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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22702	Two bokes of the noble doctor and B. S. Augustine thone entiteled of the predestiuacion [sic] of saintes, thother of perseueraunce vnto thende, whervnto are annexed the determinaciouns of two auncient generall councelles, confermyng the doctrine taught in these bokes by s. Aug. all faythfully translated out of Laten into Englyshe by Iohn Scory the late B. of Chichester, very necessary for al tymes ...; De praedestinatione sanctorum. English.	Augustine, Saint, Bishop of Hippo.; Scory, John, d. 1585.	1556 (1556)	STC 921; ESTC S100326	111,327	288

merites of thē that receiue the grace but accordyng to the good pleasure of hys wyll vnto the prayse glory of the selfe grace of hys that he that dothe glorye should in no wyse glory in hymselfe but should glory in the Lorde whyche gyueth to suche men as he wyll The wyll of god because he is mercyful and yf he gaue not yet he is ryghtfull and to whome he wyll not gyue he dothe not gyue that he maye cause the ryches of hys glory to be knowen Roma 9 amōge the vessels of mercy For in giuing to certeine that whyche they do not deserue he would vndoubtedly haue hys grace to be fre and so to be his grace in dede Grace but in not gynyng to all he dothe declare what all dyd deserue He is good in shewyng mercy to some he is iust in punyshyng the reste Yea he is good to all For it is a good thyng to render that whych is dewtye and he is iuste to all for it is a iuste thynge when that whych is dewe is geuē wythout fraude of any man But the grace of God is defended to be without merites that is to be true grace altho the baptised infantes be not as the Pelagians iudge delyuered from the power of darkenes because they are not as they thynke holden vnder any synne but are only trāslate into the kingdome of the Lorde For so also the kyngdome of heauen is gyuen Heauen geuen to infantes wyth out merites to whome it is gyuen wythout any good merites and to whome it is not geuen wythout any euel merites it is not geuen The whych we are wont to obiecte agaynst the same Pelagians when they laye to our charge that we ascribe the grace of God to desteny in affermyng that it is not geuē for our merites sake Satum But they do rather in infantes ascribe the grace of God to destenye whych saye that there is desteny where as is no merite For no merites by the selfe Pelagians iudgement also can be founde in yonge children why some of them should be sent into the kyngdome and some of them should be banyshed out of the kingdome But like wyse as that I might declare that the grace of God is not geuen for our merites sake I had nowe rather defende thys accordynge to bothe our iudgementes that is as well accordyng to our owne iudge met whych do afferme that yonge chyldren are bonde vnder original synne as also the iudgement of the Pelagians whiche deny originall synne And notwithstanding this I ought not therfore to doubt but that the infantes haue somwhat whych he maye forgeue them that do saue hys people from theyr synnes Euen so also in my thyrde boke of fre choyse Math. 1. I dyd resyste the Manicheis accordynge to both vnderstādinges whether ignorance and difficultie wythout the which no mā is borne be the punyshmentes or the begynninges of nature yet neuertheles I do defende but one parte of those I haue there also euidently enough declared that thys is not the nature of the created man S. Aug. bokes were obiected agaynst himselfe but the payne of the condempned man The aūcienty therfore of that my boke is vaynely obiected agaynst me as a prescripciō that I should not intreat the cause of infantes as I ought to do vpon their cause cōuince by the lyght of the manyfest truthe that the grace of God is not geuen for mans merites sake For yf I when I beganne my bokes of fre choise at Rome beyng a laye man and dyd fynyshe the same in Aphrica beyng priest dyd yet doubt bothe of the dānacion of infantes that were not regenerate and also of the delyueraunce of them that were renued No man as I suppose is so vniust and so enuious Who be vniuste enuious whyche would forbyd me to profyte and go forwardes and would iudge it mete that I should continue and abyde styll in thys doubt But seyng this may be vnderstande more truely they ought not to thynke that I therfor doubted of thys matter because I thought it good thus to conuince them against