Common Places, Part 3 · Chapter 2 – Chapter 3
The ſecond Chapter. Of the calling of God, and of his grace.
THE calling of God is directed vntounto that end that we ſhould beléeue the ſame; and further, In Gen. 12, verſe. 1.The end of Gods calling.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 vntounto, this nature they hauehave, 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 vntounto the other. The forme of calling.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 vntounto vsus, 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; vntounto the which alſo threatenings are otherwhile added. Likewiſe we knowe, that ſome hauehave béeme called by compulſion, Acts. 9, 3.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, Matt. 10, 8.and the gifts of healing beſtowed vponupon the apoſtles ſéeme to hauehave an eie vntounto that. Sometimes God calleth his children by aduerſities; Eſai. 22, 12.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, A generall calling, and a priuate calling.ſéeing God dooth therefore call vsus vntounto 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 vntounto the kingdome, 1. Sam, 10, 1.but not vntounto ſaluation; Iohn. 6, 70.& Iudas, albeit he were ioined to the apoſtleſhip, yet was he not partaker of the ſaluation by Chriſt.
A calling effectuall and not effectuall.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 vntounto 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; Mat. 20, 16. and 22, 14.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, verſe. 28.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 vntounto predeſtination and foreknowledge.
Calling goeth before ſaith. Rom. 10, 14.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 vponupon him, whom they hauehave not beleeued? How ſhall they beleeue him, of whom they hauehave 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 vponupon calling; Faith dependeth vponupon calling two maner of waies.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 vponupon 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; verſe. 6.Faith which worketh by louelove. Séeing therefore that faith goeth before works and merits, The calling is doone freelie.and calling before faith, it appéereth that our calling is not giuen for any merits of ours, but onelie for the frée merciemercy of God.
2 But now if thou ſhalt be demanded, what time that calling is made? Thou muſt anſwer, The time of calling.that vntounto GOD there be no lawes prefixed, that he, by his moſt prudent gouernment, calleth into his vineyard ſome at the firſt houre, Matt. 20, verſe. 1. &c.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. The honor of the diuine callingAnd ſo great is the honour of the diuine calling, that the church tooke thereof hir name, and is called in Gréeke, foreign; the which vndoubtedlie ſignifieth, no other, but a companie of them that be called. Wherefore it remaineth, We muſt obeie the calling.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 vsus not, but for our good. Wherefore Chriſt ſaith, Mat. 11, 28.Come vntounto 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 vntounto all men; for he paſſing ouer ſo manie, whoſe nature is all one with ours, hath taken vntounto him, or ſeparated vsus. Wherefore if we imbrace not the benefit that is offered vntounto vsus, and that is denied vntounto others, we ſhall deſerue no ſmall puniſhment, yea rather, as it is written in the ſecond chapter to the Romans; Rom. 2, 5.We ſhall heape vp vntounto our ſelues wrath in the daie of wrath. Neither ought there or may there be anie lawful excuſe pretended, verſe. 21.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 vntounto godlines: but Chriſt ſaid vntounto 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. The power of Gods calling. Ibidem. 19.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.
In Rom. 6, verſe. 17.3 Paule, when he diſputed of calling, thought it not ſufficient, to put vsus in remembrance that we are brought to obedience; but would alſo admoniſh vsus beſides, Before regeneration we were all the ſeruants of ſinne. The calling of God findeth none holie.what maner of people we were before; namelie, the ſeruants of ſinne. This was the ſtate of vsus all, before we were conuerted vntounto 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, 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.and grafted in him, worke thoſe things, which they vnderſtand to be acceptable vntounto God, not by compulſion or hypocriſie, but of their owne accord. Wherefore Paule, when he maketh mention hereof, giueth thanks vntounto 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 vntounto 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, Iohn. 6, 46.They ſhall be all taught of God. Which ſentence Chriſt dooth yet more plainlie expound, Ibidem.ſaieng; He which ſhall heare of my father, and ſhall learne, commeth vntounto 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 vntounto Chriſt.
