The Institutes of the Christian Religion, Book 2 · Chapter 3
The third Chapter. ¶ That out of the corrupt nature of man procedeth nothing but damnable.
BUt manne can not be any waye better knowen in eyther parte of his soule, than yf he come forth with his titles wherewith the Scripture doth set him out. If he bee paynted whole in these woordes of Christe,Ioh. iij.vi That whiche is borne of fleshe, is fleshe: as it is easy to proue, then is he proued to bee a very miserable creature. For the affection of the fleshe,Rom. viij.vi. as the Apostle witnesseth, is death, for asmuche as it is enimitie agaynste God, and so is not subiecte, nor can be subiecte to the lawe of God. Is fleshe so peruerse, that with al her affection she continually vseth enmitie agaynste God? that she can not agree with the rightousnesse of the lawe of God? Finally, that she can bryng forth nothing but matter of death? Nowe, graunt that in the nature of manne is nothy…yge but fleshe, and gather any good out of it yf thou canste. But (they saye) the name of fleshe belongeth onelyonly to the sensuall, and not the hyer par…e of the soule. But that is sufficiently confuted by the woordes of Chryste, and of the Apostle. It is the Lordes argumente, that manne muste bee borne agayne,Ioh. iij.…xi bycause he is fleshe. He commaundeth not to bee borne agayne accordynge to the bodye. But in mynde he is not borne agayne, yf a parte of it bee amended, but when it is all renewed. And that doth the comparison, sette in bothe places, confirme. For the spirite is so compared agaynste the fleshe, that there is lefte no meane thynge betwene them. Therefore whatsoeuer is not spirituall in mā, is after the same reason called fleshly. But we hauehave nothynge of the Spirite but by regeneration. It is therefore fleshe whatsoeuer we hauehave of nature. But of that matter, if otherwise we coulde hauehave any doubte, that is taken awaye from vsus by Paule,Eph. iiij.xiij. where after we had described the ould…man, whom he had saide to be corrupt with concup…scences of erroure, he biddeth vsus to be renewed in the spirite of oure minde: you see he doth not place vnlawefull and euell lustes onelyonly in the sensitiue part, but also in the very minde, and therefore requyreth a renuinge of it. And truly a lyttle before he had painted oute suche an image of mans nature, as did shewe that there was no part wherein we were not corrupted and peruerted: for whereas he writeth that al nations do walke in the vanitie of their minde, are darkened in vnderstāding, estrāged from the life of God,Eph. iiij.xvij. by reason of the ignoraunce that is in them, and the blindenesse of their hearte: it is no doubt that this is spoken of all them whom the Lorde hathe not reformed to the vprightnesse both of his wisedome and iustice: whiche is also made more plaine by the comparison by and by adioyned, where he putteth the faithfull in minde, that thei hauehave not so learned Christ. For of these wordes we gather, that ye grace of Christ is the onelyonly remedye whereby we be deliuered from that blindenesse & the euels that ensue thereof. For so had Esay also prophecied of ye kingdome of Christ,Esa. lx.ij. when he promised, that the Lorde should be an euerlastynge lighte to his Churche, when yet darkenesse couered the earthe, and a m…ste the peoples. Whereas he testifieth, that the lyghte of God shall arise onelyonly in the Churche, truely without the Church he leaueth nothing but darkenesse and blindenesse. I will not reherse perticularly suche thynges as are written eueryevery where, specially in the Psalmes and in the Prophetes againste the vanitie of man.Psa. lxij.x. It is a greate thing that Dauide writeth, if he be weyed wyth vanitie, that he shall be vayner than vanitie it self. His witte is wounded with a greuous weapon, when all the thoughtes that come oute of it, are scorned as foolyshe, …rifelynge madde and peruerse.
No easier is the condemnation of the heart, when it is called guilfull and peruerse aboue all thinge: but bicause I studie to be shorte, I wil be contente with one place alone,Ier. xvij.…. but suche a one as shall be like a most bright loking glasse, wherein we may beholde the whole image of our nature.Rom. xiij.x. For the Apostle, when hee goeth aboute to throwe downe the arrogance of mankynde, doth it by these testimonies, That there is not one ryghteons manne, There is not one manne that vnderstandeth or that se…keth God,Psal. xiiij.iiij. All are gone oute of the waye, they are made vnprofitable together, there is none that dothe good, no not one: their throte is an open sepulcher,Esa. iix.xij wt their tongues they worke deceytfully, the poyson of Serpentes ys vnderunder theyr lyppes, whose mouthe ys full of cursing and bytternesse: whose feete are swyfte to shedde bloude, in whose wayes ys sorrowe and vnhappynesse, whyche hauehave not the feare of God before theyre eyes: Wyth these thunderboltes hee inueyeth, not agaynste certayne menne, butte agaynste the whole nation of the sonnes of Adam. Neyther declyneth hee agaynste the corrupte manners of one or twoo ages, butte accuseth the contynuall corruptiō of nature. For his purpose is that place, not simply to chide men, to make them amende, but to teache rather that all menne are oppressed wyth calamitie, impossyble to be ouercome, from whyche they cannot gette vp agayne, vnlesse they bee plucked out by the merciemercy of God. And bycause, that coulde not bee proued vnlesse it had ben by the ouerthrowe and destruction of nature, he brought forth these testimonies whereby is proued that our nature is more than destroyed. Let this therefore remayne agreed, that menne are suche as they be here described, not only by faulte of euell custome, but also by corruptnesse of nature. For otherwise the Apostles argument can not stande, that there is no saluation for manne but by the merciemercy of God, bycause he is in him selfe vtterly loste and paste hope. I wyll not here busie my selfe in prouynge the applyeng of these testimonies that no manne shoulde thinke them vnfitly vsed. I wyll so take them as yf they had ben firste spoken by Paule, and not taken out of the Prophetes. Firste he taketh awaye from manne rightousnesse, that is integritie and purenesse, and then vnderstandyng. The wante of vnderstandynge, he proueth by Apostasie or departyng from God, whome to seeke is the firste degree of wisedome. But that wante muste nedes happen to them that are fallen awaye from God. He sayeth further, that all are gone out of the waye and become as it were rotten, that there is none that doeth good, and then he adioyneth the haynous faultes, wherewith they defile their members that are ones let lose into wickednesse. Laste of all he testifieth that they are voyde of the feare of God, after whose rule our steppes shoulde hauehave ben directed. If these bee the inheritable gyftes of mankynde▪ it is in vayne to seeke for anye good thyng in our nature. In deede I graunt that not all these faultes doe appeare eueryevery manne: yet can not bee denied that this Hydra lurketh in the heartes of all menne. For as the bodye whyle it already fostreth enclosed wythin it, the cause and matter of disease, although the payne bee not yet vehement, canne not bee called healthy: no more canne the soule bee reckened sounde, whyle it swarmeth full of suche diseases of vices, albeit the similitude dothe not agree in all pointes. For in the bodye be it neuer so muche diseased, there remayneth a quicknesse of lyfe: but the soule beyng drowned in this gulfe of destruction, is not only trouble wyth vices, but also altogether voyde of all goodnesse.
