¶ Two books of the noble doctor and B. S. Augustine th'one entitled of the Predestination of saints, tother of perseverance unto th'end, whereunto are annexed the determinations of two ancient general Councils, conferming the doctrine taught in these books by s. Aug. all faithfully translated out of Latin into english by john Scory the late B. of Chichester, very necessary for all times, but namely for ours, wherein the Papists & Inabaptistes have revived again the wicked opinions of the Pelagians, that extolled man's will & merits against the free grace of Christ.  
If righteousness cometh by the law than Christ died in vain.  Gala. 2. 
¶ Read first, and then judge, who have preached the true catholic doctrine of the Church of Christ: we, or our adversaries.   

¶ Unto the Christean reader john Scory the late B. of Chichester wisheth grace and peace from God our Father thorough jesus Christ our alone and only mediator and Advocate.  
HE wrote not amiss which noting thignorancy, ingratitude and vanity of man's nature said, that men commend, praise, and wonder at things past and ancient: they despise and set nought by the things present, which they have before their eyes, and in their hands: they earnestly desire and greedily covet things to come. In the first we may behold man's ignorance, because nothing namely in religion and doctrine be it never so ancient, is worthy any commendation, except the same be also grounded upon truth. In the second we may consider thingratitude of man, which contemning god's goodness, presently calling all men to light, life, and liberty, had rather abide in darkness, death, and bondage. In the third man's vanity is bewrayed, which gaping always for news, is never contented nor satisfied, with the manifest truth obtained and had. The time of Christ's conversation in this world, wanted not these kinds of men: which despising the present light of the world, the fountain of life & truth, 
joh. 8.  whom they beheld with their eyes, and handled with their hands, they commended and praised the most ancient Moses, with whom they knew (they said) that God had talked with: 
joh. 9  they made none end of garnishing the monuments and graves of the old prophets, 
Mat. 23  and just men: they boasted themselves to be the sons & seed of old father Abraham: 
joh. 8.  not for any love or zeal they had to th'old father's prophets, and their true worshipping of God, but only for the hatred they bore to Christ, and his heavenly doctrine. Wherefore God did after most justly (according to Christ's threatening) take away his kingdom from them, 
Mat. 21. and. 23.  making their habitation waste and desolate And because they loved not the truth presently offered unto them, 
2. Thes. 3  be seen them streng delusion, that they might believe lies. I came (sayeth the son of God) in my father's name, 
joh. 5.  and ye received me not, if an other shall come in his own name, him will ye receive. Thus were the blind, unthankful, and vain jews most justly punished. Whether our age be not full of such godless men, I report me to thine own conscience gentle reader. That God hath in this our age, 
joel. 2.  powered out abundant lie the manifold gifts of his holy spirit upon thee, the children of men, to open our eyes, that we might be converted from darkness to light, and from the power of Satan unto God, 
Act. 20.  that we might receive the remission of sins, and a fellowship among them which are sanctified thorough faith, is more manifest than the noon day. Nevertheless such is the wilful ignorance, and unthankful vanity of men, that (these present manifold, and wonderful gifts of God's spirit being contemned, and set at nought, which we daily see with our eyes, hear with our ears, and as it were grope with our hands, they never cease crying fathers, fathers, the church, the church, to the intents only to deface the clear and open truth revealed unto their own age They would make the world believe that th'old ancient Ecclesiastical writers (whose only errores they adore, and worship, but the truth which both they taught, and we defend, they either hid, and dissemble or else deprave, and corrupt, as they do the holy scriptures) taught an other religion, and an other way of salvation, than was of late taught, and by common consent and authority received in England, in the days of the most excellent and famous Henry the father, and most virtuous and Godly Edward the son, the right mighty and noble kings lately of England, whose most worthy fames and memories (though some most ungodly, & unnaturally, do continually endeavour themselves by all manner of means to deface) shall evermore continued, and be celebrate, commended, & set out, of all such as were their true and loving subjects. They would (I say) bear men in hand, that in the days of these most worthy kings, abominable and new-fangled doctrine was openly taught, and a like religion received, and used. So unthankful they are unto God, for his present benefits. Nevertheless thou mayst evidently perceive dear brother, by reading of these books of S. Aug. which I have faithfully translated out of latin into English (whereunto I intend (if god will) to add an other entitled of the spirit and letter) what was thold doctrine of the catholic church, touching our salvation. For teaching and defending whereof chief, according to the truth of the holy scriptures, and the same ancient doctrine of the true catholic church, our adversaries are not ashamed to say, that we the preachers that truly preached gods holy word, in the days of thaffornamed most noble kings, preached nothing but newfangels, and abominable doctrine.  
And therefore they think, 
joh. 16.  that they do God high service, to molest & trouble us in every place, to rob and spoil us of all manner of worldly livings, liberties and goods, to revile and slander us, to rail and lie upon us openly even in the pulpits, from the which gods holy word ought only to soude, and be heard, and not malicious slanders, and manifest lies. These notwithstanding, they desire to be counted catholics, not only unlustly usurping that name to themselves only, but also uncharitably excluding from the same all such as be true catholics in deed. They have many years juggled with the world, under the title of the catholic church, and notwithstanding that by sundry means their leigerdemayne have been openly discovered (whereby the most part of men perceive well enough their hypocrisy) yet have they now again put upon their unshamefast, and horyshe face, the vysar of the catholic church: which S. Au. in these books do so pluck of, that all men may perceive, that in depraving the true catholic dotrine of salvation, which we have most truly preached, they show themselves to be the great whore, that sitteth upon many waters, 
Apo. 17  the mother of whoredom and abominations of the earth, rather than that catholic church, which is the very and only spouse of Christ jesus our Lord Thou shalt therefore in these books gentle reader perceive (as I have said) the true catholic doctrine of our salvation, and of all matters that depend, and are annexed to the same: as what is the very original cause of our salvation, after what manner and sort, we are first called unto salvation, by what and whose means and deservings we so continue, that we attain the fruition of the same in th'end: why all are not so called, that they may follow, and obey the caller: how weak and unable man's will is, either to come to God, or to continue in him unto th'end: whether we be saved, that is predestinate, called, justified, & glorified freely thorough the only grace and favour of God, by faith in Christ jesus, or by the precepts of good life: For thus S. August. speaketh, 
De spiritu & littera. Cap. 13.  we conclude (sayeth he) that a man is not justified by the precepts of good life, but by the faith of jesus Christ. That is not by the law of works, but by the law of faith: not by the letter, but by the spirit: not by the merits of deeds, but by grace freely given. I pray you which of us all (which are judged and proclaimed by our adversaries to be new-fangled and lying preachers) did ever preach more largely or otherwise, of the doctrine of salvation and justification, then S. Aug. have here written: I beseech the consider and mark S. Aug. words well, and then I doubt not but that thou shalt perceive manifestly, that our adversaries declare themselves most shameless reprobates, which are not afraid in their frantyke & furious mode, to call that doctrine which is only ancient, true, and heavenly, new-fangled, and abominable. 
2. Tim. 3  Nevertheless as the madness of jannes' and jambres that resisted Moses was evident unto all men, even so I doubt not, but that thou mayest perceive, that S. Aug. doth discover here the madness of these sorcerers, which can none otherwise (being destitute of the truth) maintain their madness, but by violence and tyranny: as their cruel enterprises and procedings, do manifestly declare to all the world this day. That thou be not therefore deceived and bewitched thorough their incantations, 
Gala. 3.  read diligently (I say) these books of S. Aug. whereunto I have in th'end annexed the determination of two ancient counsels, that confirm the truth of S. Aug. doctrine. And if any thing peradventure shall seam unto the hard to be understand, I would have the to consider that S. Aug. do in some places here entreat of gods secret councils, and judgements, which can not be perceived either by external senses, 
1. Cor. 2. Mat. 11.  or natural reason, but by faith only, that believeth, and resteth in the true understanding of God's word. The believing man therefore that calleth upon God, shall as easily understand this true catholic doctrine of salvation, 
joh. 10.  as the sheep knoweth the voice of his own shepherd: although the wise of the world, that do perish, whose unbelieving minds Satan hath blinded, 
2. Cor. 4. 1. Cor. 1.  will esteem this not only new-fangled, but also foolish and abominable.  
Further if any thing that S. Au. here teacheth of the state of infants that die without baptism shall peradventure offend thee, I must desire the diligently to weigh, and consider, both the horrible deformity of that original sin, wherein we were all borne, 
Rom. 5. Psal. 51.  and also the most just and secret judgement of God, upon the children of wrath for the same, which S. Aug. in the xii chapter of this second book do set forth most plainly. 
Ephe. 2.  And then I doubt not but that thou shall either be persuaded, to credit also s. Aug. in this matter, or else thou wilt with quietness & modest descent from him. For s. Aug. intended never either in these books, or in any other tyramnically to compelle any man (as our adversaries do) to follow his judgement in religion, but desireth only to be credited so far forth, as a man may perceyne, that he did not err. That he was of this mind, you may in many places of his other works, and namely in the. 21. chapter of this second book manifestly see. Neither have I translated these books to call the from the certain and infallible truth and authority of God's word, to hang now upon S. Aug. but that both thou, and all other that will, may perceive by the testimony also of S. Aug. what was and is, 
The cause of translating these books.  thold, ancient, and true, catholic doctrine of the church touching our salvation (which consisteth upon our eternal election, or predestination, vocation, justification, and glorification, as S. Paul testifieth to the Romans) whereby thou mayest the more truly judge, between us & our adversaries, which cease not to cry out, affirming most untruly, that we have preached new-fangled and abominable doctrine.  
But this ought not to be passed over with silence that S. Aug. both in these books, and in diverse other places of his works do teach and affirm, that infants can not be saved without the receiving of the Sacraments of Christ's body and blood. Of this judgement was also S. Cyprian, whereby it is manifest that in their days the Church of Christ did use to minister Theucariste to infants. 
The eucharist given to infants  This was an old and ancient tradition of the church. And notwithstanding that our adversaries have omitted the same, as they do diverse other such like, yet are not we so captious, or so uncharitable, either to condemn them for this omission, or to enforce that they should receive the same traditions again. Wherefore by right and equity they ought to grant, that the church of England, according to the liberties of the same, in the days of the most noble and excellet princes Henry the viii and Edward the vi. by common consent of all the states of the realm, and their supremest authority in earth under Christ, might omit or change traditions in religion (as it did) although the same were ancient, and mentioned in old writers, as long as it did constitute, or ordain nothing, against gods written word. Whereupon I may also justly conclude, that those our adversaries which do now condemn the hole church of England, that was in the days of thaforenamed kings, for omitting or altering of traditions, that they wet false dissembling and perjured traitores, against their most natural kings and country, & malicious hypocrites against the true catholic church of England. For what thing (as touching the comen order for religion) have God commanded by his written word to be done, that was then omitted (except th'only use of Christ's true discipline) which in deed was then resisted by some, that have been, and are, by the just judgement of God compelled, to submit their necks unto the heavy burden, and grievous yoke, of Antechristes' vicar a wretched & vile shaveling. Or else what thing hath gods written word prohibit & forbidden, that was then commanded to be done and practised? I mean still of the common order for religion. If you can again say any of these, do in some particular matter, and by gods help you shallbe answered. But if you can not truly deny, but that God's voice and word was so reverently heard, 
when the church of England was the true catholic church of Christ  in reforming the common order of religion, that all things were approved, and used (except discipline) that it commandeth: and all things refrained, that it forbiddeth: then must I also conclude, that the Church of England in the days of thaforenamed kings, was the true catholic church of Christ. For the truth sayeth, he that is of God heareth god's word. 
joh. 8. joh. 10.  And again he sayeth, my sheep hear my voice: but the church of England in the days of the said kings, did hear the word of God, and the voice of Christ Therefore the church of England, was then the true catholic Church of Christ. Can you for shame you children of the devil, and enemies to all rightfulness, which cease not to pervert the straight ways of the Lord, 
Act. 13.  deny any part of this argument? Are you not driven (for want of the truth) to build again your new Babylon, with shameful lies, manifest falsehood, and most barbarous and cruel tyranny? But peradventure you will say that in the days of king Edward, we did not mingle water with the wine in the lords Supper. What then? Did Christ in the institution of the same give either example or commandment to mingle water with the wine? Did he not call that which his Apostles had drunk out of the cup, 
math. 26 mar. 14.  the fruit of the vine tree? Is wine alone the fruit of the vynetre, or wine & water mingled together? But you say that th'old writers as S. Cyprian and other, do make mention of the mingled cup with wine and water. Doth not the same Cyprian & S. Aug. also with other, teach more earnestly, that infants can not be saved without receiving theucharist: and for the same purpose allege Christ's words, except ye eat the flesh of the son of man, & drink his blood, ye have no life in you?  
Therefore likewise as ye (leaving in this point, 
Joh. 6.  & diverse other, both Cyprian, Aug. and all the hole catholic church of their time) do yet think, that nevertheless you are Christ's church. (And so would I also judge of you, and accept you, if you gave not many horrible and manifest occasions, to be rather worthily counted the synagogues of Satan) even so do we most justly and truly believe, that the church of England in the days of the said kings, was Christ's true catholic church, notwithstanding it did not (according to the liberty of the same) mingle water with, wine, not mythstanding it did not anoint infants and ministers of the word with oil, or omitted any such like tradition, or ceremony, although the same were mentioned in the old writers: For asmuch as it did neither observe, nor command any thing, that is forbidden: nor yet omit or forbid any thing, that is commanded by the written word of God: which alone is sufficient to govern the same true catholic church of Christ in all matters of religion, 
2. tim. 3  necessary for salvation.  
But I appeal unto thine own conscience gentle reader, whether our adversaries go not beyond this lawful liberty, 
The liberty of the church  which consisteth in the alteration or cutting of of such traditions as be either superfluous, or superstitious, according as diversity of times shall require. For they using a most licentious and lewd liberty, disannul gods commandments, to maintain their own traditions and inventions.  
For they both do themselves, 
Mat. 15  and also compel other to do that, which God forbiddeth: & forbid the which God by his written word command death. The true doctrine of the gospel touching remission of sins, election, vocation and justification thef do corcupte, with the leaven of their own doctrine: as I doubt not, but that thou wilt manifestly perceive by reading of these books of S. Aug. Our saviour Christ by express words commanded all his to drink of his holy cup: 
mat. 26.  but they by express words forbid all (except their anointed shavelings singing or saying their mass) to drink of the cup. Saint Mark by the spirit forcing this their cursed sacrilege doth testify, 
mar. 14.  that they all drank of the cup. Dare they yet trifle which these scriptures, as they were wont to do, and to say, that all that were with Christ at his last supper, were priests, and that therefore they all drank of his cup. I will not contend about words, so that they understand by priests ministers of the new testament: but I pray you did any of them sing or say mass at Christ's Supper, that they might thereby be admitted, to drink of his holy cup? For they teach, that none may drink of the lords cup but priests doing mass: and therefore on maundaye thursday, when they have but one mass, they use in great churches to minister to their priests and all, but only the one kind of bread. Further if Christ (as they say) did at his last supper give the Sacraments of his body and blood only to priests, how dare they give any part of them to any lay man? By what authority do they then give the one part to women? For I suppose the they will not confess, that either lay men or women be priests. But I pray you what can you say you commytters of sacrilege to S. Paul, which writing to the hole church of the Corinthians, 
1. Cor. 10 11.  command as well the lords Cup, as the bread, to be given to all, and not only to the ministers? Are not you the self same, whom Christ noted when he said, you break the commandments of God thorough your own traditions? 
math. 15.  Who gave you liberty to mumble in a strange tongue unto the people, which is not only against the written word of God, 
1. Cor. 14  but also against common sense, and reason: The written word sayeth, that if I pray with tongues, my spirit or breath prayeth but my mind is without fruit.  
The written word sayeth, if thou blessest with the spirit, that he which occupieth the romthe of the unlearned can not say Amen, at the giving of thanks, seeing he understandeth not what thou sayest. The written word sayeth, that it were better in the congregation, to speak five words with the mind, to th'information of other, than ten thousand words with the tongue. The written word commandeth all things to be done to edefyeng: But you compel your priests to pray with the spirit or breath, to give thanks in a strange tongue: to speak nothing to thin formation and edefyeng of other: And the people you compel to say Amen, and to ratify that, which they understand not. 
1. Cor. 14  The written word sayeth that this is a point of childishness, & a declaration that you are out of your wits. Mark well the. 14. to the Corinthians and then judge gentle reader, whether I have not truly charged them, that in this matter they do both contrary to the written word of God, & also to common sense and reason. What should I speak of their gross idolatry in worshipping of stocks & stones, and of their fyne iuggelynges in erecting and maintaining pilgrimages, which I think can never be forgotten of our age, except they can make us to have as little wit in our heads, as the Idols which they have compelled us to worship, have life & feeling in their stocks and bodies (for their retrocedynges tend to this point, 
Retrocedinge. backslydinges. deform defaceor disfigure.  to deform the church again, as it was in king Henry the vii days) Do they not in this thing also command that, which God doth expressly forbid? Mark well the ii commandment and then judge. Doth not the written word call this their idolatry, vanity, lies, fornication, 
Deu. 27 psal 97 106. and 115. Esa. 44 Buy. 10. Eze. 14. Oze. 13. much. 1. Aba. 2. Gap. 14  adultery, infidelity, uncleanness, filthy dung, and abomination? The other rabblement of their execrable inventions, wherewith they have disannulled gods holy ordinances, taking to themselves a most wicked and lewd liberty, I will omit at this present. Nevertheless thou mayest manifestly perceive by these dear brother, that for all their malicious railings upon the poor membres of Christ in England that lately flourished here thorough peace & true doctrine under the protection of our late sovereign lord the most virtuous, learned, and excellent prince king Edward the vi and doth now most constantly endure, and most victoriously triumph under the cross of Christ, that the same were & be the true catholic church of Christ of England (the omitting or altering of certain traditions & ceremonies notwithstanding:)  
And that our adversaries (of whose most filthy and stinking manners and livings, of whose most bloody and cruel tyrannies, I have made no particular mention at this present, but only by the way touched two or three points of their false & antechristean religion) that our adversaries (I say) are no more worthy of the name of the catholic church of Christ for all their stout countenance, than were the bragging jews worthy to be counted the true seed and sons of Abraham: 
Ioh, 8.  Unto whose teeth and face Christ doubted not to say: ye are of your father that devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. Do not our adversaries in their manifold, bloody, cruel, and strange tyrannies, in their most filthy and abominable lusts: in their most false and lying doctrines and religion, resemble & express the very lively image of their father the devil, painted out in this place by our saviour Christ?  

prosperity in wicked doing.  But my think I hear them now object against me, their luckey success in all their backslydynges (they would have me say proceedings) which (they say) God would not so prosper, except they were his true church, and allowed their religion and worshippings. Verily I do confess that their tyrannical & ydololatricall enterprises have he thereto wonderfully prospered in their hands, whereby (I fear) a great number ace seduced: Nevertheless they are such as never had love unto the truth, but had pleasure in unrightfulness (what soever pretence they made outwardly) whose 
2. thes. 2.  names are not written in the book of life. 
Apo. 13. 2. tim. 2.  For the sure ground of god remaineth, having this seal: the Lord knoweth them that. are his. etc.  
But if this argument of lucky success, wherewith they flatter themselves & deceive other were a good argument: Then should the Turks be the true church of God, and their religion the purest. For they have wonderfully prevailed against the christians, and that many years.  
Read the book of the judges and ye also shall perceive that sometime the Moabites, 
judi. 3.4.6▪ and 10.  sometime the Canaanites, sometime the Madianites, sometime the Philistians, the Ammonites, Ammorites, Sidonians & Amelikites had the upperhand upon Israel: sometime by a longer space, somtytyme by a shorter. For thus it is written in the second chapter of the same book. The Lord waxed angry with Israel, 
judi. 2.  and delivered them into the hands of ravenares to spoil them, & sold them into the hands of their enemies round about them, 
Papistical raveners leave no manner of thing neither to man, wife, nor child. 4. re. 17.  so that they had no power any longer to stand before their enemies, but unto what soever thing they went, the hand of the Lord was upon them with evil luck. Did the good luck of these Idolatrous nations prove that they were the true church of God? God forbid. What should I speak of Salmanaser which conquered and carried away into captivity ten of the. 12. tribes? 
4. re. 25.  Or else of Nabuchodonoser, that in like manner carried away tother two, and burnt up the city and temple of Jerusalem? Did this happy success of the Assyrians and babylonians prove that they were God's people? Further was not the most worthy and noble king josias of whom the scripture testifieth, 
4. re. 23.  that there was none before him like unto him that turned unto the Lord with all his heart, with all his soul, and all his might, according to all the law of Moses, neither after him arose there any such, was he not slain of Pharaoh Neco king of Egipte when he had put down all manner of Idolatry and false religion, and erected the true worshipping of God according to his written word? Was not the same true religion & worshipping immediately after his death abolished, and idolatry and false religion again restored and exalted, as high as ever it had been in any kings days before? But what followed this apostasy and backsliding of thisraelites? captivity, bondage, and thraldom of the king & of all his nobles and commons: and wasting, desolation, and burning up of the hole city and temple. God be merciful unto this realm of England, and grant it grace once again to kiss & embrace the son of God, less the Lord be in like manner angry with it. etc. Who doth not know of the victory that Cain had against Abel, 
Gen. 4. Gen. 33.  or of the dominion that Esau had upon jacob, or of the success whereby the jews prevailed against Christ and his apostles, The Kings and rulers of this world against Christ's holy martyrs? What marvel is it then, that wickedness hath now in like manner the upperhand. namely saying the holy scriptures do testify, that this should thus be. For Daniel the prophet speaking of the fortunate success of their Antechristean kingdom (which is compared unto an horn that had a grim visage and a mouth speaking presumpruouse things) sayeth, 
Dan. 7.  I beheld and the same horn made battle against the saints, yea and got the victory of them, until the time that the old aged came. etc.  
And again he sayeth, he shall speak words against the highest of all, he shall destroy the saints of the most highest, and think that he may change times and laws. john also in his revelation comparing their Antechristean kingdom unto a beast that rose out of the Sea, sayeth: 
Apo. 13.  And all the world wondered at the beast, and they worshipped the Dragon, which gave power unto the beast, and they worshipped the beast saying? Who is like unto the beast, who is able to war with him? And there was given unto him a mouth, that speaketh great things, and blasphemies, and power was given unto him to do. 42. months. And he opened his mouth unto blasphemy against God, to blaspheme his name and his tabernacle, & them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them. And power was given him over all kindreds tongues and nations, and all that dwell upon th'earth worshipped him, whose names are not written in the book of life of the lamb, which was killed from the beginning of the world: if any man have an ear let him hear. Wherefore as it behoved that Christ should be delivered into the hands of the wicked that the scriptures might be fulfilled, that told aforehand of the same: Even so it must needs be that their antechristean kingdom should prevail (as it doth) and that they should make war, and overcome God's church, as touching all worldly victory that may be had against their bodies: and temporal lives: both that these scriptures & such like may be fulfilled: And also that we which unthankfully abused the most gracious time of God's merciful visitation, which have not obeyed the voice of the Lord our God, 
Dani. 9  to walk in his laws, which he laid before us by his servants his prophets, that faithfully, plainly and earnestly, spoke unto our king, his counsellors, nobility, and to all the people of the land, that they should conform their lives unto the most holy doctrine, which they daily heard with their own ears, and red with their eyes, the we (I say) which received the grace of the Gospel in vain, 
1. Cor. 6.  and made it a cloak of our wanton lusts, greedy covetousness, 
1. Pet. 2.  & unsatiable ambition, might be called thorough this affliction unto repentance. For (as the author of the second book of the Maccabees sayeth) we have this grace more than other people, that God doth not suffer us long to sin unpunished like other nations, 
2. mac. 6.  that when the day of judgement cometh, he may punish them in the fullness of their sins. etc. If we sin he correcteth, but he never withdraweth his mercy from us: and though he punisheth with adversity yet doth he never forsake his people. Therefore likewise as the luckey success of the ydolatrose and wicked Moabites, Canaanites, Philisteans, Madianites, Ammonites, Ammorites, Sidonians Amelikites, Philisteans, Egyptians, Assyrians, babylonians and other, which they had against God's people, the children of Israel, doth not prove that the false and superstitious religions of these abominable idolaters were gods true worshipping, or that they were God's true church: even so the luckey success, whereof our adversaries in their barbarous and cruel enterprises do so much brag, do neither prove their superstitious worshippings to be true religion, nor their most bestly Sodom to be Christ's true catholic church.  
If thou be desirous further to know Gods wonderful judgements in prospering thungodly in this world, read the .12. of Hieremye, the .1. of Abacuc, the .21. of job, the .36. and the .72. psalms. And if thou be in likemanner willing, to know what afflictions and troubles th'old and prophetical church suffered in this life, read the latter end of the ii to the hebrews. But as for the Church of Christ, she ought always to prepare herself after then sample of her head & captain Christ, to deny herself, and to take up her cross, 
Mat. 16  and so to follow him into his kingdom: Into the which she must enter by suffering many troubles. For this is a true saying, 
Actum. 14.  (sayeth S. Paul) if we be dead with Christ, we also shall live with him, 
2. tim. 2.  if we be patient, we shall also reign with him, if we deny him he shall also deny us. And again he sayeth all that will live godly in Christ jesus must suffer persecution. 
2. tim. 3  This is therefore the very and true badge of Christ's Church, 
Act. 5. Rom. 5. 2. Cor. 11. and. 12.  whereof Peter & th'apostles rejoiced, whereof Paul did glory, whereof we are at this present no more ashamed, than we are of Christ crucified. For because we do not suffer their railing lies, wrongfully enprisonments, malicious pursuits, even until banishment from our native country, barbarous and cruel robbynges and spoylynges of lands, houses, livings, liberties, & goods, we do not (I say) suffer these most bocherlye persecutions, because we may be truly charged to be murderers, 
1. pet. 4.  thieves, whoremongers, sodomites, idolaters, or busy bodies in other men's matters, but only because we are christeans, glorying only in the Lord Christ, and in his most holy and precious death, which we believe alone without man's merits, 
1. joh. 2,  or satisfactory Masses, or other like inventions what so ever, to be our redemption and satisfaction, & the Lord Christ to be our only omnisufficient redeemer and mediator, 
1. timo. 2.  by whom and with whom unto the Father and holy ghost be all honour dominion and rule. etc.  
Anno. 1555. 10. Calen. Martij.   

To the Reader.  
LEt no man be troubled that S. Augustine maketh no mention of this work that followeth in his Retractations. He had his books of retractations in hand/ when he wrote these: as he himself doth witness in the second book of this matter.   

The first book of the Predestination of saints made by S, Aurelius Augustine bishop of Hippone, and translated into english by john Scory, the late bishop of Chichester.  