And Auguſtine in his firſt booke to Bonifacius, Of the drawing wherby we are ſtirred vp by God.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 giuegive aſſent vntounto him that calleth vsus: God draweth none but thoſe that hee willing.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 vsus willing. An excellent compariſon of Auguſtine.And the ſame Auguſtine vponupon 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, Wales we be firſt made ſheep, we will not followe Chriſt that calleth.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; The drawing of God is with pleaſure.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, The definition of pleaſure.but an affection or motion ſtirred vp in vsus of things agréeable vntounto our nature; as contrariwiſe, gréefe or ſorrowe commeth of things that are repugnant vntounto our nature. And now, to the end we may take ſome pleaſure by the admonitions of God, and by heauenlie preachings; Heauenlie things cannot delight vsus vnles we be changed as touching nature. 1. Cor. 2, 14.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 vntounto the Corinthians; The carnall man vnderſtandeth not thoſe things, which are of the ſpirit of God, for they ſeeme fooliſh vntounto him, and therefore he refuſeth them as things contrarie vntounto himſelfe.
4 What is then to be doone, that the ſame things may be pleaſant vntounto vsus? To make the lawe pleaſant vntounto vsus, not it, but our nature muſt be altered.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 vsus, when he, through faith, indueth vsus with his righteouſnes, and ſo draweth vsus vntounto Chriſt. And therefore Paule, when he had vſed theſe verbs of the actiue ſignification, Obeie & exhibit, or giuegive your members, &c: vſeth afterward the paſſiue ſignification, when he ſaith; Ye are deliuered, ye are made free from ſinne, Rom. 6, 17.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 vsus, and commeth not from our ſelues. Although this drawing be the worke of God, yet the miniſters of the word muſt vſe their indeuour vntounto it. The end herof from whence & vntounto.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 vntounto vsus, and his ſpirit, and grace: whereby is miniſtred ſtrength vntounto vsus, 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: Ibidem.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 vntounto the Goſpell; he ſheweth the end of our mutation: for therefore are we regenerate, and brought to Chriſt, that we ſhould be obedient vntounto 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, This motion of God is without violence. In Iud. 9. 23.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, Of the grace of God are ſundrie degrees.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 vsus to doo. Wherefore it was ſaid vntounto Paule; Acts. 9, 5. No compulſion is inferred to the will of man.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, The grace of God is more remiſſe in vsus at one time than at another.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 giuegive 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 hauehave 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, In 1 Cor. 1. verſe. 9.it ſheweth that he can by no corruption of ours be made a lier. Wherfore, if he hauehave called vsus 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 vponupon all mortall men, we ſhall be reſerued vnblameable by him, although we hauehave oftentimes fallen in this life, which is our owne infirmitie. Touching this faith of GOD, it is written vntounto the Romans; Rom. 3, 3.What if ſome of them hauehave 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, 1. Cor. 1, 8. Pauls maner of reaſoning.ſéemeth to reaſon on this wiſe; Now hauehave yee obteined grace by Chriſt, and by him yee hauehave obteined manie gifts; wherfore ye ſhall hauehave 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; Rom. 11, 29.The calling and gifts of God are without repentance. Wherefore let vsus alſo vſe this kind of argument, if (as it happeneth) at anie time our mind doo quaile; A moſt cō fortable argument in the deiection of our mind. An obiection.We be called to ſaluation, we hauehave giuen credit to him that calleth, we hauehave obteined remiſſion of ſinnes, and hauehave 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? An anſwer therevnto. Rom. 8, 16.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; verſe. 10.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 vntounto vsus, can there be anie other waie for vsus to iudge of him, than by works? Aſſuredlie Chriſt left no other meanes, whereby we ſhould iudge of our neighbours: Matt 7, 16.for he ſaid; By their fruits yee ſhall knowe them: How we may iudge of our neighbour.and charitie ought to perſuade euerie man, that when thou ſhalt ſée thy brother to be cōuerſant 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, 1. Cor. 1, 8.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 vntounto God.Acts. 18, 10.
Of Grace.
