Chapter II. Of the Calling of God, and of His Grace.
Chapter II.
Of the Calling of God, and of His Grace.
The calling of God is directed unto that end that we should believe the same; and further, that we should be saved by the benefit thereof.
Seeing therefore that our salvation and faith be those good things which the calling of God hath respect unto, this nature they have, that faith serveth for another end; namely, for our salvation: two manner of ends indeed, but yet it may seem to be one, seeing without doubt the one tendeth unto the other. But the form of the calling is not always one and the same; for sometimes it is done only by inspiration of the spirit, and sometimes by the words of God outwardly propounded unto us, either by writing, or by word of mouth. And those words of God, whereby we be called, do consist partly in promises, and partly in doctrine; unto which also threatenings are otherwhile added. Likewise, we know that some have been called by compulsion, as the holy history in the Acts of the Apostles declareth of Paul. We also read that this hath sundry times been brought to pass by benefits, yea, and the gifts of healing bestowed upon the apostles seem to have an eye unto that.
Sometimes God calleth his children by adversities; of which way the children of Israel had very many times experience. And it must be remembered that this calling sometimes is understood as concerning salvation, seeing God doth therefore call us unto him, that we may be saved. There is also a certain other private calling for the taking of some certain charge in hand, be it of priesthood, kingdom, government of household, and other suchlike. Which two callings be not all one, because they may be severed; for so was Saul called unto
the kingdom, but not unto salvation; and Judas, albeit he were joined to the apostleship, yet was he not partaker of the salvation by Christ.
Again, calling is of two sorts; one is called effectual, and the other not effectual: not effectual, is when some men are thought, by the reason of outward signs and tokens to be called, and to appertain unto God,
& to the church, and yet in very deed the success is not so: and hereof it is spoken in the 20th and 24th chapters of Matthew; Many be called, but few be chosen. But that is said to be effectual, which by no means wanteth the due end of salvation; of which Paul speaketh in the eighth chapter of his epistle to the Romans, when he saith; All things work for the best to them which are called according to the purpose of God: for those which he knew before, he also predestinated, to be made conformable to the image of his son, that he might be the first born among many brethren; whom he predestinated, them also he called; and whom he called, them also he justified; and whom he justified, them he also glorified. Thou seest by these words of Paul, that they which be called, are predestinated, and that the very same shall be glorified. Wherefore an apparent controversy in the scriptures is decided: for when it is said, that some be called and not chosen, there it is spoken of calling without effect.
Again, when those that be called are said to be justified, and glorified, there the speech is of effectual calling: this effectual calling
Paul nameth according to the purpose. But this purpose of God is referred unto predestination and foreknowledge.
This also must be added, that calling goeth before faith, which thing appeareth out of the tenth chapter to the Romans, when the apostle saith; How shall they call upon him, whom they have not believed?
How shall they believe him, of whom they have not heard? How shall they hear without a preacher? How shall they preach, unless they be sent? Behold, in this method of resolution thou seest, that faith doth
two ways depend upon calling; First, because they that should preach, and be messengers, ought to be called and appointed to declare the word of God; and then they, while they preach, do call the people of God; whose faith, as thou seest, doth depend upon the calling of God. And if so be calling be before faith, it is also before all merits; because our good works, by the which we deserve anything, do flow from faith, even as it is said in the fifth chapter to the Galatians; Faith which worketh by love. Seeing therefore that faith goeth before works and merits, and calling before faith, it appeareth that our calling is not given for any merits of ours, but only for the free mercy of God.
