habelnes is of god For our harts and our thoughts are not in our own powr And therfore saynt Ambros doth saye what man is so blessed whiche dothe continualy assend ryse alwaye in his harte But how can this thing be don without the help of god By nomeans forsoth Forthermore the sayd godly man speking and treating vpoÌ„ the said scripture alledged these words of the psalmyst which ar That man is blessed whose helpe is from the O lorde and whose assendynge and rysynge vppe in harte is of theâ— The cause wherfore he sayde so he dyd not only fynde in the holy scripture but he felte it in his own hart Therfore those wordes whiche are spoken by the minister at the time of the ministration of y â— sacrament commaunding vs that we should lift vp our hartes vnto god that very same thing which is to lyfte vp our hartes to god is the gift of god for the which gifte â–ª they are admonished of the preiste to geue thaÌ„kes vnto god to whose wordes â–ª they do make aunswere say it is worthy and righte that it be so Forsomuch therfore as our hartes are not in our owne poure but are lyfte vp by the help of god that they maye assend ryse vp so vnderstond be wise in heauenly thinges where Christ is sitting on the right hand of the father not in yearthly and worldlye thynges who doth deserue to haue thaÌ„kes for that same but he only whiche doth the thinge our lorde god whiche by so great his benefits delyueryng vs hath chosen vs from the bottom of this worlde predestened vs before the foundacion of the worlde was layde The .xiiii Chapter BVt they do saye y t the declaration openinge of the matter of predâ—stination is a thing whiche hyndereth is much against the right order of preachiâ—ge As though the preching and teaching of the Apostel was let hyndered therby Dyd not the doctor maister of the gentyls faythfully and truely manye tymes commend praise predestination and yet ceassed not to prech and teach the word of god I pray you because he saide that god is y â— worker in vs both of the wyl and of the worke also according to hys owne good wyll dyd he therefore not exhort them to whom he spake those wordes that they shuld both wyll and desyre yea and to worke those thinges which ar acceptable pleasaunt vnto god Or els bycause he said that he whiche began that good worke in you wyll alsoo perfourme it bringe it to an end in you euen tyll the daye of oure lorde Iesu Christ did he not for al that exhorte and counsel men both to the begynnynge and to the continuance therein to the ende The lorde also hym selfe commaunded men to beleue saying If ye do beleue in god then beleue in me Yet that same sentence was not false nor the definition therof vnprofytable whiche the same lorde spake also sayinge No man commeth to me that is to saye no man beleueth in me but to whom it is geuen of my father And againe it doth not folowe because this diffinition is true that therfore the commaunde mente that they should beleue is voyde or vnprofitable For what cause then should we thinke that the openinge of predestination shulde be the cause that men myghte not preache and teach and in preachinge commaund exhorte reproue yea and correcte whiche thinges are muche vsed in the scripture wherin predestinatioÌ„ is commeÌ„ded set forth vnto vs As there any man so bolde whiche wyl saye that god did not knowe before to whome he woulde gyue the gyft to beleue Or ells that he knewe not before what they were whom he would giue to his sonne of whoÌ„ he shuld lease none Which thinges if god knewe before he knew also before those his benefites by the which benefites he doth vouchsafe to delyuer them This predestination of saintes is nothinge elles but a foreknowlege and a preparation of the benefits of god by the whiche benefites al men are saued which haue shall obteine saluacion Al other besyde these in what case are theyâ— wher are they left but in the dow of perdition and that by the moste iuste right iugement of god In that same state condition were y â— people of Tyrus and Sidon left whiche might also haue beleued if they had seene those greate sygnes miracles of Christe whiche he wrought But bycause it was not gyuen to theim that they shoulde beleue the sygnes tokens wherby they myght haue ben broughte to beleif were withdrawen kepte awaye from them denied them By this a man may perceaue that many men naturally haue such an heuenly gyft of vnderstandinge y t they maye thereby be moued to the faith â–ª if eyther they be taughte by wordes or elles do sâ— sygnes tokens accordinge to the disposition of their minds And yet for al that yf they be not by the profounde depe iugemente of god thoroughe the predestination of grace separated from the dow of perdition they are suffered nether to hear the wordes nor to se the meruellouse workes wherby thei myght be broght to faythe yea nor yet they cannot beleue although thei did both here and se them In that state of perdition were the Iewes lefte whiche coulde not beleue the great works and wonderous vertues whiche thei saw wrought before ther eyes The cause wherfore thei could not beleue the euangill doth not hyde from