Cap. i.  
We know that the Apostle have said in his Epistle to the Philippians: 
Philip. 3.  It grieveth me not to write one thing to you. For to you it is a sure thing. notwithstanding the same writing to the Galathians, when he saw that he had sufficiently wrought that thing among them, which he perceived to be necessary for them, by the ministry of his doctrine, he said: From hence forth let no man put me to business: or (as it is red in many books) let no man trouble me. 
Gala. 6.  But I, although I do confess, that I am grieved that there is no place given, to so many & manifest authorities of God's word, whereby the grace of God is commended (which is utterly no grace if it be given for our merits) yet your diligence and brotherly love most dear sons Prosper and Hilari, 
Grace is no grace if it be given for merits.  that would not have these men so fond err (insomoch that after so many books and epistles made of this matter, yet again you desire me to write of the same) I do so much love, as I am not able to express: but that I love it so much as I ought, I dare not affirm.  
Wherefore lo I write unto you again, and althoo I am not now present with you, yet by your means I take in hand again that thing, which I thought that I had sufficiently entreated already. For when I had considered your letters, me thought those brethren for whom ye are so Christeanlye careful, lest they should follow the saying of the Poet, which is, let every man trust to himself (and should fall into that which was not spoken by the Poet, but by the Prophet. Cursed is every one that putteth his trust in man) ought to be handled after that manner, 
jere. 17. Cursed is he that trusteth in man. Phi. 3.  as th'apostle handled them to whom he said: and if you be otherwise minded, God shall open even the same unto you, For they are yet deceived in the question touching the predestination of saints. But they have, whereby (if they be otherwise minded in this matter) God may reveal this also unto them, if they walk in that whereunto they are come Wherefore th'apostle when he had said, if you be otherwise minded God shall open even the same unto you: notwithstanding (sayeth he) let us proceed in that, where unto we are come.  
But these our brethren for whom your godly charity is so careful are come unto this point, that they believe with the Church of Christ, that mankind is borne subject to the sin of the first man: and that no man can be delivered from this evil, but only by the righteousness of the second man. They are also come unto this, that they acknowledge that the will of man is prevented by god his grace, & that no man is able of himself either to begin, or to finish any good work. These things therefore whereunto they are come being retained, do separate them far from the Pelagians error. Wherefore if they shall proceed in these, 
By what means a ma may attain to the true knowledge of all matters in religion, the come in to controversy.  and call upon him that giveth understanding, (if they have a wrong judgement of Predestination) God will reveal also that matter unto them: notwithstanding let us also bestow such affection of love and ministry of the word as he whom we call upon doth give: that we may in these books speak those things that may be meet and profitable for them.  
For how do we know whether peraventure our God by this our service (whereby we serve them in the free charity of Christ) will bring this thing to pass?   

The second Chapter.  
first therefore wy must declare that Faith where by we are Christians, is the gift of God, if nevertheless it were possible for us to do this with more diligence, than we have already done it in so many and so great books. But now I perceive that we must make answer unto them, which say that the witnesses of the holy scriptures, which we have alleged for this matter, prove only that we have the self faith of ourselves, but thincrease of it we have of God: as though faith were not given us of God but only increased in us of him, for that merit sake that it began of us. They do not therefore vary from that opinion, which Pelagius himself in the judgement of by shops in Palestina was compelled to condemn (as the acts of the same do witness) that the grace of God was given according to our merits: as though the beginning of our faith appertained not to the grace of God, but rather that for the beginning sake, it were added unto us, that we might believe more fully and perfitly: and by this mean we should first give unto God the beginning of our faith, that we might be recompensed with th'increase of the same, and with what soever else we should faithfully ask. But against these, why do we not rather hear: who hath given unto him first, 
Rom. 11.  and he shallbe recompensed again? For of him, and by him, and in him are all things. And therefore the very self beginning of our faith of whom is it, but only of him? For not only other things (this except) are of him: but of him, and by him, and in him are all things. But who can say that he which now have begun to believe, do deserve nothing of him in whom he did believe? whereby it is brought to pass, that other things are now counted to be added as God's recompense to him that have deserved: & thus the grace of God is given according to our merits. When this was objected against Pelagius, he condemned it, that he should not be condemned himself. 
It is a damnable opinion to affirm the grace of God to be given according to our merits. Phil. 1,  Whosoever therefore will utterly avoid this damnable opinion, let him truly understand what th'apostle sayeth, unto you it is given for Christ's sake, that not only ye should believe on him: but also suffer for his sake. He teacheth that either of these is the gift of God, because that (saith he) either is given: Neither doth he say that ye might believe in him more fully and perfectly: but that ye might believe in him: Neither said he, that he himself obtained mercy that he might be more faith full, but that he might be faithful. For because he knew that he had not first given unto God the beginning of his faith, and was recompensed of him with th'increase of the same, but that he was made faithful of him, of whom he was also made an apostle. For the very beginnings also of his faith are written, and are most manifest by the solemn reading of them in the church. For he being contrary to the faith which he destroyed, & an exceeding great enemy thereof, was suddenly by a more mighty grace converted to the same (he conuertyng him, which was said by the prophet should work this conversion: Thou converting us, 
Psal. 84.  shalt quicken us) that not only of onwillinge he might be made willing to believe, 
God grant this grace to all Magistrates, that of ignorance thorough onbeleve do persecute the right christian faith 2. Cor. 3.  but also that of a persecutor he might suffer persecution in the defence of that faith, which he did before persecute. For it was given him of Christ, not only to believe in him, but also to suffer for him. And therefore he praising this grace, which is not given for any merits, but worketh all good merits sayeth, not that we are sufficient of ourselves, to think any thing as it were of ourselves but our ableness cometh of God. Let them mark here, & consider well these words, which think that the beginning of faith is of us, & th'increase thereof is of God. For who saith not that thinking goeth before believing? For no man believeth any thing, except he hath first thought, that it ought to be believed. For althoo suddenly, although very swiftly certain cogitations do go before the will to believe, & she immediately do so follow as an inseparable companion, nevertheless it is necessary that all things that are believed, should he believed with a cogitation going before: although in very deed believe itself is nothing else, but to think with agreement. For not every one that thinketh be leaveth: 
A short description of believe.  forasmuch as many think to that end that they may not believe: but every one that believeth thinketh, & in believing thinketh, and in thinking believeth. As touching therefore, that belongeth to religion and godliness, whereof th'apostle spoke: if we be not able to think any thing as of our selves, but our ableness cometh of God: certainly we are not able to believe any thing as of ourselves (the which we can not do without thinking) but our ableness whereby we begin to believe cometh of God. Wherefore as no man is able of himself, either to begin or perform any manner of good work (which these brethren (as your letters testify) do now confess to be true: whereupon it followeth, that in the beginning and performing of every good work, our ableness cometh of God) even so no man is able of himself either to begin or to perform faith, but our ableness cometh of God: For faith if it be not thought, is no faith: & we are not able to think any thing of ourselves, as of ourselves, but our ableness is of God. We must therefore beware brethren beloved of God, that man do not extol himself against God, 
Who be they that extol themselves against God. Rom. 4.  when he sayeth, that he performeth that, which god hath promised. Was not the faith of the Gentiles promised to Abraham, and he giving praise to God was most certainly persuaded, that he which had promised, was able also to perform. He doth therefore work the faith of the gentles, that is able to perform that he promiseth. Furthermore if God do work our faith, wonderfully working in our hearts to make us believe: is it to be feared that he is not able to work all: and should man then challenge to himself the first part thereof, that he may deserve to receive the last part of him?  
Consider ye if by this means any other thing be brought to pass, but that the grace of God should by all means be given at 'cording to our merits, & so grace should now no more be grace. For by this means it is rendered as dew, and not given freely: for it is dew to him that believeth, that the self faith be increased of the Lord: and that the faith increased, should be a reward of the faith begun: neither do men mark, that by the affirmation of this doctrine, this reward is imputed to them that be live not of favour but of duty.  
But why now do they not ascribe altogether to man, 
Godliness springeth of faith: therefore do charity springe of faith: and not contrary. 1. timo. 1. Rom. 12.  (For I can not perceive by any means, but that he which could hegynne that he had not, may increase that he hath now begun) but only because they are not able to resist the most manifest witnesses of God, whereby faith also (of whôe godliness hath her beginning) is declared to be the gift of God. As this place do declare: God hath divided to every man the measure of faith: and that, peace unto the brethren, and charttie with faith from God the father, and the Lord jesus Christ: 
Rom. 1.  & such other. A man therefore that will not strive against so manifest wytn esses, & yet will ascribe to his own power that he believeth, he doth as it were compound with God, that he may challenge part of faith to himself, and that he may leave part to him, and that which is more arrogant, he taketh the first to himself, and giveth him that followeth: 
Our adversaries compound with god  and as touching that which he sayeth belongeth to both he maketh himself the doer of the first, and God of the last.   

The third Chapter.  
BUt that godly and meek doctor (I mean the most blessed Cyprian) was not of this judgement: which said that we ought to glory in nothing, 
No good thing is our own  for asmuch as no thing is our own. This thing to prove he alleged the Apostle for witness saying: what hast thou, that thou hast not received? 
1. Corin. 4  but if thou have received, why dost thou glory as though thou had not received? By this witness chief, was I also overcome, when I did in like manner err, 
S. Aug. confesseth his error: would to god our B. and P. that have the like error, would make the like confession.  thinking faith where by we believe in God, not to be the gift of God, but to be in us of ourselves: and that we did obtain by it the gifts of God, whereby we might live in this world soberly, justly, and Godly. For I did not think that faith was prevented by God his grace, that through it might be given unto us that we did profitably ask: but only I thought, that we could not believe, except we heard first the preaching of the truth: but that we might consent to the Gospel when it is preached unto us, I supposed it to be our own, and of ourselves. The which mine error is declared in divers of my works, 
Out of these works do our adversaries gather divers authorities of S. Aug.  that were written before I was made bishop. Among which is also that, whereof you have made mention in your letters: where as is an exposition of certain propositions of th'epistle written to the Romans. Furthermore when I retracted all my works, 
against grace for the defence of free will and merits.  and did write the same retractation: of the which I had now finished two books, before I had received your long letters: when I was in the first dolume now come to the retracting of this book, there I spoke after this manner: In like manner disputing what (I say) God did chose in him the was not yet borne, 
Rom. 9  to whom he said that the elder should serve him: and what he rejected in the same elder, being in like manner not yet borne: of whom for the which cause the prophet said: 
Mala. 1.  I have loved jacob, but Esau I have hated (although this testimony of the Prophet was spoken long after) at the length I brought my disputation unto this point, That I said: God hath not therefore in his forknowledge chosen any man's works, which he should give him: but he hath in his for knowledge chosen faith, so that he hath chosen him, whom he knew aforhande would believe in him, to whom he might give the holy ghost, that by working of good works, he might also attain to eternal life. I had not yet diligently sought, 
The cause why s. Aug. continued solonge in this error Rom. 11.  nor yet found out, what manner a thing the election of grace was: whereof the same Apostle sayeth. The remnant are saved by the election of grace: which verily is no grace, if any merits at all go before it: lest that which is now given, should not be given according to grace, but rather as duty recompensed to merits. Wherefore this that I said immediately: For the same Apostle sayeth, it is the self same God that worketh all in all: 
1. Cor. 12.  but in no place it is said, that God believeth all in all: and then after I added. For in that we believe, it is our own, but in that we work well, it is his, that giveth the holy ghost to them that believe: surely I would not have said thus: if I had then known, that the self faith had been also found among god's gifts, which are given of the same spirit. Both then are ours, for the choice of will: & yet that notwithstanding both are given, thorough the spirit of faith and charity. For not charity only, but as it is written: Charity with faith from God the Father and the Lord jesus Christ. And where as a little after I said thus: 
Ephe. 6.  for to believe and will is ours, but to give to them that believe and will power to work well thorough the holy ghost, by whom the love of God is spread abroad in our hearts, is his: This is true: but by the same rule, both these are also his, forbecause he doth prepare the will: & both are ours, because they are not done except we be willing. And by this which I said also after. For neither can we will, except we be called, and when after calling we shall will, our will and running are not sufficient, except God giveth strength to us running, and bring us thither, whether he do call us: And then after I concluded thus: It is therefore manifest that it lieth neither in the runner nor in the willer that we work well, but in God that hath mercy: this is a most true saying. 
Rom. 9   

There is one peculiar calling that belongeth only to gods chosen, whereof is men on made Ro. 8. & this is according to the purpose of God.  But I did speak but little of that calling, which is wrought according to the purpose of God. For this manner of calling belongeth not to all that are called, but only to the elect. Therefore this that I said a little after: For likewise as in them whom God hath chosen, not works, but faith beginneth the merit, that they may work thorough the gift of God: Even so in them whom he condemn, infidelity and ungodliness beginneth the merit of pain, that by the self pain they may also work wickedly: this I said most truly: but yet I said not that the merit of faith was also the self gift of God: neither did I think it a thing worthy to be inquired for. And in an other place. For upon whom (said I) he hath mercy, he maketh him to work well: and whom he doth harden, he leaveth him to work evil. But both that mercy is given to the merit of faith going before, and also this harding to the preceding wickedness. The which verily is true, but yet we ought to have searched further whether that also the merit of faith do prevent gods mercy: that is, whether this mercy is therefore only wrought in man, because he was faithful: or whether it was also wrought, that he might be made faithful. 
1. Timo. 1.  For we read (as th'apostle sayeth) I have obtained mercy, that I might be made faithful: he sayeth not, because he was faithful. It is then given unto the faithful, but it was also given, that he might be made faithful. Wherefore in an other place of the same book, I said most truly. For if not of works, but thorough god's mercy, we be both called that we may believe, and also when we believe, it is given us that we may work well, the gentiles are not to be envy for this mercy nevertheless. I did not there so diligently entreat of that calling, which is according to god's purpose, as I ought to have done.   

The fourth Chapter.  
YOu see verily what was then my judgement of faith & works (althoo I traveled in the commendation of god his grace) in the which judgement, I perceive that these our brethren are at this present: because they have not so much endeavoured themselves to profit, and to go forwards with me in reading my books, as they they have in the only reading of them. 
The common fault of all papists in reading the doctores, which gnaw only upon their errors, and deprave all that they have written well: as they do the scriptures.  For if they had thus endeavoured themselves, they should have found this matter dissolved, according to the truth of the holy scriptures, in the first book of the two which I wrote in the beginning of my byshopric unto Simplitianus of blessed remembrance, by shop of the Church of Milan, successor unto S. Ambrose: except peradventure they never saw them. Which if it be so I pray you cause that they may have the sight of them. I did first speak of the first of these two books, in the second book of my retractations: where as my words by these. Among the books (said I) which I made being bishop, I wrote the first two unto Simplicianus bishop of the church of Milan, the successor of the most blessed Ambrose of divers questions: whereof I bestowed two in my first book that touch matters that are entreated to the Romans. The first of these questions is of that which is written: what shall we then say, is the law sin? God forbid: 
Rom. 7.  unto that place where he sayeth, who shall deliver me from this body of death? The grace of God thorough jesus Christ our Lord. These words of the Apostle, the law is spiritual, but I am carnal: and the rest which declare the battle between the spirit and the flesh I did so expound, as thoo th'apostle had described a man, being yet under the law, and not under grace. For long after I came to the knowledge that those words (and that more truly) might be also understand of the spiritual man. The latter question in this book, reacheth from that place where he sayeth: neither was it so with her only, 
Rom. 9  but also when Rebecca was with child by one (I mean) by our Father Isaac: until these words where he sayeth, except the Lord of hosts had left us seed, we should have been made as Sodoma and had been likened to Gomorra. 
S. Aug. laboured to set up the choice of man's will but grace overcame.  In answering of which question, great pain was taken to set up the choice of man's will: but God's grace got the upperhand. Neither could any more be attained, but only that we might understand that th'apostle had said, according to the most manifest truth. Who hath preferred thee? what hast thou, that thou hast not received? 
1. Cor. 4.  but and if thou have received it, why gloriest thou as thoo thou hadst not received it? The which the martyr Cyprian also willing to declare, concluded altogether in the self title of his work, saying we ought to glory in no thing, for as much as no thing is our own. Lo this is the cause why I said before, that I myself also was overcome by this witness chiefly of the Apostle: when I had an other judgement of this matter, than God did open unto me in the answering to this question, when I wrote (as I said) to Simplicianus the bishop. This testimony therefore of the Apostle, where as to subdue man's pride he said: what hast thou, that thou haste not received? doth not suffer any faithful man to say: I have faith which I have not received: and this proud answer is utterterlye suppressed by these words of the apostle. Neither may this be said: although I have not perfect faith, yet I have the beginning thereof where by I believed first in Christ: because that it is answered also here: what hast thou, that thou hast not received? but and if thou have received, why dost thou glory as though thou had not received?   

The .v. Chapter.  
But as touching that they think, that this saying what hast thou, that thou hast not received, can not therefore be spoken of this faith, because that which was first given to nature being hole and perfit, remaineth still in the same nature although corrupt, do make nothing for their purpose, if we remember for what intent the Apostle spoke this. For his intent was to bring to pass, that no man should glory in man: for there were sprung up dissensions among the Christian Corinthians, so that every one said: I hold of Paul, another I hold of Apollo, but an other said, I hold of Cephas: & from thence he came to this, that he said, God hath chosen the foolish things of the world, to confound the wise. And God hath chosen the weak things of the world, to con found things which are mighty And vile things of the world, & things which are despised hath God chosen, yea and things of no reputation, for to bring to nought things of reputation, that no flesh should glory in his presence. The apostles intent in this place is very manifestly against man's pride, that no man should glory in man. and by this means, should not glory in himself. Further when he had said, that no flesh should glory in God's sight, to declare in whom man ought to glory, he added by and by, of him ye are (saith he) in Christ jesus, which is made unto us wisdom of God, & right fullness, and sanctifying and redemption, that (as it is written) he which doth glory, 
jere. 9  should glory in the Lord. From thence he deduced this his purpose to this point, that he after (rebuking them) said: 
1. Corin. z.  for ye are yet carnal. For seeing there is among you envying and strife are ye not carnal, and walk after the manner of men? For when one sayeth I hold of Paul, an other I am of Apollo, are ye not men?  
What then is Apollo, what thing is Paul? ministers by whom ye have believed, and even as the Lord hath given to every one. I have planted, Apollo hath watered: but God gave th'increase. So then neither is he that planteth any thing, neither he that watereth: but God that giveth th'increase. See you not that th'apostle goeth about nothing else, 
Thapostles intent is to bring down man, that God may be extolled.  but only that man should be brought down, and God alone eralted? Forasmoch as among them that are planted and watered, he sayeth that neither the planter, nor the waterer is any thing, but only God that giveth increase: insomuch that even this also that one planteth, and an other watereth, he ascribeth not to them, but to God saying, as the Lord hath given to every man: I have planted, Apollo hath watered. From hence therefore he continuing in the same purpose, came to this point that he said: let no man therefore glory in man.  
For he had even now said, he that glorieth, let him glory in the Lord After these and certain other words that are joined unto these, this self intent of his is brought unto this that he sayeth: These things brethren I have figuratively described in mine own person and Apollo's for your saks, the ye might learn by us, that no man (beyond that which is above writ) swell one against an other for an others sake. For who preferreth thee? what hast thou that thou hast not received? but and if thou have received it, why dost thou glory as though thou had not received it? In this most evident intent of the Apostle, wherein he speaketh against man's pride, that no man should glory in man, but only in the Lord, to think upon the self hole and perfect nature, as it was given in her first creation, or upon any of the remnants of the corrupted nature, is (as I suppose) a very great absurdity. For is one man preferred before, another by these gifts which are common to all men? The Apostle in this place said first, for who doth prefer thee? and after this he added: but what hast thou, that thou haste not received? For the man that swelleth against another might say, my faith doth prefer me, my righteousness doth prefer me: or if there be any other thing. But this godly doctor meeting with such imaginations sayeth, what hast thou, that thou haste not received? of whom, but only of him which hath preferred the above another, to whom he hath not given that which he hath given to thee. But and if thou also hast received (sayeth he) why dost thou glory, as though thou hadst not received? doth he say any other thing I pray thee, but only that he that doth glory should glory in the Lord? But no thing is so contrary to this understanding as that any man should so glory of his merits, as though he himself were the worker of them and not god's grace: 
There is a certain special. grace that divideth the elect from the reprobate.  but such grace, as severeth the good from the evil, not that which is common both to good & evil. Let there be then a grace genen unto nature, whereby we are reasonable creatures, and are preferred from brute beasts: let there be also a grace given to nature, whereby among men the beutefull are preferred from the evil favoured, or the witty from the foolish, and if there be any such like. But he whom th'apostle reprehended did not sweet against brute beasts, nor against any other man for any natural gift, which may be also in the most wicked: but he did swell for some good gift, that appertained to a godly life, ascribing it to himself, and not to God, when he deserved to hear: who doth prefer thee? what hast thou that thou hast not received? For althoo it be in the possibility of nature to have faith, do it therefore follow that she also hath faith in deed? For aldo it be in possibility for all men to believe, 
Rom. 10. 2. Thes. 3.  yet all men do not believe in deed. For th'apostle sayeth not, what canst thou have, which thou hast not received that thou mightest be in possibility to have: but he sayeth, what hast thou, that thou hast not received? Therefore to be in a possibility both to have faith & charity is common to the nature of man: 
The peculiar grace of gods elect.  but to have faith and charity in deed is peculiar to the grace of the faithful. That nature therefore wherein is given us a possibility to have faith, doth not prefer one man before an other: but the self faith is it, that preferreth the faithful from and above the unfaithful. And therefore where it is said: who doth prefer thee? what hast thou, that thou haste not received? Who so ever dare say, I have faith of myself: (I have not therefore received it) doth certainly resist this most manifest truth: not as tho to believe, or not believe, were not in the choice of man's will: but the will in the elect is prepared of the Lord. And therefore it doth also appertain to the self faith, which is in the wil For who hath preferred thee? What hast thou that thou haste not received?   

The vi Chapter.  
MAny do hear the word of truth: but some do believe it, and some do resist it. These therefore will believe: but the other will not believe. Who is ignorant of this? who do deny this? 
The will of some is prepared, the will of other is not prepared of the Lord to believe. Rom. 11.  But for asmuch as the will of some is prepared of the Lord to believe, & of other some it is not: we must certainly put a difference, between that that cometh of his mercy, & that that cometh of his judgement. That (sayeth th'apostle) which Israel sought, he hath not obtained, but yet the election hath obtained. The remnant are blinded, as it is written, God hath given them the spirit of unquietness, 
Esa. 6,  eyes that they should not see, and ears that they should not hear, even unto this day. And David sayeth: let their table be made a snare to take them withal, and an occasion to fall, 
Psal. 68  and a reward unto them: let their eyes be blinded that they see not, & bow down their backs always. Behold here mercy and judgement: mercy in the election, which hath obtained god's mercy: but judgement in the rest which are blinded: and yet the one believed, because they would, the other believed not, because they would not. Mercy therefore and judgement were wrought in the self wills. For this election cometh of grace, and not of merits. For he said afore: even so at this time, 
Rom. 11.  there is a remnant ** saved thorough the election of grace. If it be of grace than is it not of works. For than grace should not be grace. That then that the election have obtained, they have obtained it freely. For there went no thing of theirs before, which they first gave, 
god hath saved us for no thing. Psal. 55.  that they might be recompensed. For he hath saved them for nothing. But the rest which were blinded, were recompensed: as that is also there declared. All the ways of the Lord are mercy and truth. His ways are unsearchable. Therefore both his mercy whereby he doth freely deliver, and also his truth whereby he doth justly judge, are unsearchable   

The vii Chapter.  
But peradventure they say. The Apostle do put a difference between faith and works: he sayeth in deed that grace cometh not of works: but he sayeth not that it cometh not if faith. It is even so. notwithstanding jesus saith, that even faith also is the work of God: & commandeth us to work the same: 
joh. 6.  For the jews said unto him: what shall we do, to work the works of God? jesus answered and said unto them: This is the work of God, that ye believe in him whom he sent. So then th'apostle doth distinct faith and works: as in the two kingdoms of the hebrews, judas was distinct from Israel, when as yet the self judas was Israel. Therefore of faith (sayeth he) that a man is justified, and not of works: because the self faith is first given, whereby the rest are obtained, which are properly called works, wherein men do live uprightly. For he himself also sayeth, you are saved by grace thorough faith, 
Ephe. 2.  and that not of yourselves, but it is the gift of God, that is, & that I said by faith not of yourselves but it is the gift of God. And now faith (sayeth he) cometh not of works, lest peradventure any man might be extolled. For it is a common saying: Therefore he deserved to have faith because he was a good man also before he had faith. 
Acto. 10. Rom. 10. S. Aug. meaneth that before Cornelius had the knowledge and faith that Christ was incarnate, that he had died & risen again. etc. For Corn lives had the same faith in Christ to cum, that Abraham and the fathers were saved by: For it is impossible forny to be saved without any manner of faith in th'only mediator Christ. For no man cometh to the father but by him joh. 14. in Christ also is eternal life without whom is nothing but eternal death joh. 3. joh. 6. Esa. 54.  Which may be said of Cornelius, whose alms deeds were accepted and his prayers heard before he believed in Christ: and yet he gave not alms, neither prayed without all manner of faith. For how did he call on him in whom he did not believe? But if he could have been saved without the faith of Christ, them should not th'apostle Peter the chief builder have been sent unto him to have builded him: not withstanding except the Lord shall build the house, the builders labour in vain that build it. And yet you say, we have faith of ourselves, other things that appertain to the works of righteousness, we have of the Lord. As thoo faith appertained not to the building, as though the foundation (I say) belonged not to the building. But if it do chiefly and principally belong to the building, the builder in preaching do labour in vain, except the Lord by his mercy do build the same within.  
What soever therefore good work Cornelius wrought both before he believed in Christ, and when he believed and also after he did believe, aught to be ascribed all unto God: lest peradventure any man might glory, or be extolled. Wherefore the only master and Lord, when he had said the words which I afore rehearsed, this is the work of God to believe in him whom he sent: in the same his sermon he sayeth a little after: I have said unto you that you have seen me and not believed: all that the father giveth me, shall come unto me.   

