and a rewarde vnto them Lette theyr eyes be blynded that they se not and bende thou downe their backe alwaye Here may you se both mercye and iudgemente mercy in election which election hath obteyned mercye iudgemeÌ„t vpon those whych are blynded yet they whiche wolde dyd beleue the other because they woulde not dyd not beleue I do conclude here by that mercy and iudgement are wroughte in the wylles For thys electioÌ„ is of grace not of our deseruynge For the Apostle sayde a lyttell before so then is it in thys tyme the remnaunt are saued thorowe the eleccion of grace But if it be of grace then is it not of our workes For if it shold be of our worke then grace wer no grace Frely therfore without deseruing of our workes hathe election obteyned that thing which it hath â–ª There was nothinge which dyd precede or go before that election of there owne whiche thei mighte gyue first and afterward be rewarded again for that which thei dyd giue For he hath sauid them without any reward frely The other â–ª whiche are blinded to them it was gyuen as it is wrytten for a rewarde All the ways of the lord ar mercye and veritie His wayes are inuestigable and vnable to be serched out It doth folowe then that hys mercy by the whiche â—e dothe giue saluation frely and his veritie whereby he iudgeth rightwiselye are vnsearcheable The seuenth Chapter BVt paraduentur they wyl say that the apostle dothe seuer and deuyde faith from workes The Apostle saye they dothe saye that grace commeth not of oure workes he saythe not saye they nor denyethe that grace commeth of fayth It is so in deede but Iesus hym selfe doth saye that the same faith also is the worke of god And this worke doth he commaunde vs forto worke For the iewes sayde vnto hym what shall we doo that we may worke the workes of god Iesus aunswered to theym and sayde This is the worke of god that ye do beleue in hym whom he hath sent After that same fashyon dooth the Apostle separate fayth from workes makyng theÌ„ as two seuerall thynges after that sorte as in the two kyngedomes of the Hebreus ye do rede that Iudas was separated froÌ„ Israel althoughe that Iudas him selfe was Israel But the Apostel doth say that man is iustified by fayth not by workes bicause that fayth is first giuen to vs wherby al other thinges are obteined and got which ar properlye called good workes in the which workes we do lyue iustly and godly For he doth say by grace are ye made safe thorowe fayth and that not of oure selues but it is the gyfte of god that is to saye that whiche I sayde thorough faith is not of oure selues but it is the gyft of god And now fayth is not of woorkes sayth heâ— lest some maÌ„ paraduenture wold be proude therof For it hath bene a common sayenge amonge men he hath deserued to beleue and to be faithful because he was a good man ye before he beleued Which thyng myght be sayd and spoken of Cornelius whose almes dedes were acceptyd and hys prayers herd before he beleuyd in Chryst But yet he did not giue his almes and praye wyth out al faythe For howe dyd he make inuocation in whom he had not beleued But if he myght haue byn sauyd without the fayth of Christ the great work master and Apostel peter shold not haue bene sente vnto him that he myght be edefied and buylded vp by hym For except that god doth buylde the house the buylders do spende their labour in vayne And you saye faith is of oure selfe but al other thinges partâ—yning to the workes of rightwisnes are of god as thoughe faith dyd not parteyn to this buyldynge as thoughe I saye the foundacion parteyne the not nor were parte of the house But yf it doeth partaine vnto the buyldynge then doth he labour in vayne in buyldynge vp fayth by his preachynge excepte the lorde shewynge his mercy and compassion doth inwardly buyld it Therfore what soeuer Cornelyues dyd worke before he bleuyd in Christ 〈◊〉 and afterward also al to gyther is to be ascrybed vnto god lest any man peraduentur wold reioyce be proud in hym selfe Ther fore y â— same onli master and lord when he seyd thâ—s words whiche I rehersyd before This is the worke of God that ye shulde beleue in hym whome â—e hathe sente at the selfe same tyme sayde also I haue sayde vnto you bycause you haue sene me and haue not beleued me all that my father doth gyue vnto me shall come to me The .viii. Chapter WHat is meante by these words shall come to me but this shall beleue in me But to beleue in the sonne is the gyft of the father And afterwarde he saide Murmor ye not amonge your selues no man canne come to me except my father whiche sent me doth drawe hym and I wyll rayse him vp againe in the lattre day It is writteÌ„ in the prophetes and all shall be taughte of god Al whiche haue harde and be taught of the father and haue also learned that whyche they haue bene taught doo come â–ª vnto me What is that to saye euerye man whiche hathe harde of the father is learned of hym but this that there is no man which doth heare and is learned of the father but dothe come vnto me For yf that euery man which hath herd of the father and is also learned of hym doth come then he which doth not come hath neither harde nor is learned of the father For if he had hard and had lerned he shold haue com For there is no man which euer harde was lerned of the father that is not come But eueri man as wytnessethe the veryte yt selfe whiche hath hard is lernid of my father doth com This scholl is very straunge and far from the sensis of the flesh in y e which schol the father is hard wherin he teacheth how a man mai com vnto his son In y t same scholl is the son also for he is the worde of hym selfe by whom the father doth so teach that thing he doth not with the eares of the flesh but with the eares of the hart In that schol is also the spirit of the father and of the son for the spirit is not ydel but teachiÌ„g also and that not seuerally from the other but iointli wyth them For as we haue sayd the workes of the trynite ar inseperable And that same spirit is the holy ghost of whom the Apostell speaketh these wordes hauing the selfe same spirit of faith But therfore this dede of teaching is namly and princypally ascrybed to the father bycause the son was begotton of hym his only begotten son from whom also procedyd the holy ghost wherof it were to long to dispute euery thing at large for as much as I haue wrytteÌ„ fyften bokes of
benefites whyche do come by death when he sayethe they are taken from the peryles of synne whiche do make an ende of this lyfe wherein they maye ye do commyt synne so longe as they are in it In the same boke S. Ciprian among other thinges dothe say wherfore syth that thou shalt be with Christ and art suer of the promise of the lord doest not thou receiue welcom and enbrace thaÌ„kfully that thou art called to come is Christ Why art thou not glad that thou doest go from the deuyl and so to be out of his daunger And in another place he sayethe â–ª Yonge chyldren do escape the peryl of the slyppery and brykle age And in another place also he saith Wherfore do we not haste vs and to me that we myght se our countreye and salute oure parentes There do a great number of oure frendes loke for oure commynge of our parentes of our brethren of our chyldren Manye there are â–ª whiche do desyre to haue vs with them beynge on their owne behalf certaine and sewer that they are out of all daunger and peryll beynge carefull for vs also With these and such lyke wordes â–ª that same doctoure openlye in the myddes of the churche doth testifye that the daunger and peryll of synne is to be feared vntyll â—hende of this lyfe leauynge of this body and after that not to be feared that we shall suffer any such thiÌ„g Whiche thinge althoughe thys doctor had not testified what christian man would euer doubt therof Howe shoulde it not haue bene merueylous profitable to hym whiche had fallen so ended hys lyfe myserably Departynge hens to the paynes whiche he hath deserued yf god had taken hym out of this lyfe from these temtations before he had fallen traÌ„sgressed And so this shall be sufficiente to ende this question about the texte of the boke of wysedome â—he is taken awaye lest malyce shuld alter his mynde yf any reasonable aunswer can serue them and wil not be to contentiouse And besyde that matter the same boke of wysedom which hath ben so longe receyued contynued in the churche so manye yeares ought not the lesse to be regarded and set by because it speakethe against them whome humayne meryts do deceaue and beguyle whicauseth them to go against the manyfest grace of god which most of all doth appear in chyldren which some of them dienge after they are baptised and some before they come to baptyme do declare sufficiently both the mercy and iudgement of god that his mercy is giuen frely and his iudgemente is mooste dewe right vnto vs. For yf so be that men shuld be iudged after the merits and dedes which they haue not done by reason thet are preuented by death which merits and dedes they shoulde haue had and doone if they had lengar lyued it should haue ben no profyt to hym whiche is taken out of this lyfe that malyce shoulde not change and alter his mynde and also it shoulde haue ben nothynge at all profytable to the wycked whiche do depart in their wickednes yea thoughe they had ben taken away oute of this lyfe before they fell and were wycked whiche thinge no christen man woulde euer affirme or houlde Therefore these our brethren whiche do laboure take payne with vs in the defence of the catholike faithe impognynge the errour of the Pelagians as we do shoulde not beare so muche with them in this error wherein they do thynke that the grace of god is geuen after our merits that they shoulde appeare to miâ—ish take awaye or improue the authorite of this sentence whiche is both true ryght christian that is he is takeÌ„ away c. whiche thynge the Pelagians them selfe dare not do and so affyrme that whiche we thinke no man wyl not onely beleue yea not so muche as once dreame that any man after his deathe shoulde be iudged accordynge to the dedes whiche he woulde haue doone yf he hadde lyued annye longer tyme. And so it is inuincible which we do saye and defende that the grace of god is not gyuen after our meryts wherefore I meruayle suche wyse men woulde be broughte to speke such thinges as ar