as Sodoma and had ben lykened to Gomorra S. Aug. labored to set vp the choyse of mās wyll but grace ouercam In answering of which question great payne was takē to set vp the choyse of mans wyl but Goddes grace gat the vpperhande Neither could any more be attained but only that we myght vnderstande that thapostle had sayd according to the moste manyfest truthe Who hath preferred the what hast thou that thou hast not receaued 1. Cor. 4. but and yf thou haue receyued it why gloriest thou as thoo thou haddest not receiued it The which the martir Cipriane also willyng to declare concluded altogether in the selfe tytle of hys worke sayeng we ought to glory in no thyng for as muche as no thynge is our owne Lo this is the cause why I said before that I my self also was ouercome by this witnesse chefely of the Apostle when I had an other iugement of thys matter then God dyd open vnto me in the answering to this question when I wrote as I sayd to Simplicianus the byshop This testimonye therfore of the Apostle where as to subdewe mans pryde he sayd what haste thou that thou haste not receyued doth not suffer any faythfull man to saye I haue fayth which I haue not receyued and thys proude answere is vtterterlye supprest by these wordes of the Apostel Neither maye thys be said altho I haue not parfit faith yet I haue the begynnynge therof wher by I beleued fyrst in Christe because that it is answered also here what haste thou that thou hast not receyued but and yf thou haue receyued why dost thou glory as tho thou had not receyued The .v. Chapter BVt as touchyng that they thynke that thys sayeng what hast thou that thou hast not receyued can not therfore be spoken of this fayth because that whyche was fyrst geuen to nature beyng hole and parfyte remayneth styl in the same nature altho corrupt do make nothynge for theyr purpose yf we remember for what entent the Apostle spake thys For his entent was to bringe to passe that no mā should glory in man for ther were sprong vp discencions amonge the Christian Corinthians so that euery one sayd I holde of Paule another I holde of Apollo but an other sayd I holde of Cephas frō thence he came to this that he said God hath chosen the folyshe thynges of the worlde to confound the wyse And God hath chosen the weake thynges of the worlde to cō founde thinges which are myghty And vyle thinges of the worlde thinges which are dispysed hathe God chosen yea and thynges of no reputaciō for to brynge to nought thinges of reputaciō that no fleshe should glorye in his presence The Apostels intent in this place is verye manifestly against mās pryde that no man should glory in man and by this meanes should not glorye in hymselfe Further when he had sayd that no fleshe should glorye in Goddes syght to declare in whome man ought to glory he added by and by of hym ye are sayth he in Christ Iesu whiche is made vnto vs wysedome of God right fulnes and sanctifieng and redemption that as it is wryttē he whiche doth glory Iere. 9. should glory in the Lorde From thence he deduced this his purpose to thys point that he after rebukyng them sayd 1. Corin. z. for ye are yet carnall For seyng there is among you enuyeng and stryffe are ye not carnal and walke after the maner of men For when one sayeth I holde of Paule an other I am of Apollo are ye not men What then is Apollo what thinge is Paule ministers by whome ye haue beleued and euē as the Lorde hath geuen to euery one I haue planted Apollo hath watered but God gaue thencrease So then neither is he that planteth any thing neither he that watereth but God that geueth thencrease Se you not that thapostle goeth about nothing els Thapostles intent is to brīg downe man that God mai be extolled but onlye that man should be brought downe and God alone eralted Forasmoch as among thē that are planted and watered he sayeth that neither the planter nor the waterer is any thing but only God that gyueth increase insomoche that euen thys also that one plāteth and an other watereth he ascribeth not to them but to God sayeng as the Lorde hath geuen to euery man I haue planted Apollo hath watered Frō hence therfore he continuyng in the same purpose came to thys point that he sayd let no man therfore glory in man For he had euen now sayd he that gloryeth let hym glory in the Lord After these and certayne other wordes that are ioyned vnto these this selfe intent of his is brought vnto thys that he sayeth These thynges brethren I haue figuratiuely described in myne owne persone and Apollos for your saks the ye myght learne by vs that no man beyond that whych is aboue writte swelle one agaynst an other for an others sake For who preferreth the what hast thou that thou hast not receyued but and yf thou hane receiued it why dost thou glory as tho thou had not receyued it In this moste euident intent of the Apostle wherin he speaketh against mās pryde that no man should glory in man but only in the Lorde to thynke vpon the selfe hole and perfecte nature as it was geuen in her fyrste creation or vpon any of the remnauntes of the corrupted nature is as I suppose a very great absurdite For is one man preferred before another by these gyftes which are common to al men The Apostle in thys place said fyrst for who doth preferre the and after this he added but what haste thou that thou haste not receaued For the mā that swelleth agaynst another myght saye my fayth dothe preferre me my ryghteousnes dothe preferre me or yf ther be any other thynge But this godly doctor meting with suche ymaginacions sayeth what hast thou that thou haste not receiued of whome but onely of hym which hath preferred the aboue another to whome he hath not geuen that whych he hath geuen to thee But and yf thou also hast receiued sayeth he why doest thou glorye as tho thou haddest not receyued doeth he saye any other thynge I pray the but only that he that doth glorye should glorye in the Lorde But no thynge is so contrarie to thys vnderstandyng as that anye mā should so glory of his merites as tho he hym selfe were the worker of them and not goddes grace Ther is a certeyne speciall grace that deuideth the electe frō the reprobate but suche grace as seuereth the good from the euel not that which is cōmon both to good euell Let ther be then a grace genē vnto nature wherby we are reasonable creatures and are preferred from brute beastes let ther be also a grace geuen to nature wherby amōg men the beutefull are preferred frō the euel fauored or the witty from the foolyshe and yf