whome I thē wrote that whether these were the payne of original synne in yonge chyldrē accordyng as the truthe teacheth or were not as some errynge suppose Neuertheles the mynglyng together of two natures that is of good and euell whyche the Manitheis error dothe bryng in oughte not to be beleued in no wyse God forbyd that we should leaue the cause of yonge chyldren after suche a maner that we shoulde saye that we were vncerteine whether the infātes that dye beyng regenerate in Christe do passe into eternall lyse but those that are not regenerate do passe into the seconde deathe because it is wrytten By one man synne entered into the worlde and death by the meanes of synne and so death went ouer all men Roma 5. Otherwyse thys can not be truely vnder stande neither do any delyuer frō eternall death wherwith synne is moste iustely recompensed either great or smale but he only whiche beynge wythout any synne of hys owne either originall or actuall dyed for the remission of oure synnes Let vs not be ashamed to repere one aunswer to the same obieccion both original and actual But why do he delyuer rather these thē them We say againe againe neither ar we wery or ashamed of this aunswere O man what arte thou that disputest wyth God hys iudgementes are vnsearcheable and hys wayes past finding out whervnto we adde thys Ro. 9.11 Eccle. 3. Seke not oute the thynges that are aboue thy capacitie and searche not out the thynges that are to myghty for thee Do you not perceiue dearely beloued howe folyshe an opinion it is and howe contrary to the holsome fayth and syncere truthe that we should affirme that yonge chyldren that be deade shal be iudged according to suche workes as they were afor sene to haue done yf they had lyued In to thys opinion are they cōpelled to falle whych certeinly all men that haue vnderstandynge thoo they haue neuer so lytle wyt and namely christians do abhorre whych would none otherwyse varey from the Pelagians error but that they myght yet stille thynke it lawful for them to beleue and also to defende by disputacion that the grace of God thorow Iesu Christe our Lorde wherby alone We are holpē by grace alone after the fall of the fyrst man in whome we all fell we are holpen is gyuen accordyng to our merites Whiche Pelagius hymselfe for feare that he should be condemned dyd condemne in the presence of the byshoppes of the East churche beyng hys iudges But yf thys can not be affirmed I meane of the workes of the deade good or euell whiche they should haue done yf they had lyued and therfore none at al and suche as neuer shal be in Goddes forknowlege but yf thys I saye can not be affermed whyche you perceyue howe falslye it should

thynges He therfore that worke all thinges do also worke our beginning to beleue For faith selfe dothe not go before that callyng wherof it is sayd Rom. 11.9 the gyftes and callyng of God are suche that it can not repent hym of them and wherof it is sayde not of workes but of the caller when he myghte haue sayd but of the beleuer Ioan. 15. Faithe is the effecte of Goddes election and callyng the election whych the Lorde signifyed sayeng you haue not chosen me but I baue chosen you For he dyd not chose vs because we beleued but that we myght beleue that we should not be counted to haue chosen him first and then this should be false whych God forbydde you haue not chosen me but I haue chosen you neither are we called because we dyd beleue but we are called that we maye beleue by thys callyng wherof God cā not repent hym thys is Certeinly wrought and performed that we maye beleue Neither is it nedeful to repete the great multitude of suche thynges as we haue before spoken in thys matter To be shorte thapostle also in the wordes that folow this testimony gyueth thākes vnto God for them that dyd beleue not because the gospel was preached vnto them but because they beleued For he sayth In whō also ye beleuyng the word of truthe the gospel of your saluacion wherin you beleuyng Ephe. 1. are sealed wyth the holy spirite of promes whych is the pledge of our inheritance to redeme the purchased possession vnto the prayse of his glory Wherfore I also after that I herd of your fayth in Christ Iesu loue vnto all saintes cease not to gyue thankes for you Their faythe was newe and freshe after the Gospell was preached vnto them For the whych fayth thapostle whē he herd therof gaue thankes to God on their behalfe Peticiōs and