to performe therfore they are his owne works and none others Do you thynke paraduēture that God promysed the good workes of the gentyls to Abraham in hys sede that he myght promyse that which he hymselfe do performe but that he promysed not the fayth of the gētyls which mē worke themselues but that he myghte promyse that whych he performeth he knewe aforehande fayth that men shoulde worke it Truly thapostle speaketh not after this maner For God promysed sonnes to Abraham whiche should folow the fotesteppes of his fayth Thys thynge he speaketh moste euidently But yf he promysed the workes of the gentyls and not their fayth Forasmuche as ther are no good workes but suche as spryng of fayth For the iuste lyueth by faythe Abac. 2. Rom. 14. Gebr. 11. and all that is not of fayth is synne wythout fayth it is impossible to please God it muste neuerthelesse folowe that it lyeth in mans power that Goddes promyses be performed For except man do worke that wythout goddes helpe which belongeth to mā God shall not performe his gyfte that is to saye excepte man haue fayth of hymselfe God shal not performe that whiche he hath promysed that is that the workes of righ teousnes myght be geuen of God And vpon thys it shoulde folowe that it saye in the power of man not in the power of God that God myght be able to performe his promises But yf both truth and godlynes forbyd vs thus to beleue Then are our aduersaries voide both of truthe godlynes let vs then beleue with Abraham that he is able to performe the thynges that he hath promysed But he hath promysed sonnes vnto Abraham whych they can not be excepte they haue fayth he do therfore gyue euen fayth also The .xi. Chapter SEynge then as the Apostle sayeth the inheritaunce is geuen by fayth Rom. 4. the it myght come of fauoure or grace the promyse might be sure A wōder I wonder that men had rather cōmyt them selues to their owne wekenes then to the certeinte of goddes promise But thou sayest I am vncerteine of goddes wyl towarde me What then arte thou certeine of thyne owne wyll towardes thy selfe and arte not afrayde He that semeth to stande 1. Cor. 10. let hym take hede that he fall not Seyng thē as both be vncertein why doth not a man commytte his fayth hope and charitie rather to the stronger then to the weaker But when it is sayde say they yf thou beleue thou shalt be saued Rom. 10. one of these is requyred to be done the other is offered to be geuen that whiche is requyred is in mans power but that whiche is offered is in the power of God But I praye you why be they not bothe in goddes power aswell that that he commaundeth as that whiche is offerd For we praye vnto God that he wyll gyue that he cōmaundeth They that beleue praye for thēselues that their fayth maye be encreased They praye for them that beleue not that fayth maye be geuen them So that fayth bothe in her increasynges also in her begynnynges maye be the gyft of God But thys sayeng yf thou beleue thou shalt be saued is lyke vnto thys yf thorough the spirite ye shal mortifye the dedes of the flesh Rom. 8. ye shall lyue For here also of these two one is requyred thother is offered Yf thorowe the spirite sayeth he ye shal mortifye the dedes of the fleshe ye shall lyue That we maye then thoroughe the spirite mortefy the dedes of the fleshe is requyred but that we maye lyue is offerd Thynke you then that it were conuenient that we should saye that the mortificacion of the fleshe were not the gyft of God and that we should not therfore cōfesse it to be goddes gyft because we heare that it is requyred of vs the promyse of lyfe beyng offered yf we shall do accordingly God forbyd that they that are partakers and defenders of grace should thus thynke A damnable error Thys is the damnable error of the Pelagiās whose mouthes thapostle immediatly stopped sayeng For as many as are ledde by the spirite of God these are the sonnes of God that we shoulde not beleue that we could mortifye the dedes of the fleshe by our owne spirite hut by the spirite of God Of the which spirite of God he dyd also speake in that place 1. Cor. 12. where he sayd All these worketh one and the selfe same spirite deuidyng to euery man seueral gyftes euen as he wyll Amonge whyche al he named also faith as ye know Therfore lykewyse as altho the mortifyeng of the dedes of the fleshe be the gyft of God yet is it requyred of vs the reward of lyfe beyng set before vs euen so faythe also is the gyft of God notwithstandyng that it selfe be also requyred of vs by thys sayeng yf thou beleue thou shalte be safe the rewarde of saluacion beyng set before vs For therfore are these thynges bothe commaunded vnto vs and are also declared to be the gyftes of God that it might be perceiued both that we do them and also that God dothe make vs to do them as he sayeth moste playnly by his prophet Ezechiel For what is more playne thē this when he sayeth Ezec. 36. God maketh vs to do his commaūdementes I shall make them to do them Marke wel most dere brethren thys place of the holye scripture and you shal perceiue that God doth promise that he him selfe wyll so worke both faythe and workes that they maye do the thinges that he cōmaundeth to be don In the same place he maketh mencion also of their merites but it is of their euell merites wherin he doth declare that he do rēder good gyftes for euel merites in that he maketh thē here after to bryng forthe good workes whē that he causeth them to do goddes cōmaūdemētes The .xii. Chapter BVt all thys disputacion wherby we defende the grace of God thorow Iesu Christ our Lorde to be vereli grace that is to say not geuen after our merites altho it be defended moste manifestly by the testimonies of Goddes worde yet therbe some that thynke themselues to be discoraged from al godly lyuyng except they may ascribe somewhat to themselues whyche they may first gyue vnto God that they maye be recompensed Thys may be somtyme doubtful among them that are of age and discrecion that haue now the vse of the choise of wyll but when we once come to yonge infauntes and to the mediator of God and men the mā Christ Iesu 1. timo 2. all defence of mans merites goyng before the grace of God do faile For neither are any of them preferred before other by any merites of man goyng before that they should belong to the saueor of mē neither was he for asmoche as he hymselfe is also man made the saueour of men by any merites of man goyng before For who can abyde to heare