before open thys sence more playnly where he sayd That Israel dyd seke that hath he not obtayned Rom. 11. notwythstandynge the election hath opteyned it but the reste were blynded yet the selfe same Israel is in both Where thē we hear Israel hath not obteined or the rest are blynded ther muste be vnderstande the ennemyes for your sake where we herde but thelection hath opteined ther must be vnderstande the beloued for the fathers sakes vnto the whych father 's these thynges were verely promysed For to Abraham were the promises made Gal. 3. Rom. 11. and to his sede Wherfore euen into thys Olyue is the wylde Olyue also of the Gentyls grafted Furthermore the election now wherof he speaketh ought certeinly to come of grace and not of dewtye for asmuche as the remnaunt are saued by thelection of grace This election hath obteined the rest beyng blynded According to thys election the Israelites are beloued for theyr fathers sakes For they are not called wyth that callyng wherof it is sayd Mat. 20.22 ther are many called but wyth that callyng wherwith thelecte ar called Wherfore in thys place also after he had sayd but as touthyng thelection they are beloued for theyr fathers sakes he added by by that whervpon we dispute For the gyftes callyng of God are wythout repentaunce Goddes callyng ye vnchāgeable that is they are constantly fastned wythout chaunge As many as belonge vnto thys callynge they are all taught of God neyther can any of them saye I beleued therfore I was called after thys maner for the mercy of God dothe preuente hym forbecause he was called after suche maner that he myght beleue For al that are taught of god come to the sonne for because they haue herde and learned of the father by the sonne whyche sayeth moste manifestly Ioan. 6. euery one that haue herd of the father learned commeth vnto me Not one of those do peryshe forbecause that he wyl not lose any thynge of all that the father hath geuen hym Thei whō God calle of purpose shall neuer be dāned 2. Ioa. 2. Who so euer therfore is of thys number certeinly he doth not peryshe neither shall he be of this sorte that do peryshe Therfore it is sayde they went out from among vs because they were not of vs for yf they had ben of vs they had certeinly continued wyth vs. The .xvii. Chapter LEt vs therfore vnderstād the callynge to be suche wherby they are chosen not as tho they are chosen because they dyd beleue but they are chosen that they may beleue For the Lord hymselfe doth sufficiently declare thys where he sayth you haue not those me but I haue chosē you Ioan. 15. For yf they had bē therfore chosen because they dyd beleue they dyd certeinly chose hym fyrst dy beleuing in hym that they myght deserue to be chosen But he doth vtterly ouerthrowe thys whiche sayth you haue not chosen me but I haue chosen you And they dyd doubtles chose him when they beleued in hym And for none other cause he sayeth you haue not chosen me but I haue chosen you but only for that thei chase not him that he myght chose them but that they might chose him he chase thē For because his merci through grace but not of dewtye dyd preuent them He chase them therfore from the worlde when he was conuersant here in the fleshe Ephe. 1. The truthe of predestinacion and grace endureth for euer but yet they were nowe chosen in hym before the worlde was made Thys is the immoueable truthe of predestinacion and grace For what meaneth that the apostle sayeth as he chase vs in hym before the worlde was made Certeinly yf this be therfore spoken because God knewe aforehande that they would beleue not because he should make them to beleue the sōne speaketh against this foreknowlege sayng you haue not chosen me but I haue chosen you Seyng that God dyd rather know aforehande this that they should chose hym that they myghte deserue to be chosen of hym They are therfore chosen before the world was made in that predestinacion in the whych God knewe aforehād his owne workes that were to cōe but they are chosen from the world by that callyng by the whych God hath fulfylled that whyche he dyd predestinate For whome he hathe predestinate Rom. 8. Whom dothe God iustifye them hath he called that is to saye wyth that callynge that is accordynge to purpose he hath not then called any other but those whome he hath predestinate them hathe he also called neither hath he iustifyed anye other but them whom he so called them hath he also iustifyed neither hathe he glorifyed any other but them whō he hath predestinate called iustified them hath he also glorified with that ende whych hath no ende God then hath chosen the faithful but that they myght be made faithful not because they were faythful The Apostle Iames sayeth Actu 2. hathe not God chosen the poore in thys worlde ryche in fayth and heires of the kyngdome whych God hath promysed to them that loue hym By electiō therfore he maketh both ryche in fayth heires of the kyngdome Who I praye you hearynge the Lorde sayeng you haue not chosen me but I haue chosē you dare be so bolde as to saye that men are chosen thorowe beleue wher as rather they are chosen that they may beleue lest that they should be foūd to haue chosen Christ fyrst contrary to the sentence of the truthe vnto whome Christ sayeth Ioan. 15. you haue not chosen me but I haue chosen you The .xviii. Chapter VVho hearyng thapostle sayeng blessed be God and the father of oure Lorde Iesu Christ whiche hath blessed vs with all maner of spirituall blessynge Ephe. 1. in heuenly thynges in Christ euen as he dyd chose vs in hym before the makyng of the worlde that we myght be holy and wythout blame in hys syght in charitie predestinatyng vs to make vs hys sonnes by adoption thorough Iesu Christ thorough the selfe same accordyng to the pleasure of his wyl wher in he hath made vs accepted in hys beloued sonne In whome we haue redempcion thorowe hys blodde the forgeuenes of synnes according to the ryches of his grace whych grace hath bene plentifully in vs in al wysedome and prudence that he myght shewe vnto vs the secrete of hys wyll accordyng vnto his good wyll whyche he purposed in hym when the tyme were fully come to repaire all thynges in Christ both the thynges that are in heauē and also the thynges that are in earthe in hym in whōe also we are made heires beyng therto predestinate accordynge to the purpose of hym whych worketh all thynges accordynge to the councell of hys owne wyl that we myght be to the praise of hys glory Who I saye he aring these thynges diligently and wyth vnderstandyng dare doubt of this manyfest truthe which we defend God in