th●●keste of depar●ed what be thei Gal. 6. Yf he should haue gyuen thankes to a man for that thynge whych he either supposed or els knewe that he had not done it myght be counted rather flatery or mockery then thankes gyuyng Let vs not be deceyued god wil not be mocked For the beginning faith is also his gyft otherwyse the thankes gyuyng of thapostle myghte worthely be coūted false or of false glorye What meaneth thys is it not euident of whome the Thessaloniās had the beginning of faith for the which neuertheles the same apostle geueth thankes vnto God 1. Thes 2. sayng For this cause we also giue thankes vnto God wythout ceasyng forbecause when ye had receiued of vs the worde wherwith god was preached ye receiued it not as the worde of men but euen as it was in dede the word of God whiche worke in you that haue beleued it What meaneth this that he geueth thankes vnto God for this matter For it is a vaine and foolyshe thynge yf he geue thankes to any for that he hath not done But bycause thys is neither vaine nor folyshe certeinlye God hymselfe wrought this worke for the which he geueth thankes vnto him That when they had receiued of thapostle the worde wherwith God was preached they might receiue it not as the worde of men but as it is in dede the very worde of God The maner of Goddes working in his chosen God therfore do so worke in the hertes of men by that callyng that is accordyng to hys owne purpose wherof we haue spoken aboūdantly that they should not heare the gospel in vayne but that they maye after they haue herde it be conuerted and beleue receiuyng it not as the worde of man but as it is in dede the veray worde of God The .xx. Chapter THys also do teache vs that the begynnynge of mens fayth is the gyfte of God when the Apostle wryteth thus in his epistle to the Collocenses Collo 4. Continue in prayer and watche in the same with thankes geuyng prayeng also for vs that God maye open vnto vs the dore of his worde to speake the mysterye of Christe for the which I am also in bandes that I maye declare it so as it behoueth me to speake Howe is the dore of the worde opened but when the vnderstandynge of the hearer is opened that he maye beleue and that after he haue receyued the begynning of fayth he may allowe whatsoeuer is preached and disputed to the edificatiō of holsome doctrine lest that his herte beynge shute vp thorough vnbeleue he should improue reiecte those thynges that are spoken Wherfore he sayeth to the Corintheans also 1. Cor. 16. I wyll tarye at Ephesus vntil whitsontyde For a great dore manyfest is opened vnto me and ther are many aduersaries What other thynge cā here be vnderstande but onlye that the gospel beyng ther by him first preached that many beleued and also that ther were many aduersaries of the same beleue accordynge to thys sayeng of the Lorde no man cōmeth to me except it were geuen hym of my father Ioan. 6. and vnto you Luc 8. it is geuen to knowe the secretes of the kyngdome of heauen but to them it is not geuē The dore therfore was opened in thē vnto whōe it was geuen but the multitude of aduersaries were of them vnto whome it was not geuen In lyke maner the same Apostle in hys seconde Epistle vnto the same people sayeth 2. Cor. 2. whē I was come into Troa●a for the Gospel of Christ and a dore was opened to me in the Lorde my spirite had no reste forbecause I dyd not fynd Titus my brother but dydding them farewel I went out in to Macedonia Whome bad he farewel but onely them that beleued in whose hertes de dore was opened thorough his preachyng But marke what he addeth but praysed be God sayeth he whyche dothe gyue vs the victory alwayes thorough Christe and doth declare the sauoure of his knowlege in all places by vs For we are the swete smelle of Christ vnto God bothe in them that are saued and in them also that do peryshe to some verely the sauour of death vnto death but to some the sauour of life vnto lyfe Paule ys an inuincible defendor of grace this cause wil then preuaile agenst the tyrāny ād subtelty both of deuel and worlde Lo for what cause the valeant sougeor and inuincible defendour of grace gyueth thankes Lo for what cause he geueth thankes because thapostles are the swete smelle of Christ vnto God both in them that are saued thorough his grace and in them also that peryshe thorough his iudgemēt But that they might be the lesse angry which vnderstād not these thynges he warned whē he addeth and sayeth And who is mete vnto these thinges Not withstandyng let vs returne to the openyng of the dore Wherby thapostle dyd signifye the begynnynge of the fayth of the hearers For what is this prayeng also for vs that God maye open vnto vs the dore of the worde but a moste

