38. The second Chapter. Of the calling of God, and of his grace

THE calling of God is directed vnto that end that we should beléeue the same; and further, ^{1 2} that we should be saued by the benefit thereof. Séeing therefore that our saluation and faith be those good things, which the calling of God hath respect vnto, this nature they haue, that faith serueth for another end; namelie, for our saluation: two maner of ends indéed, but yet it may séeme to be one, séeing without doubt the one tendeth vnto the other. ³ But the forme of the calling is not alwaies one and the same; for sometimes it is doone onelie by inspiration of the spirit, and sometimes by the words of God outwardlie propounded vnto vs, either by writing, or by word of mouth. And those words of God, whereby we be called, doo consist partlie in promises, and partlie in doctrine; vnto the which also threatenings are otherwhile added. Likewise we knowe, that some haue béeme called by compulsion, ⁴ as the holie historie in the Acts of the apostles declareth of Paule. We also reade, that this hath sundrie times béene brought to passe by benefits, yea, ⁵ and the gifts of healing bestowed vpon the apostles séeme to haue an eie vnto that. Sometimes God calleth his children by aduersities; ⁶ of which waie the children of Israel had verie manie times experience. And it must be remembred, that this calling sometimes is vnderstood as concerning saluation, ⁷ séeing God dooth therefore call vs vnto him, that we may be saued. There is also a certeine other priuate calling for the taking of some certeine charge in hand, be it of préesthood, kingdome, gouernment of houshold, and other such like. Which two callings be not all one, bicause they may be seuered; for so was Saule called vnto the kingdome, ⁸ but not vnto saluation; ⁹ & Iudas, albeit he were ioined to the apostleship, yet was he not partaker of the saluation by Christ.

¹⁰ Againe, calling is of two sorts; one is called effectuall, and the other not effectuall: not effectuall, is when some men are thought, by the reason of outward signes and tokens to be called, and to apperteine vnto God, & to the church, and yet in verie déed the successe is not so: and hereof it is spoken in the 20. and 24. chapters of Matthew; ¹¹ Manie be called, but few be chosen. But that is said to be effectuall, which by no meanes wanteth the due end of saluation; of the which Paule speaketh in the eight chapter of his epistle to the Romans, ¹² when he saith; All things worke for the best to them which are called according to the purpose of God: for those which he knew before, he also predestinated, to be made conformable to the image of his sonne, that he might be the first borne among manie brethren; whom he predestinated, them also he called; and whom he called, them also he iustified; and whom he iustified, them he also glorified. Thou séest by these words of Paule, that they which be called, are predestinated, and that the verie same shall be glorified. Wherfore an apparant controuersie in the scriptures is decided: for when it is said, that some be called and not chosen, there it is spoken of calling without effect. Againe, when those that be called are said to be iustified, and glorified, there the spéech is of effectuall calling: this effectuall calling Paule nameth according to the purpose. But this purpose of God is referred vnto predestination and foreknowledge.

¹³ This also must be added, that calling goeth before faith, which thing appéereth out of the tenth chapter to the Romans, when the apostle saith; How shall they call vpon him, whom they haue not beleeued? How shall they beleeue him, of whom they haue not hard? How shall they heare without a precher? How shall they preach, vnlesse they be sent? Behold, in this method of resolution thou séest, that faith dooth two waies depend vpon calling; ¹⁴ First, bicause they that should preach, and be messengers, ought to be called and appointed to declare the word of God; and then they, while they preach, doo call the people of God; whose faith, as thou séest, dooth depend vpon the calling of God. And if so be calling be before faith, it is also before all merits; bicause our good works, by the which we deserue anie thing, doo flowe from faith, euen as it is said in the fift chapter to the Galathians; ¹⁵ Faith which worketh by loue. Séeing therefore that faith goeth before works and merits, ¹⁶ and calling before faith, it appéereth that our calling is not giuen for any merits of ours, but onelie for the frée mercie of God.

2 But now if thou shalt be demanded, what time that calling is made? Thou must answer, ¹⁷ that vnto GOD there be no lawes prefixed, that he, by his most prudent gouernment, calleth into his vineyard some at the first houre, ¹⁸ some at the second, some at the third; & againe, he calleth some a little before the euening time. For, albeit that in respect of his foreknowledge or predestination, all men were called togither at the beginning; yet neuertheles, the declaration or execution of calling, is doone by God, according as it furthereth his glorie, and the honour or commoditie of his church. ¹⁹ And so great is the honour of the diuine calling, that the church tooke thereof hir name, and is called in Gréeke, ⟨…⟩; the which vndoubtedlie signifieth, no other, but a companie of them that be called. Wherefore it remaineth, ²⁰ that when we be called, we should with all diligence obeie the caller; weighing throughlie with our selues, that we be called for our profit: for God calleth vs not, but for our good. Wherefore Christ saith, ²¹ Come vnto me all ye that labour, and be heauie laden, and I will refresh you. For being far from God, we are vexed with thought and carefulnes of liuing. Moreouer being laden with a multitude of gréeuous mischéefes, we are pressed downe.

Furthermore, we must marke what maner of benefit of God this is, and how singular and excellent, the which he imparteth not vnto all men; for he passing ouer so manie, whose nature is all one with ours, hath taken vnto him, or separated vs. Wherefore if we imbrace not the benefit that is offered vnto vs, and that is denied vnto others, we shall deserue no small punishment, yea rather, as it is written in the second chapter to the Romans; ²² We shall heape vp vnto our selues wrath in the daie of wrath. Neither ought there or may there be anie lawful excuse pretended, ²³ for not obeieng God when we be called; although in shew the same were a godlie excuse, which is sufficientlie shewed in the eight chapter of the Gospell of Matthew, touching him that being called of the Lord, alledged for himselfe, that he should go to burie his father. No doubt, but that séemed to tend vnto godlines: but Christ said vnto him; Let the dead burie the dead; as if he had said; When thou art called by me, set aside all duties, and followe me. ²⁴ And such is the power of Gods calling, as without that, all our indeuours are made void, & are not allowed by God: as in the same chapter we most plainlie sée, that he pleased not Christ, which in a maner offered himselfe of his owne accord to followe him; but bicause he wanted that calling, he did not set forward himselfe to follow Christ with an vpright mind: wherefore he was put to a repulse.

²⁵ 3 Paule, when he disputed of calling, thought it not sufficient, to put vs in remembrance that we are brought to obedience; but would also admonish vs besides, ²⁶ what maner of people we were before; namelie, the seruants of sinne. This was the state of vs all, before we were conuerted vnto Christ: for the calling of God findeth none either holie or iust. Neither was it sufficient to saie, that we are now the seruants of righteousnes; but he added; From the hart. They which are trulie regenerate in Christ, ²⁷ and grafted in him, worke those things, which they vnderstand to be acceptable vnto God, not by compulsion or hypocrisie, but of their owne accord. Wherefore Paule, when he maketh mention hereof, giueth thanks vnto God, for that hée vnderstood the same thing to be the chéefest and singular benefit of God, and lieth not in our power, as manie men feigne it to doo: and therfore he addeth in the passiue signification; Yee were deliuered. By which words he meaneth nothing else, but that which Christ ment, when he said; No man commeth vnto me, vnles my father drawe him. But what maner of drawing this is, and how hard it is to be expressed, he that diligentlie weigheth the words of Christ, shall easilie perceiue; It is written (saith he) in the prophets, ²⁸ They shall be all taught of God. Which sentence Christ dooth yet more plainlie expound, ²⁹ saieng; He which shall heare of my father, and shall learne, commeth vnto me. By which words he sheweth, that an outward calling is not sufficient, vnlesse there be added by GOD a full persuasion inwardlie, and in the mind: for after that God hath once inclined and framed our mind, then at the last we come vnto Christ.

And Augustine in his first booke to Bonifacius, ³⁰ against the two epistles of the Pelagians writeth, that The Lord said; Vnles my father shall drawe him, and said not; Vnles my father shall lead him: as though we our selues, as of our selues, could will anie thing, or else giue assent vnto him that calleth vs: ³¹ for he which is willing, is not drawne, but led; not that the father draweth anie, but those that be willing. For it is not possible that we should beléeue, vnles we be willing. But God worketh woonderfulllie in our harts, so that of vnwilling persons hée maketh vs willing. ³² And the same Augustine vpon Iohn, expounding this place, compareth the beléeuer with a yoong shéepe, whom the shepheard, by holding foorth a gréene bow, draweth after him; not indéed by violence, but of his owne accord, and with a desire: for the shéepe hath inwardlie an appetite, which stirreth him vp to followe the bow. In which comparison, this we ought to note; that it is the propertie of a shéepe so to doo: for another beast will not followe, ³³ although thou shouldest allure it with gréene bows. So ought we by regeneration to be renewed, and to be made the shéepe of Christ, before we can followe him: for otherwise we despise all gréene bows and callings.