not to be harde nor yet so muche as thought on The .xv. Chapter WHat goodlyer laÌ„terne or lyghte of predestination of grace can we haue than our sauyour hym selfe whiche is the mediatour betwene god man the man Christ Iesus By what merites precedinge the grace of god eyther of workes or of fayth dyd the humayne nature whiche is in hym obteine gette that he was made the man Christ Iesus and mediatoure betwene god and man I wolde fayn know with what merits that man Christ deserued that he by y e word which word is with the father coeternal beinge assumpted into the vnite of person was made the onelye sonne of god Shewe me one good thiÌ„g what so euer it be whiche went before this grace What thinge dyd he worke before what dyd he beleue before what dyd he pray and aske of his father before this that he myght thereby be so hygh exalted as he is so hyghe as no man is able to speak Was it not by the worde whiche dyd make and receyue hym y t y t man from y e which tyme of his manhode he begane to be the sonne of god was his onlye begotten sonne Dyd not that woman after she was replenysshed fylled with grace coÌ„ceiue thys onlye begotten sonne of god Was not this onely begotten son borne of the holy ghoste and of y â— vyrgin Marye not thorough any fleshly desyre but by the onli gyft of god Was ther any thing to be doubled and fearid of lest that that maÌ„ Chryst when he shold com to yers of dyscrecyon wold of his own fre wyl synne Or do you thinke therfore that he had not fre wyl in him or rather that it was â—o muche the more in hym howe much the more he could not be subiect seruaunte to â—ynne Truly al these hyghe and meruaylos exelent gyftes whiche do passe al mans reason al other which ar proper to hym only whiche no man hath but he the humaiÌ„ y t is to â—ay our nature dyd receue iÌ„ hym after a syngular fashion without any of his merytts precedinge Here lett man reason with god if he dare and say vnto hym wherfore do not receue these gyftes as wel as he If so be this saying of the apostel O man what art thou wâ—ich dost reason with god wil not pluck the in and stey the but rather make the to be more folyshe that thou wylte saye how do I here these wordes what art thou o man Forsomuch as I am that thinge which I do here that is to say a man as Christ is wherfore theÌ„ am not I as he is I do saye to the that grace made hym such a maÌ„ as he is so greate as he is But for what cause
that shuld be faythful â—he dothe not say bycause I was faythful It is gyuen therfore to the faythful man â–ª But how Truly bycause he shold be faythful Wherfore in an other place of y â— same boke I spake these wordes very wel as followeth for if we be called to fayth beleffe by the mercy of god not by works the same mercy is giuen to them whiche do beleue that they sholde worke wel no man ought to be greuyd offendyd bycause the geÌ„tils haue y e same merci And yet I dyd not so dylygently handell that vocacion whiche is of the porpose mynd of god as I ought shold haue done The fourth Chapter NOwe verely you do se what mynd I was of then coÌ„cerninge fayth works although my cheife studye and labour shulde haue ben to set forth the grace of god in the which opinion these our brethren I perceaue are nowe because they haue ben more diligent and desyrous to rede my workes then to take anye fruyte or profit by them as I did â–ª For if they hadde they shuld haue founde this question opened and made playne to them in the fyrste boke of those twayne which I did wryte when I was fyrst made bysshop vnto the blessed father Simplician byshoppe of the church of Milan which succeded in the said office to holy father Ambrose except paraduenture they haue not sene those woorkes â–ª If they haue not se that you cause them to loke on them Of this fyrste boke of the twaine which I dyd wryt to Symplician in my seconde booke of retractations I saide these words folowing Of al the workes whiche I did wryte after I was byshoppe the fyrste twayn were made and dedicated vnto Symplician the heade father and minister of the churche of MillaÌ„ which was byshop there next to Ambrose about diuerse questions taken forth of the epistel of Paule vnto the romaynes About two of the sayde questions I spent all the fyrst booke Of the whiche the fyrst question was vpon thys place of Paule where it is writen What shall we then saye is the law synn god forbyd continuing to that place where the Apostle doth saye who shal delyuer me froÌ„ the body of this death The grace of god thorowe Iesu Christ oure lorde Vpon the whiche wordes of the Apostell the lawe is spiritual but I am carnall and suche other words where the flesh is declared to fight against the spirit I made myne exposition as thoughe man was there described to be yet vnder the lawe and not vnder grace But a good whyle after I perceaued founde that it perteyned yea also to the spyrytuall man whyche is the more probable and true opinion â–ª The seconde question of that fyrste booke beganne from that place where Paule doth saye not onely that but also Rebecca was gotte with chyld by one who was our father Isak contynuynge to that saying where he doeth saye except the lord of Sabaoth had left vnto vs sede we had beÌ„ as SodoÌ„ lyke vnto Gomor In the solution of this question I toke on me to proue fre wyl to be in man but the grace of god went beyond me and ouercam me I was broughte to this poynt and farther I could not go that the words of the Apostel shoulde be founde verye trew where he sayde who doth dyscerne or preferâ—e the what haste thou that thou haste not receaued yf thou haue receaued it why doeste thou boaste thy selfe as thoughe thou haste not receaued it The holy martyr Cypryane wyllynge to shewe him selfe to be of thys mynde dydde prefyxe and set thys tytule folowynge before a certayne booke which he made conteynynge this whole matter that is we ought to boste vs of nothiÌ„g because we haue nothinge of oure owne Beholde for what cause I sayd that I was ouercome by the testimonye of the Apostle when I was of a contrarye minde in the boke whiche I wrote to Symplycian otherwise thaÌ„ god hath now made open vnto me This testimonye of the Apostle when he spake those wordes to plucke in y e proud harte and great boasting of man wyll not suffer that any faythfull man shulde saye I haue fayth of my selfe whiche I receiued not This proud aunswer is put aside by the wordes of the Apostell Yea and that also is wiped away clene by the selfe same wordes that they cannot saye although I haue not a perfecte faith of my self yet haue I the beginninge therof by the whiche I do beleue fyrst in Chryste â–ª for therto answere is made where the Apostel saythe what hast thou that thou hast not receuid if thou haste receuyd it wherof doest thou bost the as though thou haste not receuyd it â–ª The v Chapter BVt whereas they do say that these words what hast thou whiche thou hast not receuyd doo not pertayne nor are to be vnderstaÌ„ded spokeÌ„ of this fayth bycause it doth abyed and remayn styll in y â— same nature now being corruptâ—d whiche nature was at the fyrst gyuen to vs whole and perfect these ther wordes do make no thing for their pourpose that they wolde haue them make for if they do consyder and marke well for what intent purpose the apostel dyd speke theÌ„ For his mynd and pourpose was that no man sholde be proude or bost him selfe of ani man For ther were rysen dyssentions and varyances among y â— Corinthians whiche were christians newe come to y â— faith so that one sayd I hold on paule an other sayd I am Apolos dyscyple â–ª an other I take part w t Cepha For this cause said he god hath chosen the folysh of the world to confound the wyse men therof and the weake to confound y â— stroÌ„g myghty the abiects moste vyle pâ—rsons and that which is nothiÌ„g for to euacuate make voyd nought worth those things which dâ—â—pere to be of great pryce valew y â— no flesh shold bost it selfe of any thing in this present lyfe Here euery maÌ„ may se the mynd of the apostel y t he ment nothing ells but to pluck in to destroye the pryde of man y t no man shold be proud 〈◊〉 any maÌ„ and so by that nether iÌ„ him self Furthermore when he sayde that no flesh shold be proud before god that he might shewe to vs also in whom man ought to reioyse and be proud he added these wordes Of hym saythe he are ye in Christ Iesu which is made vnto vs the wysedome it selfe by god whiche is made our rightwysnes our sanctificatioÌ„ our redempâ—â—oÌ„ y t as it is wrytten who so reioiseth let him reioise be proud in y â— lordâ— HervpoÌ„ had he occasion to rebuke them saying for yet ar you carnal For somuche as there is emulatioÌ„ stryfe contention among you are not ye fleshly and carnal and walk ye not after the maners of men men For when any of you do say I am Paules disciple or