In Rom. 1, verſe 21. Look before place. 1. art, 38. Abſtracts are knowne by their concrets.7 This place putteth vsus 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 vsus 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 vntounto whom good will is commonlie borne: euen ſo, in the holie ſcriptures, men are ſaid to be gratious, which hauehave found grace with God; for ſo the ſcripture vſeth to ſpeake of them, whom God dooth fauour, and vntounto whom he extendeth his louelove. We are one waie gratious before God, and an other waie before men.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 louelove. Wherefore it behooueth, that he which will be loued of men, hauehave in himſelfe the cauſes of louelove and good will. But contrariwiſe God findeth nothing in men woorthie to be beloued, whereby he might be induced to louelove them: for he himſelfe firſt loued vsus, and through that louelove he hath beſtowed vponupon vsus whatſoeuer we hauehave that may pleaſe him. The grace of God is taken two maner of waies.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 vntounto the elect. Secondlie, forſomuch as God dooth indue his elect with excellent gifts; grace dooth ſometimes ſignifie euen thoſe gifts, which are fréelie beſtowed vponupon vsus 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 vsus ſaie, that a man is iuſtified by grace: but this is the difference, that they, vnderunder the name of grace vnderſtand thoſe gifts, which are beſtowed vponupon 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, What is to be iuſtified by grace, and by the grace of Chriſt.is to be iuſtified by the onelie, méere, and ſincere good will of God, which he beareth vntounto vsus of his owne onlie merciemercy. 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 vsus 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; A deuiſe of the School-men learned out of the Ethiks of Ariſtotle.which deuiſe of theirs they are not able anie waie to confirme by the holie ſcriptures. And they ſéeme to hauehave 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 vntounto God, and to doo the works which may pleaſe him; it behooueth to hauehave 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, A ſimilitude.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, To hauehave the grace of God, is to be receiued into his fauour.if we ſhall ſpeake rightlie, we will not ſaie, that grace is giuen or powred into vsus; but rather that we be receiued vntounto 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 vsus ſhew what their definition is: The definition which the Schole-men aſſigne vntounto grace.for they define grace to be an habit powred in by God, like vntounto his goodneſſe and charitie, whereby he that hath it, is made acceptable vntounto 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 vntounto 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 louelove, when he beſtoweth anie good things. Wherefore he ſaith, that the well willing of God vntounto anie man, or the fauouring of anie, is to giuegive them or powre into them ſuch an habit, The good will of God towards the elect lieth not idle.as we hauehave alreadie deſcribed. But this argument is moſt féeble; for we grant, that the good will of God lieth not idle, but dooth beſtowe benefits vponupon vsus, and thoſe verie manifold. But how followes this argument; God beſtoweth manie gifts vponupon vsus, therfore he createth or powreth in ſuch an habit.
Moreouer, it is no ſmall error, that they would hauehave vsus to be made acceptable vntounto God by this habit or creature. For it had béene a neceſſarie thing, that he hauing beſtowed this benefit vponupon vsus, we ſhould firſt hauehave looued him; for the louelove of God goeth before all his gifts. Indéed the vertues, which doo followe, hauehave ſome reaſon whie they be giuen, The louelove of God towards vsus goeth before all his gifts.yet can they not hauehave the power to allure God to louelove vsus; for we had him our fauourable God, euen before he beſtowed theſe things vponupon vsus. And an other reaſon of theirs is this; If thoſe men (ſaie they) which be conuerted vntounto Chriſt, hauehave 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 vsus; namelie, that we ſhould hauehave 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; 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 vsus. Epheſ. 1, 4.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 vponupon 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 vntounto 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 vntounto vsus. And in the latter epiſtle to Timothie he ſaith; Who hath called vsus by his holie calling, not through works, 2. Tim. 1, 9.but according to his purpoſe and grace. And Peter exhorteth, that we ſhould hope in that grace, which is offered vsus: and it is not lawfull to hope in a creature. 1. Pet. 1, 13.And as touching Chriſt, Paule ſaith vntounto the Epheſians; that God hath made vsus acceptable in the beloued, that is in Chriſt, whom he loueth moſt, and as his onlie dearling. Epheſ. 1, 6.And in the epiſtle to the Romans, he calleth Grace euerlaſting life. Wherefore let this be the true definition of grace, Rom. 6, 23. A true definition of grace.and that which is moſt agréeable vntounto the ſcriptures; It is the good will of God, that commeth voluntarilie of his owne accord, whereby he holdeth vsus déere in Ieſus Chriſt, and forgiueth vsus our ſinnes, giueth vsus 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 hauehave the ſame; and in like maner what the chéefe effects of the ſame are.
