The Institutes of the Christian Religion, Book 2 · Chapter 5
The fift Chapter. ¶A confutacion of the obiections that are wont to be brought for defence of Free wyll.
YT myght seme that we hauehave saide enough, already, concerning the bondage of mans wyll, if they that with false opinion of libertie, labour to throwe it downe hedlong, did not on the contrary part pretende certayne reasons to assaile our meanyng. First they heape vp together diuerse absurdities, whereby they may bryng it in hatred as a thing abhorring from common reason: afterward they set vponupon it with testimonies of scripture. Bothe these enginse we shall beate back in order. If (say they) Synne be of necessitie, then cesseth it to be synne: if it be voluntarie, then may it be auoyded. These were also the weapons of Pelagius to assaile Augustine, with whose name we wyl not yet hauehave them oppressed, till we hauehave satisfied them, concerning the matter it selfe. I denie therfore that sinne ought the lesse to be imputed, because it is necessary. I denie agayne that this dothe followe whiche they conclude, that it may be auoyded, because it is voluntarie. For if any man will dispute with God, and seeke to escape from his iudgement by this pretense, because he coulde none otherwyse do: God hath that aunswere ready whiche we in an other place hauehave spoken of, that it is not of creation, but of the corruption of nature that men being made bondeslaues to synne, can wyll nothing but euell. For whence cometh this want of power whiche the wycked would gladly pretende, but vponupon this, that Adam of his owne accorde made hym selfe subiect to the tyrannie of the Deuell? Hereupon therfore grewe the corruption, with the bondes wherof we are holden fast tyed, for that the fyrst man fell from his creatour. If all men be iustly holden gylty of this fallynge away, let them not thinke them selues excused by necessitie, in whiche it selfe they hauehave a moste euident cause of their dampnation. And this I hauehave aboue plainely set fourth, and I hauehave geuē an example in the Deuel hym selfe, wherby it might appeare, that he whiche necessarely synneth, dothe neuerthelesse wyllyngly sinne: as agayne in the electe aungels, where as their wyll can not be declyne from good, yet it cesseth not to be a will.Ser. 8…. in Ca…. Whiche same thinge Bernard also aptly teacheth: that we are therfore the more miserable, because our necessitie is voluntarie: whiche yet holdeth vsus so subiect vntounto it, that we be the bond slaues of synne, as we hauehave before reheased. The second part of theyr argument is faulty, because from voluntarie it streightway leapeth to free: but we hauehave before proued, that it is voluntarely done whiche yet is not subiect to free election.
They further say: that if bothe vertues and vices procede not of fre choyse of wyll, it is not reasonable that either punishement should bee layde vponupon man or rewarde geuen to hym. This argument, although it be Aristoteles, yet I graunt is in some places vsed by Chrysostome and Hierome. But that it was a commone argument with the Pelagians, Hierome him selfe hideth not,In Epit. ad C…ciphon. & diacon. 1. and also reherseth it in their own wordes. If the grace of God worke in vsus: then it, not we that labour, shalbe crowned. Of punishementes I aunswere, that they are iustlye layde vponupon vsus from whome ye gyltinesse of sinne procedeth. For what matter maketh it, whether sinne be done by free or bonde iudgement, so it bee done by voluntarye luste: specially syth manne is hereby proued a synner, for that hee is vnderunder the bondage of synne. As to the rewardes of ryghteousnesse: a greate absurditie forsoothe it is, yf wee confesse that thei hange rather vponupon Gods bountifullnesse, than vponupon oure owne deseruynges. Howe ofte fynde wee thys thynge repeted in Augustine: that God crouneth not oure deseruynges, but hys owne gyftes: and that they are called rewardes, not as due to oure deseruinges, but suche as are rendred to the graces already bestowed vponupon vsus? Wisely in deede thei note thys, that nowe ther remaineth no place for deseruynges, if thei come not oute of the fountaine of free wyll: but wher they recken that whiche we saye so farre differynge from trueth thei are muche deceiued.In Psal. 31. For Augustine doubteth not, commonly to teache for necessarie, that which they thinke so vnlawefull to confesse, as where he saithe: What bee the merites of any menne what so euer thei bee? when hee commeth, not wyth due rewarde, but with free grace, then he alone beynge free, and that maketh free from synne? He findeth all menne sinners.In Psal. 70 Agayne, If that shall bee rendred to thee that is due to thee; thou arte to be punyshed: what ys done then? God hathe not geuen thee punyshement whyche ys due, butte geueth thee grace whyche ys not due. If thou wylte bee estraunged from grace, boaste of thy deseruynges.Epist. 52. De uerbis Apostol. sermo. 4.7 Agayne: Thou arte nothynge by thy selfe. Synnes are thyne, butte deseruynges are Gods, punyshemente ys due to thee: and when rewarde commeth, hee shall crowne hys owne gyftes, and not thy deseruynges. And in the same meaninge in an other place, hee teacheth that grace is not of deseruynge, butte deseruynge of grace. And a lyttle after hee concludeth, that God wyth hys gyftes goeth before all deseruynges, that oute of the same hee maye gather hys owne deseruinges, and doothe geue alltogether freelye, bycause hee fyndeth nothynge wherevpon to saue. Butte what neede is yt to make a longer regyster, when suche sentences are often founde in hys wrytynges?1. Cor. iiij.vij. But the Apostle shall yet better deliuer them from thys erroure, yf they heare from what begynnynge hee conueieth the glorie of the Saintes: Whome he hathe chosen, them he hathe called: whome hee hathe called, them hee hathe iustified: whome hee hathe iustified, them hee hathe gloryfyed. Why then, as witnesseth the Apostle, are the faythefull crowned? bycause by the Lordes mercye and not by theyr owne endeuoure they are boothe choosen and called and iustyfyed. Awaye therefore wyth thys vayne feare, that there shall no…e more bee anye deseruynges, yf free wyll shall not stonde. For yt ys mooste foolyshe to bee frayed awaye and to flee from that to whyche the Scrypture calleth vsus.1. Cor. iiij.vii. If (saythe hee) thou haste receyued all thynges, why gloryest thou, as yf thou haddest not receyued them? Thou seest that for the same cause hee taketh all thynges from free wyll, to leaue no place for deseruynges: butte as the bountiefullnesse and lyberalytye of God ys manyfolde, and impossible to bee spente oute, those graces whyche hee bestoweth on vsus, bycause he maketh them oures, hee rewardeth as yf they were oure owne vertues.