Augustine addeth moreouer, that this drawing is with a certeine oblectation and pleasure; ³⁴ so that it is true which the poet saith; Trahit sua quemque voluptas; that is, Euerie man is drawen by his owne pleasure. And we are led by the bonds, not of the bodie, but of that hart; and we are stirred vp by a holie pleasure. But the definition of pleasure sufficientlie teacheth, that first the changing of our corrupt nature is necessarie; for pleasure is nothing else, ³⁵ but an affection or motion stirred vp in vs of things agréeable vnto our nature; as contrariwise, gréefe or sorrowe commeth of things that are repugnant vnto our nature. And now, to the end we may take some pleasure by the admonitions of God, and by heauenlie preachings; ³⁶ it is necessarie, that they be agréeable to our nature, which nature being corrupt, that thing can by no meanes be brought to passe. For Paule saith vnto the Corinthians; The carnall man vnderstandeth not those things, which are of the spirit of God, for they seeme foolish vnto him, and therefore he refuseth them as things contrarie vnto himselfe.

4 What is then to be doone, that the same things may be pleasant vnto vs? ³⁷ Are the commandements of God to be altered, and bended to our lusts? No vndoubtedlie: our nature ought rather to be changed, and regenerated by God. And that thing dooth God bring to passe in vs, when he, through faith, indueth vs with his righteousnes, and so draweth vs vnto Christ. And therefore Paule, when he had vsed these verbs of the actiue signification, Obeie & exhibit, or giue your members, &c: vseth afterward the passiue signification, when he saith; Ye are deliuered, ye are made free from sinne, ³⁸ ye are made the seruants of righteousnes. By which words is signified, that insomuch as we liue vprightlie, and followe God, it is from without vs, and commeth not from our selues. ³⁹ By the forme of doctrine he meaneth the Gospell; for it is no simple doctrine, as is philosophie or lawe; but such a doctrine, as offereth Christ vnto vs, and his spirit, and grace: whereby is ministred strength vnto vs, to performe those things which are commanded. And although this drawing be the worke of God, yet ought preachers and pastors to serue therein as ministers of God. And when we call that drawing a motion, the end of such motion, both from whence it commeth, and wherevnto it tendeth, is declared by Paule, when he thus writeth; Ye were the seruants of sinne: ⁴⁰ by which words he sheweth, from whence we are drawne. But when he addeth, that we are deliuered to the intent we should be obedient vnto the Gospell; he sheweth the end of our mutation: for therefore are we regenerate, and brought to Christ, that we should be obedient vnto his word. Neither did Paule thinke it sufficient, in such sort to set foorth his change; but he would also declare the maner of the change. For when he saith, that We obeie from the hart, he sufficientlie teacheth that this motion is not violent, ⁴¹ or by compulsion, but willing, and of our owne accord.

5 But here ariseth a doubt as concerning our nature, Whether (as it is now fallen and corrupt) it can resist the grace of God, and his spirit that is present? I thinke we must determine, ⁴² that there be sundrie degrées of diuine helpe or grace; for sometimes there is so great power and plentifulnes thereof, as it altogither boweth mans hart, and not onlie counselleth, but throughlie persuadeth: and when the matter standeth in that sort, we cannot depart from the right, but we become readie to doo that which God mooueth vs to doo. Wherefore it was said vnto Paule; ⁴³ It is hard for thee to spurne against the pricke. And yet we must not thinke, in such dealing, that anie violence or compulsion is inferred to the will of man; for it is changed by a swéet motion and conuersion. The partie in verie déed is willing, but yet so willing, as his willingnes is prouoked of God: for it is the same will, that would, but GOD with this effectuall and most mightie persuasion causeth that it would. But sometime that vehemencie of GOD, and of the spirit is more remisse, and yet, if we would ioine thereto our indeuour, and applie our good will, ⁴⁴ we would not resist it; but rather would followe the warnings and inspirations of him: and séeing we doo not this, we are said to resist him, and manie times we fall. Yet must not this be vnderstood as touching the first regeneration, but concerning them which being borne againe, are indued with grace and spirit. For the will of the vngodlie is so corrupt & vitiat, that except it be renewed, it cannot giue place to the inspirations of God, & warnings of the holie Ghost: and the same in the first change of mans conuersion, onlie suffereth; and before the renewing, it continuallie (as much as lieth therein) resisteth the spirit of God.

But the first parents, while they were perfect, if by the helpe of grace (how remisse soeuer the same were) they had adioined their indeuour, they might perfectlie haue obeied the commandements of God. Howbeit we, although we be renewed (grace being somewhat remisse as it is) albeit we forgo nothing of our indeuor, we shall not be able constantlie and perfectlie to obeie the commandements of God: but yet we may be able to conteine our selues within the bounds of vnperfect obedience; which thing bicause we doo not, therefore we oftentimes sin & gréeuouslie fall. But whie God giueth not his grace alwaies after one order and continuance but somtimes worketh in them more stronglie, and sometimes more remisselie, two reasons may be assigned. First, least we should thinke the grace of God to be a naturall effect, which remaineth alwaies after one sort: therfore God would for iust cause differ in the degrée and efficacie of his helpe, whereby we might vnderstand, that it is gouerned by his will, and not as we our selues lust. Moreouer, it oftentimes happeneth, that our negligence and slothfulnesse deserueth that varietie.

6 And when as the scripture declareth God to be faithfull, ⁴⁵ it sheweth that he can by no corruption of ours be made a lier. Wherfore, if he haue called vs by a iust & effectuall calling, no doubt but he will performe the worke that he hath begun, that on the daie of the Lord, whether the same be the time of our death, or the last time of inquisition, when as sentence shall be giuen vpon all mortall men, we shall be reserued vnblameable by him, although we haue oftentimes fallen in this life, which is our owne infirmitie. Touching this faith of GOD, it is written vnto the Romans; ⁴⁶ What if some of them haue not beleeued, shall their vnbeleefe make the faith of God of none effect? God forbid. Paule, in the first chapter of the first epistle to the Corinthians, ⁴⁷ séemeth to reason on this wise; Now haue yee obteined grace by Christ, and by him yee haue obteined manie gifts; wherfore ye shall haue that which remaineth, that yee may be vnblamable in the daie of the Lord. Neither was the same written in anie other sense by the same apostle in the epistle to the Romans; ⁴⁸ The calling and gifts of God are without repentance. Wherefore let vs also vse this kind of argument, if (as it happeneth) at anie time our mind doo quaile; ⁴⁹ We be called to saluation, we haue giuen credit to him that calleth, we haue obteined remission of sinnes, and haue gotten no meane gifts; wherefore we shall be saued, and God will not cast awaie the works of his owne hands. Thou demandest touching thy calling, how I am able to determine, whether it be an effectuall calling or no; & of the faith, wherewith thou art indued, whether it be a temporall faith? ⁵⁰ I say that The spirit of Christ doth beare witnes with our spirit, that we be the sonnes of God: which token of the elect Paule taught the church in his epistle to the Romans.

Secondlie, these things may be knowne by the effects, and (as the Schoole-men saie) à posteriore, that is, by that which followeth after. Good works doo make our calling and election certeine; for Peter in his latter epistle, and first chapter, after he had spoken largelie of works, he added; ⁵¹ Wherefore brethren, indeuour your selues rather to make your calling and election sure. But if thou shalt againe demand; Séeing the spirit of our neighbour is not well knowne vnto vs, can there be anie other waie for vs to iudge of him, than by works? Assuredlie Christ left no other meanes, whereby we should iudge of our neighbours: ⁵² for he said; By their fruits yee shall knowe them: ⁵³ and charitie ought to persuade euerie man, that when thou shalt sée thy brother to be co~uersant in the church, to lead an vnblamed life, and to mainteine the right professed faith; of such a man hope thou well. And Paule was in good hope of the Corinthians, ⁵⁴ partlie of charitie, whereby he imbraced them; and partlie for their works sake, and gifts of the holie Ghost, the which appéered to be manie in their church: partlie he was led by the spirit, whereby he was warned, that in that place there was much people which perteined vnto God. ⁵⁵

Of Grace.