vs sayinge when he hadde wrought so great wonders sygnes among them they beleuyd not in hym that the saying of Esay the prophet myght be fulfylled which he spake sayinge who hath gyueÌ„ credyt and beleif to that which we haue harde Or to whome is the arme of the lorde knowen And therfore they coulde not beleue for Esay sayd more â—He hathe shyt vp their eyes hardened their hartes that they shoulde not se with their eyes nor vnderstande with theyr hartes conuert be healed The eyen hartes of the people of Tyrus Sydon were not shyt vp and hardened after such a fashion for they woulde haue beleued if they had seene the sygnes wonders whiche these men dyd se But it profyted them nothyng that they coulde haue beleued bicause they weare not predestened of hym whose iugementes are inscrutable whose waies are not to be serched out And again it shulde not haue hyndered thother y t they coulde not beleue if they had ben so predestened that god would lyghten their eyes which were blinded molefy y e stony hartes of theÌ„ which were hardened But as touching that which the lord spake of y e Tirians the Sidonites it mai peraduenture some otherwayes be taken vnderstanded But y t now no man dothe come to Christe but to whome it is geuen that it is gyuen to them which ar elected in him before the foundacion of the
whiche was worthy of it who that had it not was not worthy therof And from the fyrst tyme that man was mad ther hath byn alway preching to some to their iudgment coÌ„demnacion to som again to ther saluacion And to whom the word of god was not prechyd god knew from the begynnyng y â— they wold not beleue where it was prechid and not beleuyd it was shewyd to them to ther great iudgment And wher it was taught and beleuyd they are preparyd to the feloweshyppe and companye of angells and of his sayncts in the kingedome of heauen Do you not now perceaue that I was in mind yea and dyd speak these wordes of the pâ—escience and foreknowledge of Christ nothing preiudicatynge the secreate and hydde counsell of God nor hynderynge any cause or reason that may be shewed and spoken therwhiche me thought to be sufficient to conuince the pagans of their in froâ—litie whiche dydde obiect this question vnto me Therfore wher as â— sayde that Christ wold then shew hym selfe amonge men and haue his doctrine preached vnto them where when he knew wold be suche as woulde beleue in hym it might be sayde also that Christ woulde then appeare vnto men haue his doctryne preached vnto them when he knâ—we and wher he knewe to be suche as were elected in hym from the fyrst foundacion of the worlde But yf I shuld haue saide so muche then I shulde haue gyuen occasion to the reader to haue required and demaunded of me those thinges whiche nowe are necessary geuynge them warnynge of the Pelagians error to be dysputed more substancyally with greater diligence I thought it therfore for that tyme sufficient to speak breifly therof not dyscussynge the profounde depenes of the wysedome and knowledge of god nor yet medelynge wiâ—h other causes therto belongynge which not theÌ„ but at other tymes I thought more mete and conuenient to be reasoned and dysputed of The tenth Chapter ALso where as I said that the saluacioÌ„ of this religioÌ„ fayled neuer anyâ— maÌ„ which was worthy thaâ— he was not worthy whiche hadde it not yf it shoulde be demaunded howe and whiche waye a man is worthy there are whiche wyll say that the wil of man maketh the maÌ„ to be worthy But we do saye that man is made worthy by the grace and predestination of god Nowe what dyfference is betwene grace and predestination I wyl tel you Predestination is a preparation of grace Grace is the free gyfte it selfe That sayinge therfore of the Apostell which is not of workes that no man shulde reioyse for we are his worke created in Christ Iesu into good workes is the grace wherof we do speke And y t saying of y e same Apostell which foloweth afterward which god hath prepared y t we shuld walke in theÌ„ is predestination which cannot be w tout prescience or forknowleg but y e forknoledg or prescience of god â–ª maye be w t out predestination whereof it is sayde he hathe made wroughte those thinges whiche shall be He hath also y â— prescience or foreknowledge of those thynges whiche he worketh not as of al sinnes which haue ben are shal be coÌ„mytted For although there is certayn syn which of it self is the payn ponishment of syn wherof it is writteÌ„ God hath deliuered theÌ„ ouer into a reprobat miÌ„d for to do those thiÌ„gs which are not mete to be done â—her it is not the faulte of God but the iudgement of god Wherefore the predestination of god which is in goodnes is as I sayde the preparation of grace and grace is theffect of y â— same predestinatioÌ„ Therfore wheÌ„ god dyd promyse to Abraham in his seede the fayth of the gentyls sayeng I haue ordeyned and set the to be a father of manye nations vpon the which wordes the apostle speakynge sayd For y t cause by faith saith he y t y e promis might be firme sure to all sedes he dyd not make this promyse too the power and strength of our wil but vpon