therfore in his forknowledge chosen any mans workes which he should gyue hym but he hath in hys for knowlege chosen fayth so that he hath chosen hym whom he knewe aforhāde would beleue in hym to whō he myght geue the holy Goost that by workynge of good workes he myght also attaine to eternal lyfe I had not yet diligētly sought The cause why s Aug. continued solonge in this error Rom. 11. nor yet foūde out what maner a thing the election of grace was wherof the same Apostle sayeth The remnaunt are saued by the election of grace whych verely is no grace yf any merites at al go before it leste that whych is now geuen shoulde not be geuen accordyng to grace but rather as dewtye recompensed to merites Wherfore thys that I sayd immediatly For the same Apostle sayeth it is the selfe same God that worketh all in all 1. Cor. 12. but in no place it is sayde that God beleueth all in all and then after I added For in that we beleue it is our owne but in that we worke wel it is his that geueth the holy goost to them that beleue suerly I would not haue sayd thus yf I had then knowē that the self fayth had ben also founde amonge goddes gyftes whych are gyuen of the same spirite Both then are oures for the choise of wyl yet that notwythstandyng both are geuen thorowe the spirite of fayth and charitie For not charitie only but as it is wrytten Charitie with fayth frō God the Father and the Lorde Iesu Christ And where as a lytle after I sayd thus Ephe. 6. for to beleue and wyll is oures but to gyue to them that beleue and wyl power to worke well thorowe the holy goost by whome the loue of God is spred abrode in our hartes is his This is true but by the same rule both these are also his forbecause he doth prepare the wyl both are oures because they are not done excepte we be wyllyng And by this whiche I sayd also after For neither can we wyll except we be called and whē after callyng we shall wyl our wil and runnyng are not sufficient except God geueth strength to vs rūnyng and brynge vs thether whether he do cal vs And then after I concluded thus It is therfore manifest that it lyeth neither in the rūner nor in the wyller that we worke well but in God that hath mercye thys is a moste true sayeng Rom. 9. There is one peculier callīg that belōgeth only to gods chosen wherof is men on made Ro. 8. this is accordyng to the purpose of God But I dyd speake but lytle of that callyng whyche is wrought accordyng to the purpose of God For thys maner of callynge belongeth not to al that are called but onlye to the electe Therfore this that I sayd a lytle after For lykewyse as in them whome God hath chosen not workes but fayth begynneth the merite that they maye worke thorowe the gyft of God Euen so in them whome he condemne infidelitie and vngodlynes begynneth the merite of paine that by the self paine they may also worke wyckedly this I said moste truely but yet I sayd not that the merite of fayth was also the selfe gyft of God neither dyd I thynke it a thynge worthy to be enquyred for And in an other place For vpon whom sayd I he hath mercy he maketh hym to worke wel and whome he dothe harden he leaueth hym to worke euel But bothe that mercy is geuē to the merite of fayth goynge before and also thys harding to the precedynge wyckednes The whyche verely is true but yet we ought to haue serched further whether that also the merite of fayth do preuent gods mercy that is whether thys mercy is therfore only wrought in man because he was faythfull or whether it was also wrought that he myght be made faythfull 1. Timo. 1. For we reade as thapostle sayeth I haue opteined mercy that I myghte be made faythful he sayeth not because he was faythful It is then geuen vnto the faythful but it was also geuen that he myght be made faythfull Wherfore in an other place of the same boke I sayd most truly For yf not of workes but thorowe goddes mercy we be both called that we mai beleue and also when we beleue it is geuē vs that we maye worke well the Gentyls are not to be enuyed for this mercy neuerthelesse I dyd not there so diligently entreate of that callynge which is accordyng to goddes purpose as I ought to haue done The fourth Chapter YOu se verely what was then my iudgement of fayth workes althoo I traueled in the cōmendacion of god his grace in the which iugement I perceaue that these oure brethren are at thys present because they haue not so muche endeuoured thēselues to profyt and to go forwardes wyth me in readyng my bokes as they they haue in the onlye readyng of them The common fault of al papistes in redyng the doctores whyche gnawe only vpō their errors and depraue al that they haue writtē well as they do the scriptures For yf they had thus endeuored them selues they should haue founde this matter dissolued accordyng to the truth of the holy scriptures in the first boke of the two which I wrote in the begynninge of my Byshopryke vnto Simplitianus of blessed remembraunce by shop af the Churche of Millane successour vnto S. Ambrose except peraduenture they neuer sawe them Which yf it be so I pray you cause that they mai haue the sight of thē I dyd fyrste speake of the fyrst of these two bokes in the second boke of my retractacions where as my wordes by these Amōge the bokes sayd I which I made beyng Byshoppe I wrote the first two vnto Simplicianus byshop of the churche of Millane the successour of the moste blessed Ambrose of diuers questions wherof I bestowed two in my first boke that touche matters that are entreated to the Romanes The first of these questiōs is of that which is wrytten what shal we thē say is the lawe synne God forbyd Rom. 7. vnto that place where he sayeth who shal delyuer me frō this body of death The grace of God thorow Iesu Christ our Lord. These wordes of the Apostle the lawe is spiritual but I am carnal and the reste which declare the battayle betwene the spirite and the fleshe I dyd so expounde as thoo thapostle had described a man beyng yet vnder the lawe and not vnder grace For longe after I came to the knowlege that those wordes and that more truely myght be also vnderstand of the spiritual mā The latter question in this boke reacheth from that place where he sayeth neither was it so wyth her only Rom. 9. but also when Rebecca was with chylde by one I meane by our Father Isaac vntyl these wordes where he sayeth except the Lorde of hoostes hadde left vs seede we should haue ben made