The same question in a manner whiche hath ben before assoyled, nowe riseth vp agayne of newe. For in all ages there hauehave ben some, whiche by guidyng of nature hauehave ben bente to vertue in al their life. And I regarde it not, though many slippynges maye be noted in their manners: yet by the very studie of honestie they hauehave shewed a profe, that there was some purenesse in theyr nature. What rewarde suche vertues hauehave before God, although we will more fully declare when we shall speake of the merites of workes, yet wee muste somewhat speake in this place: so farre as is necessarie for makyng playne of this present argument. These examples therefore seeme to put vsus in mynde, that wee shoulde not thinke mans nature all together corrupt, for that by her instruction some mē hauehave not only excelled in some noble actes, but also in ye whole course of their life hauehave behaued themselues most honestly. But here we must thinke, how in this corruptiō of nature there is some place for the grace of God, not to cleāse it, but inwardely to restraine it. For if the lord wold suffer the mindes of all menne as it were with loose reynes to runne wildly into all sortes of lustes, without doubte there would be no mā, but he would in playne experience make vsus beleue, that all those euels wherewith Paule condemneth all nature,Gom. ….10 are moste truely sayde of hym. For what? Canst thou exempt thy selfe out of the number of them, whole feete are swift to shed bloud, their handes defiled with robberies and manslaughters, their throtes like vntounto open Sepulchres, their tungues deceitfull, their lippes venymous, their workes vnprofitable, wicked, rottē, deadly, whole minde is without God, whose inwardes are peruersenesse, whose eyes are bent to entrappinges, their heartes lift vp dispiteousely to triumph ouer other, and all the partes of them applied to infinite mischeues. If eueryevery soule be subiecte to all suche monsters, as the Apostle boldly pronounceth, truely we see what would come to passe, if the Lorde would suffer the luste of manne to wander after his owne inclination. There is no mad beaste that is so hedlong caried awaye, there is no streame be it neuer so swifte and strong, whereof the ouerflowyng is so violent. The Lorde healeth these diseases in his electe by this meane that wee will by and by set forth. In some he only restraineth them with putting a bridle in their mouth, only that they breake not out, so farre as he foreseeth to bee expedient for preseruynge of the vniuersitie of thinges. Hereby some are holden in by shame, some by feare of lawes, that they burste not forth into many sortes of filthinesse, howebeit they do for a great part not hide their vncleannesse. Some bycause they thinke that an honest trade of life is good, doe after a certayne sorte aspire towarde it. Some rise vp aboue the common sorte, that by their maiestie they maye kepe other in their duetie. So God by his prouidence bridleth the peruersenesse of nature, that it breake not forth into doyng: but he cleanseth nor within.
But yet the doubte is not dissolved. For eyther we muste make Camillus like vntounto Catiline, or els in Camillus we shall hauehave an example that nature, yf it bee framed by diligence, is not altogether without goodnesse. I graunte in deede that those goodly giftes whyche were in Camillus bothe were the giftes of God and seeme worthy to bee commended, if they we weyed by themselues, but how shall they bee proues of naturall goodnesse in hym? muste we not returne to the minde, and frame our argumente in this sorte? If a naturall manne exelled in suche vprightenesse of manners, then nature is vndoubtedly not without power towarde the studie of vertue.Aug. lib. 4. c…ra … …um. But what if the minde were peruerse and croked, and folowyng any thyng rather than vpright straightnesse? And that it was such there is no doubt, yf you graunt that he was a naturall manne. Now what power of mans nature to goodnesse will you reherse vntounto me in this behalfe, yf in the greatest shewe of purenesse it bee founde that he is alwaye carried to corruption: Therefore, leaste ye commende a manne for vertue, whose vices deceyue you vnderunder vertues Image, dooe not so gene vntounto the will of manne power to desire goodnesse, so longe as it remayneth taste in her owne peruersenesse. Albeit this is a moste sure and easy solution of this question, that these are not common gyftes of nature, but special graces of God, whiche he diuersly and to a certaine measure dealeth among men that are otherwise vngodly. For whiche reason we feare not in common speache to call one man well natured, and an other of euell nature, and yet wee cease not to include them bothe vnderunder the vniuersall state of mans corruption, but we shewe what speciall grace God hath bestowed vponupon the one, whiche he hath not vouchsaued to geue to ȳe other, whē his pleasure was to make Saule kinge, he formed him as a new man: & that is the reason why Plato alludinge to the fable of Homere, sayth that kinges sonnes are created notable by some singular mark, bicause God prouidinge for mankinde, furnisheth these with a principle nature whome he appoynteth to beare gouernement: & out of this store house came all the greate Captaines that are renomed in histories. The same is also to be thoughte of priuate men. But bicause as eueryevery man hathe moste excelled, so his ambition hath mooste moued him forwarde (wyth wh…che spotte all vertues are defiled, so that thei lose all fauoure before God,) it is to be accompted nothingeworth, what soeuer semeth praiseworthy in vngodly men, besyde that the chefe part of vprightnesse faileth, where there is no studye to aduaunce the glorye of God, whiche all thei wante whome he hathe not regenerate with his spirite. Neither ys yt vainely spoken in Esaie,Esa. xi.i… that vponupon Christe resteth the spirite of the feare of God, whereby we are taught, that so many as are strange frō Christ, are without the …eare of God, whiche is the beginning of wisedome. As for the vertues that deceiue vsus with vaine shewe, I graunte they shall hauehave praise in the courte of policie, and in the common fame of men, but before the heauenly iudgemente seate, they shall bee of no valewe to deserue ryghteousenesse.