his owne predestinatioÌ„ For he promysed that he hym self woulde do it not that men shulde do it For although that men doo manye good thynges whiche pertayne to the worshyppe of god yet it is god which maketh them to do these thinges which he hath commaunded to be doone Their workes and dedes do not cause hym that he shuld performe that which he hath promysed For if it shuld be so then were it in mans power and not in the power of God that the promyse of god shulde be perfourmed that also whiche god dyd promyse they shoulde be the cause that it is perfourmed vnto Abraham Abraham beleued not after that fashion He beleued and gaue glorye vnto god because he knewe that he was able to performe those thynges which he dyd promyse He doth not saye he is able to tell theÌ„ therof before nether doth he say God is able to haue the foreknoledge of these thinges for he cann bothe shewe before and also know before those thinges which he doth not but he sayth god is able to do them as wel as to promyse them and so they are his own workes dedes and not other mens dedes which cause him to perform that which he promised Or wylt thou saye that god dyd promyse to Abraham nothing but the good workes of the gentyls which he would worke in his sede that he might promyse to him that thiÌ„g which he doth work and perform him selfe and that god dyd not promyse ther fayth to hym by bycause it is not his worke as thei saye but thers And wilt thou say that y â— forknoledge which god had of thier fayth which was that they wold beleue of them selfe did cause and make hym to promyse y t thinge to Abraham which he doth worke The Apostell speaketh no syche wordes â–ª He sayth that god promysed to AbrahaÌ„ childern which sholde folow the steppes of his fayth which thing he speketh plaiÌ„ly openly But yf so be god promysed the workes of y â— gentyls not the faythe of them truly bycause good workes can not be except they be of faythe for the rightwyse lyuethe by fayth and al that whiche is not of faythe is sin and without faythe it is vnposseble to please god it must nedes folow by that there reason according to the apostels saying that it is in mans power that god shal perform that thiÌ„g which he hath promysed â–ª For by ther saing except man doth perform that thing which perteineth vnto them to do of them self without the gyft of god which is there fayth as they lay God doth not perform that thing which he hath promysed that y â— workes of rightwysnis shold be giuen vnto them And so after ther mynde that god may perform his promyse it stondeth not in the poure 〈◊〉 of god but in thâ— power and wyl of man Which thinge
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
forsomuch as the veryte doth deny and forbyddeth that we shold beleue it â—o be as they say let vs with Abraham beleue as he dyd bycause god is able to perform those thinges which he hath promysed For he promysed chyldren vnto Abraham which thinge thei can not be if thei haue no faith It dothe then follow that he dothe gyue also the fayth wherby we do beleue The .xi. chapter I Do meruayll truly forsomyche as the Apostel doth say therfore by fayth that according to grace the promyse maye be fyrme and certayneâ— that men had rather commyt them selfe to them self trusting to their owne infyrmite and weaknys than to y â— certayne most sure promyse of god But he wyl saye vnto me I am vncertayne of the wil of god what thing shal becom of me And arte thou sure vpon thyn owne wyl what shal becom of the that thou fearyst nothing Let hym whiche semeth to hym selfe to stand take hede that he doth not fall Forsomuch therfore as bothe are vncertayne for what cause doth not man commyt hys faythe his hope and charite vnto the stronger â–ª rather than to the weaker But when they do heat these wordes spoken vnto them which were the wordes of the lorde yf thou be leuest thou shalte be sauid they do answere and say that one part of this saying is requyred to be had at our hand y t second part therof is gyuen vnto vs. That parte which is requyred of vs is in our owne pour say they and that part whiche is gyuen vnto vs is in the poure of god Wherfore is not both as wel that whiche he commaundeth as that which he giueth in the power of god For we do desyre hym in oure prayers that he woulde gyue to vs that thynge whiche he commanndeth vs for to doo The faithfull do make theyr petition desiringe that he woulde increase their fayth They do pray also for them which do not beleue that faith myghte be gyuen vnto them that as well the begynnyng as y e encrease of faith myght as it is iÌ„ dede be y e gyft of god For it is all one maner of speakyng to say yf thou beleuest thou shalte be saued and to saye yf ye doo mortify the dedes of the fleshe ye shal liue For in this text there are two thinges on commaunded and another gyuen vnto vs. If ye do mortyfye the dedes of the fleshe c. Then to mortifye the dedes of the fleshe by the spirite is required of vs and that ye shall lyue is gyuen vnto vs. Woulde ye therefore by this reason saye that the mortyfyenge of the dedes of the fleshe is not the gyft of god and that