ascribed al vnto God lest paraduenture any mā myght glory or be extolled Wherfore the only maister and Lorde when he had said the wordes which I afore rehersed thys is the worke of God to beleue in hym whome he sente in the same his sermon he sayeth a lytle after I haue sayd vnto you that you haue sene me and not beleued al that the father geueth me shall come vnto me The .viii. Chapter VVhat meaneth thys that he sayeth he shall come vnto me but only that he shall beleue in me but that thys may be brought to passe it is the gyfte of the father In lykemaner a lytle after he sayeth murmure not amonge youre selues no man can come to me except the father which sent me drawe hym I shal rayse hym vp in the last daye It is written in the prophetes and they shal be all taught of God Euery one that hath herde of the father learned cōmeth vnto me What me aneth this euery one that hath herd of the father and learned commeth vnto me but only the ther is none which do heare learne of the father but that he cōmeth vnto me For yf euery one that haue herde of the father and learned cōmeth out of doubt euery one then which cōmeth not haue not herde of the father nor learned for yf he hadde herde and learned he should haue come For ther is not one that haue herde and learned that cōmeth not but euery one as the truthe sayeth which haue herde of the father and learned The subril worldly wyse dome wil not be a scolar in this scole cōmeth This scole wherin the father is herde and do teache to come to the sonne is farre aboue the vnderstandyng of the fleshe In this scole is the sonne hymselfe for he is the very worde of hym by whom the father do thus teache neither dothe he worke this in the ear of the fleshe but in the ear of the herte Ther is also together the spirite of the father the sonne for he dothe also teache together with the father and the sonne For we haue learned that the workes of the Trinitie are inseperable And thys is verely the holye Goost of whome thapostle speaketh but we hauyng sayeth he the same spirit of fayth 2. Corin. 4. But therfore chieflye is this attribute vnto the father because that the only begotten is begotten of hym and of him doth procede the holye Ghoste of whome to dispute more exquisytly woulde be very lōgerand further I do suppose that our labour of the Trinite which is God that is cōprehended in xv bokes is come into your hādes This scole I saye wherin god is herde and doth teache is farre aboue the reache of the wysedome of the fleshe We perceyue that many come to the sonne because we perceyue that many beleue in Christ but where howe they haue herde this of the father and learned The grace of thelccre is secret wherof hard hertes at not partalers ▪ we perceyue not For thys grace is verye secrete but that it is grace who douteth This grace therfore that is thorowe Goddes gyfte powred priuely into mens hertes is not receyued of any harde herte For to that ende is it geuen that the hardnes of herte myght fyrst be taken awaye Therfore when the father is herd within and teacheth to cōe to the sonne he taketh away the stony herte Ezech. 11. and. 36. and geueth a fleshy herte accordynge as he promysed by the preachyng of the Prophet For after thys maner dothe he make the sonnes of promyse and the vessels of mercy whych he hath prepared vnto glory Wherfore the doth not he teache al that they maye come to Christ Al are not taught to cōe to Christ but because that of mercye he teacheth all whom he teacheth but whome he teacheth not of iudgemēt he teacheth not For he hath mercy vpon whome he wyl whō he wyll he doth harden but he hath merci geuing that is good he doth harden recompensyng that is deserued Or els paradueture accordyng as some men thynke the distinction to be made these may also be the wordes of hym vnto who thapostle sayeth Rom. 9. Thou sayst then vnto me So that we maye vnderstande that the aduersary had said therfore he hath mercy on whome he wyl and whome he wyl he doth harden and so forth that is why dothe he yet blame vs For who tan resyst his wyl Dyd thapostell answere this aduersarye thus O man it is false that thou hast said no forsoth But he answered O man what arte thou that disputest with God shall the worke saye to the workeman why haste thou made me on this fashion hath not the potter power ouer the claye to make euen of the same lompe and so forth as ye knowe very wel And yet notwithstādyng after a certein maner the father do teache all to rōe to his sonne For it is not written in vayne in the prophetes and they shall al be taught of God the which testimony as sone as Christ had first recyted he added by and by euery one that haue herd of the father and learned commeth vnto me As we therfore speake trulye when we speake of any one scolemaister which is only in the cytie this scolemaister teacheth all in this cytie not because al do learne but because none that learne there any letters lerne of any other but onlye of him euen so we say truly God do teache al to come to Christ not bycause al do come but because no man do come any other waye But why he doth not teache al the Apostle hathe opened so muche as he thought mete to be opened because sayeth he God willynge to shewe his wrath and to make hys power knowen Rom. 9. suffred with longe pacience the vessels of wrath ordeyned to damnacion that he myght declare the ryches of his glorye on the vessels of mercy whiche he had prepared vnto glory Hereof it commeth that the worde of the crosse is folyshnes to them that peryshe 1. Corin. 1. but to them that are saued it is the power of God All these do God teach to come to Christ Whyche al are those that god wyll haue saued 1. 11. 2 al these wyl God haue saued and come to the knowlege of the truthe For and yf he would teache them to come vnto Christ which esteme the worde of the Crosse as folyshnes without al doubt they also should come For he neither deceyueth nor is deceyued that fayth euery one that hath herde of the father and learned Ioh. 6. cōmeth vnto me God forbid therfore that any mā should not come whiche hath herde and learned of the father Wherfore saye they dothe not he teache al yf we shal saye be cause they whome he teache not wyll not learne we shal be answered what meaneth that then Psal 84. The lord maketh of vnwillīg willyng Math. 5. that is sayd vnto hym