Moreouer they brynge fourthe that whyche maye seeme to bee taken oute of Chrysostome:Hom. 2.2. in Gen. If thys bee not the power of oure wyll, to choose good or euell, then they that are partakers of the same nature, muste eyther all be euell or all bee good. And not farre from that ys he, what soeuer hee was, that wrote the booke Of the callyng of the Gentyles, whyche ys carryed aboute vnderunder the name of Ambrose, when hee maketh thys argumente,Lib. 2. ca. 4. that no manne should euer departe from the faythe, vnlesse the grace of God dyd leaue vntounto vsus the state of mutabylyte: wherein yt ys marueyle, that so excellente menne fell besyde them selues. For howe chaunseth yt came not in Chrysostomes mynde, that yt ys Gods election that so maketh dyfference betweene menne? As for vsus, wee feare not to graunte that whyche Paule wyth greate earnestnesse affyrmeth,Rom. iii.x. that all togyther are peruerse and geuen to wyckednesse: butte wyth hym we adioyne thys, that by Gods mercye yt commeth to passe that all abyde not in peruersenesse. Therefore whereas naturally wee are all sycke of one desease, they onelyonly recouer healthe vponupon whome yt hathe pleased God to laye hys healynge hande. The reste whome by iuste iudgemente hee passeth ouer, pyne awaye in theyr owne rottenesse tyll they bee consumed. Neyther ys yt of any other cause, that some contynewe to the ende, and some fall in theyr course begonne. For contynuaunce yt selfe ys the gyfte of God, whyche hee geueth not to all indyfferently, butte dealeth yt to whome yt pleaseth hym selfe. If a manne aske for a cause of the dyfference, why some contynewe constantly, and some fayle by vnstedfastenesse, wee knowe none other cause butte that God susteyneth the one sorte strengthened wyth hys power that they perysh not, and doth not geue the same strengthe to the other sorte, that they maye bee exaumples of inconstancie.
Further they presse vsus, sayinge, that exhortations are vaynelye taken in hande, that the vse of admonitions ys superfluous, that yt ys a fonde thynge to rebuke, yf yt bee not in the power of the synner to obey. When the lyke thynges in tyme paste were obiected agaynste Augustyne, hee was compelled to wryte the booke of Corruption and grace: Where althoughe hee largely reipe them away, yet hee bryngeth hys aduersaryes to thys summe: O manne, in the commaundemente learne what thou oughtest to dooe: in correction learne that by thyne owne faulte thou haste yt not: in prayer learne whense thou mayste receyue that whyche thou wolddeste hauehave. Of the same argumente in a manner ys the booke of the Spyryte and Letter, where hee teacheth that God measureth not the commaundementes of hys lawe by the strengthe of manne, but when hee hathe commaunded that whiche ys ryghte, hee freelye geueth to hys electe power to fullfyll yt. And thys is no matter of longe dysputacion. Fyrste wee are not onelyonly in thys cause, butte also Christe and all the Apostles. Nowe let the other looke howe they wyll gette the maysterie in stryuynge, that matche them selues wyth suche aduersaries.John. xv.v. Dothe Christe, whyche testyfyeth that wee canne do nothynge wythoute hym, any thynge the lesse rebuke and chastyce them, that wythoute hym dyd euell? Dothe hee lesse exhorte eueryevery manne to applye hym selfe to good woorkes? Howe seuerely dothe Paule inuey agaynste the Corynthians for neglectynge of charytye?i. Cor. iij.iij. Rom. ix.xvj. and yet he prayeth for charitie to bee geuen to the same menne from God. Hee testifieth in the Epistle to the Romaines, that it is neither of hym that wylleth, nor of hym that runneth, but of God that hathe mercye, and yet hee cesseth not afterwarde to admonishe, to exhorte and to rebuke. Why do they not therefore speake to the Lorde, that hee do not so lose hys laboure in requyrynge of menne those thynges whyche hee hymselfe alone canne geue, and in punyshynge those thynges whyche are done for wante of hys grace? Why do they not admonyshe Paule to spare them,i. Cor. iij.vij. in whose power it is not to wyll or to runne, butte in the merciemercy of God, goynge before them whiche nowe hath forsaken them? As if the Lorde had not a verye good reason of hys doctryne, whyche offreth yt selfe redily to be founde of them that reuerently seeke yt, but howe muche doctrine, exhortation and rebukynge do woorke of themselues, to the chaungynge of the mynde, Paule declareth, when he wryteth, that neither he that planteth is any thynge, nor hee that watereth, but the Lorde that geueth the encrease onelyonly effectually woorketh. So wee see that Moses seuerely stabelysheth the commaundementes of the lawe, and the Prophetes do sharpely call vponupon them, and threaten the transgressors, whereas they yet confesse, that menne do then onelyonly waxe wyse, when a hearte is geuen them to vnderstande, that it is the propre woorke of God to circumcise the heartes, and in steede of stony heartes to geue heartes of fleshe, to writ his lawe in the bowells of menne: fynally in renewynge of soules to make that hys doctryne may be effectuall.
Wherfore then serue exhortations? For thys purpose: if thei be dispysed of the wycked wyth an obstynate hearte, they shall be for a witenesse vntounto them when they shall come to the iudgemente seate of the Lorde, yea and euen nowe alreadye they beate and strike their conscience: for howesoeuer the moste frowarde manne laugheth them to scorne, yet canne he not disproue them: but thou wilte saie, what may sylly miserable menne do, yf the softenesse of heart, whyche was necessarily required to obedience, be denied him? Naye rather, why doth he excuse him selfe, when he canne impute the hardenesse of heart to none but to hymselfe? Therefore the wycked that are wyllyngely readye to mocke them oute yf the myght, are throwen downe wyth the force of them whether they will or no. But the chefe profite towarde the faithfull is to be considered: in whome as the Lorde woorketh all thinges by his spirite, so hee leaueth not the instrumentes of his worde, & vseth the same not without effecte. Let this therfore stande whyche is true, that all the strength of the godly resteth in the grace of God, accordyng to that sayinge of the Prophete:Ezech. xi.xix. I will geue them a newe heart that they maye walke in them. But thou wylte saye: Why are they nowe admonyshed of their duetye, and not rather lefte to the direction of the holy ghoste? why are they moued wyth exhortation, sythe they canne make no more haste than the styrrynge forwarde of the holy ghooste woorketh? why are thei chastised if at any tyme they be gone oute of the waye, syth they fell by the necessarye weakenesse of the fleshe? O man, what arte thou to apoynte a lawe for God? If it be his pleasure, that we bee prepared by exhortation to receiue the selfe same grace, whereby is wroughte that the exhortation is obeied, what haste thou in thys ordre to bite or carpe at? If exhortations and rebukynges dyd nothynge els profyte wyth the godlye, but to reproue them of synne, they were euen for that thing onelyonly to be compted not alltogether vnprofitable. Nowe, for asmuche as by the holy ghooste woorkynge inwardly, thei muche auaile to enflame the desire of goodnesse, to shake of sluggyshnesse, to take awaye the pleasure and venymo…s swetenesse of wyckednesse, and on the other syde to engendre a hatred and irkesomnesse therof: whoe dare cauill that thei are superfluus? If any manne require a plainer aunswere, let him take thys: God woorketh after twoo sortes in hys electe, inwardly by his spirite, outwardely by his worde: By his spirite, by enlyghtninge theyr myndes, by framinge their heartes to the louelove and keepinge of iustice, hee maketh them a newe creature: By his worde, he stirreth them to desire, to seke and atteine the same renuinge: by them bothe hee sheweth fourth the effectuall woorkinge of his hande, accordinge to the proportion of his dystributiō. When hee sendeth the same woorde to the reprobate, thoughe not for their amendement, yet hee maketh it to serue for an other vse: that bothe for the present time thei maie bee pressed with witnesse of conscience,Ih…. vj.xliiij. and maye againste the daie of iudgemente bee made more inexcusable. So thoughe Christe pronounce that no manne commeth to hym, but whome the Father draweth, and that the electe do come when thei hauehave hearde and learned of the father: yet doothe not hee neglecte the office of a teacher, but with his voice dylygentlie calleth them, whome it necessarily behoueth to bee inwardely taughte by the holly Ghoste,ij. Co…. ij.xvj. that thei maie any thinge profyte. And Paule teacheth, that teachinge is not in vaine with the reprobate, bicause it is to them the sauoure of deathe to deathe, butte a swete sauoure to God.