The viii Chapter.  
What meaneth this that he sayeth he shall come unto me, but only that he shall believe in me? but that this may be brought to pass, it is the gift of the father. In likemanner a little after he sayeth, murmur not among yourselves: no man can come to me except the father which sent me draw him: & I shall raise him up in the last day. It is written in the prophets, and they shall be all taught of God. Every one that hath herd of the father & learned cometh unto me. What me aneth this, every one that hath herd of the father and learned cometh unto me, but only the theridamas is none, which do hear & learn of the father, but that he cometh unto me? For if every one that have herd of the father and learned cometh: out of doubt every one then which cometh not, have not herd of the father nor learned: for if he had herd and learned, he should have come. For there is not one, that have herd and learned, that cometh not: but every one (as the truth sayeth) which have herd of the father and learned, 
The subril & worldly wise doom will not be a scolar in this school  cometh. This school wherein the father is herd, and do teach to come to the son, is far above the understanding of the flesh. In this school is the son himself, for he is the very word of him, by whom the father do thus teach: neither doth he work this in the ear of the flesh, but in the ear of the heart. There is also together the spirit of the father & the son: for he doth also teach together with the father and the son. For we have learned that the works of the Trinity are inseparable. And this is verily the holy ghost, of whom th'apostle speaketh: but we having (sayeth he) the same spirit of faith. 
2. Corin. 4.  But therefore chiefly is this attribute unto the father, because that the only begotten is begotten of him: and of him doth proceed the holy Ghost: of whom to dispute more exquisytly would be very longerand further I do suppose that our labour (of the trinity which is God) that is comprehended in. xv, books is come into your hands. This school I say wherein god is herd and doth teach, is far above the reach of the wisdom of the flesh. We perceive that many come to the son, because we perceive that many believe in Christ: but where & how they have heard this of the father and learned, 
The grace of thelccre is secret, whereof hard hearts at not partalers.  we perceive not. For this grace is very secret: but that it is grace who doubteth? This grace therefore that is thorough God's gift powered privily into men's hearts, is not received of any hard heart. For to that end is it given, that the hardness of heart might first be taken away. Therefore when the father is herd within, and teacheth to come to the son, he taketh away the stony heart, 
Ezech. 11. and. 36.  and giveth a fleshy heart: according as he promised by the preaching of the Prophet. For after this manner doth he make the sons of promise, and the vessels of mercy, which he hath prepared unto glory. Wherefore the doth not he teach all that they may come to Christ, 
All are not taught to come to Christ.  but because that of mercy he teacheth all, whom he teacheth: but whom he teacheth not, of judgement he teacheth not: For he hath mercy upon whom he will, & whom he will he doth harden: but he hath merci, giving that is good: he doth harden recompensing that is deserved. Or else paradueture (according as some men think the distinction to be made) these may also be the words of him, unto who th'apostle sayeth: 
Rom. 9  Thou sayest then unto me: So that we may understand that the adversary had said, therefore he hath mercy on whom he will, and whom he will he doth harden, and so forth: that is, why doth he yet blame us? For who tan resist his will? Did th'apostle answer this adversary thus, O man it is false, that thou hast said? no forsooth. But he answered, O man what art thou, that disputest with God? shall the work say to the workman, why haste thou made me on this fashion? hath not the potter power over the clay to make even of the same lump, and so forth as ye know very well. And yet notwithstanding after a certain manner the father do teach all to rone to his son. For it is not written in vain in the prophets: and they shall all be taught of God, the which testimony as soon as Christ had first recited, he added by and by: every one that have herd of the father and learned, cometh unto me. As we therefore speak truly, when we speak of any one schoolmaster, which is only in the city: this schoolmaster teacheth all in this city: not because all do learn, but because none that learn there any letters, learn of any other but only of him: even so we say truly: God do teach all to come to Christ, not because all do come, but because no man do come any other way. But why he doth not teach all, the Apostle hath opened so much as he thought meet to be opened: because (sayeth he) God willing to show his wrath, and to make his power known, 
Rom. 9  suffered with long patience the vessels of wrath ordained to damnation, that he might declare the riches of his glory, on the vessels of mercy, which he had prepared unto glory. Hereof it cometh that the word of the cross is foolishness to them that perish: 
1. Corin. 1.  but to them that are saved it is the power of God. All these do God teach to come to Christ: 
Which all are those that god will have saved. 1. 11. 2  all these will God have saved, and come, to the knowledge of the truth. For and if he would teach them to come unto Christ, which esteem the word of the Cross as foolishness, without all doubt they also should come. For he neither deceiveth nor is deceived that faith, every one that hath herd of the father and learned, 
joh. 6.  cometh unto me. God forbidden therefore that any man should not come, which hath herd and learned of the father. Wherefore (say they) doth not he teach all? if we shall say, be cause they whom he teach not, will not learn: we shallbe answered, what meaneth that then, 
Psal. 84. The lord maketh of unwilling willing. Math. 5.  that is said unto him? Lord thou ronuertinge us, shalt quicken us: or else if the Lord do not make of the unwilling willing, why do the church according to the commandment of the Lord pray for her persecutors. For so also S. Cipziane would have this that we say, thy will be done in earth as it is in heaven, to be understand: that is, 
Math. 6.  as in them which do now believe, and are as it were heaven, even so also in them which do not believe, and are therefore yet earth. What then do we for them that will not believe, but only that God should work in them also a will to believe. As touching the jews the Apostle verily sayeth. 
Rom. 01.  The good will of my heart, & prayer to God for them is, that they might be saved. He prayeth for them that believe not, what else, but that they may believe For otherwise they do not attain salvation. If then the faith of them that do pray do prevent god's grace: do therefore the faith of them that are prayed for, that they may believe, prevent the grace of God? For this prayer is made for them, that faith may be given unto them that believe not, that is to say, that have no faith. 
Why somebeleve the preaching of the gospel & some not Math. 13 Acto. 13. joh. 6.  When the Gospel is then preached, some believe and some believe not: but they that believe (when the preacher maketh outwardly a sound) do inwardly hear & are taught of the father: but they that believe not, they hear outwardly, but inwardly they neither hear nor learn: that is, unto the one sort it is given that they may believe, but unto the other, it is not given: because no man (sayeth Christ) cometh unto me, except the father which sent me draw him: the which after is more evydetly spoken. For a little after, when he had spoken of the eating of his flesh, and drinking of his blood, and certain also of his disciples had said: this is an hard saying, who can hear him? jesus knowing with himself, that his disciples did murmur for this, he said unto them: do this offend unto you? and a little after. 
joh. 6.  The words (saith he) that I have spoken unto you are spirit and life: but there be certain of you that believe not. And by and by th'evangelist said: jesus knew from the beginning who should believe and who should betray him, and said: Therefore I said unto you, that no man can come unto me, except it were geveu him of my father. Therefore to be drawn of the father to Christ, and so to hear and learn of the father, that we may come to Christ, is nothing else but to receive a gift of the father, 
What is to be drawn of the father job. 6.  whereby we may believe in Christ. For he that said, no man cometh unto me except it were given him of my father, did not prefer them that hear the Gospel, from them that heareth it not: but did prefer the believers, from them that bebeleve not.   

The ix Chapter.  
Faith therefore is the gift of God, aswell when it is begun, as when it is perfect: And that this gift is given to some, and to other some is not given, no man may in any wise doubt: which will not strive against the most manifest holy scriptures. 
Strivers against the most manifest scriptures  But why this faith is not given to all, ought not to trouble any faithful man, which believeth, that all through one man, at brought under condemnation, and that most justly without all doubt: so that God should not be reprehended justly, although he delivered none from the same. By the which it is manyf est, that great is the grace that many are delivered, and in them that are not delivered, they do acknowledge what should have been dew to themselves: 
jere. 9 Our own merits are damnable.  that they which glory, should not glory in their own merits (which they perceive to be like unto the merits of them that are damned) but should glory in the Lord. But why he doth rather deliver one, than another, his judgements are unsearchable, & his ways past finding out. 
Rom. 11.  For in this point also it were better for us, either to hear of other or to say ourselves: O man what art thou that disputest with God: 
Rom. 9  then to take upon us as thoo we knew the matter, to discuss that which he would have secret: which nevertheless could not will any thing, that is unrightful. But as touching that which ye call to remembrance, that I said in a certain work of mine against Porphirius, having this title, of the time of the Christian faith: I did so speak, that I omitted this more diligent and exact disputation of grace: not without signification, that I would not in that place declare it any further, which might be done either at some other time, or else by some other body. For among other words I said thus, answering to the question purposed: why Christ did come after so many ages. Therefore (said I) seeing they did not object against Christ, that all followed not his doctrine (for they themselves do also perceive, that that can not be justly objected, either against the wisdom of the philosophers, or against the worshipping of their gods) what other thing will they answer, but that the deepness of god's wisdom and knowledge are unsearchable, where as peradventure some other council of God lieth very privily hid, and yet to answer thus, is without any prejudice peradventure of other causes also, that may be searched out by wisemen. But let us in discussing of this question (because of shortness) make them only this answer, that Christ would then appear unto men, and have his doctrine to be preached among them, 
Why Christ came no sooner.  when he knew, and where he knew were such, as would believe in him. For at those times and in those places where his Gospel is not yet preached, he knew aforehand, that they would all be so affected in the preaching thereof, as (althoo not all) yet very many were in his corporal presence, which would not believe in him, 
joh. 11. and. 12.  no not when he had raised the dead again to life. As we also perceive at this day, that many will not yet believe, notwithstanding that the prophecies of the prophets of him are fulfilled so manifestly, 
Resisters of truth  but they had rather thorough man's subtlety resist, then to give place to so clear, to so manifest and to so great authority of God, so excellently published and spread abroad. As long as man's understanding is base and week, it can not assent to god's truth.  

Bear is an answer unto them that aste why the gospel before our days was so long hid.  What wonder is it then, saying Christ knew the world in the former ages to be so full of infideles, that he would neither appear nor preach unto them, whom he knew aforehand, would neither believe his doctrine nor miracles? For it is not incredible that all men than were so affected, as we marvel that a great multitude sins his coming have been, and yet do continue until this day: and yet nevertheless from the creation of mankind, he neither ceased to preach unto them, sometime more secretly, and sometime more openly, according as it seemeth unto God meet for the times: neither wanted there that believed in him, and that from Adam until Moses and among the self people of Israel (which by a special mystery was a prophetical nation) & among other nations also before he came in the flesh. For seeing there is mention made in the holy books of the hebrews of diverse, even from the time of Abraham, which were, neither of his kindred, nor of the people if Israel, neither of other nations made of the common wealth of Israel, which nevertheless were partakers of this mystery: why may we not think, that there were divers here and there also among other nations, although we do not read any mention to be made of them in the said authorities? So that salvation that cometh thorough this religion, 
Christ's religion is th'only true religion.  by the which (being only the true religion) true salvation is truly promised, did never want unto any that was worthy, and to whom so ever it was wanting, he was unworthy to have it. And this is preached sins the beginning of man's generation unto the worlds end, to some men to salvation, but to some to damnation. And by this it appeareth, that to whom soever it was not preached at all, that they were known aforehand to be such as would not believe: and an example of these, are all they, to whom this salvation was opened, and yet they believed not. But when it was preached unto them that would believe, they were thereby prepared unto the fellowship in the kingdom of heaven, and the holy angels.  
perceive you not that I would have spoken thus much of the foreknowledge of Christ, without any prejudice of the secret counsel of God, & of other causes, as I thought sufficient to convince the infidelity of the Pagans, which had objected this question? For what is more true than this, that Christ knew aforehand, what men would believe in him, & at what time, & in what place? But I did not then think it necessary either to inquire or dispute, whether (Christ being preached unto them) they should have had faith of them selves, or have received it by the gift of God: that is, whether God had only foreknown them, or had also predestinate them. Therefore when I said, that Christ would then appear unto men, & have his doctrine to be preached among them, when he knew, and where he knew were such as would believe in him: This might also have been spoken thus, that Christ would the appear unto men, and have his doctrine to be preached, then, and where, he knew to be such: as were chosen in him before the foundation of the world was laid. But and if I should then have made this answer: I should have caused the reader to have endeavoured himself to have searched out those things, 
S. Aug. had never so clearly disputed of grace & predestination if he had not been forced thereunto by the heresy of the Pelagians.  which now I must needs by reason of the Pelagians error, dispute more diligently and more largely: I thought it therefore good to speak briefly that, that was sufficient at that time to be spoken: omitting (as I have said) the deepness of the wisdom and knowledge of God, and without any prejudice of other causes: of the which, I thought not good then, but at some other time to dispute more conveniently.   

The ten Chapter.  
IN like manner where as I said, that the salvation which cometh thorough this religion, did never want unto any that was worthy, and that to whom so ever it was wanting, he was onworthy to have it: if it should be discussed & searched whereby any man is made worthy: there be that would say, that they are made worthy by the will of man: 
Worthiness.  but we say that they are made worthy by god's grace, or by god's predestination. Furthermore this only difference is between grace and predestination: 
The difference between predestination and grace. Ephe. 2.  predestination is a preparation to grace: but grace is the very gift itself. Therefore this that the Apostle sayeth, not of works lest any man should boast himself: for we are his worckmanship created in Christ jesus unto good works, is grace: but that that followeth, which God prepared aforehand that we should walk in them, is predestination: which can not be without a foreknowledge, all thoo the afore knowledge may be without predestination. For by predestination God knew aforehand the things, that he himself would do.  
(Whereupon it is said, he ordained those things that were to come,) But he is able to know aforehand though things also that he doth not, as all manner of sins. For although there be cerceyne sins which are also punishments for sins (for the which cause, it is written, God delivered them up unto a lewd mind, 
Rom. 1.  that they should do those things that were not comely) yet there is no sin committed on God des behalf, but there is only his judgement. Wherefore the predestination of God (which is to our benefit and comfort) is (as I said) the preparation aforehand to grace: but grace is the effect of the same predestination. When God therefore did promise unto Abraham the faith of the gentiles in his seed, 
Ben. 17. Rom. 4.  saying, I have made thee a father of many nations (whereupon the Apostle sayeth, therefore by faith is the inheritance given, that it might come of favour, 
God's promise is grounded upon his predestination, and not upon man's will.  and the promise might be sure to all the seed.) This promise was not grounded upon the power of man's will, but upon the predestination of God. For he promised not that what men, but that what he himself should bring to pass: For although men do work such good things as appertain to the worshipping of God, yet it is he that is the cause, 
Men are not the cause that god performeth his promise.  that they do those things that he commandeth: but they are not that cause, that he should perform that which he hath promised. For otherwise to perform gods promises, should stand in the power of man, and not in the power of God: & so that which was promised of God to Abraham, should be performed by man. But Abraham believed not so: but he believed giving glory to God, 
Rom. 4.  because he was able to perform those things, that he had promised: he saith not, that he was able to tell aforehand: he sayeth not, that he was able to know aforehand: For he can both tell aforehand, and also know aforehand deeds that are none of his: but he sayeth, he is able also to perform: & therefore they are his own works, and none others. Do you think peradventure, that God promised the good works of the gentiles to Abraham in his seed, that he might promise that which he himself do perform? but that he promised not the faith of the gentles, which men work themselves: but (that he might promise that which he performeth) he knew aforehand faith, that men should work it? Truly th'apostle speaketh not after this manner: For God promised sons to Abraham, which should follow the footsteps of his faith. This thing he speaketh most evidently. But if he promised the works of the gentiles, and not their faith: (Forasmuch as there are no good works but such as spring of faith. For the just liveth by faith, 
Abac. 2. Rom. 14. Gebr. 11.  and all that is not of faith is sin: & without faith it is impossible to please God) it must nevertheless follow, that it lieth in man's power, that God's promises be performed. For except man do work that without god's help which belongeth to man, God shall not perform his gift, that is to say, except man have faith of himself, God shall not perform that which he hath promised, that is, that the works of right teousnes might be given of God. And upon this it should follow, that it say in the power of man, & not in the power of God, that God might be able to perform his promises. But if both truth and godliness forbid us thus to believe, 
Then are our adversaries void both of truth & godliness  let us then believe with Abraham, that he is able to perform the things that he hath promised: But he hath promised sons unto Abraham, which they can not be except they have faith: he do therefore give even faith also.   

The xi Chapter.  
saying then (as the Apostle sayeth) the inheritance is given by faith, 
Rom. 4.  the it might come of favour or grace, & the promise might be sure, 
A wonder.  I wonder that men had. rather commit themselves to their own weakness, then to the certainty of god's promise. But thou sayest, I am uncertain of god's will toward me. What then? art thou certain of thine own will towards thyself, and art not afraid? He that seemeth to stand, 
1. Cor. 10.  let him take heed that he fall not. Seeing them as both be uncertain, why doth not a man commit his faith, hope, and charity rather to the stronger than to the weaker? But when it is said, (say they) if thou believe thou shalt be saved: 
Rom. 10.  one of these is required to be done, the other is offered to be given: that which is required, is in man's power, but that which is offered, is in the power of God.  
But I pray you, why be they not both in god's power: aswell that that he commandeth, as that which is offered? For we pray unto God, that he will give, that he commandeth: They that believe pray for themselves, that their faith may be increased: They pray for them that believe not, that faith may be given them: So that faith both in her increasynges, & also in her beginnings may be the gift of God. But this saying, if thou believe thou shalt be saved, is like unto this, if through the spirit ye shall mortify the deeds of the flesh, 
Rom. 8.  ye shall live. For here also of these two, one is required, tother is offered. If thorough the spirit (sayeth he) ye shall mortify the deeds of the flesh, ye shall live. That we may then thorough the spirit, mortify the deeds of the flesh is required: but that we may live, is offered.  
Think you then that it were convenient, that we should say, that the mortification of the flesh, were not the gift of God: and that we should not therefore confess it to be god's gift, because we hear that it is required of us, (the promise of life being offered) if we shall do accordingly? God forbid, that they that are partakers and defenders of grace should thus think. 
A damnable error.  This is the damnable error of the Pelagians: whose mouths th'apostle immediately stopped, saying: For as many as are led by the spirit of God, these are the sons of God: that we should not believe, that we could mortify the deeds of the flesh by our own spirit, hut by the spirit of God. Of the which spirit of God he did also speak in that place, 
1. Cor. 12.  where he said: All these worketh one and the self same spirit, dividing to every man several gifts even as he will. Among which all, he named also faith, as ye know Therefore likewise as although the mortifyeng of the deeds of the flesh be the gift of God, yet is it required of us (the reward of life being set before us) even so faith also is the gift of God, notwithstanding that itself be also required of us, by this saying, if thou believe thou shalt be safe (the reward of salvation being set before us) For therefore are these things both commanded unto us, and are also declared to be the gifts of God, that it might be perceived, both that we do them, and also that God doth make us to do them: as he sayeth most plainly by his prophet Ezechiel: For what is more plain than this, when he sayeth: 
Ezec. 36. God maketh us to do his commandments.  I shall make them to do them? Mark well most dear brethren this place of the holy scripture, and you shall perceive that God doth promise that he himself will so work both faith and works, that they may do the things that he commandeth to be done. In the same place he maketh mention also of their merits, but it is of their evil merits, wherein he doth declare that he do tender good gifts for evil merits, in that he maketh them here after to bring forth good works, when that he causeth them to do gods commandments.   

The xii Chapter.  
But all this disputation whereby we defend the grace of God thorough jesus Christ our Lord, to be vereli grace, that is to say not given after our merits, although it be defended most manifestly by the testimonies of God's word: yet therebe some that think themselves to be discouraged from all godly living, except they may ascribe somewhat to themselves, which they may first give unto God, that they may be recompensed. This may be sometime doubtful among them that are of age and discretion that have now the use of the choice of will: but when we once come to young infants, and to the mediator of God and men, the man Christ jesus, 
1. timo. 2.  all defence of man's merits going before the grace of God do fail. For neither are any of them preferred before other by any merits of man going before, that they should belong to the saviour of men: neither was he (for asmuch as he himself is also man) made the savour of men by any merits of man going before. For who can abide to hear this, that children being baptized in their infancy, are counted to depart this life for their merit's sake that are to come: and that therefore other die in the same age without baptism, because also their evil merits to come are forknowen: but that neither their good life, is rewarded of God, nor yet their evil life condemned? But (that I may speak mildly) hath th'apostle set no bound, beyond the which, it is not lawful for the rash suspicion of man to pass? 
Rm. 14. 2. Cor. 5.  For he sayeth, we shall all stand before the judgement seat of Christ, to receive every one according to the things that he hath done by the body whether it be good or evil. He sayeth, that he hath done, he added not, or shall do. But what should put this in such men's heads, to think that the merits to come of infants (that shall never be in deed) should either be punished or rewarded, I can not tell. But why is it said that a man shall be judged, according to the things that he hath done by the body, when as many things are done by the only mind, not by the body, nor by any part of the body, and that many times so evil, that such thoughts deserve most just pain, as is this (that I may omit other) when the foolish man said in his heart, there is no God? 
Psal. 53.  What meaneth this then, according to though things that he hath done in the body, but according to though things that he did when he was in the body: So that we may understand by the body, the time of the body? After the dissolution of the body, no man shallbe in the body until the last resurrection, 
Do you think that s. Au. thought here upon the Pope's purgatory?  and not then to get any merits, but either to receive rewards for good merits, or else to be punished for evil merits. But in this mean space between the putting of and the resurrection of the body, the souls are either tormented, or else do rest, according to such things, as they did in the time of the body. Unto the which time of the body do also original sin belong (which the Pelagians do deny, but Christ's church doth acknowledge) the which when infants die being either thorough god's grace pardoned, or else thorough god's judgement unpardoned: they do by the merit of the new birth, either pass from evil to good, or else by the merit of their first birth, pass from evil to evil. 
Baptism of infants  This thing the catholic faith knoweth, unto this also many heretics do agree without against saying. But I marvel exceadingly, upon what ground these men should think (whose wits as appeareth by your letters, are not to be despised) that every man should be judged, not only according to those merits, which he had as long as he was in the body, but also according to those merits that he should have had, if he had tarried longer in the body: neither durst I have believed this, but that I durst not mistrust you. But I trust that God will so work, that they being admonished, may shortly understand that such sins as are counted yet to come, if they may be justly punished by god's judgement, in them that are not baptized, that they may all so thorough god's grace be pardoned, in them that are baptized.  
For who soever say, that the sins to come may only be punished by god's judgement, but may not be forgiven by his mercy: aught to consider how great injury he doth to God, and his grace: as the the sin to come, might be known aforehand, but could not be for given. But if this be an inconvenience, then ought the infants (which should be sinners if they lived longer) to be helped in their tender age by baptism, whereby sins are washed away.   

The xiii Chapter.  
But if they peradventure say, that sins are forgiven to them that repent, and therefore that these dying in their infancy are not baptized, because God knew aforehand that they would not repent, if they had lived: but as touching them that are baptized, and depart out of their bodies in their childhod, God knew aforehand that they would have repent, if they had lived. But let them mark and consider well, if this be so, them children that die without baptism, are not punished for original sin, but for their own sin, which every one should have done, if he had lived. In like manner, they that are baptized, are not washed from original sin, but from their own sins, which they should commit if they had lived, because they could not sin before they came to age and discretion: but some are foreseen to repent, & some that they should not repent: and therefore some depart this life being baptized, and some without baptism. If the Pelagians heard this, they would not now travel in the denial of original sin, and seek for infants I can not tell what place of their joy, without the kingdom of God: namely, seeing they are convinced, that they can not have eternal life, 
joh. 6.  which have not eaten the flesh, nor drunk the blood of Christ: and forasmuch also as that is a false baptism, which is given in the remission of sins to them, that have no sin at al. For they would affirm that there were utterly no original sin, but that the infants which are loosed from this body, are either baptized, or not baptized, according to their merits that they should do, if they did live: and that for their merits to come, they did either receive, or not receive, the body and blood of Christ, without the which certainly the can have no life: 
In the days of S. Aug. young infants received the communion.  and that they were verily baptized in the remission of sins, althoo they drew no sin from Adam: For their sins to come, are pardoned them, where of God knew aforehand, that they would repent. By this means they might easily prevail, and obtain their purpose in denying original sin, and in contending, that the grace of God is not given, but according to our merits. But saying that man's merits to come, that shall never come, are doubtless none at all (which a man may most easily perceived) therefore the Pelagians could not say this, & much less might these men affirm this. It can not be declared, how much I am grieved, that these which together with us, do by catholic authority, condemn the error of these heretics, did not see this, which the Pelagians did perceive, to be most false & foolish.   

The xiiii Chapter.  
Cyprian wrote a book of mortality, commendably known unto many, and almost to all them that love Ecclesiastical writings, in the which he doth affirm, that therefore death is not only not unprofitable unto the faithful, 
Why death is profitable.  but also is profitable, forbecause it conveyeth a man away from the danger of sinning, & setteth him in a saffetye from singing any more. But what profiteth death, if the sins to come be punished, which were never committed? Nevertheless he sayeth very plentifully and excellently, that dangers to sin want not in this life: & that after this life there remain none. Where as he doth also allege this testimony out of the book of wisdom, he was taken a way, 
Sap. 4.  that malice should not change his understanding. The which in like manner being alleged of me, you said that these brethren have rejected, as that which was not taken out of a Canonical book: as though beside the witness of this book, the thing itself which we would teach by it, were not many fest. For what Christian dare deny, that the just man if he be prevented with death, 
Sap. 4. popish purgatory pyck purse dare deny this.  shallbe in refreshing? which doctrine if any man shall teach, what man having a sound faith, will think that he should be resisted. In like manner, if he shall teach, that if the just man shall depart from his rightfulness, wherein he hath long lived and shall die in that ungodliness, wherein he hath lived & speak not of an hole year) but only one day, shall go from hence into pains dew unto the wicked, and that his formare rightfulness past shall nothing profit him, what faithful man will agaynesaye this open truth? Furthermore if it be demanded of us, whether (if he had died, when he was a just man) he should have found pains or rest, shall we doubt to answer that he should have found rest? This is all the matter, wherefore it was said, of whom soever it was said: he was taken away, that malice should not change his understanding, For it was spoken of the dangers of this life, & not of the foreknowledge of God which knew aforehand, that which was to come, not that which was not to come, that is to say, that he would prevent him with untimely death, that he might be taken from the uncertainty of tentations: not that he should sin, which should not abide in tentation. For of this life, it is red thus in the book of job, 
job. 7.  is not man's life upon earth a tentation? But why it is granted to some, to be taken away from the perils of this life, whiles they are rightful: but other being just, are kept in the same dangers by a longer life, untyil they fall from rightfulness, 
un sea cheable judgements but yet just.  who knoweth the mind of the Lord? And yet hereby we may understand, that those just men, which do live godly until their old age and the last day of this life, aught to glory in the Lord, and not in their own merits: For he that hath thorough the shortness of life taken away the just man, that malice should not change his under standing: doth also in the longestlyfe keep the just, that malice may not change his understanding. But why he hath held in this life the just, that will fall away, whom (before he did fall) he might have taken away: his judgements are certainly moste just, but yet unsearchable. Seeing that these things are true, the sentence taken out of the book of wisdom ought not to have been rejected, which have been so much esteemed in the church of Christ, that it have been many years red in the place, where the readers of lessons do use to red to the church of Christ, & have been also heard as God's word of all christians, even from the bishops until the poorest lay faithful men, 
The scriptures, were red in the vulgar tongue to the people according to. s. Paulus doctrine. 1. Corinti. 14.  the penitentes, and the young scholars called Cathecuumini. But if by the testimony of the interpretores of holy scriptures which were before our days, I would defend this doctrine, which now we are commpelled to defend, against the new error of the Pelagians more diligently and more abundantly than we were wont, that is to say, that the grace of God is not given after our merits: and that it is free lie given to whomsoever it is given, because it lieth not in man's will or running, but in the mercy of God: but yet to whom so ever it is not given, by just judgement it is not given, forbecause there is no unrightfulness with God: If I would (I say) defend this doctrine, 
Men are bend rather to credit doctors, than god's word.  by the catholic interpretures of the holy scriptures that were before our days: the brethren for whom now we take this labour, would give place. For so you have signified by your letters.  
But what need is it, that we should search out their works, which be fore this heresy did spring up, had no need to occupy themselves in answering to this hard question: which out of doubt they would have done, if they had been, by such heretics compelled thereunto? 
why man of thold doctores speak little of grace.   
Whereupon it happened, that they did but briefly and by the way, declare in certain places of their writings, what they thought of the grace of God: but their chief exercise was in other matters, which they disputed against the enemies of Christ's church: notwithstanding in their exhortations unto all virtues, whereby men serve the living and true God, to attain eternal life & true blessedness, and in their assembles or prayers, it did plainly appear of what strength god's grace was. For the things that he hath commanded to be done, should not be desired of God, except the doing of them were his gift. But they that would be instructed, by the testimonies of Ecclesiastical writers or doctors, must prefer this book of wisdom (wherein it is red, 
Gods wordepre ferred above all doctores  he was taken away that malice should not change his understanding) before all doctors. forbecause the-noble doctors, that were even next unto th'apostles days, did also prefer it before themselves: which, when they did allege it for a witness, did believe that they did allege nothing, but the witness of God. And surely it is manifest, that the most blessed Cyprian (to commend the benefit of a swift death) did dispute, that they were delivered from the dangers of this life, which do end this life, wherein men may sin. In the same book among other things, he sayeth. Why? seeing that thou shalt be with Christ, and being certain of the lords promise, that thou art called unto Christ, dost not embrace this, & rejoice that thou shalt be delivered from the devil? And in an other place he sayeth: Children by death avoid the danger of slippery youth: In like manner he saith in an other place: why do we not make haste, and run, that we may see our country, that we may salute our parents? A great number of our dear beloved parents, brethren, and children, do tarry there for us. A'great multitude, being now sure of their own safety, & yet careful for our health, desire our company. With these, & such like sentences, in the most clear light of the catholic faith, this doctor doth manifestly testify, that the dangers and tentations of sinning, are to be feared until the putting of of this body, after the which no man shall suffer any such things. But and if he did not this witness, when would any christian doubt of this matter? How then, to a man that is fallen, and in the same fall miserably ending this life, and going unto pains dew to such, how (I say) should it not have been exceeding profitable for him, if he had been taken out of the place of tentation by death, before he had fallen? And thus (if we set aside rash contention) this question, touching him that was taken away, that malice should not change his understanding, is fully answered. Neither aught therefore the book of wisdom, to have suffered this injury (which have so many years been red in the church of Christ, wherein this sentence is also red) because it is against them, which are deceived in thextoling of man's merits, 
Who be the enemies of grace.  & enemies against the most manifest grace of God, which do appear chief in young infants: among whom (for as much as some depart this life being baptized, and other without baptism) is evidently declared mercy & judgement: but mercy, that is freely given, and judgement that is dew. For if men should not be judged, according to the works of their life, which they had before death, but according to such as they should have had, if they had lived longer: he had received no benefit, which was taken away, that malice should not change his understanding: it should nothing have profited them (which die in their sin) if they had died before: which no christian shall dare affirm. 
The catholic faith is contrary to the pelagians errors.  Wherefore our brethren, which with us in the defence of the catholic faith, do impugn the pernicious error of the Pelagians, ought not so much to favour this opinion of the Pelagians, whereby they think the grace of God to be given according to our merits: insomuch that they go about to destroy this true, ancient, and christian sentence (he was taken away, that malice should not change his understanding) because they can not abide the hearing of it, and to affirm that opinion, which we thought no man would have believed, no nor yet have dreamt: that is, that every dead man should be judged, according to such works as he should have done, if he had lived longer in the body. Thus it appeareth, that that which we affirm, that the grace of God is not given according to our merits, is invincible: insomuch that witty men ropugning against this verity, were compelled to affirm, that the Pelagians errors ought to be banished from the ears and thoughts of all men.   