⁵⁶ 7 This place putteth vs in mind to speake somwhat of grace. Nounes, which (as the Logicians say) be put abstractlie as substantiues, are vsuallie declared by their concrets, or adiectiues; the significations of which are more readier to the sense. Wherefore let vs first sée, what is signified among the Latins by this word Gratiosus, that is, Gratious. He is said among all men to be gratious, whom all men fauour, and vnto whom good will is commonlie borne: euen so, in the holie scriptures, men are said to be gratious, which haue found grace with God; for so the scripture vseth to speake of them, whom God dooth fauour, and vnto whom he extendeth his loue. ⁵⁷ Howbeit, as concerning this, there is a great difference betwéene God and men: for men fauour none, but him, in whom they find things, whereby they may be allured & drawne to loue. Wherefore it behooueth, that he which will be loued of men, haue in himselfe the causes of loue and good will. But contrariwise God findeth nothing in men woorthie to be beloued, whereby he might be induced to loue them: for he himselfe first loued vs, and through that loue he hath bestowed vpon vs whatsoeuer we haue that may please him. ⁵⁸ Wherefore the name of grace, in the holie scripture, is vnderstood two waies. First & chéeflie doubtles it signifieth the good will of God towards men, and the franke and frée fauour that he beareth vnto the elect. Secondlie, forsomuch as God dooth indue his elect with excellent gifts; grace dooth sometimes signifie euen those gifts, which are fréelie bestowed vpon vs by God.

This two maner of significations of grace, being well knowne, dooth plainlie shew, with how great a diuersitie our aduersaries and we affirme one and the same sentence. For both of vs saie, that a man is iustified by grace: but this is the difference, that they, vnder the name of grace vnderstand those gifts, which are bestowed vpon them that be iustified; namelie, the habits or grounded dispositions, which be powred into them: moreouer, good works, and such other things as God worketh in the elect. But we (forsomuch as we sée, that so long as we are in this life, these gifts through our corruption are vnperfect) denie that we can be iustified by them, or that Gods iudgement can by anie means be satisfied by them; wherfore we vnderstand, that to be iustified by grace, ⁵⁹ is to be iustified by the onelie, méere, and sincere good will of God, which he beareth vnto vs of his owne onlie mercie. We saie also, that we be iustified by the grace of Christ, which his father beareth him: for séeing he is most gratious before him, he bringeth to passe, that the father also loueth vs in him, as his members and brethren by faith.

8 But the School-men feigne to themselues, that grace is an habit powred into the soule, whereby the soule may the easilier be stirred vp, & be the readier to doo good works; ⁶⁰ which deuise of theirs they are not able anie waie to confirme by the holie scriptures. And they séeme to haue taken it from the philosophers, who teach in their Ethiks, that Faculties and powers are strengthened by the habit of the mind, whereby they be able to performe that, which before they could not: or if they could, yet might they not doo it, without great difficultie. The verie same thing doo these men iudge of the soule, that séeing it cannot by nature it selfe find the meanes to be acceptable vnto God, and to doo the works which may please him; it behooueth to haue a heauenlie and spirituall habit, to bring these things to passe: and while they thus addict themselues to their philosophie, they straie from the common and allowed sense. For when we saie, that a souldier is in fauour with the king or emperour; we saie not, ⁶¹ that there is fauour or grace in the souldier, but rather in the king or emperour, which with fauour maketh much of the souldier: euen so here, ⁶² if we shall speake rightlie, we will not saie, that grace is giuen or powred into vs; but rather that we be receiued vnto grace by God, when as we were his enimies before.

But that the error of the Schoole-men may the better be found out, let vs shew what their definition is: ⁶³ for they define grace to be an habit powred in by God, like vnto his goodnesse and charitie, whereby he that hath it, is made acceptable vnto God, and dooth works that be meritorious and well pleasing to him. When they saie, that the habit is powred in by God, the separate the same from naturall vertues: further, whereas they make the same to be like vnto the goodnes and charitie of God, they thinke, that they alledge a reason, whie those which be indued with this habit, be accepted of God; namelie, bicause of that similitude. And séeing they be not able to prooue out of the scriptures, that grace is a thing created, they indeuour to affirme the same by reasons: for Thomas saith, that The good wil of God is not idle; for that God is said to loue, when he bestoweth anie good things. Wherefore he saith, that the well willing of God vnto anie man, or the fauouring of anie, is to giue them or powre into them such an habit, ⁶⁴ as we haue alreadie described. But this argument is most féeble; for we grant, that the good will of God lieth not idle, but dooth bestowe benefits vpon vs, and those verie manifold. But how followes this argument; God bestoweth manie gifts vpon vs, therfore he createth or powreth in such an habit.

Moreouer, it is no small error, that they would haue vs to be made acceptable vnto God by this habit or creature. For it had béene a necessarie thing, that he hauing bestowed this benefit vpon vs, we should first haue looued him; for the loue of God goeth before all his gifts. Indéed the vertues, which doo followe, haue some reason whie they be giuen, ⁶⁵ yet can they not haue the power to allure God to loue vs; for we had him our fauourable God, euen before he bestowed these things vpon vs. And an other reason of theirs is this; If those men (saie they) which be conuerted vnto Christ, haue the spirit of God, which they had not before, of necessitie there went some change betwéene. But in God there is no change, wherfore it behooueth to appoint the same to be in vs; namelie, that we should haue the habit of grace, which before we had not. But this reason also stands to none effect, bicause God dooth deferre his helpe, as to him séemeth good, and mooueth the harts of men at a time appointed, when as he mooued them not before. Which thing neuerthelesse we doubt not to be doone without anie change of him; ⁶⁶ for we knowe that he created the world, which before had not béene; and yet doo we not therefore saie, that God is changed.

9 Now there remaineth, that we confirme by she scriptures, that the grace of God signifieth his owne voluntarie or frée good will; secondlie, the benefits or gifts which are bestowed vpon the saints; thirdlie, that the grace of Christ is that, which carrieth authoritie with the father, and for which we are belooued of the father. Of the first, Paule saith vnto the Ephesians; that We were chosen of God before the foundations of the world were laid, according to the good pleasure of his will, to the praise of the glorie of his grace. In which place we sée the cause of our election to be, that the good will and grace of God should be commended vnto vs. And in the latter epistle to Timothie he saith; Who hath called vs by his holie calling, not through works, ⁶⁷ but according to his purpose and grace. And Peter exhorteth, that we should hope in that grace, which is offered vs: and it is not lawfull to hope in a creature. ⁶⁸ And as touching Christ, Paule saith vnto the Ephesians; that God hath made vs acceptable in the beloued, that is in Christ, whom he loueth most, and as his onlie dearling. ⁶⁹ And in the epistle to the Romans, he calleth Grace euerlasting life. Wherefore let this be the true definition of grace, ⁷⁰ and that which is most agréeable vnto the scriptures; It is the good will of God, that commeth voluntarilie of his owne accord, whereby he holdeth vs déere in Iesus Christ, and forgiueth vs our sinnes, giueth vs the holie Ghost, a perfect life, and euerlasting felicitie. By which definition thou vnderstandest, not onlie what we may call grace, but also by whom we haue the same; and in like maner what the chéefe effects of the same are.

10 Now let vs sée by what meanes GOD worketh so excellent good things in vs. First he offereth the promises of these thigns, secondlie by his inspiration he openeth the hart, ⁷¹ that those promises may be admitted: which vnlesse he should doo, those good things would neuer find place in vs; for mans hart is stubborne, and resisteth spirituall things; and therefore there is néed of continuall ministerie in the church. For it is the dutie of pastors, ⁷² to laie before the people the promises of God, & not onlie to vrge the same with words, but also to seale the same by sacraments, which are certeine visible words. But first of all their part is to remooue two impediments, which chéefelie lead men awaie from the promises of God. For on the one part, ⁷³ men thinke they cannot atteine to the promises of God, bicause they be vnwoorthie of them: here ought a faithfull minister diligentlie to persuade & teach, that these things are fréelie bestowed by God, not thorough works, or for anie woorthines of the receiuers. On the other part, men are woont to doubt, whether themselues, by the election of God, be excluded from these promises or no: héere must they teach, that it is the part of faithfull people to receiue the promises of God generallie, as they be taught vs in the holie scriptures, by the spirit of God; and that they ought not to be verie inquisitiue of the secret will of God. For vndoubtedlie, he would haue reuealed & declared who be the chosen & reprobate, if he had knowne that the same should be profitable to saluation.