With suche bondage of synne therefore as Wyll is deteyned, it can not ones moue it selfe to goodnesse, muche lesse applye it selfe. For suche mouing is ye beginninge of tournynge to God, whiche in Scriptures is wholy imputed to the grace of God.Ier. xxxi.xviij. As Ieremie prayeth to the Lorde to tourne hym, yf hee wyll hauehave hym tourned. Wherevpon the Prophete in the same chapter, deserybynge the spirituall redemption of the faythefull people, sayeth that they were redeemed oute of the hande of a stronger, meanynge wyth howe streyghte fetters a sinner is bound so longe as beynge forsaken of the Lorde, hee lyueth vnderunder the yooke of the Deuell. Yet Wyll styll remayneth, whyche wyth mooste bente affection ys bothe inclyned and hasteth to synne. For manne was not depryued of Wyll when hee dyd caste hym selfe into thys necessytye, but of the soundenesse of Wyll. And Bernarde saythe not vnaptelye, whyche teacheth that to Wyll ys… in vsus all: but to Wyll good ys a profytynge, to wyll yll ys a defaute: and therefore symplye to wyll, ys the woorke of manne: to wyll euell, of corrupte nature: to wyll well, of grace. Nowe whereas I saye, that wyll putte from libertie ys by necessytye drawen or ledde into euell, yt ys marueyll yf that shoulde seeme a harde speache vntounto any manne, whiche neither hathe any absurditie in yt, nor varieth from the vse of holy menne: But it offendeth them that canne make no dyfference betweene necessytye compulsyon. But yt a manne aske them, ys not God of necessytye good? ys not the deuell of necessytye euell? what canne they aunswere? For so is goodnesse knitte with Gods diuinitie, that it is no more of necessarie that he be God then that he be good. And the deuell is by hys fall so estranged from partaking of goodnesse, that he can do nothinge but euell. But now if any robber of God do barke against this and say, that God deserueth smale prayse for his goodnesse, whyche is compelled to keepe: shall not this be a ready aunswer to him, that it commeth to passe by his infinite gooddesse and not by violent impulsion, that he can not do euell. Therefore if this, that it is of necessitie that God do well, do not hinder the free will of God in doing well, if the deuell whyche can not do but euell yet willingly sinneth, who shall then saye that a manne doothe therefore lesse wyllyngely synne for thys that hee ys subiecte to necessitie of sinning. Thys necessitie, whereas Augustine e…che where speaketh of it,Lib. de persect. in…it. euen then also when he was enuiously pressed with the cauilation of Celestius, he sticked not to affirme in these woordes, vp libertie it came to passe that manne was wyth synne, but nowe the corruption whyche stowed for punyshemente, hathe of, libertie made necessitie. And so ofte as he falleth into mention therof, he bo…bteth not to speake in thys manner of the necessarye bondage of synne.De nat. & grat. & alibi. Therefore let thys summe of that distinction be kepte, that manne syns hee ys corrupted, synneth in deede wyllyngely and not agaynste his will nor compelled, by a moste bente affection of minde, and not by vyolente compulsion, by motion of hys owne luste, and not by forren constraynte: but yet of suche peruersenesse of nature as hee ys, hee canne not but bee moued and dryuen to euell. If thys bee true, then surely yt is playnely expressed that hee ys subiecte to necessytye of …yn…ynge.Ser. super. Ca…te. 81. Bernarde agreeynge to Augustine wryteth thus, onelyonly manne among all liuinge creatures is free: and yet by meane of sinne, hee also suffreth a certaine violence, but of will and not of nature, that euen thereby also hee shoulde not bee depryued of freedome, for that whyche is wyllynge is free. And a lyttle after, wyll beynge chaunged in it selfe into worse, by I woote not what corrupte and marueylous manner so maketh necessitie, that very necessitie for as muche as it is willinge, can not excuse wyll, and wyll forasmuche as it is drawen by aluremente, can not exclude necessitie, for this necessitie is after a certaine manner willing. Afterwarde he saith, that we are pressed down wyth a yoke, but yet none other but of a certaine wyllynge bondage, therefore by reason of oure bondage we are miserable, by reason of our wil we are inexcusable, bicause wil when it was free, made it selfe the bond seruaunt of sinne. At length he concludeth, that the soule is so after a certaine marueilous and euell manner holden both a bonde seruaunt and free, vnderunder this certaine willinge and yll free necessitie: a bonde seruante by reason of necessitie, free by reason of wyll, and that whiche is more maruelous and more miserable, therein gylty wherin it is free, therein bonde wherein it is gylty, and so therein bond wherin it is free. Herby truely the readers do perceiue that I brynge no new shynge, whyche longe agoe Augustine broughte fourthe oute of the consent of all godlye men, and almoste a thousande yeares after was kepte styll in monkes Cloysters. But Lombarde when he coulde not distynguyshe necessitie from compulsion, gaue matter to a pernitious erroure.