The xu Chapter.  

Christ is a clear light of predestination.  THe savour himself the mediator between god and men, the man Christ jesus, is also a most clear light of predestination & grace: and that he might so be, by what merits of his going before, either of works, or of faith did the nature of man that was in him purchase this? Let it be declared (I pray you) whereby that man deserved, to be assumpte of the word coeternal to the father in the unity of person, the he might be the only begotten son of God? Did there any manner of goodness of his go before? What did he aforhande, what believed he, what axed he, that he might attain to this unspeakable dignity? begun not the self man (which was made and assumpte of the word) to be the only son of God, even from the time that he began to be man? Did not that woman full of grace conceive the only son of God? Was not the only son of God borne of the holy ghost, and the virgin Mary, not by the lust of the flesh, but by the singular gift of God? was it to be feared, lest that man should sin through free choice, when he should come to the years of discretion? Or had he not therefore free-will, & that so much the more, that he could not serve sin? For all these most wondered gifts, and other (if there be any more that may be counted most justly and peculiarly his) man's nature, that is, our nature received in him after a singular manner, without any merits of his going before. Let man here dispute with God (if he dare) & say: why have not I also the like? and if he shall thus be answered: O man what art thou that disputest with God, and will not so be satisfied, but will augment his impudence, and say: why do I hear: O man what art thou? 
Rom. 9  Seeing I am that I hear, that is to say, a man: and so is he also, of whom I speak: but why am not I also that, that he is? For through grace came he to this excellent dignity: why is grace diverse, where as nature is one? Surely there is no acception of persons with God. 
Acto. 10.  What (I say not a christian) but what mad man would speak these words? In our head then may appear unto us, the self fountain of grace, from whence it doth spread itself into all his members according to the measure of every one. 
Ephe. 4.  By the same grace is every man from the beginning of his faith made a christian, by the which that man from his beginning was made Christ: of the same spirit, is man also borne again, whereof this man was first borne: thorough the same spirit there is wrought in us remission of sins, by the which it was wrought in him, that he should have no sin. God knew aforehand, that he would do these things without all doubt. The self same is therefore the predestination of saints, which did most evidently appear in the most holy which who can deny, that do rightly understand the words of truth? For we have learned, that the Lord of glory himself (inasmuch as man was made the son of God) was predestinate The doctor of the Centyls do cry in the beginning of his Epistles: 
Rom. 1.  Paul the servant of jesus Christ, called an Apostle, put a part for the Gospel of Godwhych he promised by his prophets in his holy Scriptures of his son, which was made unto him of the seed of David after the flesh, which was predestinate the son of God in power, by the spirit of sanctification of the resurrection of the dead. jesus was therefore predestinate, that he which after the flesh should be the son of David, might be nevertheless in power the son of God, by the spirit of sanctification: because he was borne of the holy ghost and of the virgin Mary. The self same is that singular taking of man's nature unspekeably wrought of God the word, that the son of God, and the son of man together: and the son of man for man's sake that is taken, and the son of god for the only begotten sake that doth take, should truly and properly be called God: lest that not a trinity, but a quaternite should be believed upon. This so great, so high, and so excellent exaltation of man's nature, as could not be more, was predestinate: likewise as the divine nature for our sakes did abase itself so low (as it could not be lowar) in that it took the nature of man, with the weakness of the flesh, 
Phili. 2.  even unto the death of the cross. As therefore that one, was predestinate to be our head: even so we being many were predestinate, that we might be his members. 
Man's merits perished in Adam  Here let all man's merits keep silence together, which perished through Adam: and let the grace of God reign, which doth reign through jesus Christ our Lord, the only son of God our Lord. Whosoever shall find our in our head, the merits going before, of that his singular generation: he may seek out in us his members, the merits going before of the multiplied regeneration. For this generation was not recompensed unto Christ, but given, that he might be borne of the holy ghost & the virgin, void from all bondage of sin: even so (that we might be borne again of water and the holy ghost) it was not recompensed unto us for any merit, but freely given: And although faith led us unto the fountain of regeneration, yet ought we not therefore to think, that we first gave any thing to God, that we might be recompensed with the healthful regeneration. For he hath made us to believe in Christ, which for our sakes made Christ, in whom we do believe: he doth make in men the beginning of faith and fynishing in jesus, which made the man jesus the prince and fynisher of faith: For so is he called (as ye know) in the epistle to the hebrews. 
Heb. 12.    

The xvi, Chapter.  
FOr God doth call many of his predestinate sons, that he may make them members of his only predestinate son: not with that calling wherewith they were called, 
Mar. 22. Two diverse callings.  that would not come to the marriage. For with that calling were called both the jews, unto whom Christ crucified was a frombling, & also the gentiles, unto whom Christ crucified was foolishness: but he calleth the predestinate with that calling, which the apostle marked saying, 
1. Corin. 2.  that he preached Christ the power of God and the wisdom of God, unto them that were called, both jews and Greeks: For thus he sayeth: but unto them that are called: that he might point out them, that were not called: knowing that there was a certain peculiar calling, of them that are called according to purpose, whom he knew aforehand, 
Rom. 8.  & predestinate, that they might be like the image of his son. The which calling he noted, saying: not of works, but of the caller it was said unto him. 
Rom. 9  That the elder should serve the younger. Said he not of works, but of believing? he did utterly take that also away from man, that he might ascribe all to God: Therefore he said but of the caller, not with every manner of calling, but with that calling whereby he is made believing. This manner of calling he did also consider, 
Rom. 11.  when he said, the gifts and calling of God are without repentance. For I would also have you a little while consider, when he said, the gifts and calling of God are without repentance. For I would also have you a little while consider what matter was there entreated. For when he had said: 
Rom. 11.  For I would not have you ignorant brethren of this mystery, that you should not be wise in your own eyes: because blindness was partly wrought in Israel, until the fullness of the gnetyls should enter in, and so all Israel should be safe: as it is written. There shall come out of Zion he that doth deliver, and shall turn away the ungodliness of jacob. And this is my covenant to them, when I shall take away their sins: to these he added by and by, which we must diligently understand: as concerning the gospel they are enemies for your sakes, but as touching the election they are loved for their father's sakes. What meaneth this, as concerning the gospel they are enemies for your sakes, but only that their enmytye whereby they slew Christ, did promote the gospel, as we certainly perceive, 
God can use evil things well.  and this doth he declare to have happened by God's disposition, which can use well even things that are evil: not that the vessels of wrath should profit him: but that they might (through his well using of them) profit the vessels of mercy For what could be spoken more plainly than that that was said, as concerning the gospel they are enemies for your sakes: It is then in the power of the evil to syn●. But that by singing, they should thorough their malice do either this or that, it is not in their power, but in the power of God, that divideth the darkness, and disposeth the same: 
Esa. 45. God's will fulfilled.  so that for this cause even in that that they do against the will of God, there is nothing fulfilled, but the will of God. We read in the acts of th'apostles, when th'apostles being let lose of the jews were come to their fellows, & had declared unto them haw the priests and elders had threatened them, they all life up their voices to the Lord with one accord, 
Act. 4.  and said: Lord thou art he that hast made the heaven, and earth and see, and all things that are in them, which by the mouth of our father David thy holy servant haste said: 
Psal. 2.  why did the Hiethen range, and the people imagine vain things. The kings of the earth stood up, & the rulers came together against the Lord, and against his anointed. For of a truth Herode and Pilate and the people of Israel are gathered togehter in this city, against thy holy child jesus whom thou hast anointed, to do whatsoever thy hand and council have predestinate to be done. Behold that was said, as concerning the Gospel they are enemies for your sakes. For the hand and council of God did predestinate so much to be done by the enemies the jews, how much was necessary for the promoting of the Gospel for us. But what meaneth that that follow: but as touching th'election they are loved for their father's sakes. Are those enemies which did perish in their enmity, and being adversaries to Christ among that nation do yet perish, are they chosen and well-beloved? God forbid. Who (though he were never so foolish) would affirm this? But although both these are contrary, the one against tother, that is to say enemies and beloved, although they do not agree in the self same men, yet do they agree in the self same nation of the jews, and in the same carnal seed of Israel: whiles some of them appertain to the halting, and some to the blessing of the self same Israel. 
Gen. 32.  For he did before open this sense more plainly where he said: That Israel did seek, that hath he not obtained, 
Rom. 11.  notwithstanding the election hath obtained it, but the rest were blinded: yet the self same Israel is in both. Where then we hear, Israel hath not obtained: or, the rest are blinded: there must be understand the enemies for your sake: where we heard, but th'election hath obtained, there must be understand, the beloved for the father's sakes: unto the which fathers these things were verily promised. For to Abraham were the promises made, 
Gal. 3. Rom. 11.  and to his seed. Wherefore even into this olive is the wild olive also of the gentiles grafted. Furthermore the election now whereof he speaketh, ought certainly to come of grace and not of duty, for asmuch as the remnant are saved by th'election of grace. This election hath obtained, the rest being blinded. According to this election the Israelites are beloved for their father's sakes.  
For they are not called with that calling whereof it is said, 
Mat. 20.22.  there are many called: but with that calling wherewith thelect are called. Wherefore in this place also after he had said, but as touthing th'election, they are beloved for their father's sakes: he added by & by that, whereupon we dispute. For the gifts & calling of God are without repentance, 
God's calling ye unchangeable.  that is, they are constantly fastened without change. As many as belong unto this calling, they are all taught of God: neither can any of them say. I believed, & therefore I was called after this manner: for the mercy of God doth prevent him, forbecause he was called after such manner that he might believe. For all that are taught of god come to the son, for because they have herd and learned of the father by the son, which sayeth most manifestly: 
joan. 6.  every one that have herd of the father & learned cometh unto me. Not one of those do perish, forbecause that he will not lose any thing of all that the father hath given him. 
They whom God call of purpose, shall never be damned 2. joa. 2.  Who so ever therefore is of this number certainly he doth not perish, neither shall he be of this sort that do perish: Therefore it is said, they went out from among us because they were not of us: for if they had been of us, they had certainly continued with us.   

The xvii Chapter.  
LEt us therefore understand the calling to be such whereby they are chosen, not as though they are chosen because they did believe, but they are chosen, that they may believe. For the Lord himself doth sufficiently declare this, where he saith: you have not those me, but I have choose you. 
joan. 15.  For if they had been therefore chosen, because they did believe, they did certainly chose him first, die believing in him, that they might deserve to be chosen. But he doth utterly overthrow this, which saith, you have not chosen me, but I have chosen you. And they did doubtless chose him, when they believed in him. And for none other cause he sayeth, you have not chosen me, but I have chosen you: but only for that they chase not him that he might choose them, but that they might choose him, he chase them: For because his merci through grace (but not of duty) did prevent them. He chase them therefore from the world, when he was conversant here in the flesh, 
Ephe. 1. The truth of predestination and grace endureth for ever.  but yet they were now chosen in him, before the world was made. This is the immovable truth of predestination and grace. For what meaneth that the apostle sayeth, as he chase us in him before the world was made? Certainly if this be therefore spoken, because God knew aforehand that they would believe, not because he should make them to believe: the son speaketh against this foreknowledge saying, you have not chosen me, but I have chosen you: Seeing that God did rather know aforehand this, that they should choose him that they might deserve to be chosen of him. They are therefore chosen before the world was made, in that predestination, in the which God knew aforehand his own works, that were to come: but they are chosen from the world by that calling, by the which God hath fulfilled that which he did predestinate. For whom he hath predestinate, 
Rom. 8. Whom doth God justify.  them hath he called, that is to say, with that calling that is according to purpose: he hath not then called any other, but those whom he hath predestinate, them hath he also called: neither hath he justified any other, but them whom he so called, them hath he also justified: neither hath he glorified any other, but them whom he hath predestinate, called, justified, them hath he also glorified with that end, which hath no end.  
God then hath chosen the faithful: but that they might be made faithful, not because they were faithful. The Apostle james sayeth, 
Actu. 2.  hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him? By election therefore he maketh both rich in faith, & heirs of the kingdom. Who I pray you hearing the Lord saying you have not chosen me, but I have choose you, dare be so bold as to say, that men are chosen thorough believe: where as rather they are chosen that they may believe, lest that they should be found to have chosen Christ first, contrary to the sentence of the truth, unto whom Christ sayeth: 
joan. 15.  you have not chosen me but I have chosen you?   

The xviii Chapter.  
Who hearing th'apostle saying, blessed be God and the father of our Lord jesus Christ, which hath blessed us with all manner of spiritual blessing, 
Ephe. 1.  in heavenly things in Christ, even as he did chose us in him before the making of the world, that we might be holy and without blame in his sight, in charity predestinating us to make us his sons by adoption through jesus Christ through the self same, according to the pleasure of his will, where in he hath made us accepted in his beloved son, In whom we have redemption thorough his blood, the forgiveness of sins according to the riches of his grace, which grace hath been plentifully in us in all wisdom and prudence, that he might show unto us the secret of his will according unto his good will, which he purposed in him when the time were fully come, to repair all things in Christ, both the things that are in heaven, and also the things that are in earth in him, in whom also we are made heirs, being thereto predestinate according to the purpose of him, which worketh all things, according to the council of his own will, that we might be to the praise of his glory: Who (I say) he aring these things diligently and with understanding, dare doubt of this manifest truth which we defend? God in Christ did chose his members before the world was made: and how could he chose them that yet were not, but in his predestintion? he chase us then, predestinating us: but would he chose the ungodly & unclean? For if the question be preponed whether God doth chose these, or rather the holy & blameless: what will he answer that shall be demanded: will he not by and by give sentence for the saints and the blameless? He knew therefore aforehand (sayeth the Pelagian) which should be saints & blameless, 
The pelagian.  through the choice of free-will, and therefore before the world was made, he chase them in that his foreknowledge, whereby he knew aforehand that they would be such. He did therefore (sayeth he) chose them before they were, predestinating sons whom he knew aforehand would be holy and blameless: certainly he made them not so, neither saw aforehand that he would make them, but only saw aforehand that they would so be. Let us then consider the words of th'apostle, 
S. aug.  and see whether he did therefore chose us before the world was made, because we were to be holy and without blame, or rather that we might be so. Blessed (sayeth he) is god and the father of our Lord Jesus Christ, which hath blessed us with all manner of spiritual blessing, in heavenly things in Christ, even as he did chose us in him before the making of the world, that we might be holy and without blame: Not because then that we were to be, but that we might be. For it is certain, for it is manifest, 
The fonteyne of grace.  for therefore we were to be such, because he had chosen us, predestinating that we might be made such thorough his grace. He therefore blessed us after this manner with all spiritual blessing, in heavenly things in Christ jesus, even as he chase us in him before the making of the world, that we might be holy and blameless in his sight, in charity predestinating us to make us his sons by adoption through jesus Christ, through the self same. Furthermore mark what he addeth, according to the pleasure (sayeth he) of his will, lest that in so excellent a gift of god's grace, 
God's will.  we should glory in the pleasure of our own will: wherein (sayeth he) he hath made us accepted in his beloved son: in the which his will undoubtedly he hath made us accepted. It is so said, he hath made us accepted thorough grace, as it is said, he hath justified us through rightfulness: In whom (sayeth he) we have redemption through his blood, the remission of sins, according to the riches of his grace, which grace hath been plentifully in us in all wisdom and prudence, that he might show unto us the secret of his will, according unto his good will. In this mystery of his will he hath put the riches of his grace, according to his good will, not according to ours: which can not be good, except he according to his good will should help that it might be made good. 
Man's will,  But when he had said, according to his good will, he added, which he purposed in him, that is, in his beloved son, when the time was fully come, to repair all things in Christ, both the things that are in heaven, and also the things that are in earth in the self same, in whom also we are made heirs, being thereto predestinate, according to the purpose of him, which worketh all things, according to the council of his own will, that we might be to the praise of his glory. It would be verilonge to dispute of every thing. But ye do perceive, undoubtedly ye do perceive, 
The apostolife doetrine defendeth grace, against the extollares of merits.  how manifestly this grace is defended by th'apostles doctrine: against the which man's merits are extolled, as though man should first give somewhat unto God, that he might be recompensed. God did therefore chose us in Christ before the world was made, predestinating us to make us his sons by adoption, not because we were to be, by our own strength holy and blameless, but he chase us, and predestinated us that we might be. But this did he according to the pleasure of his own will, that no man should glory of his own will, but only of his good will towards him: he did this according to the riches of his grace, according to his good will, which he purposed in his beloved son, in whom we are made heirs, predestinate not according to our purpose, but according to the purpose of him that worketh all things, in so much that he doth work in us the will also. But he doth work according to the council of his own will, 
Wille.  that we might be to the praise of his glory. This is the cause that we cry out, that no man should glory in man, and by that, neither should glori in himself: but that he which doth glory, should glory in the Lord, that we may be to the praise of his glory. For he doth work certainly according to his own purpose, that we may be to the praise of his glori, holy & blameless, for the which cause he hath called us, predestinating us before the making of the world. 
Calling according to purpose Ro. ●. 11.  Upon this his purpose is grounded that peculiar calling of the chosen, unto whom all things work to the best, because the saints are called according to purpose, and the gifts and calling of God, are without repentance.   

The xix Chapter.  
But these our brethren of whom we now speak, and for whose sake we now write, do peradventure say, that the Pelagians are confuted by this testimony of the Apostle, where he saith, that we are therefore chosen in Christ & predestinate before the making of the world, 
Ephe. 1.  that we should be holy and blameless in his sight in charity, for they suppose that when we have received the commandments, that now by our own strength, by the choice of free will, we are made holy & blameless in his sight in charity: which thing (say they) because God knew aforehand would be, therefore he chase, & predestinated us in Christ, before the making of the world: when as yet th'apostle sayeth, that not because he knew aforehand that we would be such, but that we might be such, through the self election of his grace, 
God's own work.  whereby he hath made us accepted in his beloved: Therefore when he did predestinate us, he knew aforehand his own work which doth make us holy and blameless. Wherefore the Pelagians error is justly reprehended with this testimony. But we say (say they) that our God knew aforehand nothing but faith, whereby we begin to believe, and that for this faith sake, he chase and predestinated us before the world was made, that now we might be holy & blameless through his grace and working. But let them hear also in this testimony where he sayeth: we are made heirs, predestinate according to the purpose of him that worketh all things. He therefore that work all things, do also work our beginning to believe. For faith self doth not go before that calling, whereof it is said: 
Rom. 11.9.  the gifts and calling of God are such, that it can not repent him of them: and whereof it is said, not of works, but of the caller, when he might have said, but of the believer, 
joan. 15. Faith is the effect of God's election and calling.  & the election which the Lord signified saying: you have not chosen me, but I bave chosen you. For he did not chose us because we believed, but that we might believe: that we should not be counted, to have chosen him first, and then this should be false (which God forbid) you have not chosen me, but I have chosen you: neither are we called because we did believe, but we are called that we may believe, & by this calling, whereof God can not repent him, this is Certainly wrought and performed, that we may believe. Neither is it needful to repeat the great multitude of such things, as we have before spoken in this matter.  
To be short, th'apostle also in the words that follow this testimony, giveth thanks unto God for them that did believe, not because the gospel was preached unto them, but because they believed. For he saith: In whom also ye believing the word of truth, the gospel of your salvation, wherein you believing, 
Ephe. 1.  are sealed with the holy spirit of promise which is the pledge of our inheritance, to redeem the purchased possession, unto the praise of his glory Wherefore I also (after that I herd of your faith in Christ jesus, & love unto all saints) cease not to give thanks for you. Their faith was new and fresh, after the Gospel was preached unto them. For the which faith th'apostle when he herd thereof gave thanks to God on their behalf. 
Petitions and th●●keste of departed what be they? Gal. 6.  If he should have given thanks to a man for that thing, which he either supposed, or else knew that he had not done, it might be counted rather flattery or mockery than thanks giving. Let us not be deceived, god will not be mocked: For the beginning faith, is also his gift: otherwise the thanks giving of th'apostle, might worthily be counted false or of false glory. What meaneth this? is it not evident of whom the Thessalonians had the beginning of faith, for the which nevertheless the same apostle giveth thanks unto God, 
1. Thes. 2.  saying: For this cause we also give thanks unto God without ceasing, forbecause when ye had received of us the word, wherewith god was preached, ye received it not as the word of men, but even as it was in deed the word of God, which work in you that have believed it. What meaneth this, that he giveth thanks unto God for this matter? For it is a vain and foolish thing if he give thanks to any, for that he hath not done. But because this is neither vain nor foolish, certainly God himself wrought this work, for the which he giveth thanks unto him: That when they had received of th'apostle the word, wherewith God was preached, they might receive it, not as the word of men, but as it is in deed the very word of God. 
The manner of Gods working in his chosen.  God therefore do so work in the hearts of men by that calling that is according to his own purpose (whereof we have spoken abundantly) that they should not hear the gospel in vain, but that they may after they have heard it, be converted and believe, receiving it not as the word of man, but as it is in deed the very word of God.   

The twenty Chapter.  
This also do teach us that the beginning of men's faith is the gift of God, when the Apostle writeth thus in his epistle to the Collocenses: 
Collo. 4.  Continue in prayer, and watch in the same with thanks giving, praying also for us, that God may open unto us the door of his word, to speak the mystery of Christ (for the which I am also in bands) that I may declare it so, as it behoveth me to speak. How is the door of the word opened, but when the understanding of the hearer is opened, that he may believe, and that after he have received the beginning of faith, he may allow whatsoever is preached, and disputed, to the edification of wholesome doctrine, lest that his heart being shoot up through unbelieve, he should improve & reject those things that are spoken? Wherefore he sayeth to the Corintheans also. 
1. Cor. 16.  I will tarry at Ephesus until whitsontyde. For a great door & manifest is opened unto me, and there are many adversaries. What other thing can here be understand, but only that (the gospel being there by him first preached) that many believed, and also that there were many adversaries of the same believe, according to this saying of the Lord, no man cometh to me except it were given him of my father: 
joan. 6.  and unto you 
Luc 8.  it is given to know the secrets of the kingdom of heaven, but to them it is not given? The door therefore was opened in them, unto whom it was given: but the multitude of adversaries were of them, unto whom it was not given. In like manner the same Apostle in his second Epistle unto the same people sayeth: 
2. Cor. 2.  when I was come into Troa●a for the Gospel of Christ, and a door was opened to me in the Lord, my spirit had no rest: forbecause I did not find Titus my brother: but dydding them farewell, I went out in to Macedonia. Whom bad he farewell, but only them that believed, in whose hearts de door was opened through his preaching? But mark what he addeth, but praised be God (sayeth he) which doth give us the victory always through Christ, and doth declare the savour of his knowledge in all places by us: For we are the sweet smell of Christ unto God both in them that are saved, and in them also that do perish, to some verily the savour of death unto death, but to some the savour of life unto life 
Paul is an invincible defender of grace: this cause will then prevail against the tyranny and subtlety both of devil and world.  Lo for what cause the valeant sougeor, and invincible defender of grace giveth thanks. Lo for what cause he giveth thanks: because th'apostles are the sweet smell of Christ unto God, both in them that are saved through his grace, and in them also that perish through his judgement. But that they might be the less angry which understand not these things, he warned when he addeth and sayeth: And who is meet unto these things? Not withstanding, let us return to the opening of the door. Whereby th'apostle did signify the beginning of the faith of the hearers. For what is this (praying also for us that God may open unto us the door of the word) but a most manifest demonstration, that the very beginning of faith, is the gift of God? For it should not be asked of him by prayer, except men believed that it were his gift. This gift of the heavenly grace came down into that purple cellar: 
Act. 16.  whose understanding (as the scripture doth witness in the acts of th'apostles) God had opened, and she gave heed unto those things, that were spoken by Paul: For she was called after such manner, that she might believe. For god doth work in men's hearts what he will, 
God worketh in men's hearts what he will. Act. 4.  either helping or judging, insomuch that even that may be fulfilled through them, which his hand and council have predestinated to be done. It is therefore vain that they have said, that that also which we have proved by the testimony of the scriptures, out of the books of Kings & Chronicles, appertain nothing to the matter whereof we dispute: that is, when God will have any thing to be done, which can not be done except men be willing, that then their hearts are inclined to will that thing that he would have done: he inclining them, which by a wonderful and unspeakable manner, do work also in us to will. For what other thing is it to say nothing, and nevertheless to again say: except peradventure they have made you some reason why they so thought: which you thought not meet to declare in your letters? But what reason this may be, I know not.  
Is it this think you because we declared that God did work this in the hearts of me, 
1. Reg. 10 2. Reg. 5.  & did persuade the wills of as many as he would that Saul or David might be made king? Therefore they think that these ensamples make not for this purpose, because it is not all one thing to reign temporally in this world, and eternally with God: and think they therefore, that God do bow the wills of whom it pleaseth him, to set up earth thy kingdoms: but to obtain the heavenly kingdom, he do not bow the wills of whom it pleaseth him? But I suppose that this was spoken for the kingdom of heaven sake, and not for any earthy kingdom. incline mine heart unto thy testimonies: or this, 
Psal. 118. Psal. 36. Pro 16.20 3. Reg. 8.  the goings of a man are governed of the Lord, and he hath pleasure in his way: or this. The will is prepared of the Lord: Or, let our Lord be with us as he was with our fathers, let him not forsake us, nor turn us from himself: but let him bow our hearts unto himself, that we may walk in all his ways Or this, I will give them an heart to know me, & ears of hearing: or this, I will give them an other hecte, 
Ezec. 36.  and a new spirit will I give unto them. Let them also hear this. I will give my spirit unto you, and I will make you to walk in my rightfulness, and that you observe and keep my judgements. Let them hear this, a man's goings are governed of the Lord, but how shall the mortal understand his own ways: 
Pro. 20.  Let them hear, every man seemeth just in his own eyes, but it is the Lord that maketh the hearts straight. 
Act. 3. But our adversaries will neither hear these nor none other.  Let them hear, they believed as many as were ordained unto eternal life. Let them hear these, and all other places of the holy scriptures, which I have not rehearsed, by the which it is declared, that God do also prepare and convert the wills of men unto the kingdom of heaven and eternal life. judge your selves what manner of doctrine it is, that we ought to believe, that God do work the wills, for the setting up and establishing of the earthy kingdoms of men: but that men do work their own wills to attain the kingdom of heaven.  
We have spoken many words, & we might peradventure long sins have persuaded that we go about, and yet we are fain to speak after such manner, to them that have sharp & quick understandings, as we should do to them that were dull, which are not satisfied with that, that is to much.   

The xxi Chapter.  
But let them pardon us, for this new question hath compelled us thus to do: For where as in our formare works we have proved by sufficiet witnesses, that also faith is the gift of God: Therbe some that have invented somewhat to against say this, and that those witnesses did serve to none other purpose, but only to show that th'increase of faith was the gift of God. But the beginning of faith, whereby men first believe in Christ, is of mansselfe, & is not the gift of God: but that god required this faith, that when that were gone before, other that are gods gifts might follow after, as it were for the merit of faith, and that none of them are given freely when God his grace is commended in them, which is no grace except it be free. How absurd and foolish this opinion is, you do perceive.  
Wherefore we have endeavoured ourselves as much as we are able, that we might show, that also the beginning of faith is the gift of God. Wherein, although we have longer traveled, then peradventure they would that we should have done, for whom we have take these pains, wherefore we are contented to be reprehended of them: So that they will confess, that we have brought that to pass that we have done in deed (although it be done with more words than they would, and although that it be done with weariness and hyrkesomnes of such as have understanding) that is, that we have proved, that also the beginning of faith is the gift of God, likewise as is continency, patience, rightfulness, godliness & other, whereof there is no contention between us and them. Let us therefore, make here an end of this fryst volume, lest any might be offended with to great a length of one book.   
The end of the first book.   