We say sayeth he thy name be sanctifyed not as tho we wyshed vnto God that he myght be sanctifyed thorough our prayers but bycause we desyre of hym that his name maye be sanctifyed among vs. Furthermore of whome is God sanctifyed whyche he hymselfe sanctifyeth all for because he sayd be ye holy for I also am holye Leuit. 19. we do desyre and praye for thys that we whych are sanctifyed in baptisme maye continue in that whych we haue begonne And a litle after he disputing more of the same matter and teachynge vs to aske perseuerauÌ„ce of the Lorde whych he myght not do by any meanes iustely and truly excepte that also wer his gyft that this sanctificacion sayeth he maye continue among vs we pray vnto God and because that our Lorde iudge dothe threaten him Ioan. 5. whome he had healed quickened that he shoulde sinne nomore lest ani worse thing myght happen vnto him we make thys prayer continually Thys do we desyre bothe nyght and daye that the sanctificacioÌ„ and lyfe whiche is receyued thorough the grace of God maye be kept thorough his proteccion Therfore when we beynge sanctifyed do saye thy name be sanctifyed we do desyre of God as thys doctor vnderstandeth the matter perseueraunce in sanctification that is that we maye continue in sanctificacion For what other thynge is it to aske that we haue alredy receyued but only that he wyll also graunt vnto vs that we maye neuer fayle to haue the same As therfore the holy maÌ„ wheÌ„ he prayeth vnto God that he maye be holy dothe verely desyre that he maye continue holy euen so truely the chaste man also when he prayeth that he may be chaste the continent man that he may be coÌ„tinent the iuste that he maye be iuste the godly that he may be godly and other whych we defende against the Pelagians to be the giftes of God they do doubtles desyre thys that they maye continue in those good thynges whyche they knowe that they haue receyued Whych yf they receyue certeinly they receiue also perseuer aunce that great gyfte of God wherby hys other gyftes are preserued The seconde peticion What when we say thy kyngdome come do we desyre any other thynge but that it may come vnto vs also whych wee doubte not shall come vnto all saintes Therfore they also whyche are alreadye sanctifyed what praye they els but that they may continue in that sanctificacion whych is geuen them For the kyngdom of God shall not otherwyse come vnto them which certeinly shall not coÌ„e to any other but onlye to suche as endure vntyl the ende The .iii. Chapter The thyrde peticioÌ„ THe thyrd peticioÌ„ is this Thy wyl be done in heauen and in earth or as is red in many bokes is moste vsed of them that praye as in heauen so also in earth Whych many vnderstande as thy holy angels do thy wil so also we maye do the same But yonder doctor and martyr would haue the spirite fleshe to be vnderstand by heauen and earth and that we praye thys that bothe these beynge agâ—â—ed together we may do the wil of God He perceyued also an other meanyng to be in these wordes agreyng to the moste sounde fayth wherof we haue nowe spoken before that is that the faythful beyng cladde wyth the heaueÌ„ly man and therfore not vnworthely called by the name of heauen myght be vnderstande to praye for the infideles whych are yet earthy bearyng thorough their fyrste byrth the earthy man onely Wheras he dothe manyfestly declare that the begynning also of fayth is the gyft of God For asmuche as the holy churche dothe praye not onlye for the faythfull that fayth maye be encreased or coÌ„tinued in them but also for infideles that they maye begynne to haue fayth wherof they were vtterly destitute and against the whyche they also bare hatefull hartes But nowe we do not dispute of the begynnyng of faith wherof we haue spoken in the former boke plentefully but of that perseuerance whiche verelye the saintes that do the wyll of God do also desyre sayeng in their prayers Thy wyl be done For seyng that it is alreadye done in theÌ„ why desyre they that it may be yet done but only that they may continue in that they haue begon to be Notwithstandynge it maye here be sayd that the saintes desyre not that the wyll of God maye be done in heauen but that it may be done in earth as it is in heauen in earth that is to saye that it maye folowe heauen that is that man may folowe Angell or the infidele the faythfull and in this sence the saintes desyre that that may come to passe whych is not yet not that whych is should continue For altho men excelle in neuer so greate holynes yet are they not equall to the angels of God The wyl of god therfore is not yet done in them as it is in heauen Yf thys thynge be thus then not perseuerance but the begynnyng seameth to be desyred in that parte wherein we praye that of infideles meÌ„ may be made faythfull but in that parte wherin we desyre that men in doynge the wyll of God maye be equall to the angels of God when the saintes I saye prays for thys it is many fest that they pray for perseueraÌ„ce For no man attayneth that perfect blesse which is in the kyngdome except he shall continue vnto th end in that holynes whych he receiued in earthe The .iiii. Chapter THe fourth peticion is Gyue vs this daye oure dayly bread The forth peticion wherby the blessed Cipriane dothe shewe howe in this place also we maye vnderstande that perseueraunce is desyred For amonge other thinges he sayeth but thys breade we desyre to be geuen vs dayly lest we that are in Christ and daylye receyue the Eucharist for the meate of healthe should be separate from the body of Christe whiles by the meanes of some grenous faute we beyng absent and not coÌ„municatyng are forbydden the heauenly bread These wordes of the holy man of God do manyfestly showe that the saintes desyre of the Lord perseueraÌ„ce wheÌ„ wyth thys intent they saye gyue vs thys daye oure daylye breade that they should not be seperate from the bodye of Christ but that they myghte continue in that holynes wherin they shoulde committe no crime wherby they myght deserue to be separate from the same The .v. Chapter EYftlye we saye in the Lordes prayer The .v. peticion Forgyue vs our dettes as we forgyue our detters in the whiche only peticion persoueraÌ„ce is not founde to be asked For the synne wherof we desyre forgenenes are past but perseuer aÌ„ce whiche dothe make vs saffe for euer is necessarye for the tyme of thys present lyfe not yet for the tyme that is paste but for that is to come vntyl the ende of the same Neuerthe les it is necessary somthynge to coÌ„syder how in this peticion also these heretikes that came