Wherefore, séeing the scriptures reiect none particularlie from the promises, euerie man ought so to harken vnto them, as if they should particularlie perteine to himselfe. And certeinlie, togither with faith, there will be a persuasion of the spirit, giuen vnto the beléeuers; so as they shall not be in anie doubt, but that they verelie perteine vnto the elect. By this meanes the ministerie of the church dooth seruice vnto God, and worketh with him for our saluation: not that the goodnes and power of God cannot without it, both offer his promises vnto vs, and also incline our minds to receiue the same. For the grace of God is not necessarilie bound either to the ministerie, ⁷⁴ or to the sacraments, or else to the outward word. But we now speake of the vsuall meanes, whereby God dooth lead men vnto saluation. And when as we haue once admitted the promises of God, we which before were dead in sinne, begin foorthwith to reuiue againe; and being so restored vnto life, in some part we obeie the lawe of God: vndoubtedlie not in perfect wise, but onelie by an entrance into obedience. Further, against our enimies, the flesh, and the diuell, we haue the present helpe of God; and in afflictions, a woonderfull comfort: and we haue the strengths and faculties of the mind and bodie restored. And to speake at one word, the grace of God, which we haue described, is the well-spring of all good things.

11 But this one thing we séeme to haue affirmed, which as yet is not prooued by the scriptures; namelie, that God dooth not onelie by his méere grace and good will offer the promises, which we haue now spoken of; but that he also by his spirit bendeth our hart to receiue them. The first part was allowed euen of the Pelagians; ⁷⁵ to wit, that there is required a grace of doctrine and illustration. But the other thing, namelie, that the hart should either receiue, or refuse the promises offered, they thought did stand in frée will. But the scripture teacheth far otherwise: for Ezechiel saith in the 11. chapter; ⁷⁶ that God would giue to his faithfull a new hart, and a new spirit, and that he would take awaie from them their stonie hart, & would giue them a fleshie hart. These things doo teach most manifestly, that there must be a change made in our minds. Wherefore, when as we read either in Augustine, or in other of the fathers, that grace dooth first come, which our will dooth accompanie, as a handmaiden; that must not so be vnderstood, as if our will followeth of hir owne power, ⁷⁷ being onelie stirred vp and admonished by grace. Vnles the will should bée changed, it would neuer followe: wherefore, it is first required, that the will be changed, then that it should obeie.

Chrysostome also must be heard with discretion, who in his sermon De inuentione crucis, saith, that Neither the grace of God can do any thing without our will, nor our will without grace: for it is not generallie true, that grace can doo nothing without our will, vnles ye so vnderstand will, to be that, about which grace worketh: ⁷⁸ but that grace must expect the consent of the will, that is not true; for grace changeth the will before the same be able to giue anie consent. Wherefore Dauid praieth; A cleane hart create in me, ô God. And Salomon; Incline, Lord, ⁷⁹ the hart of this people to execute thy commandements. And Dauid againe; ^{80 81} Incline my hart vnto thy testimonies. The Pelagians taught, ⁸² that the beginning of good works commeth from vs, that is to saie, from frée will: and that grace dooth helpe forward vnto the easier and readier performance of them.

12 But the latter Diuines and Sophisters, ⁸³ least they should séeme altogither to agrée with Pelagius, haue thus decréed; that Grace dooth indéed come first, but that it is our part, either to receiue it, or to denie it. But this hath no more truth in it, than had that opinion of Pelagius: for how haue we wherewithall to admit the same grace? If this were true, saluation should come from our selues. But Paule saith; What hast thou, that thou hast not receiued? ⁸⁴ And if thou hast receiued, why doost thou glorie, as though thou hadst not receiued? And against these Augustine citeth the words of Paule; It is not in him that willeth, ⁸⁵ nor in him that runneth; but in God that sheweth mercie. If the sentence (saith he) of these men were true, the apostle with like reason might haue said; It is not in God that sheweth mercie, but in him that willeth and runneth. For, as these men teach, the worke séemes to be distributed, so as the one part is ascribed vnto God, and the other is left vnto vs; and so, that the grace of God is not sufficient, vnlesse that we also put to our helpe; and that we doo will, and run. But far otherwise the apostle; ⁸⁶ It is neither (saith he) of him that willeth, nor of him that runneth, but of God that sheweth mercie. And in another place he saith of himselfe; ⁸⁷ I haue laboured more than all, yet not I, but the grace of God which is in me: by which words he renounceth all in himselfe, & ascribeth it wholie to the grace of God.

And Augustine addeth, We praie for our enimies, which as yet be euill, and will not obey God, and doo refuse his promises. Which thing when we doo, what desire we, but that God will change their wils? Which vnlesse it were in Gods power to doo, it should be craued of him in vaine. ⁸⁸ And in another place, Paule saith; Not that we be fit to thinke anie thing of our selues, as of our selues. But and if we be not able so much as to thinke a thought, certeinelie much lesse can we will; for will followeth cogitation and knowledge. ⁸⁹ Neither doo I speake these things, as though the will being changed by God, should become idle, and doo nothing: for being restored, it must worke togither with grace; according to that which Barnard speaketh of frée will, that the same which is begun by the one, be perfourmed by both. For then we are not onlie mere men or naked, but are made also the sonnes of God, and haue added vnto vs the motion of the holie Ghost. And Paule saith vnto Timothie, ⁹⁰ that The man of God taught in the holie scriptures is now apt and meet vnto all good things.

13 But men are woont to saie, and commonlie to boast, ⁹¹ that the grace of God is laid foorth to all men; wherefore if the same be not imbraced, the fault is in our selues, for that euerie man may atteine to it if he will. This cloud we must rid awaie by some short discourse. Indéed we may grant, that after this sort, grace is set abroad vnto all men; bicause the generall promises of God are offered and preched indifferently to all men. Neither doo the preachers, which publish those promises, sticke anie thing about the secret will of God, or else thinke this with themselues; Peraduenture this man is not predestinate; or, I shall further nothing by my trauell: they imagine no such thing, but they propound the word of God to all men generallie. By this meanes the grace and calling of God may be said to be common vnto all men. Howbeit, when as anie man receiueth the promises of God offered, ⁹² he dooth it not by his owne power or will; for of necessitie his hart must be opened: which thing Luke in the Acts testifieth of the woman that sould purple. For all men are not effectuallie called, and according to the purpose of God. But these men séeme to feigne to themselues a grace, as it were some garment hanging in the aire, which euerie man may put on that will. But these be the deuises of mans wisedome, the holie scriptures speake otherwise.

They be woont also to distinguish grace on this wise; ⁹³ that there is grace working, and a grace that worketh togither: from which distinction Augustine differeth not; for the same séemeth to be taken out of the words of the apostle; It is God that worketh in vs both to will and to performe. Wherefore working grace is that, which at the beginning healeth the will and changeth it; then afterward it bringeth to passe that the same being being changed and healed, it dooth rightlie: and first indéed it is called a working grace; afterward a grace working togither. And this is all one grace, and not two graces; ⁹⁴ but the distinction is taken from the effects of the same. For first the will, when it is healed, it concurreth with grace passiuelie: for the same is said to be changed; and we are said to be regenerated: but afterward, it behaueth it selfe both actiuelie and passiuelie: for when it is vrged forward by God, it also willeth and chooseth. And in this sense that is true which is written to the Hebrues; Take heed that ye fall not awaie from the grace of God: for being regenerate, ⁹⁵ we ought not to sit idle, but to worke & liue according to the grace which dooth accompanie vs.

But those doo excéedinglie erre, which iudge that the verie will it selfe can will good things: ⁹⁶ and that by grace & the spirit is onlie wrought to will effectuallie, and that those things, which are willed, may be obteined. This (as I haue alreadie shewed) is contrarie vnto the scriptures. They demand further, whether we deserue anie thing by that first grace? Indéed our aduersaries affirme, that we do; howbeit it we denie the same, and altogither reiect the consideration of merit: and for how iust causes we doo the same, it shall be more fit to declare eleswhere. We confesse doubtlesse, that God is woont of his liberalitie and mercie to grant benefits after benefits; but we grant not for all this, that each first gift of God can deserue other latter gifts. ⁹⁷ And so much those places be vnderstood in the gospell; To him that hath shall be giuen: And; Go to good seruant, bicause thou hast been faithfull in few things, I will set thee ouer manie things.