On the otherside it is good to consider what manner remedie is that of the grace of God, whereby the corruption of nature is amenhed and healed. For whereas the Lorde in helpyng vsus, geueth vsus that whyche we wante, when we shall knowe what his worke is in vsus, it will streightwaye appeare on the other side what is our nedynesse. When the Apostle sayeth to the Philippians,Phil. i.vi. that he trusteth that he whiche beganne a good worke in them, will performe it vntounto the daye of Iesus Christe: is no doubte, that by the beginnynge of a good worke, he meaneth the very beginnyng of conuersion, whiche is in will. Therefore God beginneth a good worke in vsus by stirryng vp in our heartes the louelove, desire & endeuour of righteousnesse, or (to speake more properly) in bowyng, framyng and directyng our heartes to righteousnesse: he endeth it in confirmyng vsus to perseuerance. And that no manne should cauill that good is begonne by the Lorde, when will beyng of it selfe weake is holpen: the holy ghost in an other place declareth what will is able to doe beyng lefte vntounto it selfe.Eze. xxxvi xvi. I will geue you (sayeth he) a newe heart. I will put a newe spirit in the middes of you. And I will take awaye the stony heart from your flesh, and I will geue you a heart of fleshe. And I will put my spirite in the middes of you, and I will make you to walke in my cō maundementes. Whoe shall saye that the weakenesse of mans will is strengthened with helpe, whereby it maye effectually aspire to the choise of that that is good, when it must be whole transformed & renewed? If there be any softenesse in a stone which by some help being made tenderer will abide to be bowed eueryevery way, then wil I graunt that the heart of man is pliable to obey that whiche is right, so yt that whiche in it is vnperfecte, be supplied by the grace of God. But if he meante to shewe by this similitude, that no goodnesse coulde euer be wroong out of our heart vnlesse it be made throughly new: let vsus not parte betwene him and vsus, that which he chalēgeth to him self alone. If therefore a stone be transformed into fleshe, when God turneth vsus to the desire of that whiche is right: then is all that whiche was of our owne will taken awaye, and that which cōmeth in place thereof is all of God. I saye that will is taken awaye, not in that it is will, bicause in the conuersion of man, that whiche was of the firste nature abideth whole: also I saye that it is created newe, not that will then beginneth to be, but that it be turned from an euell will into a good. And this I affirme to be wholy done by God, bycause we are not able so much as to thinke,ii. Cor. viij vi. Phi. ij.xiij. as the same Apostle witnesseth: therefore in an other place he sayeth, that God doth not only helpe our weake will, or amende our peruerse will, but that he worketh in vsus to will. Whereupon is easely gathered, that whiche I saide before, that what so euer good is in will, it is the worke of only grace. In whyche sence in an other place he sayeth,ij. Cor. xij.vi. that it is God that worketh all in all. Neyther doth he there entreate of the vniuersal gouernement, but geueth vntounto God alone the prayse of al good thinges that the faythfull hauehave. And in sayeng, all▪ truely he maketh God the authour of spiritual life, euen from the beginning to the end. Whiche self same thing he had taught before in other wordes,i. Cor. viij.vi. sayeng that the faythful are of God in Christ. where he playnly maketh mention of the newe creation, wherin that whiche was of common nature before, is destroied. For there is to be vnderstanded a comparyson betwene Adam and Christe, whyche in an other place he more plainely expresseth, where he teacheth that we are the worke of God created in Christe to good workes, whyche hee hathe prepared that we shoulde walke in them. For he goeth aboute by this reason to proue, that oure saluation is of free gifte, bicause the beginninge of all goodnesse, is at the seconde creation, whiche wee obteyne in Christe. But if there were any power of oure selues, were yt neuer so smale, we shoulde hauehave also some portion of merite. But hee to proue vsus altogether nothing worthe, resoneth that we hauehave deserued nothing, bicause we are create in Christe to good workes, whiche God hathe prepared. In whiche wordes he signifieth againe, that all partes of good workes, euen from ye first motiō, are propre to God only. For this reason, ye Prophete after he had said in ye Psalme yt we are the workemanshipe of God, that there shoulde be no particion, addeth by and by, We made not our selues. That he speaketh ther of regeneration, whiche is ye beginning of spirituall life, appeareth by ye tenor of the text, wher it by & by after foloweth yt we are his people & ye flocke of his pastures: we see now, howe he not contended simply to hauehave geuen to God ye praise of our saluation, doth expresly exclude vsus frō all felowshipe with him, as if he would saye, that ther resteth no pece, be it neuer so lyttle, for man to glorie in, bicause it is all of God.