10 Now let vsus ſée by what meanes GOD worketh ſo excellent good things in vsus. Firſt he offereth the promiſes of theſe thigns, ſecondlie by his inſpiration he openeth the hart, By what means God worketh good things in vsus.that thoſe promiſes may be admitted: which vnleſſe he ſhould doo, thoſe good things would neuer find place in vsus; 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, Whie an outward miniſterie of the church is needfull.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, The miniſters ought to remedie two impediments.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 vsus 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 hauehave 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 vntounto them, as if they ſhould particularlie perteine to himſelfe. And certeinlie, togither with faith, there will be a perſuaſion of the ſpirit, giuen vntounto the beléeuers; ſo as they ſhall not be in anie doubt, but that they verelie perteine vntounto the elect. By this meanes the miniſterie of the church dooth ſeruice vntounto God, and worketh with him for our ſaluation: not that the goodnes and power of God cannot without it, both offer his promiſes vntounto vsus, and alſo incline our minds to receiue the ſame. For the grace of God is not neceſſarilie bound either to the miniſterie, The grace of God is not neceſſarilie bound to outward things.or to the ſacraments, or elſe to the outward word. But we now ſpeake of the vſuall meanes, whereby God dooth lead men vntounto ſaluation. And when as we hauehave once admitted the promiſes of God, we which before were dead in ſinne, begin foorthwith to reuiue againe; and being ſo reſtored vntounto 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 hauehave the preſent helpe of God; and in afflictions, a woonderfull comfort: and we hauehave the ſtrengths and faculties of the mind and bodie reſtored. And to ſpeake at one word, the grace of God, which we hauehave deſcribed, is the well-ſpring of all good things.
11 But this one thing we ſéeme to hauehave 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 hauehave 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; What maner of grace the Pelagians granted.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; Ezec. 11, 19 God dooth not onelie offer the promiſes, but he alſo bendeth the hart to imbrace them. The meaning of the fathers.that God would giuegive to his faithfull a new hart, and a new ſpirit, and that he would take awaie from them their ſtonie hart, & would giuegive 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, It is not ſufficient that the will be ſtirred vp, but that it be alſo mooued.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: Grace is not to expect the conſent of the will.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 giuegive anie conſent. Wherefore Dauid praieth; A cleane hart create in me, ô God. And Salomon; Incline, Lord, Pſal. 51, 11.the hart of this people to execute thy commandements. And Dauid againe; 1. Kin. 1, 58.Pſa. 118, 36.Incline my hart vntounto thy teſtimonies. The Pelagians taught, The opinion of the Pelagians.that the beginning of good works commeth from vsus, that is to ſaie, from frée will: and that grace dooth helpe forward vntounto the eaſier and readier performance of them.
12 But the latter Diuines and Sophiſters, The opinion of the Schoole-men.leaſt they ſhould ſéeme altogither to agrée with Pelagius, hauehave 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 hauehave 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? 1. Cor. 4, 7.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, Rom. 9, 16.nor in him that runneth; but in God that ſheweth merciemercy. If the ſentence (ſaith he) of theſe men were true, the apoſtle with like reaſon might hauehave ſaid; It is not in God that ſheweth merciemercy, 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 vntounto God, and the other is left vntounto vsus; 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; Rom. 9, 16.It is neither (ſaith he) of him that willeth, nor of him that runneth, but of God that ſheweth merciemercy. And in another place he ſaith of himſelfe; 1. Co. 15, 10I hauehave 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. 1. Cor. 3, 5.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. The will being changed of God is not idle. The regenerate doo worke togither with God.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 hauehave added vntounto vsus the motion of the holie Ghoſt. And Paule ſaith vntounto Timothie, 2. Tim. 3, 17.that The man of God taught in the holie ſcriptures is now apt and meet vntounto all good things.
13 But men are woont to ſaie, and commonlie to boaſt, Whether the grace of God be laid abroad to all men.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 vntounto 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 vntounto all men. Howbeit, when as anie man receiueth the promiſes of God offered, When a man receiueth grace, he dooth it not by the power of his owne will. Acts. 16, 15. A ſimilitude.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; A grace working, and a grace working togither. Phil. 2, 13.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 vsus 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; A grace working & working togither is all one grace.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, Heb. 14, 15.we ought not to ſit idle, but to worke & liue according to the grace which dooth accompanie vsus.