the trinite whiche is god whiche bokes I do think are come to your hands or this tyme. This scholl I saye is set farre from all humaine fleshly vnderstanding wherin the father is harde doth teache We do se many whiche do come vnto the sonne bycause wee doo see manye whiche do beleue in Christ But where and howe they haue herde and learned this of the father we do not se Truly this is a secret grace And what man doth doubt therein but it is grace Therfore this grace whiche is secretely put into mans hart on the mere liberalite of god is receyued of no harde and stony harte For this cause is it poured into mans hart that it may firste take awaye the hardnes of the hart Therfore when the father is herd in the hart and teacheth that they shuld come vnto the sonne then doth he take away the hardnes of the stony harâ— and geueth in the steade therof an hart of flesh as he promised by the prophete For after this fashyon doth he make y â— chyldreÌ„ of promyssion and y â— vessels of mercy which he hath prepared to glorye But wherfore doth he not teach al men that they shuld come vnto Christe but bycause he teacheth of his owne mercye and compassyon al those whom he doth teach And the cause why he doth not tech the other is of his rightwysnes iudgement For on whom he willeth he taketh mercye and compassion and whome hym pleaseth he doth obdurate and harden But in geuyng y t which is good he sheweth hym selfe merciful in that he hardeneth he rewardeth worthely But yf thou wylt say that these wordes are not the wordes of the Apostle but of some other spoken vnto hym that they shuld seme to say then god is merciful on whom he wyl haue mercy and hardeneth whoÌ„ he wyl harden w t such other wordes as do folow as wherfore doth he complayne who is able to be against his wyl or to resyst hiÌ„ Dyd the Apostle make aunswere to them againe with these wordes O man thou doest say vntruely No â—orsoth but he aunswered too them againe yf I shulde graunte them to be the words of som other man spoken to the apostle sayeng agayne to them O man what arte thou whiche doest reason and murmur againste god Doth the poâ—sheâ—de saye vnto the potter wherfore haste thou made me thus Wherfore hast thou thus fashyoned me hath not the potter power and lybertie to make of the selfe same claye c. as you do know the wordes of the Apostle And yet after a certayne fashioÌ„ the father doth teache all men to come vnto the sonne For it is not in vayne wrytten in the prophets and all men shall be taught of god Which testimony after he had rehersyd vnto them he added these wordes saying euery man saith christ which hath harde and lerned of my father doth come vnto me Lykwyse as when we do speak and saye when ouâ— talk and communication is of a master which teacheth in town or cyte we doo say This man teacheth all oure towne or cytte or ells al the children of the town or cytte not bycause al the children of the town or cytte do learn but bycaus no maÌ„ doth lern or go to schol but they whiche do learne or go to schole with him euen so do we say very wel and truely God teacheth all men to come to Christ not that al do come but because noone doo come but they whiche are learned â–ª and taught of hym But the cause wherfore god doth not tech al meÌ„ the Apostel hath declared so far as he thought necessary and expedieÌ„t to be opened saying these wordes bicause he wold shewe his wrathe and make his poure knowen he brought forth with great pacience the vessels of wrath which at ordeinyd and made to perdition that he might declar the ryches of his glory on the vessels of mercy whiche he hath prepared to glory This is y â— cause wherfore the word of the veryte is folishnis to them which do peryshe but to theÌ„ which ar saued it is the vertu of god Al these god doth tech to com to Christ all these he wyll haue saued and comme to the knowledge of the veryte For if he woulde teache them also to comme to Christ which do esteme the prechiÌ„g of the cros to be folishfolyshnes there is no doubt but they wold com also as wel as the other For he deceuyth no man nor is deceyuyd of anye whiche doth say euery man which doth here of my father and is learned of hym commythe vnto me God forbid therfore that we shulde saye that ani man shold not com which hath hard and is lernyd of the father But for what cause say they doth he not teache al men If we sholde say that they wold learn whom he dothe not teache answer wolde be made vnto vs on this wyse of theÌ„ againe saying What saye you to that which is wrytten O lorde when thou dost conuert vs thou shalt quyckeÌ„ vs and gyue vs lyfe Or els yf god doth not mak them whiche are not wyllinge for to be wylling wherfor doth the churche praye as god commaundeth for the persecutours thereof For so wolde holy Cypryane haue that to be vnderstanded when we doo saye iu oure dayly prayer Thy wyl be fulfylled and done in earth as well as it is in heauen That is to saye after the mynde of Ciprian as it is fulfylled in them which do beleue and are therfore as it were in heauen so it maye be fulfyiled in them whiche do beleue and therfore are yet but in yeaâ—the Wherfore do we praye for them whiche do not beleue but that god wolde worke in them the wyll to beleue â–ª The Apostell speakynge of the Iewes doth saye Brethren the wyll of my harte is good and my prayer is for them that they maye be saued He doth praye for theym which do not beleue Doth he in so doynge praye for any thynge ells but that they shulde beleue for otherwise then by beleife they can not come to saluacion If the faythe then of them which do praie doth preuent the grace of god doth the faythe of them for whome they do praye preuent and go before the grace of god or nayâ— for we do praye for them which do not beleue y t is to saye which haue not fayth that faith might be geueÌ„ to them When the euengil is preched som do beleue som do not beleue but they whiche do beleue when the preacher doth pronounce his wordsoutwardly those I sai do here and lerne inwardly in the hart being taught of the father But they which do not beleue do here wyth there outward eares they haue no maner of inward heatinge or lerning of the father that is to saye to them it is gyuen that they do beleue to the other it is not gyuen For no man sayth he
beloued for their fathers sake What is this to saye after the euangell they are enemyes for your sake but y e theyr enuye and malyce wherwith they slew Christe as we do reade in the euangell was without doubt profitable and good to you And this thing the apostel said that it came to passe as it dyd by the dysposition order of god which can make yea the euyl to be profitable also to do good Not that the vessels of wrath shoulde do to hym anye profitte but accordinge as he doth well order them they shoulde be profitable and good to the vessels of mercy What thinge coulde be spoken more plainly then y e which he sayde accordinge to the gospel they are enemyes for your sake It is then in the power of the wycked for to synne ye wyl saye vnto me That they shuld synne I say and maliciously coÌ„myt this thing or that thinge that is not in their owne power but in the power of hym which doth deuide ordeyne the darknes at his pleasure that therby whatsoeuer they do agenst the wyll of god in that same y â— wyl also of god is fulfylled We do rede in the actes of the apostles y â— after the Iewes had sent the Apostles awaye from them and were come among their felowes which were the rest of the dyscyples and had shewed to them what opprobrye the prestes and the eldars had done and spoken to them thei did lyft vp their voyce altogether with one consent of mynde vnto y â— lorde sayde Lorde thou arte he which hast made heuen and earth the sea and al that in them is which by the mouth of our father Dauyd thy holy chylde hast sayde Wherefore haue the gentyles raged and studied for vain thinges The kynges of the yerth haue rysen vp and the princes haue gathered their hedes together agenst the lorde and against his Christ For hete truely in this cytye Herode Pylat and the people of Israel haue gone into counsel ageÌ„st thy holy chylde Iesu whome thou hast anoincted that they shulde do so muche as thy hande and counsel hath predestined for to be done This is meante by that sayenge which is accordinge to the euangell they are enmies for yoursake For the hande and counsel of god hath predestined y t the wycked Iewes shuld do so much as was necessary for the gospel to our helth But what dothe the apostell saye more But as toching electioÌ„ saith he thei are belouid for the fathers sake Ar those enemies theÌ„ elected and beloued which in there wickednys and hatred haue perished and yet styl do peryshe being of y e same people and agaynste Christe Godforbyd There is no man so much a fole so to say But yet both these thinges although thei ar of them selfe contracti that is to be enmies and to be beloued and do do not serue bothe for one maner of men yet both to be enemyes to be beloued pertaineth to al one nation being of the Iewes and to the carnal seede of Israell to some of them that he shuld stumble to some againe to the blessyng of Israel This sens and vnderstaÌ„ding the apostell more playnely opened before where he sayeth Israel obteyned not that which it dyd seke but election dyd obteyn it al other are blynded and yet in both of theÌ„ is the selfe same Israell As touchyng the fyrst part of that sayiÌ„g Israel hath not obteyned or the rest are blynded in that place and for that place you must vnderstaÌ„d these wordes to serue they are enemyes for your sake and in the other part whiche is selection hathe obteyned there muste you vnderstonde beloued for the fathers sakes to the which fathers these thiÌ„ges are promysed For the promyses were made to AbrahaÌ„ to his sede Hereby is the braunch of the geÌ„tiles graffed into this oliue treâ— Here must we haue in mynde the election wherof he speketh saying according to grace and not after merytts bycause the remnaunt is sauyd by y e election of grace This election hath obteyned the rest are blynded After this electioÌ„ the Israelytes at beloued for the fathers sake For thei wet not called with that vocatioÌ„ wherwyth they were to whoÌ„ it was sayd Ther at mani called c. but wyth that vocation wherw t the elects were called And for this cause after he had said thes wordes beloued for â—he fathers sakes he spake these wordes which is to our matter the gyftes vocation of god are with out repentauÌ„ce that is to say they at firme and stable without any mutation or chaunge Al those which dopertayne to this vocation they are all taught of god Nether can anye of theÌ„ say I beleued because I wold be called The mercy of god dyd preuent hym by the which mercye he â–ª was so called that he shulde beleue For al those which at taught of god doo come to the father for they haue heard and lernyd of the father by the sonne who dothe say playnly al those which haue heard and are learned of my father doo come vnto me Of those none doo perishe For al that my father hath geuen to me he wyll leese thereof nothyng Therfore who so euer is of this sort shall neuer perish For there canne be none of them that can perish Therfore it is wrytten They went forth from among vs but they were not of vs. For if thei had ben of vs they had bydde styll with vs. The .xvii. chapter LEâ—te vs therefore vnderstonde this vocation whyche dothe make the electes not y t theye are elected becaus they beleued but that they are elected because that they myghte beleue This vocation the lorde him selfe dothe make open and playne when he sayth Ye haue not elâ—cted and chosen me but I haue elected you For if thei had ben elected because they beleued then dyd they fyrst electe and chose god by their beleif in hym that so they myghte deserue to be elected of him again But that is clean taken awaye by this sayenglye haue not elected me but I haue elected you â–ª And so they also dyd choose hym when they beleued in hym But for this cause onely did he speke these woriâ—des Ye haue not chosen me but I haue choseÌ„ you because they haue not chosen hym that he shold chose them againe afterwarde for he did chose them firste bycause his mercye dyd preuent them accordynge to grace and not according to meryt and reward He dyd then chose them out of the worlde what tyme he was here in flesh but they were also allready elected and chosen in him selfe yea before the souÌ„dacion of the worlde This veritie of predestination is not able to be moued nor yet once styrred by any mean that can be thoughte For what is that the apostell doth saye as he hath chosen vs in him selfe before the begynning of the world Thys trulye yf it was spoken and sayd because god knewe before as