14 Besides this, they diuide grace, into grace preuenting, and grace after following: which diuision Augustine séemeth to allow, ⁹⁸ by the words of Dauid in the 59. psalme; His mercie shall preuent me, and his mercie shall followe me. Howbeit, this distinction must be so admitted, as it is ment of one and the same grace, and the diuersitie consisteth in the effects. For there be manie and sundrie gifts, ⁹⁹ with the which the mercie of God dooth garnish vs: for first our will is healed, and the same being healed, it beginneth to will well; afterward, those things that it willeth well, it beginneth to execute; finallie, it continueth in dooing well; and last of all, it is crowned. Wherefore grace preuenteth our will, in healing of it; the verie same followeth, in bringing to passe, that those things which be right, may please. It preuenteth, that we may will; it followeth, in driuing vs to performe those things that we will: it preuenteth, by moouing vs to good works; it followeth, by giuing of perseuerance: it preuenteth by giuing perseuerance; it followeth after, by crowning of the same. And euen as it is one and the same light of the sunne, ¹⁰⁰ which nourisheth and prepareth the earth to receiue séed, and that maketh the same to growe, when it is committed to the earth, and being growne vp cherisheth them, that they may beare fruit: euen so it is all one grace of God, which both commeth before the will, and also which followeth after. Also Augustine saith, Grace preuenteth, that we may be healed; it followeth after, that we may be quickened; it preuenteth, that we may be called; it followeth, that we may be glorified.

Wherefore, they iudge amisse, which thinke, that grace preuenting is a certeine common motion, wherewith God knocketh at the harts of men, inuiting them to liue well: as though it were in mans hand, either to come or refuse, when grace inuiteth. No lesse doo they erre, which iangle in the Schooles, that it is one grace which is fréelie giuen, ¹⁰¹ and another that maketh men acceptable. For all grace must be fréelie giuen; for otherwise (as Paule saith) Grace should be no grace. And whereas by grace that maketh acceptable, they meane (as I haue taught) an habit; ¹⁰² they iudge wickedlie, in affirming that men are by such gifts, made acceptable vnto God: for with him we are receiued into grace, by his onelie mercie, and for Christ his sake. And it is not méet to attribute that vnto other creatures, which belongeth vnto Christ, and vnto the goodnes of God onelie. Besides this, we are first acceptable vnto God, by his owne frée election, before that anie such gifts be granted vnto vs. I grant indéed, that there be manie frée gifts, ¹⁰³ by which the godlie cannot be discerned from the vngodlie; such are the gifts of toongs, prophesieng, the gifts of healing, and other such like; which things doo no lesse happen vnto the euill, than vnto the good. On the other side, faith, hope, and charitie, belong onelie to the saints.

Also naturall gifts, as pregnancie of wit, strength of bodie, and such like, are sometimes called graces. ¹⁰⁴ And on this wise the Pelagians cr⟨…⟩ftilie confessed, that to lead a good life, men had néed of grace: but by grace they ment frée will, reason, & will. We denie not, but that these things are fréelie granted by God; howbeit, we denie them to be graces, which happen vnto the elect, through the redemption of Christ. And when the church had confuted the error of Pelagius, it spake not of this kind of grace; but of that grace, wherewith we be regenerated and iustified, without the which no man is accepted of God, or can liue well. Sometime the will of man is compared with a horsse, ¹⁰⁵ and grace with him that sitteth therevpon; which comparison, in respect of manie properties, I mislike not: but this must speciallie be considered, that in what sort soeuer we vnderstand grace; we must alwaies assure our selues, that the same is giuen fréelie, and not through works. Neither dooth it by anie meanes make a man acceptable, but so far foorth, as it is taken for the good will of God. And thus much haue wée spoken concerning grace.

How grace and works are vnto eternall life.

15 Now let vs especiallie consider in what sort grace and works are as touching eternall life. And so much as may be gathered, ¹⁰⁶ either out of the holie scriptures, or out of those things, which Augustine hath left in writing, as touching that matter, we will plainlie declare; so that it shall be made manifest, how much our aduersaries disagrée from vs in this point. As touching the first, if by grace we vnderstand the fauour and mercie of God, then is it the onelie cause through Iesus Christ, why we obteine eternall life. For our works can by no meanes be the causes of our felicitie; howbeit, they are certeine meanes, whereby God bringeth vs vnto felicitie. ¹⁰⁷ As the waie is not the cause of the end thereof, nor the running place the cause of the gole or marke; and yet by them men are led both vnto the end of the waie, and vnto the marke: so God, by good works bringeth vs vnto eternall life, when as yet the onelie cause thereof, is the election of God, as Paule most manifestlie teacheth in his epistle to the Romans; ¹⁰⁸ Whom he hath predestinated (saith he) those also hath he called; whom he hath called, those also hath he iustified; and whom he hath iustified, those also hath he glorified. This declareth, that all these things doo so come from the grace of God, that they consequentlie followe the one the other: and God, which giueth the one, will also fréelie and liberallie giue the other.

Wherefore the whole respect of merit ought to be vtterlie taken awaie; ¹⁰⁹ for that which properlie meriteth anie thing, must of necessitie haue in it a frée offering; neither ought it to be due for anie other cause. Wherefore, forsomuch as we owe of dutie vnto God, all things that we haue; vndoubtedlie, whatsoeuer we doo, it can merit nothing. Moreouer, those things, whereby we will merit anie thing ought, to be our owne; but good works are not our owne, but are of God. Besides this also, all imperfection and vncleanesse must of necessitie be remooued awaie, otherwise our works are defiled; neither can they be leuelled to the rule which is prescribed by God. Wherefore we ought rather to craue pardon, than once to thinke vpon price or reward. Further, betwéene merit and reward there ought to be some proportion; ¹¹⁰ but there can be no proportion betwéene our works and eternall felicitie: wherefore they cannot properlie be called merits. Moreouer, God would that there should be taken from vs all matter of glorieng; which thing were not possible, if by our works we should deserue eternall life. And forsomuch as Paule describeth eternall life, ¹¹¹ by the name of grace; vndoubtedlie it cannot be of works. Let this suffice as touching the first.

16 Now will I bréefelie declare what Augustine hath written, as touching this place. In his Enchiridion to Laurence, the 107. chapter; A stipend (saith he) is paid in warfare as a debt, and not giuen as a gift: ¹¹² therefore Paule saith; The stipend of sinne is death: to declare, that death is rendred vnto sinne, not without desert, but as due: but grace, vnlesse it be frée, it is not grace. ¹¹³ Wherefore as touching the good works of man, forsomuch as they are the gifts of God, vnto which eternall life is rendred, grace is recompensed for grace. The same Augustine, in his booke De gratia & libero arbitrio, the 9. chapter; In the Gospell of Iohn (saith he) it is written, that We all haue receiued of his fulnes and grace for grace, ¹¹⁴ euery man as God hath diuided vnto him the measure of faith. For euerie man hath receiued a proper gift from God, one thus, and another thus. Wherefore when eternall life is rendred, grace is rendred for grace. But so is it not of death, bicause that is rendred as due vnto the warfare of the diuell. Therefore, wheras the apostle might haue said, & that rightlie; The stipend of righteousnes is eternal life, he would rather saie; ¹¹⁵ But the grace of God is eternall life: that therby we might vnderstand, that God bringeth vs vnto eternall life, not for our owne merits, but for his mercie. Wherfore it is written in the 103. psalme; Which crowneth thee in mercie and compassions: bicause It is he that worketh in vs, both to will and also to performe.

