16 So then it is not &c.) By that testimony he gathereth, that without all controversy it followeth, the election of God is not to be attributed to our industry, or study, or endeavour: but is wholly to be referred unto the counsel of God. Least any should think, that they who are chosen, are therefore chosen because they did deserve it, or had won unto themselves the favour of God by any means: or finally, because there was in them any crumb of dignity or worthiness, whereby the Lord might be provoked. And understand it simply, that it standeth not in our will or study (for he hath put course for study) that we should be nun bred amongest the elect: but that standeth wholly on the goodness of God, which chooseth those freely, that neither will, nor study, no nor think of it. And they who reason out of this place that there is in us some force or virtue of study, but which can do nothing by it self, except it be holpen by the mercy of God, they do it foolishly. For the Apostle doth not show what is in us: but excludeth all our endeavours. It is therefore a mere cavillation that they bring in: namely, that we will and run, because Paul denieth it to be in the willer or runner: seeing his mind is nothing else, then that neither will nor running doth any thing. Yet they are again to be reproved, who, to the end they might give place to the grace of God, abide secure and idle. For although we profit nothing by our own study, yet that study which is inspired of God is not uneffectual. These things are not therefore said, that we should by our waywardness or slothfulness choke the spirit of GOD infusing his sparkles into us: but that we should understand, it is of him, whatsoever we have: and therefore let us learn both to ask all things of him, to hope for all things, and to ascribe all things to him, & also with fear & trembling to seek our salvation. ⟨image 138⟩Pelagius hath gone about by another sophistical, but a filthy or rotten cavillation, to abuse the sentence of Paul: namely, that it is not the willer or runner only, because the grace of God helpeth. Whom Augustine hath not only soundly, but wittily refuted: for if the will of man be therefore denied to be the cause of election, because it is not the only cause, but in part: then thus it may be said again, that it is not of mercy but of the willer and runner.
16 So then it is not &c.) By that testimonie hee gathereth, that without all controuersie it followeth, the election of God is not to be attributed to our industrie, or studie, or indeuour: but is wholy to be referred vnto the counsaile of God. Least any shold thinke, that they who are chosen, are therefore chosen because they dyd deserue it, or had wonne vnto themselues the fauour of God by any meanes: or finally, because there was in them any crumme of dignitie or worthinesse, whereby the Lord might be prouoked. And vnderstand it simply, that it standeth not in our wil or studie (for he hath put course for study) that we should be nū bred amongest the elect: but that standeth wholy on the goodnesse of God, which choseth those freely, that neither will, nor studie, no nor thinke of it. And they who reason out of this place that there is in vs some force or vertue of studie, but whiche can doe nothing by it selfe, except it be holpen by the mercy of God, they doe it foolishly. For the Apostle doth not shewe what is in vs: but excludeth all our indeuours. It is therefore a meere cauillation that they bring in: namely, that wee will and runne, because Paule denieth it to bee in the willer or runner: seeing his minde is nothing els, then that neither will nor running doth any thing. Yet they are againe to bee reproued, who, to the ende they might giue place to the grace of God, abide secure and idle. For although we profite nothing by our owne study, yet that studie which is inspired of God is not vneffectual. These thinges are not therefore saide, that wee shoulde by our waywardnesse or slouthfulnesse choke the spirite of GOD infusing his sparkles into vs: but that we should vnderstand, it is of him, whatsoeuer we haue: and therefore let vs learne both to aske all things of him, to hope for all thinges, and to ascribe all things to him, & also with feare & trembling to seek our saluatiō. ⟨image 138⟩Pelagius hath gone about by another sophisticall, but a filthie or rotten cauillation, to abuse the sentence of Paule: namely, that it is not the willer or runner onely, because ye grace of God helpeth. Whom Augustine hath not onely soundly, but wittilye refuted: for if the will of man be therefore denied to be the cause of election, because it is not the onely cause, but in part: then thus it may be saide againe, that it is not of mercy but of the willer and runner.