thei do saye that they wold beleue in him not because he would make them for to beleue agenst that maner of prescyence and forknowlege doth the sonne of god speake sayinge Ye haue not elected chosen me but I haue choseÌ„ you for so much as by their reason he shoulde haue had in his foreknowlege that thei wold chose him fyrst y t they might deserue to be elected and chosen of hym againe So y â— trueth is y â— they were elected before the fouÌ„dation of the world by that same predestination in the whiche predestination god knewe before those works which he wold do of his owne self And thei were elected oute of the worlde by that vocation wherwith god dyd perfourme that thinge whiche he 〈◊〉 before predestinated For whome he hath predestinated them hathe he called with that same vocation which is according to his purpose determinatioÌ„ Then hath he called those none other But whoÌ„ he hath predestinated them hathe he called and none other And agayn whome he hath thus called them also hath he iustified none other â–ª And whom he hath predestinated iustified called them hath he glorified in that same end which hath no ende It doth folowe that god hath chosen the faithfull that thei myght be faithfull not that they were faithful before they were chosen The apostel Iames doth saye hath not god chosen theâ— poore in this worlde to be riche in faith heyres of the kyngdome which he promysed to them whiche do loue hym It doth folow that by election he doth make meÌ„ riche in faith as wel as heyres of his kyngdom And it is well truely sayde â–ª that he doth chose theÌ„ because he hathe chosen them that he myght worke his election in them I praye you what man hearinge y e lorde saye ye haue not chosen me but I haue chosen you durst be so bold to say that men do beleue because they myght be chosen wheÌ„ in dede they are chosen that they myght beleue least they shuld agenst the saying of Chryst be thought fyrste to elect and chose Christ to whom Christ sayeth ye haue not chosen me but I haue chosen you The xviii Chapiter WHat man hearing the Apostell say blessyd is god the father of our lord Iesu chryst which hath blessed vs wyth al heuenlye blessinge in spiritual thinges in chryst as he hathe choseÌ„ vs in hym self before y â— foundation of the world that we might be holy and wythout spot in his syght in al loue predestening vs â–ª in to the adoption of children by christe Iesu in to him according to the pleasure of his wyll in the whiche wyl he hath acceptâ—d vs in his welbelouyd son in whome we haue redemption thorowe his blod forgiuenes of our synne after the ryches of his grace whiche he hathe declared vpon vs aboundauntly according to his infynite wysdom that he might shew to vs the mistery of his wil acording to his good wyl whiche he hathe pourposed in hym selfe that it shold be prechyd when the time was ful com that al thinges should be accomplished in Christ both the thinges which at in heauen and also in erth in him in whome we haue obteyned y e lot of enherytaunce which ar predestined after the pourpose of hys wyl which doth worke al thinges after the pourpose of hys own wyl y t we maye be to the prayse of his glory What man hearing this diligently and vnderstaÌ„diÌ„g it durst doubt any thing of this open veryte which we do defend God dyd chose in chryst his members before the begynnyng of the world and howe coulde he chose theÌ„ which yet were not but by predesteniÌ„g theÌ„ He theÌ„ dyde elect chose vs predesteniÌ„ge vs. Wold he elect and chose those which are wycked vncleane For if a question sholde be asked whyther he doth chose those whiche are wycked and vnclean or the other which are holy and without blame what answer wold a man make vnto it Wold he not answer that the godly are elected and chosen VpoÌ„ this reason doth it follow saythe PelagiaÌ„ that he knew before who sholde be holy and cleanne by the lyberte and fredoÌ„ of ther own wil. And therfore he did elect and chose them before the begynnyng of the worlde in that prescyence and forknowlege wherby he knew before that they wolde be suche And so saythe he god dyd predestinate them before they were whom he knew wolde be immaculate and holy Then dyd he not make theÌ„ to be holy nor yet did he se befor that he wolde work any such holynes purenys in them but that only did he se before that they wold of them selfe be such as were holy Lete vs now consyder wet y â— words of the Apostell and let vs se whyther he dyd elect chose vs before the beginnyng of the worlde bycause he knewe y t we wolde of our own wyll be such as ar holy and vertuose or ells bycause we myghte be made such by hym Blessyd sayth he is God the father of our lorde Iesu Chryste which hath blessid vs wyth al spirituall blessynge in spiritual thinges in Christ as he hath chosen vs in hym selfe before the begynning of the worlde that we myghte be holye and without blame It was not then bycause we shoulde be holy of our selfe but because we myght be made holy For it is true certaine that therefore we shuld be such because he hath chosen vs predestenynge vs that we myghte be made suche by his grace So then hath be blessed vs with his spiritual blessinge in heuenly thiÌ„ges in Christ Iesu as he hath chosen vs in hym selfe before the grouÌ„d of the world that we might be holy immaculate in his sight in loue predesteninge vs into the adoption of chyldreÌ„ by Christ Iesu in hym selfe Also marke what the apostle doth saye furthermore â–ª concerning this matter after y e pleasure saith he of his wyl least in so great a benefyte of the grace of God we shuld take pryde in the pleasure of our owne wyll in the which grace he hath accepted vs in his beloued sonne in the whyche wyll he hath also accepted vs. For this vocable or worde gratified is deryued from this word grace as this word iustefied from this vocable and worde iustice In whome fayeth the apostle we haue redemption through his bloude forgiuenes of our synne after y e riches of his grace which grace hath bene abouÌ„dantly poured vpon vs according to his omnipotent wysedome that he might shewe to vs the mistery or secrete of hys wyl according to hys owne good wyll and pleasure In this mistery of his wyl he laid set vp the riches of his grace according to the goodwil of him selfe not after oure wyl which in no wyse cann be good except he after his good wyl doth make yt good But after the Apostel had spoken these words after his good wyl he added these wordes
tyme as thou wylt so that when he left this lyfe he lyued and ended in fayth rather I saye than that man whiche lyued faithfull many yeares before his deathe dyd fall from it though the tyme of his fall before his death was neuer so small The second Chapter THis beyng grauÌ„ted let vs se whither this perseuerauÌ„ce or stedfastnes whereof it is wrytten he which continueth to the ende shal be saued be the gyfte of god or nay If it be not the gyft of god how can the words of the Apostel be trew where he sayth it is gyuen to you for christes sake that ye shall not only beleue in hym but also that ye shal suffer for him Of the whiche sayinge the fyrste parte perteneth to the beginning of fayth the latter part to the ende of the same fayth And yet bothe of these two partes as wel the beginninge as the ending at the gyftes of god For he sayth that both are gyuen to vs as we haue rehersed befor For what better beginning canne a christian man haue than to beleue in Chryste What better end than to suffer for Chryst But as toching the faith or belefe in christe wheras they deuised an obiection wherby they wold proue that the beginning of faith was not y e gift of god but thencrease onli of y â— said faith we trust in the lord y â— it is sufficyentli answeryd to of vs in the fyrst boke But what canne they say why perseueraunce or stedfastnes to the ende sholde not be the gyft of Chryst to that man whiche hath receuyd the gyfte to suffer for Chryst or to speak more plainly to whome it is gyuen to dye for Chryst For Peter declaring this also to be y e gift of god doth say It is better for vs doing wel for to suffer if it be the wyl of the lorde than doing euyl When the Apostel dothe saye if it be the wyll of the lorde he doth shewe that it is gyueÌ„ from god aboue to al seinets that they shall suffer for Christe And theye whome Chryste wyll haue com to the experyence glory of sufferinge canne not those but comme to the kyngdom of god if theye do perseuer and be stedfast in Chryste to the ende But what man can say that this perseuerannce and stedfastnes is not giuen to those men whiche by sycknes of the body or some other way do depart forth of this life in Christe when it is geuen to those men much more hardly and streightly whiche do suffer death for Christ Those men do muche more hardelye perseuer continue to the end when they are persecuted because they shulde be turned broughte from their stedfastnes And therefore they do stande faste yea vnto death that they may be found stedfaste Therfore to the other it is geuen after a more easy fashion thaÌ„ vnto these whiche are thus persecuted But to whom nothing is harde nor vnpossible it is light and easy to gyue it as easely to the one as to the other that it shall not appere more streight thing to y â— one thaÌ„ to thother â–ª For god promised this stedfastnes when he sayed I wyll geue my feare into their hartes y t they may not go from me By