Augustine in his booke De correptione & gratia, ¹⁸ saith; that The helpe of the grace of God was bestowed vpon Adam: & such an helpe it was, as both he might forsake it when he would, and therein might remaine, if he would; but not that it should be as he would. And as touching this thing, Augustine dareth preferre the grace which we enioie by Christ, aboue that grace, which Adam had in paradise: for now by the grace of Christ, not onelie we abide, if we will, ¹⁹ but also (as Paule saith) We haue both to will, and to performe: for the hart of beléeuers is changed, so as of not willing, they be made willing. And this same, To will, was in the verie choise of the first man, neither was it the grace of God that wrought this in him. But why God gaue frée will vnto Adam, in his first creation; Augustine bringeth this reason, in his second booke De libero arbitrio; for that God had decréed to declare vnto him both his goodnes & his iustice. And he would haue declared towards him his goodnes, if he had doone well; which thing vndoubtedlie he could not haue doone, if he had not béene frée. ²⁰ But if so be he should behaue himselfe dishonestlie and naughtilie, God was to vse towards him the seueritie of his iustice. But he, when he was frée, fell miserablie. And euen as Christ describeth the man comming downe from Ierusalem to Iericho, ²¹ to haue fallen among théeues, to be ill intreated of them: so he [to wit Adam ] not onlie hauing his garment taken awaie, lost all his ornaments; but also hauing receiued manie wounds, was left for halfe dead, and destitute of hope.

3 Wherefore we saie, as concerning this second state [of man,] when we are strangers from Christ, ²² there is but a little fréedome remaining vnto vs: for both we be subiect to the necessities of nature, and are afflicted with diseases, will we or no; and last of all, we are striken with death. Howbeit, there is some fréedome left, as concerning woorks that be ciuill and morall: ²³ for these things are both subiect vnto our naturall knowledge, and also they excéed not the powers of our will; and yet in them also men haue experience of great difficultie, bicause licentious lusts doo resist morall honestie. Entisements and pleasures doo alwaies hurt our senses, and these are set forward by wicked persuaders; sathan also dooth continuallie vrge vs, and driue vs forward. For he enuieng mans commoditie, and perceiuing that ciuill discipline, by such kind of works, is still retaind; he coueteth by all meanes to ouerthrowe them. But that mans power maie doo much in these ciuill matters, at the leastwise, in respect of iudgement; manie good lawes set foorth by Lycurgus, Solon, Numa, and by diuers other, doo sufficientlie declare. And Paule to the Romanes; ²⁴ Doost thou thinke (saith he) ô man, that thou shalt escape the iudgement of God, when thou doost the selfe same things, that thou iudgest?

Moreouer, in these things there be two points, which must not be passed ouer. ²⁵ The first is, that God vseth the will of man to those ends, which he hath appointed. The second is (which dependeth also of the first) that those euents followe not, which they appoint that applie themselues to ciuill works: for oftentimes things doo farre otherwise happen, than they did euer imagine could be. And hereof it cometh to passe, that Ethnike men are woont verie often to be troubled. Pompeie, Cato, and Cicero thought to themselues, that they had intended excellent counsell: but when the same was come to naught, there remained nothing but desperation vnto the authors; for they being disappointed of their purposes, did attribute all vnto fortune and chance. ²⁶ But Ieremie declareth, that the successe and euent of things is in the hands of God; ²⁷ The waie of man (saith he) is not in his owne power, neither lieth it in man to direct his owne steps. Which place the Hebrues expound of Nabuchadnezar, who (they saie) went foorth of his house, not against the Iewes; but to make warre vpon the Ammonits, as we reade in the 21. chapter of Ezechiel: ²⁸ but when he came into a waie that had two turnings, he began to deliberate, and to take counsell of the entrails of beasts, of idols, and of lots by the brightnesse of a sword: and hauing aduertisement, he set vpon Iurie, and leauing the Ammonites, he besieged Ierusalem. These two things are not hidden vnto the godlie; namelie, that God is the authour of counsell, ²⁹ and giueth such a successe to things as he will. And therefore they determine nothing with themselues, but they adde this condition; If God will: which thing Iames warned vs to doo. And Paule in his epistle to the Romanes saith, ³⁰ that He desireth to haue a prosperous iornie vnto them, but yet by the will of God. Wherefore, if the thing happen otherwise than they looked for, they are comforted in themselues; bicause they knowe, that God their most louing father, better prouideth both for his owne kingdome, and their saluation, than they could haue prouided for themselues. And they haue alwaies in their mouth that which Dauid sang; Vnles the Lord build the house, in vaine doo they labour which build it. ³¹ Therefore it is their care, that they maie frame and applie their counsels vnto the word of God; and the euent they commit vnto GOD: and so they worke surelie on euerie part.

4 But in those workes, which be acceptable and gratefull vnto God, ³² such men as are strangers from God, haue no fréedome at all: wherevpon came that saieng of Augustine in his Enchiridion; that Man abusing his fréewill, hath lost both himselfe, and also the libertie of his will: for when sinne gat the vpper hand in battell, it brought man into bondage. I know there be some, which thus interpret this sentence of Augustine: that Adam lost fréewill, as touching grace and glorie, wherewith he was adorned; but not as touching nature. Verelie I will not much labour here, ³³ to denie that the reason and will, which belong vnto nature, were left vnto man after his fall: but that the same nature is vnperfect and wounded, they themselues cannot denie. For this the Maister of the sentences also affirmeth in his second booke and 25. distinction: for he saith, that A man now after his fall is in such a case as he maie sinne; and that it so fareth with him, as he cannot but sinne. And although Augustine, and others, did not so affirme; ³⁴ yet most sound reason might teach it vs: for holie works depend vpon two principles; namelie of knowledge, and of appetite. Concerning knowledge, Paule saith; The naturall man dooth not vnderstand those things which be of the spirit of God, ³⁵ yea verelie no more he cannot; for they be foolishnesse vnto him. But now, if we knowe not what is to be doone, and what is pleasing vnto GOD; by what meanes may we shew the same in our worke?

Moreouer, in what sort our appetite and cogitations are toward those holie works, it appéereth by the sixt chapter of Genesis; My spirit (saith God) shall not striue in man for euer, ³⁶ bicause he is flesh. And a little after; God sawe that the malice of man was great, and all the imagination of the thought of his hart was onlie vnto euill euerie daie. ³⁷ And in the eight chapter; The imagination of mans hart is euill euen from his infancie. And those things dooth God himselfe speake; and there is none to be beléeued better than him that made vs, when he giueth a testimonie of his owne worke. In the 18. chapter of Ieremie, the people said; We will followe our owne imaginations. Which place Ierom expounding, writeth thus; Where is therfore the power of fréewill, and the iudgement of mans owne will, ³⁸ without the grace of God; séeing it is a great offense vnto God for a man is followe his owne thoughts, and to do the will of his wicked hart? That we be subiect vnto seruitude, Christ teacheth vs in Iohn, saieng; He that dooth sinne, is the seruant of sinne. Wherefore, séeing we commit manie things, and haue sinnes cleauing vnto vs from our mothers wombe; we must of necessitie grant that we be seruants: ³⁹ But then we shall be free indeed, if the sonne shall set vs at libertie; otherwise we serue in a most bitter bondage. Whervpon Paule said, that he was sold vnder sinne, and so sold, as in his flesh, he confessed that there dwelt no good thing; and that he did the things which he would not, and which he hated; and that he felt another lawe in his members, resisting the lawe of the mind, and leading him awaie captiue to the lawe of sinne. And vnto the Galathians he saith; that The flesh dooth striue against the spirit, ⁴⁰ and the spirit against the flesh, so that we cannot doo what we would.

Which things being true, touching so woorthie an apostle, and touching holie men regenerated by Christ; what shall be thought of the wicked, which belong not vnto Christ? And vnto him they cannot come, vnlesse they be drawne: ⁴¹ for Christ saith; None can come vnto me, vnlesse my father shall drawe him. He which would go before of his owne accord, is not drawne, as Augustine saith; but is led. If therefore we must be drawne vnto Christ, in that we would not before, the same is a most gréeuous sinne: and therefore we will not, bicause The wisedome of the flesh is enimitie against God; ⁴² for it is not subiect vnto the lawe of God, no verelie, nor cannot be. And as manie as are not set at libertie by Christ, doo liue vnder the lawe, and (as Paule addeth to the Galathians) are vnder the cursse. ⁴³ Which thing should not be true, if they could fulfill the lawe of God: for they incurre not the danger of the cursse, vnlesse they transgresse the lawe. Further, Paule expressedlie saith; It is not of him that willeth, nor of him that runneth, ⁴⁴ but of GOD that hath mercie. For our saluation is his worke, and not the worke of our strength; It is he that worketh in vs, both to will, and to perfourme. Before he doo that, whatsoeuer he dooth with vs, either by the lawe, or by the instruction of his word; he dealeth with stones: for our harts be stonie, vnlesse God doo change them into fleshie harts; which he promiseth in Ezechiel that he would doo, ⁴⁵ and would bring to passe, that we should walke in his waies.

And surelie, if we might liue well and rightlie without grace, we might also be iustified by our owne works: which doctrine is vtterlie condemned, both by Paule, and all the holie scripture. Ieremie saith; Conuert me, ô Lord, ⁴⁶ and I shall be conuerted. And Dauid saith; ⁴⁷ A pure hart create in me, ô God. The which thing that it commeth not to passe in all men, we perceiue by the 29. chapter of Deuteronomie, ⁴⁸ where it is thus written; The Lord hath not giuen vnto you eies to see, nor an eare to heare, nor an hart to vnderstand. And in the thirtie chapter, God promised, that he would circumcise their harts, and the harts of their séed, that they shuld walke in his commandements. For he both beginneth & finisheth our saluation: for this Paule saieth to the Philippians; ⁴⁹ I hope that he who hath begun in you, will perfourme it euen vnto the daie of Christ. This thing the holie men right well vnderstanding, doo praie with Dauid; ⁵⁰ Incline my hart vnto thy testimonies: and with Salomon; The Lord shall incline our harts, that we may walke in his waies; & with Paule vnto the Thessalonians; ⁵¹ The Lord direct your harts in patience, and in the expectation of Christ. And Salomon in his prouerbs saith; The hart of the king is in the hand of God, and he inclineth it to what end he will. ⁵² These testimonies doo sufficientlie declare, that it is Gods worke, and not ours, to be conuerted vnto him, and to doo vprightlie.

5 Here some obiect vnto vs the commandements, which are set foorth vnto vs in the holie scriptures: for they séeme to signifie, that it lieth in our selues to obserue those things, which we be commanded. For Esaie saith; If ye will, and will hearken vnto me, ye shall eate the good things of the land. And the Lord oftentimes commandeth vs, that we should conuert our selues vnto him; Be ye conuerted (saith he) vnto me, I will not the death of a sinner, ⁵³ I had rather that he conuerted and liue. And when he had published the lawe, he said; that He had set before them life and death, blessing and cursing. ⁵⁴ And an infinite sort of other such like testimonies might be brought. But here it must be considered, that these things in verie déed are commanded vnto men: ⁵⁵ but we are no where taught; that a man is able to performe them of his owne proper strength. Neither is it méet, that we measure the greatnesse of our owne strength by the precepts of Gods lawe; as though so much can be doone of our owne accord, as Gods lawe hath commanded: naie rather our infirmitie is to be measured hereby; that when we sée the excellencie and woorthines of Gods co~mandements to excell our strength by innumerable degrées, ⁵⁶ we may remember, that the lawe hath a certeine other end, than that it should be performed of vs.