herte godly thoughtes wherby he maye haue fayth Gala. 5. that maye worke by loue The whych goodnes to receyue kepe and in the same to go forwardes cōtinually vnto th end we are not able to thinke ani thing as of our selues 2. Cor. 3 ▪ but oure ablenes cōmeth of God in whose power ar both oure hertes and thoughtes Wherfore of two infātes that are bothe fast wrapped together in the bādes of original synne why thys is taken and he forsaken All are not called alyke of two vngodly persones that be nowe of age and discrecion why thys is called after suche a maner that he maye folowe the caller but the other either is not called at al Of two godly persons or at the lest wise is not called after suche a sorte that he maye folowe the caller the iudgementes of God are vnsercheable Notwithstanding this ought to be moste certeine to the faythful that the one is of the nombre of the predestinate but the other is not For yf they had ben of vs sayeth one of the predestinate 1. Ioan. 2. whiche out of the Lordes breste dyd sucke thys secrete they had vndoubtedly continued wyth vs. What meaneth thys I praye you they were not of vs for yf they had ben of vs they had certeinly continued wyth vs Were they not both created of god bothe borne of Adam both made of the earthe and of hym whych said I haue made all breath Esay 57. Dyd they not both receyue soules of one and the selfe same nature Laste of all were they not bothe called and folowed the caller bothe of vngodly iustifyed and both renewed by the fountayne of regeneracion But yf he whych certeinly knew what he said should heare thys he might aunswere and say These are true and accordyng to all these thynges they were of vs neuertheles by a certeyne other differēce they were not of vs For yf they had ben of vs they should vndoubtedly haue continued wyth vs. But in conclusion what is thys difference God hys bokes are open Goddes boke let vs not turne awaye our face The deuine scripture dothe crye let vs therfore gyue eare They were not of them because they were not called accordynge to purpose Roma 8. They were not electe in Christ before the makyng of the world They were not made heires thorough hym Ephe. 1 They were not predestinate accordynge to the purpose of hym that worketh all thynges For yf they had bene so they had ben of the nombre of thē and should wythout all doubt haue continued wyth them For that I maye omitte to declare how possible it is for God What god can do yf he wyll to conuerte the willes of men vnto hys fayth that are turned from hym and are agaynst hym and so to worke in their hertes that they may not gyue place to any aduersities neither beyng ouercome by any maner of tentacion should departe frō hym Forasmuche as he can bryng this also to passe as the Apostle sayeth that he wyll not suffer them to be tempted 1. Cor. 10. aboue that they shal be able to beare The .ix. Chapter THat I maye therfore I saye omitte to declare this certeinly god could knowynge aforehande that they shoulde fall awaye haue taken them out of this lyfe before thys should haue happened Shall we returne agayne thether that we maye yet dispute how folyshly it is sayde that deade men shal be iudged also for those synnes whyche God knewe aforehande that they would do yf they had lyued The whych is so repugnaūt to a christian vnderstanding and vtterly to mans iudgement that I am also ashamed to confute it For why may it not be said that the gospel it selfe bothe was preached in vayne wyth so great labor and sufferyng of the saintes and is also yet so preached yf mē might be iudged also without the hearing of the gospell accordyng to the disobedience or obedience which god knewe aforehāde that they shoulde haue had yf they had herde it Luce. 10● Neither should Tyrus and Sidō haue ben damned altho more easelye thē were those vnbeleuyng cyties wherin the myracles and signes of the Lorde Christ were wrought For yf they hadde ben wrought amonge them thei had done penāce in ashes and sackeloth as the wordes of the truthe do testifie in the whych hys wordes the Lorde Iesus do declare vnto vs the depe mistery of predestinacion For yf it shal be demaunded of vs why so