¶ The second book of S. Aurelius Aug. bishop of Hippone/ of the goodness of perseverance or continuing to th'end/ translated by john Scory the late bishop of Chichester.  

The first Chapter.  
NOw must we dispute more diligently of perseverance. For in the former book when we entreated of the beginning of faith, we did speak somewhat also of this matter. We do therefore affirm, that perseverance, whereby men do continue in Christ until th'end, is the gift of God: to th'end I say, when as this life is finished, in the which only men be in danger to fall. Therefore it is uncertain, whether any man as long as he liveth in this world, have received this gift. For if he fall before death, verily men say that he did not continued to the end, and this is most truly spoken. For how can he be counted to have received, or had perseverance, which did not continue to th'end? For if any man have continente, and fall from the same, and is become incontinent, if he have rightfulness, either patience, or faith itself and fall from them, it may be truly said, that he had these, and not that he hath them. For he was continent, or he was just, or patient, or he was faithful as long as he was so. But when he ceaseth thus to be, he is not then that man he was: For how had he perseverance, which did not persever, seeing every man declare his perseverance by persevering, which this man did not? But lest any might resist and say, if a man after he was made faithful lived ten years, & in the mids of them, did fall from the faith, did he not continue five years? I will not strive about words, if that also be counted worthy the name of perseverance, as it were for his time, but as touching this perseverance, whereby men continue in Christ unto th'end (whereof we now entreat) he ought not in any wise to be counted to have had it which shall not continue to th'end: and the faithful man of one years continuance, yea and of as short time else as ye can imagine, if he lived faithfully until death, had rather this perseverance, than he that had been faithful many years, if he a little before death fell from the steadfastness of faith.   

The second Chapter.  
This being agreed upon, now let us see whether this perseverance (whereof it is said, he that shall endure to th'end shallbe saved) be the gift of God. 
Mat. 10.  But if it be not, how is this true that th'apostle sayeth, unto you it is given for Christ's sake, not only, that you should believe in him, 
Phili. 1.  but also that you should suffer for him? One of these belong to the beginning, the other to the end: notwithstanding both are the gift of God, forbecause it is said, that both are given: as we have now declared before. For what beginning is more true for a christian, then to believe in Christ? what end is better, then to suffer for Christ's sake? but as touching that which belongeth to the believing in Christ, men have invented a certain contradiction, that the beginning of faith should not be counted the gift of God, but only th'increase thereof: unto which opinion we have (through god's help) sufficiently answered. But what can be said, why perseverance unto the end is not given in Christ, unto whom soever it is given to suffer for Christ's sake: or (to speak more plainly) unto whom soever it is given, to die for Christ's sake? For Peter also th'apostle declaring this to be god's gift, sayeth, 
1. Pet. 1.  it is better (if it be the will of god) that ye should suffer for well doing, then for evil, When he sayeth, if it be the will of God, he declareth that it is not given of God unto all saints, that they should suffer for Christ's sake. For they whom God will not have come to the trial and glory of suffering, do yet attain the kingdom of heaven, if they shall continue in Christ unto th'end. But who will say that this perseverance is not given to them, which die in Christ either by sickness of body, or by any other chance, seeing that a far harder perseverance is given to such, as give themselves over unto death itself for Christ's sake? be therefore strong in the Lord.  
For men do continued with more difficulty, whereas the persecutor laboureth all that he can, that they should not continue: and therefore they endure even unto the death, that they may continue. Wherefore it is an harder matter to have this perseverance, but to have the other, it is easier: notwithstanding it is an easy matter for him to give both, unto whom nothing is hard For this hath he promised saying: I will give my fear into their heart, 
jere. 32.  that they shall not depart from me. What other thing is this, then that the fear which I will give into their heart, shallbe such, and so great, that they may stick by me continually. Why is this perseverance asked of God, if it be not given of God? 
By this rule of. s. Aug. they mock the saints that desire of them any thing which they can not give or do. Gala. 6.  Is not this also a mocking prayer, when that is asked of him, which is known not to be his gift, but to be in the power of man without his gift: as that also is a mocking thanksgiving, if men shall give thanks to God for that, which he hath neither given, nor done? but look what I said there, that say I also here: err not (sayeth th'apostle) God will not be mocked. O man, God is a witness, not only of thy words, but also of thy thoughts: if thou shalt truly and faithfully ask any thing of him that is so rich, believe that thou dost receive that which thou asks of him, of whom thou dost ask. Honour him not with thy lips, and in thine heart extol thyself above him, believing that thou hast that of thyself, which thou pretendest to ask of him. Is not our perseverance asked of him? Who soever now denieth this, he ought not to be confuted with my disputations, but to be called back again by godly men's prayers. But is there any of them which will not with the which is called the lords prayer pray unto God for his own tontinuaunce in him, for asmuch as the Lord taught the same: whereby the saints desire in a manner nothing else but perseverance? Read at your leisure diligently that exposition, in the book of blessed Cyprian, which he made of this matter: whose title is of the lords prayer: and consider what manner a preser vatyve was so long agone prepared, against the Pelagias poisones that were yet to come. 
They that maitaine these the Pelagians ere rores are not of the catholic Church of Christ.  For therebe three things (as ye know) which chief the catholic church do defend against them. Of the which the first is, that the grace of God is not given for our merits: for because all the merits of the rightful, are both the gifts of God, & given also thorough the grace of God. The second is, that no man be he never so rightful; do live in this corruptible body, without seem sin. The third is, that man is borne subject to the sin of the first man, and tied under damnation: except the guilt that is drawn by the first birth, be loosed by theseconde birth. That only which I last recited of these three, is not spoken of in the aforesaid book of the glorious martyr. But the other ii are disputed there so manifestly, that we may perceive, that these aforesaid new heretics, the enemies of the grace of Christ, were convinced long before they were borne. Among these merits therefore. of the saints, which are none other but only God's gifts, he sayeth that perseverance also is God's gift, saying thus: 
Cyprian The first petition of the lor des prayer.  We say (sayeth he) thy name be sanctified: not as though we wished unto God, that he might be sanctified through our prayers, but because we desire of him, that his name may be sanctified among us. Furthermore of whom is God sanctified, which he himself sanctifieth all? for because he said, be ye holy, for I also am holy, 
levit. 19  we do desire and pray for this, that we which are sanctified in baptism, may continue in that, which we have begun.  
And a little after, he disputing more of the same matter, and teaching us to ask perseverance of the Lord, which he might not do by any means justly and truly, except that also were his gift: that this sanctification (sayeth he) may continue among us, we pray. unto God: and because that our Lord & judge doth threaten him, 
joan. 5.  whom he had healed & quickened, that he should sin no more, lest any worse thing might happen unto him: we make this prayer continually, This do we desire both night and day, that the sanctification and life, which is received through the grace of God, may be kept through his protection. Therefore when we being sanctified do say, thy name be sanctified, we do desire of God (as this doctor understandeth the matter) perseverance in sanctification, that is, that we may continue in sanctification. For what other thing is it, to ask that we have already received, but only that he will also grant unto us, that we may never fail to have the same. As therefore the holy man, when he prayeth unto God that he may be holy, doth verily desire, that he may continue holy: even so truly the chaste man also, when he prayeth that he may be chaste, the continent man, that he may be continent, the just that he may be just, the godly that he may be godly, and other which we defend against the Pelagians to be the gifts of God, they do doubtless desire this, that they may continue in those good things, which they know that they have received. Which if they receive, certainly they receive also persever ance, that great gift of God, whereby his other gifts are preserved. 
The second petition.  What, when we say thy kingdom come, do we desire any other thing, but that it may come unto us also, which we doubt not shall come unto all saints? Therefore they also which are already sanctified, what pray they else, but that they may continue in that sanctification, which is given them?  
For the kingdom of God shall not otherwise come unto them: which certainly shall not come to any other but only to such as endure until the end.   

The iii Chapter.  

The third petition  THe third petition is this, Thy will be done in heaven, and in earth, or as is red in many books, & is most used of them that pray, as in heaven so also in earth. Which many understand, as thy holy angels do thy will, so also we may do the same. But yonder doctor and martyr, would have the spirit & flesh to be understand by heaven and earth, and that we pray this, that both these being ag●●ed together we may do the will of God. He perceived also an other meaning to be in these words agreeing to the most sound faith, whereof we have now spoken before: that is, that the faithful being clad with the heavenvly man, and therefore not unworthily called by the name of heaven, might be understand to pray for the infideles which are yet earthy, bearing through their first birth the earthy man only. Whereas he doth manifestly declare, that the beginning also of faith is the gift of God. For asmuch as the holy church doth pray, not only for the faithful, that faith may be increased, or continued in them: but also for infideles, that they may begin to have faith, whereof they were utterly destitute, and against the which they also bore hateful hearts. But now we do not dispute of the beginning of faith, whereof we have spoken in the former book plentifully, but of that perseverance which verily the saints that do the will of God do also desire, saying in their prayers. Thy will be done. For seeing that it is already done in them, why desire they that it may be yet done, but only that they may continue in that they have begun to be? notwithstanding it may here be said, that the saints desire not, that the will of God may be done in heaven, but that it may be done in earth, as it is in heaven: in earth, that is to say, that it may follow heaven, that is, that man may follow Angel, or the infidel the faithful: and in this sense, the saints desire, that that may come to pass which is not yet: not that which is, should continue. For although men excel in never so great holiness, yet are they not equal to the angels of God: The will of god therefore is not yet done in them, as it is in heaven. If this thing be thus, than not perseverance, but the beginning seemeth to be desired in that part, wherein we pray that of infideles men may be made faithful: but in that part wherein we desire, that men in doing the will of God, may be equal to the angels of God, when the saints (I say) prays for this, it is manifest that they pray for perseverance: For no man attaineth that perfect bless, which is in the kingdom: except he shall continue unto th'end in that holiness, which he received in earth.   

The four Chapter.  
THe fourth petition is: give us this day our daily bread: 
The forth petition  whereby the blessed Cyprian doth show, how in this place also we may understand, that perseverance is desired. For among other things he sayeth, but this bread we desire to be given us daily: lest we that are in Christ, and daily receive the Eucharist for the meat of health, should be separate from the body of Christ, whiles (by the means of some grenous fault) we being absent, and not communicating, are forbidden the heavenly bread. These words of the holy man of God do manifestly show, that the saints desire of the Lord perseverance: when with this intent they say, give us this day our daily bread: that they should not be separate from the body of Christ, but that they might continue in that holiness, wherein they should commit no crime, whereby they might deserve to be separate from the same.   

The .v. Chapter.  
EYftlye we say in the lords prayer, 
The .v. petition.  forgive us our debts, as we forgive our debtors: in the which only petition persoverance is not found to be asked. For the sin whereof we desire forgenenes are past: but perseverance (which doth make us safe for ever) is necessary for the time of this present life: not yet for the time that is paste, but for that is to come until the end of the same. Neverthe les it is necessary something to consider how in this petition also, these heretics that came long after, were even then thrust thorough with the tongue of Cyprian, as it were with an invincible dart of the truth, The Pelagians are not afraid to affirm also this, 
A Pelagian.  that the just man in this life is utterly without sin, and that the congregation that is without spot or wrinkle or any such thing (which is thalone and only spouse of Christ) is among such men now in this present world: 
Ephe. 5.  as though that were not his spouse, which (being scattered over the whole earth) doth say, as she have learned of him, forgive us our debts. But consider (I pray you) how the most glorious Cyprian doth overthrow them. For when he did expound the self place of the lords prayer, he said among other: But how necessarily, how warily, and how holsomlye are we warned, that we are sinners, which are compelled to pray for the remission of our sins: that when forgiveness is asked of God, the mind might be mindful of her own conscience, (that no man as though he were innocent, should stand in his own conceit, & by extolling himself should further perish) he is instruct and taught that he doth daily sin, 
No man without sin.  when he is commanded to pray for the forgiveness of his sins. To be short thus do S. john also teach in his epistle saying: if we shall say, we have no sin, we deceive ourselves, 
1. joan. 1  and diverse such like which were to long to recite in this place.   

The vi, Chapter.  
BUt now when the saints do say, 
The xi petition.  lead us not in to temptation, but deliver us from evil, For what other thing do they pray, but that they may continue in holiness? For certainly, when this gift of God is granted unto them (which to be the gift of God, is sufficiently and manifestly declared, for asmuch as it is asked of him) when (I say) this gift of God is granted unto them, that they be not led in to tentation, there is none of the saints but that do continue in holiness even unto th'end: For there is not one, that do fall away from perseverance in the purpose of christianity, except he be first brought in tentacion. If then his prayer begranted to him, that he may not be brought into tentacion, he doth undoubted lie (thorough god's gift) continue in that holiness, which thorough the gift of God he hath received. But these brethren (as you write) would not have this perseverance after this manner to be preached, that by humble petition it might either be gotten, or else lost by disobedience: wherein they do not well consider, what they say: For we speak of that perseverance, whereby men continued unto the end, which if it be given, they do continue unto the end, but if that they do not continue unto the end, it is not given, as we have now before sufficiently also declared. Let not men say then, that perseverance unto th'end is given to any, except the self end shall first come, and that he shallbe found to have continued unto th'end, unto whom it was given. We callym chaste, whom we know to be chaste, whether he shall continued, or not continue in the same chastity unto th'end: And if he hath any other gift of God, that may either be kept or lost, we say that he hath it, as long as he hath it, and if he shall lose it, we say that he had it. But as touching perseverance unto th'end, forasmuch as no man hath it, but he the shall continue unto the end: many may have it, but none can lose it. For it ought not to be feared when a man hath continued unto th'end, lest peradventure some evil will might spring up in him, that he should not continue unto th'end. Therefore this gift of God may be obtained by humble perition, but when it is given, it can not be lost by disobedience. For when any man hath continued unto th'end, neither can this gift, nor any other be lost, which might have been lost before th'end. For how can that thing be lost, whereby it is brought to pass, that that also that might have been lost, can not be lost? But lest peradventure it might be said, that perseverance unto th'end can not be lost, when it is given, that is, when a man hath continued unto th'end: but that it is then lost after a certain manner, when a man liveth so disobediently, that he can not attain unto it: Likewise as we say, that the man which hath not continued unto th'end, hath lost eternal life or the kingdom of God, not because he had now received it and had it, but because he might have received it and had it, if he had continued: let us take away strife about words, & then may we say, that also many things may be lost, that are not had, but are hoped for to be had. Let any man that dare, say unto me, whether God be not able to give that, that he hath commanded to be asked of him? Whosoever thinketh thus, I say not that he is a fool, but I say that he is mad. But God hath commanded that his saints should say unto him in their prayers, Lead us not into temptation. Whosoever then requiring this, is herd of God, is not brought in to the temptation of disobedience, whereby he may worthily lose the perseverance in holiness. But every one by his own will forsaketh God, whereby he is worthily forsaken of God. Who will deny this? But therefore we pray, that we be not led into temptation, that this thing may not happen. And if we be graciously herd, certainly this thing cometh not to pass, because God doth not suffer it to come to pass. For there is nothing wrought, but that he either doth it himself, or suffereth it to be done. He is therefore able both to turn the wills from evil to good, 
The power of god over man's wil Psal. 84. Psal. 65.  and also to turn such as he ready to fall, and to lead them in that path that is pleasant in his sight. Unto whom it is not spoken in vain, O God thou converting us shalt make us alive. It is not said in vain, let not my foot be moved.  
It is not said in vain O Lord, Let not the sinner have his desire upon me. 
Psal. 139.  Last of all (that we may not recite many places, although peradventure more come to our remembrance) it is not spoken in vain, lead us not into temptation. For who soever is not led into tentation, out of all doubt he is not lead into the tentation of his own evil will. And who soever is not led in to the tentation of his own evil will, Certainly he is led into none. 
jaco. 1.  For every man is tempted (as it is written) being drawn away and enticed of his own concupiscence. But God doth tempt no man with any hurtful tentation. For there is also a tentation that is profitable, when that we are not deceived or oppressed, but proved, according as it is said, 
Psal. 25.  Prove me O Lord, and tempt me. That tentation therefore is hurtful, which th'apostle signified saying, 
1. Thes. 3.  lest peradventure he that doth tempt should, tempt you, and our labour should be invaine. God (as I said) doth tempt no man, that is, he bringeth or leadeth no man into tentation. For to be tempted, and yet not to be led into tentation, is not evil: yea rather it is also good, For this is none other but to be proved. Where as then we say unto God, lead us not into tentation: what do we say else, but suffer us not to be led? Wherefore many do pray after this manner, suffer us not to be led into tentation, and so is it red in many books, and so doth blessed Cyprian allege it. Nevertheless I have not found it in any place in the gospel written in the Greek tongue after any other manner, but after this, 
when are we in most safeguard?  lead us not into tentation. We do then live in most safeguard, if we ascribe all unto God. But we do not commit ourselves partly to him, and partly to ourselves, which thing this reverent martyr perceived well enough. For when he did expound the same place of of the lords prayer, after other things he said. But when we do pray that we may not come into tentation, we are put in mind of our infirmity and weakness, when we so pray, that no man should arrogantly extol himself, that no man should proudly and arrogantly challenge any thing to himself, that no man should say, that either the glory of confession or of suffering were his own: seeing the Lord himself teaching humility said, watch and pray that you come not into tentation, 
Mat. 26.  The spirit is ready, but the flenshe is weak: that when we do humbly and meekly first knowledge our infirmity, and attribute all unto God what soever with his fear is humbly asked: it may be granted thorough his mercy.   

The vii Chapter.  
IF therefore we had none other prove but only the lords prayer, it would alone suffice, to prove the matter of grace which we defend: For it hath left us nothing, wherein as in our own we may glory. For this also that we should not depart from God, it doth declare to be the gift only of God, when it doth teach us to ask the same of God, For he that is not led into tentation, doth not depart from God. But this lieth not in the strength of free choice by any means, as the strength of it is now: 
what power free will hath now.  notwithstanding it was in man before his fall. Nuertheles it did appear in angels, of what power the liberty of will was, in the dignity of man's first creation, which did abide in the truth, when the devil with hysfel from the same: and have atteyved a perpetual safety from falling, wherein we are most certain that they do now remain. 
How much belong to grace.  But after man's fall, God would have it appertain only to his grace, that man may come unto him: neither would he have it belong to any other thing but to grace, that man should not depart from him. God hath put this grace in him, in whom we have obtained the inheritance, 
Ephe. i  predestinate according to his purpose, that worketh all things: and therefore as he worketh so that we may come unto him: So doth he also work, that we should not depart from him. For the which cause, it is said unto him by the prophet, 
Psal. 79.  let thy hand be upon the man of thy right hand, and upon the son of man, whom thou haste made strong for thine own self, and we do not depart from thee. This son of man verily is not the first Adam, in whom we departed from God: but this is the last Adam, upon whom was the hand of God, that we should not depart from him. For this is hole Christ with his members, 
The church is Christ's body. Ephe. i.  for his church sake which is his body, his fullness. When therefore the hand of God is upon him, that we may not depart from God, certainly gods working do reach even unto us. For this is the hand of God, for by God's working it is brought to pass, that we may be in Christ, abiding with God, not departing from God, as we did in Adam.  
For in Christ we have obtained the inheritance, being predestinate according to his purpose, that worketh all things. This therefore is the hand of God, 
The had of God.  not our hand, that we should not departed from god. This (I say) is his hand that said, I will give my fear into their heart, that they may not departed from me. 
jere. 32.  For the which cause he would have us to ask also of him, that we be not led into tentation: wherinto if we be not brought, we do not depart from him by any manner of means: The which might be given unto us also without prayer, but he would have us to be admonished by our prayer, of whom we may receive these good gifts. For of whom else do we receive them, but of him, 
Unto whom we ought to pray.  of whom we are commanded to ask them? Let not the church in any wise look for any laboured and studied disputations in this matter, but let her mark well her daily prayers.  
She prayeth that the unbelievers may believe: God doth therefore convert them to the faith. She prayeth that those that believe, may continue: God doth therefore give perseverance unto th'end: This did God know aforehand should come to pass. The self same is the predestination of saints, whom he chase in Christ, 
Ephe. i.  before the making of the world, that they might be holy and blameless in his sight in charity, predestinating them to make them his sons by adoption thorough jesus Christ, thorough the self same, according to the good pleasure of his will, unto the praise of the glory of his grace, whereby he hath made us accepted in his beloved son, in whom we have redemption thorough his blood, the remission of sins, according to the riches of his grace, which was plentifully in them in all wisdom and prudency, that he might show unto them the mystery of his will, according to, his good will, which he purposed in himself until the time were full come, to repair all things by Christ both the things that are in heaven, & also that are in earth thorough him, 
Against the truth man's doctrine ought not to be allowed.  by whom we are also made heirs, being predestinate, according to his purpose that worketh all things. Against this so shirle a trump of the truth, what man having a sober and circumspect faith, can allow any man's doctrine?   

The, viii. Chapter.  
But why (sayeth he) is not the grace of God given according to men's merits? I answer, because God is merciful. 
why grace is not given to all  But why then (sayeth he) is not this grace given to all? Here also I answer, because God is a rightful ●udge: And therefore is grace geuē●f him also freely: and by his rightful judgement in other, it is declared, what benefit they have received by grace, unto whom it was given. Let us not then be unthankful, that the merciful God doth deliver so many from so dew damnation, according to the good pleasure of his will, unto the praise of the glory of his grace. So that, if he delivered no man from thence yet should he not be unjust. For by one, 
Roma. 5. Ephe. 2.  all men brought into condemnation, are rightfully and not unjustly judged the children of wrath He therefore that is delivered, let him love grace: he that is not delivered, let him acknowledge debt.  
If in the forgiving of debt, be understand mercy, and in requiring the same, be understand justice: by no means is there sound any iniquity with God. But why (sayeth he) not only among infants, but also among them that are borne at one time, having one & the self same cause, the judgement is so diverse? Is it not a like question, to ask why in a diverse cause, there is one judgement? Let us therefore call to remembrance those labourers which laboured the hole day in the vineyard, and those that laboured but an hour, For the cause is diverse of the labour that was bestowed, and nevertheless the judgement in rendering the reward is one. 
Mat. 20.  Did the murmurers in this place also hear any other thing of the good man of the house, but this I will? For such was his lyber alight to some, that he did no manner of wrong to the other. And both these verily are in good things: notwithstanding as touching that, whycy appertaineth to right fullness and grace, it may be also truly said of the guilty that is delivered, I will: and also it may be said of him that is damned, Take that which is thyve, and get the hence: For I will give unto this man that, which is not due to him: is it not lawful for me to do what I will? is thine eye evil, because I am good? but if he shall say here, why did not he give this grace also to me? he shall worthily hear, O man what art thou that disputest with God? 
Roma. 9  whom thou dost certeily perceive, to be a most merciful giver to one of you, but to the a most just exactor and demander, nevertheless not unrightful to neither of you. For saying he should be just, although he should punish you both: he that is delivered, hath wherefore to give thanks: he that is damned, hath nothing that he may reprehend. But if now (sayeth he) this must needs be, that in that all are not damned, he might declare, what should be dew to all, and so he might more graciously commend his grace in the vessels of mercy: why in the self same cause, will he rather punish me then him: or will deliver him rather than me? To this I make none answer. If thou demand why? because I confess that I have nothing to say. If thou wilt also ask why? because that as in this matter his pre is just, so also his mercy is great, 
Unsearchable judgements,  and in like manner his judgements are unsearchable He goeth on yet, and demandeth, why hath he not given to some, that have truly worshipped him, perseverance unto the end? Why thinkest thou, but only because he lieth not that sayeth, 
1. joan. 2  They went out from among us, but they were not of us, For if they had been of us, they would undoubtedly have continued with us? Are there then two natures of men? God forbid. For if there were two natures, there should be no grace at all: For the free deliverance should not be given to any man, if it were dew to be rendered to nature. But it seemeth in man's judgement, 
Man's judgement.  that all they that appear to be good faithful men, aught to have received perseverance unto th'end: But God hath judged it better, to mingle some that shall not continue, among the appointed number of saints, that they should not live in security, 
security  Unto whom security in the tentation of thyslyfe is not expedient. 
1. Cor. 10.  For this saying of th'apostle, wherefore he that seam to stand let him take heed that he fall not, hath kept down many from pernicious pride. For he that falleth, falleth thorough his own will, and he that standeth, standeth thorough the will of God. For God is able to set him up: he doth not then set up himself, but it is God that doth this. Nevertheless it is good not to be high minded, but to fear. 
Rom. 12.  For every man doth either stand or fall in his own thought. For as th'apostle sayeth, (whereof we have also made mention in our former book) we are not able to think anything as of ourselves, 
2. Corin. 3  but our ableness cometh of God. Whom blessed Ambrose followed, 
Ambro. in his book of fleeing the world. cap. i.  & our thoughts are not in our own power, the which thing every one perceiveth to be most true, that hath humility and truth joined together with godliness. But that Ambrose might thus say, he spoke it in that book, which he wrote of fleeing the world, teaching, that this world ought to be fled, not with the body but with the heart, which he declared could not be done, but only by the help of God. For he sayeth, we do many times speak of the fleeing of this world, and I would to God our affection were as ware and careful about this matter, as it is easy for us to speak thereof: but (that which is worse) the flickering enticement of earthy lusts, do oftentimes creep privily in, and the spreading abroad of vanities do occupy the mind, so that thou dost imagine & think upon that thing, which thou wouldest fain eschew, which is very hard for a man to beware of, but clearly to put away it is unpossible. Furthermore the Prophet do witness that this thing may be desired, rather than gotten, saying: Bow my heart into thy testimonies, 
Psa. 118.  & not into covetousness: For our heart and thoughts are not in our own power, which being suddenly darkened, do confound the mind & understanding, & draw them an other way, than thou did dost purpose: They call them back to the world, they do intermingle worldly matters, they throw in voluptuous pleasures, they weave in flickering enticements, and in the self same time that we go about to life up the mind, we having vain thoughts engrafted in us, are often times thrown down to earthy matters. It lieth not therefore in the power of men, but in the power of God, that men may have power to be made the sons of God. 
joh. 1.  For of him do they receive this power, which do put into man's heart godly thoughts, whereby he may have faith, 
Gala. 5.  that may work by love: The which goodness to receive & keep, and in the same to go forwards continually unto th'end, we are not able to think any thing as of ourselves, 
2. Cor. 3.  but our ableness cometh of God, in whose power are both our hearts and thoughts.  
Wherefore of two infants, that are both fast wrapped together in the bands of original sin, why this is taken, and he forsaken: 
All are not called alike.  & of two ungodly persons that be now of age and discretion, why this is called after such a manner, that he may follow the caller, but the other either is not called at all, 
Of two godly persons.  or at the lest wise is not called after such a sort that he may follow the caller: the judgements of God are unsearchable. Notwithstanding this aught to be most certain to the faithful that the one is of the number of the predestinate, but the other is not. For if they had been of us (sayeth one of the predestinate, 
1. joan. 2.  which out of the lords breast did suck this secret) they had undoubtedly continued with us. What meaneth this I pray you, they were not of us, for if they had been of us, they had certainly continued with us? Were they not both created of god, both borne of Adam, both made of the earth, and of him which said, I have made all breath: 
Esay. 57  Did they not both receive souls of one and the self same nature? last of all were they not both called, and followed the caller, both of ungodly justified, and both renewed by the fountain of regeneration? But if he (which certainly knew what he said) should hear this: he might answer and say, These are true, and according to all these things they were of us, nevertheless by a certain other difference, they were not of us: For if they had been of us they should undoubtedly have continued with us. But in conclusion what is this difference? God his books are open, 
God's book.  let us not turn away our face. The divine scripture doth cry, let us therefore give ear. They were not of them, because they were not called according to purpose: 
Roma. 8.  They were not elect in Christ before the making of the world. They were not made heirs through him: 
Ephe. 1,  They were not predestinate according to the purpose of him that worketh all things. For if they had been so, they had been of the number of them, and should without all doubt have continued with them. For (that I may omit to declare) how possible it is for God, 
What god can do if he will.  to convert the wills of men unto his faith, that are turned from him and are against him, and so to work in their hearts, that they may not give place to any adversities, neither being overcome by any manner of tentation, should depart from him (Forasmuch as he can bring this also to pass (as the Apostle sayeth) that he will not suffer them to be tempted, 
1. Cor. 10.  above that they shall be able to bear.)   