But ther will be some peraduenture that will graunt, yt Will beynge of her owne nature, turned away from good, is conuerted by the only power of the Lord: but so that beinge prepared before, it hath also her owne parte in doinge,Ad Bonif. Epist. 106. as Augustin teacheth, that grace goeth before euerye good worke, but so, that will dothe accompanie it and not leade it, as a waytinge maide after it, & not a forgoer. Whiche thynge beinge not euell spoken by the holy man, Peter Lombarde doth disordrely wri…he to this purpose. But I affirme, that as wel in the wordes of the Prophete whiche I hauehave alleged as in ye other places, these two thinges be plainely signified, that the Lorde dothe bothe correcte oure corrupted will or rather destroie it, & also of himselfe putteth in place thereof of a good will. In as muche as it is preuented by grace, in yt respect I geue you leaue to call it a Wayting maide, but for that beinge reformed, it is the worke of the Lord: this is wrongfully geuen to man that he doth with wil comming after, obey grace going before. Therfore it is not well written of Chrysostome,Ser. de inuent. S. Cru…i…. yt neither grace wtout will, nor will without grace can worke any thing: as if grace did not worke very will it selfe, as euen nowe we hauehave seen by Paule. Neither was it Augustines purpose when he called mans will ye wayting mayde of grace, to assigne vntounto her a certaine second office in doing a good worke, but bicause this only was his entent, to confute ye wicked doctrine of Pelagius, whiche did set ye principal cause of saluation in mans deseruing: therfore he stode only vpō this point, yt grace was before al deseruing, which was sufficiente for ye matter that he then had in hand, not medlinge in ye meane time wt the other question, cōcerning ye perpetuall effect of grace, which yet in an other place be excellently wel handleth. For sometimes when he saith, yt the lord doth preuent ye vnwilling that hee maye will, and foloweth the wyllynge that he wyll not in vayne, he maketh him altogether the whole authour of the good worke. Albeit his sentēces touchyng this matter,Au. lib. 2. de remiss. peccat. ca. 18. Iohn. vi.xlv. are to plaine to neede any lōg arguyng vponupon them. Men (sayeth he) doe labour to finde in our will something that is our owne & not of God, but how it may be founde I know not. And in his first boke against Pelagius & Celestius, where he doth expound that saying of Christ▪ EueryEvery one that hath hearde of my father cometh to me, he sayth: Freewill is so holpen not only that it maye knowe what is to be done, but also maye doe it when it hath knowē it. And so when God teacheth, not by the letter of the law, but by the grace of ye spirit, he so teacheth, that he that hath learned, doth not only see it in knowyng, but also desire it in willing, and performe it in doyng.
And bicause we are now in hand with ye chiefe point wherupon the mater hangeth, let vsus go forward & proue the summe therof to the reders only, with a fewe & the most playne testimonies of the scripture. And then, leaste any man should accuse vsus of wrongfull wresting the Scripture, let vsus shew that the trueth which we affirme beyng takē out of the Scripture, wanteth not the testimonie of this holy man, I meane Augustine. For I thinke it not expedient, that all the thinges be rehersed that may be brought out of the Scriptures, for cōfirmation of our meanyng, so that by the moste chosen that shalbe brought forth, the way may be prepared to vnderstand al the rest that are here and there cōmonly red. And agayne, I thinke it shall not be vnfitly done, if I openly shewe that I agree well with that man whom worthyly the consent of godly men doth much esteme. Surely it is euidēt by plaine & certaine profe, that the beginning of goodnesse is from no where els but only from God, for there can not be founde a will bent to good, but in the elect. But the cause of election is to be sought out of man. Whereupon foloweth, that man hath not right Will of him selfe, but it procedeth from the same good pleasure, whereby we are electe before ye creatiō of the world. There is also an other reason not vnlike vntounto yt. For wheras the beginning of willing & doyng wel is of faith, it is to be seene whense saith it self cometh. For asmuch as the whole Scripture crieth out that it is a free gift of God, it foloweth, that it is of the mere grace of God, when we, which are with al our minde naturally bent to euell, beginne to will that which is good. Therefore the lord, when he nameth these two thinges in the cōuersiō of his people, to take away from them a stony heart, and to geue thē a heart of flesh, plainly testifieth that, that which is of our selues must be done away, that we may be conuerted to righteousnesse: and that what so euer cometh in place therof,Ier. xxxij.xxxix. is from himself. And he vttereth not this in one place only. For he sayth in Ieremie: I wil geue them one heart & one way, that they maye feare me al their dayes. And a litle after. I will geue the feare of my name into their heart, that they departe not frō me. Agayne in Ezechiel:Eze. xi.xix I wil geue them one heart, and I wil geue a newe spirite in their bowels. I will take away the stony heart out of their flesh, and I will geue them a heart of flesh. He coulde not more euidently clayme to himselfe, and take from vsus what so euer is good and right in our will than when he declareth that our conuersion is a creation of a newe spirite, and of a newe heart. For it followeth alwaye, that bothe out of our will proceedeth no goodnesse till it be reformed: and that after reformation, so muche as it is good, is of God and not of vsus.