¶ Two bokes of the noble doctor and B. S. Augustine th one entiteled of the Predestinacion of saintes thother of perseueraunce vnto th ende whervnto are annexed the determinacions of two auncient generall Councelles confermyng the doctrine taught in these bokes by s Aug. all faythfully translated out of Laten into Englyshe by Iohn Scory the late B. of Chichester very necessary for al tymes but namely for oures wherin the Papistes Inabaptistes haue reuiued agayne the wycked opinions of the Pelagiās that extolled mās wyll merites agaynst the fre grace of Christe Yf ryghteousnes commeth by the lawe then Christ dyed in vayne Gala. 2. ¶ Reade fyrst and then iuge who haue preached the true catholyke doctrine of the Churche of Christ we or our aduersaries ¶ Vnto the Christean reader Iohn Scory the late B. of Chichester wysheth grace and peace frō God oure Father thorowe Iesu Christe our alone and onely mediator and Aduocate HE wrote not amysse whiche notynge thignorancie ingratitude and vanite of mās nature said that men cōmend prayse and wonder at thynges past and auncient they despyse and set nought by the thynges present whych they haue before their eyes and in their hādes they earnestly desyre and gredely couet thynges to come In the first we maye beholde mans ignorance because nothynge namely in religion and doctrine be it neuer so auncient is worthye any commendacion excepte the same be also grounded vpon truthe In the seconde we may consyder thingratitude of mā whych contemnynge goddes goodnes presently callyng all men to lyght lyfe and lybertie had rather abyde in darkenes death and bondage In the thyrde mans vanitie is bewrayed whych gapyng alwayes for newes is neuer cōtented nor satisfyed wyth the manyfest truthe obteyned and had The tyme of Christes cōuersacion in thys world wāted not these kyndes of men whych despysynge the present lyght of the worlde the foūtayne of lyfe truth Ioh. 8. whom they beheld wyth theyr eyes and handeled wyth theyr handes they commended and praysed the mooste auncient Moses with whome they knewe they sayd that God hadde talked wyth Ioh. 9. they made none ende of garnyshyng the monumentes and graues of the olde prophetes Mat. 23 and iuste men they bosted them selues to be the sonnes sede of olde father Abraham Ioh. 8. not for any loue or zeale they had to tholde fathers prophetes and their true worshippyng of God but onely for the hatered they bare to Christ and hys heauenly doctrine Wherfore God dyd after moste iustely accordyng to Christes threatnyng take away his kyngdome from them Mat. 21. and. 23. makynge theyr habitacion waste and desolate And bycause they loued not the truthe presently offered vnto them 2. Thes 3 be sene them streng delusion that they myght beleue lyes I came sayeth the sōne of God in my fathers name Ioh. 5. and ye receyued me not yf an other shall come in hys owne name hym wyll ye receyue Thus were the blynde vnthankfull and vayne Iues most iustely punyshed Whether our age be not ful of suche godles men I reporte me to thyne owne conscience gentle reader That God hathe in thys our age Ioel. 2. powred out aboūdant lye the manyfolde gyftes of hys holye spirite vpon the the chyldren of men to open our eyes that we myght be conuerted from darkenes to lyght and from the power of Satā vnto God Act. 20. that we myghte receyue the remission of sinnes and a felowshyp amonge them whych are sanctified thorowe fayth is more manyfest then the noone daye Neuerthelesse suche is the wylful ygnoraūce and vnthankfull vanite of mē that these present manyfolde and wonderfull gyftes of Goddes spirite beynge contemned and set at nought whyche we dayly se wyth our eyes hear wyth our eares and as it were grope wyth our handes they neuer cease cryenge fathers fathers the churche the churche to the intents onely to deface the cleare and open truthe reueled vnto their owne age They wolde make the worlde beleue that tholde auncient Ecclesiasticall wryters whose onely errores they adore and worship but the truthe whyche both they taught and we defende they either hyd and dissemble or els depraue and corrupt as they do the holy scriptures taught an other religion and an other waye of saluacion then was of late taught and by common consent and authoritie receyued in Englande in the dayes of the moste excellent and famous Henry the father and moste vertuouse and Godlye Edwarde the sonne the ryght myghtye and noble kynges lately of Englande whose moste worthy fames and memories tho some moste vngodly vnnaturally do continually endeuoure themselues by all maner of meanes to deface shall euermore cōtinue and be celebrate cōmended set out of all such as were their true and louyng subiectes They wolde I saye beare men in hande that in the dayes of these moste worthy kinges abhominable and new fangled doctrine was openly taught and a lyke religion receyued and vsed So vnthankfull they are vnto God for hys present benefites Neuertheles thou mayst euidētly perceyue deare brother by readyng of these bokes of S. Aug. whych I haue faythfully translated out of laten into Englysh wherunto I entend yf god wyl to adde an other entiteled of the spirit and letter what was thold doctrine of the catholyke churche touchynge our saluacion For teachynge and defendyng wherof chiefly accordyng to the truthe of the holy scriptures and the same auncient doctrine of the true catholyke church our aduersaries are not ashamed to saye that we the preachers that truely preached goddes holy worde in the dayes of thaffornamed moste noble kynges preached nothynge but newfangels and abhominable doctrine And therfore they thynke Ioh. 16. that they do God hye seruice to molest trouble vs in euery place to robbe and spoile vs of al maner of worldly lyuynges liberties and goodes to reuyle and slaunder vs to rayle and lye vpon vs openly euen in the pulpettes from the whych goddes holy worde ought onely to soude and be heard and not maliciouse slaūders and manyfest lyes These notwythstandynge they desyre to be coūted catholykes not onely vnlustly vsurpyng that name to them selues only but also vncharitably excludyng from the same al suche as be true catholykes in dede They haue many yeares iugled wyth the worlde vnder the tytle of the catholike church and notwythstandyng that by sondry meanes theyr leigerdemayne haue ben openly discouered wherby the moste parte of men perceyue well enowe theyr ypocrisie yet haue they nowe agayne put vpō theyr vnshamefast and horyshe face the vysar of the catholyke churche whiche S. Au. in these bokes do so pluck of that all men maye perceyue that in deprauyng the true catholyke dotrine of saluacion whyche we haue moste truely preached they shewe themselues to be the great hore that sytteth vpon many waters Apo. 17 the mother of horedome and abhominacions of the earth rather thē that catholike churche which is the