But thoſe doo excéedinglie erre, which iudge that the verie will it ſelfe can will good things: The will of it ſelfe cannot will good thingsand that by grace & the ſpirit is onlie wrought to will effectuallie, and that thoſe things, which are willed, may be obteined. This (as I hauehave alreadie ſhewed) is contrarie vntounto 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 merciemercy to grant benefits after benefits; but we grant not for all this, that each firſt gift of God can deſerue other latter gifts. Each firſt gift of God deſerueth not the latter gifts. Matt. 25, 29. Ibidem. 35.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, Grace preuenting and after following. Pſal. 59, 11.by the words of Dauid in the 59. pſalme; His merciemercy ſhall preuent me, and his merciemercy 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, It is one verie grace but it varieth in the effects. The order of the effects of grace.with the which the merciemercy of God dooth garniſh vsus: 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 vsus to performe thoſe things that we will: it preuenteth, by moouing vsus 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, A ſimilitude.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, It behooueth that all grace be giuen freelie. Rom. 11, 6.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 hauehave taught) an habit; We are not by gifts and habits made acceptable vntounto God, but by his meere grace and merciemercy.they iudge wickedlie, in affirming that men are by ſuch gifts, made acceptable vntounto God: for with him we are receiued into grace, by his onelie merciemercy, and for Chriſt his ſake. And it is not méet to attribute that vntounto other creatures, which belongeth vntounto Chriſt, and vntounto the goodnes of God onelie. Beſides this, we are firſt acceptable vntounto God, by his owne frée election, before that anie ſuch gifts be granted vntounto vsus. I grant indéed, that there be manie frée gifts, There be manie free gifts, by which the godlie cannot be diſcerned from the wicked.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 vntounto the euill, than vntounto 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. Naturall gifts are ſomtime called graces. What grace the Pelagians ment.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 vntounto 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, A compariſon.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 hauehave wée ſpoken concerning grace.
How grace and works are vntounto eternall life.
15 Now let vsus eſpeciallie conſider in what ſort grace and works are as touching eternall life. And ſo much as may be gathered, In Rom. 6, at the end.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 vsus in this point. As touching the firſt, if by grace we vnderſtand the fauour and merciemercy 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 vsus vntounto felicitie. The difference betweene the cauſe and the means.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 vntounto the end of the waie, and vntounto the marke: ſo God, by good works bringeth vsus vntounto 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; Againſt merit. Rom. 8, 30.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 giuegive the other.
Wherefore the whole reſpect of merit ought to be vtterlie taken awaie; All reſpect of merit muſt be taken awaie.for that which properlie meriteth anie thing, muſt of neceſſitie hauehave in it a frée offering; neither ought it to be due for anie other cauſe. Wherefore, forſomuch as we owe of dutie vntounto God, all things that we hauehave; 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 vponupon price or reward. Further, betwéene merit and reward there ought to be ſome proportion; There can be no proportion betweene ouer works and eternal life.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 vsus 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, Rom. 6, 23.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: Rom. 6, 23,therefore Paule ſaith; The ſtipend of ſinne is death: to declare, that death is rendred vntounto ſinne, not without deſert, but as due: but grace, vnleſſe it be frée, it is not grace. When eternall life is giuen after works, it is grace for grace. Auguſtine. Iohn. 1, 16.Wherefore as touching the good works of man, forſomuch as they are the gifts of God, vntounto 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 hauehave receiued of his fulnes and grace for grace, Rom. 12, 3.eueryevery man as God hath diuided vntounto 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 vntounto the warfare of the diuell. Therefore, wheras the apoſtle might hauehave ſaid, & that rightlie; The ſtipend of righteouſnes is eternal life, he would rather ſaie; Why the apoſtle would not ſaie: The ſtipend of righteouſnes is eternall life. verſe. 4.But the grace of God is eternall life: that therby we might vnderſtand, that God bringeth vsus vntounto eternall life, not for our owne merits, but for his merciemercy. Wherfore it is written in the 103. pſalme; Which crowneth thee in merciemercy and compaſſions: bicauſe It is he that worketh in vsus, both to will and alſo to performe.
Phil. 2, 13.The apoſtle had ſaid before; Worke your ſaluation with feare and trembling: afterward, leaſt we ſhould attribute this thing vntounto our ſelues, verſe. 12.he ſaith, that God worketh theſe things in vsus, 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 vntounto good works. For the ſcripture ſaith; that Euerie man ſhall hauehave according to his works. 2. Cor. 5, 10. Pſal. 62, 12. Rom. 6, 23. Rom. 4, 4.And yet on the other ſide, Paule calleth grace eternall life. But the propertie of grace is to be rendred fréelie. Paule alſo ſaith; VntoUnto him which worketh not, the reward is not imputed according to det, but according to grace. And he ſaith moreouer, Rom. 11, 6. Rom. 11, 5.that Grace, if it be of works, is not grace. Againe; that The remnants through the election of grace ſhall be ſaued. Againe vntounto the Epheſians; Epheſ. 2, 8.By grace ye are ſaued through faith, and that not of your ſelues. Againe, Not of works, leaſt anie man ſhould glorie.Ibidem. 9.