Thei be verye laborious in heapinge together of testimonies of Scripture: and that they dooe of purpose, that when thei canne not oppresse vsus wyth weyghte, thei maie yet with numbre. But as in battelles, when it commeth to hande strookes, the weaker multitude how muche pompe and shewe soeuer it hath, is with a fewe strippes discomfyted and putte to flyghte: so shall yt bee verye easye for vsus to ouerthrowe them wyth all theyr route. For, bycause the places that they abuse agaynste vsus, when they are ones dyuyded into theyr ordres, do meete vponupon a fewe specyall poyntes, wee shall wyth one aunswere satysfye many of them: therefore yt shall not bee needefull to tarrye vponupon dyssoluynge euerye one of them partycularlye. Theyr cheefe force they sette in the commaundementes, whyche they thynke to bee so tempered to oure strengthes, that what soeuer ys proued to bee requyred by the one, yt necessarylye foloweth that yt maye bee perfourmed by the other. And therefore they runne throughe euerye of the commaundementes, and by them doe measure the proportion of oure strengthe. For (saye they) eyther God mocketh vsus when hee chargeth vsus wyth hollyenesse, godlynesse, obedyence, chastitie, louelove, and mekenesse: and when hee forbiddeth vsus vncleannesse, ydolatrie, vnchastenesse, wrathe, robberye, pryde, and suche lyke: or hee requyreth onelyonly those thynges that are in oure power. Nowe, we maye dyuyde into three sortes in manner all the commaundementes that they heape together. Some requyre oure fyrste conuersion to God, some speake symply of the keepynge of the lawe: some commaunde vsus to contynue in the grace of God that wee hauehave receyued. Fyrste lette vsus speake of them all in generalitie, and then descende to the specyall sortes. To extende the power of manne to the commaundementes of the lawe, hathe in deede longe agoe begonne to bee commune, and hathe some shewe: butte yt proceded from mooste rude ignoraunce of the lawe. For they that thynke yt a heynous offence, yf yt bee sayde that the keepynge of the lawe ys ympossyble, do reste forsoothe vponupon thys moste stronge argumente, that ells the lawe was geuen in vayne. For they speake in suche sorte as yf Paule hadde noe where spoken of the lawe. For, I beseache them, what meane these sayinges, that the lawe was sette bycause of transgressions: That by the lawe ys the knoweledge of synne:Gala. iij.x. Rom. iij.xx. Rom. vij.vii. i. Tim. i.v. i. Thes. iij.xii That the lawe maketh synne: that the lawe entred, that synne myght abounde: was yt meante that the lawe was to bee lymyted to oure strengthes, leaste yt shoulde bee geuen in vayne? or rather that yt was sette farre aboue vsus to conuince oure weakenesse? Truelye by the same mans defynition, the ende and fullfyllynge of the lawe ys Charytye. Butte when hee wysheth the myndes of the Thessalonians to bee fylled wyth charitie, hee dothe sufficientlye confesse, that the lawe soundeth in oure eares wythoute profyte, vnlesse God inspire the whole summe thereof in oure heartes.
Truelye, yf the Scrypture dyd teache nothynge ells, butte that the lawe ys a rule of lyfe where vntounto wee oughte to frame oure endeuours, I woulde also wythoute delaye agree to theyr opinion: but whereas yt dothe dylygently and playnely declare vntounto vsus the manyfolde vse of the lawe: yt ys conueniente rather to consyder by that interpretation, what the lawe maye doe in manne. For so muche as concerneth thys presente cause: yt teacheth that so sone as yt hathe appoynted what wee oughte to dooe, the power to obeye commeth of the goodnesse of God, and therefore moueth vsus to prayer, whereby wee maye requyre to hauehave it giuen vsus. If there were onelye the commaundemente and no promise, then were oure strengthe to be tryed whether they were sufficient to aunswere the commaundement, but syth ther are promyses ioyned wythall, whiche crye oute, that not onelyonly oure aide, but also all oure whole power consysteth in the helpe of Gods grace, they do testifie enoughe and more, that we are altogether vnfitte, muche more insufficient to keepe the lawe. Wherefore let thys proportion of oure strengthes wyth the commaundementes of Gods lawe be no more enforced, as if the Lord hadde measured the rule of iustice, whiche hee purposed to geue in his lawe, accordynge to the rate of oure weakenesse. Rather by hys promysses wee oughte to consyder, howe vnreadye wee are of oure selues whyche in euerye behalfe do so muche neede hys grace. But whoe (saye they) shall be perswaded that it is lyke to be true, that the Lorde appointed his lawe to stockes and stones? Neyther dothe any manne goe aboute to perswade yt. For the wycked are neyther stockes nor stones, when beynge taughte by the lawe that theyr lustes do stryue agaynste God, they are proued gyltye by theyr owne wytenesse. Nor yet the godly, when beeynge putte in mynde of theyr weakenesse, they flee vntounto grace. For whyche purpose serue these sayinges of Augustine.In Enchir. ad Lau. de grat. & li. arb. ca. 16. Hom. 29. in Ioan. The Lorde commaundeth those thynges that we can not do, that wee maye knowe what wee oughte to aske of hym. Greate is the profite of the commaundements, yf so muche bee geuen to free wyll, that the grace of God bee the more honoured. Faythe obtayneth that whyche the lawe commaundeth, yea the lawe therefore commaundeth, that faythe maye obtayne that whyche was commaunded by the lawe: yea God requyreth faythe yt selfe of vsus, and fyndeth not what to requyre, vnlesse hee geue what to fynde.Epist. 24. Agayne, Let God geue what hee commaundeth, & commaunde what he wyll.