veray and only spouse of Christ Iesu our Lord Thou shalte therfore in these bokes gentle reader perceyue as I haue sayd the true catholyke doctrine of our saluacion and of all matters that depēde and are annexed to the same as what is the veray original cause of our saluaciō after what maner and sorte we are fyrst called vnto saluacion by what and whose meanes and deseruynges we so continue that we attayne the fruicion of the same in th end why al are not so called that they may folowe and obey the caller howe weake and vnable mans wyll is either to come to God or to continue in hym vnto th ende whether we be saued that is predestinate called iustifyed glorifyed frely thorowe the onely grace and fauoure of God by faythe in Christe Iesu or by the preceptes of good lyfe For thus S. August speaketh De spiritu littera Cap. 13. we conclude sayeth he that a man is not iustifyed by the preceptes of good lyfe but by the fayth of Iesu Christe That is not by the lawe of workes but by the lawe of fayth not by the letter but by the spirite not by the merites of dedes but by grace frely geuen I praye you whiche of vs all whych are iudged and proclamed by our aduersaries to be new fangled and lyeng preachers dyd euer preache more largely or otherwyse of the doctrine of saluacion and iustificacion then S. Aug. haue here wrytten I beseche the cōsyder and marke S. Aug. wordes well and then I doubt not but that thou shalt perceiue manyfestly that our aduersaries declare themselues moste shameles reprobates whyche are not afrayed in theyr frantyke furious mode to call that doctrine whych is onely auncient true and heauenly new fangled and abominable 2. Tim. 3 Neuertheles as the madnes of Iannes and Iambres that resysted Moses was euidēt vnto al mē euen so I doubt not but that thou mayest perceyue that S. Aug. dothe discouer here the madnes of these sorcerers whyche can none otherwyse beyng destitute of the trueth mayntayne their madnes but by violence and tyranny as theyr cruell enterpryses and procedinges do manyfestly declare to all the worlde thys daye That thou be not therfore deceyued and bewytched thorow their incantacions Gala. 3. reade diligētly I say these bokes of S. Aug. whervnto I haue in th ende annexed the determinaciō of two auncient councels that conferme the truthe of S. Aug. doctrine And yf any thynge peraduenture shall seame vnto the harde to be vnderstāde I wolde haue the to consyder that S. Aug. do in some places here intreat of goddes secret councelles and iugementes which can not be perceyued either by external senses 1. Cor. 2. Mat. 11. or naturall reason but by fayth only that beleueth and resteth in the true vnderstandynge of Goddes worde The beleuyng man therfore that calleth vpon God shal as easely vnderstande thys true catholyke doctrine of saluacion Ioh. 10. as the shepe knoweth the voyce of hys owne shepherd altho the wyse of the world that do peryshe whose vnbeleuynge myndes Satan hath blynded 2. Cor. 4. 1. Cor. 1. wyl esteme thys not onlye new fangled but also folyshe and abhominable Further yf any thynge that S. Au. here teacheth of the state of infantes that dye wythout baptime shal peraduenture offende the I muste desyre the diligently to wey and consyder bothe the horrible deformite of that originall synne wherin we were all borne Rom. 5. Psal 51. and also the moste iuste and secrete iugement of God vpon the chyldren of wrathe for the same whych S. Aug. in the .xii. chapter of thys seconde boke do set forthe moste playnly Ephe. 2. And thē I doubt not but that thou shall either be persuaded to credite also s Aug. in this mater or els thou wylt with quietnes modeste discent frō him For s Aug. intēded neuer either in these bokes or in any other tyrānically to cōpelle any mā as our aduersaries do to folow his iugement in religion but desyreth onely to be credited so far forth as a mā may perceyne that he dyd not erre That he was of thys mynde you maye in many places of hys other workes and namely in the. 21. chapter of thys seconde boke manyfestly se Neither haue I translated these bokes to call the from the certeine and infallible truthe and authoritie of Goddes worde to hange nowe vpon S. Aug. but that bothe thou and all other that wyll maye perceyue by the testimonye also of S. Aug. what was and is The cause of trāslatynge these bokes thold aūcient and true catholyke doctrine of the churche touchynge our saluacion whych cōsysteth vpon our eternall eleccion or predestinacion vocacion iustificacion and glorificacion as S. Paule testifieth to the Romanes wherby thou mayest the more truly iuge betwene vs oure aduersaries which cease not to crye out affermyng moste vntruly that we haue preached new fangled and abhominable doctrine But thys ought not to be passed ouer wyth silence that S. Aug. both in these bokes and in diuerse other places of hys workes do teache and afferme that infantes can not be saued wythout the receyuynge of the Sacramentes of Christes body and blood Of thys iudgement was also S. Cipriane wherby it is manyfest that in theyr dayes the Churche of Christe dyd vse to mynistre Theucariste to infantes The euchariste gyuen to infantes Thys was an olde and auncient tradiciō of the church And notwythstandyng that our aduersaries haue omitted the same as they do diuerse other suche lyke yet are not we so captiouse or so vncharitable eyther to condempne them for thys omission or to enforce that they shulde receiue the same tradicions againe Wherfore by right and equitie they ought to graūt that the churche of Englande accordyng to the lyberties of the same in the dayes of the moste noble and excellet princes Henry the .viii. and Edward the vi by cōmon consent of al the states of the realme and their supremest authorite in earthe vnder Christe myght omitte or chaunge tradiciōs in religion as it dyd altho the same were auncient and mencioned in olde wryters as longe as it dyd cōstitute or ordeyne nothyng against goddes wrytten worde Wherupon I may also iustly conclude that those our aduersaries whiche do nowe condemne the hole churche of Englande that was in the dayes of thafornamed kynges for omittyng or alteryng of tradiciōs that they wet false dissemblyng and pariured traitores against theyr moste naturall kynges and countreye malicious ypocrites against the true catholyke churche of Englād For what thing as touchyng the cōmen order for religion haue God cōmaunded by hys wrytten worde to be done that was then omitted except thonly vse of Christes true discipline whyche in dede was then resisted by some that haue ben and are by the iuste iugement of God compelled to submitte their neckes vnto the heuie burden and greuous yoke of Antechristes vicare a wretched