vile shauelyng Or els what thynge hathe goddes wrytten worde prohibite forbydden that was then cōmaūded to be done and practised I meane styl of the cōmon order for religiō Yf you can agayne saye any of these do in some particular matter and by goddes helpe you shal be answered But yf you can not truely deny but that Goddes voice and worde was so reuerently heard whē the churche of Englande was the true catholyke churche of Christ in reforming the cōmon order of religion that al thynges were approued and vsed except discipline that it cōmaūdeth and all thinges refrayned that it forbiddeth then muste I also conclude that the Church of England in the dayes of thaforenamed kinges was the true catholyke churche of Christ For the truthe sayeth he that is of God heareth goddes worde Ioh. 8. Ioh. 10. And agayne he sayeth my shepe heare my voice but the churche of Englande in the dayes of the sayde kynges dyd heare the worde of God and the voice of Christ Therfore the churche of Englande was then the true catholike Church of Christe Can you for shame you chyldren of the deuel and enemyes to all ryghtfulnes whych cease not to peruerte the strayght wayes of the Lorde Act. 13. denye any part of this argument Are you not dryuen for wante of the truthe to buylde agayne youre newe Babilon wyth shamefull lyes manyfest falshode and moste barbarous and cruel tyranny But paraduenture you wyll saye that in the dayes of kynge Edwarde we dyd not myngle water wyth the wyne in the Lordes Supper What then Dyd Christe in the instituciō of the same gyue either example or cōmaundement to mingle water wyth the wyne Dyd he not calle that whyche hys Apostles had dronke out of the cuppe math 26 mar 14. the frute of the vyne tree Is wyne alone the frute of the vynetre or wyne water mingled together But you saye that tholde wryters as S. Cipriane and other do make mencion of the myngled cuppe wyth wyne and water Dothe not the same Cipriane S. Aug. also with other teache more earnestly that infantes can not be saued wythout receyuyng theuchariste and for the same purpose allege Christes wordes excepte ye eate the fleshe of the sonne of man drynke hys blood ye haue no lyfe in you Therfore lykewyse as ye leauynge in thys pointe Joh. 6. dyuerse other both Cipriane Aug. and all the hole catholyke churche of theyr tyme do yet thynke that neuertheles you are Christes churche And so wolde I also iuge of you and accepte you yf you gaue not many horrible and manyfest occasiōs to be rather wor thely counted the synagoges of Satan euen so do we moste iustely and truly beleue that the churche of Englande in the dayes of the sayd kynges was Christes true catholyke churche notwythstandynge it dyd not accordyng to the lybertie of the same myngle water wyth wyne not mythstandynge it dyd not annoynte infantes and ministres of the worde wyth oyle or omitted any suche lyke tradicion or ceremonye altho the same were mēcioned in the olde wryters For asmuche as it dyd neither obserue nor cōmaūde any thynge that is forbydden nor yet omytte or forbydde any thynge that is cōmaunded by the wrytten worde of God whyche alone is sufficiēt to gouerne the same true catholyke churche of Christ in al matters of religion 2. tim 3 necessary for saluacion But I appeale vnto thyne owne conscience gentle reader whether our aduersaries go not beyōde this lawfull lybertie The lybertie of the churche whyche consysteth in the alteracion or cuttynge of of suche tradicions as be eyther superfluous or supersticious accordyng as diuersite of tymes shall requyre For they vsynge a moste licentious and leude lybertie disanull goddes cōmaūdemētes to maintaine their owne tradicions and inuencions For they bothe do themselues Mat. 15 and also compell other to do that which God forbyddeth forbyd the whyche God by hys written worde cōmaun deth The true doctrine of the gospel touchynge remission of synnes eleccion vocation and iustificacion thef do corcupte wyth the leuen of their owne doctrine as I doubte not but that thou wylt manyfestly perceyue by reading of these bokes of S. Aug. Our sauiour Christ by expresse wordes cōmaunded all hys to drynke of his holy cuppe mat 26. but they by expresse wordes forbyd all excepte their annointed shauelynges syngynge or sayeng theyr masse to drynke of the cuppe Saint Marke by the spirite forseynge thys theyr cursed sacrilege dothe testefye mar 14. that they al drāke of the cuppe Dare they yet trifle which these scriptures as they were wont to do and to saye that all that were with Christ at hys last supper were prestes and that therfore they all dranke of hys cuppe I wyll not cōtende about wordes so that they vnderstande by prestes ministers of the newe testament but I pray you dyd any of them synge or say masse at Christes Supper that they might therby be admitted to drynke of his holy cuppe For they teache that none may drynke of the Lordes cup but priestes doynge masse and therfore on maundaye thursdaye when they haue but one masse they vse in great churches to minister to theyr priestes and all but onely the one kynde of breade Further yf Christe as they saye dyd at his laste supper gyue the Sacramentes of hys body and bloode onely to prestes howe dare they gyue any parte of them to any laye man By what authorite do they then gyue the one parte to women For I suppose the they wyll not confesse that either laye men or women be prestes But I praye you what can you saye you cōmytters of sacrilege to S. Paule whyche wrytynge to the hole churche of the Corinthians 1. Cor. 10 11. cōmaunde as well the lordes Cuppe as the breade to be gyuē to al and not only to the ministers Are not you the selfe same whome Christ noted whē he sayd you breake the cōmaūdementes of God thorowe your owne tradicions math 15. Who gaue you lybertie to mumble in a straunge tonge vnto the people whiche is not onely agaynst the wryttē worde of God 1. Cor. 14 but also against common sence and reason The written worde sayeth that yf I praye wyth tonges my spirite or breath prayeth but my mynde is without frute The written worde sayeth yf thou blessest wyth the spirite that he whiche occupyeth the romthe of the vnlearned can not say Amen at the gyuyng of thankes seyng he vnderstādeth not what thou sayest The written worde sayeth that it were better in the congregacion to speake fyue wordes wyth the mynde to thinformacion of other then ten thousand wordes wyth the tonge The writtē worde cōmaundeth all thynges to be done to edefyeng But you cōpell your prestes to praye wyth the spirit or breath to gyue thākes in a straūge tonge to speake nothynge to thin formacion and edefyeng of other And the people you compell to saye Amen