That shall more plainely bee seen in rehersinge the three sortes of commaundementes which we touched before.Ioel. 2.12. The Lorde oftentimes commaundeth bothe in the lawe and in the Prophetes, that we be cō uerted vntounto hym.Iere. 31.18. But on the other syde, the Prophete aunswereth, Conuerte me, Lorde, and I shall be conuerted: for after that thou didst conuerte me, I repented &c. He commaundeth vsus to circumcise the vncircumcised skynne of oure hearte:Deut. 10.16 & 30.16. Ez…. 36.26. and by Moses he declareth yt thys circumcision is done by his owne hande. He eche wher requireth newenesse of hearte, but in an other place hee testifieth yt it is geuen by himselfe. That whyche God promiseth (saith Augustine) we do not by free wil or nature,Lib. de Do. Christi. 3. but he himselfe doth it by grace. And this is ye same note that he himselfe reherseth in the v. place among the rules of Ticonius, yt we wel make difference betwene the lawe & the promises, or betwen the commaundementes & grace. Nowe let them goe, that gather by the commaundementes whether man be able to do any thing toward obediences in suche sorte yt thei destroye the grace of God, by whiche ye commaundementes them selues are fullfylled. The commaundemēts of the seconde sorte are symple, by whyche wee are bydden to honoure God, to serue & cleaue vntounto hys wyll, to kepe hys comaundemtes to folowe his doctrine. But there are innumerable places that doe testifie that it is his gyft what so euer ryghteousnesse, holynesse, godlinesse or puritie may bee had. Of the thirde sorte was that exhortacion of Paul and Barnabas to the faithfull, whiche is rehearsed by Luke, that they shoulde abyde in the grace of God. But from whence that strengthe of constancie is to be had, the same Paul teacheth in an other place.Ephe. v….xvj. Ephe. …ij.xxx. That remayneth, sayeth he▪ brethren, bee ye stronge throughe the Lorde. In an other place he forbyddeth vsus, that we doe not greue the spirite of God, wherewith we are sealed vp vntounto the daye of our redemption. But because the thynge that he there requireth, could not beperfourmed by men, therfore he wysheth it, to the Thessalonians,Thes. xij. from God, namely, that he woulde recken them worthy of his holy callyng, and fulfyll all the purpose of his goodnesse, and the woorke of faythe in them. Lykewyse in the seconde Epistle to the Corinthians,i…. Cor. vii… xi. entreating of almes, he oftentymes commaundeth theyr good and godlye wyll: yet a litle after; he thanketh God that put it in the hearte of Titus, to take vponupon hym to geue exhortacion. If Titus coulde not so muche as vse the office of his mouthe to exhorte other, but only so farre as God did put it vntounto hym, howe shoulde other hauehave bene wyllynge to doe, vnlesse God hym selfe had directed their heartes?
The craftier sorte of them doe cauyll at all these testimonies: because there is no impediment, but that wee maye ioyne our owne strengthes, and God to helpe our weake endeuours. They bryng also places out of the Prophetes, where the effect of our conuersion seemeth to bee parted in halfe betwene God and vsus.Zach i…i…. Tourne ye to me, and I wyll tourne to you. What maner of help the Lord bryngeth vsus, we hauehave aboue shewed, and it is not nedefull here to repete it. This one thyng I woulde hauehave graunted me, that it is vainely gathered that there is requyred in vsus a power to fulfyll the lawe, because God dothe cōmaunde the obedience of it: For as much as it is euident, that for the fulfillyng of all the commaundementes of God, the grace of the lawegeuer is bothe necessary for vsus and promysed vntounto vsus. Thereby then it appeareth, that at least there is more required of vsus than we are able to paye.Ier. xiij.iij And that saying of Hieremie can not be wyped away with any cauillatiōs: that the couenaunt of God made with the auncient people, was voyde, because it was only literall, and that it coulde no otherwyse bee stablyshed, than when the spirite cometh vntounto it, whiche frameth the heartes to obedience. Neither dothe that saying, Tourne ye to me, and I wyll tourne vntounto you, fauour their errour. For there is meant, not that tourning of God, wherewith he renueth oure heartes to repentaunce, but wherewyth hee by prosperitie of thynges dothe declare hym selfe fauourable and merciful: as by aduersitie he somtime sheweth his displeasure. Where as therfore the people being vexed with many sortes of miseries and calamities, dyd complayne that God was turned awaye from them: he aunswereth, that they shall not be destitute of his fauour, if they retourne to vprightnesse of lyfe, and to hym selfe that is the paterne of righteousnesse: Therefore the place is wrongfully wrested, when it is drawen to this pourpose, that the woorke of our conuersion shoulde seeme to bee parted betwixte God and men. These thynges we hauehave comprehended so muche the shortelyer, bycause the propre place for this matter shall bee where we entreate of the Lawe.
The seconde sorte of their argumentes is muche like vntounto the fyrst. They alledge the promises whereby God dothe couenaunt wyth oure will, of whiche sorte are, Seeke good and not euell, and ye shall liue. If ye will and do heare,Amos. 5.14. ye shall eate the good thynges of the earth: but if ye will not, the swoarde shal deuoure you, bicause the Lordes mouth hathe spoken it.Esa. 5.16 Ier. 4.1. Deu. 28.1 Leu. 16.3. Againe, If thow put awaie thine abhominations oute of my syghte, then shalte thou not be dryuen oute: If thou shalte obeye dylygently the voyce of the Lorde thy God, and obserue and do all hys commaundementes whiche I commaunde thee thys daye, then the Lorde thy God wyll set the on hye aboue all the nations of the earth. And other lyke. Thei do inconueniently & as it wer in mockerie thinke, that these benefites whiche the Lorde dothe offer in hys promises, are assigned to oure owne wyll: vnlesse it were in vsus to stablyshe them or make them voyde. And ryght easye yt is to amplifie thys matter wyth eloquent complaintes, that the Lorde dothe cruelly mocke vsus, when he pronounceth that his fauoure hangeth vponupon oure wyll, yf the same wyll be not in oure power: And that this liberalitie of God should bee a goodly thynge forsoothe, yf hee so sette his benefytes before vsus that wee hauehave no power to vse them: and a merueylous assurednesse of his promyses, whiche hange vponupon a thinge impossyble, so as they myghte neuer be fulfylled. But of suche promises as hauehave a condition adioined, we will speake in an other place: so that it shall be plaine, that there is no absurditie in the impossyble fullfyllynge of them. And for so muche as concerneth this place: I denye that God dothe vngently mocke vsus. when he moueth vsus to deserue hys benefytes, whome hee knoweth to be vtterly vnable to do it. For whereas the promyses are offered both to the faythefull and to the wycked, they hauehave theyr vse wyth boothe sortes. As God wyth hys commaundementes prycketh the consciens of the wycked, that they shoulde not to swetely take pleasure in theyr synnes, wythout any remembrance of hys iudgementes: so in his promyses he dothe in a manner take them to wytnesse, howe vnwoorthye they are of hys goodnesse. For who canne denye that it is moste ryghtfull and conuenyente, that the Lorde do good to them of whome he ys honored, and punyshe the despysers of hys Maiestye, accordinge to his seueritie? Therefore God dothe well and ordrely, when in his promyses hee adioyneth thys condytyon to the wicked that are bounde with the fetters of synne, that they shall then onelyonly enioye hys benefytes, yf they departe from their wyckednesse: or for thys purpose onelye, that they maye vnderstande that they are woorthylye excluded from these thynges, that are due to the true woorshyppers of God. Againe, bycause hee seeketh by all meanes to styrre vp the faythefull to call vponupon hys grace, yt shall not bee inconuenyente, yf hee attempte the same thynge also by promysses, whyche wee hauehave shewed that hee hathe donne to greate profyte wyth commaundementes towarde them. Beynge enfourmed of the wyll of God, by hys commaundementes, we are put in minde of our miserie, whiche do withal our heart so farre dissent frō the same, & we be therwithal pricked forward to call vponupon his spirite, whereby we may be directed into the ryght waye. … But because our sluggishnesse is not sufficientlie sharpened with commaundementes, there are added promises whiche with a certayne swetenesse may allure vsus to the louelove of them. And that the more desyre that we hauehave of rightuousnesse, we may bee the more seruent to seeke the fauour of God. Loe howe in these requestes, (If you wyll: If you shall heare,) the Lorde neyther geueth vsus power to wyll nor to heare, and yet mocketh vsus not for our want of power.