Christ dyd chose his membres before the world was made and howe could he chose them that yet were not but in hys predestintion he chase vs then predestinating vs but would he chose the vngodly vncleane For yf the question be preponed whether God doth chose these or rather the holy blameles what wyl he aunswere that shall be demaunded wyl he not by and by geue sentence for the sayntes and the blameles He knewe therfore aforehande sayeth the Pelagian whych should be saintes blameles The pelagian through the choise of frewyl and therfore before the world was made he chase thē in that hys foreknowlege wherby he knewe aforehāde that they would be such He dyd therfore sayeth he chose them before they were predestinatyng sonnes whome he knewe aforehande would be holy and blameles certeinly he made them not so neither sawe aforehande that he would make them but onlye sawe aforehande that they would so be Let vs then consyder the wordes of thapostle S. aug and se whether he dyd therfore chose vs before the world was made because we were to be holy and wythout blame or rather that we myght be so Blessed sayeth he is god and the father of our Lord Jesu Christ whych hath blessed vs wyth all maner of spirituall blessyng in heauenlye thynges in Christe euen as he dyd chose vs in him before the making of the world that we myght be holye and wythout blame Not because then that we were to be but that we myghte be For it is certeine for it is manyfest The fonteyne of grace for therfore we wer to be such because he had chosen vs predestinatynge that we myghte be made suche thorowe hys grace He therfore blessed vs after thys maner wyth all spirituall blessyng in heauenly thinges in Christ Iesu euen as he chase vs in hym before the makynge of the worlde that we might be holy and blameles in his sight in charitie predestinating vs to make vs his sōnes by adopcion thorough Iesu Christ thorough the selfe same Furthermore marke what he addeth accordynge to the pleasure sayeth he of hys wyl lest that in so excellent a gyfte of goddes grace Goddes Wylle we should glorye in the pleasure of our owne wyll wherin sayeth he he hathe made vs accepted in hys beloued sōne in the whiche his wyll vndoubtedly he hathe made vs accepted It is so sayd he hath made vs accepted thoroughe grace as it is said he hath iustified vs thorough ryghtfulnes In whō sayeth he we haue redempcion thorough hys blood the remission of synnes accordyng to the ryches of his grace which grace hath ben plentefully in vs in all wysedome and prudence that he might shewe vnto vs the secrete of his wil accordyng vnto hys good wyll In thys mystery of hys wyl he hath put the ryches of hys grace accordyng to hys good wyll not accordynge to oures whych can not be good except he accordyng to hys good wyll should helpe that it myght be made good Mans wille But when he had sayd accordyng to hys good wyll he added whych he purposed in hym that is in hys beloued sonne when the tyme was fully come to repayre all thynges in Christe bothe the thynges that are in heauen and also the thinges that are in earth in the selfe same in whome also we are made heires beyng therto predestinate accordynge to the purpose of hym whych worketh all thynges accordyng to the coūcel of his owne wyl that we myght be to the praise of his glory It would be verilōge to dispute of euery thynge But ye do perceiue vndoubtedly ye do perceyue The apostolife doetrine defēdeth grace agenst the extollares of merites howe manyfestly this grace is defended by thapostles doctrine agaynst the whych mans merites are extolled as tho mā should first gyue somwhat vnto God that he myght be recompensed God dyd therfore chose vs in Christe before the worlde was made predestinating vs to make vs hys sonnes by adoptiō not because we were to be by our owne strength holy and blameles but he chase vs and predestinated vs that we myghte be But thys dyd he accordynge to the pleasure of his owne wyll that no mā should glorye of his owne wyl but onlye of hys good wyll towardes hym he dyd this accordinge to the ryches of his grace accordyng to his good wil which he purposed in his beloued sonne in whōe we are made heyres predestinate not according to our purpose but according to the purpose of him that worketh all thinges in so muche that he dothe worke in vs the wil also But he doth work according to the councell of his owne will Wille that we might be to the praise of his glory This is the cause that we crye out that no man should glory in man and by that neither should glori in hymselfe but that he whiche dothe glorye should glory in the Lorde that we may be to the prayse of his glorye For he doth worke certeinlye according to his owne purpose that we may be to the prayse of his glori holi blameles for the which cause he hath called vs predestinating vs before the makinge of the worlde Calling according to purpose Ro. ◠11. Vpon this his purpose is grounded that peculiar callinge of the chosen vnto whome al thinges worke to the beste because the saintes ar called according to purpose and the gyftes and calling of God are without repentaunce The .xix. Chapter BVt these our brethren of whome we now speake and for whose sake we nowe write do paraduenture saye that the Pelagians are cōfuted by this testimonye of the Apostle where he sayth that we are therfore chosen in Christ predestinate before the making of the worlde Ephe. 1. that we should be holye and blameles in his syght in charitie for thei suppose that whē we haue receiued the commaundementes that now by our own strēgth by the choise of free wyll we are made holy blameles in his syght in charitie which thyng say they because God knewe aforehande woulde be therfore he chase predestinated vs in Christ before the makyng of the worlde when as yet thapostle sayeth that not because he knewe aforehande that we would be suche but that we might be suche thorough the selfe election of his grace Goddes owne worke wherby he hath made vs accepted in his beloued Therfore when he dyd predestinate vs he knewe aforehand his owne worke whych dothe make vs holy and blameles Wherfore the Pelagians error is iustely reprehended wyth thys testimony But we saye saye they that our God knew aforehād nothyng but fayth wherby we begynne to beleue and that for thys fayth sake he chase and predestinated vs before the world was made that nowe we myght be holy blameles thorough his grace and workyng But let them heare also in this testimony where he sayeth we are made heires predestinate according to the purpose of him that worketh al