¹¹⁶ The apostle had said before; Worke your saluation with feare and trembling: afterward, least we should attribute this thing vnto our selues, ¹¹⁷ he saith, that God worketh these things in vs, and that not for our merits, but according to his owne good pleasure. And in the same booke the eight chapter, he saith, that There is no small ambiguitie, how eternall life is rendred vnto good works. For the scripture saith; that Euerie man shall haue according to his works. ¹¹⁸ And yet on the other side, Paule calleth grace eternall life. But the propertie of grace is to be rendred fréelie. Paule also saith; Vnto him which worketh not, the reward is not imputed according to det, but according to grace. And he saith moreouer, ¹¹⁹ that Grace, if it be of works, is not grace. Againe; that The remnants through the election of grace shall be saued. Againe vnto the Ephesians; ¹²⁰ By grace ye are saued through faith, and that not of your selues. Againe, Not of works, least anie man should glorie. ¹²¹

This doubt (saith Augustine, ) cannot otherwise be dissolued, ¹²² vnlesse we grant that an vpright and holie life is grace: for so either saieng may take place; for eternall life is rendred vnto works. But bicause works are fréelie giuen vs of God, therefore also is eternall life called grace. And in his booke De correctione & gratia, the 13. chapter, he saith, that Iames writeth, that iudgement shall be without mercie vnto him which sheweth not mercie. By which words (saith he) appéereth, that they which liue well, shall in the last iudgement be iudged with mercie; & they which haue liued wickedlie, shall be iudged without mercie. And if that in iudgment we haue néed of mercie, then is it not now doone for merits. And in the same sense he alledgeth the mother of the Machabeis, who (as it is written in the second booke and seuenth chapter) thus speaketh vnto hir sonne; ¹²³ That I may in that mercie receiue thee with thy brethren: in which place she calleth the daie of iudgement, mercie. And vndoubtedlie, when we shall come before the iudgement seate of God, who shall boast that he hath a chast hart? Or who shall boast that he hath a cleane hart? ¹²⁴ Wherfore mercie is there néedfull also, whereby he may be made blessed, vnto whom the Lord hath not imputed sinne.

17 The same father, in his 105. epistle to Sistus, when the apostle had said; The stipend of sinne is death, who would not iudge, that he should most aptlie and consequentlie haue added; But the stipend of righteousnes is eternall life? And it is true, bicause euen as to the merit of sinne, death is rendred for a stipend; so also vnto the merit of righteousnes eternall life is rendred as a stipend. But the blessed apostle most vigilantly warring against pride, when he had said, that the stipend of sinne is death, least mans righteousnes should aduance it selfe, said not contrariwise, that the stipend of righteousnes is eternall life; But the grace of God (saith he) is eternall life. But it is not sufficient to thinke that these things are spoken for humilitie and moderation sake: for the matter is so in verie déed. For our works receiue not eternall life for a iust and deserued stipend; and therfore he saith, that mans righteousnesse is pride, and which in name onelie is called righteousnes. But that ought to be true righteousnesse, vnto which eternall life is due; which righteousnes if it be not of thée, then is it from aboue, ¹²⁵ descending from the father of lights. Wherefore O man, if thou shalt receiue eternall life, it is indéed the stipend of righteousnes, but vnto thée it is grace, vnto whom also, euen righteousnes is grace; for it should be rendered vnto thée as a debt, if the righteousnes vnto whom it is due were of thy selfe. By all these things it is gathered, that with Augustine eternall life is therefore called grace, bicause the works, which go before it are giuen fréelie.

Further, he confesseth, that in the last iudgement, when God shall reward these things, we shall haue néed of mercie and compassion: and that also we haue alwaies néed of mercie, that our sinnes should not be imputed vnto vs. Lastlie, that eternall life, although that it may be the stipend of righteousnes, being taken by it selfe; yet vnto vs it is grace, partlie bicause it is not of our selues, and partlie also bicause it is vnperfect. Hilarius in like maner writeth vpon the 50. ¹²⁶ psalme; My hope is in the mercie of God for euer and euer, world without end. For the works of righteousnes are not sufficient vnto the merit of perfect blessednes; vnles in this will of righteousnes, the mercie of God impute not the faults of humane changings and motions. ¹²⁷ Also Ierom vpon Esaie, the 46. chapter; If we should consider our owne merits, we must néeds despaire. ¹²⁸ Our aduersaries and we contend not, whether by the grace of GOD good works are giuen to the regenerate: although euen in this also we doo not vtterlie agrée with them. For they thinke, that it lieth in our power to receiue good works, when they are offered: but we saie, that it is néedfull for our will to be changed by the grace and spirit of God; otherwise, as touching this point, we cannot imbrace the gifts of God.

18 But there is another thing, about which there is at this daie a more weightie controuersie. ¹²⁹ They which defend merits, doo thinke, that the good works which are giuen of God vnto men, are sufficient vnto eternall life: which thing we vtterlie denie. And that maketh verie much on our side, which a little before we alledged out of Augustine; that in the last iudgement we shall néed the mercie of God, not onelie bicause good works were giuen of him fréelie; but bicause also, that when the iust iudge shall sit in his throne, no man can boast that he hath a chast hart, or that he is cleane from sinne. Wherefore it is néedfull, that sinnes (as saith Dauid ) be not imputed vnto him, ¹³⁰ which shall come vnto felicitie. Wherefore, séeing we haue néed of mercie, it is manifest, that our good works are not sufficient. ¹³¹ The same Augustine writeth in another place, that the perfection of the saints herein consisteth; to acknowledge how much they want still of perfection. And that sentence of Paule; ¹³² I haue fought a good fight, I haue finished my course, I haue kept the faith, he so expoundeth, as he thinketh, that the apostle saith not, that he is vtterlie without sinne; but that he, leaning vnto faith, and vnto hope, did wholie appoint with himselfe, that it should come to passe in the last houre of his death, which was then euen at hand, that whatsoeuer sinne and wickednes had crept into him, the same should, by the mercie of God through Christ, be wholie forgiuen him, euen as he had forgiuen vnto others their offenses.

And it is so far off, ¹³³ that Augustine thought Paule to be without sinne, that he interpreteth this place vnto the Philippians; (Yea also, I thinke all things to be but losse for the excellent knowledge sake of Iesus Christ my Lord, for whom I haue counted all things losse, and iudge them to be doong) of works doone after he came to christianitie. For when as before, hauing made mention of works doone, when he was yet of the Iewish religion, he said; But the things that were vantage, ¹³⁴ the same I counted losse for Christ his sake, those words which are afterward added, he addeth by the waie of correction, shewing, that not onelie works of Iewish religion, but also all other were to be counted for losses and things vncleane. For he considered, that in all things there is found some fault and defect. And that sinnes are mingled with our good works, the scriptures most manifestlie teach, ¹³⁵ when they saie; that No man can be iustified in the sight of God. And the godlie doo make their praier, to be deliuered from that streight examination of iustice; ¹³⁶ Enter not (saie they) into iudgment with thy seruant, ô Lord. And Iohn saith; If a man saie he hath no sinne, ¹³⁷ he deceiueth himselfe, and the truth is not in him. And Salomon saith in the booke of Kings; ¹³⁸ There is not a man on earth so iust that he sinneth not.

Which words Augustine diligentlie weighing, applieth them to the forme of the present time; least anie man should refer that sentence of Salomon vnto those things, which we haue committed before regeneration. We ought all to praie, that our trespasses may be forgiuen vs, ¹³⁹ as they that in this life may rather thirst after righteousnes, than can atteine to a perfect and absolute righteousnes. For that precept of the Lord, ¹⁴⁰ where in we are commanded to loue God with all our hart, with all our soule, and with all our strength, shall then at the last be performed, when we shall come to that place, where we shall sée God face to face as he is, ¹⁴¹ as Augustine writeth in his booke De spiritu & litera, towards the end. In which place also he demandeth, why this commandement was giuen, if it cannot be performed in this life? He answereth, that therefore God commanded it, bicause we should knowe, what by faith we ought to desire, wherevnto our hope should be leuelled; and what we ought continuallie to go about in all our actions. And he thinketh him to haue much profited in this life, which can at the length sée how farre he is off from that which is perfect.

19 The same Augustine in his second booke De peccatorum meritis & remissione, ¹⁴² chapters 16. 17. and 18. writing manie things as touching this matter, saith, that In the scripture, men are somtimes called perfect; ¹⁴³ not bicause they are vtterlie without sinne, but for that in innocencie of life they haue much profited; and bicause they continuallie bend their study and indeuour to obteine perfection; & also bicause God forgiueth them their faults: and that which they want of righteousnes, he imputeth vnto them of the fulnesse of Christs righteousnes. Neither denieth he, but that God requireth of men, that they should vtterlie be without sinne: for there could be no sinne, vnlesse there were a lawe, which, when we sinne, we transgresse. Further, he demandeth whie God gaue that lawe, which he right well sawe could by no meanes be perfourmed? And he answereth, that it was therefore doone, that he might condemne them according to their deserts, which contemned the same, & by contempt did transgresse it: but that he might heare the praiers of them, which applied themselues to it, and more and more to helpe them dailie to accomplish the same. And to this purpose he bringeth that sentence, ¹⁴⁴ which is written; namelie, that God correcteth and chastiseth those, whom he loueth, yet not with furie or reuenge, but with a fatherlie correction: but no man that is chastised or afflicted is without sinne; ¹⁴⁵ for this thing onelie suffered our sauiour, namelie, to suffer most gréeuous punishments without anie fault of his.