2. But now if thou shalt be demanded, what time that calling is made? Thou must answer that unto GOD there be no laws prefixed, that he, by his most prudent government, calleth into his vineyard some at the first hour, some at the second, some at the third; & again, he calleth some a little before the evening time. For, albeit that in respect of his foreknowledge or predestination, all men were called together at the beginning; yet nevertheless, the declaration or execution of calling is done by God, according as it furthereth his glory, and the honour or commodity of his church. And so great is the honour of the divine calling, that the church took thereof her name, and is called in Greek, ἐκκλησία; the which undoubtedly signifieth, no other, but a company of them that be called. Wherefore it remaineth that when we be called, we should with all diligence obey the caller; weighing thoroughly with ourselves, that we be called for our profit: for God calleth us not, but for our good. Wherefore
Christ saith, Come unto me all ye that labour, and are heavy laden, and I will refresh you. For being far from God, we are vexed with thought and carefulness of living. Moreover being laden with a multitude of grievous mischiefs, we are pressed down.
Furthermore, we must mark what manner of benefit of God this is, and how singular and excellent, the which he imparteth not unto all men; for he passing over so many, whose nature is all one with ours, hath taken unto him, or separated us. Wherefore if we embrace not the benefit that is offered unto us, and that is denied unto others, we shall deserve no small punishment, yea rather, as it is written in the second chapter to the Romans; We shall heap up unto ourselves wrath in the day of wrath. Neither ought there or may there be any lawful excuse pretended, for not obeying God when we be called; although in show the same were a godly excuse, which is sufficiently showed in the eighth chapter of the Gospel of Matthew, touching him that being called of the Lord, alleged for himself, that he should go to bury his father. No doubt, but that seemed to tend unto godliness: but Christ said unto him; Let the dead bury the dead; as if he had said; When thou art called by me, set aside all duties, and follow me.
And such is the power of God's calling, as without that, all our endeavours are made void, & are not allowed by God: as in the same chapter we most plainly see, that he pleased not Christ, which in a manner offered himself of his own accord to follow him; but because he wanted that calling, he did not set forward himself to follow Christ with an upright mind: wherefore he was put to a repulse.
3. Paul, when he disputed of calling, thought it not sufficient to put us in remembrance that we are brought to obedience, but would also admonish us besides what manner of people we were before; namely, the servants of sin. This was the state of us all before we were converted unto Christ: for the calling of God finds none either holy or just. Neither was it sufficient to say that we are now the servants of righteousness, but he added from the heart. They who are truly regenerate in Christ and grafted in him, work those things which they understand to be acceptable unto God, not by compulsion or hypocrisy, but of their own accord. Wherefore Paul, when he makes
mention hereof, gives thanks unto God for that he understood the same thing to be the chiefest and singular benefit of God and lies not in our power, as many men feign it to do: and therefore he adds in the passive signification; Ye were delivered. By which words he means nothing else but that which Christ meant when he said; No man cometh unto me unless my Father draw him. But what manner of drawing this is and how hard it is to be expressed, he that diligently weighs the words of Christ shall easily perceive; It is written (saith he) in the prophets, They shall be all taught of God.
Which sentence Christ doth yet more plainly expound, saying; He which shall hear of my Father, and shall learn, cometh unto me. By which words he shows that an outward calling is not sufficient unless there be added by GOD a full persuasion inwardly and in the mind: for after that God has once inclined and framed our mind, then at the last we come unto Christ.
And Augustine in his first book to Boniface, against the two epistles of the Pelagians, writes that The Lord said; Unless my Father shall draw him, and said not; Unless my Father shall lead him: as though we ourselves, as of ourselves, could will anything or else give assent unto him that calls us: for he who is willing is not drawn, but led; not that the Father draws any, but those that are willing. For it is not possible that we should believe unless we be willing. But God works wonderfully in our hearts, so that of unwilling persons he makes us willing. And the same Augustine upon John, expounding this place, compares the believer with a young sheep, whom the shepherd, by holding forth a green bough, draws after him; not indeed by violence, but of his own accord and with a desire: for the sheep has inwardly an appetite which stirs him up to follow the bough. In which comparison, this we ought to note; that it is the property of a sheep so to do: for another beast will not follow, although you should allure it with green boughs. So ought we by regeneration to be renewed and
to be made the sheep of Christ before we can follow him: for otherwise, we despise all green boughs and callings.