great miracles were wrought amonge them whyche beholdynge them would not beleue and were not wrought amonge them which should haue beleued yf they had sene them what shall we aunswere Shall we make that aunswere whych we haue before made in an other boke where as I aunswered to syre certeine questions of the Pagants neuertheles wythout any preiudice of other causes whyche maye be founde out by wyse men For when it was demaūded why Christ came after so many ages I made thys aunswer as ye knowe that in those times and in those places whē wheras the gospell was not preached he knewe aforehāde that they would all be suche at the preachyng therof as were manye in hys corporall presence whyche would not beleue in him Io. 11.12 no not after he had raysed vp the deade In like maner a lytle after in the same boke in the same question what maruel is it said I forasmuche as Christ dyd knowe the worlde to be so full of infideles in the formar ages This answer may serue for our tyme also that he would not and that vp on good cause preache vnto them whych he knewe aforehāde would neither beleue his wordes nor myracles Certeinly we can not saye thus of Tyrus and Sydon and in them we knowe that these iugemētes of God do appertaine to those causes of predestinacion wythout preiudice of whyche hydde causes I sayd that I made then this aunswere For it is an easye matter to atruse the infidelite of the Iues that spronge of fre wyll The frutes of frewyll Math. 11. whyche would not beleue so great miracles wrought amonge them Which the Lord rebukyng reproued and sayd wo be to the Lorozaim and Gethsaida for yf the myracles had bē wrought in Tyrus and Sydon whych haue ben wrought in you they woulde longe ago haue done penaunce in ashes and sackclothe But are we able to saye that the people also of Tyrus and Sidon would not haue beleued yf suche myracles had ben wrought amonge them or els that they should not haue beleued yf they had ben done amonge them The Lorde hym selfe doth wytnes that they should haue repēted with great humilite yf so be those sygnes of Goddes myracles had bene wrought among them And neuertheles they shal be punyshed in the daye of iudgemēt altho wyth a lesser punyshment then those cyties that would not beleue by the miracles that were wrought amonge them For the Lord sayeth after neuertheles

be sayd what remayneth there but that we should blynde contencion set apart acknowlege and cōfesse that the grace of God is not geuen for our merites Thennemies of grace are uone of the catho lyke churche whyche the catholyke churche do defende against the Pelagians heresye And thys maye we perceyue by a more euident truthe chefely in yongel chyldren For neither is God compelled by desteny either to helpe these infantes or not to helpe those forasmuche as they haue both one cause neither yet shall we thynke that humaine matters in yonge chyldren when reasonable soules shall be either damned or delyuered are not gouerned bi goddes prouidēce but by casual fortune Seyng that not so muche as one sparowe doth fall vpon the earth Mat. 10. wythout oure fathers wyll that is in heauen or that the dyeng of chyldrē wythout baptisme should be so imputed to the negligence of the parētes that goddes iudgementes wrought no thynge in that matter as tho they themselues which by this meanes do myserably dye had chosen to thē selues by theyr owne wyll suche negligent parentes of whom they myght be borne Goddes iugententes in chyldren What should I speake of thys that some tyme the infant gyueth vp the goost before he can be holpen by the mynistery of hym that do baptise For often tymes when the parentes haue made haste and the ministers were redy that the infant myght be baptised yet God would not haue it to be baptysed whych dyd not kepe it alyue that it myght be baptysed What should I speake also of thys that somtyme the infantes of infidels maye be holpen by baptisme that they should not go into perdicion and the infantes of the faythful can not be holpen by baptisme Wherin is certeinly derlared that before God there is no respecte of persons For then he would rather delyuer the yonge chyldren of hys worshippers then of hys ennemyes The .xiii. Chapter BVt nowe seyng we intreate of the goodnes of perseuerance what meanes this that one beyng at deathes dore is holpen that he should not dye wythout baptisme and an other that is baptised is not holpen that he myghte dye before he