And so reade we the prayers of holy mēne made to that effecte, as, The Lorde incline our heart to him (sayeth Salomon) that we maye kepe his commaundementes.1. Reg. viij …viij. He sheweth the frowardenesse of our heart, whiche naturally reioyseth to rebell agaynste the lawe of God if it be not boowed.Ps. C. xix.xxxvi. And the same thyng is in the Psalme: Lorde incline my heart to thy testimonies. For the comparison of contrarietie is alwaye to be noted, whyche is betwene the peruerse motion of the heart whereby it is carried to obstinatie, and this correction whereby it is led to obedience.Ps. li.xij. When David feelyng him selfe for a tyme without the directyng grace, praieth God to create a newe heart within hym, to renewe a righte spirite within his bowelles: doeth he not acknowledge that all the partes of his heart are full of vnclennesse, and hys spirite writhen wyth croked peruersenesse? and in callynge the cleannesse whyche he prayeth for, the creature of God, doeth he not attribute it wholly to God? But yf anye manne take exception and saye, that the verye prayer is a token of a godly and holy affection: oure aunswere is ready, that though Dauid were by that time somewhat come to amendement, yet doeth he still compare his firste state with that sorrowefull fall that he had felte. Therefore takyng vponupon hym the person of a manne enstranged from God, he for good cause prayeth to hauehave geuen hym all these thynges that God geueth to his electe in regeneration. And so beyng like a dead manne, he wisheth hym selfe to bee created of newe, that of the bondeslaue of Satan, he maye bee made the instrumente of the holyghoste. Maruellous and monstrous surely is the luste of our pryde. God requyreth nothyng more earnestly, than that wee should moste religiously kepe his Sabbat, that is in resting from our owne workes, but of vsus nothyng is more hardly obteyned, than bidding our owne workes farewell, to geue due place to the workes of God. If sluggishnesse hindered not, Christe hath geuen testimonie euident enough of his graces, to make them not to bee enuiously suppressed.Ioh. xv.i. I am (sayeth he) the Uine, you bee the branches: My Father is a husbandeman. As the branche can not beare fruite of it selfe, vnlesse it abide in the Uine, no more can you, vnlesse you abide in me. For without me you can do nothyng. If we beare fruite none otherwise than a braunche buddeth beyng plucked out of the grounde and without moysture: we neede no more to seke what is the aptnesse of our nature to goodnesse. And this is a playne cōclusion: Without me ye can do nothing. He doeth not saye that we are to weake to be sufficiēt for our selues: but in bryngyng vsus to nothyng, he excludeth all opinion of power be it neuer so little. If we beyng graffed in Christe, beare fruite lyke a Uine, whiche taketh her efficacie of liuelinesse both from the moisture of the earth, and from the deaw of heauen, and from the cherishyng of the sonne: I see nothinge remayne for vsus in doyng a good worke, yf we kepe whole for God that whyche is his. That fonde suttle deuise is alledged in vayne, that there is a iuyce already enclosed wythin the branche,Matth. xv, xiij. and a certayne power to bryng forth frute, and that therefore it taketh not all from the earth or from the firste roote, bycause it bringeth somewhat of her owne. For Christe doeth meane nothing els, but that we are a drye sticke and nothing worth, when we be seuered from him, bicause by our selues beyng separate, we hauehave no power to doe well: as also in an other place he sayeth. EueryEvery tree that my father hath not plāted,Phil. i…, xiij. shal be rooted vp. Wherfore the Apostle ascribeth all the whole vntounto him in the place alredy alleged. It is God (sayth he) that worketh in vsus bothe to will and to performe. The firste parte of a good worke is will: the seconde is a stronge endeuour in doyng it: the authour of bothe is God. Therefore we steale it from God, if we take to our selues any thinge, eyther in will or in effectuall workyng. If it were sayde that God doth help our weake will, then somewhat were lefte for vsus. But when it is sayde that he maketh will, nowe all the good that is in it, is set out of vsus. And bicause the good will is yet still oppressed with weight of our fleshe that it can not rise vp. He sayde further, that to ouercome the hardenesse of that battell, there is ministred vntounto vsus stedfastnesse of endeuour, euen to the effect. For otherwise it coulde not stande together whyche he teacheth in an other place,i. Cor. xij.vi. that it is God alone that bryngeth to effect all thynges in all, wherein we hauehave before taught that the whole course of spirituall life is comprehended. For whyche reason,Ps. lxxxvi.xi. Dauid, after he had prayed to hauehave the wayes of the Lorde opened vntounto hym, that he mighte walke in his trueth, by and by addeth: Unite thou my heart to feare thy name. In whyche wordes he signifieth, that euen they that are well minded, are subiecte to so many withdrawynges of minde, that they easily vanish or fal awaye if they bee not stablisshed to constantie. For whiche reason in an other place, after he had prayed to hauehave his steppes directed to kepe the worde of God, he requireth also to hauehave strength geuen him to fight.Ps. C. xix. C. xxxiij. Lette not any iniquitie (sayeth he) beare rule ouer me. After this sorte therefore doeth the Lorde bothe beginne and ende good worke in vsus: that it maye all be his worke, that wil conceyueth a louelove of that whiche is right, that it is enclined to the desire thereof, that it is stirred vp and moued to endeuour of followyng it. And then that our choyse, desire▪ and endeuour fainte not, but do procede euen to the effecte: laste of all that manne goeth forward constantly in them, and continueth to the ende.