Paule sheweth that end to be manifold; By the lawe (saith he) commeth the knowledge of sin: ⁵⁷ which he saith was therefore made, that the number of transgressions might be increased. For by this meanes, The lawe is become a schoole-maister to lead men vnto Christ; that when they sée themselues ouercharged with the heauie burthen of the commandements, and the greatnes of their sinnes, they may perceiue their saluation to consist onelie in the mercie of God, and redemption of Christ. For the weakenes and vnwoorthines of our selues being considered, we foorthwith begin to praie vnto God; that both he will for Christs sake pardon our sinnes, and giue vs sufficiencie of his spirit, that we may indeuour to followe his will. Giue what thou commandest (saith Augustine ) and command what thou wilt. Further, another vse of the lawe is, that we should sée wherevnto we must applie our selues. Also it may be, that if through the grace of God there be an accesse of obedience begun, men may applie themselues vnto the lawe. Lastlie, though in this life it be not giuen vnto vs, that men can in euerie condition satisfie the lawe; yet we shall fullie obteine the same in another life, when we shall cast awaie all this corruption. Yet God ought not to be accused of iniustice by reason hereof: for he is not in fault, that men be not able to kéepe his commandements. Neither can anie of vs be excused, ⁵⁸ bicause that willinglie and gréedilie we doo breake the lawe, that is appointed vnto vs. The same was giuen in such sort, as it might best agrée with our nature, when the same was first instituted: for the image of God could not by anie other meanes more plainelie and effectuallie be expressed. But and if by reason of sinne we be not able to accomplish the lawe; yet this at the least-wise we sée, namelie, what maner of persons we ought to be.

⁵⁹ 6 But that sentence, which is commonlie obiected; that Nothing is to be counted sinne, which dependeth not of election, must be vnderstood (as Augustine dooth interpret it) of that kind of sinne, which is not the punishment of sinne: for otherwise, originall sinne is neither voluntarie, nor receiued by election. But thou wilt saie; Séeing the matter standeth thus, we shall séeme of necessitie to sticke fast in sinne: which thing indéed I denie not; ⁶⁰ although such is this necessitie, as it hath no compulsion ioined therewith. God is of necessitie good, and cannot sinne by anie meanes: and yet is he not driuen by force to be good. Which thing Augustine, in his 22. booke De ciuitate Dei, and thirtie chapter, dooth verie well declare; Bicause God himselfe (saith he) cannot sinne, therefore shall we denie that he hath frée will? Ambrose, in his second booke, and third chapter, De fide, vnto Gratian the Emperour, testifieth, that God is frée, when he saith; ⁶¹ that One and the same spirit worketh all things, diuiding vnto all as pleaseth him, according to the choise of his frée will, and not for to obeie necessitie. In these sentences of these fathers, frée will is so taken, ⁶² that it is contrarie vnto violence and compulsion; not that it is equallie bent to either part. Whervpon Ierom in his homilie of the prodigall sonne, which he wrote vnto Damasus, bicause he tooke frée will in another sense, therefore he wrote otherwise; It is onelie God (saith he) on whom sinne falleth not, nor can fall: but others, forsomuch as they haue frée will, may be bowed euerie waie. Also it is agréeable vnto blessed spirits and angels, that they cannot sinne; séeing their felicitie is alreadie confirmed.

Wherefore Augustine in his 22. booke De ciuitate Dei, and thirtie chapter, saith; ⁶³ Euen as the first immortalitie, which Adam through sinne lost, was, that it was possible he should not die: euen so the first frée will was, that it was possible he should not sinne; but the last frée will shall be, that he shall not possiblie sinne. Yet neuertheles, there is granted a certeine kind of libertie vnto them: not wherby they can be bowed to either part; but such, as (although that which they doo is of necessitie) yet thereby they be not compelled, or violentlie driuen. For euen as there be certeine true things so manifest, as the mind cannot but consent vnto them; ⁶⁴ so the presence of God now reuealed and made manifest, is so good a thing, as the saints cannot faile or forsake the same. So likewise, although we of necessitie doo sinne, before we be regenerated in Christ; yet are not therefore the powers of the will violated: for whatsoeuer we doo, both we doo it willinglie; and also we are led to doo it vpon some hope.

And yet we must not be therefore accounted to differ nothing from brute beasts: for they, ⁶⁵ notwithstanding they be moued with a certeine kind of iudgement; yet it is not by a frée iudgement. But in men, although they be not yet renewed, there is (as we haue said) much libertie remaining, as touching ciuill & morall works. Further, among the verie sinnes, wherein they be of necessitie conuersant, they haue a choise to choose one, and refuse an other; though they cannot atteine vnto those things which please God. These things doo not accord with brute beasts: for they be rather driuen by the force of nature, than that they can doo anie thing by anie libertie or frée choise. Men may be said to be frée, ⁶⁶ either in respect of compulsion, or in respect of sinne, or in respect of miserie. The first libertie from compulsion, is giuen vnto all men; howbeit, vnto sinne and miserie all men, which haue not atteined vnto Christ, are altogether subiect. But after what sort men, which be regenerate, be subiect either to sinne, or to miserie, while they liue here, I will afterward declare. In the meane time we ought to be sure, that the will is not constrained to sinne, through this necessitie which we speake of.

7 But that we may with the more perspicuitie and plainenesse, declare all this whole matter, it must be first determined what these words Free, Violent, and Willing doo signifie. We call that Frée, ⁶⁷ which hauing two, or more things set before it, can choose, as it lusteth, what it will. And therefore we denie, that the will of men not regenerate is vniuersallie frée: ⁶⁸ for it cannot choose those things which doo belong to saluation. ⁶⁹ Violent is that, which is so mooued of an outward beginning, that it of it selfe nothing helpeth vnto that motion, but rather resisteth it: as when a stone is cast on high. That is said to worke of his owne accord, or willinglie, ⁷⁰ which hath an inward beginning inclining to that motion, wherby it is driuen. By these things it is manifest, that to doo of his owne accord, and to doo of necessitie, are not contrarie one to another: for they may be ioined together, as it is plaine in our will, which of necessitie embraceth felicitie; yet it embraceth it not against his will, or by compulsion; but of his owne accord, and gladlie. Neither is it possible, ⁷¹ that the will should be compelled, to will that which it will not. Yea, Augustine thinketh it to be so absurd, that a man should will that which he will not; as if one should say, that anie thing can be hot without heate.

⁷² But yet that necessitie, whereby the wicked are said to sinne, is not absolute and perfect; so as it cannot be otherwise: for so soone as the grace and spirit of Christ commeth, that necessitie is straitwaie loosed. Wherefore Augustine saith, ⁷³ that it is of nature to be able to haue faith, hope, and charitie; but to haue them indéed, is altogether the gift of grace: for that power or abilitie breaketh not foorth into act, vnlesse grace be giuen from God. Herein Augustine agréed with the Pelagians; that To be able, is of nature. ⁷⁴ But this Augustine added, which Pelagius did not allow; that To will well, and to liue vprightlie, is to be attributed vnto grace onelie. But I thinke, that as touching this power of nature, there must be made a distinction: for if they meane this, that our nature is so made of God, as neither faith, nor hope, nor charitie doo striue with the same, if they be giuen of God, but rather accomplish it, make it perfect, and adorne it; I confesse it to be true that they saie: ⁷⁵ but if they will haue the power of nature to signifie some strength of the same, whereby it can challenge to it selfe these things; I yéeld not to them in anie wise; for it is a wicked and damnable opinion.

We saie therefore, that the will of man hath respect both vnto good, and vnto euill; ⁷⁶ but after a sundrie fashion: for it may embrace euill of his owne accord; but it cannot embrace good, vnlesse it be restored by the grace of God. For we haue néed of a certeine diuine inspiration, to performe those things which are good; which thing indéed the verie Ethnike writers also, being forced by the truth, haue sometimes declared. For Aristotle, ⁷⁷ in his first booke of Ethiks saith; If there be anie gift of God, we must verelie thinke, that it is felicitie. And Felicitie he defineth to be nothing else, but a most excellent action, procéeding from the chéefest power of the mind, by a most notable vertue. And Plato confesseth in a certeine place, that vertues are ingendred in men by diuine inspiration. The Schoole-men also, if there were anie somewhat sounder than the rest, confessed, that the grace of God is necessarie to assist mans strength vnto euerie good worke. Howbeit, afterward they forgetting themselues, I wot not how, decréed; that a man, not being renewed, may doo some good déeds, which may please God, and which may merit the grace of Christ, of congruitie (as they terme it.)

8 That they call congruitie, ⁷⁸ which we may call méete and good; which is, when the rigour and sharpnes of the lawe is remitted: but condignitie they call that, which is of right due. ⁷⁹ But they which first inuented these termes, considered not, that those goodlie ciuill works, though in shew they séeme good vnto men, yet before God they be sinne; as Augustine by most certein reasons prooueth. For before we be conuerted vnto God, we be the children of wrath. ⁸⁰ And Iohn saith; He that beleeueth not in the sonne of God, hath not life euerlasting, ⁸¹ but the wrath of God abideth vpon him. And what can be offered vnto God by his enimies, and by such as hate him, that may be acceptable vnto him? Paule to the Ephesians saith, that We, ⁸² before we did come vnto Christ, were dead in our offenses and sinnes. But the dead, as they féele nothing, so can they bring nothing to passe, whereby they should be called backe vnto life. Paule vnto the Philippians counted all things, ⁸³ whatsoeuer he did before he was conuerted vnto Christ, but losse and doong; so farre off was he from placing any merit in them. God in the first chapter of Esaie testifieth, that he did abhor, detest, and counted abhominable those oblations, which the Iewes offered without faith and godlinesse. The same prophet compareth all our righteousnesse vnto most vile and filthie rags. And our sauiour Christ saith; I am the vine, and ye are the branches. And euen as the branch cannot beare fruit, vnlesse it abideth in the vine; so ye can bring foorth no fruit, vnlesse ye abide in me. And straitwaie he addeth; Without me ye can doo nothing. And in an other place he saith, ⁸⁴ that An euill tree cannot beare good fruit; for the root must first be good, before anie good fruit can be hoped to come from it; but good trées we cannot be, before we be graffed in Christ. ⁸⁵ This ingraffing in the holie scriptures is called regeneration. And euen as no man helpeth anie thing to the generation of himselfe; so no man can helpe anie thing to the regeneration of himselfe. ⁸⁶ Paule also saith, that Whatsoeuer is not of faith, is sinne. Séeing therfore the wicked be without faith, whatsoeuer they doo, ⁸⁷ is to be reckoned for sinne. If so be thine eie be single, thy whole bodie shalbe single; but if thy light be darkenesse, how great shall that darkenesse be? Vnlesse faith be present, we be conuersant in darknesse; and of necessitie doo cleaue vnto sinne.

Moreouer, if we followe the opinion of these men, ⁸⁸ we vtterlie ouerthrowe the nature of grace: For grace, if it should be of works (as Paule saith) it now ceaseth to be grace. Paule also addeth, That the Israelits following after the lawe of righteousnes, atteined not vnto righteousnesse: for that they sought it by works, ⁸⁹ and not by faith. Also vnto the Colossians he teacheth plainelie, what we be before we are iustified; We be alienated (saith he) from God, enimies in mind, ⁹⁰ and conuersant in euill works. And in the epistle to the Romans; men not yet ingraffed in Christ, he calleth wild oliue trées: and we knowe, that wild oliue trées be barren, neither can beare anie fruit. Besides this, works cannot be good, vnlesse they either satisfie the lawe; or els if they straie anie thing from the lawe, it is not imputed vnto them, bicause of Christ. But men, that be not renewed, cannot satisfie the lawe: for euen the regenerate cannot doo it. For séeing they be not ioined vnto Christ by faith, they cannot atteine vnto the benefit of Christ, whereby these imperfections be made whole and sound.

And he that teacheth, that a man is able, without the grace of God, to doo works which be acceptable vnto GOD; must also of necessitie teach, that Christ is not the redéemer of the whole man. For he which teacheth that we, without the grace of Christ, doo worke well, and liue vprightlie; the same ascribeth vnto our nature no small part of saluation without Christ. ⁹¹ Paule also in the epistle to the Romans saith; When we were seruants vnto sinne, we were free vnto righteousnes; which is nothing else, ⁹² but that we had no trade nor acquaintance with righteousnesse. Furthermore, he exhorteth vs, that Euen as we haue serued sinne, so we will be now seruants vnto righteousnes. And he also teacheth, that we should now altogether serue righteousnesse without any sinne; forsomuch as we serued sinne before altogether without righteousnesse. Lastlie, he hath left no meane at all betwéene the seruitude of sinne and righteousnesse. But these men contrariwise faine a sort (I knowe not who) which although they be not yet iustified; yet notwithstanding doo good & iust works, which may be acceptable vnto God. All these things sufficientlie teach, how absurd & fond these mens opinion is.