The ix Chapter.  
THat I may therefore (I say) omit to declare this, certainly god could (knowing aforehand that they should fall away) have taken them out of this life, before this should have happened. Shall we return again thither, that we may yet dispute, how foolishly it is said, that dead men shallbe judged also for those sins, which God knew aforehand that they would do, if they had lived? The which is so repugnant to a christian understanding, and utterly to man's judgement that I am also ashamed to confute it. For why may it not be said, that the gospel itself, both was preached in vain with so great labour, and suffering of the saints, and is also yet so preached if men might be judged also without the hearing of the gospel, according to the disobedience or obedience, which god knew aforehand that they should have had, if they had heard it? 
Luce. 100L  Neither should Tyrus and Sidon have been damned, although more easily, than were those unbelieving cities, wherein the miracles and signs of the Lord Christ were wrought: For if they had been wrought among them, they had done penance in ashes and sackeloth: as the words of the truth do testify, in the which his words the Lord jesus do declare unto us, the deep mystery of predestination. For if it shallbe demanded of us, why so great miracles were wrought among them, which beholding them, would not believe: and were not wrought among them, which should have believed, if they had seen them: what shall we answer? Shall we make that answer, which we have before made in an other book, where as I answered to sire certain questions of the Pagants: (nevertheless without any prejudice of other causes, which may be found out by wise men) For when it was demanded, why Christ came after so many ages: I made this answer (as ye know) that in those times and in those places when, & whereas the gospel was not preached, he knew aforehand, that they would all be such at the preaching thereof, as were many in his corporal presence, which would not believe in him, 
Io. 11.12.  no not after he had raised up the dead. In like manner a little after in the same book & in the same question, what marvel is it (said I) forasmuch as Christ did know the world to be so full of infideles in the former ages, 
This answer may serve for our time also.  that he would not (and that up on good cause) preach unto them, which he knew aforehand would neither believe his words nor miracles? Certainly we can not say thus of Tyrus and Sydon, and in them we know, that these judgements of God do appertain to those causes of predestination, without prejudice of which hid causes, I said that I made then this answer. For it is an easy matter to atruse the infidelity of the jews, that sprung of free will, 
The fruits of free-will. Math. 11.  which would not believe so great miracles wrought among them. Which the Lord rebuking reproved and said: woe be to the Lorozaim and Gethsaida, for if the miracles had been wrought in Tyrus and Sydon, which have been wrought in you, they would long ago have done penance in ashes and sackcloth. But are we able to say, that the people also of Tyrus and Sidon would not have believed, if such miracles had been wrought among them, or else that they should not have believed, if they had been done among them? The Lord himself doth witness, that they should have repent with great humility, if so be those signs of God's miracles had been wrought among them. And nevertheless they shallbe punished in the day of judgement, although with a lesser punishment than those cities, that would not believe by the miracles that were wrought among them. For the Lord sayeth after, nevertheless I say unto you, that it shallbe easier in the day of judgement unto Tyrus and Sidon then it shallbe unto you. They then shall be punished more sharply, these shallbe punished more easily: nevertheless punished shall they be. Furthermore if the dead are judged also according to those works, which they should have done if they had lived, out of doubt because these should have been faithful, if the gospel had been preached unto them with so great miracles, they ought not verily to be punished: but they shallbe punished,   

The ten Chapter.  
IT is therefore false, that that dead shallbe also judged according to such works, which they should have done, if the gospel had come unto thee, when they were alive. And if this be false, there is no cause why any ma should say of infants, that perish dying without baptism, that this do therefore worthily happen unto them, because God knew aforehand, that if they should live, & that the gospel should be preached unto them, that they would unfaithfully hear it. It remaineth therefore that they are holden fast tied in the bands of original sin only, & that they go into damnation only for this sin: because we do perceive, that unto other having the same cause, the new birth is not given, but only thorough god's grace: 
The secret and just judgement. of God.  And that by his secret judgement (and nevertheless just, because there is no iniquity with God) some shall perish by living wickedly also after baptism, which notwithstanding are kept in this life, until they may perish: which should not perish, if they had been helped by the death of the body preuentinge their fall: because no dead man is judged, either for the good or evil, which he should have done, if he had not died: Otherwise the men of Tyrus and Sidon should not be punished, according to those deeds which they have done, but rather according to such as they should have done, they should thorough great repentance and faith in Christ have obtained salvation, if those miracles of the gospel had been wrought among them. A certain catholic disputer not of small estimation, did expound this place of the gospel after such a manner that he said, that the Lord knew aforehand, that they of Tyrus and Sidon would depart from the faith, after they had believed the miracles that should have been done among them, and that rather of mercy he wrought than not among them: because they should have been more grievously punished, if they had forsaken the faith, 
Luce. 11. 2. Pet. 2. Hebr. 10.  which they had received, then if they had never received it. What need I at this present to declare, what may be desired yet in the judgement of this learned, & very witty man, seeing that his self judgement do maintain our cause? For if the Lord of his mercy, did no miracles among these, whereby they might have been made faithful, lest they should be the more grievously punished, when afterwards they should become unfaithful, (because he knew aforehand, that they would return to their infidelity again:) It is then sufficiently and manifestly declared, that never a one of the dead shallbe judged of those sins, which God knew aforehand he should have done: if he be helped by any means, that he may not do them: As (if this judgement be true) it may be said, that Christ did help them of Tyrus and Sidon: whom he would should rather not come to the faith, then by departing from the faith, commit a more grievous offence: the which he saw aforehand that they would do, if they had come to the faith. Nevertheless if it should be demanded, why it was not rather wrought, that they might believe, and that this might be granted them, that they might depart out of this life, before they should forsake the faith: I can not tell what may be answered. For he that sayeth, that it was a good turn for them, that should forsake the faith, that they might not begin to have that, which they should with greater wickedness for sake: doth sufficiently show, that no man shallbe judged of that evil, which was known aforehand that he should do, if by any means it be provided for him, that he may not do it. It was therefore well provided also for him, which was taken away, that malice should not change his understanding. But why it was not thus provided, for the men of Tyrus and Sidon, that they might believe and be taken away, that malice should not change their understanding, he could peradventure make answer to this, which thought it good to dissolve this question after this manner. But I perceive that it is sufficient for the trial of the matter, which I have in hand, that (by the judgement also of this man) it may be declared, that men shall not be judged of those sins, which they have not done: althoo they were foreseen, that they would do them Nevertheless (as I said) I am also ashamed to confute this opinion, whereby it is supposed, that those sins shallbe punished in them, that are dying or dead, which were foreseen that they would do, if they had lived: lest it might appear, that we also did esteem this opinion of any valour, which we might seam to keep down with disputations, rather than to let pass with silence.   

The xi Chapter.  
Therefore (as th'apostle saith) it lieth neither in the wyllar, 
Roma. 9  nor in the runnar, but in the mercy of God: which doth help among the children also, so many as he will (although they neither run nor will) whom he chase in Christ before the making of the world, unto whom he will also give grace freely, that is to say, 
What is freely.  for no merit's sake of theirs going before, either of faith or works: And he doth not help those that are also of age and discretion, which he will not help, whom he afore saw would believe his miracles, if they had been wrought among them: Whom in his predestination secretly, but yet justly he hath ordained to an other end: 
All are not ordained to one end Rom. 11. Psal. 24.  For there is no iniquity with God, but his judgements are unsearchable, and his ways passed finding out: but all the ways of the Lord are mercy and truth. His mercy therefore is unsearchable, whereby he hath mercy upon whom he will, without any merits of his going before: And his truth is also past finding out, whereby he doth harden whom he will, for his merits verily going before: but yet such as are common oft-times to him, upon whom he hath mercy. As of two twins whereof th'one is taken, the other for saken: the end is diverse, but the merits are common. Among whom nevertheless, as the one is delivered by the great mercy of God, so tother is damned by no iniquity upon god's behalf. For is there any iniquity with God? God forbid. But his ways are past finding out. Let us therefore believe most certainly, 
what we ought to believe.  that his mercy is showed in them that are delivered, and his truth in them that are punished: neither let us go about to search out such things as are unsearchable, nor to find out such things as are paste finding out. For out of the mouth of infants and sucklings he hath made perfit his praise: 
Psal. 8.  that that which we perceive in them, whose deliverance no good merits of theirs went before, and in them whose damnation only original sin common to them both went before: the same we should not doubt to be done to them also, that be of age & discretion, that is to say, that we should not think, 
Grace is not given to any man for his merits.  either that grace is given to any man for his merits, or that any man is punished but for his merits, whether that they which are delivered and punished, have their evil causes like or unlike, that he that seemeth to stand should take heed that he fall not: and that he that doth glory, 
1. Cor. 10. jere. 9  should not glory in himself, but in the Lord. But why can not these men abide (as ye write) that the cause of infants, should be brought forth for an ensample of such, 
The Pelagians and Manichees deny original sin  as are of age and discretion, which doubt not to confess against the Pelagians original sin, that thorough one man entered into the world, and that by one man damnation is come upon all men? The which also the Manicheis do not allow, which have in no reverence, not only the scriptures of thold testament, but also they do receive the scriptures that belong to the new testament after such a manner, that by a certain privilege of their own, yea rather sacrilege, they allow what they will, & what they will not allow, they reject. Against whom I wrote in my book of free choice: out of the which these brethren think to prescribe against us. 
Prescription.  Therefore would I not clearly dissolve the most busy and hard questions that there happened, lest my work should have been to long, whereas the authority of God's word did not help me, against these that are so perverse and wicked. And I could have concluded (as I did) with an undoubted reason, which soever of these should be true, which I did not then determinatlye avonche that God ought to be praised in all things, 
The wicked heresy of the Manichees.  without any necessity to believe, that there should be two coeternal substances of good & evil mingled together. Furthermore in the first book of retractations, (which work of mine you have not yet red) when I was come to the retracting of the same books of free choice, thus I spoke: In these books (I say) many things are disputed after such a manner, that certain questions happening (which I was not either able to dissolne, or else required at that present a long declaration) might be to that end deferred, that upon both parts, or upon every of the parts of the same questions (it did not appear what was most consonant unto the truth) our disputation might be yet concluded upon this point, that (which soever part should be true) men might believe and also perceive that God ought to be praised. 
The fountain of evil.  That disputation was taken in hand for their sakes, which deny that evil do originally spring of the free choice of will: and do contend that God (if this be so) the creator of all natures ought to be blamed, willing by this mean according to their ungodly error, (for they are Manitheis) to bring in a certain nature of evil, unchangeable, and coeternal to God. In like manner a little after in an other place. After these it was declared (said I) out of what misery (most justly thrown upon sinners) the grace of God did deliver, because man was able willingly, that is, by free choice to fall, but not in like manner to rise again: unto which misery of just damnation, ignorance and difficulty do appertain, 
difficult, trouble, painfulness, danger, travel.  which every man do suffer from the beginning of his nativity, neither is any man delivered from this evil, but by the grace of God. The which misery the Pelagians would not have to spring of just damnation, denying original sin. Although ignorance and difficulty did appertain unto man in their natural beginnings, yet ought not God to be blamed but praised, as in the same third book we have disputed. The which disputation ought to be had against the manichees, which do not allow the holy scriptures of the old testament, wherein original sin is declared And what soever is red in th'apostles writings, that is taken out of th'old testament, they contend with detestable unshamefastness, that it was thrust in of them that corrupted the scriptures, as though it had not be spoken of th'apostles.  
But against the Pelagians that ought to be defended, that both the new testament and th'old do approve, which they profess, that they do allow. These words did I speak in the first book of my retractations, when I retracted my books of free choice. Neither are these things only there spoken of me concerning these books, but many other also, which I thought to long, and not necessary to be put into this work written to you: which I think you will also judge, after ye have red altogether. All though we did then so dispute of infants in the third book of free choice, that notwithstanding that were true, which the Pelagians do affirm, that ignorance and difficulty (without which no man is borne) be the beginnings, & not the punishments of nature: yet should the manichees be overcome, which will have two natures of good and evil to be coeternal: should therefore the faith be called into doubt, or else forsaken, which the catholic church do defend against the self Pelagians, which do confess original sin, the guilt whereof is drawn by the first birth, and loosed by the second birth? But if they also together with us do acknowledge this, that we may both together in this matter, destroy the Pelagians error: Why think they that it should be doubted, that God doth also deliver from the power of darkness, 
Collo. i.  and doth transtate into the kingdom of the brightness of his son those infants, unto whom (thorough the sacrament of baptism) he hath given his grace? 
Grace is not given to all.  In that then that he giveth this grace to some, but to some he doth not give it, why will they not sing unto the Lord mercy and judgement? But why this grace is rather given to some then to other, who hath known the Lord his mind? 
Roma. 11  Who is able to search out such things as are unsearchable? Who is able to find out such things as are paste finding out?   

The xii Chapter.  
IT is therefore brought to pass that the grace of Gond is given not according to the merits of them that receive the grace, but according to the good pleasure of his will, unto the praise & glory of the self grace of his, that he that doth glory, should in no wise glory in himself, but should glory in the Lord: which giveth to such men as he will, 
The will of god.  because he is merciful: and if he gave not, yet he is rightful: and to whom he will not give, he doth not give: that he may cause the riches of his glory to be known, 
Roma. 9  among the vessels of mercy. For in giving to certain that which they do not deserve, he would undoubtedly have his grace to be free, and so to be his grace in deed: 
Grace.  but in not gyning to all, he doth declare what all did deserve. He is good in showing mercy to some, he is just in punishing the rest: Yea he is good to all, For it is a good thing to render that which is duty: and he is just to all, for it is a just thing, when that which is dew, is given without fraud of any man. But the grace of God is defended to be without merits, that is, to be true grace, although the baptized infants be not (as the Pelagians judge) delivered from the power of darkness, because they are not (as they think) holden under any sin, but are only translate into the kingdom of the Lord: For so also the kingdom of heaven is given, 
Heaven given to infants with out merits.  (to whom it is given) without any good merits: and to whom it is not given, without any evil merits, it is not given. The which we are wont to object against the same Pelagians when they lay to our charge, that we ascribe the grace of God to destiny in affirming that it is not given for our merit's sake. 
Satum.  But they do rather in infants ascribe the grace of God to destiny, which say that there is destiny, where as is no merit. For no merits by the self Pelagians judgement also, can be found in young children, why some of them should be sent into the kingdom, and some of them should be banished out of the kingdom. But like wise as (that I might declare that the grace of God is not given for our merit's sake) I had now rather defend this, according to both our judgements, that is, as well according to our own judge met, which do affirm that young children are bond under original sin: as also the judgement of the Pelagians, which deny original sin: (And notwithstanding this I ought not therefore to doubt, but that the infants have somewhat, which he may forgive them, that do save his people from their sins) Even so also in my third book of free choice, 
Math. 1.  I did resist the manichees according to both understandings, whether ignorance and difficulty (without the which no man is borne) be the punishments, or the beginnings of nature, & yet nevertheless I do defend but one part of those. I have there also evidently enough declared, that this is not the nature of the created man, 
S. Aug. books were objected against himself.  but the pain of the condemned man. The auncienty therefore of that my book, is vainly objected against me as a prescription that I should not entreat the cause of infants, as I ought to do, & upon their cause convince by the light of the manifest truth, that the grace of God is not given for man's merits sake. For if I (when I began my books of free choice at Rome being a lay man, and did finish the same in Aphrica being priest) did yet doubt both of the damnation of infants that were not regenerate, and also of the deliverance of them that were renewed: No man (as I suppose) is so unjust and so envious, 
Who be unjust & envious.  which would forbid me to profit and go forwards, and would judge it meet, that I should continue and abide still in this doubt. But seeing this may be understand more truly, they ought not to think that I therefore doubted of this matter, because I thought it good thus to convince them, against whom I then wrote: that whether these were the pain of original sin in young children (according as the truth teacheth:) or were not (as some erring suppose.) Nevertheless the myngling together of two natures, that is, of good and evil (which the Manitheis error doth bring in) ought not to be believed in no wise: God forbid that we should leave the cause of young children after such a manner, that we should say, that we were uncertain, whether the infants that die being regenerate in Christ, do pass into eternal lice: but those that are not regenerate, do pass into the second death: because it is written, By one man sin entered into the world, and death by the means of sin, and so death went over all men: 
Roma. 5.  Otherwise this can not be truly under stand: neither do any deliver from eternal death (wherewith sin is most justly recompensed) either great or small, but he only, which being without any sin of his own, either original or actual, died for the remission of our sins, 
Let us not be ashamed to repere one answer to the same objection  both original and actual. But why do he deliver rather these than them? We say again & again, neither are we weary or ashamed of this answer, O man what art thou that disputest with God? his judgements are unsearchable, and his ways past finding out: whereunto we add this, 
Ro. 9.11. Eccle. 3.  Seek not out the things that are above thy capacity, and search not out the things that are to mighty for thee. Do you not perceive dearly beloved, how foolish an opinion it is, and how contrary to the wholesome faith and sincere truth, that we should affirm that young children that be dead, shallbe judged according to such works, as they were afore seen to have done, if they had lived? In to this opinion are they compelled to fall (which certainly all men that have understanding (those they have never so little wit) and namely christians do abhor) which would none otherwise vary from the Pelagians error, but that they might yet still think it lawful for them to believe, and also to defend by disputation, that the grace of God thorough jesus Christ our Lord (whereby alone, 
We are holpen by grace alone.  after the fall of the first man, in whom we all fell, we are helped) is given according to our merits. Which Pelagius himself (for fear that he should be condemned) did condemn in the presence of the bishops of the East church being his judges. But if this can not be affirmed (I mean) of the works of the dead, good or evil, which they should have done if they had lived, and therefore none at all, and such as never shallbe in Gods forknowlege: but if this (I say) can not be affirmed (which you perceive how falsely it should be said) what remaineth there, but that we should (blind contention set apart) acknowledge and confess, that the grace of God is not given for our merits, 
Thennemies of grace are vone of the catho like church.  which the catholic church do defend against the Pelagians heresy: And this may we perceive by a more evident truth chiefly in yongel children. For neither is God compelled by destiny, either to help these infants, or not to help those, forasmuch as they have both one cause: neither yet shall we think that humane matters in young children, when reasonable souls shall be either damned or delivered, are not governed by god's providence, but by casual fortune, Seeing that not so much as one sparrow doth fall upon the earth, 
Mat. 10.  without our father's will that is in heaven: or that the dying of children without baptism, should be so imputed to the negligence of the parents, that god's judgements wrought no thing in that matter: as though they themselves (which by this means do miserably die) had chosen to themselves, by their own will such negligent parents, of whom they might be borne. 
God's iugententes in children.  What should I speak of this, that some time the infant giveth up the ghost, before he can be helped by the ministry of him that do baptize? For often times when the parents have made haste, and the ministers were ready, that the infant might be baptized, yet God would not have it to be baptized, which did not keep it alive, that it might be baptized.  
What should I speak also of this, that sometime the infants of infidels may be helped by baptism, that they should not go into perdition, and the infants of the faithful can not be helped by baptism? Wherein is certainly derlared, that before God there is no respect of persons: For than he would rather deliver the young children of his worshippers, then of his enemies.   

The xiii Chapter.  
But now (seeing we entreat of the goodness of perseverance) what means this, that one being at deaths door, is helped that he should not die without baptism, and an other that is baptized, is not helped, that he might die before he fall. Except peradventure we will yet hearken unto that absurdity, whereby it is avermed that it doth nothing profit any man to die before he fall, because he shallbe judged according to those deeds, that God knew aforehand that he would do, if he did live.  
Who can patiently hear, who can abid this peevish opinion, the doth so exceedingly repugn against the wholesome faith? And nevertheless they that will not confess the the grace of God is not given according to our merits, are constrained to affirm this. But they that will say, that every one of the dead shallbe judged, according to those deeds, which God knew aforehand, that every one would do if he lived, (perceivyge with how manifest falsehood and great absurdity this is affirmed) there is nothing left wherefore they should say that which Pelagius condemned, 
What opinion the church compelled pelagius to condemn.  & which the church caused him to condemn, that the grace of God was given for our merits: Seeing they perceive, that young children are taken out of this world, some being not regeverat unto eternal death, but other that are regenerate unto eternal life. And among them also that are regenerate, some do depart hence persevering to th'end: other are kept here until they may fall away, which certainly should not have fallen, if they had departed hence, before they did fall: And again some that are fallen do not depart this life before they may repent, which certainly should have perished, if they had departed this life, before they had repent. Whereby it is plainly enough beclared, that the grace of God aswell to begin, as to continue also unto th'end, is not given according to our merits, but is given according to his most secret will, and the same also most just, most merciful, most wise: For whom he hath predestinate, 
Ro. 8.11.  them hath he also called with that calling, whereof it is said, The gifts and calling of God are such, that it can not repent him of them: No man with certain affirmation can be judged of men to belong unto this calling before he shall depart out of this world: but in this life (which is a tentation upon earth) he that seemeth to stand, let him take heed that he fall not. 
i. Cot. 10.  For therefore (as we said before) by the most provident and forcing will of God, they that shall not continue, are mingled among them that shall continue: that we might learn not to be high minded but to make ourselves equal to them of the lower sort, 
Rom. 12.  & to work our own salvation with fear & trembling. For it is God that worketh in us, both to will, 
Phi. 2.  and also to work, even of good will. We will then, but it is God that worketh in us also to will: we work then, but it is God that do also work in us the work, even of good will. It is expediet for us both to believe this, and also to confess this, This is godly, this is true, that our confession may be humble and lowly, & that all may be ascribed unto God. We thinking believe, thinking we speak, thinking we do what soever we do: but as touching that, that appertain unto the way of godliness, 
2. Cor. 3.  & true worship of God, we are not able to think any thing as of ourselves, but our ableness cometh of God. For our own heart and our own thoughts are not in our own power: wherefore the same Ambrose which taught this, said also, 
Ambro.  who is so blessed, that in his heart do always ascend? But without God's help, how can this be done? certainly by no means. Furthermore he sayeth upon the same scripture, Blessed is the man whose help cometh of the O Lord, 
Psal. 83.  whose heart is bend towards heaven. That Ambrose might speak this, he did not only read it in the holy scriptures, but he felt also the same in his heart, as we ought without all doubt to believe of that man. Therefore that which is spoken in the Sacraments of the faithful, that we should lift up our hearts unto the Lord, is the gift of the Lord: For the which gift, they unto whom those words are spoken, 
Thinfe you that this admonition was in a strange tongue, spoken to so me little boy stan ding at an altars end? Collo. 3.  are admonished by the priest, to give thanks unto the Lord our God, after which words they make answer, that it is both meet & right, that they should so do. For asmuch then as our own heart is not in our own power, but is helped with God's help, that it may ascend, and be fired upon such things that are above, where as Christ is sitting at the right hand of God, and not upon such things as are upon earth: unto whom should we give thanks, for this so great a benefit, but unto the Lord our God that worketh the same, which by the like benefit delivering us, hath chosen us out of the bottom of this world, and predestinated us before the foundations of the world were laid?   

The xiiii Chapter.  

The doctrine of predestination is no hindrance to preaching.  BUt they say, that the definition and determination of predestination, is contrary to profitable preaching, as though it had hindered the preaching Apostle. Did not that teacher of the gentiles in faith and truth, many times commend predestination, and nevertheless ceased not to preach the word of god? Because he said, it is God that worketh in us both to will and work, even of good will did he not therefore exhort us both to will and also to work those things that please God? 
Phi. 2.  Or because he said, he that hath begun in you the good work, 
Phi. 1.  will verforme it, even until the day of Christ jesus: did not he council men buthe that they should begin, and also continue unto th'end? For the Lord himself commanded men that they should believe, and sayeth, believe ye in God and believe in me? 
Joan. 14.  and yet neither was his saying false, nor his determination vain, where he sayeth, No man cometh unto me, that is, no man believeth in me, except it were given him of my father. 
Joan. 6.  Nor yet, because this determination is true, therefore is that commandment vain. Why then do we think, that the determination of predestination is unprofitable, seeing the self same scripture of God doth commend it, that do teach us to frequent and use all these, namely preaching, commanding, exhorting, rebuking? Dare any man say, that God knew not aforehand unto whom he would give faith, that they might believe? or that he knew not aforhande whom he would give unto his son, 
Jo. 6.7.  that he should not lose one of them? all which if he knew aforehand, he knew aforehand undoubtedly those his benefits, whereby he doth vouchsafe to deliver us. This precestination of saints is nothing else, 
what is predestination.  but for the foreknowledge and preparation of the benefits of God, whereby they are most certainly delivered, as many as are delivered. But as touching the rest, where are they left but in the lump of perdition by the iusse judgement of God? wherein were lest they of Tyrus & Sidon, which might also have believed, if they had seen those wonderful, signs of Christ. But because it was not given them, that they should believe, therefore that was also denied them, whereby they might believe. Whereby it appeareth, that some have in the self nature, a gift of god naturally to understand, whereby they may be moved to believe, if they shall either hear words, or sesygnes, agreeing and conformable to their minds: and nevertheless if they be not in the deep judgement of God severed and parted from the lump of perdition, thorough the predestination of grace, the self words and miracles of God are not applied unto them, whereby they should believe, if they either heard them, or saw them. In the same lump of perdition were the jews also left, which could not believe the great and manifest miracles, that were wrought before their own eyes. But why they could not believe the Gospel hath declared saying, 
Job. 12.  but when he had done so many miracles before them, yet believed not they on him, that the saying of Esaias that prophet might be fulfilled that he spoke. 
Esa. 53.  Lord, who believed our saying? and to whom is the arm of the Lord opened? Therefore could they not believe, because that Esaias sayeth again. He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, and understand with their hearts, and should be converted and I should heal them. The eyes therefore of them of Tyrus and Sidon were not so blinded, nor their heart so hardened, For they had believed, if they had seen such miracles as these saw: but it did neither profit them that they might have believed, for they were not predestinate of him, whose judgements are unsearchable, and his ways past finding out: 
Rom. 11.  neither should it have hindered these, that they could not believe, if they had been so predestinate, that God would have lightened them being blind, and would have taken from them their stony heart being hardened. Nevertheless that which the Lord spoke of the Tirians and Sidonians, may be underitande perhaps some other way, yet he doth undoubtedly confess, that no man cometh unto Christ except it shallbe given him, and that this is given unto them, which were chosen in him before the making of the world, which doth hear the word of God, not with the ears of the flesh, but with the ears of the heart: And that not withstanding this predestination (which is also declared by the words of the gospel very manifestly) did not let the Lord to say the words which I recited a little before, both to move us to begin (believe ye in God and believe in me) and also to continue saying, 
Joh. 14.  that we must always pray and not be weary. 
Luce. 18.  For they unto whom it is given, do both hear and do, but they unto whom it is not given, do not, whether they hear, or they hear not. For unto you (sayeth he) it is given, 
Math. 13.  to know the mystery of the kingdom of heaven, but to them it is not given: whereof one of these belong to the mercy, 
Psal. 100  the other to the judgement of him, unto whom our soul doth say. O Lord I will sing unto thee mercy and judgement. Neither then should the faith that continueth and goeth forwards, be hindered by the preaching of predestination, that they may hear that which behoveth them to hear, and that they may obey, unto whom it is given. For how shall they hear without a preacher? Nor yet by the preaching of faith that goeth forwards, and continueth unto th'end, should the preaching of predestination be hindered: that he which liveth faithfully and obediently, should not for the same obedience be extolled, as though he had not received it, but had it of himself, but that he which doth glory might glory in the Lord. 
Nothing is our own. Cyprian.  For we ought to glory in nothing, for nothing is our own. This thing Cyprian moste faith fully perceived, and most boldly determined, whereby he did undoubtedly pronounce, that predestination was most certain. For if we ought to glory in nothing, forasmuch as no thing is our own, certainly we ought not to glory of obedience, though it had continued never so long. Neither ought it so to be counted ours, as though it were not given us from above. And therefore the self perseverance is the gift of God, which every christian ought to acknowledge, that God knew aforehand, that he would give to his called, being called with that calling whereof it is said, 
Calling.  the gifts and calling of God are such, 
Rom. 11.  that it can not repent him of them. This is therefore the predestination, which we do faithfully and humbly preach. And this notwythstande the same teacher and doer (which both believed in Christ, 
S. Aug. preached predestination.  and also did continually live in holy obedience, even unto the suffering of death for Christ's sake) did not therefore cease from preaching the Gospel, exhorting to faith and godly works, and from the self perseverance unto th'end, because he had said, that we ought to glory in nothing, forasmuch as nothing was ours: wherein he did most clearly set out the true grace of God, that is, which is not given for our merits, which God knew aforehand that he would give.  
By these words of Cyprian predestination is undoubtedly commended, which if it did not hinder Cyprian from preaching obedience, certainly neither ought it to hinder us. Wherefore although we preach that obedience is the gift of God, yet do we exhort men unto the same. But to them that do obediently hear the exhortation of the truth, the self gift of God is given, that is, to hear obediently: but they that do not hear after that manner, unto them it is not given. For it is not every man, but it is Christ that sayeth, no man cometh unto me, 
joh. 6.  except it were given him of my father: 
Math. 13  And unto you it is given to know the mystery of then kingdom of heaven, but to them it is not given: And of continency he sayeth, all men can not away with that saying, 
Math. 19  save they to whom it is given. And when th'apostle did exhort the married folks unto the chastity of wedlock, 
1. Corin. 7  I would all men were (sayeth he) as I am myself, but every man hath his proper gift of God, one after this sort, an other after thatr where as he doth sufficiently declare, that not only continency is the gift of god, but the chastity also of the married. Seeing therefore these things are true, 
Chastity in marriage.  we do exhort unto this asmuch as we can, and as much as God giveth to every one of us. For this is also his gift, in whose hand, are both we, and our words. Whereupon th'apostle sayeth. According to the grace of God given to me, 
1. Corin. 3.  as a wise builder I have laid the foundation: and in an other place he sayeth, even as the Lord hath given to every man, I have planted, Apollo hath watered but God gave thincrease. So then neither is he that planteth any thing, neither he that watereth, but God that giveth th'increase. And thus, as he doth exhort and preach truly, which have received the gift so to do: even so undoubtedly he doth obediently hear the exhorter and preacher, which had received this gift. Here of cometh it, that when the Lord did speak unto them, which had their carnal ears open, he said nevertheless, he that hath ears to hear, 
Luce. 8.  let him hear: which he knew most certainly that all had not. But of whom they have these ears of hearing, who so ever have them, the Lord himself doth show where he sayeth, I will give them an heart to know me, and hearing ears. Then the ears of hearing, 
It is the peculiar gift of th'elect to hear the gospel obediently.  is the self gift of obeying, the which who that had, might come to him, unto whom no man cometh, except it were given him of his father. We therefore do exhort and preach, and they that have ears of hearing, do hear us obediently: but they that have them not, it happeneth unto them that which is written, that they hearing, may not hear, that is, hearing with the ears of the body, may not hear with the consent of the heart. But why these have ears of hearing and the other have not, that is, why it is give to them of the father that they may come to the son, but to tother it is not given, who hath known te mind of the Lord? or who was his counsellor? Or what art thou O man that disputest with God? 
Ro. 11.9.  Should it therefore be denied that is manifest, because that can not be comprehended which is secret? Should we therefore say (I say) that it is not true, which we manifestly perceive to be true, because we can not find out, why it is true?   