And he moueth the will, not in suche sorte as hath in many ages ben taught and beleued: that it is afterwarde in our choyse, eyther to obeye or withstande the motion, but wyth mightyly strengthnyng it. Therefore that muste bee reiected whyche Chrysostome so ofte repeteth: whome he draweth, he draweth beyng willyng. Wherby he secretly teacheth that God doeth only reache out his hande, to see yf wee will be holpen by his ayde. We graunte that suche was the state of manne whyle he yet stoode, that he might bowe to eyther parte. But sithe he hath taught by his example howe miserable is freewill, vnlesse God bothe will and can in vsus: what shall become of vsus, yf he geue vsus his grace accordyng to that small proportion? But rather wee dooe obscure and extenuate it with our vnthankefulnesse. For the Apostle doeth not teache, that the grace of a good will is offred vsus yf we doe accepte it, but that he will performe it in vsus: whiche is nothyng els, but that the Lorde by his spirite dothe direct, howe and gouerne our heart, and reigneth in it as in his owne possession.Eze. xi.xix and, xxxvi.xxvij. Neyther doeth he promise by Ezechiel, that he will geue to the electe a newe spirite onelyonly for this ende, that they maye be able to walke in his commaundementes, but to make them walke in deede. Neyther can Christes sayeng,Ioh. ix.xlv (eueryevery one that hath hearde of my Father cometh to me) be otherwyse taken, than to teache that the grace of God is effectuall of it selfe:Li. de prae. de…. …. as Augustine also affirmeth. Whyche grace, God vouchesaueth not to geue to all menne generally without regarde, as that sayeng (as I thynke) of Occam, is commonly spoken among the people, that it denieth nothyng to hym that doeth what lieth in him. Menne are in deede to be taught that Gods goodnesse is layed open for all menne, without exception that seeke for it. But for asmuche as they onelyonly beginne to seeke for it, whome the heauenly grace hath breathed vponupon, not so muche as this little pece oughte to be plucked awaye from his prayse. Truely this is the prerogatiue of the electe, that beyng regenerate by the spirite of God, they are moued and gouerned by his guidyng. Therefore Augustine doeth worthyly as well mocke them, that clayme any parte of willing them to them selues, as he doeth reprehende other which thinke that, that is generally geuen to all menne, whyche is the speciall testimonie of free election.Augu. de … s…r. 11. Nature, (sayeth he) but not grace, is common to all menne. Callynge it a brickle sutteltie of wit like glasse, that glistereth with mere vanitie, where it is generally extended to all whiche God geueth onelyonly to whome it pleaseth him. And in an other place. Howe camest thou? by beleuyng. Feare thou, least while thou takest vponupon thee that thou haste founde the iuste waye, thou perishe out of the iuste waye. I came (sayest thou) by Free will. I came by mine owne will, why swellest thou? wilt thou heare that this also is geuen thee▪ Heare euen hym that calleth: No man cometh to me vnlesse my Father drawe him.Iohn. vi.xliiii. … And it is without controuersie gathered out of Iohns woordes, that the heartes of the godly are so effectually gouerned by Gods workyng, that they followe wyth an vnc…ngeable affection. He that is begotten of God (sayeth he) can not s…ne, bicause the seede of God abideth in him. For we see that the meane motion whiche the Sophisters imagine, whiche we at our liber…e maye eyther obeye or refuse, is openly excluded, where an effectuall constancie to continue is affirmed.
Of continuaunce there shoulde no more doubte hauehave ben made, but that it shoulde hauehave ben taken for the free gyfte of God, vnlesse the moste wicked errour had growen in force, that it is distributed accordynge to the deserte of menne, as eueryevery manne hath shewed him selfe not vnthankefull to the firste grace. But for asmuche as this errour hath growen vponupon that pointe, that they thought it to bee in our hande to refuse or receyue the grace of God offred, that opinion beyng dryuen awaye, this other dothe also fall of it selfe. Albeit herein they erre too manner of wayes. For biside this that they teache that our thankefulnesse towarde the first grace and our lawefull vse thereof, are rewarded with the later giftes: they adde also, that nowe grace alone doeth not worke in vsus, but that it is onelyonly a worker together with vsus. Of the firste this wee ought to beleue, that the Lorde while he dayely enricheth and heapeth his seruauntes wyth newe giftes of his grace, bycause he liketh and fauoreth the worke whiche he hath begonne in them, findeth in them somwhat whereupon to bestowe greater graces. And hereto serue those sayinges: To him that hath,Mat. 25.21 Luc. 19.17. shalbe geuen. Agayne: Oh, good seruaunt, because thou haste ben faithfull in fewe thinges, I will set thee ouer many. But here two thynges are to be taken heede of, that neyther the lawefull vse of the firste grace be sayde to be rewarded with the later graces, nor it be so cōpted a rewarding, that it cesse to be reckened the free grace of God. I graunt therefore, that this blessyng of God is to be looked for of the faythfull, that howe muche the better they hauehave vsed the firste graces, they shalbe encreased wyth so much the greater. But I saye, that this vse also is of the Lorde, and that this rewardyng is of his free good will. And they vse no lesse wrongfully than vnhappyly that olde distruction of workynge and together workyng grace. Augustine vsed the same in deede, but delayeng it with a fitte definition, that God in together workyng with vsus doth ende, yt whiche in workinge he beginneth, and that it is still the same grace but chaungeth name, accordynge to the diuerse manner of effecte. Whereupon followeth, that he doth not parte it betwene God and vsus, as yf there wer a mutual meetyng together by the motion of bothe, but only noteth the multiplication of grace. To whyche purpose belongeth that whyche in an other place he teacheth, that many gyltes of God dooe goe before the good will of manne, amonge the whiche the selfe same is one. Whereupon foloweth, that he leaueth nothynge that it maye clayme to it selfe.Phil. 2.…, Whiche thynge Paule also hath namely expressed: For when he had sayde that it is God, whiche worketh in vsus bothe to will and to performe, he by and by addeth, that he doeth them bothe of his good will: declaryng by this worde, that it is his free goodnesse. Whereas they are wounte to saye, that after we hauehave ones geuen place to the firste grace, our owne endeuors doe nowe worke together with the grace that followeth, to this I aunswere: yf they meane that wee, after we hauehave ben ones by th… power of the Lorde broken to the obedience of righteousnesse, doe … our owne accorde goe forwarde, and are inclined to follow the workynge of grace, I speake nothyng agaynste it. For it is moste certayne, that there is suche a redinesse of obeyng, where the grace of God reygueth. But whense cometh that, but from this, that the spirite of God alwaye agreyng wyth it selfe, doth cherishe and confirme to stedfastnesse of continuyng, the same affection of obeyeng, whyche it selfe engendred at the beginnyng. But if they meane that man taketh of him self some what whereby to labour with the grace of God, they are moste pestilently deceyued.