the whiche wordes what is elles to be meant but that the feare of me shal be suche and so great in them whiche I wyll geue into their hartes that they shal stedfastly cleaue vnto me But for what cause is thys stedfastnes prayed for of god if he be not the gyuer therof Ys not this a petition to mocke god with all when that a thinge is asked of him which thinge they do knowe he doth not giue but is thoughte to be in mans own powr to haue it without the gifte of god of him selfe And this is none otherwyse but euen lyke as they do which do thanke him for that thing whiche he â–ª dyd nether gyue nor worke But as I sayd in myn other boke so do I saye her agayn begyle noâ— your selfs sayth y e apostle god wil not be mockid O maÌ„ god is a witnes not only of those words which y â— speakest but also of thy cogytacions thoughts If y u dost ask any thing of so rych a lord y t in faith beleue that thou dost receue it of hiÌ„ of whome thou dost ask y â— thinge â–ª wherfore thou prayest Honor thou hym not wyth thy lyppes extollinge thy selfe in thy harte aboue him beleuiÌ„g that thou hast of thâ—Ì„ owne selfe that thing whiche thou woldest seme to ask of him Do we not pray vnto him to haue this perseuerance geuen to vs He y â— doth deny that nedeth not to be conuinced ouercom w t my disputation but to be praied for that he may be reuoked froÌ„ this error by the good praiers of the saintes Is ther any of the godlye which do not deâ—ice iÌ„ ther petitioÌ„ y â— they may perseuer continue stedfast in him when they say the lordes prayer whiche is so called becaus y e lord made it wher in almost nothing els is vnderstaÌ„ded to be praied for of theÌ„ but that thei may perseuer be stedfast I wold therfore haue you rede somtime therpositioÌ„ which y e holi martyr CipriaÌ„ did make vpoÌ„ y e praier in his boke entituled of the lords praier se how many yeres before how gret strong a medecyn was prepared agenst thys foule poysonos heresy of y e pelagiaÌ„s whose tyme being was long after For ther are .iii. pointes aboue al other which y e catholik church doth defeÌ„d agenst theÌ„ One point is that the grace of god is not giueÌ„ after our merits for those same our merits and good workes are also the gyfte of god and by the onli grace of god do the iuste men receaue al there merytts The second poiÌ„t is that no maÌ„ be he neuer so iust doth lyue without synne in this corruptible body The thyrd is that man is borne in the syn of the fyrst maÌ„ fast bound with the bond of damnation except that same offence which he hathe by hys firste byrthe be losed taken away by the new byrth of regeneration Of this last poynt the holy father CipriaÌ„ did not treat in his boke But of the twane fyrst pointes he doth so playnly openly dispute that these newe heretiques enemis to the grace of Christ wer confouÌ„ded many yeres before they wer born Therfore amonge the merytes of the sayntes whiche ar no merytes if they be not the gyfte of God he nameth this perseueraunce for to be speking after this maner We do saye sayth Cyprian on this wyse Lette thy name be halowed not that we do wyshe or praye for god that he myghte be sanctifyed by oure prayars but that we do aske desyre of him that his name maye be sanctified in vs. Who theÌ„ dothe sanctefie god whiche dothe sanctifie and is only the
world euerye man doubtles wyll confes which with their flesshely eares do heare the worde of god what he dooth saye therein yf the eares of their harts be not stopped and made deaffe And yet this predestination whiche is set forth opēly by the wordes of the gospel did not hynder let the lorde to counsel and exhorte men to begyn to do well when he saide yf ye do beleue in god beleue in me Nor yet when he exhorted theym to the perseueraunce in that faith in commaundynge them alwaye to praye and neuer to fayle Those persons to whom it is giuē to both heare the wordes work therafter But they to whome it is not gyuen whyther they do heare or here not do worke not a whytt the more For to you it is gyuen sayth he to know the mysteries secretes of the kyngdom of god but to them it is not gyuen The fyrst parte of this same sayinge of the lorde perteyneth to mercy and compassion the latter part therof perteyneth to the iudgment and rightwys iustyce of hym to whom our soule doth saye I wyl syng prayse before the o lord thy mercy aud iudgment So nether the preching of fayth ether to begynn or to contynew therin that they to whom it is gyuen maye both hear thos things whiche they ought to here and also obeye them in dede working therafter sholde not be hynderyd by the preachinge and teachinge of predestination For how shold they here w tout a precher nor yet by the preachinge of faith which teacheth how we shuld begynne to beleue continue ther in the teaching of the article of predestination shulde be minished or hyndered that by the teachinge of the saied predestination he whiche lyueth faithfully and obedientlye shoulde not be proud of his obedyence as though it were of him self and not the gift of god but that he which reioyseth may reioyse in the lorde For we must be proud of nothinge forsomuch as nothinge is our owne to be proude of This thinge the holye father Cyprian dyd perceiue verye well and was boulde to affirme that same by the which he taught and opened most certaine predestination For if we must be proud of nothing because nothing is our own truly no man can be proud of his obedience and good lyfe be it neuer so perfect and stedfaste Nor yet muste we call it ours as though it were not giuen to vs of god from aboue For it is the gift of god whiche he knew before that he wuld giue to thē whiche are called with this vocation wherof the scripture speaketh sayinge The gyftes and vocation of god are without repentāce which thinge is to be confessed of euerye man This then is the predestination which we do faithfulli with all humblenes preache and teache And yet for al that this man was both a preacher and a teacher and also a worker whiche beleued in Christ and lyued stedfastly in holy obedience euen tyl the tyme that he suffered his passion for Chryste sake not therefore ceassynge to preache the ghospell exhortynge men to fayth and perseueraunce to the end bycaus he said we shold be proud of nothīg sith y ◠nothing is our own And in that saying he openyd to vs the very ryght and trewe grace of god that is to say which is not gyuen after our meryts which grace god knew before that he wold gyue to vs. In thes words of Cypryā predestination verely is taught and preached vnto vs whiche predestination if it dyd not let and hynder Cypryā from y ◠preaching of obedience why shold it be any let vnto vs but that we may do y e same For although we do say that obedyence is the gyfte of god yet do we exhort men to the keping of it But vnto them whiche do obediently here the exhortation of the veryte the gyft of god is gyuen that is to saye to here it and to obeye vnto it And to them which do not heare it after that fashion y ◠they do not obey it it is not giuē For Chryst whose words ar to be beleued doth say ▪ No man commeth vnto me but to whome it is gyuen of the father And to you it is gyuen to knowe the mystery of the kingdom of heuen but to thē it is not gyuē And also as toching the vertue of continency and chastyte euerye mā sayth he doth not receaue and take this worde but they to whome it is gyuen And also when the Apostel exhorted men to a chaste lyuing in matrymony I wolde wyshe sayth he that all men were as I am but eueri man hath his proper gyft of god some on way some another In y e which place he teacheth that not only the chast lyfe without wedlok is the gifte of god but also that the chaste and honest conuersation of lyfe betwen man and wife in wedlok is the veri gift of god Which thing syth it is trewe that as well the on as the other is the gyfte of god we for all that it is the gyfte of god do exhort people thet vnto as much as is gyuen to vs to exhort For to exhort is the gyft also of god in whose handes bothe our wordes and our bodyes are Whervpon the Apostel spak thes wordes saying After the grace which is giuen to me like to a prudent and a wyse master carpenter I haue leyd the foundacion And in an other place Vnto euery mā saythe he as god hath gyuen I haue planted and Apollo hathe watered but god hath gyuen the encrease So nether he whiche planteth nor he which watereth is any thing but he whiche gyuethe the encrease which is god Euen so lykewyse as no man precheth exhorteth wel but he whiche hath receuid the gift of god so that man dothe obediently heare hym whiche precheth and exhorteth to whō the gyft of obedience is gyuen This is the cause why the lorde when he spake to them which had there fleshly ears open hearing his words said He that hath ears to heare let hym heare Which ears such as he spake of he knewe wel ynough al men had not ▪ And of whome theye sholde obteyn those ears whosoeuer hath them the lord him selfe shewethe where he saythe I wyll gyue to them an harte to knowe me eares to heare w t. Then to haue ears to here with is the gift of obedience that thei whiche haue that same gift may com to hym to whō no man commeth but to whom it is gyuē of his father We therfore do preache exhort they which haue y e eares to heare do heare vs obediētli But thei which haue not that same eares it commeth to pas in them as it is written that hearinge with their eares thei doo not hear that is to saye hearinge with the ears of the flesshe not with the agrement and consent of the hart But whye the one hath eares to heare and