9 Yet in the meane time they crie out, that we be blasphemous, which auouch the whole nature of man to be euill. ⁹³ But (as Augustine dooth prudentlie write; Vnder the praises of nature, ⟨…⟩e hidden the enimies of grace. It were méet, that they should consider, vnto what ground we referre that euill, whereof we complaine: for we ascribe not the same either to nature, as it was created; or vnto God: but vnto sinne, wherevnto there was an entrance laid open by the first man. For we, by all maner of meanes, doo disagrée from the Manicheis: for they dreamed, that both our nature is euill, and that it was created euill by God. But we confesse and acknowledge; that man was created frée: and in that he hath now lost his fréedome, we ascribe not God to be the authour thereof, but mans owne fault. They which denie fréewill, haue bin called heretiks by the church. ⁹⁴ But this must be vnderstood concerning the first creation of our nature; for otherwise there is not one of the fathers, which (if the truth be well weighed) bewaileth not the calamitie of man, whereinto he fell through sinne.

Our aduersaries rather come néere vnto the Manicheis, which affirme, ⁹⁵ that Our corrupt affects, as they are now, were so created by God: for so they affirme, that he created them euill. But we, forsomuch as we perceiue that these troublesome affections be not void of sinne, denie that they were so created by God; but that through our owne default they are become vnbridled, and be repugnant to the word of God. Certeine it is, that man at the beginning was made vnto the image of God; and there is nothing more beséeming vnto it, than libertie. But séeing that image was in a maner blotted out in vs, so as there was néed to haue the same restored by Christ; what maruell is it, if our libertie be also for the most part taken awaie from it? When they reason that man is frée, ⁹⁶ they doo euen as if they should saie, that man is a two-footed creature, and therefore he is able to go vpright. But if they would so conclude of a lame man, it should easilie appeere how much they be deceiued: for the properties of man, which would be agréeable vnto his nature, being perfect, when they be applied vnto the same nature being corrupt, doo not agrée.

⁹⁷ Neither be the opinions of our aduersaries much dissenting from the Pelagians: for they taught, that nature being holpen by the grace of creation, and doctrine of the lawe, may liue vprightlie. And these men saie, that nature being holpen by grace preuenting and knocking, is able to doo good works, which may please God. The catholike church resisted the Pelagians, neither did it contend about the grace of creation, or of the lawe, neither about the grace preuenting: but it taught, that without the grace of Christ, wherewith we be iustified, none is able to worke aright. ⁹⁸ And by the iudgement of Augustine, who vehementlie contended against these men, there is no difference betwéene dooing rightlie without grace, and dooing rightlie without the faith of Christ. He, vpon the 31. psalme, to shew that there is no good worke without faith, writeth thus; A good intent maketh the worke good, but faith guideth that intent: wherefore consider not what a man dooth, but what he hath respect vnto while he is dooing.

10 And whereas in all the holie scriptures, there is not one sentence repugnant to our doctrine; yet they continuallie obiect vnto vs the example of Cornelius, ⁹⁹ who being not yet (as they thinke) regenerate, neither beléeuing in Christ, yet did such works as were acceptable vnto GOD. ¹⁰⁰ Indéed we grant, that both the almes and praiers of Cornelius were pleasing vnto God: for the angel affirmed the same. But these men adde of their owne; ¹⁰¹ that Cornelius, when he did these things, was not yet iustified, nor yet beléeued in Christ. But they marke not that the scripture in that place called him religious, and one that feared God: wherefore Cornelius beléeued, and in Messias beléeued he, being instructed in the Iewes learning; but whether IESVS of Nazareth were that Messias, he knew not for a certeintie, and therefore Peter was sent to instruct him more fullie. But here, to bleare our eies, ¹⁰² they saie, that Paule, in the 17. of the Acts, attributeth some godlines vnto the people of Athens, when as notwithstanding they were idolaters: for thus he saith; Ye men of Athens, I shew vnto you, that God, whom you ignorantlie worship. But euen as if a man that can handsomlie drawe some one letter, ¹⁰³ shall not therefore be straitwaie counted a good writer; neither he that can sing one or two verses, shall for that cause be taken for a singing man; (for these names require consideration and art, and it may come to passe by chance, that a man may drawe well, or sing well once or twise:) euen so none is to be counted verelie and out of doubt good, which setteth foorth one good worke or two, that haue some shew of godlines. But Paule called not the Atheniens godlie, without adding some termes of spéech, which should diminish godlines; ¹⁰⁴ Whom ye ignorantlie (saith he) worship. But what pietie can that be, which is ioined with the ignorance of the true GOD? Moreouer, a little before he had called them ⟨…⟩, that is, Verie superstitious: by these two words hée much diminished their pietie. ¹⁰⁵

But Luke absolutelie calleth Cornelius religious, and addeth; that He feared God: ¹⁰⁶ which addition is of so great force, ¹⁰⁷ that in the booke of Iob, a man fearing God, is translated of the seuentie interpretors, ⟨…⟩, that is, A true and religious man. And Dauid saith; Blessed is the man that feareth the Lord. ¹⁰⁸ And if so be he be blessed which feareth God, how is not the same man also iustified? But besides these things, which after a sort, by the causes, declare the iustification of Cornelius; ¹⁰⁹ we haue also another testimonie of the effects: ¹¹⁰ for that he gaue almes, which were acceptable vnto God. But we haue alreadie, by manie reasons prooued, that none can doo works acceptable vnto God, but he which is iustified and regenerate. Further, he distributed these almes vpon the people of the Iewes, as of whom he hauing béene instructed in the skill of godlines, would impart vnto them in like maner some of his temporall goods. For It is meet (as Paule saith vnto the Galathians) that he which is instructed, ¹¹¹ should communicate vnto him, which dooth instruct him in all good things. Moreouer, that soldier, which was sent vnto Peter, declareth, ¹¹² that he had a good testimonie of all the Iewes. All which things doo sufficientlie shew, that although we read not, that he was circumcised; yet he came so néere vnto the doctrine of the people of God, as that all men commended his pietie. ¹¹³ It is written besides, that he praied, and that continuallie. And if so be we diligentlie weigh the whole historie, we shall find, that he obserued the same houre, which the Iewes had appointed for common praier: for it saith, that At the ninth houre he sawe an angel standing by him, which gaue him to vnderstand, that his praier was heard. But out of the first chapter of Esaie, and 15. of Prouerbs, and manie other places, we be taught; that The vngodlie and sinfull sort be not heard of God. ¹¹⁴ Which neuertheles must be vnderstood, so long as they would be sinners, and reteine with them a will to sinne.

11 Neither is that, which Augustine writeth against the Donatists, repugnant to this doctrine; namelie, that The praiers of wicked priests be heard of God: ¹¹⁵ for he addeth, that it so commeth to passe, by reason of the peoples deuotion. But Cornelius, when he praid, was holpen by his owne faith, and not through the faith of others which stood by. And Augustine in his epistle vnto Sixtus, saith; that God in iustifieng of a man, is woont to giue his spirit, whereby he may pray for those things which be profitable for saluation. ¹¹⁶ And séeing Cornelius praid for those things, there can be no doubt, but he was iustified. Herevnto adde, that no man can rightlie praie vnto God, vnlesse he haue faith. And that we be iustified by faith, it hath bin sufficientlie testified and declared alreadie. Peter also, before he began to preach vnto him, saith; that He perceiued in verie truth that God is no accepter of persons, ¹¹⁷ but that he is accepted by him, of what nation so euer he be, which worketh righteousnesse: which words teach vs plainelie enough, that Cornelius was euen alreadie accepted of God, before Peter came vnto him. But I maruell, that there be anie, which dare affirme, that he had not the faith of Christ; when as Christ himselfe, in the eight chapter of Iohn saith, that He knoweth not God, which beleeueth not in the sonne of God. ¹¹⁸ And in the 14. chapter he admonisheth his disciples; If ye beleeue in God, beleeue also in me: ¹¹⁹ and if so be ye beleeued Moses, ye would also beleeue in me.

These things assure vs, that Cornelius beléeued verelie in God, and therefore did also beléeue in the Messias which should come; euen as he had bin instructed by the Iewes: although he knew not that he was alreadie come, and that IESVS of Nazareth, whom the Iewes had crucified, was the same Messias. He had the same faith, ¹²⁰ wherewith the fathers beléeued that Christ should come; wherefore séeing they were iustifie⟨…⟩ by the same faith, how dare we be so bold as denie the verie same vnto Cornelius? Nathaniel, which beléeued that Messias should come, and thought that he was not yet come, is by Christ pronounced to be a true Israelit, in whom there was no guile: which two things cannot concurre in a man not yet iustified. But Peter was therefore sent to Cornelius, that he might more plainelie and expressedlie knowe that thing, which he had before intricatlie beléeued of Christ. Of this mind was Gregorie in his 19. homilie vpon Ezechiel: ¹²¹ for he saith, that Faith is the entrie whereby we come to good works; but not contrariwise, that by good works we can come vnto faith. And so he concludeth, that Cornelius did first beléeue, before he could bring foorth anie laudable workes. And he citeth that place vnto the Hebrues; It is vnpossible without faith to please God. Which sentence, ¹²² as it appeareth by the selfe-same place, cannot be otherwise vnderstood, than of faith iustifieng. Beda, expounding the third chapter of the acts, is of the same mind; and citeth the words of Gregorie. Neither is the Maister of the sentences of anie other iudgement, in his second booke, and 25. distinction.

But our aduersaries obiect vnto vs Augustine, in his 7. chapter De praedestinatione sanctorum, where he reasoneth against those, which taught, that faith is of our selues; when yet in the meane time they confessed, that the works which followe, be of God; but yet obteined by faith. Indéed Augustine confesseth, that the works, ¹²³ which followe faith, be of God; but denieth that faith is of our selues. For he saith, that Paule writeth to the Ephesians; By grace ye are saued, through faith, and that not of your selues: for it is the gift of God. But that is a hard saieng, which he addeth; namelie, that the praiers and almes of Cornelius were accepted of God, before he beléeued in Christ. But we must here weigh the things which followe: for he addeth; And yet praied he not, neither gaue he almes without some faith: for how did he call vpon him, in whom he beléeued not? ¹²⁴ These words doo plainelie declare, that Augustine tooke not awaie from Cornelius all maner of faith in Christ; but onelie an vnfolden and distinct faith. Which thing that place chéeflie declareth, which is cited out of the epistle to the Romans; ¹²⁵ How shall they call vpon him, in whom they haue not beleeued? For those words be written of the faith and inuocation of men regenerate, as the next sentence following plainelie declareth; Euerie one which calleth vpon the name of the Lord, shalbe saued: for we cannot attribute saluation, but to them which be iustified. ¹²⁶ But Peter was sent vnto Cornelius, to build vp, and not to laie the foundation: for the foundations of faith were laid in him before.

12 But those things, which Augustine addeth, séeme to bring a greater difficultie: for he saith; But if he could, without the faith, namelie of Christ be saued, that singular workeman the apostle should not haue béene sent to edifie him. But séeing he alreadie before attributed vnto him faith and inuocation, after which of necessitie followeth saluation, whereof the apostle speaketh in the epistle to the Romans; ¹²⁷ how can he take saluation from him: vnlesse we peraduenture vnderstand, that faith and saluation in men iustified is not perfect, while they liue here? For our saluation commeth not in this life to that degrée, nor to that quantitie, which Christ requireth in his elect: for no man maie doubt, but that we shall not atteine to perfect saluation, before the resurrection and eternall saluation; although we haue begun to enioie the same alreadie after a sort. Paule to the Ephesians affirmeth, ¹²⁸ that We be now saued by faith. And yet vnto the Philippians he exhorteth vs, With feare and trembling to worke our owne saluation. ¹²⁹ Which places cannot be brought to one consent, ¹³⁰ vnles we saie, that the saluation begun in vs, through iustification, is dailie to be made perfect in vs: for we are alwais more and more renewed, and faith is made more full, more expressed, & of more efficacie. These words of Augustine, vnles we interpret them on this sort; either of necessitie they must be none of his, or else he is repugnant to himselfe. That the booke is Augustines, we cannot denie: but that he is repugnant vnto himselfe, that is not likelie.