Augustine adds moreover that this drawing is with a certain delectation and pleasure; so that it is true which the poet says; Trahit sua quemque voluptas; that is, Every man is drawn by his own pleasure. And we are led by the bonds, not of the body, but of that heart; and we are stirred up by a holy pleasure. But the definition of pleasure sufficiently teaches that first the changing of our corrupt nature is necessary; for pleasure is nothing else but an affection or motion stirred up in us of things agreeable unto our nature; as contrariwise, grief or sorrow comes of things that are repugnant unto our nature. And now, to the end we may take some pleasure by the admonitions of God and by heavenly preachings, it is necessary that they be agreeable to our nature, which nature being corrupt, that thing can by no means be brought to pass. For Paul says unto the Corinthians; The carnal man understands not those things which are of the spirit of God, for they seem foolish unto him, and therefore he refuses them as things contrary unto himself.
4. What is then to be done, that the same things may be pleasant unto us? Are the commandments of God to be altered and bended to our lusts? No, undoubtedly: our nature ought rather to be changed and regenerated by God. And that thing doth God bring to pass in us when he, through faith, indueth us with his righteousness, and so draweth us unto Christ. And therefore Paul, when he had used these verbs of the active signification, Obeie & exhibit, or give your members, etc., useth afterward the passive signification, when he saith; Ye are delivered, ye are made free from sin, ye are made the servants of righteousness. By which words is signified that inasmuch as we live uprightly and follow God, it is from without us and cometh not from ourselves. By the form of doctrine, he meaneth the Gospel;
for it is no simple doctrine, as is philosophy or law; but such a doctrine as offereth Christ unto us, and his spirit, and grace: whereby is ministered strength unto us to perform those things which are commanded. And although this drawing be the work of God, yet ought preachers and pastors to serve therein as ministers of God.
And when we call that drawing a motion, the end of such motion, both from whence it cometh and whereunto it tendeth, is declared by Paul when he thus writeth; Ye were the servants of sin: by which words he showeth from whence we are drawn. But when he addeth that we are delivered to the intent we should be obedient unto the Gospel, he showeth the end of our mutation: for therefore are we regenerated and brought to Christ, that we should be obedient unto his word. Neither did Paul think it sufficient in such sort to set forth his change; but he would also declare the manner of the change. For when he saith that We obey from the heart, he sufficiently teacheth that this motion is not violent or by compulsion, but willing and of our own accord.
5. But here ariseth a doubt concerning our nature: whether (as it is now fallen and corrupt) it can resist the grace of God and his spirit that is present? I think we must determine that there are sundry degrees of divine help or grace; for sometimes there is so great power and plentifulness thereof, as it altogether boweth man's heart, and not only counselleth but thoroughly persuadeth: and when the matter standeth in that sort, we cannot depart from the right, but we become ready to do that which God moveth us to do. Wherefore it was said unto Paul; It is hard for thee to spurn against the prick. And yet we must not think, in such dealing, that any violence or compulsion is inferred to the will of man; for it is changed by a sweet motion and conversion. The party, in very deed, is willing, but yet so willing, as his willingness is provoked of God: for it is the same will that would, but GOD with this effectual and most mighty persuasion
causeth that it would. But sometimes that vehemency of GOD and of the spirit is more remiss, and yet, if we would join thereto our endeavour and apply our goodwill, we would not resist it; but rather would follow the warnings and inspirations of him: and seeing we do not this, we are said to resist him, and many times we fall. Yet this must not be understood as touching the first regeneration, but concerning them which being born again are endued with grace and spirit. For the will of the ungodly is so corrupt and vitiated that except it be renewed, it cannot give place to the inspirations of God and warnings of the Holy Ghost: and the same in the first change of man's conversion only suffereth; and before the renewing, it continually (as much as lieth therein) resisteth the spirit of God.