the other not that is to say wherfore it is geuen to them of the father to com to the sonne and to the other not geuen who knoweth y e mind of the lord Or what man hath bene of his counsell Or what art thou O man which wylt aunswer againste god Shall we therefore denye that thinge to be true which we manifestly do se because we cannot comprehend that thinge therof whiche is hid from vs I say againe shall we say that that thing is not true which we do se w t our eyes bycause we can not fynd the cause why and wherfore it is so as it is The .xv. Chapter BVt thei do saye agayne as ye doo wryt that no man can be brought to amendmeÌ„t of life yf we shuld speke openly before the congregation in the hearinge of a multitude after this wise and say This as concerninge predestination is the certayne determinate and verye wyll of god that some of you shall receiue the wyl of obedience and forsake youre infydelyte and come to the faythe and so-to contynew to the end And as toching the rest of you which do abyde styl in the delyght and pleasure of syn for that cause ar you not rysen vp froÌ„ your synne bycause the helpiÌ„g grace of mercy compassion hath not lift you vp from your synne How be it if ther be any of you whiche are not yet called whoÌ„ hys grace hath predestenid for to be electyd ye shal hereafter receue y e same grace by the whiche grace ye also maye haue the wyl to desyre the same to be elected And againe if any of you be now obedient whiche are predestenid to be forsaken and to be cast of from grace the same power which ye haue now to obeye shal be taken froÌ„ you that ye shall obey no more When they do thus spek vnto vs wherfore sholde we be afrayde to confesse the grace of god that is to say which is not gyuen after our meryts And whye sholde we feare to testefy the predestinatioÌ„ of saintes more thaÌ„ we ar afrayd to knoledge the prescyence and foreknoledge of god as if a man wold say whither ye do now liue wel or euel ye shal be afterward suche as god hath you in his foreknoledg to be that is to say good if ye be so forknowen of hym or els bad euil if he hath you in hys forknowlege for to be bad I pray you yf a man hearing these words spoken of the prechar wolde giue him selfe from labor to slogishnis and so to idelnes and noughty lustes folowing his owne noughtye and euell concupiscencys and stynkynge desyres shoulde we therefore thinke that the sayinge whiche was spoken of the prescience and foreknoweledge of god were false and vntrue becaus of his or their leudnes Yf god hath them in his foreknowledge that they wil be good shal thei not be good howe bad so euer they be at this present Or yf god doeth knowe before that they shall be euyll shall they not be euil for al the goodnes they do seme to be in nowe There was a certaine man in our monastery whiche beynge rebuked of his brethren because he lyued not as he oughte to do but cleane contrary neglecting those thinges which wer commauÌ„ded doing y t which was prohibited aunswered to them again with these wordes what maner of man soeuer I am nowe it makethe no matter I shall be suche a one as god in his foreknowledge knoweth that I shall be This man without faile spake the trueth but yet for all that there was in hym smal amendment for he was worse worse in somuch that he forsoke the company of the monastarye playde as the dogge returning to his vomet againe But yet what maner a man he shal be we cannot tel For these causes therfore whiche they do alledge shall we denye these thinges to be true which are spoken aboute the prescyence and foreknowledge of god Or shall we houlde oure peace and speake not a worde agayne when we doo here those matters spoken of yea then specyally when by houlding styll our tonge men myghte falle into others errours The .xvi. Chapter THere be also som persons whiche ether doo praye nothing at al or els if they do it is very coldly don bycause theye haue lerned that the lorde doth say that he knoweth what thing is nedful for vs before we do cal vpon hym Shal we for such mens vngodlines denye the verite of the sentence whiche the lorde spake and so scrape it out of the boke of the ghospels Yea forsomych as it is certayne y e god hath ordeyned some thinges to be giuen before they be desired and prayd for as the begynnynge of our fayth and som thing again not except it be desyred and praied for as the gyfte of perseuerance to the end truly that maÌ„ which thinketh that he hath that same vertu of hym selfe without intercession he doth not pray that he may haue it We must therfor take hede lest whyll we be in doubt and feare of so many thinges godly exhortatioÌ„ do wâ—x could the heatte of prayer be quenchyd and presumption of our owne selfe kindelyd in vs. Therfore let the truthe be tolde specyally wheÌ„ any suche question is moued which requyreth answer to be made acording to the veryte and let them take it which can lest peradueÌ„tur when the verite is hid and not confessed bycause of them which can not take it they whiche are able to take it sholde not only be depryued of the knoledg of the verite but for lake therof shold be snared and taken in a trape of talse vntrew doctrin It maketh no greate matter yea it is proffytable that some veryte shold not be spoÌ„ken bycause of them which ar not able to receue it That was y â— caus why the lord spak these words yet haue I manye things to tel you but ye are not nowe able to beare them And that saying of the Apostell I coulde not talke to you as to spirituall men but as to carnall and fleshly men and as to yonge chyldreÌ„ in Christ I gaue you therfore mylke to drinke no stronge meat for ye were not able to take it nor yet ar And yet after some maner of speakynge it maye be well that that thing which is spoken is both mylke to yonge chyldren and stronge meate also for them whiche are greate As for example In the beginning was the worde and the word was with god and god was the word What christian man canne hould his peace and speak not these words And again what man caÌ„ or is able to vndertstond them to the bottom Or what hygher matter in all the holy scripture can be fouÌ„d thaÌ„ this is And yet it is not left vnspoken because of yong infaÌ„tes being not hid kepte nether from yonge nor old But to tel the truth is one thing and for a necessary cause not to
me good so to do For when he speketh those words he denieth not but that it pleased god that he shuld so be For the wyll of men is prepared of god For it is also the grace and gyft of god that he shuld be honoured of his saynetes Also in the self same worke that is to say in the exposition of y â— said ghospel when he cam to this place wher we do rede that the Samaritans wold not receue Christ comming toward Ierusalem â–ª marke also sayeth Ambrose lern this w t you y â— Christ wold not receue them whiche were not with a symple and an vnfayned harte mind coÌ„verted vnto hym For if he wold he might haue made them deuout and godly wher as they were not But the cause whye theye receuid him not y â— EuaÌ„gelist him self opeâ—iâ—h sayng Bycaus he had tornid his face awaye to go to IerusaleÌ„ But his disciples wold fayn haue byn receuid But god doth cal whom he wyl maketh holy whoom hym pleaseth What thinge more euident and plain than this do we loke for in the holy wrightars and expositors of the worde of god if we haue any pleasure to her lern of them that thing which is open and manifest in the scripturs But although these two doctors were sufficient yet will we ad and ioyn Gregory for the therd man vnto them whiche witnesseth that both to beleue in god also to confesse that thing which we do beleue is a gyft sayinge after this wyse We pray you confesse the trinite of on deyte and we wyl praye vnto god that the voyce of that confession may be giuen to you of the holye goste that is to saye he shal be desired that he wold suffer the voice to be gyuen to you with the which voyce ye may confesse that which ye do beleue he wyll gyue it I knowe wel For he whiche dyd the fyrst wil gyue also that foloweth And he which dyd gyue to you the gift to beleue wil giue to you also the gyft to confesse your beleffe Forsomych then as thes whiche are so noble doctors do saye that we haue nothing as of our self to be proud of but that it is the gifte of god whatsoeuer we haue yea that nether our harts nor our thoughtes ar in our own power wher wherby we do geue al to god knoledging confessinge that we doo receyue al of his liberalite that we may so continew and be conuerted to god and that that thinge which is good may appeare also to vs to be good and that we may wyl the same that we may honor god receue Christ â–ª that of vndeuout vnholi we may be made vertuouse godly fynally y t we may beleue in the trinite contes that same with our mouths al euery one of these things these forsayd doctors do attribut to y e grace of god knolegiÌ„g y t they at y â— gifts of god so testifieng y t we haue al thes good things of hym not of our selfe Is ther any man which wil say that these men dyd so knowledge and confes the grace of god that they durst or wold be so boulde to deny his prescyence and forknowlege which not only the lernyd but also the rude vnlerned do confes alow Finally if these men did so know that god was the geuer of these thinges that they do graunt that he knew the same before that he wold gyue them that he could not be ignorauÌ„t to whom he wold geue his gyftes doubtles if they knew al this them knew they alsoo predestination which the apostels preched we do defend al that we may withal diligence agenst a sort of new heretiques And yet for al that when they preched obedience and exhorted men diligently to the keping therof no man could well and iustly say to them If you wil not haue obedieÌ„ce wex cold whervnto you do exhort vs and make it faynt in our stomachs prech no more to vs this grace of god whiche we confesse that god doth gyue and you do exhorte vs alsoo a that we sholde woorke it The .xx. Chapter WHerfore syth the Apostels doctors of the church which succeded after them did both that is to sai both preche truly the grace of god whiche is not gyuen after our merits also wyth holsom precepts lessons tech exhort men vnto godly obedience what cause haue thei against the invincible veryte that they can somych as think y e they do speke wel in that they do saye although it be trewe that is spoken of the predestinatioÌ„ of the benifits of god yet it shold not be taught a brode to the people Yes truly it oughte and must be preched that they which haue ears to here may here Yf any doth not perceue and vnderstond it let him refuse it and medel not w tal so y t he which doth receue and vnderstond yt may receue it to him self drynk it into his hart and so lyue For lykwise as the loue to god warde must be preched that god maye be worshiped of him which hath ears to here with and lykewise chastite that he which hath ears to here may commit no vnlauful and vnclean dede with his fleshly members and so charite that of him whiche hath ears both god and his neighbour maye be loued euen so as wel must the predestination of the benefits of god be preachid that he which hath ears to here may reioyse not in him selfe but in god But as to that which they do saye that it is no nede that the harts and the minds of the vnlernid and of those which haue smal intelligence vnderstonding shuld be trobled w t such doubtful disputatioÌ„ reasoning forsomich as y â— catholyque vniuersal fayth hathe byn many yeres wel sufficientlye defended yet this matter of predestination not medelyd with all both against the erronious opinyons of diuerse specyally against the pelagyans in so many bokes works of good catholyque men ye in myn own workes also before thys matter was taken in hand I do much meruayl at their thus spekyng that hey do not consyder way I wyl not spede of other meÌ„s doyngs those yea min own works which I wrot set forth befor ther was any name or mention of the pelagians wherin they may se that not yet kowing of any heresi y â— pelagian shulde be author of in manye places of my bokes I beleued and also taught the same grace by the which god doth deliuer vs froÌ„ euil opynions and noughtie maners which grace no good works or me â—ituose dedes do preced god working that same grace acordinge to his bounteful and fre mercy This matter I begann to perceue more fully in that disputation which I wrot vnto the holy father SympliciaÌ„ of most godly memory byshop of the church of MylaÌ„ what tyme I was fyrst