thynges He therfore that worke all thinges do also worke our beginning to beleue For faith selfe dothe not go before that callyng wherof it is sayd Rom. 11.9 the gyftes and callyng of God are suche that it can not repent hym of them and wherof it is sayde not of workes but of the caller when he myghte haue sayd but of the beleuer Ioan. 15. Faithe is the effecte of Goddes election and callyng the election whych the Lorde signifyed sayeng you haue not chosen me but I baue chosen you For he dyd not chose vs because we beleued but that we myght beleue that we should not be counted to haue chosen him first and then this should be false whych God forbydde you haue not chosen me but I haue chosen you neither are we called because we dyd beleue but we are called that we maye beleue by thys callyng wherof God caÌ„ not repent hym thys is Certeinly wrought and performed that we maye beleue Neither is it nedeful to repete the great multitude of suche thynges as we haue before spoken in thys matter To be shorte thapostle also in the wordes that folow this testimony gyueth thaÌ„kes vnto God for them that dyd beleue not because the gospel was preached vnto them but because they beleued For he sayth In whoÌ„ also ye beleuyng the word of truthe the gospel of your saluacion wherin you beleuyng Ephe. 1. are sealed wyth the holy spirite of promes whych is the pledge of our inheritance to redeme the purchased possession vnto the prayse of his glory Wherfore I also after that I herd of your fayth in Christ Iesu loue vnto all saintes cease not to gyue thankes for you Their faythe was newe and freshe after the Gospell was preached vnto them For the whych fayth thapostle wheÌ„ he herd therof gaue thankes to God on their behalfe PeticioÌ„s and thâ—â—keste of deparâ—ed what be thei Gal. 6. Yf he should haue gyuen thankes to a man for that thynge whych he either supposed or els knewe that he had not done it myght be counted rather flatery or mockery then thankes gyuyng Let vs not be deceyued god wil not be mocked For the beginning faith is also his gyft otherwyse the thankes gyuyng of thapostle myghte worthely be couÌ„ted false or of false glorye What meaneth thys is it not euident of whome the ThessaloniaÌ„s had the beginning of faith for the which neuertheles the same apostle geueth thankes vnto God 1. Thes 2. sayng For this cause we also giue thankes vnto God wythout ceasyng forbecause when ye had receiued of vs the worde wherwith god was preached ye receiued it not as the worde of men but euen as it was in dede the word of God whiche worke in you that haue beleued it What meaneth this that he geueth thankes vnto God for this matter For it is a vaine and foolyshe thynge yf he geue thankes to any for that he hath not done But bycause thys is neither vaine nor folyshe certeinlye God hymselfe wrought this worke for the which he geueth thankes vnto him That when they had receiued of thapostle the worde wherwith God was preached they might receiue it not as the worde of men but as it is in dede the very worde of God The maner of Goddes working in his chosen God therfore do so worke in the hertes of men by that callyng that is accordyng to hys owne purpose wherof we haue spoken abouÌ„dantly that they should not heare the gospel in vayne but that they maye after they haue herde it be conuerted and beleue receiuyng it not as the worde of man but as it is in dede the veray worde of God The .xx. Chapter THys also do teache vs that the begynnynge of mens fayth is the gyfte of God when the Apostle wryteth thus in his epistle to the Collocenses Collo 4. Continue in prayer and watche in the same with thankes geuyng prayeng also for vs that God maye open vnto vs the dore of his worde to speake the mysterye of Christe for the which I am also in bandes that I maye declare it so as it behoueth me to speake Howe is the dore of the worde opened but when the vnderstandynge of the hearer is opened that he maye beleue and that after he haue receyued the begynning of fayth he may allowe whatsoeuer is preached and disputed to the edificatioÌ„ of holsome doctrine lest that his herte beynge shute vp thorough vnbeleue he should improue reiecte those thynges that are spoken Wherfore he sayeth to the Corintheans also 1. Cor. 16. I wyll tarye at Ephesus vntil whitsontyde For a great dore manyfest is opened vnto me and ther are many aduersaries What other thynge caÌ„ here be vnderstande but onlye that the gospel beyng ther by him first preached that many beleued and also that ther were many aduersaries of the same beleue accordynge to thys sayeng of the Lorde no man coÌ„meth to me except it were geuen hym of my father Ioan. 6. and vnto you Luc 8. it is geuen to knowe the secretes of the kyngdome of heauen but to them it is not geueÌ„ The dore therfore was opened in theÌ„ vnto whoÌ„e it was geuen but the multitude of aduersaries were of them vnto whome it was not geuen In lyke maner the same Apostle in hys seconde Epistle vnto the same people sayeth 2. Cor. 2. wheÌ„ I was come into Troaâ—a for the Gospel of Christ and a dore was opened to me in the Lorde my spirite had no reste forbecause I dyd not fynd Titus my brother but dydding them farewel I went out in to Macedonia Whome bad he farewel but onely them that beleued in whose hertes de dore was opened thorough his preachyng But marke what he addeth but praysed be God sayeth he whyche dothe gyue vs the victory alwayes thorough Christe and doth declare the sauoure of his knowlege in all places by vs For we are the swete smelle of Christ vnto God bothe in them that are saued and in them also that do peryshe to some verely the sauour of death vnto death but to some the sauour of life vnto lyfe Paule ys an inuincible defendor of grace this cause wil then preuaile agenst the tyraÌ„ny aÌ„d subtelty both of deuel and worlde Lo for what cause the valeant sougeor and inuincible defendour of grace gyueth thankes Lo for what cause he geueth thankes because thapostles are the swete smelle of Christ vnto God both in them that are saued thorough his grace and in them also that peryshe thorough his iudgemeÌ„t But that they might be the lesse angry which vnderstaÌ„d not these thynges he warned wheÌ„ he addeth and sayeth And who is mete vnto these thinges Not withstandyng let vs returne to the openyng of the dore Wherby thapostle dyd signifye the begynnynge of the fayth of the hearers For what is this prayeng also for vs that God maye open vnto vs the dore of the worde but a moste