This doubt (ſaith Auguſtine,) cannot otherwiſe be diſſolued, An vpright and holie life is grace How eternall life is rendred vntounto works. Good works are giuen by grace, therfore eternall life is giuen by grace. Iam, 2, 13.vnleſſe we grant that an vpright and holie life is grace: for ſo either ſaieng may take place; for eternall life is rendred vntounto works. But bicauſe works are fréelie giuen vsus 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 merciemercy vntounto him which ſheweth not merciemercy. By which words (ſaith he) appéereth, that they which liue well, ſhall in the laſt iudgement be iudged with merciemercy; & they which hauehave liued wickedlie, ſhall be iudged without merciemercy. And if that in iudgment we hauehave néed of merciemercy, 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 vntounto hir ſonne; verſe. 29. The daie of iudgement is called merciemercy. Prou. 20, 9.That I may in that merciemercy receiue thee with thy brethren: in which place ſhe calleth the daie of iudgement, merciemercy. 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? That we ſhall hauehave need of merciemercy in the daie of iudgement. Pſal. 32. Iam. 1, 17.Wherfore merciemercy is there néedfull alſo, whereby he may be made bleſſed, vntounto 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 hauehave 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 vntounto 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, vntounto which eternall life is due; which righteouſnes if it be not of thée, then is it from aboue, Eternall life is the ſtipend of righteouſnes, but vntounto man it is grace. If righteouſnes were of our owne ſelues, we ſhould hauehave eternall life as a dutie.deſcending from the father of lights. Wherefore O man, if thou ſhalt receiue eternall life, it is indéed the ſtipend of righteouſnes, but vntounto thée it is grace, vntounto whom alſo, euen righteouſnes is grace; for it ſhould be rendered vntounto thée as a debt, if the righteouſnes vntounto 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 hauehave néed of merciemercy and compaſſion: and that alſo we hauehave alwaies néed of merciemercy, that our ſinnes ſhould not be imputed vntounto vsus. Laſtlie, that eternall life, although that it may be the ſtipend of righteouſnes, being taken by it ſelfe; yet vntounto vsus it is grace, partlie bicauſe it is not of our ſelues, and partlie alſo bicauſe it is vnperfect. Hilarius in like maner writeth vponupon the 50. Hilarius.pſalme; My hope is in the merciemercy of God for euer and euer, world without end. For the works of righteouſnes are not ſufficient vntounto the merit of perfect bleſſednes; vnles in this will of righteouſnes, the merciemercy of God impute not the faults of humane changings and motions. Ierom.Alſo Ierom vponupon Eſaie, the 46. chapter; If we ſhould conſider our owne merits, we muſt néeds deſpaire. Both we and our aduerſaries grant that good works are giuen through grace, but yet not after one ſort.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. They that defend merits, ſaie, that good works are ſufficient to obteine eternall life.They which defend merits, doo thinke, that the good works which are giuen of God vntounto men, are ſufficient vntounto 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 merciemercy 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 vntounto him, Pſal. 32, 2.which ſhall come vntounto felicitie. Wherefore, ſéeing we hauehave néed of merciemercy, it is manifeſt, that our good works are not ſufficient. Auguſtine.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; 2. Tim. 4, 7.I hauehave fought a good fight, I hauehave finiſhed my courſe, I hauehave kept the faith, he ſo expoundeth, as he thinketh, that the apoſtle ſaith not, that he is vtterlie without ſinne; but that he, leaning vntounto faith, and vntounto 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 merciemercy of God through Chriſt, be wholie forgiuen him, euen as he had forgiuen vntounto others their offenſes.