made byshop In the which disputatioÌ„ I both knolegid yea defendid that the beginning of faith is the gyft of god Which of al mi bokes doth make oftener mention of thys matter than those bokes which I vrot intitulid of my confessioÌ„s which I wrot befor pelagians heresy was spoken of In those bokes did often times make mi petition to our lord god sayiÌ„g Gyue to me that which thou doest command and coÌ„mand what thou wilt Which my words PelagiaÌ„ being at Rome vpon a certain tym hearing a byshop which was ther rehersing in his presence cold not beare nor abyed to here them and chaffyd so against them that almost he had fallen out with the byshop that spake them What thing doth god fyrst and cheffly command vs to do but y â— we shold beleue in him Then if y t be wel spokeÌ„ of me gyue that thou commandest it doth folow that he doth gyue that we shold beleue And in those same boks also as to thing that which I spake of my conuersion the lorde being the coÌ„uertor of me vnto the fayth which fayth with out ragios madnes and made babeling I dyd before al y t I myght impong do ye not remeÌ„ber that I dyd openly knowledge testifi that by the faythful and dayle tears of my mother I was converted to the fayth There also I dyd saye that god by his grace dyd convert and torn the wyls of men vnto the same grace which meÌ„ had not onlye not receuid yt whiche were oute of the fayth but the harts also of those men which are enemies vnto it he doth torne And as tochinge perseuerance which is to continew styl in that faith til the end how I haue made my petition to the lord for to haue it grauÌ„ted and gyuen to me if ye be disposed ye can both tel rehers the words also Al the gyfts therfore of god which ether I desyred and praid for to haue or whiche I I comendyd and praysed in the same boke what man is so bould I wyl not saye to denie but ones to doubt that god knew not befor â–ª that he wolde gyue them yea and that he could not be ignorante to whom he wold gyue them This is the playn and manifest predestination of saynts whiche predestination necessite constrayned vs at the last with greater diligence and more earnest labor to dâ—â—â—nd when we dysputed against the Pelagians For we do sai that euery heriâ—e doth bringe with it his own proper questions newly inuentid Against y â— whiche the holy scripture requireth more diligent and ernest defence aud greatar labor than if no sych necessyte had constreined vs thervnto For what thing caused the places of y â— scripture whiche do commend set forth predestinatioÌ„ to be so diligently serchyd out by these oure labors defendid but bycause the Pelagians do hold defend that the grace of god is gyueÌ„ after our merytts Which what other thing is it but a plain denial of grace Chap .xxi. TO confounde therfore that opinion which is vn â—â—inâ— and vnthankful to god yea and also an enemie to the fre and liberal benefits of god wherby we are sauyd we do defend acording to the scripturs that both the begynnyng of fayth and perseuerance therin to y â— ende wherof we haue spoken soâ— many wordes at the gifts of god For if we do saye that the beginnyng of faythe is of oure self that by and for the same begynning we may deserue to receue againg other rewards and gifts of god then do the pelagians conclud without ani more words that the grace of god is gyueÌ„ after our meryts This opinion the catholique fayth hath so abhorred that pelagiaÌ„ being in fear lest he shold be condemnyd therfore dyd fyrste condeme yt his own selfe And againe if we wold say that perseuerance to the end is of our selfe and not of god then do theye answer that the begynning is as wel of our selfe as the end therof making this reason saying Yf we haue the pour in oure selfe that we maye continewe to the ende miche more haue we the beginninge in our owne power for to beleue forsomich as it is a more greate and busiar matter to make an end thaÌ„ to begin And so after this fashion they do conclude that the grace of god is gyuen after our deseruing But if both to gither as wel to begin as to make an end ar the gifts of god and also if he knowethe before that he wil giue those gyfts whiche of no man cann be denied theÌ„ must predestination be prechid that the right and trew grace of god that is to say which is not gyuen after any humain meritts maye with al power and strength be defendid And as tochinge my selfe in the boke which I wrotte entituled of correction of grace which worke coulde not satisfie please all my frendes I thinke that I didde so set forthe perseuerance which is to th ende for to be the gyft of god that if I do remember my selfe wel I neuer befor dyd wright therof nether more weightly nor more playnlye And yet in that place I did not speake of it after that fashion as thoughe I had bin the first which had spoken therof and that non had medled therwith before me For the holy father Cyprian as I haue told you before hath so expounded our petitions conteined in the lordes prayer that he saith we do pray for perseueraunce in the first petition affirminge that we then do desyre that same of god when we do saye Let thy name be halowed which is that for somuch as we ar sanctefied in baptyme we desire that we may continue in that same stil whiche we haue begon But I wold y â— all these to whom for the loue they do bear vnto me I shuld not agaiÌ„ be vnkind which men as you doo writ do embrase commend al my writinges this only excepted whiche we haue nowe in question I wold Isey that they shuld loke se whither in y â— latter part of y â— first boke of those twain which I wrot to Simplician the byshop of Mylan before Pelagians heresye dyd spring vp any thing doth remâ—â—n doubtful wherin I shulde semâ— to doubt that y â— grace of god is not gyueÌ„ after our merits And also I wolde they shuld se whether I haue not don sufficiently concerning the begynning of faith declaringe that it is the gyft of god And also whither it maye not appeare of the words whiche I dyd speake ther although I spake theÌ„ not so openly that the perseuerance to the end as wel as the begynning of faythe is noone otherwise ours than by the gyft of hym whiche hath predestened vs to his kyngdome and heauenly glory Forthermore as toching that epistel which I wrote against y â— PelagiaÌ„s vnto the holy father Paulinus bishop of Nolan against the which epistel now of late thei haue begon to contend
not into tentatioÌ„ When we do speke these wordes and such lyke whyther it be to a few in nomber or to a multitude of the churche wherfore dowe feare to preche predestination and the trew grace of god according as the holy scripture doth preche it vnto vs that is to saye whiche is not gyuen after our merytts Or shold we fear leste then a man shold fall in despeyre when he is taught to putte his hope in god and that he shold not despeire if he shold proudly wrechedly trust in him selfe And I wold to god that they which ar slow in hart and weake persons yet haue not the vnderstonding of the scripturs that theye sholde so here these our dysputations or els not here them that they wold giue more hede and loke better vpon those prayars whiche the church hath vsed from the begynning of the world and wyl styl euen to the ende The .xxiii. Chapter OF this matter of predestination whiche we are now fayne not only to speke of but also strongly to menteyn and defend against a sorte of new heretiques the churche of god maketh often mention in ther prayars and in ther sermons ye though ther were non aduersary which wolde gyue occasion to treat therof Was there euer any tyme when the churche hathe not prayed for the infidels those which are enemies to the fayth of Christ that they might be made faythful and beleue Ys ther any faythful man whiche hauing a frend or neyghboure being an in fidel or hys wyfe out of the trewe fayth but hath prayed to the lorde for to gyue an obedient mynde vnto them that they might be tornid and beleue What man hath not praied to god for him selfe that he myght be permanent and stedfast in the lord Or what man was euer so boulde y t wold ether by word or thought speke euel of a minister when he maketh his prayer ouer the faythful vnto the lorde saying Eyue to them lorde thy grace to perseuer and to abied styl in the to the end but rather at that his blessing wold make answer with a beleuyng hart confessing that same withe his mouth say So be it forsomyche as those whiche at the faythful and beleuing sort of men do desyre and praye for non other thing in that thei do say bring vs not into temptation but that they may continew and perseuer in holy obedience Lykewyse then as y e churche did fyrst begin w t thes petitions prayers so was it fyrst in thys faythe doth grow and hath growen from the begynning by the which faith we do beleue y t the grace of god is not gyuen after the merits of them which do receue it For y e church wold