The thyrd sort of their argumentes, hath also great affinitie with the twoo fourmer. For they bryng fourth the places wherein God reprocheth the vnthankefull people, and sayeth that they them selues onlye were the cause that they receyued not of his tender louelove all kyndes of good thynges.Num. xiiij xliij. Of whiche sorte are these places. Amaleck and the Chananee are before you, with whose swerde you shall fal, because ye would not obeye the Lorde, because I called and ye aunswered not,Ier. xxxij xiij. I wyll doe to this house as I did to Silo. Agayne, this nation hath not hearde the voyce of the Lorde their God, nor hathe receyued discipline,Ier. xxxij. therfore it is cast away from the Lorde. Agayne, because ye hauehave hardened your hearte and would not obey the Lord, all these euilles are happened vntounto you. Howe (saye they,) could suche reproches be layde agaynst them whiche myght redely aunswere? As for vsus, we loued prosperitie, and feared aduersitie. But where as for to obteyne the one and auoyde the other, we obeyed not the Lorde, nor hearkened to his voyce: this was the cause therof, for that it was not at our lybertie so to doe, because we were subiect to the dominion of synne. Uaynly therfore are these euylles layde to our charge, which it was not in our power to auoyde. But leuyng the pretense of necessitie, wherein they hauehave but a weake and sickly defence, I aske of them whether they can purge them selues of all fault. For if they be founde gylty of any faulte, then the Lorde doeth not without cause reproche them, that it came to passe by their peruesnesse, that they felt not the fruite of his clemencie. Let them aunswere therfore, whether they can denie, that theyr frawarde wyll was the cause of theyr stubbournesse. If they fynde the spryng head of the euyll within them selues, why gape they to fynde out foreine causes, that they myght seme not to hauehave bene authours of their owne destruction? But if it be true that by their owne faulte and none others, synners are bothe depriued of the benefites of God, and chastised with punishementes, then is there great reason why they should heare these reproches at the mouthe of God: that if they goe obstinatly forwarde in their faultes, they maye learne in their miseries rather to accuse and abhorre their owne wickednesse, than to blame God of vniust crueltie: that if they hauehave not cast of all wyllyngnesse to learne, they may be wery of theyr synnes, by the deseruynges whereof they see them selues miserable and vndone, and maye retourne into the waye, and acknowledge the same wyth earnest confession whyche the Lorde rehearseth in chydynge them▪ For whyche purpose it appeareth by the solempne prayer of Daniel,Dan. ix. whyche is in the ninth Chapter, that those chydinges of the Prophetes whiche are alledged, did auayle with the Godlye. Of the fyrst vse wee see an example in the Iewes, to whome Hieremie is commaunded to declare the cause of their miseries, wheras yet it shold not hauehave fallen otherwise than the Lorde had foresaide.Iere. vij.xxvij. Thou shalte speake vntounto them all these woordes, and they shall not heare thee: thou shalte call them, and they shall not aunswere thee. To what ende then did thei singe to deafe men? that beinge euen lothe and vnwillynge, yet thei sholde vnderstande that it was true that thei hearde, that it were wicked sacrilege if thei shold lay vponupon God ye blame of their euels which rested in them selues. By these fewe solutions thou maist easily deliuer thy selfe from the infinite heape of testimonies, whiche, for to erecte an image of free will, the enemies of the grace of God are wont to gather together, as well oute of the commaundementes as oute of the protestations againste the professors of the lawe.Ps. lxxviij.viij. Psal. lv.v.ij. It is reprochefully spoken, in the Psalme concerninge the Iewes: A frowarde generation that hauehave not made theyr hearte streight. Also in an other Psalme, the Prophete exhorteth the men of hys age, not to harden theyr heartes, and that bycause all the faulte of obstynacie remayneth in the peruersenesse of men. But it is fondely gathered thereof, that the hearte is pliable to either side,Ps. C.xix C.…ij. the preparinge whereof is onelyonly of God. The Prophet saith: I hauehave enclyned my hearte to keepe thy commaundementes: bycause he had willingely and with a cherefull earnest affection of minde addycted himselfe to God, and yet he dothe not boaste him selfe to bee the author of his owne inclination, which he confesseth in the same Psalme to be the gyfte of God. Therefore we muste holde in minde the admonition of Paule,Philip. i….xij. where he …ddeth the faithefull to worke their owne saluation with feare and trembling, bicause it is the Lorde that worketh bothe the willinge and the perfourminge. In deede hee assigneth them offices, to be doinge, that they shoulde not geue them selues to sluggyshnesse of the fleshe: but in that hee commaundeth thē to hauehave feare and carefullnesse, he so humbleth them, that they may remembre that the same thing whiche thei are commaunded to do, is the propre worke of God, wherein he plainely expresseth, that the faithefull woorke, passiuely, as I may so call it, in so muche as power is ministred them from Heauen,ij. Pet. i.v that they sholde cleame nothinge at all to them selues. Wherefore when Peter exhorteth vsus that we shoulde adde power in fayth, he graunteth not vntounto vsus a seconde office, as if we shoulde do any thynge seuerally by oure selues, but onelyonly he awaketh the slothefullnesse of the fleshe, wherewyth commonlye fayth yt selfe is choked. To the same purpose seemeth that sayeinge of Paule:i. Thes. xix. Extinguyshe not the spirite. for slouthefullnesse dothe oftentimes crepe vponupon the fayethfull, yf it be not corrected. Butte yf any manne conclude there vponupon, that yt ys in theyr owne choyse to cheryshe the lyghte beynge offred them, his ignoraunce shall bee easily confuted: bycause the selfe same dylygence that Paule requyreth,ij. Cor. vij. cometh onelyonly from God. For we are also oftentimes commaunded to purge oure selues from all fylthynesse: whereas the holy ghoste do the claynte to hym selfe alone the offyce of makynge holy. Fynally that by waye of grauntynge the same thynge, is conueyed to vsus that proprely belongeth to God, is playne by the woordes of Ihon:i. …. v.xviij. Whosoeuer ys of God, saueth hym selfe. The aduauncers of freewyll take holde of thys sayeinge, as yf wee were saued partelye by the power of God, partely by oure owne: as though wee had not from heauen the very same safe keeping, wherof the Apostle maketh mention. For whiche cause,Ioh. x…ij.xv. Christ also praieth his Father to saue vsus from euill, and we knowe that the godly, whyle they warre against Satan, do get the victory by no other armie and weapons, but by the armure and weapons of God.i. Pet. i.xxij. Wherfore when Peter commaunded vsus, to purifie our soules in the obedience of truthe, he by and by addeth as by way of correction, (by the holy ghoste.) Finally, how all mans strength are of no …orce in the spirituall battell,i. Ioh. iij.ix. 1. Iohn. v.iiij. Iohn briefly sheweth, when he sayth, that they whiche are begottē of God, can not sinne, because the sede of God abideth in them. And in an other place, he randreth a reason why: for that our faith is the victory that ouercometh the worlde.