Wherefore séeing all men, whom God loueth, are corrected with aduersities, it followeth of necessitie, that they are all subiect to sin. Which thing Paule vnto the Galathians most assuredlie affirmeth of the godlie; ¹⁴⁶ for he saith, that in them the flesh so repugneth against the spirit, that they cannot doo those things which they would. And in the 7. chapter to the Romans he writeth; ¹⁴⁷ that He himselfe did the euill which he hated. By all these things may easilie be gathered, ¹⁴⁸ that a man, though he be neuer so holie; yet so long as he here liueth, hath alwaies somwhat in him that hath néed to be forgiuen of God. Which thing also Augustine testifieth, towards the end of his booke De spiritu & litera. And hereby is most euidentlie gathered, that our good works are not sufficient vnto eternall life. But our aduersaries crake and boast, that the regenerate are not vile in the sight of God: but we saie, that we before God are miserable; for vnlesse it were so, God could not vse mercie towards vs. Which mercie yet Augustine writeth, ¹⁴⁹ that we haue altogither néed of, if we desire to be crowned: for mercie is an affection whereby we are mooued toward the miserable; wherefore if eternall life be giuen vnto vs of mercie, then must we néeds be altogither miserable before God. But if they vnderstand, that the regenerate are not vile in the sight of God; bicause God beautifieth them with manie gifts and ornaments, we grant to that: yet those gifts, whatsoeuer, or how great soeuer they be, ought not to séeme of so great force, that they should be sufficient vnto eternall life. And that commeth not through defaults of the gifts, but through our owne default, which in all things obey them not: for we still carrie about in our flesh much of old Adam, and of naturall corruption.

20 Moreouer our aduersaries put a difference betwéene the good works of men regenerate: for they saie, ¹⁵⁰ that those are partlie of our selues, and partlie of God. Those (saie they) as they are of vs, can merit nothing; but as they are of God, they doo merit, and are causes of eternall life: and by this distinction, they thinke that the matter is made plaine. But we grant not so much vnto them; for if we diligentlie and throughlie consider anie worke, we shall of necessitie grant, that it commeth of the grace of God; and that we must not leaue vnto our selues anie praise thereof, though it be neuer so small. But bicause God vseth vs to worke, who, so long as we liue here, are not throughlie clensed; thereof it commeth, that our works are alwaies vnperfect. Moreouer, if they were the causes and merits of eternall life, ¹⁵¹ we might with securitie put confidence in them. But the holie scriptures doo not suffer that: for Paule in the epistle to the Romans saith; I iudge that the sufferings of this time are not woorthie of the glorie to come, which shall be reuealed in vs. In this place Paule considereth of good works, so far foorth as they are of God: ¹⁵² for we haue it not of our selues to suffer aduersities for Christ his sake; for it is God that worketh in vs that suffering. And yet, though it be neuer so great, Paule saith, that It is not to be compared vnto the glorie to come. But these men appoint in it a merit (as they vse to speake) De condigno, that is, of worthines.

Thirdlie, the aduersaries contend, ¹⁵³ that good works are the cause of eternall life Sine qua non, that is, without which it cannot be obteined: which saieng, how ridiculous it is, yoong infants (whom we knowe are saued without works) can testifie. For although they, by reason of age, can doo nothing that is good; yet doo they obteine eternall life: wherefore this cause is not of so great weight, as without it no man can be saued. And in those that are of full age (to speake properlie) good works cannot haue the nature of a cause: ¹⁵⁴ for in them, those are nothing else, but a beginning of eternall life. Wherfore, séeing they are a certeine part of eternall life, they cannot be counted causes thereof. Neither ment I anie other thing else, when before I said, that good works are meanes, and as it were certeine steps, whereby God leadeth vs vnto eternall life. ¹⁵⁵ I grant indéed, that among the fathers is oftentimes found the name of merit: which word I would to God they had more seldome, and with greater consideration vsed; for that word hath ingendered most foule errors. Although the fathers themselues in manie places mitigate and qualifie that word by expositions, to the end we should vnderstand, that they ment not the iust and proper nature of merit: for they alwaies admonish, that eternall life is giuen fréelie, and that the saints are crowned by the mercie and compassion of God, and that we ought not to trust vnto merits, bicause they cannot consist before the iudgement seate of God, and other such like. Which sentences, if our aduersaries would earnestlie weigh and ponder, they would not so male pertlie and stubbornelie defend those merits, which they call Ex condigno. ¹⁵⁶ But (as I haue said) it is the safest waie, vtterlie to absteine from this word; especiallie, séeing it is neuer vsed throughout the whole scriptures.

But they vse to obiect a place out of the 13. chapter of the epistle to the Hebrues; ¹⁵⁷ Talibus hostijs promeretur Deus, which after the Latins is thus englished; With such sacrifices is God woone, as by merit. But in the Gréeke, in the place of this word Promeretur, that is, is Woone or Merited, is written this word ⟨…⟩, which signifieth, Is delighted, or Accepteth them. They obiect also a place out of the 16. chapter of Ecclesiasticus; ¹⁵⁸ Omnis misericordia facret locum vmcuique secundum meritum operum suorum, ¹⁵⁹ which (according to the Latins) is thus englished; All mercie shall make place vnto euerie one, according to the merit of his works. But first, that booke is not in the canons; further, the place is not well cited: for in Gréeke it is thus written; ⟨…⟩; that is, All mercie shall make place, euerie one shall find according to his deeds: in which words is no mention at all of merit.

Now let vs examine that which before wée said, that Augustine writeth; namelie, that the apostle might trulie haue said, that eternall life is the stipend of righteousnes; but he would not. ¹⁶⁰ Here I saie, that arguments ought to be taken of that, which we are taught in the scriptures; not of that, which otherwise might haue béene taught in the scriptures. Wherefore, it is a weake argument, if anie should thus saie; The apostle might haue said, that eternall life is the stipend of righteousnes, therefore righteousnes deserueth eternall life: bicause the argument must be taken of the words of Paule. For if it were lawfull to reason after this maner, the sound arguments, which leane vnto the word of God, should be weakened: for there might alwaies be obiected, although the scripture be so, yet it might haue béene otherwise said; and by that meanes we should haue nothing certeine. And although I haue declared what Augustine ment by these words, yet I cannot therefore be easilie persuaded to thinke, ¹⁶¹ that the apostle could otherwise haue written than he wrote. For if the other kind of spéech should haue giuen occasion of hautinesse and pride, then could it not edifie; it behooued him also to followe the saiengs of the holie Ghost. And although that sentence might peraduenture be spoken of righteousnes taken by it selfe, yet can it by no meanes be spoken of vs, and of our righteousnes. Wherefore, séeing that sentence could neither edifie, nor make anie thing to the purpose; I sée not how Paule could so haue written: howbeit in this matter I will not contend with Augustine more than is méet.

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← 37. The first Chapter. Of Predestination. · Contents · 39. The third Chapter. Of Faith, and the →

Footnotes

1. In Gen. 12, verse. 1. ↩

2. The end of Gods calling. ↩

3. The forme of calling. ↩

4. Acts. 9, 3. ↩

5. Matt. 10, 8. ↩

6. Esai. 22, 12. ↩

7. A generall calling, and a priuate calling. ↩

8. 1. Sam, 10, 1.
   ↩

9. Iohn. 6, 70. ↩

10. A calling effectuall and not effectuall. ↩

11. Mat. 20, 16. and 22, 14. ↩

12. verse. 28. ↩

13. Calling goeth before saith. Rom. 10, 14. ↩

14. Faith dependeth vpon calling two maner of waies. ↩

15. verse. 6. ↩

16. The calling is doone freelie. ↩

17. The time of calling. ↩

18. Matt. 20, verse. 1. &c. ↩

19. The honor of the diuine calling ↩

20. We must obeie the calling. ↩

21. Mat. 11, 28. ↩

22. Rom. 2, 5. ↩

23. verse. 21. ↩

24. The power of Gods calling. Ibidem. 19. ↩

25. In Rom. 6, verse. 17. ↩

26. Before regeneration we were all the seruants of sinne. The calling of God findeth none holie. ↩

27. The trulie regenerate doo liue godlie of their owne accord. We are deliuered by God, bicause it lieth not in our owne power, and therefore Paule giueth thanks Ioh. 10, 29. ↩