dyd not receyue him the selfe same Euangelist declareth sayeng because hys face was Luce. 9. as thoughe he would go to Ierusalem the disciples verely desyred to be receyued into Samaria But God dothe call whome it pleaseth hym and maketh whom he wyl deuoute or religious what is more plaine what do we seke more euident of the interpretor of thys worde of God yf we delite to heare that also of them whych is manifest in the scriptures But to these two whyche ought to suffice let vs adde also a thyrde I meane holy Gregory whych do wytnesse bothe that to be leue in God Gregory nazianze ne not Gregory the. b. of Rome and also to cōfesse that whych we beleue is the gyft of God sayeng we beseche you that ye wil confesse the Trinitie of one Godhead But yf ye wyl otherwyse say ye that they be of one nature and God shal be beseched to gyue you a voice from hys holy spirite that is god shal be prayed vnto that he wil permitte suche a voice to be gyuen you wherby you may cōfesse that whych you beleue For I am certeine that he that hathe geuen the fyrst wyl gyue the seconde also he that hath geuen you beleue wyl gyue you also confession These excellent and noble doctors affermyng that ther is nothynge wherof we maye glory as of our owne which God hathe not gyuen vs and that not so muche as our owne herte thoughtes ar in our owne power but ascribyng all vnto God confessynge that we do receyue all of him that we may be conuerted vn to hym cōtinue vnto th ende that that whych is good maye also seame good vnto vs and that we may wil the same that we may honour God and receiue Christ that of vn dououte we maye be made deuoute and religious that we may beleue in the selfe Trinite confesse with mouth also that whych we beleue These certeinlye do they ascribe to goddes grace these do thei acknowlege to be Goddes gyftes They do wytnesse that we haue not these of our selues but of hym But wyl any man saye that these doctors did so confesse this grace of God that they durst deny his foreknowlege the whyche not onely the learned but also the vnlearned do confesse Furthermore yf they knewe that God dyd gyue these gyftes after suche a sorte that they were not ignoraūt that he knewe aforehande that he would gyue them and that he could not be ignoraūt to whome he would gyue them out of al dout they knewe predestinacion Thapostles preached predestinacion the whiche beyng preached by thapostles we defend agaynst newe heretikes wyth great payne and diligence yet neuertheles it could not be iustlye obiected agaynst thē preaching obedience and ernestly accordyng to their power exhortinge men to the same yf you wyll that obediēce whervnto ye exhorte vs shall not waxe colde in our herte preache no more this grace of God vnto vs whych we confesse that God doth gyue whervnto ye also exhorte vs that we maye do it The xx Chapter VVherfore yf both thapostles and also the doctors of the churche that succeded them and folowed their ensample dyd obserue bothe these thynges that is They dyd bothe truely preache the grace of God whych is not gyuen accordyng to oure merites and dyd also teache godly obediēce wyth holsome preceptes what is the cause that these our brethren beyng shutte vp wyth thinuineible power of the truthe do thynke that they themselues yet speake trulye sayeng altho that whych is spoken of the predestinacion of gods benefytes be true whether predestinacion ought to be preached yet ought it not to be preached vnto the people It ought to be preched in any wyse that they which haue eares to hear mai hear But who is that that hath eates of hearynge yf he haue not receyued them of hym whych sayeth I wyll gyue them an herte to knowe me and hearyng eares Truly let hym that taketh not refuse retect whiles yet he that taketh maye take drynke may drynke and lyue For lykewyse as godlynes ought to be preached that God may be trulye worshipped of hym that hath cares to heare Chastite ought to be preached that no vnlawfull thynge be commytted wyth the priuey members of hym the hath eares to heare Charitie ought to be preached that God and the neyghbour may be loued of him that hath eares to hear euen so also thys predestinacion of goddes benefites ought to be preached that he that hath eares to heare maye not glory in hymselfe but in the Lorde But where as they saye that ther was no nede to trouble so many hertes of suche as do not wel vnderstande wyth thys vncer teintie of suche disputacion because the catholike fayth hath bē no lesse profitably defended wythout thys determinacion of predestinacion so many yeres both agaynst other he retikes specially against the Pelagians as well wyth oure owne formare bokes as also wyth the bokes of many catholyke writters and others I maruel muche that they wyll thus speake and do not consyder the selfe bokes of oures that I maye at thys present passe ouer other mens with silence both written and publyshed before also the Pelagiās beganne to appeare wherin they may perceyue in how many places we not knowyng the Pelagians heresye to come dyd beleue in preachyng grace wherby God dothe delyuer vs from our euel errors and maners workynge thys not for our good merites goyng before but for hys owne free mercye The whyche thynge I beganne more fully to vnderstande S. Aug. was more sincere in doctrine after he was byshop then he was before God graunt that oure b. maye be so in that disputacion whych I wrote vnto Simplicianus of blessed remē braunce byshop of the churche of Millane in the beginninge of my byshopryche whē as I both knewe and also defended that the begynnynge of faythe was the gyfte of God For whyche of my workes could be better knowen and more gladly redde then the bokes of my confessions seyng I had also published them before the Pelagians he resye sprange vp In these bokes I sayd verely vnto our God and I sayd often gyue that thou commaundest and commaunde what thou wylt The whych my wordes Pelagius could not abyde when they wer rehersed of a certeine brother a felowbyshop of myne in his audiēce at Rome and he speakyng agaynst them somwhat angerly dyd almoste falle oute wyth hym that had recyted them But what els dothe God fyrst and chiefly cōmaunde vs but that we should beleue in hym and thys then doth he gyue yf it be well sayd vnto hym gyue that thou commaundest And in the same bokes also that I myght shewe my conuersion when God conuerted me vnto the fayth whiche I had wasted wyth moste myserable furious bablyng do you not remember that I declared the same after suche a sorte that I myght shewe that I was conuerted by the faythfull