Yet there is alleged a testimonie out of the lawe of Moses, whiche semeth to be muche against our saluation.Deut. xxx.xj. For after the publishing of the lawe, he protesteth vntounto the people in this maner. The commaundement that I commaūde thee this day, is not hid from thee, neither far of: It is not in heauen, but hard by thee, it is in thy mouthe and in thy hearte, thou shouldest do it.
Truely if this be taken to be spoken of the bare cōmaundementes, I graūt they be of no smal weight to this present matter. For though it were easy to mocke it out with saying, that here is spoken not of the easinesse and redinesse of obseruation, but of knowledge: yet euen so, peraduenture it would also leaue some doubte. But the Apostle whiche is no doubtfull expositour, taketh away all doubte from vsus, whiche affirmeth that Moses here spake of the doctrine of ye Gospell. But if any obstinate man wyll say,Ro. x.viij. that Paul violently wrested those wordes, that they myght be drawen to the Gospell: although his boldenesse so to say shall not be without impietie, yet is there sufficient matter beside the authoritie of the Apostle to cōuince him withal. For if Moses spake of the commaundementes only, then he puffed vp the people with a moste vaine confidence. For what should they els hauehave done, but throwen them selues downe hedlonge, if they had taken vpō them the keping of the lawe by their owne strengthe, as a thing not heard for them? Where is thē that so ready easinesse to keepe the law, where there is no accesse vntounto it, but by a hedlong fall to destruction? Wherfore there is nothing more certaine, than that Moses in these wordes did meane the couenant of merciemercy, which he had publyshed together with the streight requiring of the lawe.Deut. xxx.viij. For in a fewe verses before he had taught, that our heartes must be circumcised by the hād of God, that we may louelove him. Therfore he placed ye easinesse, wherof he streightway after speaketh, not in the strength of man, but in the helpe & succour of the holy ghost, which performeth his worke mightely in our weakenesse. Albeit the place is not simply to be vnderstanded of the commaundementes, but rather of the promises of the Gospell, whiche are so far from stablyshing a power in vsus to obteine righteousnesse, that they vtterly ouerthrowe it. Paule considering that same, proueth by this testimonie, that saluation is offred vsus in the Gospell, not vnderunder that hard and impossible cōdition, wherwith the lawe dealeth with vsus, that is, that they only shall atteyne it whiche hauehave fulfilled all the commaundementes, but vnderunder a condition that is easy, ready, and playne to come vntounto. Therfore this testimony maketh nothyng to chalenge freedome to the will of man.
There are also certayne other places wonte to be obiected, whereby is shewed that God sometime, withdrawynge the succour of his grace, tryeth menne, and wayteth to see to what ende they will applie theyr endeuours,Osee. v▪xiiij. as is that place in Osee: I will goe to my place till they putte it in their heart and seeke my face. It were a fonde thyng (saye they) yf the Lorde should consider whether Israell would seke his face, vnlesse their mindes were p…able that they might after theyr owne will incline themselues to the one side or the other. As though this were not a thinge commonly vsed with God in the Prophetes, to make a shewe as yf he did despise and caste awaye his people, till they hauehave amended their life. But what will the aduersaries gather out of suche threateninges? If they meane to gather, that the people beyng forsaken of God, maye purpose their owne saluation: all the Scripture shall crye out agaynste them in so doyng. If they confesse that the grace of God is necessarie to conuersion, why …ryue they wyth vsus? But they so graunt it necessarie, that still they will hauehave mans power preserued vntounto him. Howe proue they that? truely not by this place, nor any like to it. For it one thyng, to departe aside from manne, and to loke what he will doe beyng geuen ouer and lefte to him selfe, and an other thyng to helpe his litle strength after the measure of his weakenesse. What then (will some manne saye) doe these manners of speakyng meane? I aunswer that they are as muche in effecte, as yf God had sayde: For asmuche as I preuayle nothyng wyth this stubborne people by admonishyng, exhortynge and rebukynge, I will withdrawe my selfe a while: and sit…e still and suffer them to be afflicted: I will see yf at length, after long… miseries, they wil begynne to remember me, to seke my face. The Lordes goynge farre awaye, signifieth the takynge awaye of Prophecie: his lookyng what menne will doe, signifieth that he kepynge silence, and as it were hidynge hym selfe, dothe for a time exercise them with diuerse afflictions. Bothe these thynges he dothe to humble vsus the more. For we shoulde soner bee dulled than amended, wyth the scourges of aduersitie, vnlesse he dyd frame vsus to that tractablenesse by his Spirite. Nowe whereas the Lorde beyng offended, and in a manner weried with our obstinate stubbornnesse, dothe not for a time leaue vsus (that is by takynge awaye his worde in whyche he is wonte to geue vsus a certayne presence of hym selfe) and dothe make a profe what we would doe in his absence, it is falsly gathered hereof that there is any strength of freewill that he should beholde and trie, for asmuch as he doth it to no other end, but to dryue vsus to acknowledge our owne beyng nothyng.