we shuld not confesse it to be his gyft bycause it is demauÌ„ded of vs with a reward promysed for the perfourmynge therof God forbydde that those whiche are partakers of grace and defendars therof shulde be of that mynde For this is the damnable error of the PelagiaÌ„s whose mouthes streightway the apostel doth stoppe with these wordes sayinge As many as are ledde by the spirit of god they are the sonnes children of god bicause we shulde not thinke that the mortifienge of the flesshe is doone by oure owne spirite and not by the spyryte of God ☞ Of this spirit of god thapostel did speake when he saydeâ— al these thinges none other but that selfe same spirite doth work deuyding dystrybutinge his owne proper gyftes to euery man as it pleaseth hym Among all the which thiÌ„ges as ye know he named fayth Likwyse then as the mortefieng of the fleshe althoughâ— it be the gyfte of god is required of vs and a reward also promysed of lyfe so is feyth also y â— gyft of god although it be requyret of vs. with a promysse of saluation when it is sayd if thou dost beleue thou shalte be sauid For this cause therfore both we ar commauÌ„ded to do these thinges and are taught also that theye at the gyftes of god y t we mighte vnderstand both that we do them and also that god doth make that we may do them as by the mouthe of the prophet Ezechyel he speketh very playnly â–ª for what can be sayd more playnly than when he dothe saye I wyll make that ye maye do them Marke the same place of the scriptur wel good brethren and ye shal se that he doth promysse that he wyl worke that ye may do that which he commaundeth to be don In that sam place also he speaketh of ther own meryttes calling them euyl and noughty to whom he declarethe that he doth render good thinges for euyl in that same doiÌ„g when he doth mak them to haue good workes afterwarde when he worketh â–ª that theye maye worke kepe the coÌ„mmauÌ„dementes of god The xii Chapter ALthough this reasoÌ„ by y â— which we do defeÌ„d y â— grace of god thorowe Iesu Christ our lord to be grace in dede that is to laye not to be giueÌ„ to vs accordynge to our merits is euidently inough prouid and confirmed by the stronge testimonies of the worde of god yet amonge them which would fayn haue some thinge for to come and to be of them selfe whiche they myght first gyue vnto god for to be rewarded of hym againe excepte they haue this thing graunted vnto theym that they do some thynge of them self they do thiÌ„k that they ar clean pluckt away from doiÌ„g of all vertuouse workes and godlynes Well as â—â—chynge those whiche by reason of theyr age haue the vse of their wyll we wil graunte say that they do worke sometyme But when we do talke of yonge chyldreÌ„ of the mediator betwene god and man the maÌ„ Christ Iesu then al assertion defence of humayne merits precedynge y â— grace of god dooth quayle For neyther yonge chyldren are by anye good workes precedinge the grace of god preferred before other that therby they shulde pertayne to the redemer of mankynd nor yet christ Iesu beyng also made man was made the sauyour and redemer of mankynd by any humayn merits preceding the grace of god For what man coulde abyde to here y â— yonge chyldren bycause of y â— good deds which they wold haue done if they had lyued longâ—r tyme are baptysed before they do departe foorthe of thys lyfe and agayne that oother younge chyldren bycause bycause of euyll dedes which they woulde haue commytted yf they hadde lyued to the yeres of dyscretion are taken oute of this lyfe before that ar baptised and that god dothe nether rewarde the lyfe whiche they do lyue before they dy as good nor yet condemne it as bad and noughty but onelye hauynge respect to the workes whiche they would haue done in tyme to come if they hadde contynued in thys worlde doth ether rewarde or condemne them But mans folysh brayn ought not to go beyond the mark whiche the Apostell hath leyd befor vs whose wordes are
theÌ„ sufficieÌ„tly proued y t y e grace of god is not gyuen after the merits of theÌ„ but after y e pleasure of his wyll to the praise glory of his grace that he which doth reioyse may reioyce not in him selfe but in the lorde which doth gyue his grace to whoÌ„ it pleaseth hym because he is merciful And although that he wolde not gyue it yet were he not therefore vniust Also he doth giue it to none but to whome it is his wyll to geue it that he may make knowen the ryches of his glorye vpon the vessels of mercye For in that he doth geue it to some whiche do not deserue therin he wil shew his grace to be fre without deseruyng â–ª so to be grace in the right kinde And again in that he doth not giue his grace to al men he doth declare what al meÌ„ do deserue He is good in his liberalitie towarde some he is iuste in takynge punyshment vpon the other and yet he is good in all thinge For it is a good thinge when that deuty right is payde And he is iust in all thinge For it is a iust thinge when that y â— deutye and right is payd without doinge wronge to anye man But we do hold defend that the grace of god is geuen withoute meryts And that is in