mercyfull why grace is not geuen to all But why then sayeth he is not thys grace geuen to all Here also I anâ—were because God is a ryghtfull â—udge And therfore is grace geueÌ„â—f hym also frely and by his ryghtâ—ull iudgement in other it is declaâ—ed what benefyt they haue receyued by grace vnto whome it was geuen Let vs not then be vnthaÌ„kâ—ull that the mercyfull God dothe delyuer so many from so dewe daÌ„nacion accordyng to the good pleasure of hys wyll vnto the prayse of the glory of hys grace So that yf he delyuered no man from thence yet should he not be vniust For by one Roma 5. Ephe. 2. all men brought into condemnacion are ryghtfully and not vniustely iudged the chyldreÌ„ of wrath He therfore that is delyuered let hym loue grace he that is not delyuered let hym acknowlege dette Yf in the forgeuyng of dette be vnderstande mercy and in requiring the same be vnderstande iustice by no meanes is there sounde any iniquitie wyth God But why sayeth he not only among infantes but also amoÌ„g them that are borne at one tyme hauyng one the selfe same cause the iudgement is so diuerse Is it not a lyke question to aske why in a dyuerse cause ther is one iudgement Let vs therfore cal to remembraunce those labourers whyche laboured the hole daye in the vyneyard and those that laboured but an houre For the cause is dyuerse of the labour that was bestowed and neuertheles the iudgement in rendryng the rewarde is one Mat. 20. Dyd the murmurers in thys place also heare any other thynge of the good man of the house but thys I wyll For suche was hys lyber alite to some that he dyd no maner of wronge to the other And both these verely are in good thinges notwythstanding as touching that whycy apperteyneth to ryght fulnes and grace it maye be also truly sayd of the gylty that is delyuered I wyll and also it maye be sayd of hym that is damned Take that whyche is thyue and get the hence For I wyll gyue vnto this man that which is not due to him is it not lawfull for me to do what I wyl is thyne eye euel because I am good but yf he shal saye here why dyd not he gyue thys grace also to me he shall worthelye heare O man what arte thou that disputest wyth God Roma 9 whome thou doest certeily perceiue to be a most merciful geuer to one of you but to the a moste iuste exactor and demaunder neuertheles not vnryghtfull to neither of you For seynge he should be iuste altho he should punyshe you bothe he that is delyueted hath wherfore to gyue thaÌ„kes he that is damned hath nothynge that he maye reprehende But yf nowe sayeth he thys muste nedes be that in that al are not damned he myght declare what should be dewe to all and so he myghte more graciously coÌ„meÌ„de his grace in the vessels of mercye why in the selfe same cause wyl he rather punyshe me then hym or wyl delyuer hym rather then me To thys I make none aunswere Yf thou demaund why because I coÌ„fesse that I haue nothynge to saye Yf thou wylt also aske why because that as in this matter his pre is iuste so also hys mercy is great Vnsercheable iugementes and in lyke maner his iudgementes are vnsercheable He goeth on yet and demaundeth why hath he not geueÌ„ to some that haue truely worshipped hym perseueraunce vnto the ende Why thynkest thou but only because he lyeth not that sayeth 1. Ioan. 2 They wente out from amonge vs but they wer not of vs For yf they hadde ben of vs they would vndoubtedly haue continued wyth vs Are there then two natures of men God forbyd For yf there were two natures there should be no grace at all For the fre delyueraunce should not be geuen to any man yf it were dewe to be rendred to nature But it seameth in mans iudgement Mans iugemeÌ„t that all they that appeare to be good faythfull men ought to haue receyued perseueraunce vnto th ende But God hath iudged it better to myngle some that shall not continue amonge the appointed nomber of saintes that they should not lyue in securite Securite Vnto whome securite in the tentacion of thyslyfe is not expedient 1. Cor. 10. For thys sayeng of thapostle wherfore he that seame to staÌ„d let hym take hede that he fall not hath kept downe many from pernicious pryde For he that falleth falleth thorow hys owne wyl and he that standeth standeth thorowe the wyll of God For God is able to set hym vp he dothe not then set vp hym selfe but it is God that dothe thys Neuertheles it is good not to be hye mynded but to feare Rom. 12. For euery man dothe either stande or fall in his owne thought For as thapostle sayeth wherof we haue also made mencion in our former boke we are not able to thinke anithynge as of our selues 2. Corin. 3 but oure ablenes commeth of God Whome blessed Ambrose folowed Ambro. in his boke of fleyng the worlde cap. i. our thoughtes are not in oure owne power the whyche thynge euery one perceyueth to be moste true that hath humilitie and truthe ioyned together wyth godlynes But that Ambrose myght thus saye he spake it in that boke whyche he wrote of fleyng the world teachyng that thys worlde oughte to be fled not wyth the body but wyth the herte which he declared could not be done but only by the helpe of God For he sayeth we do many tymes speake of the fleyng of thys world and I woulde to God our affeccion were as ware and carefull aboute thys matter as it is easy for vs to speake therof but that which is worse the flickerynge inticement of earthy lustes do oftentymes crepe preuely in and the spreading abrod of vanities do occupye the mynde so that thou doest ymagyne thynke vpon that thyng whych thou woldest fayne eschewe whych is verye harde for a man to beware of but clearly to put awaye it is vnpossible Furthermore the Prophete do wytnesse that thys thynge may be desyred rather theÌ„ gotten sayeng Bowe my herte into thy testimonies Psa 118. not into couetousnes For our herte and thoughtes are not in our owne power whych beyng sodenly darkened do confounde the mynde vnderstandyng drawe them an other waye then thou dyd dest purpose They call them backe to the worlde they do intermingle worldly matters they throwe in voluptuouse pleasures they weaue in flickeryng entisementes and in the selfe same tyme that we go aboute to lyft vp the mynde we hauyng vaine thoughts engrafted in vs are often tymes throweÌ„ downe to earthy matters It lieth not therfore in the power of meÌ„ but in the power of God that meÌ„ may haue power to be made the sonnes of God Ioh. 1. For of hym do they receyue this power which do put into maÌ„s