fall Except paraduenture we wyl yet herken vnto that absurdite wherby it is auermed that it doth nothynge profyte any man to dye before he fall because he shal be iudged according to those dedes that God knewe aforehande that he would do yf he dyd lyue Who can paciently heare who can abyd thys peuishe opiniō the doth so excedyngly repugne agaynst the holsome fayth And neuertheles they that wyl not confesse the the grace of God is not geuē accordyng to our merites are constrayned to afferme thys But they that wyll saye that euery one of the deade shal be iudged accordynge to those dedes whych God knewe aforehāde that euery one woulde do yf he lyued perceiuyge wyth howe manyfest falshode and great absurdite thys is affermed there is nothyng lefte wherfore they should saye that whiche Pelagius condemned What opiniō the churche cōpelled pelagius to condemne whych the church caused hym to condēne that the grace of God was geuen for our merites Seyng they perceiue that yonge chyldren are taken out of thys world some beyng not regeuerat vnto eternal death but other that are regenerate vnto eternall lyfe And amonge them also that are regenerate some do departe hence perseueryng to th end other are kept here vntyl they may fall awaye whych certeinly should not haue fallen yf they had departed hence before they dyd fall And agayne some that are fallen do not departe thys lyfe before they maye repent whych certeinly should haue peryshed yf they had departed this lyfe before they had repented Wherby it is playnly enough beclared that the grace of God aswel to begynne as to continue also vnto th ende is not geuen accordynge to our merites but is gyuen accordyng to hys moste secrete wyl and the same also moste iuste most mercyful moste wyse For whome he hath predestinate Ro. 8.11 them hath he also called wyth that callyng wherof it is sayd The gyftes and callyng of God are suche that it can not repent hym of them No man wyth certein affirmacion can be iudged of mē to belong vnto thys callyng before he shall departe out of thys world but in thys lyfe whych is a tētacion vpō earth he that semeth to stande let hym take hede that he fall not i. Cot. 10. For therfore as we sayde before by the moste prouident and forseyng wyl of God they that shal not continue are myngled amōge them that shall continue that we might learne not to be hye minded but to make oure selues equall to them of the lower sorte Rom. 12. to worke our owne saluacion wyth feare tremblyng For it is God that worketh in vs both to will Phi. 2. and also to worke euen of good wyll We wil then but it is God that worketh in vs also to wyll we worke then but it is God that do also worke in vs the worke euen of good wyll It is expediet for vs both to beleue this and also to confesse thys Thys is godly thys is true that our confession maye be humble and lowly that all may be ascribed vnto God We thynking beleue thinking we speake thynkyng we do what soeuer we do but as touchynge that that apperteine vnto the waye of godlynes 2. Cor. 3. true worshyp of God we ar not able to thinke any thing as of oure selues but oure ablenes cōmeth of God For our owne hert and oure owne thoughtes are not in our owne power wherfore the same Ambrose whych taught this sayd also Ambro. who is so blessed that in hys herte do alwayes ascende But wythout Goddes helpe howe can thys be done certeinly by no meanes Furthermore he sayeth vpon the same scripture Blessed is the man whose helpe cōmeth of the O Lorde Psal 83. whose herte is bent towardes heauen That Ambrose myght speake thys he dyd not only reade it in the holy scriptures but he felt also the same in his herte as we ought wythout all doubt to beleue of that man Therfore that whych is spoken in the Sacramentes of the faythfull that we should lyfte vp our hertes vnto the Lord is the gyft of the Lorde For the whyche gyft they vnto whome those wordes are spoken Thinfe you that this admonicion was in a straunge tōge spoken to so me lytle boye stan dyng at an altares ende Collo 3. are admonished by the priest to gyue thākes vnto the Lorde our God after whyche wordes they make aunswere that it is both mete ryght that they should so do For asmuche then as oure owne herte is not in our owne power but is holpen wyth Goddes helpe that it maye ascende and be fired vpon suche thynges that are aboue where as Christ is syttynge at the right hande of God and not vpon suche thynges as are vpon