not prai to god y t faith might be giuen to y e vnfaithful except it beleued y â— god doth conuert and turn to hym the wylles of men which are not only out of the fayth but of those also whiche are aduersaris enemies to the faythe Nor yet wolde the church praye that it selfe might perseuer and continew stronge in the faith of Christ that it might not be deceuyd and ouer com with the tentations of the world except it beleued that god had our harts so in his power that the goodnes whiche we haue with our wyl we could nether haue nor kepe it except he wroughte that same wyll also in vs. For if the churche doth aske these things of him and yet doth thinke that god is not the gyuer therof but that it hath it of it selfe without his gyft then truly hath it no perfect and true prayars but sych as are lyke vnto the wynd which thing god kepe vs from For what man can sygh â–ª and sorow with his hart deliring to receue that thing which he asketh of god if he doth thinke that he may haue it of hiÌ„ selfe and not of god And that specially sith we know not what to aske as we ought but the spirite doth make intercession for vs w t vnspekable gronings For he that sercheth the hart knoweth what the mynd of the spirit is For he doth pray for the seincts acording to the pleasure of god What is ment by these words the spirit doth praye but that the spirit doth make hym praye with vnspekable gronyngs w t such I say as ar trew vnfeyned For the spirit is veryte That same spirit is it wherof y e Apostel speketh in an other place saying God seÌ„t y e spirit of his sonne into our harts crieng Abba dere father What is ment bi this word crieng but that the spirit dyd make him crye in whom he is after that maner of speking as when we do saye a glad daye bycause the daye maketh men glade This manner of speking the Apostel maketh plain and open where he saith â–ª For ye haue not receuid the spirit of bondage in feate but ye haue receued the spirit of adoption of chyldren in whom we do crye Abba dear â—ather In the text before he sayde He sent the spirit crieng here in this part he saith In y â— which spirit we do cry expouÌ„dyng thys worde crieng which he spake befor w t this interpretacion making vs to crye By that we do vnderstond that our crieng to him is the gyft of god that we maye with a trewe hart and spiritually crye vnto the lorde Let theÌ„ now marke wel how foule they are deceuid whiche do thinke that it is of our selfe and not giueÌ„ to vs of god that we sholde aske that we shold seke and knok And thus they do speke bycause theye wold haue the grace of god preched and taughte to be gyuen after our merytts that the same grace sholde be then thoughte to be giueÌ„ when we do receue that thing whiche we do aske and desire and not before when we do find that thing whiche we do seeke and not before and when the doare is made open after we haue knokte not before Nether wyl they vnderstond and beleue that that is the gyfte of god that we sholde praye whiche is as much to saye as that we mighte ask of god seke and also knock For we haue receuyd the spirit of the adoption of chyldern in whom we doo crye Abba dere father This thing the holy father Ambrose perceuyd wel For he sayde these wordes and to praye vnto god is a spiritual grace For as it is wrytteÌ„ no maÌ„ doth say lord Iesus but in the holy ghost These thinges therfore which the church doth praye for and desire of god and alwaye hath done euen from the begynning that it was fyrst a church god knew before that he wolde gyue to them which are called of him euen so as he dyd giue them at the fyrst in his predestination as the apostel did openly manifest declare wryting to Timothy saying labor with vs in the ghospel according to the poure of god which saueth vs and callethe vs with his holy
both Christ and vs bycause he knewe before in Chryst those workes â–ª which he wold work him selfe not that he knew ani meryts of his which shold precede y e heuenly grace and that bycause Chryste shold be our hed and we hys members Those whych do red thes thinges if they do vnderstond them let theÌ„ rendar thankes vnto god therfor but they â–ª whiche doo not vnderstonde them let them praye that God maye be theyr inwarde and spyritual teacher from whose face commeth al knowledge and vnder stonding But if there be anye which do thinke that I doo erre and that I am oute of the ryghte waye lette hym looke my sayinges twyse ouer and weye them well leaste peraduenture they be deceyuyd them selfe And as for my selfe when I doo fynde that I am the better instructyd by other mennes readyng of my workes I saye bothe in lerninge and in lyuinge I doo thanke god hartelye for it and so doo knowledge that he is good and mercifull â–ª vnto me which thinge I doo not doubte but I shall be by the good iudgemente of the doctoures of the churche if my woorke doeth come into theyr handes and they lykewyse do vouchsafe to reade thys thinge whyche I haue wrytten FINIS ⧠Imprinted at London in Aldersgate strete by the wydowe of Ihon Herforde for Gwalter Lynne and are to be soulde at the sygne of the spred Eagle in Poules church yarde by the schole Cum priuilegio regali ad impridum solum Philip. 3. Galathi â— the grace of god he temmendeâ— them for ther good desyr towarde the amendment of them whiche wer in error he meaneth of the fre grace of god Iieremy â— Philip. 3 Aâ—l men are borne gyltye of synne 〈…〉 ther Aâ—am The graciâ— of god preueÌ„â—teth our will begynnynge and endyng oure 〈◊〉 workes Prayer 〈◊〉 weapen ageâ—inst errour â— blyndnes fayth is the gyft of god Agenst thot which saye that faythe is of oure selfe but y â— encreas theâ— of 〈◊〉 god Pelagians errour condemned in the counsell at Palestyne Roman 〈◊〉 〈◊〉 1 No man caÌ„ 〈◊〉 â—xcept it 〈◊〉 giueÌ„ to hym that he shold beleue psal â–ª 84â— â— Corin â— 4. By the antecedeÌ„t he proueth â—he conâ—â—uene The thouâ—â—ht is the begynnynge of beleife but the thought is the 〈◊〉 of god 〈◊〉 the beginniÌ„g of beleue is the gyfte of god what is 〈◊〉 beleue The conclusion of hys argument A preparation to an other argument prouiÌ„g by â—ge promyse of god that faythe is y â— worke of god Roman 4 â–ª â—â—ma 1 〈…〉 S Ciprian Augusti coÌ„fesseth 〈◊〉 This was the iudgmeÌ„t of 〈◊〉 augustin iÌ„ his erâ—or befor◠〈…〉 it S Augusti 〈…〉 the wordes wherin he erred in 〈◊〉 kyng faithe to be the work of 〈◊〉 â—alach 〈◊〉 〈◊〉 11 â— Corinth 12 In those wordes of y â— apâ—â—tâ—l â–ª 〈◊〉 worketh he 〈…〉 ephes 〈◊〉 Bothe the wyl and the power of y â— wil are the gyftes of god two kynds of vocatioÌ„ vocation â— election â—â— not on thiâ— Fayth Infidâ—lâ—te A question He doth not cal him mâ—lord of mylaâ— as we saye my lorde of â—ondon my lord of wynchester 〈…〉 on at the 〈◊〉 〈◊〉 For god dyd â–ª gyue that grace â—â—to them that they wold plant and water 〈…〉 The dyfferâ—nce of graâ—â—â— man 1. Thessa â–ª 〈◊〉 He preuenteth the obiection with wolde prâ—â— feyth to be of man and disproâ—â—th it 〈…〉 psal â–ª lâ—viii Testimonies of the scriptures conteyning the doctrine of the merci and iudgement of god He reherseth another of ther obâ—â—tione reâ—reâ—yth it Ihon 〈◊〉 The reason whye we ar iustefyd by fayth So faythe 〈◊〉 gardene â—who by thâ—â— eâ—ample pâ—oueth that a man before fayth maye be 〈◊〉 and â—od 〈◊〉 by his goodnes to be rewarded of god To com to the son is to beleue in the son Ihon. vi 〈…〉 There commeth none to the son but whome the father teachyth â–ª the cause then why they do not come is because god both not teache them The father the sonne the spirit of them bothe dâ—o â—eaâ—h aâ— in our scole Wherefore is it called the dede of the father â–ª when we 〈◊〉 whom the father teacheth syth that y â— sonne and y â— holy ghost as also present in thaâ— dede of teachyng he referreth the reader 〈◊〉 the 〈◊〉 whiche he 〈◊〉 of the 〈…〉 what thing doth grace work in the hart of man an obâ—ection wâ—th the answere Aunswere By this 〈…〉 teacheth the vnderstanding of these wâ—rdes â–ª all mâ—n are taughte of Another 〈◊〉 lection Aunswerâ— psalme â—4 math 6. * thâ— vnderstandinge of the seconde petition of the lordes prayer A other obieâ—â—on Answerâ— Ihon. vi The vnderstonding of these woâ—ds to be drawen of the father â—e concludeth that 〈◊〉 also 〈◊〉 to the gyft of god If all men â—oulde 〈◊〉 it were 〈◊〉 of ryeâ—â— are if 〈…〉 not of 〈◊〉 but of me â—ye Hieremy â— mans ignoâ—rance cann not after nâ— to the depâ— wisdom of god â–ª Whereby is men worthy to receue 〈◊〉 whiche is by the faith of christe of his own◠〈◊〉 or otherwyse â–ª The differeÌ„ce betwen predestinatination and grace The prescyence of god may be without predestination bâ—â— predestination cannot 〈◊〉 without the prescience * the 〈◊〉 of syn Grace i◠〈◊〉 of predestination * god maketh men to worke well an obiectioÌ„ * thei sayde that faith 〈◊〉 â—he worke of man â–ª and all 〈…〉 workes are of god The answer to the obiection This is a soule and 〈◊〉 noble 〈◊〉 that god shoulde be bounde to oure workes â—â—dedes â— corinth 〈◊〉 Obiectiâ—â— aunswerâ— Rom. 8. To mortifye the dedes of the 〈◊〉 is the gifte of god 1. cor 1â— Wherfore be we commauÌ„ded to doo this or that of we cannot do it 〈◊〉 god giuethe â—t to vs. Hezethiâ— 11 Al humayne meryts are condemned by the worde of god and 〈…〉 them as 〈◊〉 So fayeth in other sort yf we be saâ—uid by faith 〈…〉 shulde we worke what meryts do men finde in youge chyldren by the whiche they are sau◠〈◊〉 â—omano 14 He makethe an obiection againste the wordes of the apostell whereto hee aunswerethe shewyng the vnderstondynge of the apostles sayyng Of this saâ—yeng there caÌ„ be no purgatory proued Answeâ—â— This 's the reasoÌ„ of the whiche say that 〈◊〉 are saued â–ª or codmened for that whiche god knw they woulde doo yf they had lyued He vseth y â— testâ—mony of Cypâ—ane to proue that no man is ponished for any thynge that he hath not 〈…〉 though 〈…〉 haue done it if he had lyued By these questioÌ„â— be proueth the sentâ—nce of the boke of wysedome to be true that death is profitable to the good 〈◊〉 persoÌ„â— that so departiÌ„g they shulde oâ—â—end no more the prescyence of god is of thiÌ„ges thaâ— shal be anâ—â—ot of that which shal not be Thus do they 〈…〉 dyd to Augustyn wyllynge all thyng to be tryed by the doctors Roma 19. Sap◠〈◊〉 Cypriane would haue vs reioyse when we 〈…〉 sithe that we shall depart from mysâ—â—y and synne no