herte godly thoughtes wherby he maye haue fayth Gala. 5. that maye worke by loue The whych goodnes to receyue kepe and in the same to go forwardes cōtinually vnto th end we are not able to thinke ani thing as of our selues 2. Cor. 3 ▪ but oure ablenes cōmeth of God in whose power ar both oure hertes and thoughtes Wherfore of two infātes that are bothe fast wrapped together in the bādes of original synne why thys is taken and he forsaken All are not called alyke of two vngodly persones that be nowe of age and discrecion why thys is called after suche a maner that he maye folowe the caller but the other either is not called at al Of two godly persons or at the lest wise is not called after suche a sorte that he maye folowe the caller the iudgementes of God are vnsercheable Notwithstanding this ought to be moste certeine to the faythful that the one is of the nombre of the predestinate but the other is not For yf they had ben of vs sayeth one of the predestinate 1. Ioan. 2. whiche out of the Lordes breste dyd sucke thys secrete they had vndoubtedly continued wyth vs. What meaneth thys I praye you they were not of vs for yf they had ben of vs they had certeinly continued wyth vs Were they not both created of god bothe borne of Adam both made of the earthe and of hym whych said I haue made all breath Esay 57. Dyd they not both receyue soules of one and the selfe same nature Laste of all were they not bothe called and folowed the caller bothe of vngodly iustifyed and both renewed by the fountayne of regeneracion But yf he whych certeinly knew what he said should heare thys he might aunswere and say These are true and accordyng to all these thynges they were of vs neuertheles by a certeyne other differēce they were not of vs For yf they had ben of vs they should vndoubtedly haue continued wyth vs. But in conclusion what is thys difference God hys bokes are open Goddes boke let vs not turne awaye our face The deuine scripture dothe crye let vs therfore gyue eare They were not of them because they were not called accordynge to purpose Roma 8. They were not electe in Christ before the makyng of the world They were not made heires thorough hym Ephe. 1 They were not predestinate accordynge to the purpose of hym that worketh all thynges For yf they had bene so they had ben of the nombre of thē and should wythout all doubt haue continued wyth them For that I maye omitte to declare how possible it is for God What god can do yf he wyll to conuerte the willes of men vnto hys fayth that are turned from hym and are agaynst hym and so to worke in their hertes that they may not gyue place to any aduersities neither beyng ouercome by any maner of tentacion should departe frō hym Forasmuche as he can bryng this also to passe as the Apostle sayeth that he wyll not suffer them to be tempted 1. Cor. 10. aboue that they shal be able to beare The .ix. Chapter THat I maye therfore I saye omitte to declare this certeinly god could knowynge aforehande that they shoulde fall awaye haue taken them out of this lyfe before thys should haue happened Shall we returne agayne thether that we maye yet dispute how folyshly it is sayde that deade men shal be iudged also for those synnes whyche God knewe aforehande that they would do yf they had lyued The whych is so repugnaūt to a christian vnderstanding and vtterly to mans iudgement that I am also ashamed to confute it For why may it not be said that the gospel it selfe bothe was preached in vayne wyth so great labor and sufferyng of the saintes and is also yet so preached yf mē might be iudged also without the hearing of the gospell accordyng to the disobedience or obedience which god knewe aforehāde that they shoulde haue had yf they had herde it Luce. 10◠Neither should Tyrus and Sidō haue ben damned altho more easelye thē were those vnbeleuyng cyties wherin the myracles and signes of the Lorde Christ were wrought For yf they hadde ben wrought amonge them thei had done penāce in ashes and sackeloth as the wordes of the truthe do testifie in the whych hys wordes the Lorde Iesus do declare vnto vs the depe mistery of predestinacion For yf it shal be demaunded of vs why so great miracles were wrought amonge them whyche beholdynge them would not beleue and were not wrought amonge them which should haue beleued yf they had sene them what shall we aunswere Shall we make that aunswere whych we haue before made in an other boke where as I aunswered to syre certeine questions of the Pagants neuertheles wythout any preiudice of other causes whyche maye be founde out by wyse men For when it was demaūded why Christ came after so many ages I made thys aunswer as ye knowe that in those times and in those places whē wheras the gospell was not preached he knewe aforehāde that they would all be suche at the preachyng therof as were manye in hys corporall presence whyche would not beleue in him Io. 11.12 no not after he had raysed vp the deade In like maner a lytle after in the same boke in the same question what maruel is it said I forasmuche as Christ dyd knowe the worlde to be so full of infideles in the formar ages This answer may serue for our tyme also that he would not and that vp on good cause preache vnto them whych he knewe aforehāde would neither beleue his wordes nor myracles Certeinly we can not saye thus of Tyrus and Sydon and in them we knowe that these iugemētes of God do appertaine to those causes of predestinacion wythout preiudice of whyche hydde causes I sayd that I made then this aunswere For it is an easye matter to atruse the infidelite of the Iues that spronge of fre wyll The frutes of frewyll Math. 11. whyche would not beleue so great miracles wrought amonge them Which the Lord rebukyng reproued and sayd wo be to the Lorozaim and Gethsaida for yf the myracles had bē wrought in Tyrus and Sydon whych haue ben wrought in you they woulde longe ago haue done penaunce in ashes and sackclothe But are we able to saye that the people also of Tyrus and Sidon would not haue beleued yf suche myracles had ben wrought amonge them or els that they should not haue beleued yf they had ben done amonge them The Lorde hym selfe doth wytnes that they should haue repēted with great humilite yf so be those sygnes of Goddes myracles had bene wrought among them And neuertheles they shal be punyshed in the daye of iudgemēt altho wyth a lesser punyshment then those cyties that would not beleue by the miracles that were wrought amonge them For the Lord sayeth after neuertheles