But the first parents, while they were perfect, if by the help of grace (however remiss soever the same were) they had adjoined their endeavour, they might perfectly have obeyed the commandments of God. However, we, although we be renewed (grace being somewhat remiss as it is), albeit we forgo nothing of our endeavour, we shall not be able constantly and perfectly to obey the commandments of God: but yet we may be able to contain ourselves within the bounds of imperfect obedience; which thing because we do not, therefore we oftentimes sin and grievously fall. But why God giveth not his grace always after one order and continuance but sometimes worketh in them more strongly, and sometimes more remissly, two reasons may be assigned. First, lest we should think the grace of God to be a natural effect, which remaineth always after one sort: therefore God would for just cause differ in the degree and efficacy of his help, whereby we might understand that it is governed by his will, and not as we ourselves lust. Moreover, it oftentimes happeneth that our negligence and slothfulness deserveth that variety.
6. And when the scripture declares God to be faithful, it shows that he can by no corruption of ours be made a liar. Wherefore, if he has called us by a just and effectual calling, no doubt but he will perform the work that he has begun, that on the day of the Lord, whether the same be the time of our death, or the last time of inquisition, when as sentence shall be given upon all mortal men, we shall be reserved unblameable by him, although we have oftentimes fallen in this life, which is our own infirmity. Touching this faith of God, it is written unto the Romans; What if some of them have not believed, shall their unbelief make the faith of God of none effect? God forbid. Paul, in the first chapter of the first epistle to the Corinthians, seemeth to reason on this wise; Now have ye obtained grace by Christ, and by him ye have obtained many gifts; wherefore ye shall have that which remaineth, that ye may be unblameable in the day of the Lord.
Neither was the same written in any other sense by the same apostle in the epistle to the Romans; The calling and gifts of God are without repentance. Wherefore let us also use this kind of argument, if (as it happeneth) at any time our mind do quail; We be called to salvation, we have given credit to him that calleth, we have obtained remission of sins, and have gotten no mean gifts; wherefore we shall be saved, and God will not cast away the works of his own hands. Thou demandest touching thy calling, how I am able to determine whether it be an effectual calling or no; and of the faith, wherewith thou art endued, whether it be a temporal faith? I say that the spirit of Christ doth bear witness with our spirit, that we be the sons of God: which token of the elect Paul taught the church in his epistle to the Romans.
Secondly, these things may be known by the effects, and (as the School-men say) à posteriori, that is, by that which followeth after.
Good works do make our calling and election certain; for Peter in his latter epistle, and first chapter, after he had spoken largely of works,
he added; Wherefore brethren, endeavour yourselves rather to make your calling and election sure. But if thou shalt again demand; Seeing the spirit of our neighbour is not well known unto us, can there be any other way for us to judge of him than by works? Assuredly Christ left no other means whereby we should judge of our neighbours: for he said; By their fruits ye shall know them: and charity ought to persuade every man, that when thou shalt see thy brother to be conversant in the church, to lead an unblamed life, and to maintain the right professed faith; of such a man hope thou well. And Paul was in good hope of the Corinthians, partly of charity, whereby he embraced them; and partly for their works sake, and gifts of the Holy
Ghost, which appeared to be many in their church: partly he was led by the spirit, whereby he was warned, that in that place there was much people which pertained unto God.
Of Grace.
7. This place puts us in mind to speak somewhat of grace. Nouns, which (as the logicians say) are put abstractly as substantives, are usually clarified by their concretes or adjectives; the significations of which are more readily understood. Therefore, let us first see what is signified among the Latins by this word "Gratiosus," that is, gracious.
He is said among all men to be gracious, whom all men favour, and to whom goodwill is commonly borne: even so, in the holy scriptures, men are said to be gracious, who have found grace with God; for so the scripture uses to speak of them, whom God favours and to whom he extends his love. However, concerning this, there is a great difference between God and men: for men favour none but him in whom they find things that may allure and draw them to love.