But if thou saie that these things may agrée well enough togither, if we grant that Cornelius was not yet iustified; when as neuertheles he did some works well pleasing and acceptable vnto God: I answer, that this can by no meanes agrée with Augustines meaning. For he, in his 801. treatise vpon Iohn, and in his fourth booke, and third chapter against Iulian, and vpon the 31. psalme, dooth prooue by most sure reasons, that all works, doone before we be iustified, be sinne. But that faith is more expressedlie set foorth, and made perfect in them that are iustified; we may easilie perceiue, by that which Christ said vnto his apostles; Manie kings and prophets desired to see the things, ¹³¹ which ye see, and sawe them not. Yet notwithstanding, those kings and prophets were men godlie and iustified; although they knew not so expressedlie all the mysteries of Christ, as the apostles did. And Christ, when he praied, thus spake concerning the apostles themselues; The words which thou gauest me, ¹³² haue I giuen vnto them: those haue they receiued, and haue knowne that I came foorth from thee, and that thou hast sent me. These things doo shew, that the apostles beléeued in Christ; and therefore were iustified. Yet the verie historie of the Gospell sufficientlie declareth, that they were ignorant of manie things: ¹³³ for it is shewed oftentimes, that either they had their eies closed, that they should not sée; or else, that they vnderstood not those things which were spoken. ¹³⁴ Wherefore Augustine denieth, that Cornelius had saluation before Peter was sent vnto him: yet not altogither, but that he had no perfect and absolute saluation.

13 But they further obiect the same Augustine in his questions vnto Simplicianus, in the second booke, and second question: where he plainlie teacheth, that faith goeth before works. After that he putteth a certeine meane betwéen gra⟨…⟩e, and the celebration of the sacraments: for he saith, that it may be, that Catechumenus [or one newlie conuerted vnto christian religion,] and that he which is conuersant among the Catechumeni, may beléeue, and haue grace; and yet the same man is not yet washed by baptisme. Moreouer he saith, that grace is more plentifullie powred in after the sacraments. By which words he signifieth, that it is one and the selfe-same grace; but is afterward made more abundant. And that thou maist knowe he intreateth of a iustifieng faith, he citeth a place out of the epistle to the Ephesians; ¹³⁵ By grace ye are saued, through faith, and that not of your selues; for it is the gift of God. ¹³⁶ But our aduersaries will saie, that they also teach, that grace goeth before good works; and that by this grace, some faith is bestowed vpon men. But this at the beginning is so weake, as it cannot haue the power to iustifie: howbeit, there may some works be doon, which may be acceptable to God.

But we will call to mind what Augustine writeth of Pelagius, ¹³⁷ in his hundred and fift epistle vnto Innocentius bishop of Rome: he saith, that Pelagius, in the councell of Palestine, to the end he would not be accurssed [himselfe;] did cursse all those, which should saie, that they could liue vprightlie without grace. But he, by grace, ment no other thing, than the gift bestowed vpon vs in our creation; as frée choise, reason, will, and the doctrine of the lawe. The Palestine bishops, being beguiled by this colorable craft, did absolue him. Augustine excuseth them, bicause they dealt plainlie and simplie: for when they heard that Pelagius confessed the grace of God; they could not vnderstand it to be other, than that grace; which the holie scriptures doo set foorth; namelie, the same, whereby we are regenerate and ingraffed in Christ. Wherefore it appéereth, that they, which feigne vnto themselues another grace, than that whereby we are iustified, and ingraffed in Christ, doo thrust vpon vs a thing imagined by man; or rather a Pelagian refuge, which the holie scriptures acknowledge not.

Moreouer, Augustine in the same place, which we now spake of, dooth affirme; that the Catechumeni, and such as beléeue, though they be not baptised; yet neuertheles be conceiued: ¹³⁸ but they which are now conceiued to be the sonnes of God, cannot be strangers from him, or enimies vnto him; wherefore it followeth, that they also be alreadie iustified, though not in such perfect sort. And this also is manifest, ¹³⁹ in that Augustine calleth the grace following, a more full grace: as that which differeth not from the first in kind and nature, but onelie in degrée and quantitie: and séeing it is of the selfe-same kind, that the other is, the same shall also iustifie. ⟨…⟩ had their reward. But that God in appointing of kingdoms, had respect to some other end than to paie a reward to those men, Augustine himselfe sheweth vs sufficientlie, in his fift booke De ciuitate Dei, and twelfe chapter, which we before cited: ¹⁴⁰ for he saith, that Séeing the empire had first béene in the east; God would at length that the kingdome of the Romans shuld beare the chéefe dominion, to tame the wicked dooings of other nations.

16 But manie suspect, that by this doctrine is opened a windowe vnto manie vices: for if all the dooings of ciuill men, while they séeme to worke vpon vertue, be sinnes; they may easilie be pulled awaie from those goodlie works. ¹⁴¹ I answer, that we teach not, that ciuill discipline is to be let go; for the same by Gods prouidence is as it were a bond, wherewith ciuill societie is preserued. God can suffer cities and Common-weales, so long as in them flourisheth integritie of maners and honestie; but when those things be altogither vitiate and corrupt, then God is so prouoked vnto wrath, as he will punish those things, ¹⁴² which long before he had winked at. So long as men be without Christ, they sinne, euen when they shew foorth notable works: but yet they sinne farre lesse, than if by setting aside all ciuill duties, they should vtterlie abandon themselues to all maner of sins: for we are not Stoiks, to thinke that all sinnes are alike.

Further, if these men omit the dooing of those things, which by the verie light of reason they acknowledge to be honest; they wrestle against their owne conscience. ¹⁴³ And if so be we will more manifestlie sée whether doctrine, ours, or our aduersaries, dooth open the greater windowe vnto vices; let vs compare them one with another. They verelie, when they teach, that the wicked can doo good works, such as may please GOD, and through them can deserue grace (as they speake) of congruitie; what thing doo they else, than foster and nourish the miserable soules in that their damnable state? For they cause them to like of themselues for works of theirs, I knowe not what; and to hope it will come to passe (at least-wise in the end of their life) that they shall for those works sake obteine of God to be truelie and earnestlie conuerted: but in the meane time, they liue securelie; neither doo they with a iust and true repentance turne awaie from their wicked facts. But we contrariewise, when we admonish them dailie to come vnto Christ, and to be reconciled by true repentance (for otherwise good works shall profit them nothing at all, when as, although they be goodlie to the shew, yet they be sinnes before God;) doo we not earnestlie set them on, that leauing impietie and corrupt kind of life, they should conuert themselues vnto the righteousnes of God?

These things if thou prudentlie consider, thou shalt easilie perceiue, whether of vs dooth make the waie more open vnto lusts. This thing doublesse all they may iudge, which are touched with the desire of truth and godlines; for besides that, which I haue said, they shall easilie perceiue; that all the good works, which are attributed vnto men not regenerate, be a derogation and a robberie vnto the grace of God. For if we be able to doo manie things without the grace of God, ¹⁴⁴ which may be gratefull and acceptable to him; then are we not wholie redéemed and restored by him: which is a thing so impious and strange from the catholike truth, as nothing can be imagined more impudent and more wicked. For what godlines dooth there remaine, when Christ is depriued of his owne honour? Or what honour is left vnto Christ, if we teach, that he hath not brought vnto vs all the power we haue to liue vprightlie?

Some boast, that otherwhiles manie things happen to be doone before regeneration, the which be as certeine meanes to the obteinment thereof: and séeing it oftentimes commeth to passe, that by them we be iustified, they cannot séeme to be sinnes. Indéed we grant, that these are sometime certeine meanes, whereby God dooth lead vs vnto iustification; but thereby it is not prooued, that those be no sins vnto them, by whom they be doone. And doubtlesse, as concerning the nature of their works, ¹⁴⁵ vnto some they be occasions of greater destruction: for there be manie, which by reason of such works of theirs, doo woonderfullie puffe vp themselues, and please their owne fansie, and preferre themselues before others; and when they be full, and haue enough of their owne opinion, although they be persuaded and set on [to continue therein,] yet they refuse to procéed anie further. In such kind of men works be preparations vnto euerlasting death. But as touching the elect, God dooth gouerne and temperate their works, and findeth the meanes that they worke togither vnto saluation; although they be sinnes in their owne nature, and must be estéemed as things corrupt, so long as the light of iustification shineth not vpon them. ¹⁴⁶ Wherefore we confesse, that works are certeine preparatiues vnto healthfull conuersion: but yet to none, but such as be predestinate and elect, whom GOD dooth sometimes lead vnto iustification; not that they haue this strength of their owne nature, to prepare vnto iustification: for vnto the reprobate and cast-awaies, they serue vnto condemnation.

17 But let vs sée what works those be, which our aduersaries so highlie praise in men not regenerate. In them (they saie) there is a certeine acknowledging of sinne⟨…⟩ thereof springeth a terrour, wherewith they be vehementlie persed; afterward there is stirred vp a sorrowe for the losse of the kingdome of heauen; and then they be mooued with a lesse desire of wicked acts; and they take lesse pleasure in sinnes and allurements of this world: they séeme also with some indeuour to heare the word of God. And how (saie they) can these things séeme to be sinnes? Yet they say that they be of no such efficacie, as a man thereby may be conuerted, and leaue his old naughtie life. Here I would demand of these men, ¹⁴⁷ what maner of knowledge of sinne that is, which is so had; that in the meane time we doo preferre the same before the righteousnesse of God? Surelie, for so much as it wanteth the end, which is proper vnto it, and wherevnto it belongeth; it cannot be anie other, but sinne: for to this end knowledge is giuen vnto vs, that knowing sinne, we should forsake it; and that we should embrace Gods iustice: which end, vnlesse it be present, the worke is corrupted, and is made sinne. This thing all the Ethnike writers doo confesse, that that action is sinne, which is depriued of the end due vnto it.

Moreouer, what maner of feare of hell-fire is that, ¹⁴⁸ when as they procéed euerie daie in casting themselues headlong into it? Or what sorrowe is there for the losse of the celestiall kingdome, when as they continuallie refuse the same, being offered them by the holie scriptures, and by the preachers? If they be mooued with lesse desire to sinne, and take lesse pleasure of their sinnes; yet doo they take so much delight in them, as they cannot be plucked away from them. If they heare the woord of God with anie diligence, yet hauing heard it, they haue it in derision; for so much as they hope, that those things promised therein shall happen vnto them, although they liue in such sort as they doo. Wherefore we sée, that all these things doo wander from the marke & end which is appointed. And séeing that all these motions be of small efficacie, & doo leaue men vnder the wrath of God; there can nothing that is sound be hoped for at their hands.

But let vs heare what Esaie, in the 58. chapter pronounceth concerning this same kind of works; Euerie daie (saith he) doo they seeke me, and will knowe my waies, ¹⁴⁹ as it were a nation that wrought righteousnesse, and had not forsaken the statutes of their God. They aske of me the ordinances of iustice, and they will drawe neere vnto God. Wherefore doo we fast (saie they) and thou seest it not? We haue afflicted our soules, and thou regardest it not. Behold, in the daie wherein ye fast, ye find out that which ye desire; and ye all seeke and require your debts. Behold ye fast to strife and debate, and to smite with the fist. Is this such a fast as I haue chosen? These words of the prophet doo teach most plainlie, that it is sinne before God, to séeke after his waies, to fast, and for a man to afflict himselfe; séeing such works may be doone without the true worshipping of GOD, and without pietie. It cannot be denied, but that these are indéed goodlie and plausible works; ¹⁵⁰ but yet God the iust iudge dooth refuse them.