28. Iohn. 6, 46. ↩

29. Ibidem. ↩

30. Of the drawing wherby we are stirred vp by God. ↩

31. God draweth none but those that hee willing. ↩

32. An excellent comparison of Augustine. ↩

33. Wales we be first made sheep, we will not followe Christ that calleth. ↩

34. The drawing of God is with pleasure. ↩

35. The definition of pleasure. ↩

36. Heauenlie things cannot delight vs vnles we be changed as touching nature. 1. Cor. 2, 14. ↩

37. To make the lawe pleasant vnto vs, not it, but our nature must be altered. ↩

38. Rom. 6, 17. ↩

39. Although this drawing be the worke of God, yet the ministers of the word must vse their indeuour vnto it. The end herof from whence & vnto. ↩

40. Ibidem. ↩

41. This motion of God is without violence. In Iud. 9. 23. ↩

42. Of the grace of God are sundrie degrees. ↩

43. Acts. 9, 5. No compulsion is inferred to the will of man. ↩

44. The grace of God is more remisse in vs at one time than at another. ↩

45. In 1 Cor. 1. verse. 9. ↩

46. Rom. 3, 3. ↩

47. 1. Cor. 1, 8. Pauls maner of reasoning.
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48. Rom. 11, 29. ↩

49. A most co~ fortable argument in the deiection of our mind. An obiection. ↩

50. An answer therevnto. Rom. 8, 16. ↩

51. verse. 10. ↩

52. Matt 7, 16. ↩

53. How we may iudge of our neighbour. ↩

54. 1. Cor. 1, 8.
    ↩

55. Acts. 18, 10. ↩

56. In Rom. 1, verse 21. Look before place. 1. art, 38. Abstracts are knowne by their concrets. ↩

57. We are one waie gratious before God, and an other waie before men. ↩

58. The grace of God is taken two maner of waies. ↩

59. What is to be iustified by grace, and by the grace of Christ. ↩

60. A deuise of the School-men learned out of the Ethiks of Aristotle. ↩

61. A similitude. ↩

62. To haue the grace of God, is to be receiued into his fauour. ↩

63. The definition which the Schole-men assigne vnto grace. ↩

64. The good will of God towards the elect lieth not idle. ↩

65. The loue of God towards vs goeth before all his gifts. ↩

66. God is not changed, although he doo that now which before he did not. It is prooued that the grace of God is the fauour which he beareth towards vs. Ephes. 1, 4. ↩

67. 2. Tim. 1, 9.
    ↩
68. 1. Pet. 1, 13.
    ↩

69. Ephes. 1, 6. ↩

70. Rom. 6, 23. A true definition of grace. ↩

71. By what means God worketh good things in vs. ↩

72. Whie an outward ministerie of the church is needfull. ↩

73. The ministers ought to remedie two impediments. ↩

74. The grace of God is not necessarilie bound to outward things. ↩

75. What maner of grace the Pelagians granted. ↩

76. Ezec. 11, 19 God dooth not onelie offer the promises, but he also bendeth the hart to imbrace them. The meaning of the fathers. ↩

77. It is not sufficient that the will be stirred vp, but that it be also mooued. ↩

78. Grace is not to expect the consent of the will. ↩

79. Psal. 51, 11. ↩

80. 1. Kin. 1, 58.
    ↩

81. Psa. 118, 36. ↩

82. The opinion of the Pelagians. ↩

83. The opinion of the Schoole-men. ↩

84. 1. Cor. 4, 7.
    ↩

85. Rom. 9, 16. ↩

86. Rom. 9, 16. ↩

87. 1. Co. 15, 10
    ↩
88. 1. Cor. 3, 5.
    ↩

89. The will being changed of God is not idle. The regenerate doo worke togither with God. ↩

90. 2. Tim. 3, 17.
    ↩

91. Whether the grace of God be laid abroad to all men. ↩

92. When a man receiueth grace, he dooth it not by the power of his owne will. Acts. 16, 15. A similitude. ↩

93. A grace working, and a grace working togither. Phil. 2, 13. ↩

94. A grace working & working togither is all one grace. ↩

95. Heb. 14, 15. ↩

96. The will of it selfe cannot will good things ↩

97. Each first gift of God deserueth not the latter gifts. Matt. 25, 29. Ibidem. 35. ↩

98. Grace preuenting and after following. Psal. 59, 11. ↩

99. It is one verie grace but it varieth in the effects. The order of the effects of grace. ↩

100. A similitude. ↩

101. It behooueth that all grace be giuen freelie. Rom. 11, 6. ↩

102. We are not by gifts and habits made acceptable vnto God, but by his meere grace and mercie. ↩

103. There be manie free gifts, by which the godlie cannot be discerned from the wicked. ↩

104. Naturall gifts are somtime called graces. What grace the Pelagians ment. ↩

105. A comparison. ↩

106. In Rom. 6, at the end. ↩

107. The difference betweene the cause and the means. ↩

108. Against merit. Rom. 8, 30. ↩

109. All respect of merit must be taken awaie. ↩

110. There can be no proportion betweene ouer works and eternal life. ↩

111. Rom. 6, 23. ↩

112. Rom. 6, 23, ↩

113. When eternall life is giuen after works, it is grace for grace. Augustine. Iohn. 1, 16. ↩

114. Rom. 12, 3. ↩

115. Why the apostle would not saie: The stipend of righteousnes is eternall life. verse. 4. ↩

116. Phil. 2, 13. ↩

117. verse. 12. ↩

118. 2. Cor. 5, 10. Psal. 62, 12. Rom. 6, 23. Rom. 4, 4.
     ↩

119. Rom. 11, 6. Rom. 11, 5. ↩

120. Ephes. 2, 8. ↩

121. Ibidem. 9. ↩

122. An vpright and holie life is grace How eternall life is rendred vnto works. Good works are giuen by grace, therfore eternall life is giuen by grace. Iam, 2, 13. ↩

123. verse. 29. The daie of iudgement is called mercie. Prou. 20, 9. ↩

124. That we shall haue need of mercie in the daie of iudgement. Psal. 32. Iam. 1, 17. ↩

125. Eternall life is the stipend of righteousnes, but vnto man it is grace. If righteousnes were of our owne selues, we should haue eternall life as a dutie. ↩

126. Hilarius. ↩

127. Ierom. ↩

128. Both we and our aduersaries grant that good works are giuen through grace, but yet not after one sort. ↩

129. They that defend merits, saie, that good works are sufficient to obteine eternall life. ↩

130. Psal. 32, 2. ↩

131. Augustine. ↩

132. 2. Tim. 4, 7.
     ↩

133. Augustine thought not that Paule was without sinne, but affirms the contrarie. Phil. 3, 8. ↩

134. Ibidem. 7. ↩

135. Sinnes are mingled with our good works ↩

136. Psa. 143, 2. ↩

137. 1. Ioh. 1, 8.
     ↩
138. 3. Kin. 8, 46.
     ↩

139. Matt. 6, 12. ↩

140. Deut. 6, 5. ↩

141. Augustine. ↩

142. Augustine. ↩

143. Why the saints are called perfect notwithstanding the breach of the commandements. God requireth of men that they should be vtterlie without sin. Whie God gaue a lawe which he knew could not be obserued. ↩

144. Pro. 3, 12. ↩

145. No man chastised is without sin. ↩

146. Gala. 5, 17. ↩

147. verse. 15. ↩

148. They that be the holiest are not without sin but haue need of forgiuenesse. ↩

149. If we were not miserable, God should not need to vse mercie. What mercie is. ↩

150. Note a distinction of the aduersaries. ↩

151. Whereof it commeth, that our works are alwaies vnperfect. Rom. 8, 18. ↩

152. We haue it not of our selues to suffer aduersities for Christ. ↩

153. Works are not the causes of eternall life Sine qua non. ↩

154. Good works are a beginning vnto eternall life. ↩

155. This word merit vsed among the fathers, but were meet to be forborne. ↩

156. This word merit not vsed in the scriptures. ↩

157. Verse. 16. ↩

158. Verse. 15. ↩

159. Two places of the scripture obiected. ↩

160. Arguments ought to be taken of that which is written in the holie scriptures, and not of that which might haue beene there written. ↩

161. That Paul could not haue otherwise written than he wrote. ↩