ithstanding it is necessary that
either things to come be foreseen by God, or that things foreseen do
fall out, which alone is sufficient to overthrow free-will. But see how
preposterous it is that the event of temporal things should be said to
be the cause of the everlasting foreknowledge! And what else is it to
think that God doth therefore foresee future things, because they are to
happen, than to affirm that those things which happened long since, are
the cause of that sovereign providence? Furthermore, as when I know
anything to be, it must needs be; so when I know that anything shall be,
it must needs be to come. And so it followeth that the event of a thing
foreknown cannot be avoided. Finally, if any man thinketh otherwise than
the thing is, that is not only no knowledge, but it is a deceitful
opinion far from the truth of knowledge; wherefore, if anything is to be
in such sort that the event of it is not certain or necessary, how can
that be foreknown that it shall happen? For as knowledge is without
mixture of falsity, so that which is conceived by it cannot be otherwise
than it is conceived. For this is the cause why knowledge is without
deceit, because everything must needs be so as the knowledge
apprehendeth it to be. What then? How doth God foreknow that these
uncertain things shall be? For if He judgeth that those things shall
happen inevitably, which it is possible shall not happen, He is
deceived, which is not only impious to think, but also to speak. But if
He supposeth that they shall happen in such sort as they are, so that He
knoweth that they may equally be done and not be done, what
foreknowledge is this which comprehendeth no certain or stable thing? Or
in what is this better than that ridiculous prophecy of Tiresias
"Whatsoever I say shall either be or not be"[172]? or in what shall the
divine providence exceed human opinion, if, as men, God judgeth those
things to be uncertain the event of which is doubtful? But if nothing
can be uncertain to that most certain fountain of all things, the
occurrence of those things is certain, which He doth certainly know
shall be. Wherefore there is no freedom in human counsels and actions,
which the divine mind, foreseeing all things without error or falsehood,
tieth and bindeth to one event. Which once admitted, it is evident what
ruin of human affairs will ensue. For in vain are rewards and