can not be expressed wyth tonge For he that searcheth the hartes knoweth what is the meanyng of the spirite for he maketh intercession for the saintes accordyng to the pleasure of God What meaneth thys the spirite maketh intercession but onely that he maketh vs to make intercessiō with vnspeakable gronynges but yet which suche as are true because the spirite is the truthe For the self same is he of whome he speaketh in an other place God sent the spirite of his sonne into our hertes cryeng Abba father And what meaneth this cryeng Gala. 4. but makyng vs to crye by the same fygure of speache that we vse whē we call that a merye daye that maketh mē meri The which ī an other place he declareth where he sayeth For ye haue not receiued the spirite of bondage to feare any more but ye haue receyued the spirite of adoptiō wherby we crye Abba father Rom. 8. There he sayd that the spirite dothe crye but here he sayeth by whome we cryer declaryng certeinly what he mente when he sayd cryeng True spiritual prayer is goddes gyfte that is as I haue nowe expowned makyng vs to crye Wherby we do vnderstand that it is also the selfe gyfte of God to praye vnto God with a true herte and spiritually Let them therfore consyder howe farre they are deceyued whych thynke that to aske to seke and to knocke come of our selues are not gyue vnto vs. And thys they say vnto thys end that grace might be preached to folowe oure merite when we in askyng do receyue and in sekyng do fynde and when it is opened vnto vs knockyng Neither wyl they vnderstande that to praye that is that we maye aske seke and knocke is also the gyfte of God For we receyue the spirite of the sonnes of adoption by whome we crye Abba father The which the blessed Ambrose perceyued to be true for he sayeth to pray vnto God appertaineth to spirituall grace as it is written 1. Cor. 12. no mā sayeth that Iesus is the Lorde but in the holy Gost These thynges therfore whyche the churche askethof the Lorde and whych she hath alwayes asked syns her begynnyng The same God knewe aforehande that he wolde gyue to suche as are hys called according as he had now already geuen in the self predestinacion whych thapostle declared with out all maner of doubte For he wrytynge to Timothe sayeth 2. Tim. 1. suffer thou aduersitie wyth the Gospel thorow the power of God whych saued vs and called vs with an holy callyng not accordyng to oure dedes but accordyng to hys owne purpose grace whych grace was geuen vs thorowe Christ Iesu before theternall tymes but is nowe declared openly by the cōmyng of our sauiour Iesu Christe Let hym therfore saye that sometyme the churche beleued not the truthe of thys predestination grace which is nowe more diligently defended agaynst these new heretikes let him I saye thus saye whiche dare afferme that some time she prayed not at all or els that she praied not truely both that the vnfaythfull myght beleue and also that the faythful myght continue The whiche good thynges yf she alwayes prayed for she dyd vndoubtedly alwayes beleue that they were the giftes of God It was neuer lawfull for the churche to denye the truthe nether was it at any tyme lawful for her to deny that the same were euermore knowen of hym And thus it appeareth that the churche of Christ haue alwayes beleued thys predestinacion whych against newe heretikes is now wyth a new trauell defended The .xxiiii. Chapter BVt what shal I say more I suppose that I haue sufficiently taught or rather more thē nedeth that both to begyn to beleue in the Lorde and also to continue in hym vnto th ende The true worshippīg of God are the gyftes of God But as for other vertues that belōg to a godly lyfe wherby God is truly worshipped they also for whome we wryte these do graunt that they are the gyftes of God Furthermore they can not denye bothe that God knewe aforehande all hys owne gyftes and also that he knewe afore to whome he wolde gyue them As other gyftes therfore ought to be preched that he whych preacheth them may be obediently heard euen so also predestinacion ought to be preached that he whych obediently hear these thynges shulde not glorye in man and therfore shulde not glorye in hym selfe but in the Lorde because also thys is Goddes cōmaundement that we shulde obedientlye heare that is that he whyche glorieth myght glory in the Lorde is the gyft of God in lyke maner as other gyftes be To glory in the Lorde is goddes gyfte The whych gyfte whosoeuer wanteth I am not afrayde to saye that what so euer gyftes he hath besydes he hath them in vaine Thys gyft we wyshe vnto the Pelagians that they maye haue but vnto these our brethren we wyshe that they may haue it more fully Let vs not be therfore readye to dispute stoo to praye Let vs pray moste derely beloued let vs praye the God maye also gyue grace to our enemies and namely to our brethrē and louers that they maye vnderstande and cōfesse that no man after that great and vnspekeable ruyne wherby all we fel in one man can be delyuered but by the grace of God and that the same grace is not recompensed as dewe True grace for the merites of them that receyue it but is frely gyuē as true grace for no merites sake goyng before it For there is no clerer ensample of predestinacion then Iesus hym selfe wherof I haue nowe disputed both in my fyrst boke and the same I haue also chosen to cōmend in th ende of thys for there is no ensample I saye of Predestinacion more cleare then the selfe mediator What so euer faythfull man is desyrous truely to vnderstande predestinacion let hym beholde hym and in hym he may also fynd hymselfe Let the faythfull I saye do thys whyche do beleue and confesse that the true nature of man that is oure nature is in hym notwythstādyng that it be syngulerlye exalted to be the onelye sonne of God by that that God the worde dyd take it so that bothe he that dothe take and it that was taken myght be one persone in Trinitie For by the takyng of man there was not a quaternite made but the Trinite continued when the truthe of one persone in God and man was vnspeakeablye wrought by the takynge of mans nature For we saye not that Christe is God onely as the hereticall Manicheis saye neither that he is Man onely as the hereticalle Photinianes saye neither do we saye that he is man after suche sorte that he shoulde haue anye thynge lesse then other haue as touchyng that whyche is certaine to belonge to mannes nature whether it be the soule or in the selfe soule the reasonable mynde or the fleshe not taken of the woman but made of the worde beynge