They brynge also for their defence the continuall manner of speakyng, that is vsed bothe in the Scriptures & in the talke of men. For good workes are called oures, and it is no lesse sayd that we doe the thing that is holy and pleasyng to God, than that we commit sinnes. But if sinnes be iustly imputed to vsus, as procedyng from vsus, truely in righteous doynges also somwhat by the same reason ought to be assigned vntounto vsus. For it were against reson that it should be sayd that we do those thinges, to the doyng whereof beyng vnable of our owne motion, we are moued by God like sto…es. Therefore though we geue the chiefe parte to the grace of God, yet these māners of speakyng do shewe that our endeuour hath also yet a seconde parte. If that thyng onelyonly were still enforced, that good workes are called oures, I would obiecte agayne,Math. vi. that the bread is called oures, which we pray to hauehave geuen vsus of God. What will they gette by the title of possession, but that by the bountifulnesse …nd free gifte of God, the same thyng becometh oures, whiche otherwise is not due vntounto vsus? Therefore eyther let them laugh at the same absurditie in the Lordes prayer, or let them not recken this to be laughed at, that good workes are called oures, in which we hauehave no propertie, but by the liberalitie of God. But this is somwhat stronger, that the Scripture oftentimes affirmeth that we our selues do worship God, obey the law, & applie good workes. Sithe these are the duties properly belongyng to the minde & will: howe could it agree that these thinges are both referred to the holy ghost, and also attributed to vsus, vnlesse there were a certaine cō municating of our endeuour wt the power of God? Out of these snares we shal easily vnwinde our selues, if we wel consider the manner how the spirit of the Lord worketh in the holy ones. The similitude wherewith they enuiously presse vsus is from the purpose, for who is so fonde to thinke that the mouing of mā differeth nothing from the casting of a stone? Neither doth any such thing folow of our doctrine. We recken among the natural powers of man, to allow & refuse, to wil & not wil, to endeuour and to resist, that is, to allowe vanitie and to refuse perfect goodnesse, to will euell and to be vnwillyng to good, to endeuour our selues to wickednesse and to resist righteousnesse. What doth the Lord herein? If it be his will to vse that peruersnesse as an instrumēt of his wrath, he directeth and appointeth it to what ende he wil, that he by an euell hande maye execute his good worke. Shall we then compare a wicked manne that so serueth the power of God, when he laboreth only to obey his owne lust, to a stone that beyng throwē by the violence of an other, is caried neither with mouing nor sense nor will of his owne? We see how much differēce there is. But what doth he in good thinges, of which is our principal question? Whē he erecteth his kingdome in them, he by his spirit restrayneth mans will, that it be not carried vp and downe with wanderyng lustes, accordyng to the inclination of nature: & that it may be bent to holinesse and righteousnesse, he boweth, frameth, fashioneth and directeth it to the rule of his righteousnesse: and that it should not stomble or fall, he doth stablish and confirme it with the strength of his spirit. For which reason Augustine sayth: Thou will saye vntounto me: then we are wrought, & worke not. Yea thou both workest and art wrought, and thou workest well whē thou art wrought of that which is good. The spirit of God that worketh thee, helpeth them that worke, and geueth him self the name of a helper, for that thou also workest somwhat. In the firste parte he teacheth, that mans workyng is not taken awaye by the mouyng of the holy ghost, bicause will is of nature, whiche is ruled to aspire to goodnesse. But where he by and by addeth, that by the name of help, may be gathered that we also do worke somwhat, we ought not so to take it, as if he did geue any thinge seuerally to vsus: but bycause he would not cherish slouthfulnesse in vsus, he so matcheth the working of God with oures, that to wil may be of nature, & to will well of grace. Therfore he sayd a litle before, Unlesse God helpe vsus, we shal not be able to ouercome, no nor yet to fight at all.
Hereby appereth, that the grace of God (as the word is takē when we speake of regeneration) is the rule of the spirit, to direct and gouerne the will of manne. And it can not gouerne it, vnlesse it correct it, reforme it, and renewe it (from whense we saye that the beginnyng of regeneration is, that that which oures might be destroyed) and vnlesse it moue it, stirre it, dryue it forward, carry it and hold it. Whereupon we do truely saye, that al the doynges that procede from it, are wholly the only worke of the same grace. In the meane time we denie not that it is very true that Augustine teacheth, that will is not destroyed by grace, but rather repayred. For bothe these thinges doe stand very well together: that mens will be sayd to be restored, when the faultinesse and peruersenesse thereof beyng reformed, it is directed to the true rule of iustice: and also that a newe will be sayde to be created in manne, for asmuch as it is so defiled and corrupted, that it needeth vtterly to put on a newe nature. Nowe is there no cause to the contrarie, but that we maye well be sayde to doe the same thyng that the spirit of God doth in vsus, although our owne will do of it self geue vsus toward it nothing at all, that may be seuered from his grace. And therefore we muste kepe that in minde, which we hauehave els where alledged out of Augustine, that some do in vayne trauayle to finde in the will of manne some good thinge that is proprely her owne. For what so euer mixture men studie to brynge from the strength of free will to the grace of God, it is nothing but a corruptyng of it, as if a manne would delay wine with dirty and bitter water. But although what so euer good is in the will of manne, it procedeth from the mere instincte of the holy ghoste, yet bicause it is naturally planted in vsus to will, it is not whythout cause sayd, that we do those thinges whereof God chalengeth the prayse to him selfe. Firste, bycause it is oures what so euer by his goodnesse he worketh in vsus, so that we vnderstand it to be not of our selues: and then bycause the minde is oures, the will is oures, the endeuour is oures, whiche are by him directed to good.
Those other testimonies biside these, that they scrape togither here & there, shal not much trouble euen meane whittes that hauehave wel conceiued only the solutions aboue sayd. They allege that sayeng out of Genesis,Gen. ii…, …. Thine appetite shalbe vnderunder thee, and thou shalt beare rule ouer it. Whiche they expound of sinne, as yf the Lord did promise to Cain, that the force of sinne shoulde not get the vpper hande in his minde, yf he would labour in subduyng of it. But we saye that it better agreeth with the order of the text, that this be taken to be spoken of Abel. For there Gods purpose was to reproue the wickednesse of the enuie that Cain had conceyued against his brother. And that he doth two wayes. One, that in vayne he imagined mischiefe to excell his brother in Gods sight, before whome no honour is geuen but vntounto righteousnesse: the other, that he was to much vnthākful for the benefite of God which he had alredy receyued, which could not abide his brother, although he had him subiect vnderunder his authoritie. But lest we shoulde seme therefore to embrace this exposition, bicause the other is agaynst vsus:let vsus admitte that God spake of sinne. If it be so, then God eyther promiseth or commaundeth that whiche he there declareth. If he commaundeth, then hauehave we alredy shewed that thereby foloweth no proofe of the power of manne. If he promiseth, where is the fulfillyng of the promise? for Cain became subiecte to sinne, ouer whiche he should hauehave had dominion. They will saye, that in the promise was included a secrete condition, as yf it had ben sayd, that he should hauehave the victorie yf he would stryue for it. But who will receyue these croked compasses? For yf this dominion be meante of sinne, then no man can doubte that it is spoken by way of cōmmaundement, wherein is not determined what we are able to doe, but what we ought to doe, yea though it be aboue our power. Albeit bothe the matter it selfe and the order of Grammer doe require, that there be a comparison made of Cain and Abel, bicause the elder brother should not hauehave ben set behinde the younger, vnlesse he had become worse by his owne wicked doyng.