And it is ſo far off, Auguſtine thought not that Paule was without ſinne, but affirms the contrarie. Phil. 3, 8.that Auguſtine thought Paule to be without ſinne, that he interpreteth this place vntounto 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 hauehave 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, Ibidem. 7.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, Sinnes are mingled with our good workswhen 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; Pſa. 143, 2.Enter not (ſaie they) into iudgment with thy ſeruant, ô Lord. And Iohn ſaith; If a man ſaie he hath no ſinne, 1. Ioh. 1, 8.he deceiueth himſelfe, and the truth is not in him. And Salomon ſaith in the booke of Kings; 3. Kin. 8, 46.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 vntounto thoſe things, which we hauehave committed before regeneration. We ought all to praie, that our treſpaſſes may be forgiuen vsus, Matt. 6, 12.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, Deut. 6, 5.where in we are commanded to louelove 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, Auguſtine.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 hauehave 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, Auguſtine.chapters 16. 17. and 18. writing manie things as touching this matter, ſaith, that In the ſcripture, men are ſomtimes called perfect; 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.not bicauſe they are vtterlie without ſinne, but for that in innocencie of life they hauehave 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 vntounto 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, Pro. 3, 12.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; No man chaſtiſed is without ſin.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 vntounto the Galathians moſt aſſuredlie affirmeth of the godlie; Gala. 5, 17.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; verſe. 15.that He himſelfe did the euill which he hated. By all theſe things may eaſilie be gathered, They that be the holieſt are not without ſin but hauehave need of forgiueneſſe.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 vntounto 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 merciemercy towards vsus. Which merciemercy yet Auguſtine writeth, If we were not miſerable, God ſhould not need to vſe merciemercy. What merciemercy is.that we hauehave altogither néed of, if we deſire to be crowned: for merciemercy is an affection whereby we are mooued toward the miſerable; wherefore if eternall life be giuen vntounto vsus of merciemercy, 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 vntounto 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, Note a diſtinction of the aduerſaries.that thoſe are partlie of our ſelues, and partlie of God. Thoſe (ſaie they) as they are of vsus, 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 vntounto 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 vntounto our ſelues anie praiſe thereof, though it be neuer ſo ſmall. But bicauſe God vſeth vsus 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, Whereof it commeth, that our works are alwaies vnperfect. Rom. 8, 18.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 vsus. In this place Paule conſidereth of good works, ſo far foorth as they are of God: We hauehave it not of our ſelues to ſuffer aduerſities for Chriſt.for we hauehave it not of our ſelues to ſuffer aduerſities for Chriſt his ſake; for it is God that worketh in vsus that ſuffering. And yet, though it be neuer ſo great, Paule ſaith, that It is not to be compared vntounto 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, Works are not the cauſes of eternall life Sine qua non▪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 hauehave the nature of a cauſe: Good works are a beginning vntounto eternall life.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 vsus vntounto eternall life. This word merit vſed among the fathers, but were meet to be forborne.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 merciemercy and compaſſion of God, and that we ought not to truſt vntounto 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. This word merit not vſed in the ſcriptures.But (as I hauehave 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; Verſe. 16.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 foreign, which ſignifieth, Is delighted, or Accepteth them. They obiect alſo a place out of the 16. chapter of Eccleſiaſticus; Verſe. 15.Omnis miſericordia facret locum vmcuique ſecundum meritum operum ſuorum, Two places of the ſcripture obiected.which (according to the Latins) is thus engliſhed; All merciemercy ſhall make place vntounto 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; foreign; that is, All merciemercy ſhall make place, euerie one ſhall find according to his deeds: in which words is no mention at all of merit.
Now let vsus examine that which before wée ſaid, that Auguſtine writeth; namelie, that the apoſtle might trulie hauehave ſaid, that eternall life is the ſtipend of righteouſnes; but he would not. Arguments ought to be taken of that which is written in the holie ſcriptures, and not of that which might hauehave beene there written.Here I ſaie, that arguments ought to be taken of that, which we are taught in the ſcriptures; not of that, which otherwiſe might hauehave béene taught in the ſcriptures. Wherefore, it is a weake argument, if anie ſhould thus ſaie; The apoſtle might hauehave 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 vntounto the word of God, ſhould be weakened: for there might alwaies be obiected, although the ſcripture be ſo, yet it might hauehave béene otherwiſe ſaid; and by that meanes we ſhould hauehave nothing certeine. And although I hauehave declared what Auguſtine ment by theſe words, yet I cannot therefore be eaſilie perſuaded to thinke, That Paul could not hauehave otherwiſe written than he wrote.that the apoſtle could otherwiſe hauehave written than he wrote. For if the other kind of ſpéech ſhould hauehave 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 vsus, 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 hauehave written: howbeit in this matter I will not contend with Auguſtine more than is méet.