be sayd what remayneth there but that we should blynde contencion set apart acknowlege and cōfesse that the grace of God is not geuen for our merites Thennemies of grace are uone of the catho lyke churche whyche the catholyke churche do defende against the Pelagians heresye And thys maye we perceyue by a more euident truthe chefely in yongel chyldren For neither is God compelled by desteny either to helpe these infantes or not to helpe those forasmuche as they haue both one cause neither yet shall we thynke that humaine matters in yonge chyldren when reasonable soules shall be either damned or delyuered are not gouerned bi goddes prouidēce but by casual fortune Seyng that not so muche as one sparowe doth fall vpon the earth Mat. 10. wythout oure fathers wyll that is in heauen or that the dyeng of chyldrē wythout baptisme should be so imputed to the negligence of the parētes that goddes iudgementes wrought no thynge in that matter as tho they themselues which by this meanes do myserably dye had chosen to thē selues by theyr owne wyll suche negligent parentes of whom they myght be borne Goddes iugententes in chyldren What should I speake of thys that some tyme the infant gyueth vp the goost before he can be holpen by the mynistery of hym that do baptise For often tymes when the parentes haue made haste and the ministers were redy that the infant myght be baptised yet God would not haue it to be baptysed whych dyd not kepe it alyue that it myght be baptysed What should I speake also of thys that somtyme the infantes of infidels maye be holpen by baptisme that they should not go into perdicion and the infantes of the faythful can not be holpen by baptisme Wherin is certeinly derlared that before God there is no respecte of persons For then he would rather delyuer the yonge chyldren of hys worshippers then of hys ennemyes The .xiii. Chapter BVt nowe seyng we intreate of the goodnes of perseuerance what meanes this that one beyng at deathes dore is holpen that he should not dye wythout baptisme and an other that is baptised is not holpen that he myghte dye before he fall Except paraduenture we wyl yet herken vnto that absurdite wherby it is auermed that it doth nothynge profyte any man to dye before he fall because he shal be iudged according to those dedes that God knewe aforehande that he would do yf he dyd lyue Who can paciently heare who can abyd thys peuishe opiniō the doth so excedyngly repugne agaynst the holsome fayth And neuertheles they that wyl not confesse the the grace of God is not geuē accordyng to our merites are constrayned to afferme thys But they that wyll saye that euery one of the deade shal be iudged accordynge to those dedes whych God knewe aforehāde that euery one woulde do yf he lyued perceiuyge wyth howe manyfest falshode and great absurdite thys is affermed there is nothyng lefte wherfore they should saye that whiche Pelagius condemned What opiniō the churche cōpelled pelagius to condemne whych the church caused hym to condēne that the grace of God was geuen for our merites Seyng they perceiue that yonge chyldren are taken out of thys world some beyng not regeuerat vnto eternal death but other that are regenerate vnto eternall lyfe And amonge them also that are regenerate some do departe hence perseueryng to th end other are kept here vntyl they may fall awaye whych certeinly should not haue fallen yf they had departed hence before they dyd fall And agayne some that are fallen do not departe thys lyfe before they maye repent whych certeinly should haue peryshed yf they had departed this lyfe before they had repented Wherby it is playnly enough beclared that the grace of God aswel to begynne as to continue also vnto th ende is not geuen accordynge to our merites but is gyuen accordyng to hys moste secrete wyl and the same also moste iuste most mercyful moste wyse For whome he hath predestinate Ro. 8.11 them hath he also called wyth that callyng wherof it is sayd The gyftes and callyng of God are suche that it can not repent hym of them No man wyth certein affirmacion can be iudged of mē to belong vnto thys callyng before he shall departe out of thys world but in thys lyfe whych is a tētacion vpō earth he that semeth to stande let hym take hede that he fall not i. Cot. 10. For therfore as we sayde before by the moste prouident and forseyng wyl of God they that shal not continue are myngled amōge them that shall continue that we might learne not to be hye minded but to make oure selues equall to them of the lower sorte Rom. 12. to worke our owne saluacion wyth feare tremblyng For it is God that worketh in vs both to will Phi. 2. and also to worke euen of good wyll We wil then but it is God that worketh in vs also to wyll we worke then but it is God that do also worke in vs the worke euen of good wyll It is expediet for vs both to beleue this and also to confesse thys Thys is godly thys is true that our confession maye be humble and lowly that all may be ascribed vnto God We thynking beleue thinking we speake thynkyng we do what soeuer we do but as touchynge that that apperteine vnto the waye of godlynes 2. Cor. 3. true worshyp of God we ar not able to thinke any thing as of oure selues but oure ablenes cōmeth of God For our owne hert and oure owne thoughtes are not in our owne power wherfore the same Ambrose whych taught this sayd also Ambro. who is so blessed that in hys herte do alwayes ascende But wythout Goddes helpe howe can thys be done certeinly by no meanes Furthermore he sayeth vpon the same scripture Blessed is the man whose helpe cōmeth of the O Lorde Psal 83. whose herte is bent towardes heauen That Ambrose myght speake thys he dyd not only reade it in the holy scriptures but he felt also the same in his herte as we ought wythout all doubt to beleue of that man Therfore that whych is spoken in the Sacramentes of the faythfull that we should lyfte vp our hertes vnto the Lord is the gyft of the Lorde For the whyche gyft they vnto whome those wordes are spoken Thinfe you that this admonicion was in a straunge tōge spoken to so me lytle boye stan dyng at an altares ende Collo 3. are admonished by the priest to gyue thākes vnto the Lorde our God after whyche wordes they make aunswere that it is both mete ryght that they should so do For asmuche then as oure owne herte is not in our owne power but is holpen wyth Goddes helpe that it maye ascende and be fired vpon suche thynges that are aboue where as Christ is syttynge at the right hande of God and not vpon suche thynges as are vpon