dede the ryght and true grace And althoughe it were true as the pelagians do say that yong chyldreÌ„ which ar taken out of this lyfe after thei are baptysed are not deliuered pluckt away from the power of darknes because thei had no synne in them wherof they shulde be gyltie as they do think but y t they ar no more but transposed takeÌ„ out of this lyfe into the kyngdome of the lorde yea so it is graunted that the kingdome of god is gyuen frely withoute anye merits or good workes to whoÌ„ it is not giuen it is not w tout their euyll merits that they haue it not And thus do we make aunswer agenste the Pelagians when they do obiect vnto vs castyng vs in y â— teth that we do attribute ascribe grace vnto desteny because we say that it is not gyuen after oure merits But they rather do make the grace of god in yonge children to be destenye whiche do saye that wher as no merit or deseruing is there is destenye For accordynge to the saying of the pelagians ther can be found no merits in younge chyldren for the which some of theÌ„ are sent vp to heauen and som shit forth from thens And lykewise as I haue declared and proued now that the grace of god is not giuen after any merit whiche thinge I thought good to proue as well by their own wordes sayinges as by our iudgements mindes that is by our opinion which do hould that yonge children ar born in original syn and by theirs which do deny y â— there is original syn And yet for all that we haue made our matter good and prouid it trew bi ther owne saying we muste in no wyse doubte but that yonge chyldren haue in them that whiche he must forgeue to them which doth saue his people from ther synnes Euen so was I fayn in the thyrde boke whiche I dyd wright on frewyl to resyst the Manaches with ther owne sayings as well as w t oure demonstrations proffes about that question whyther ignorance hardnes of harte were the ponyshment of oure nature comming of iuste damnatyoÌ„ as we do saye or ells as thei do say nothing other than naturali infyrmitie weaknes perteiniÌ„g naturally to al men for no man is borne without them or naye And yet I am not of there mynd And also in y t same boke I proued suffycyently y t ignorance hardnes of harte ar not y e natural beginnyngs of man as he was fyrst instituted made but y t it is the playn ponyshment of maÌ„ whiche is condemnyd Therfore they do labor in vaine in y t thei do go about to bring y t my bok which I wrot a greate whyle ago nowe against me that I shold not nowe dispute the cause of yong chyldern as I ought to do and so to proue euydently that al men maye se perceue the truth that the grace of god is not gyueÌ„ for the meryts of men For and if what tyme I dyd begynne fyrst to wryght thos bokes which I dyd wryght vpoÌ„ fre wyll being at Rome wheÌ„ I was a temporal man endyd them in Afrik after I was prest I had byn as they do say in doubt as tochinge the condemnation of infants not regeneratyd yet I do think no maÌ„ to be so vniust but he could be content y â— I shold amend increase in knolege rather thaÌ„ to contynue alwaye in doubt But yet if it hadde pleased them they myght haue vnderstod the matter other wyse that I dyd not then doubt therof asthough I had doubted in ded but bycause I thought that waie best to ouercome the aduersarys that whyther ignoraunce and hardnes of heart were the ponysshmente of the original syn which is in chyldren as the truth is or not as many being out of the right waye do suppose yet for al that the error of the manaches could not make vs to beleue that there is a myxture of two contrary naturs in god of good euyl God forbyd we shold be so negligent in the cause of yoÌ„g chyldren that we shold doubt whither those chyldren which do dye after thei be regeneratid do depare to eternal saluation and they whiche are not to the second deth For that same scripture by on maÌ„ syn enteryd into the worlde by sinne death and so into al men can non otherwyse be vnderstonded And also from eternal death whiche is most worthely rewarded for syn no man olde or yong can be deliuered except he whiche suffered death for to forgeue both our original and oure owne syn also hauing in him self no maner of syn doth delyuer vs. But wherfore he doth deliuer som more thaÌ„ som I haue tould you diuerse tyms yet wyl tel the agayne O thou maÌ„ what are thou which wylt reason with god Hys iugments ar inscrutable hys ways ar inuestigable And more than that I wyll saye vnto the â–ª Serche not for thos thinges which do excede thy capacyte and such thinges as are myghtiar stronger thaÌ„ thy selfe mâ—del not with them Do ye not se how foul an heresy it is how farre from y â— purnes of our faythe to hold opynyon that yong chyldren wheÌ„ thei do depart hens do receue ther iudgment acording to those workes which god knewe before that thei wold do if they had lyued any lenger tyme on the yerth Into this error which al men hauing any reason in the worlde specially those whiche haue professed Christe do abhore ar they constreyned to fall in which haue so forsaken the pelagiaÌ„s errors y t yet they
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