The xu Chapter.  

Predestination is no hindrance to rebuking or correcting.  But they say (as you writ) that no man can be stirred up with the profit of rebuking. If it should be preached in th'assembly of the church, in the hearing of a multitude, The determinate sentence of the will of God touching predestination, is thus, That some of you did come from infidelity to faith, when ye received the will to obey, or may continue in faith after ye have received perseverance: but as for the rest of you that do remain in the delectation of sin, you have therefore not yet risen, because the help of the merciful grace have not yet raised you. Nevertheless if any of you be not yet called, whom God hath predestinate by his grace to be chosen, ye shall receive the same grace, whereby you may will, and be chosen. But if any of you do now obey, 
The words of an adversary.  and be predestinate to be reject, the power to obey shallbe taken from you, that you may leave obedience. But these their words, ought not to discourage us from confessing the grace of God, that is, which is not given according to our merits, and from confessing the same grace to be given according to this predestination of saints: Likewise as we are not discouraged from confessing the aforeknowlege of God, if any man should preach of it unto the people after this manner, that he would say: whether ye now live godly or ungodly, ye shall be such hereafter, as God knew aforehand that ye should be, either good, if he knew ye should be good or evil, if he knew ye should be evil. For if after the hearing of this doctrine, many be turned unto slothefulnes and negligence, and being ready, from labour to lust, do follow their own concupiscences: Should it be therefore thought, that that were false, which was spoken of the foreknowledge of God? Shall not they be good (how ungodly now so ever they live) which God knew aforhande should be good: but if he knew them aforehand to be evil, shall they not be evil, how Godly so ever they seam now to be? There was one in our monastery, which being rebuked of the brethren, because he did certain things that ought not to be done, and omitted cectein things which he should have done, made answer and said, what so ever I am now, I shallbe such a one, as God knew aforehand that I should be. Which undoubtedly said the truth, & yet by this true speaking, did not profit in goodness: but fell so far unto wickedness, that he (leaving the fellowship of the monastery) became a dog returned to his vomit: and nevertheless what he yet shallbe it is uncertain. 
2. Pet. 2.  Should those things therefore which are spoken of the true forknowlege of God, be either denied, or kept under silence for such occasions, namely then: when if they were not spoken, men do fall into other errors?   

The xvi Chapter.  

Prayer is not hindered by preaching of predestination Math. 6.  There be also some, which do therefore either not pray at all, or pray very coldly, because they have learned of the Lords preaching, the God doth know whereof we have need, before we ask of him. Shall it therefore be thought either that the truth should be forsaken, or else wiped out of the Gospel for such men's judgements? but rather, saying it is manifest that God hath prepared, to give some things to them also that pray not for them, as the beginning of faith, and somthynges to none, but to such as pray for them, as perseverance unto th'end: Certainly, who so ever thinketh that he hath this of himself, prayeth not that he may have it. We must therefore take heed, lest whiles we fear that prayer should not wax fervent, prayer be quenched, and pride sit a fire. 
When the truth ought to be spoken, understand it who that can.  Let the truth therefore be spoken, namely where any doubt compelleth, that it should be spoken, and let them understand that can, lest peradventure they which are able to understand the truth, whereby falsehood may be eschewed, should (whiles the trutho is kept under silence, for their sakes that can not away with it) not only be spoiled of the truth, but also caught with falsehood. For it is a good matter, yea and also profitable, that some truth should be kept in silence for their sakes, that can not away with it. For to this purpose was that spoken of the Lord. 
joan. 16. 1. Cor. 3.  I have yet many things to say unto you, but ye can not now bear them: and that of th'apostle, I could not speak unto you as unto spiritual, but as unto carnal: even as unto babes in Christ. I gave you milk to drink, and not meat. For ye then were not strong, neither are ye as yet. Nevertheless by a certain manner of speech, it may be that the self thing that is counted to be milk for babes, should be also meat for them that are strong. As for ensample, In the beginning was the word, and the word was with God, & the word was God. What christian can keep this secret? Who is able to understand it?  
Either what greater or higher matter can there be found in wholesome doctrine? which nevertheless is not kept from babes under silence, nor yet hid, either from great or small. But the consideration to keep the truth under silence is one, the necessity to speak the truth is an other. It would be a long matter to seek out, or to write here, 
When the truth may sometime be in silence.  all causes of keeping silence of the truth, among the which yet this is one, that we should not make them worse which do not understand, whiles we go about to make them better learned, that have understanding: which (as long as we keep such a rerteine matter in silence) are not in deed made better learned, but neither are they made worse. But when a truth is after such a sort that by declaring the same, he that can not away with it is made worse: & when we keep it in silence, he is made worse, that can well away with it, what do we think aught then to be done? Should not the truth rather be spoken, that he that can take it should take it, then to be kept in silence, whereby not only neither of them may take it, but also he which is of better understanding is made worse? Which if he did hear, and might away with it, many also thorough him should learn. For the better capacity he hath to learn, the more meet he is to learn other. The enemy of grace do press on, and enforce by all means, 
The enemy of grace.  that grace should be believed to be given for our merits, and so grace should now no more be grace. And shall not we speak that, which we are able to speak by th'authority of the scriptures? For we are afraid forsooth left (if we should speak) that he would be offended, 
Ironia.  which can not away with the truth, and are we not afraid, lest that by holding our peace, he should be deceived with falsehood, which can understand the truth? For either must a predestination be preached after such manner, 
S. Aug. dilemma  as the holy scripture doth manifestly teach it, that the gifts & calling of God in the predestinate be such, that it can not repent him be them: or else we must confess, 
Rom. 11.  that the grace of God is given arcording to our merits, according to the opinion of the Pelagians: (Although this opinion (as we have now often said) be red in the Acts of the bishops of the East church, to be condemned by the mouth of Pelagius himself.) Furthermore these for whom we take these pains, are so far severed from the peevish heresy of the Pelagians, that although they will not yet acknowledge, that they are predestinate, which by God's grace are made obedient, and do continue, nevertheless will they now confess that grace do prevent their wills unto whom grace is given? Therefore certainly, that grace should not be believed to be given freely, as the truth speaketh, but rather according to the merits of the will going before, as the Pelagians error barketh against the truth. Grace do therefore go before faith also, otherwise if faith go before grace, undoubtedly the will also goeth before grace, because faith can not be without the will. But if grace do go before faith, because it doth prevent the will, Certainly it goeth before all obedience, it goeth before charity also, whereby only God is obeyed pleasantly and truly: And in him in whom are all these virtues, and to whom they are all given, grace do prevent them, and work them.   

The xvii Chapter.  
Among these virtues there remaineth perseverance unto th'end, which is daily asked of the Lord in vain, if the Lord do not work the same in him by his grace, whose prayer he doth graciously hear. Consider now how far it varieth from the truth to deny that perseverance unto th'end of this life, is the gift of God, forasmuch as he himself sendeth an end to this life, when he will, which if he grant before the hovering fall, he maketh a man to continue even unto th'end. But the largest of God's goodness appeareth more wonderfully and more manifestly to the faithful, in that this grace is given also unto young infants, 
Grace appeareth most manifestly in infants.  which in that age have no obedience, wherefore it should be given. Unto whom so ever therefore God do give these his gifts, out of doubt he knew aforehand, that he would give them, and did in his forknowlege prepare them. Those then whom he hath predestinate, the self same hath he also called, with that calling whereof to make often rehearsal, I am neither weary nor ashamed: whereof it is said, The gifts & calling of God are such, that it cannot repent him of them. For this is certainly to predestinate, 
What is to predestinate.  and none other thing but only to ordain in his own foreknowledge (which can neither be chasiged nor deceived) his own works that are to come. 
God's foreknowledge can not be changed nor deceived.  As he therefore do so live that he may be chaste, whom God knew aforehand would be chaste, (although this be unknown unto him) even so he whom he hath predestinate to be chaste (although he be ignorant of this) do not therefore so live that he should not be chaste, because he understandeth that he shallbe chaste by God's gift, but rather his charity doth also rejoice and he is not puffed up, as though he had not received the same. By the preaching therefore of predestination, 
jere. 9  he is not only not hindered from this work, but also he is thus far furthered, that when he doth glory, he might glory in the Lord. But that which I have spoken of chastity, may be also most truly verified of faith, of Godliness, of charity, of perseve raunce (and that I may not rehearse every one) the same may be said of all obedience, whereby men obey God, But these men which do so place and appoint the only beginning of faith, and perseverance unto th'end in our power, that they think them not to be the gifts of God, neither that God do work our cogitations and wills, that we may have and keep the same, but as for other virtues, they grant that God doth give them, when they are obtained of him by faith of the believer: why are they not afraid, that their own exhortation unto these other virtues, and other men's preaching should be hindered by the determination of predestination? Will they also peradventure say, that these are not predestinate? If it be so, either they are not given of God, or else he knew not that he would give them. But if they be both given of God, & also he knew aforehand that he would give them, certainly he did predestinate them. As therefore they do also exhort to chastity, godliness, & other which they confess to be the gifts of God and they can not deny but that they were foreknown of him, and therefore predestinate: neither do they say, that their own exhortations are hindered, by preaching of god's predestination, that is, by preaching God's foreknowledge of these gifts of his to come: even so let them understand, that their exhortations either to faith or perseverance are not hindered, if that the self works (according to the truth) be counted gods gifts, and such as were foreknown, that is, predestinate to be given: but rather by the preaching of predestination is hindered, and quite overthrown that only most pernicious error, 
what pernicious error that is, which is confounded by preaching of predestination.  whereby it is affirmed, that the grace of God is given for our merits, that he that doth glory, should not glory in the Lord but should glory in himself. Which thing that I may declare more manifestly, for their sakes that have dull understandings, I must desire them that have received of God quick and sharp wits, to bear with my tarrying: 
jaco. i.  The Apostle james doth say, if any of you want wisdom, let him ask it of God that giveth abundantly to all men, and casteth no man in the teeth and it shall be given him. 
Pro. 2.  It is written also in the proverbs of Solomon, That the Lords giveth wisdom. And of continency it is red in the books of wisdom, the authority whereof noble learned men have alleged, which long before our days entreated the holy scriptures: there than it is red, when I knew that no man could be continent, except God gave it: 
Gapi. 8.  & this self same was also a point of wisdom to know whose gift this was. These therefore (that I may pass over other with silence) namely continency and wisdom are the gifts of God. These men do also agree to these: For they are not Pelagians, that they would contend against this manifest truth with a stubborn and heretical peevishness. But that these things (say they) might be given us of God, faith hath obtained which beginneth of us: the which faith both to begin to have it, and also to continue in the same unto th'end, they contend to be our own, as though we do not receive it of the Lord. Here undoubtedly th'apostle is agaynesayd, which sayeth. For what haste thou, 
1. Cor. 4.  that thou hast not received? The martyr Cyprian is also agaynsayd, that sayeth that we ought to glory in nothing, for asmuch as nothing is ours. But when we have spoken both these and many other things which I am weary to repeat again, and have showed that both the beginning of faith, and also perseverance unto th'end are the gifts of God, and that there were no gifts of his to come, but that he knew them aforehand, both what should be given, and also to whom they should be given, and therefore that they whom he doth deliver and crown, 
Our adversaries suppose & object the self same.  were predestinate of him: they suppose that we ought be answered, that the determination of predestination is contrary to profitable preaching, because that after the hearing of it, no man can be stired up with the good profit of rebuking. They saying these words, would not have the gifts of God preached to men, that they both come to faith, and also continue in the same, lest it might seam, that men were rather brought to desperation then exhorted, whiles they that hear the preaching do think, that it is uncertain to man's ignorance, unto whom God will give these gifts, & to whom he will not give them. But why then do they themselves preach also with us, that wisdom and continency are the gifts of God? But if that exhortation whereby we exhort men to be wise and continent be not hindered, although we preach that these are the gifts of God: what in god's name is the cause, that they should think, exhortation to be hindered, whereby we exhort men to come to the faith, and in the same to continued unto th'end? And if these may be counted gods gifts, as it is proved by the witnesses of his scriptures, lo (that we may pass over continency with silence) let us in this place dispute of wisdom only. 
wisdom jaco. 3.  For the forenamed th'apostle james sayeth. The wise done that cometh from above. first it is chaste, then peaceable, gentle, easy to be persuaded, full of mercy and good fruits, inestimable, without simulation. See you not, I pray you, how wisdom cometh down from the father of light, replenished with many & great virtues? For every good gift (as the same Apostle saith) and every perfit gift is from above, 
jaco. i.  coming down from the father of light. Why then (that I may let other things pass) do we rebuke the unclean and contentious, unto whom nevertheless we preach, that chaste and peaceable wisdom is the gift of God: neither are we afraid lest they (being troubled with the uncertainty of Gods will) should find in this preaching more desperation than exhortation. And should be stired up with the good or prick of rebuking, not against themselves, but rather against us, because we do rebuke them having not these gifts, which we say are not gotten by the will of man, but giving thorough the liberality of God? Furthermore, why did not the preaching of this grace, fear th'apostle james himself to rebuke the unquiet, and to say, if you have bitter envying and strife in your hearts, rejoice not, neither be liars against the truth: 
jaco. 3.  this wisdom descendeth not from above, but is earthy and natural, and devilish. For where enuyeng and strife is, there is unstableness, and all manner of evil works. Therefore likewise as the unquiet aught to be rebuked, both by the testimonies of God's word, and also by the self deeds of ours, which these have common with us, neither is this correction hindered, because we preach that peaceable wisdom is the gift of God, whereby the contentious are corrected and healed: even so infidels, or they that continue not in the faith ought to be rebuked, notwithstanding the preaching of the grace of God, whereby both faith itself also, and continuance in the same, 
jaco. i.  are commended to be the gifts of God: For although wisdom is obtained by faith (as james himself when he said, if any of you want wisdom, let him ask of God that giveth abundantly to all men, and casteth no man in the teeth and it shall be given him: he added by and by: but let him ask in faith nothing doubting:) never theles because faith is given, before he doth ask it unto whom it is given, we may not therefore think, that it is not the gift of God, but that we have it of our selves, because it is given unto us without asking. For th'apostle sayeth most manifestly, 
Ephe. 6.  Peace unto the brethren and charity with faith from God the father, and the Lord jesus Christ. He therefore that is giver of peace and charity, is also the giver of faith, For the which cause we beseech him, not only to increase faith in them that already have it, but also to give faith to them that have it not. Neither do these (for whose sake we speak these things, 
Our adversaries cry after the same manner.  which cry out that by the preaching of predestinasion and grace, exhortation is hindered) exhort men unto those gifts only, which they contend, not to be given of God, but to spring of ourselves: as is the beginning of faith, and continuance in the same unto th'end: which certainly they ought to do, so that they should only exhort the infidels that they might believe, and them that are faithful, that they might continue: but as for other which they together with us deny not to be the gifts of God, that they may with us overthrow the Pelagians error) as is chastity, continency, patience, and such other, which are obtained by faith, and whereby men live godly, They ought only to declare that men should ask these of God, and pray unto God, that he would give these, both to themselves and to others, but they ought not to exhort any man to take and retain these.  
But seeing that they do also exhort men unto these gifts (as they may do) and in exhorting confess themselves to be men, they do declare manifestly, that exhortations either to believe, or to continue unto the end, are not hindered by this kind of preaching, because we preach that these also are the gifts of God, and that no man have them of himself, but they are given of him. But that every man thorough his own lewdness forsaketh faith, when he giveth place & consenteth unto tentation, whereby it is wrought in him that he doth forsake faith, who denieth this? But we should not therefore say that perseverance in faith were not the gift of God. For he that sayeth, lead us not into tentation, doth ask this daily: and if he be graciously heard, he receiveth this: and therefore he daily praying that he may continue, do certainly put the hope of his perseverance, not in himself, but in God. But I will not amplify this matter with my words, but I leave it rather to he judged of themselves, that they may perceive, what manner a thing that is, wherein they have persuaded themselves, 
Are not our adversarcis also persuaded even thus.  that by preaching of predestination, the people are rather brought in to desperation, than exhorted to live godly: This is even as much as if they should say that a man must then despair of his salvation, when he hath learned to put his hope, not in himself but in God: when as yet the Prophet crieth. 
jere. 17.  Cursed is every one that putteth his trust in man.  
These gifts of God which are given to the chosen, that are called at 'cording to the purpose of God, among the which the beginning of faith, and perseverance in the same unto th'end of this life (as we have proved both by many reasons, 
Fol. 100  and also by the witnessing of many authorities) certainly these gifts of God (I say) are not for known of God, if there be no such predestination as we defend: But they are foreknown, this is therefore the predestination which we defend.   

The xviii Chapter.  
Wherefore the same predestination is sometime signified by the name also of foreknowledge, as th'apostle sayeth, God hath not cast away his people which he knew aforehand.  
This that he sayeth he knew afore hand, is not truly understand, 
Rom. 11.  but by this, he did predestinate, as the circumstance of the self place doth declare: For he spoke of the remnants of the jews that were saved, when the rest did perish. For before he said, that the prophet had said unto Israel, 
Esa. 63. Rom. 10.  all the day long have I stretched forth my hands, unto a people that believeth not, but speaketh against me: and as thoo he had been answered.  
What is therefore become of God's promises made unto Israel, he added straightways, I say then, hath God cast away his people? God forbid. For even I also am an Israelite, of the seed of Abraham, and of the Tribe of Benjamin, as though he should say, for I am also of the self people: Then after he added that, whereof we now speak, God hath not cast away his people which he knew aforehand. And that he might declare that there was a remnant left thorough the grace of God, not thorough the merits of their works, he added afterwards, either wot ye not what the scripture sayeth of Glias, how he maketh intercession to God against Israel, and so forth But what sayeth the answer of God again to him (sayeth he) I have reserved unto myself seven thousand men, 
3. Re. 19  which have not bowed the knee to Baal. For he said not, there are reserved for me: or they have reserved themselves for me, but, I have reserved unto myself. And therefore he sayeth, even so at this time, the remnant are saved thorough thelection of grace. But if it be of grace, then is it not of works. For than were grace no more grace. And he joining those words which I have now before written, and answering to this question, said, what then? Israel hath not obtained that he soughts. No, but yet th'election hath obtained it, the remnant are blinded. Therefore in this election, and in these remnants which are left thorough th election of grace, he would have the people to be understand, whom God had not therefore cast away, because he knew them aforehand. This is that election, whereby he chase whom he would in Christ, before the making of the world, that they might be holy and blameless in his sight in charity, predestinating them to make them his sons by adoption. Noman therefore that understandeth these things, is permitted either to deny or to doubt, that th'apostle did signify predestination, when he said, God hath not cast away his people whom he knew before. For he knew before a remnant, which he would save thorough th'election of Grace: that is therefore to say, he did predestinate, for undoubtedly if he did predestinate, he knew before: for to predestinate is to know afore that, which he himself would do. What doth then forbid us, when we read of the foreknowledge of God, among some interpreters of God's word which do entreat of the calling of thelect, to understand the same predestination? But peradventure they did rather covet to use this word in this matter, both because it is more easy to be under stand, and also because it doth not only not repugn, but rather agree to the truth, which is preached of the predestination of grace: This I am assured of, 
erroneous disputers.  that no man who out error could dispute against this predestination, which we defend according to the holy scriptures.   

The xix Chapter.  
Nevertheless I suppose, that they which require the judgements of interpreters in this matter, aught to be satisfied with the authority of holy Cyprian and Ambrose, 
Cyprian Ambrose  men notably & commendably known in the christian faith and doctrine, whose testimenies (that are so manifest) we have alleged: that is, that they believing the grace of God to be free in every point as it ought to be believed, might preach the same by all means as it ought to be preached: and also that they should not think the same preaching of grace, to be contrary to that preaching, whereby we exhort the slothful, or rebuke the evil. Because that these men also, when they did preach the grace of God after such manner, that one of them said, we ought to glory in nothing, for as much as nothing is our own: the other said, that our own heart & our own thoughts, were not in our own power: nevertheless they ceased not both to exhort, and also to rebuke, that the commandments of God might be observed: Neither were they afraid, that it should be objected against them: why do you exhort us? Why do you rebuke us if we have no good thing of our own, and if our own heart be not in our own power? These holy men could not be afraid lest that these things should be objected against them: whereby they understood that it was given to very few, that they might receive the doctrine of salvation, not by the preaching of any man, but by the Lord himself, or else by the Angels of heaven: but that it was given to many that they might believe God thorough men. Nevertheless by what so ever mean god's word is preached unto man, undoubtedly it is the gift of God, that any should so hear, that he may obey the same. Wherefore thaforesaid most excellent interpreters of god's word, did both preach the true grace of God as it ought to be preached, that is, such grace as no man's merits do prevent, and also did in stantlye exhort men to keep God his commandments, that they which had the gift of obedience, might hear what commandments they ought to obey: For if any manner of merits of overs do prevent or go before god's grace, certainly it is either the merit of some deed, or of some word, or of some thought, wherein is understand also the self good will. But he which said that we ought to glory in nothing, forasmuch as nothing is our own, did briefly comprehend all kinds of merits: but he the said, that our own heart, and our thoughts, were not in our own power did neither pass over deeds nor words, For there is neither word nor deed of man, that do not proceed from the cogitation of the heart.  
But what could the most glorious martyr, and most eloquent doctor Cyprian, do more in this matter than he doth, when he teacheth us, that we ought also to pray in the lords prayer, for th'enemies of the christian faith: (whereas he doth also declare, what he thought of the beginning of faith, that it was also the gift of God) & showeth that the church of Christ, do daily pray for perseverance unto th'end, because that God doth give the also, but only to them that have continued, The blessed Ambrose in like manner when he did expound that which Luke th'evangelist said, 
Ambrose  it seemed also good unto me: It may be (sayeth he) that that seemed not good to him alone, which he sayeth seemed good unto him: For not by man's will only this seemed good, but as it pleased him that speaketh in me Christ, which doth so work, that that which is good, may also seem good to us: for upon whom he hath mercy, him doth he also call. And therefore he that followeth Christ may (being demanded why he would be a christian) answer thus, it seemed also good unto me: which answer when he maketh, he denieth not that it seemed good unto God: For the will of man is prepared of the Lord.  
For it cometh of the grace of God, that God may be glorified of his saint. In like manner in the same work, that is, in therposition of the same gospel, when he should come to that place, whereas the Samaritans would not receive the Lord going to jerusalem: Learn also (sayeth he) that he would not receive them, that were not converted with a simple mind: For if he had would, he had made them that were without devotion devout. But why they did not receive him the self same Evangelist declareth saying, because his face was, 
Luce. 9  as though he would go to jerusalem the disciples verily desired to be received into Samaria, But God doth call whom it pleaseth him, and maketh whom he will devout or religious, what is more plain, what do we seek more evident of the interpreter of this word of God, if we delight to hear that also of them, which is manifest in the scriptures? But to these two (which ought to suffice) let us add also a third I mean) holy Gregory, which do witness both that to be leave in God, 
Gregory nazianze ne not Gregory the. b. of Rome.  and also to confess that which we believe is the gift of God, saying, we beseech you that ye will confess the Trinity of one Godhead. But if ye will otherwise, say ye that they be of one nature, and God shallbe beseeched to give you a voice from his holy spirit: that is, god shallbe prayed unto, that he will permit such a voice to be given you, whereby you may confess that, which you believe. For I am certain that he that hath given the first, will give the second also: he that hath given you believe, will give you also confession. These excellent and noble doctors, affirming that there is nothing whereof we may glory as of our own, which God hath not given us, and that not so much as our own heart, & thoughts are in our own power, but ascribing all unto God, & confessing that we do receive all of him, that we may be converted unto him, & continued unto th'end, that that which is good, may also seam good unto us, and that we may will the same, that we may honour God and receive Christ, that of un devout we may be made devout and religious, that we may believe in the self trinity, & confess with mouth also that, which we believe: These certainly do they ascribe to god's grace, these do they acknowledge to be God's gifts, They do witness that we have not these of ourselves, but of him. But will any man say, that these doctors did so confess this grace of God, that they durst deny his foreknowledge, the which not only the learned, but also the unlearned do confess? Furthermore if they knew, that God did give these gifts after such a sort, that they were not ignorant, that he knew aforehand, that he would give them, and that he could not be ignorant to whom he would give them, out of all doubt they knew predestination, 
Thapostles preached predestination,  the which being preached by th'apostles, we defend against new heretics with great pain and diligence: & yet nevertheless it could not be justly objected against them preaching obedience, and earnestly (according to their power) exhorting men to the same, if you will that obedience whereunto ye exhort us, shall not wax cold in our heart, preach no more this grace of God unto us, which we confess that God doth give, whereunto ye also exhort us, that we may do it.   