Augustine, in his booke of confessions, dooth laie before vs a plaine example of himselfe, concerning this matter: for he sheweth the motions which he suffered in his mind, before he was conuerted vnto Christ. For thus he writeth in the eight booke, and eleuenth chapter; I liued in my bond, till the whole was broken in sunder, wherewith I was holden being now little: but yet was I holden. Thou O Lord by thy seuere mercie didest double in mine eies the scoorges of feare and of shame. I said inwardlie with my selfe; Behold now let it be doone. Now in a maner I knowe it, and did it not. It wanted verie little, but I euen now touched it, & held it; & yet touched it not, nor held it not. And the woorst that was growne in vse, more preuailed with me than the better out of vse. And that verie instant, wherein I was to become a new man, the neerer it approched to me, the greater horror it draue into me. I was held backe by trifles of trifles, and by the vanities of vanities, and by mine old wanton louers, which priuilie whispered; Doost thou now forsake vs? And shall we neuer anie more after this time be with thée? Doost thou? And from this time forward wilt thou neuer vse this or that? ¹⁵¹ And I now began to hearken vnto them a great deale lesse than halfe. These things he declareth, and accuseth them before God to be sins; which neuerthelesse are so greatlie commended by these men. These indéed were meanes, wherby God brought Augustine to saluation; yet in the meane while, they were sinnes in him: for he obeied them not, but corrupted them with manie abuses; so that he could not with efficacie be changed therby. But what soeuer wanteth his due perfection, is sin. ¹⁵²

18 But these Sophisters are like a kind of serpents called Hydrae: for when one argument is cut off, as it were a head, an other ariseth. They obiect to vs the Publicane, thus praieng in the temple; God be mercifull to me a sinner. ¹⁵³ And it is said, that he went home to his house iustified: wherefore (say they) he was a sinner, when he praied; for we read that he was afterwards iustified. But his praier pleased God; wherefore (saie they) we may doo works acceptable to God before we be renewed. But these men should haue remembred, that this man praid; the which thing could not be doone without faith, as we declared touching Cornelius; For how shall they call vpon him, ¹⁵⁴ vpon whom they haue not beleeued? ¹⁵⁵ Wherefore he was iustified, euen at the same time that he praied. Neither must thou so vnderstand those words, as though he was then first iustified, when he had finished his praier: for although it is said to be afterward doone, yet dooth it not followe thereof, that the same was after no sort doone before. He obteined a more perfect iustification, ¹⁵⁶ a more ample spirit, and a more néere féeling of Gods mercie. He calleth himselfe a sinner, and that iustlie; partlie bicause he felt still in himselfe that which he misliked, (for alwaies how iust soeuer we be, we be commanded to praie; Forgiue vs our trespasses; ) and partlie, for that he pondered in his mind how gréeuous sinnes he had committed before he was iustified.

And godlie men ought chéeflie to consider, while they be praieng, how great the burthen of their sinnes is: for when they come vnto God with their praiers, they be mooued with true repentance to saie with Dauid; My bones are consumed awaie in my crieng out; ¹⁵⁷ continuallie daie & night thy hand is laid heauie vpon me; my iuice is dried vp, as the moisture of the earth is dried vp in the summer. ¹⁵⁸ Innumerable euils haue compassed me about; mine iniquities haue closed me in on euerie side, so as I cannot see, they be more increased than the haires of my head; my hart hath failed within me. I acknowledge my wickednes, and my sinne is alwaies against me; ¹⁵⁹ against thee, against thee haue I sinned, and doone euill before thee. And to the end godlie men should the better beware of sins afterward, God dooth stirre vp in them the sharpe féele of his wrath; that they may knowe what they haue deserued, vnlesse God had holpen them by his sonne. Also he openeth the eies of them, that they may perceiue what his fatherlie chastisement is towards them: and that the same may be the better felt, he oftentimes deferreth from them the taste and féele of his mercie. ¹⁶⁰ Therefore they crie; Make me to heare thy ioie and gladnes, that my bruised bones may reioise; hide thy face from my sinnes, and blot out all my wickednes; a cleane hart create in me, ô God, and a perfect spirit renew within me; cast me not awaie from thy face; take not thy holie spirit from me.

Wherefore, they also that be iustified doo praie, that what infirmitie is yet left, may not be imputed vnto them. They call to mind those things, wherein they gréeuouslie sinned before; and they craue with tears to haue some taste of Gods mercie, & of the righteousnes which is bestowed on them. And this is the verie naturall meaning of such godlie praiers. Neither must we thinke, ¹⁶¹ that the same Publican praied otherwise: for he was not so minded, that he would still reteine his old purpose to sinne: but he trulie and from his hart conuerted vnto God. But our aduersaries imagine, that they, which still perseuere in their sinnes, and haue not determined to change their life; yet that they doo some good thing which pleaseth GOD. But we be taught, out of the holie scriptures, that He which beleeueth in God, hath eternall life, and therefore is iustified: but as for other things, neither be they good, nor yet doo please God. Wherefore, séeing the Publican praied, and that faithfullie; it is certeine that he had eternall life, and was not destitute of iustification.

19 But that all these things may be the perfectlier vnderstood, ¹⁶² it shall not be from the purpose; to knowe what things are required vnto a good worke, to make it acceptable vnto God. First of all, he that dooth anie good thing, it behooueth him to be mooued by the spirit of God: for otherwise, in vs, that is, in our flesh dwelleth nothing that is good; and they which be lead by the spirit of God, those be the children of God. Secondlie, it behooueth, that faith be present; by which it is vnderstood for a certeintie, that the worke which we take in hand, is of those kind of things, which God willeth, and by his lawe hath commanded to be doone; ¹⁶³ For whatsoeuer is not of faith, the same is sinne. Neither ought we so to handle the matter, that our owne hart should accuse vs in that thing which we doo. Thirdlie, whatsoeuer we doo, the same must be wholie directed to the glorie of God: that herevnto chéeflie and aboue all things we haue regard, that the praise and glorie of God may be set foorth by our works; ¹⁶⁴ Whether (saith Paule) ye eate, or whether ye drinke, or what other thing soeuer ye doo, doo it to the glorie of God. Fourthlie, forsomuch as, by reason of th’infirmitie, which is graffed in vs, there is alwaies some want in our works; yea euen in those works, which séeme to be doone well, it is necessarie that the grace and mercie of God, through Christ, be present with vs, wherby that defect or want may be supplied.

For this cause Dauid saith; ¹⁶⁵ Blessed are they whose iniquities be forgiuen; blessed is the man vnto whom the Lord hath not imputed sinne. And Paule saith; ¹⁶⁶ There is now no condemnation to them which be in Christ Iesus. Againe; ¹⁶⁷ That which was vnpossible to the lawe, insomuch as it was made weake through the flesh, God sending his owne sonne, &c. These testimonies sufficiently declare, both that our works doo faile of their perfection and iust end: and that also it commeth through Christ, and the mercie of God, that that blame mingled with our works is not imputed vnto vs. Lastlie, this also is required, ¹⁶⁸ that no man glorie of that which he vprightlie dooth; but that he glorie in GOD onelie; and acknowledge that what he dooth, he dooth by his goodnes; & not of his owne strength: for Who hath separated thee (saith Paule to the Corinthians? ¹⁶⁹ ) What hast thou that thou hast not receiued? But if thou hast receiued it, whie dooest thou glorie, as though thou hadst not receiued it? When all these things, which I haue here recited, shall take place: the worke with out all controuersie will be good and acceptable vnto God.

Here may the diligent reader, out of these conditions of a good worke, ¹⁷⁰ gather the definition thereof. On the contrarie part, if we haue respect vnto the nature of man, not regenerate: we shall easilie perceiue, that these conditions which we haue said to be necessarie vnto a good worke, cannot be found in him, For he is altogither void of the spirit of God, and of faith; and is so infected with the loue of himselfe, that whatsoeuer he dooth, he referreth it not vnto God, but vnto his owne profit. Moreouer, forsomuch as he is a stranger from Christ, it must néeds be, that he is left vnder the lawe: so that, what defect or fault soeuer there be in his works, (as of necessitie there must be much) the same cannot by anie other meanes be recompensed. To conclude, if perhaps he haue doone any notable & goodlie worke; he dooth not glorie in God, but in himselfe: for he is ignorant of Christ, and of grace. By these two descriptions of a woorke, good and acceptable vnto God; and of a man that liueth without Christ: I thinke it is now manifest, ¹⁷¹ that those works cannot be good and acceptable vnto God, which procéed from a man that is out of the faith.

20 But our aduersaries indeuour to wrest from vs two verie strong places, which we vse for the confirmation of this matter. ¹⁷² The first is, that we say; An euill tree cannot bring foorth good fruit; the other is; Euerie thing that is not of faith, is sinne: of which things somewhat must be said in this place. That metaphor of an euill trée, which cannot bring foorth good fruit, Christ vsed not onelie in the seuenth chapter of Matthew; ¹⁷³ but also in the twelfe chapter of the same Gospell: and thereof he inferred; Yee generation of vipers, how can you speake good things, when ye your selues be euill? But before I make open this cauillation, I thinke it good to declare, how Augustine, in the fourth booke, and third chapter against Iulian the Pelagian contended for this selfe-same place. He setteth foorth a goodlie worke of a man being an infidell; namelie, ¹⁷⁴ to cloth a naked man: and he demandeth, whether this worke may be called a sinne? Surelie, vnlesse this worke be of that kind that pleaseth God, I perceiue not, that anie other worke of an infidell can be acceptable to him. And Augustine affirmeth, and prooueth, that the same is sinne: and least that he might séeme to speake this without reason, he saith; It is therefore sinne, bicause he that did that goodlie worke, glorieth in his worke: for he dooth not by faith acknowledge either God or Christ, to whom he should ascribe the dooing thereof. Moreouer, he saith, that To auoid the nature of sinne, it is not inough that a good thing be doone; but also that it be well and vprightlie doone.

Shall we their sa⟨…⟩e, that an infidell hath done a good worke, and wrought vprightlie. If we grant not this, then we confesse that he sinned. But if we doo grant it, then we confesse the fruit to be good; whereas the infidell without Christ, is an euill tr⟨…⟩e. By this meanes we shall grant, that an euill trée dooth bring foorth good fruit: which thing neuertheles Christ dooth expressedlie denie. Our aduersaries therefore are driuen to such a passe, that now they doo not fight against vs onelie, but euen against Christ himselfe also: vnlesse peraduenture they will saie, that a man being faithlesse, an infidell, and a stranger from GOD, is a good trée. But if they affirme this, how doo they denie, that he pleaseth God; séeing that which is good, cannot be but acceptable vnto our good God? But he which pleaseth God, must out of all doubt haue faith: for vnto the Hebrues it is written; Without faith it is vnpossible to please God. ¹⁷⁵ But these men, by this their heresie, will obtrude vnto vs, that which the same epistle denieth can be doone. But a man (saie they) in that he is a man, is no euill trée. But Augustine saith; ¹⁷⁶ If we consider the natures onelie, then shall there be no where anie euill trée: for both angell and man were created by God, and receiued good natures. But these natures must not be measured by vs, according to that which they were made by God; but according to the state which came vnto them afterward. A man indued with a good will, shall be called a good trée: but an euill trée shall be the man, which is indued with an euill will. And we saie, that after the fall of Adam, and the first ruine of our kind, men be such, as they are not mooued with a good will; but with an euill.

But to returne to the almes of an infidell, ¹⁷⁷ whereof we began to speake; we may demand, whether this mercie, which is shewed, be of faith, or be faithlesse? And forsomuch as it is doone without faith, it must néeds be faithlesse: wherefore it cannot be without vice & sinne. It is not sufficient to haue mercie of our neighbour, ¹⁷⁸ vnlesse the same be also doone faithfullie and rightlie: for mercie is not of it selfe alone good. For God hath dissalowed manie benefits bestowed vpon our neighbours; as when the king of Israell spared the king of Syria; and Saule, ¹⁷⁹ Agag the king of Amaleck. But faith which woorketh by loue, ¹⁸⁰ is alwaies good, and can neuer be euill. But forsomuch as mercie is not of that kind, therefore it is necessarie, that there be vsed an vprightnes, whereby it may be doone faithfullie to receiue commendation. ¹⁸¹ They crie out, that this naturall affection of shewing mercie is good; which thing peraduenture we will not denie. But they should haue ⟨…⟩onsidered, that men not regenerate, abuse the good thing, when as they direct it not to God, who is the onelie end of all our actions: neither surelie dooth he commit a slight sinne, which peruerslie abuseth so great a gift of God.