They vse also the testimonie of the Apostle, whiche sayth, that it is not of him that willeth,Ro. ix.xvi. nor of him that runneth, but of God that hath merciemercy. Whereby they gather that there is somewhat in mans will and endeuour, whiche of it selfe, though it be weake, beyng holpen by the merciemercy of God, is not without prosperous successe. But if they did soberly weye what matter Paule there entreteth of, they woulde not so vnaduisedly abuse this sentence. I know that they may bryng forth Origen and Hierome for mainteiners of their expositiō:Lib. 7. in …. ad Rom. Hiero. dial. in P…la. and I could on the other side set Augustine against thē. But what thei hauehave thought, it maketh no mater to vsus, if we know what Paule meante, There he teacheth that saluation is prepared only for thē, to whō the lord vouchsaueth to graūt his merciemercy: & that ruine & destructiō is prepared for al those that he hath not chosen. He had vnderunder the example of Pharao declared the state of the reprobrate, and had also cōfirmed the assurednesse of free election by the testimonie of Moses, I will hauehave merciemercy vponupon whome I will hauehave merciemercy. Nowe he concludeth, that it is not of him thath willeth, or him that runneth, but of God that hath merciemercy. If it be thus vnderstanded, that will or endeuour ar not sufficient, bicause they are to weake for so great a weight, that whiche Paule sayth, had not ben aptly spoken: Therfore awaye with these suttelties, to saye: It is not of him that willeth, nor of him that runneth, therfore there is some wil, there is some rūning. For Paules meaning is more simply, thus: It is not will, it is not runnyng that get vsus the waye to saluation, herein is only the merciemercy of God. For he speaketh no otherwise in this place than he doth to Titus,Tit. iij.iiij. where he writeth, that the goodnesse and kindenesse of God appereh not by the workes of righteousnesse, whiche we hauehave done, but for his infinite merciemercy. Thei thēselues yt make this argument, that Paul meant that there is some will & some rūning, bicause he saide, that is not of him yt willeth nor of him that runneth, would not geue me leaue to reason after the same fashion, that we hauehave done some good workes, bicause Paule sayeth, that we hauehave not atteined the goodnesse of God by the good workes that we hauehave done. If they see a fault in this argumēt, let them open their eyes, and they shal perceiue that their owne is not without the like deceite,Epist. 107 ad Vitalé▪ For that is a sure reason that Augustine resteth vponupon, If it were therefore sayd that it is not of him that willeth, nor of him that runneth, bicause neyther the will nor the runnyng is sufficient. Then it maye be turned on the contrarie parte that it is not of the merciemercy of God, bycause it alone worketh not. Sithe this seconde is an absurditie, Augustine doth rightfully conclude, that this is spoken to this meanyng, that there is no good will of man, vnlesse it be prepared of the Lord, not but that we ought bothe to wil and to runne, but bicause God worketh bothe in vsus. No lesse vnaptly doe some wreste that sayeng of Paule:i. Cor. ii….ix We are the workers with God, whiche out of doubt ought to be restrayned only to the ministers; and that they are called workers with him, not that they bryng any thing of themselues, but bycause God vseth their seruice, after that he hath made them mete and furnished with necessarie giftes.
They bring forth Ecclesiasticus, whoe, as it is not vnknowen, is a writer of whose authoritie is doubted. But although we refuse it not (whiche yet we maye lawfully doe) what doth he testifie for freewill? He sayeth,Eccl. xv, xiiii. that man so sone as he was created, was lefte in the hande of his owne counsell: that commaundementes were geuen him, which if he obserued, he should agayne be preserued by them: that before manne was set life and death, good and euell: that what so euer he would, should be geuen hym. Be it, that manne receyued from his creation power to obteine eyther life or death. What if on the other side we aunswere that he loste it? Truely my minde is not, to speake agaynst Salomon, whiche affirmeth that man at the beginnyng was create vpright,Eccl. vi….xxx. and he forged vntounto himselfe many inuentions. But bycause manne in swaruyng, loste as it were by shipwrecke bothe him selfe and all his good thinges, it foloweth not by and by, that all that is geuen to his firste creation belongeth to his nature beyng corrupted and degenerate. Therefore I answere, not to them onelyonly, but also to Ecclesiasticus him selfe what so euer he be. If thou meane to instruct man, to seke within him selfe power to atteine saluation, thy authoritie is not of so great force with vsus, that it maye be any preiudice, be it neuer so small, against the vndoubted worde of God. But if thou only studie to restraine the malice of the flesh, whiche in layeng the blame of her owne euels vponupon God, vseth to seke a vayne defense for it selfe, and therefore thou answerest that vprightnesse was geuen vntounto men, whereby it maye appere that him selfe was cause of his owne destruction, I willingly agree vntounto it; so that againe thou agree in this with me, that nowe by his owne faulte he is spoyled of those ornamentes, wherewith God had clothed him at the beginnyng; and that so we confesse together, that now he more needeth a Physician than a defender.
Yet they hauehave nothing oftener in their mouth than the parable of Christ of the way faryng man, whome theues layde abrode half dead in the waye.… I know that it is common almost with all writers, that the calamitie of mankynde is represented vnderunder the figure of that wayfaryng man. Thereupō do our aduersaries gather an argumēt, that man is not so maymed with the robberie of sinne and the Deuell, but that he kepeth still remayning the leauinges of his former good thinges, for asmuch as it is said, that he was le…t half aliue. For where is that half life, vnlesse some portion both of right reason and will remayned? Firste if I would not geue place to their allegorie, I beseche you, what wold they do? For there is no doubt that it was deuised by the fathers biside the natural sense of the Lordes wordes. Allegories ought to goe no further than they hauehave the rule of Scripture goyng before them: so far is it of, that they be by thēselues sufficient to ground any doctrines. And there want not resons, whereby I can, if I liste, ouerthrow this deuise, for the worde of God leaueth not …o man halfe a life, but teacheth that he is vtterly dead, for so much as concerneth blessed life.Eph. ii.v. And Paule when he speaketh of our redemption, doth not say that we were healed, when we were half dead and half aliue, but that we were raysed vp agayne when we were dead. He calleth not vponupon them that are halfe aliue to receiue the light of Christ, but them that slepe and are buried. And in like maner speaketh the Lord him selfe, when he sayth,Ioh. v.xxv that the houre is come when the dead shal rise againe at his voice. With what face would they set this light allusiō against so many playne sentences? But let this allegorie hauehave the force of a certayne testimonie, yet what shall they wrynge out of vsus thereby? Manne is halfe aliue, therefore he hath somewhat left safe. I graunt: he hath a witte capable of vnderstandyng, although it pearce not to the heauenly and spirituall wisedome: he hath true iudgement of honestie: he hath some felyng of the godhed, howebeit that he atteine not the true knoweledge of God. But to what purpose come all these thinges? Truely they bryng not to passe that the same sayeng of Augustine be taken from vsus, whiche is also approued by cōmon consent of the Scholes: that after mans fall the freely geuen good thinges, whereupon saluation hangeth, are takē awaye from him, and that his naturall giftes are corrupted and defiled. Let therefore this truthe remayne with vsus vndoubted, which can be shaken by no engines, that the minde of man is so estranged from the righteousnesse of God, that it conceiueth, coueteth, and enterpriseth all wickednesse, filthinesse, vncleanesse, and mischiefe: that his heart is so throughly soked in poison of sinne, that it can breath out nothing but corrupt stinke: But if at any time they doe vtter any goodness… in showe, yet still the minde remayneth alwaye wrapped in hypocrisie and deceitefull crokednesse, and the heart entangled with inwarde peruersnesse.