The, xx. Chapter.  
Wherefore if both th'apostles, and also the doctors of the church that succeeded them, and followed their ensample, did observe both these things, that is, They did both truly preach the grace of God, which is not given according to our merits, and did also teach godly obedience with wholesome precepts: what is the cause that these our brethren being shut up: with thinvincible power of the truth, do think that they themselves yet speak truly: saying, although that which is spoken of the predestination of gods benefits be true, 
whether predestination ought to be preached.  yet ought it not to be preached unto the people. It ought to be preached in any wise, that they which have ears to hear may hear But who is that that hath eats of hearing, if he have not received them of him which sayeth: I will give them an heart to know me, and hearing ears. Truly let him that taketh not, refuse, & retect, whiles yet he that taketh, may take & drink, may drink and live. For likewise as godliness ought to be preached, that God may be truly worshipped of him that hath cares to hear: chastity ought to be preached, that no unlawful thing be committed with the privy members of him, the hath ears to hear. Charity ought to be preached, that God and the neighbour may be loved of him, that hath ears to hear, even so also this predestination of god's benefits ought to be preached, that he that hath ears to hear, may not glory in himself, but in the Lord. But where as they say, that there was no need to trouble so many hearts, (of such as do not well understand) with this uncer teintie of such disputation, because the catholic faith hath been no less profitably defended, without this determination of predestination so many years, both against other he retikes, & specially against the Pelagians, as well with our own formare books, as also with the books of many catholic writers and others: I marvel much that they will thus speak, and do not consider the self books of ours (that I may at this present pass over other men's with silence) both written and published, before also the Pelagians began to appear, wherein they may perceive, in how many places we (not knowing the Pelagians heresy to come) did believe in preaching grace, whereby God doth deliver us from our evil errors and manners, working this, not for our good merits going before, but for his own free mercy. The which thing I began more fully to understand, 
S. Aug. was more sincere in doctrine after he was bishop, than he was before: God grant that our b. may be so.  in that disputation which I wrote unto Simplicianus of blessed remen branch bishop of the church of Milan, in the beginning of my byshopryche, when as I both knew and also defended that the beginning of faith was the gift of God. For which of my works could be better known, and more gladly red, than the books of my confessions, seeing I had also published them before the Pelagians he resye sprang up? In these books I said verily unto our God, and I said often, give that thou commandest, and command what thou wilt. The which my words Pelagius could not abide, when they were rehearsed of a certain brother a felowbyshop of mine in his audience at Rome, and he speaking against them somewhat angrily, did almost fall out with him, that had recited them. But what else doth God first and chief command us, but that we should believe in him? and this than doth he give, if it be well said unto him, give that thou commandest. And in the same books also, that I might show my conversion, when God converted me unto the faith, which I had wasted with most miserable & furious babbling: do you not remember that I declared the same after such a sort, that I might show that I was converted by the faithful and daily tears of my mother, that I should not perish? whereas I did certainly preach, that God by his grace do convert men's wills, not such only as are turned from the right faith, but such also as are adversaries unto the same. Furthermore how I prayed unto God, For perseverance that goeth forwards, ye both know, & can also declare when you list. Who therefore (I will not say dare deny, but) dare once doubt, that God knew not a forehand that he would give all his gifts, which I either desired, or praised in the same work, and that he could never be ignorant to whom he would give them?  
This is the manifest and certain predestination of saints, which necessity after compelled us to defend more diligently and painful lie, when we did now dispute against the Pelagians. For we have learned, that every heresy have brought into the church their proper doubts, 
The catholic doctorce confuted heretics wht God desiwode.  against the which the holy scripture might be the more diligently defended, then if no such necessity had compelled. For what is that, that hath enforced the places of the scriptures, (where by predestination is commended) to be defended more largely and manifestly by this our travail, but because the Pelagians say, that the grace of God is given according to our merits: which what else is it, but a manifest and utter denying of grace.   

The xxi Chapter.  
THat this therefore opinion which displeaseth God, might be destroyed, which is enemy to the free benefits of God, whereby we are delivered, we have defended by the holy scriptures (out of the which we have now alleged many places) that as well the gegynning of faith, as also perseverance in the same unto th'end, are the gifts of God. For if we do say, that the beginning of faith is of ourselves, that by it we may deserve to receive other gifts of God, the Pelagians do conclude, that the grace of God is given according to our merits. The which the catholic faith hath so much abhorred, that Pelagius (fearing to be condemned) did himself condemn it. In like manner if we say, that we have our perseverance not of the LORD: but of ourselves, they will answer that we have aswell the beginning of faith of ourselves, as th'end: reasoning thus, that we have much more of ourselves that beginning of faith, if we have of ourselves the continuance in the same unto th'end: Forasmuch as to perform, is more than to begin: and so in like manner they conclude, that the grace of God is given according to our merits. But if both be the gifts of God, and that god knew aforehand, that he would give these his gifts (which who can deny?) than aught predestination to be preached, that the true grace of God (that is, which is not given according to our merits) may be defended with an invincible fortress. And I verily do suppose, that in that book whose title is, of correction and grace (which could not satisfy all our friends) that I have so plainly declared, that perseverance also unto th'end is the gift of God, as I did either in no place, or almost no where before write the same so expressly and so manifestly (if my memory do not fail me.) But I did not so speak these, as though no man before me had spoken the same: For blessed Cyprian did so expound our petitions in the lords prayer (as we have before declared) that in the self fyrit petition, he taught us to ask perseverance: affirming that we prayed for this when we said, thy name be sanctified: that (forasmuch as we were already sanctified by baptism) we might continue in that wherein we had be gone. Nevertheless let these brethren consider (unto whom for the good will they bear me I ought not to be unthankful, which do profess (as ye wryre) that they do embrace all my doctrines, except this that is now come into question:) let them I say consydre, whether in the latter part of my first book, of the two books which in the beginning of my byshopryche, I wrote unto Simplicianus bishop of Milan, before the Pelagians heresy did appear, there were left any thing, that might cause this to be called in to doubt, the grace of God is not given according to our merits: & whether I did not there sufficiently prove, the the beginning also of faith was the gift of God: and whether upon those things that are there spoken, it doth not consequently follow (although the same be not expressed) that also perseverance unto th'end, is given of none but of him, which hath predestinated us unto his own kingdom and glory. Furthermore did I not publish many years agone, the self epistle which I had now written against the Pelagians, unto the holy Paulinus bishop of Nola (against the which epistle they have now begun to bark) Let them also look upon that epistle, which I wrote unto Sixtus priest of the church of Rome, when we strove against the Pelagians in a sharp bickering: and they shall find it like unto that which was wrote unto Paulinus. Let them therefore call to remembrance that these were now many years agone spoken and written against the Pelagians heresy, which (that is wonderful) do now displease them: Nevertheless I would have no man so to embrace all mine, that he should follow me in any thing, but in such wherein he shall perceive that I do not err. 
How far. S. Aug. would be followed.  For therefore do I now make books, where in I have taken in hand to retract my works, that I may declare, that I have not followed mine own self in all points, but I suppose that I have thorough god's mercy writing as one that goeth forwards, although I was not perfect in the beginning: 
Follow then sample of S. Aug. but beware ye follow not lots wife nor demes that loved this present world.  For I do speak more arrogantly then truly, if I should yet say that I were now in this age come to perfection in writing, with out any manner of error. But there is great difference, how far and in what matters a man doth err, and how easily a man doth either reform, or how stobernly he laboureth to defend his error. For the is a good hope to be conceived of the man, whom the last day of this life, shall find thus going forwards, that the things which he wanted in his travaillinge may be given him, and that he may be judged rather worthy to be made perfit than to be punished. Wherefore if I will not be unthankful unto men, which did therefore love me, because they had received some profit of my labours, before they loved me: how much more should I not be unthankful unto God, whom we should not have loved except he had first loved us, & had made us his lovers: for charity cometh from him (as they said) whom he made not only his great lovers but also his chief preachers. For what is more unthankful, then to deny the self grace of God, saying, that it is given according to our merits? The which opinion the catholic faith hath abhorred in the Pelagians, insomuch, that it was objected against Pelagius himself as a capital crime, the which Pelagius himself not for the love of God, but yet for fear of his own condemnation condemned. But who soever would say, that the grace of God is given according to our merits, which the faithful catholic man do abhor, he may not withdraw the self faith from the grace of God, by the which grace he optained mercy, that he might be faithful. And so let him ascribe perseverance also unto th'end unto the grace of God, whereby he obtaineth that which he daily asketh, that he may not be brought into tentation. But between the beginning of faith, and end of perseverance, there are mean gifts, where by we live virtuously, the which (as they also agree) are given of God by the means of faith. But all these, that is, as well the beginning of faith, as all other god's gifts even unto th'end, God knew aforehand, that he would give them to those his called. It is therefore a point of to great contention, either to agaynstsaye predestination, or to doubt of the same. Which never theles ought not to be preached unto the people after such a sort, that it should seem by the self preaching to be after a certain manner reprehended before the unlearned multitude, or before such as have but a blunt understanding: as the foreknowledge of God (which certainly they can not deny) seemeth to be reprehended, if it should be said unto men thus: whether you run or sleep, you shallbe such, as God 
A good medicine evil ministered.  (that can not be deceived) hath forknowen you to be. (It is the part of a deceitful physician, or of such one as is also unlearned, to minister a good medicine after such sort, that either it may hurt, or at lest wise not profit him to whom it is ministered) 
1. Cor. 9  but we ought thus to say, run so that ye may obtain, and in this self course of yours ye shall perceive, that ye are so forknowen of God, that ye may run lawfully: And if after any other manner the foreknowledge of God may be so preached, that the sloggishenes of man may be banished away.   

The xxii Chapter.  
Although then the determinat sentence of god's will, touching predestination be such, that some by receiving a will to obey are converted from infidelity unto faith, or else continue in faith, but other which tarry in the delectation of damnable sins (if they be also of the number of the predestinate) have not yet therefore risen, because the help of gods merciful grace, have not yet raised them. For if any be not yet called, whom God thorough his grace have predestinate to be chosen, they shall receive the same grace, whereby they may both will to be chosen, and be also chosen in deed. But if any do now obey, which never theles are not predestinate unto this kingdom and glory, they are but for a time, 
How predestination ought to be preached to the people.  neither shall they continued unto th'end in the same obedience. Although then (I say) these things are true, yet ought they not to be preached in the audience of the multitude so as these words should also be applied unto them, and that these words of these brethren should be spoken, which you have written in your letters, and which I have declared before: The determinate sentence of Gods will touching predestination is such, that some of you, by receiving a will to obey, shall come from infidelity to faith. What needed it to be said some of you? For if we speak unto the church of God, if we speak unto them that believe, why in saying that some of them are come to the faith, are we judged to do injury to the rest: seeing we might more conveniently say, The determinate sentence of Gods will touching predestination is such, that by receiving a will to believe, ye are come from infidelity to faith, and may continue in the same unto th'end? Neither aught that which followeth to be spoken at all, that is, but the rest which do abide in the delectation of sin, ye are not therefore yet risen, because the help of gods merciful grace, have not yet raised you: saying, that it both may, and aught to be spoken well and conveniently thus: But if there be any of you, that do yet abide in the delectation of damnable sins, take hold of most wholesome discipline. Which nevertheless when ye have done, be not puffed up, as it were for your own works, and glory as though you had not received this. 
Phi. 1.  For it is God that worketh in you both the will and the work, even of good will: & again your goings are so guided of the Lord, that you may covet his way. But as touching yourself good & godly running know ye also that it doth appertain to the predestination of God's grace. In like manner that which followeth & is said: Nevertheless if any of you be not yet called, whom God thorough his grace have predestinate to be chosen, ye shall receive the same grace, whereby ye may both will to be chosen, and be also chosen in deed: this is sorer spoken, than it might be, if we do consider, that we speak not to all sorts of men, but to the church of Christ. For why is it not rather spoken thus: and if there be any that are not yet called, let us pray for them, that they may be called? For peradventure they are so predestinate, that they may be granted unto our prayers, and that they may receive the same grace, whereby they may both desire to be elect, and be made so in deed. For God which hath fulfilled all things that he hath predestinate, hath willed us also to pray for the enemies of faith: that hereby we might understand, that he doth grant also unto the unfaithful that they may believe, and doth make of unwilling willing. But that now which is joined unto these words, I marvel if any weak member among the christian congregation, can by any means patiently hear, when it is said to them: And if any of you that do now obey, be predestinate to be reject, the power to obey shallbe taken from you, that ye may fall from obedience, For thus to speak, what other thing seemeth it else, but to curse, or after a certain manner to prophecy mischief? But if it please you, or if you think it necessary to speak somewhat also of them that do not continue, why at the less wise do ye not rather speak after that manner, as is spoken a little before: first that this should not be spoken of them, which being among the people do not yet hear, but should be spoken of others to them, that is, that it be not spoken thus, if any of you that do now obey be predestinate to be rejected, but if any do obey, and so forth to be spoken by a verb of the third person, and not by the second person, For an abominable and no pleasant matter is spoken, and by this speaking, the foreheads of the auditory, are as it were most rygourously and most hatefully knocked one against another, when any man do say to them unto whom he speaketh: and if any of you which do now obey be predestinate to be reject, the power to obeyshal be taken from you, that you may fall from obedience. What part of the sentence is left out, if it should be spoken thus: But if there be any that do now obey, which never the les are not predestinate unto his kingdom and glory, they are but for a time, neither shall they continue in the same obedience unto th'end? Is not now the same thing spoken both more truly and also more comely, that we may not seam as it we to wish unto them so great an evil, but to tell of other that which they hate, that they may not think it to belong unto them, which do hope and pray for better things. That same phrase of speech, which they think aught to be used in predestination, may be spoken in a manner by the same words also of god's foreknowledge (which undoubtedly they cannot deny) so that it may be said, And if any of you, that do now obey be foreknown to be reject, ye shall fall from obedience. For as this is most true, even so verily it is most impudent, most untimely, most uncomely, not because it is false doctrine, but because it is not holsomlye ministered, unto the disease of man's infirmity. I think also that that manner of speaking, which we have said aught to be used in the preaching of predestination, should not suffice him that speaketh to the people, except he should add this, or some such like thing, that he would say. You ought therefore to trust to obtain also the self perseverance in obedience of the father of light, from whom cometh down every good gift and every perfit gift, 
jaco. 1.  and to ask the same by daily prayers, & in this doing to believe, that you are not strangers from the predestination of his people, because he doth grant unto you, that you may also this do. God forbid that you should therefore despair of yourselves, because you are commanded to put your-trust in him, and not in your selves. For every man is cursed, that putteth his trust in man: 
jeri. 17. Psal. 117, Psal. 2. Tit. 1.  & again, it is better to trust in the Lord, then to trust in man: For they are all blessed that trust in him. And you holding fast this hope, serve the Lord in fear, and rejoice before him with trembling. For no man can be certain of eternal life, which God that cannot lie, hath promised before th'eternal times unto the sons of promise, before this life (which is a tentation upon th'earth) shallbe finished: but he unto whom we do daily say, lead us not into tentation, shall make us to persever in himself until th'end of this life. saying that these and such like are spoken whether it be to a few, or to the hole multitude of the church, why are we afraid to preach the predestination of saints, & the true grace of God, that is, which is not given after our merits according as the holy scripture doth teach the same? Is it to be feared that a man should then fall into desperation, when he is taught to put his trust in God: & that he should not despair, if he should most proudly and most unhappily put his trust in himself? and I would to god that such as have dull understandings, & are weak, which either can not, or at the lest wise yet can not understand the scriptures, or their expositions, would either hear or not hear our disputations in this matter after such a manner, that they would rather diligently consider their own prayers, which the church hath always used from her beginning, and shall use unto the worlds end.   

The xxiii Chapter. 
He proveth predestination and grace by the prayers of the church.   
EOr the church have always made mention of this matter in her prayers which we are now compelled against these new heretics, not only to make rehearsal of, but also to defend and maintain manifestly, yea and sometime she hath thought it good, that it should be declared in sermons, when she was not vexed with any adversari. For when did not the church pray for infidels, and for her enemies that they might believe? When was there ever any faithful man, that had an infidel to his friend, neighbour, or wife, and have not desired for them of the Lord such a mind, as might obey the christian faith? Who is it that do not always pray unto the Lord, that he may continue in him? Or who at any time hearing the priest calling thus upon the Lord for the faithful. O Lord grant unto them, that they may continue in thee unto th'end, durst either by word, yea or by thought once reprehend him for this prayer, 
How could he say, Amen, except he understood his blessing 1. Cor. 14.  & have not rather with a believing heart and confessing mouth made answer unto this his blessing saying, Amen. Seeing that the faithful in the self prayer of the Lord, pray for nothing else, (namely when they say this.  
Lead us not into tentation) but that they may continue in holy obedience. As therefore in these prayers, even so also in this faith the church did spring up; and doth both grow, and have grown, by the which faith it is believed, that the grace of God is not given, for the merits of them that receive it. For neither would the church pray that faith might be given to infideles, except she believed that God would turn men's wills unto himself, both of such as are turned from him, and also of such as are enemies unto him: nor yet would she pray that she being not deceived, nor overcome with the tentations of the world, might continue in the faith of Christ, except that she believed that the Lord had our heart so in his own power, that notwithstanding we do not keep godliness but by our own will, yet nevertheless that we cannot keep the same, except he should work in us also the will. For if the church asking these things of him should think that they were given her of herself, the prayers that she useth are not true prayers, but made for a fashion: which God forbid that any of us should say.  
For who can truly morn, desiring to receive of the Lord that which he prayeth for, if he should think that he hath this of himself, and not of him: namely because we know not what to desire as we ought, 
Rom. 8.  but the spirit himself (saith th'apostle) maketh intercession for us with groanings, which can not be expressed with tongue? For he that searcheth the hearts knoweth what is the meaning of the spirit: for he maketh intercession for the saints, according to the pleasure of God. What meaneth this, the spirit maketh intercession, but only that he maketh us to make intercession with unspeakable groanings, but yet which such as are true, because the spirit is the truth? For the self same is he, of whom he speaketh in an other place: God sent the spirit of his son into our hearts crying Abba father And what meaneth this crying, 
Gala. 4.  but making us to cry, by the same figure of speech that we use, when we call that a merry day, that maketh men meri? The which in an other place he declareth where he sayeth. For ye have not received the spirit of bondage to fear any more, but ye have received the spirit of adoption whereby we cry Abba father. 
Rom. 8.  There he said, that the spirit doth cry, but here he sayeth, by whom we crier declaring certainly what he mente, when he said crying: 
True & spiritual prayer is god's gift.  that is, (as I have now exponed) making us to cry. Whereby we do understand, that it is also the self gift of God, to pray unto God with a true heart and spiritually. Let them therefore consider, how far they are deceived, which think that to ask, to seek, and to knock, come of ourselves, & are not give unto us. And this they say unto this end, that grace might be preached to follow our merit, when we in asking do receive, and in seeking do find, and when it is opened unto us knocking. Neither will they understand that to pray, that is, that we may ask, seek, and knock is also the gift of God: For we receive the spirit of the sons of adoption, by whom we cry Abba father. The which the blessed Ambrose perceived to be true: for he sayeth, to pray unto God appertaineth to spiritual grace: as it is written, 
1. Cor. 12.  no man sayeth that jesus is the Lord, but in the holy Ghost. These things therefore which the church askethof the Lord, and which she hath always asked sins her beginning, The same God, knew aforehand that he would give to such as are his called, according as he had now already given in the self predestination, which th'apostle declared with out all manner of doubt: For he writing to Timothe sayeth, 
2. Tim. 1.  suffer thou adversity with the Gospel, thorough the power of God, which saved us, and called us with an holy calling, not according to our deeds, but according to his own purpose & grace, which grace was given us thorough Christ jesus before th'eternal times, but is now declared openly by the coming of our saviour jesus Christ. Let him therefore say that sometime the church believed not the truth of this predestination & grace, which is now more diligently defended against these new heretics, let him (I say) thus say, which dare affirm, that some time she prayed not at all, or else that she prayed not truly, both that the unfaithful might believe, and also that the faithful might continue. The which good things if she always prayed for, she did undoubtedly always believe that they were the gifts of God, 
It was never lawful for the church to deny the truth.  neither was it at any time lawful for her to deny, that the same were evermore known of him. And thus it appeareth, that the church of Christ have always believed this predestination, which against new heretics is now with a new travel defended.   

The xxiiii Chapter.  
But what shall I say more? I suppose that I have sufficiently taught (or rather more than needeth) that both to begin to believe in the Lord, and also to continue in him unto th'end, 
The true worshipping of God.  are the gifts of God. But as for other virtues that belong to a godly life, whereby God is truly worshipped, they also for whom we write these, do grant that they are the gifts of God. Furthermore they can not deny, both that God knew aforehand all his own gifts, and also that he knew afore, to whom he would give them. As other gifts therefore ought to be preached, that he which preacheth them may be obediently heard: even so also predestination ought to be preached, that he which obediently hear these things, should not glory in man, and therefore should not glory in himself, but in the Lord, because also this is God's commandment, that we should obediently hear: that is, that he which glorieth, might glory in the Lord, is the gift of God in like manner as other gifts be. 
To glory in the Lord is god's gift.  The which gift whosoever wanteth, I am not afraid to say, that what so ever gifts he hath besides, he hath them in vain This gift we wish unto the Pelagians, that they may have, but unto these our brethren we wish, that they may have it more fully. Let us not be therefore ready to dispute, & stoo to pray. Let us pray most dearly beloved, let us pray, the God may also give grace to our enemies, and namely to our brethren and lovers, that they may understand and confess, that no man (after that great and unspeakable ruin, whereby all we fell in one man) can be delivered but by the grace of God, and that the same grace is not recompensed as dew, 
True grace.  for the merits of them that receive it, but is freely given as true grace, for no merit's sake going before it. For there is no clearer ensample of predestination, than jesus himself: whereof I have now disputed, both in my first book, and the same I have also chosen to commend in th'end of this: for there is no ensample (I say) of Predestination more clear, than the self mediator. What so ever faithful man is desirous truly to understand predestination, let him behold him, and in him, he may also find himself: Let the faithful (I say) do this, which do believe and confess, that the true nature of man, that is, our nature is in him, notwithstanding that it be syngulerlye exalted to be the only son of God, by that that God the word did take it, so that both he that doth take, and it that was taken, might be one person in Trinity. For by the taking of man, there was not a quaternite made, but the trinity continued, when the truth of one person in God and man, was unspeakeablye wrought, by the taking of man's nature. For we say not, that Christ is God only, as the heretical Manicheis say: neither that he is Man only, as the hereticalle Photinianes say: neither do we say, that he is man after such sort that he should have any thing less, than other have, as touching that which is certain to belong to man's nature: whether it be the soul, or in the self soul the reasonable mind, or the flesh, not taken of the woman, but made of the word, being converted and changed into the flesh, all which being false, and the vain inventions of the heretical Appollinaristes, have made three several & divers sects. 
A Christian and true description of Christ  But we say that Christ is true god, borne of God the father without beginning of time, and that the same is true man, borne of his mother a woman, when the appointed fullness offtime was come: and that neither his humanity (whereby he is inferior to the father) do in any point make less his divinity, whereby he is equal to the father: but that both these are one Christ, which according to his divine nature did both say most truly, I and the father are one: 
joh. 10.  and according to his man's nature did also most truly say, 
joh. 14.  the father is greater than I am. He therefore that of the seed of David made this man just, which should never be unjust, without any merit of his will going before: the self same do make of unjust just, without any merit of their will going before, that he might be the head, and that they might be his members. He than that made that man without any merits of his going before, that no sin could be forgiven him, which he either should draw by generation, or commit by will: the self same do make believers in him, without any merits of theirs going before, unto whom he may forgive all sin. He that made him such a one, that he never had, nor should have an evil will: the self same in his members do make of an evil will, a good will. And therefore he hath both predestinated him and also us, for because he saw aforehand not our preceding merits, but his own work●s: both in him that he might be our head, and also in us that we might be his body. If they which shall read these do understand them, let them give thanks to God: but they that do not understand them, let them pray, that he may be their inward teacher, from whose presence knowledge and understanstanding do come. But they which think that I do err, I would wish that they would often times diligently consider what is spoken, lest peradventure they may err themselves. But I do perceive that God is merciful unto me, when by them that read my works I am not only made better learned, 
S. Aug was contented to be admonished of his errores in writing  but also more godly: And this is the thing that I chiefly look for of the doctors of the church, if it be so that that which I now write, do come into their hands, and they do vouchsafe to consider the same.   
th'end of the second book.   

¶ Unto the King of Kings, and Lord of Lords, which only hath immortality, and dwelleth in the light that no man can attain, whom never man saw, neither can see, be honour and rule everlasting.  
Amen.   

Faults escaped in printing.  


Fol. 57 pa. 2. li. 11. be therefore strong etc. this hole line should be an annotation in the mergent.  
Fol. 89. pa. i li. 27. read but the fore knowledge.  
Fol. 96. pa. 2. li. 15. read aught to be answered.  
Fol. 98. pa. i li. 8. read the largesse.     

¶ Thou hast here following gentle reader the determination and sentence of two ancient counsels, whereby thou mayst also perceive what was thold catholic doctrine of the church of Christ touching grace and free will.  
The second council Arausicanum.  

Cap. 4.  If any man do contend that in the purging of our sins God doth abide and tarry for our will, but do not confess that the will also to be purged from sin is wrought in us, by the infusion and operation of the holy ghost, he doth resist the self same holy ghost speaking by Solomon, the will is prepared of the Lord, 
Pro. 10. and 20.  and he doth also resist the Apostle wholesomely preaching, it is God that doth both work in us the will, 
Philip. 2.  and also the performance of the deed, even of good will.  
If any man do affirm that as well th'increase, as also the beginning of faith, 
Cap. 5.  the self affection to believe, whereby we believe in him that justfieth the ungodly, and whereby we come to the new birth of baptism, is in us naturally and not by the gift of grace, that is to say, by th'inspiration of the holy Ghost, that redresseth our will from infidelity to faith, from ungodliness to godliness, is an adversary to the doctrine of th'apostle: for asmuch as blessed Paul sayeth. 
Philip. 1.  We trust that he which the hath begun in you a good work shall perform it until the day of our Lord jesus Christ. And this: 
Philip. 1.  Unto you it is given for Christ's sake, not only that you may believe in him, but also that ye may suffer for him.  
And again, ye are saved by grace thorough faith, 
Ephe. 2  and that not of yourselves, for it is the gift of God.  
If any man do affirm that unto us believing, 
Cap. 6.  willing, desiring, endeavouring, labouring, watching, studying, asking, seeking, knocking, mercy is given without the grace of God: but do not confess, that it is wrought in us of God, by the infusion and inspiration of the holy ghost, that we may believe, will, or be able to do all these things as it behoveth, or do put the help of grace under man's humility, or man's obedience, neither consenteth that the gift of obedience and humility do appertain to the self grace, resisteth the Apostle, which sayeth. What hast thou that thou haste not received? 
1. Cor. 4 1. Cor. 15  and again, by the grace of God, I am that I am.  

Consilium milevitanum.  

Cap. 5.  It is agreed that who so ever shall say, that therefore the grace of justification is given unto us, that we may thorough grace fulfil that more easily, which we are commanded to do by free choice: as thoo if grace also were not given, although not easily, yet nevertheless we might also without grace fulfil gods commandments, let him be accursed. For the Lord did speak of the fruits of his commandments, where as he said not, without me ye can do them very hardly: 
joh. 15.  but he said, without me ye can do nothing.    

¶ Praised be God our Father, the Lord of heaven & earth: because he hath hid these things from the wise and prudent, & hath opened them unto babes. etc.  Math. 11. ☞ ☜