21 Furthermore, the same Augustine affirmeth, that Whatsoeuer good thing can be perceiued to be in the worke of an infidell, the same is wholie of God. Wherefore, in that our neighbour is holpen, and some ordinance of reason obserued, and some ciuill honestie reteined; that commeth not anie otherwise, than of God: but so farre foorth as it procéedeth from an infidell, and a man corrupt, it is sinne, and displeaseth God. By these, and such other reasons, Pelagius was led to confesse, that these men, which so by nature behaue themselues aright, are good indéed, but yet without fruit. Augustine againe replieth against them, saieng; that Such is the nature of barren trées, that either they bring foorth no fruit at all, or else euill fruit. But Pelagius still endeuoureth to cleare himselfe, and therefore he saith, that these men are to be called barren: for that, although those things, which they doo, be good; yet helpe they nothing to the atteinement of the kingdome of heauen. But in saieng thus, ¹⁸² he saith nothing; naie rather, he hindereth his owne selfe. Truelie the Schoolemen of our time haue euen the verie same opinion; the which thing Augustine withstandeth by all the might he can: for he saith; By this means the Lord, which is good, shall cut downe and cast into the fier a good trée bringing foorth (as ye say) good fruit. What maner of iustice is this, which ye so seuerelie defend eueriewhere? Vpon this opinion of yours there followe manie vaine and absurd things. Thus much hitherto out of Augustine.

¹⁸³ But our men boast, that they differ much from Pelagius: for we put (saie they) a certeine grace preuenting and knocking, whereby in the harts of men may be inclosed some good treasure, by which they may worke some good thing: wherefore they are not plants vtterlie dead; ¹⁸⁴ for after a sort they bring foorth fruit. And although that which they doo bring foorth, cannot bud foorth into flowers, and into tried fruit; yet are there boughes, which may and doo come foorth of some sappe of the grace of God; whereof, euen they, which be strangers vnto the grace of God, be altogether destitute. But Pelagius confessed euen the verie same things: for he misliked not the name of grace, when as neuerthelesse, by the same name (as Augustine dooth prudentlie discouer him) he vnderstood what he listed, rather than what he ought: and a farre other matter, than that word signifieth among the catholike writers, or in the church of Christ, or in the holie scriptures. But these men, in their similitude, ¹⁸⁵ haue small consideration: for they remember not, that the Lord in the gospell did curse the trée which onelie bare leaues without fruit, and also commanded, that the same should be cut off, ¹⁸⁶ and cast into the fier.

But there is nothing in the danger of Gods curse, and of hell-fier; but sinne. But they haue yet an other colour, whereby they would auoid this place: for they saie, that these trées indéed be euill, but yet not vtterlie dead; for in them there is found out sappe of grace. For they affirme; that there is in man a certeine grace, which knocketh and preuenteth; whereby in the harts of men not regenerate, some good treasure may be inclosed, out of which may spring some blossoms from a man not penitent. For although they be not able to make that (which they bring foorth) prosper vnto a perfect and ripe fruit, or to beare flowers; yet at the least wise they bring foorth boughes and leaues, which doubtlesse be a token of secret grace and life. It is a woonder to sée, how these men stand in their owne conceit, concerning this knocking and preuenting grace: whereof we haue declared before what is to be thought. But they, which speake and iudge after this sort, are too much without consideration: for they marke not, that this grace of theirs, is no other, but a certeine inuiting vnto Christ, but yet not of efficacie; for men therewithall are left vnder the wrath of God, neither are their harts changed. What good treasure then can be in them, from whence may bud foorth woorks acceptable vnto God?

But because we will not flie from their similitude: Whereas they saie, that there be plants, which bring foorth boughes and leaues, although they haue no fruit; yet they should haue remembred, that Christ (as we before haue said) cursed those sort of trées: and when as he had sought for fruit vpon the figge trée, and found nothing but leaues; he smote the same with so effectuall a curse, as it dried vp. We denie not, but that by men may be doone some ciuill and morall good thing, which procéedeth through that power of God, wherewith all things be preserued: for as the Ethniks also confessed; In him we liue, ¹⁸⁷ we mooue, and haue our beeing. But that power, wherewith GOD gouerneth and mooueth all things, dooth nothing at all further men vnto eternall life, which be not regenerate. But the state of our cause is; whether they, which be as yet aliens from Christ, can doo anie thing, which maie be allowed and acceptable vnto God: that is it which we denie, and they affirme. But how much the place maketh for vs, which is brought concerning the euill trée, which cannot make good fruit, there hath bin sufficientlie spoken.

22 Now let vs examine the other place, which these men go about to wrest from vs; Whatsoeuer is not of faith, ¹⁸⁸ is sinne. This place did Augustine in a maner alwaies obiect against Pelagius. ¹⁸⁹ Pelagius made answer, that this is no other, than a particular reason, which was spoken onelie of meats; and for that cause ought not to be extended vnto other works, especiallie of infidels. Indéed we confesse, that that question sprang first by reason of meats. But after what sort the ⟨…⟩ason thereof is alledged, let vs consider by the words of Paule; He which iudgeth (saith he) that is, [he which putteth doubt in each part, and eateth] is condemned: this was to be prooued. The reason which he gaue, was; For that it is not of faith. But séeing this saieng is but particular, neither could that, which he had spoken, be reduced to a Syllogisme, vnlesse there should be added an vniuersall poposition, therefore he added; that Whatsoeuer is not of faith, is sinne. By which sentence Paules meaning is, ¹⁹⁰ that so often as we attempt anie thing, he would haue vs to be thoroughlie assured, that the same shall be acceptable vnto God, and is of him required by some commandement of the lawe: which certeintie if it want, he saith, that whatsoeuer we doo, it is sinne.

And Paules firme argument may thus be knit togither; Whatsoeuer is not of faith, is sinne; To eate meates prohibited in the lawe with a doubting, whether the same be lawfull or no, ¹⁹¹ is not of faith; Therefore it is sinne. Although the apostle prooueth a particular proposition, yet he vseth an vniuersall reason: the which as it is applied vnto meates; euen so it may be applied vnto all other actions, so as all things whatsoeuer doo want this faith, be sinnes. Wherefore, neither we, nor Augustine doo abuse that sentence, when we applie the same to the works of misbeléeuers. But in these daies manie crie out, that Faith in this place signifieth the persuasion of the conscience, and that Paule respected not that faith, which we saie dooth iustifie. But these men take too much vpon them, which bring in a new signification of faith, without anie testimonie of the scriptures: wherefore we might well denie this vnto them. But forsomuch as, if we grant them that which they would, yet are they still compelled to returne to our opinion; therefore we will not much contend with them about the same.

Admit it be as they would haue it; grant we that faith be the conscience. But what persuasion should there be of conscience, concerning works, that the same may vnderstand, which be good, and which be euill? ¹⁹² Doubtlesse other rule can we not haue (if we be godlie) than the lawe of God: for that is the rule, wherewith the good and the euill must be iudged. From thence must appéere the persuasion of our conscience, that by faith it may vnderstand that worke to be good, which it taketh in hand: and contrariewise to be euill, if it striue against the lawe of God. And this is nothing else, but that which we before spake concerning faith. Wherefore, let vs leaue these men, who, when they would be séene to speake things differing from vs, doo fall before they be aware into one and the selfe-same opinion with vs.

But we be here taught, that whatsoeuer we take in hand, a speciall regard must be had, that we be assured of the will of God. And the same thing taught Paule, when he said; ¹⁹³ Let vs trie what is the good will of God. And as the same apostle writeth vnto the Ephesians; Let vs not walke as vnskilfull, ¹⁹⁴ which vnderstand not what the will of God is. And that it be not thought, that this interpretation is of our owne deuise; I desire the reader to looke vpon Origin, vpon Primatius the disciple of Augustine, and vpon those Commentaries, ¹⁹⁵ which be ascribed to Ierom: whom thou shalt find to be of the same iudgement, when they expound euen that place, which we haue now alledged; for they acknowledge no other faith than that, which all men acknowledge.

23 But now to come to the principall point of this controuersie: I thinke, that it is plentifullie confirmed out of the holie scriptures, that all the works of infidels be sinnes. Of which mind not onelie is Augustine against Iulian, ¹⁹⁶ but also Ambrose in his booke De vocatione Gentium, the third chapter. for he saith, that Without the true worshipping of God, those things, which séeme to be vertues, are sinnes. Basil, in his second booke De baptismo, and seuenth chapter, of purpose mooueth this question, and maketh on our side. And he citeth places out of the scriptures: as out of Esaie; A sinner, ¹⁹⁷ when he sacrificeth, dooth all one, as if he should offer vp a dog: and when he offereth sweet cakes, it is all one, as if he offered vp swines flesh. And he added; He which committeth sinne, ¹⁹⁸ is the seruant of sinne, and serueth it onelie. Againe; No man can serue two masters, God & mammon. ¹⁹⁹ What agreement is there betweene light and darknes, betweene God and Belial? Finallie, ²⁰⁰ he citeth that testimonie, whereof we intreated before at large; ²⁰¹ An ill tree cannot bring foorth good fruit: vpon all these testimonies he concludeth the verie same thing, which we teach. By these things I thinke it is now plaine, ²⁰² what we are to iudge of the state of men not yet regenerate; first, they are frée from the seruitude of compulsion; secondlie, in morall and ciuill works they be able to doo manie things by their frée will; lastlie, among sinnes, they haue some choise, and sometimes imbrace this sinne, and sometimes that sinne, as their will serueth them: but yet they be not so frée, as to doo those things, which may please God: also they be bound to the miseries and calamities of this life, will they or no.

Now must we speake of the libertie of men regenerate, ²⁰³ which, besides that it is not lesse than the same, which we haue declared to be in the wicked; yet in this point it goeth beyond it, that it can atteine vnto good works, which be acceptable vnto God. For who is ignorant, that the worke of Abraham, ²⁰⁴ wherein he was prepared to sacrifice his owne sonne, was most acceptable vnto God? For he was therefore highlie commended by God himselfe. Paule vnto the Philippians calleth their almes, ²⁰⁵ sacrifices hauing a good sauour. And vnto the Hebrues we be taught, ²⁰⁶ that God is maruellouslie delighted with such sacrifices. And hereof it commeth, that Paule warneth the Philippians, ²⁰⁷ that with feare and trembling they should worke their owne saluation. But what néed is there of anie other testimonies, when as the Iudge himselfe, in the latter daie, ²⁰⁸ shall reckon vp the good works which godlie men haue bestowed vpon the members of Christ? Séeing therefore that men regenerate be good trées, it is agréeable, that they both can and doo bring foorth good fruits. ²⁰⁹ Howbeit, they which be thus regenerate, must neuer forget, that they obteined not this fréedome by their owne merits; but by the benefit of God: for he fashioned them anew, & in stéed of stonie harts hath put into them a hart of flesh. Finallie, it came not of themselues, but of the heauenlie father, that they should be drawne to Christ: for, vnlesse they had béene with great efficacie persuaded inwardlie in their minds by God the father, they had no lesse fled awaie from Christ, than other men. Wherefore, in that first change o⟨…⟩ impression of the holie Ghost, ²¹⁰ our mind onelie suffereth, as they vse to speake: but after that we be once persuaded and changed, we are so restored, that we be able to worke togither with the holie Ghost, and with grace.

24. And in what sort this restoring of frée will is, it must be considered by two principall points; out of which we at the beginning (when we described the nature of will) declared that euerie sinne, and euerie errour that is in election or choise, dooth come; bicause that when we deliberate touching anie matter, either we are vtterlie ignorant what is iust or vniust; or else, for that though we sée what is iust and vniust, yet lust and perturbation intermingleth it selfe, which by their great force cause vs to preferre the weaker reasons before sure and strong reasons. Wherefore, the knowledge of that which is right cannot take place. For the violence of the affections, and the whole attention of the mind, is fastened vpon those reasons, which serue for pleasure and lust; and the honester arguments are not considered, and therefore doo not breake foorth to effect. But by the benefit of regeneration, both these discommodities are holpen: ²¹¹ for as touching the first, the light of faith is present, which by adding the rule of the lawe of GOD, manifestlie vnderstandeth in the practising of things, what things are iust and vniust.