And to this purpose is that sayeng of the▪ Apostle wrongefully wrasted by ignoraunce: I hauehave labored more than they all: not I, but the grace of God with me.1. Cor. 15.10. For they take it so: that bycause it might seeme somewhat arrogantly spoken that he preferred him self before them all, therefore he corrected it wyth referryng the prayse to the grace of God, but yet so that he calleth him selfe a worker together with grace. It is maruell that so many whiche otherwise were not euell menne, hauehave stombled at this straw. For the Apostle doeth not wryte that the grace of the Lord labored with him, to the entent to make him selfe partener of the labour, but rather by this correction he geueth awaye all the prayse of the labour to grace only. It is not I (sayeth he) that hauehave labored, but the grace of God that was with me. But the doubtfulnesse of the speache deceyued them: but specially the ill translation wherein the force of the Greke article was lefte out. For if it bee translated worde for worde, he doth not saye, that grace was a worker together wyth him, but that the grace that was wyth him was the worker of all. And the same thyng doth Augustine teache, not darkely, though shortly, where he thus sayeth: The good will of manne goeth before many giftes of God,Ps. lix.xi. but not before all. But of them whyche it goeth before, it selfe is one, then foloweth his reason:Psa. xxiij.vi. bycause it is wrytten: Hys merciemercy hath preuented me: And his merciemercy shall followe me. It preuenteth manne not willyng, to make hym will: and it followeth him willyng, that he will not in vayne.Serm. 2. in Cant. With whome Bernarde agreeth bringing in the church speakyng thus: Drawe me in a manner vnwillyng, that thou mayste make me willyng: drawe me lyeng slouthfull, that thou mayest make me runne.
Nowe let vsus heare Augustine speaking in his owne wordes, least the Pelagians of our age, that is to saye, the Sophisters of Sorbon, shoulde as they are wonte, laye to our charge that all antiquitie is agaynste vsus, wherein they followe their father Pelagius, by whome longe agoe Agustine was drawen forth into the same contention. In his booke of Correption and Grace wrytten to Ualentine, he entreateth largely that whyche I will reherse shortly, but yet doe it in his owne wordes:Capi…e. 2. that to Adam was geuen the grace of continuyng in good yf he would: and to vsus is geuen to will, and by will to ouercome concupiscence: that he therefore had to be able if he would, but not to will that he might be able: to vsus is geuen bothe to will and to bee able. That the firste libertie was to be able not to sinne, oures is much greater, not to be able to sinne. And leaste he should be thought to speake of the perfection to come after immortalitie (as Lombard wrongfullly draweth it to that meanyng) within a little after he plucketh out this doubt. For (sayth he) the wil of holy mē is so much kindled by the holy ghost, that they therfore are able, bicause they so will: they therefore wil,ij. Cor. xij.ix. bicause God worketh that they so will. For if in so great weaknesse, in which yet behoueth the power to be made perfect, for repressing of pride, their owne will were left vntounto them, that by the helpe of God they maye if they will, and God doth not worke in them to will: then amonge so many temptations will shoulde needes fall downe for weakenesse, and therfore could not continue. Therefore is succour geuen to the weakenesse of mans will, that it should be moued without swaruyng or seueryng by the grace of God, and therfore shoulde not afinte howe weake so euer it be.Cap▪ 14. Then he entreateth more largely howe our heartes doe of necessitie follow the mouing of God that worketh affection in them. And he sayeth, that the Lorde doeth drawe menne in deede with their owne willes, but with suche as he him selfe hath wrought. Nowe hauehave we that thyng testified by Augustines mouth, whyche we principally desire to obteyne, that grace is not onelyonly offered by God to be receyued or refused at eueryevery mans Free election, but also that grace is the same, that formeth the electiō and will in the heart: so that eueryevery good worke that foloweth after, is the frute and effecte thereof, and that it hauehave no other will obeyeng it, but the same whiche it hath made. For these are also his wordes out of an other place, that nothyng but grace maketh eeuery good worke in vsus.
But whereas he sayeth in an other place, that will is not taken awaye by graee,Epist. c.v. but from an euell will turned into a good, and holpen when it is good: he meaneth onelyonly that manne is not so drawen, that without any motion of heart he is carried as by an outwarde impulsion, but that he is inwardely so affected, that from his very heart he obeyeth. That grace is specially and freely geuen to the elect,Epist. c.vi he wryteth thus vntounto Boniface: We knowe that grace is not geuen to all menne, and to them to whome it is geuen, it is not geuen accordynge to the merites of workes, nor accordynge to the merites of will, but of free fauour: and to them to whome it is not geuen, we knowe that it is by the iuste iudgement of God that it is not geuen. And in the same Epistle he strongly fighteth agaynst that opinion, that the grace folowyng is geuen to the deseruynges of menne, bycause in not refusinge the firste grace, they shewed themselues worthy. For he will hauehave Pelagius graunt, that grace is necessarie to vsus for eueryevery of our doynges, and is not geuen in recompense to workes, that it maye bee grace in deede. But the matter can not be comprehended in a shorter summe, than out of the eight chapter of his boke to Ualentine of Correptione and Grace, where firste he teacheth that mans will obteyneth not grace by libertie, but libertie by grace: and that by the same grace, by affection of delite printed in him, it is framed to continuance, that it is strengthened wyth inuincible force: that while grace gouerneth, it neuer falleth awaye:Epist. xlvi. when grace forsaketh, it by and by tombleth downe. That by the free merciemercy of God it bothe is conuerted to good, and beyng conuerted abideth in it, that the direction of mans wyll to good, and stedfastnesse after direction, hangeth vponupon the onelyonly will of God, and not vponupon any merite of his owne. And so to manne is lefte suche a free will, if we liste so to call it, as he wryteth of in an other place, that can neyther be turned to God, nor abide in God but by grace, and by grace is able all that it is able.