Furthermore, by the power of the holie Ghost, although all corruption of the affections be not taken awaie; yet is it so broken & made féeble, that it is not able, as before, to hinder the making of a right choise. Howbeit, for that this lust, so long as we liue here, cannot vtterlie be consumed; therefore it coms to passe, ²¹² that this libertie, which is giuen vnto the godlie, to doo things which may please God, is not perfect and absolute; but weake and maimed: and in this sort it is set foorth in the holie scriptures. For touching those works, which be acceptable to God, manie men are greatlie letted manie waies, that they cannot doo them as they would, & as the lawe requireth: for they alwaies féele a lawe in their members, which fighteth against the lawe of the mind; that whether they will or no, they be led captiue vnto the lawe of sin. For euen as we read to the Galathians; ²¹³ The flesh so lusteth against the spirit, as they doo not the things which they would. And Paule complaineth, that he did not the good, ²¹⁴ which he earnestlie desired, but rather the euill, which he hated. Godlie men no doubt doo in mind Serue the lawe of God, ²¹⁵ but in their flesh the lawe of sinne: in whom yet this is a notable gift of God, that they excéedinglie bewaile and lament these impediments; that although they doubt not, but that they haue the first fruits of the spirit; yet they grone, and feruentlie wish for the perfect restitution.

Moreouer, there happeneth fallings vnto them euerie daie, which doo admonish vs how weake this our libertie is. For this cause Iohn saith; If we saie that we haue no sinne, ²¹⁶ we deceiue our selues, and there is no truth in vs. Also Iames saith; We all offend in manie things. And the Lord hath taught vs in our dailie praier, to crie vnto the father; Forgiue vs our trespasses. But neuertheles, we are not hindered by this imperfection of libertie; but that we may worke togither with God, and to frame our selues as apt instruments vnto the holie Ghost. Wherefore Paule warned Timothie to stirre vp the grace that he had in him. ²¹⁷ And in the first epistle to the Corinthians, ²¹⁸ he admonished them to applie themselues to the frée gifts of God, and to gifts more excellent; as though their diligence were required to be able to vse rather this gift of the spirit than that.

²¹⁹ But those which are said to haue these things, are not simple and bare men; but when they be indued with the grace and the spirit of God, they be called the men of God: and bicause they be the men of God, they be also called perfect, and instructed to euerie good worke. Wherefore we grant, that men borne anew in Christ, haue all that fréedome which we grant vnto the vngodlie: and moreouer, that they be also able to doo works which be acceptable vnto God, ²²⁰ although they be not frée, neither from sinne, nor yet from the calamities and miseries of this life. Now should we also speake of the fourth state of man; but we may answer in one word touching the same; That séeing in our heauenlie habitation we shall inioie the chéefe felicitie, no kind of libertie can there be found wanting: ²²¹ vnlesse a man will call that a libertie, to be able to sinne, and to fall awaie from God, that is, from the chéefe good thing [which there cannot be.] But because that is a chéefe libertie, therefore we hope well, that in that countrie we shall be most frée.

²²² 25 But now there is an other question to be intreated of; to wit whether this concupiscence, and those corrupt motions, which remaine in the regenerate, be sinnes, and so ought to be called? These things are called by Paule, The lawe of sinne; ²²³ and the lawe of the members. And by an example of himselfe he taught, that they remaine in godlie men after regeneration. But whether these be sinnes or no, cannot rightlie be defined, vnlesse we first vnderstand what sinne is. Augustine saith, that Sinne is whatsoeuer is spoken, doone, or coueted against the lawe of God. But whether this definition belong vnto all sinnes, or to those sinnes onlie, which be commonlie called actuall; ²²⁴ it is vncerteine, by the ambiguitie of this word, Coueted or Lusted. For if the same be referred vnto the full assent of the will, ²²⁵ whereby we assent to corrupt desires, then is the definition stretched vnto actuall sinnes: but if this word Coueted, be so largelie taken, as is the last precept; Thou shalt not couet, the definition may be vniuersall, and may comprehend all sinnes. The Maister of the sentences, in his second booke, and 35. distinction, cited that definition, when he had now largelie intreated of originall sinne, and had disposed himselfe to the searching foorth of other naturall sinnes: wherefore it séemeth, that he thought the same definition to perteine onlie vnto actuall sinnes. But howsoeuer it be, touching this matter I will not much contend. Ambrose, in his booke De paradiso, and eight chapter, setteth foorth indéed a most large definition of sinne; Sinne (saith he) is nothing else than a transgression of the lawe of God, and a disobedience of the heauenlie commandements. But to passe ouer the sentences of the Fathers, the matter must be brought to the triall of the scriptures, that by them we may certeinelie knowe and vnderstand what sinne is.

Iohn, in the first epistle, and third chapter; ²²⁶ Sinne (saith he) is ⟨…⟩, that is, Iniquitie. That Gréeke woord is compounded of the particle priuatiue ⟨…⟩, and of this word ⟨…⟩, that is, A lawe. Here the nature of sinne is verie well declared; for it is said to be a priuation or want, whereby is taken from it the good thing which it ought to haue. If thou inquire what that good thing is, which by sinne is remooued; ²²⁷ this Gréeke word ⟨…⟩ expresseth it: for that good thing is taken awaie, which is expressed by the lawe of God. Wherefore we may saie, that it is sinne, whatsoeuer withstandeth the lawe of God. Now we are to sée, whether this definition, which is taken out of the holie scriptures, be correspondent or answerable vnto that corruption, which remaineth in the godlie, after regeneration. This doo we affirme, but our aduersaries denie. Howbeit the scripture, without all controuersie is of our side: for Paule saith expresselie, that The lawe of the members warreth against the lawe of God, and of the mind, ²²⁸ and that the wisdome of the flesh is enimitie against God, ²²⁹ so as neither it is, nor can be subdued vnto the lawe of God. And it wholie striueth against the first and greatest commandement; ²³⁰ Thou shalt loue the Lord thy God with all thy mind, with all thy hart, and with all thy strength. For if all our strength and abilitie, as méete it were, would yéeld vnto God; this coueting would neuer be resident in vs. Furthermore, the verie same coueting or lusting dooth also wrestle against the last precept; Thou shalt not couer. ²³¹ And Augustine testifieth, that these two precepts cannot fullie be obserued: and what the cause is, whie they be giuen, ⟨…⟩éeing they cannot be kept, he alledgeth goodlie reasons, which shall not here be néedfull to recite.

26 We haue declared by the definition of sinne, that this coueting, whereof we speake, is sin. Now let vs consider of other arguments. One is taken of the institution of man; for Man is made to the image and likenesse of God: and; ²³² We be predestinated, that we might be made conformable vnto the image of the sonne of God. And we are commanded To put on the new man, ²³³ which (as Paule saith in the third to the Colossians) is renewed to the knowledge and image of him, which hath created him: and which new man (as it is written in the epistle to the Ephesians) dooth consist in righteousnes and holines of truth. ²³⁴ And the image of God, which we are commanded to put on (as Tertullian saith) herein consisteth, ²³⁵ that we haue one and the selfe-same motions with GOD. And Paule, to the Philippians, exhorteth vs To be of one and the same mind with Christ. ²³⁶ But these motions and lusts doo most shamefullie corrupt and blot the image of God in vs. Furthermore, that which we ought to crucifie, mortifie, and put off; the same of necessitie must be sinne: for if they were good things, the holie Ghost would rather haue admonished vs to nourish & mainteine them. But Paule to the Colossians saith; Mortifie your members, ²³⁷ which bee vpon the earth. And vnto the Galathians; They which be of Christ, ²³⁸ haue crucified the flesh, with the concupiscences thereof. And in another place; Put off (saith he) the old man. ²³⁹ But and if so be these motions doo so displease God, it is in no other respect, than bicause they be sinnes: for God is so verie good, that there is nothing displeaseth him, vnlesse it be sinne.

²⁴⁰ Lastlie, vnto sinne death is due as a reward: wherefore, where no sinne is, there death can haue no place. For this onelie apperteineth vnto the sonne of God, to die an innocent; For he died for our sinnes: ²⁴¹ but we therefore die, bicause we be not without sinne. And if it be so, then let vs sée what our aduersaries can alledge; why infants, which be now borne anew in Christ, doo die. For actuall sinnes they haue not, and the guiltines or blame of originall sinne is taken awaie: there remaineth onelie lust and corruption of nature, not wholie amended: & corrupt motions, which Augustine in his eleuenth booke of Confessions saith, are found in infants; and he both confesseth, and accuseth them as sinnes: and therefore, séeing these be sinnes, they doo not vniustlie die for them.

²⁴² Forsomuch then as it appéereth, by most substantiall reasons, that the corrupt lusts, which remaine in vs after baptisme, are sinnes; now it resteth, that we sée, vnto what kind or part of sinnes they belong. Sinne may séeme thus to be diuided; that There is one thing, which may be forgiuen; and another thing, which cannot. Transgression against the lawe of God, which is neuer forgiuen, is sinne against the holie Ghost. But if sinne may be forgiuen, that may be two maner of waies: for either it is so forgiuen, as we must of necessitie altogither depart from it; which we sée come to passe in sore and gréeuous sinnes, which Paule saith, Doo separate vs from the kingdome of God, and commonlie be called mortall: ²⁴³ or else be so forgiuen, as we depart not from them; partlie, through ignorance ingraffed in vs, and partlie, by reason of the infirmitie, wherewith we be infected.

And those be called small or veniall sinnes, without the which mans life cannot here be led. Paule hath put a notable difference betwéene these sins, when he exhorteth vs, that we should not suffer sinne to reigne in vs. ²⁴⁴ And of this third kind of sins the apostle co~plained, when he said; O vnhappie man that I am! ²⁴⁵ Who shall deliuer me from the bodie of this death? And of these sinnes doo we meane, when we teach, ²⁴⁶ that the works of men, notwithstanding they be godlie men, be not without deadlie sinnes; for that we doo nothing without this kind of defects. And such kind of defects be deadlie, bicause in their owne nature they deserue death: for The reward of sinne, is death. Further also, for that so long as we carrie about with vs these blemishes of corruption, we cannot enioie the life eternall: for so long are we excluded from it, vntill by death we haue put off all corruption. Moreouer, it is written; Curssed be euerie one, which abideth not in all the things, which are written in the words of this lawe. And he which complaineth with Paule, that he dooth not the good which he would, dooth not performe all the things, which the lawe requireth, ²⁴⁷ nor is not vtterlie without cursse: though the same, through the mercie of GOD, be not imputed vnto him vnto eternall destruction.

27 And so doo the men of our part speake of the good works of godlie persons; not that either we denie good works, or that we thinke not that the good works, which are doone by the men regenerate, are pleasing vnto God: but that our vncleannesse and impuritie may be acknowledged, to the perceiuing whereof we are blockish, and more than blind. Wherefore, setting aside sinne against the holie Ghost; other sins are diuided into thrée degrées. In the first is coueting or lust, which is ingraffed in vs; ²⁴⁸ secondlie, out of it dooth spring continuallie the first motions and impulsions vnto diuers sorts of wickednesse; thirdlie, commeth a consent of the will, and breaketh foorth into act. Paule assigned these thrée degrées, when he said; ²⁴⁹ Let not sinne reigne in your mortall bodies, that ye should obeie the lusts thereof. Sinne, which ought not to reigne in vs, is the ingraffed lust and corruption of nature. The first motions are the lusts of concupiscence, which spring from thence, the which we are admonished not to obeie. Then is added obedience, which dooth consummate and make perfect the sinne, which is commonlie called actuall sinne.

It is not to be doubted, ²⁵⁰ but that the corruption of nature apperteineth to originall sinne. Againe, that sinne, vnto the which commeth the consent of the will, they call actuall. But there is a doubt touching those first motions, by meanes wherof we, through the benefit of Christ, be not tied to a new blame and bond of the iudgment of God) whether they be to be referred vnto originall sinne, or vnto actuall sinne. Surelie they are betwéene both, and they take somewhat of each part: for, so farre foorth as by them we doo worke, couet, or desire anie thing; they haue some consideration of actuall sinne. And Paule vseth the words, ⟨…⟩; which out of all doubt signifie some action. But on the other part, bicause we suffer this kind of motion against our wils; therefore therein they communicate with originall sinne: for that sinne is not taken by choise, and of our owne accord.

²⁵¹ Ierom vpon the seuenth chapter of Matthew, maketh a distinction betwéene ⟨…⟩. ⟨…⟩ (saith he) dooth signifie the first motions, after that the consent of will is come vnto them: and ⟨…⟩, when they doo moue and stirre vp from the beginning. And he addeth, that although they haue a fault in them; yet are they not held for great faults: but the passion is to be counted for a sinne. Here thou must note, that Ierom confesseth, that the first motions haue the blame of sinne; although they be not counted for crimes, that is, although by the benefit of Christ they are not imputed vnto death: or else, although in mans iudgement they be not counted for a crime. And sinne is againe diuided into that which is onelie sinne, and into that which is both sinne, ²⁵² & also the punishment of sinne. Of which distinction Augustine maketh mention, vpon 57. psalme: for he saith, that The first falling awaie from God is sinne onlie; but those sinnes which followe, are both sinnes, and the punishments of sinnes, vntill the time that men come vnto hell fire. Wherefore, what euils soeuer are committed betwéene the first apostasie, or falling awaie, and [the time of] hell fire; the same as well be sinnes, as also the punishment taken for other sinnes. That hath Paule vnto the Romans verie well declared: ²⁵³ for first he saith; that The Ethniks (no doubt) knew God, but they glorified him not as God. And for that cause he addeth, ²⁵⁴ that They were deliuered vp vnto wicked desires, being filled with all corruption and couetousnesse, &c. And at last he maketh mention of the condemnation of hell fire, saieng: But thou, ²⁵⁵ according to thy hardnes and vnrepentant hart, heapest vp to thy selfe wrath, against the daie of wrath, and of the reuelation of the iust iudgement of God, wherein he shall render to euerie man according to his works.

But there be manie which thinke not that these sinnes be the punishments of sinne; bicause, of them men take no small pleasure. Howbeit, vnlesse they were blind, they might easilie vnderstand by the apostle, that they are punishments, and such indéed as are most gréeuous. For he saith, that Their hart was blinded, ²⁵⁶ and that they were made fooles, although they boasted that they were wise men, and were giuen ouer by God vnto a reprobate sense, to defile their bodies with shamefulnes. And what are all these, but most gréeuous punishments? ²⁵⁷ If when one hath committed theft, his hands should straitwaie be cut off, or his eies plucked out; we would saie that he were gréeuouslie punished by God. Paule saith, that These men were depriued of their mind, that their heart was made foolish, and that their bodies were most shamefullie defiled. And shall not these séeme to be punishments?

How can we estéeme our mind to be safe, sound, and vncorrupt, if sinne doo reigne therein? Salomon saith; ²⁵⁸ Can anie man nourish fire in his bosome, and not burne his garments? Or can a man go vpon hot burning coles, and yet not burne his owne feet? And therefore sinne is called a punishment; ²⁵⁹ bicause it hurteth and corrupteth nature: for the vnhappinesse of originall sinne hath so marred the same, as it can scarselie séeme to be halfe on liue. And the corrupt motions, and violent rages, which often times spring out of that vnhappinesse; vnlesse they be kept short, and mortified, doo make it the more raging. Finallie, if thou yéeld or giue thy consent to them, they euermore become stronster and stronger; and so nature runneth euermore headlong to the woorse.

28 All these things haue respect herevnto, that we may vnderstand, that lust graffed in vs, and corrupt motions, which still remaine in our minds, belong to this kind of sinnes; but yet so, as they are punishments of an other sinne going before; namelie, of originall sinne; if it be not of some other sinne that is more gréeuous. Yet neuerthelesse this is to be noted, that the first falling awaie also is in such sort sinne, ²⁶⁰ as it is also a punishment: for as we haue said, there is no sinne, which dooth not most gréeuouslie hurt the nature of man; and so at the l⟨…⟩ast wise it hath a punishment of it selfe ioined with it. But euerie sinne is not the punishment of an other sinne going before it: but those, whereof we now intreat, we affirme to be punishments of sinne going before; yea, and we abide by it, that they be sinnes. But it séemeth a woonder vnto manie, that séeing these be of necessitie, how they can be sinnes.

But touching this matter, let vs heare what Augustine saith in his third booke De libero arbitrio, and 18. chapter; Some things also (saith he) doone of necessitie, are not to be allowed: as when a man would doo well and can not. For otherwise, whie were these words spoken; ²⁶¹ The good that I would, I doo not; but the euill which I would not, that I doo. To will is readie with me, but to performe the good, I find no abilitie. ²⁶² And this; The flesh lusteth against the spirit, and the spirit against the flesh. For these words are one repugnant to the other, that the things which ye would not doo, those ye doo. But all these things belong vnto men, & procéed from that condemnation of death: for if they be not a punishment of man, but nature in man; then are they no sinnes. ²⁶³ For if we depart not from that state wherein man was naturallie made, so that he could not be better; then, when he doth these things, he doth what he ought to doo. But if a man were good, it should be otherwise: but now, since it is thus, he is not good, nor yet is it in his power to be good; either for that he séeth not what maner of one he ought to be, or else in that he séeth the same, and is not able to be such a one as he perceiueth he should be. Thus much Augustine.

In which words manie things are most woorthie the noting. First of all he confesseth, that there be manie things which necessarilie happening, are to be disallowed. Secondlie, he alledgeth a reason why they are called sinnes; bicause we depart from that state wherein we are naturallie made. ²⁶⁴ Thirdlie he saith, that a man is not good, neither hath it in his power to be good. Fourthlie, he bringeth two reasons why he cannot be good; either bicause he séeth not what is to be doone; or else for that he séeth it, but by reason of infirmitie is not able to performe it. ²⁶⁵ Lastlie, this is to be noted, that he meaneth these things of men which be regenerate. For he citeth the words of Paule to the Galathians, and those places which we haue now alledged; which things we haue declared, cannot be vnderstood otherwise than of the regenerate. But against this saieng of Augustine, that séemeth to be, which Ierom writeth in his interpretation of faith; We saie, that they doo erre, which saie with Manichaeus that a man can not eschew euill.

²⁶⁶ 29 But these things may be reconciled easilie enough: for Ierom speaketh of nature, as it was instituted by God. For he writeth against the Manicheis, which taught, that we therefore cannot resist sinne; for that we were by nature created euill, by an euill god. Yet there is none of vs which doubteth, but that man, when he was created at the beginning, was most frée. But that Augustine speaketh of nature after the fall, it sufficientlie appéereth, in that he saith; All these things perteine to men, and came from the condemnation of death. Besides, he confesseth, that this is the punishment of man being fallen. Moreouer, if these things be referred vnto the regenerate, we may saie, that the saieng of Ierom hath a respect onlie to the grosser kinds of sinnes, ²⁶⁷ which doo separate vs from the kingdome of God; from which sinnes we doubt not, but men borne anew in Christ may absteine. But Augustine speaketh most largelie, and by sinnes vnderstandeth those also, the which we are presentlie in hand with; without the which we cannot here lead our life. And this latter solution is cited by the Maister of the sentences, in his second booke, and 36. distinction.

But they will obiect vnto vs, that we doo iniurie against baptisme, if we saie that sinne is not taken awaie thereby. But wée cannot iustlie be accused of this crime: for we affirme, that the giltinesse or imputation of fault is taken awaie by regeneration. For although these vices remaine, as both the scripture declareth, and experience teacheth; yet their bond [of punishment] and giltines is discharged. Wherfore Augustine sundrie times saith; ²⁶⁸ that Concupiscence indéed remaineth, but the blame thereof is taken awaie by Christ. And he addeth, that sometime it commeth to passe, that the act and worke of sinne passeth awaie, as we sée it is in theft, and in adulterie; but the giltinesse neuerthelesse abideth. And sometime it commeth to passe, that the blame is taken awaie, but the fault remaineth: which is plaine to be séene touching this lust, whereof we speake. In déed the same remaineth, but yet we cannot there-thorough be accused as giltie of eternall destruction. If thou demand wherefore it is called sinne, séeing the blame is taken awaie; I answer, bicause that in so much as it is not imputed vnto vs, it hath not that of his owne nature: for touching his owne nature, (as we haue before taught) it deserueth death and damnation; but this commeth by another means, namelie, by the mercie of God through Christ.

But euerie thing ought to be iudged of, ²⁶⁹ as it is in it selfe, and according to his owne nature. Wherefore, séeing the proper nature of sinne is to striue against the lawe of God; which thing we sée commeth to passe in lust, and in these first motions, therefore they are to be called sinnes. Neither doo we by this our declaration, ²⁷⁰ fall into that foolishnesse, wherewith the Pelagians reproched Augustine and other Catholiks; as though they should saie, that by regeneration is not blotted out sinne; but onelie raced. For when as haires be shauen, yet there remaine still vnder the skin, the rootes, whereby they growe vp againe. For although we affirme that in men regenerate remaine still lust, and corrupt motions; yet doo we not denie, but that God is perfectlie reconciled vnto vs. Wherefore, although these in their owne nature be sinnes; yet by the mercie of GOD they be so wiped out, as they cease to be imputed to vs at all. So then, if we haue respect to imputation, there remaineth nothing of them.

30 Last of all, they obiect vnto vs, that we doo iniurie vnto Augustine, in that we saie he affirmeth, that these be sinnes; séeing he interpreteth himselfe, that they be called sinnes improperlie. ²⁷¹ For as a scripture or writing is called a hand, bicause it is doone with the hand: so these things are called sinnes, bicause they come from originall sinne. And as cold is called slouthfull, bicause it maketh vs slouthfull; so these motions are called sinnes, bicause they stirre vs vp to sinnes: but yet properlie they are not sinnes. So (saie they) Augustine dooth not onelie interpret himselfe, whie he called these, sinnes; but also hath giuen vs a waie how we ought to vnderstand Paule, when he calleth them sinnes. Herevnto we answer, that if Augustine, ²⁷² or anie other of the fathers, denie that these be sinnes; the same must be vnderstood by waie of comparison, if they be conferred with actuall sinnes: but not that the nature of sinne can wholie be taken awaie from them. Which thing Augustine in an other place most plainlie declareth: for against Iulianus, in his sixt booke, and eight chapter; For neither is it (saith he) anie equitie, when in one man either the superior parts, are after a vile sort seruants vnto the inferior parts; or the inferior parts after a vile maner resist the superior parts: although they be not suffered to get the vpper hand. Séeing he calleth this sinne, iniquitie; he plainlie teacheth, that vnto it is agréeable the nature of sinne, which we before described.

And in his fift booke, and third chapter against the same Iulianus, he thus writeth; The concupiscence of the flesh, against which the good spirit lusteth, is sinne: bicause in it is a disobedience against the gouernment of the mind, and it is a punishment of sinne; for that it is rendred vnto the merits of the disobedient person; and it is a cause of sinne, through the falling awaie of him that sinneth. Here we sée, that concupiscence or lust, is by Augustine thrée maner of waies called sinne. ²⁷³ Neither can it be said, that he writeth these things of a man not regenerate: for he saith expresselie; Against whom the good spirit lusteth: for the spirit of God is not in the wicked, with whom he might striue. Wherefore we haue out of Augustine thrée places; one, which we cited before, out of his fift booke De libero arbitrio, and two against Iulianus, wherein he expressedlie confesseth, that concupiscence is sinne: and he bringeth a reason whie he so thinketh. Neither ought our aduersaries, as concerning the interpretation of Paule, to runne vnto a figure, to saie, that this is not properlie to be called sinne: for both out of Paule, and out of other places of the scripture is brought good reason, whie concupiscence, or lust, ²⁷⁴ is trulie and properlie called sinne. And it is to be woondred at, that these men, which are so readie else-where in euerie place with their figures, when as in this one proposition; This is my bodie, they so much contemne all kind of figures, where neuerthelesse a figure is most conuenient for that sentence. And if thou desire other testimonies of the fathers, to prooue that lust is sinne; we haue before cited Ierom vpon Matthew: and in Augustine against Iulianus, there are found cited manie other sentences of the ancient fathers; all which doo make with vs.