Therefore, it behooves that he who will be loved by men, have in himself the causes of love and goodwill. But contrariwise, God finds nothing in men worthy to be beloved, whereby he might be induced
to love them: for he himself first loved us, and through that love, he has bestowed upon us whatsoever we have that may please him.
Therefore, the name of grace, in the holy scripture, is understood in two ways. First and chiefly, doubtless, it signifies the goodwill of God towards men and the frank and free favour that he bears unto the elect. Secondly, inasmuch as God endows his elect with excellent gifts, grace sometimes signifies even those gifts that are freely bestowed upon us by God.
These two manners of significations of grace, being well known, plainly show, with what great diversity our adversaries and we affirm one and the same sentence. For both of us say that a man is justified by grace: but this is the difference, that they, under the name of grace, understand those gifts that are bestowed upon them that are justified; namely, the habits or grounded dispositions that are poured into them; moreover, good works and such other things as God works in the elect. But we (inasmuch as we see that so long as we are in this life, these gifts through our corruption are imperfect) deny that we can be justified by them, or that God's judgment can by any means be satisfied by them; therefore we understand that to be justified by grace is to be justified by the only, mere, and sincere goodwill of God, which he bears unto us of his own only mercy. We also say that we are justified by the grace of Christ, which his father bears him: for seeing he is most gracious before him, he brings to pass that the father also loves us in him, as his members and brethren by faith.
8. But the Schoolmen feign to themselves that grace is a habit poured into the soul, whereby the soul may be more easily stirred up and be readier to do good works; which devise of theirs they are not able to confirm by the holy scriptures. And they seem to have taken it from the philosophers, who teach in their ethics that faculties and powers
are strengthened by the habit of the mind, whereby they are able to perform that which before they could not: or if they could, yet might they not do it without great difficulty. The very same thing do these men judge of the soul, that seeing it cannot by nature itself find the means to be acceptable unto God and to do the works which may please him; it behoves to have a heavenly and spiritual habit to bring these things to pass: and while they thus addict themselves to their philosophy, they stray from the common and allowed sense. For when we say that a soldier is in favor with the king or emperor; we say not that there is favour or grace in the soldier, but rather in the king or emperor, who with favour makes much of the soldier: even so here, if we shall speak rightly, we will not say that grace is given or poured into us; but rather that we are received unto grace by God, when as we were his enemies before.
But that the error of the Schoolmen may the better be found out, let us show what their definition is: for they define grace to be a habit poured in by God, like unto his goodness and charity, whereby he that has it is made acceptable unto God and does works that are meritorious and well pleasing to him. When they say that the habit is poured in by God, they separate the same from natural virtues: further, whereas they make the same to be like unto the goodness and charity of God, they think that they allege a reason why those who are endowed with this habit are accepted of God; namely, because of that similitude. And seeing they are not able to prove out of the scriptures that grace is a thing created, they endeavour to affirm the same by reasons: for Thomas says that the good will of God is not idle; for that God is said to love when he bestows any good things. Wherefore he says that the well-willing of God unto any man or the favouring of any is to give them or pour into them such a habit, as we have already described. But this argument is most feeble; for we grant that the good will of God lies not idle but bestows
benefits upon us, and those very manifold. But how follows this argument; God bestows many gifts upon us, therefore he creates or pours in such a habit.
Moreover, it is no small error that they would have us to be made acceptable unto God by this habit or creature. For it had been a necessary thing that he, having bestowed this benefit upon us, we should first have loved him; for the love of God goes before all his gifts. Indeed the virtues, which do follow, have some reason why they are given, yet they cannot have the power to allure God to love us; for we had him our favourable God even before he bestowed these things upon us. And another reason of theirs is this; If those men (say they) who are converted unto Christ have the spirit of God, which they had not before, of necessity there went some change between. But in God there is no change, wherefore it behoves to appoint the same to be in us; namely, that we should have the habit of grace, which before we had not. But this reason also stands to none effect, because God defers his help, as to him seems good, and moves the hearts of men at a time appointed, when as he moved them not before. Which thing nevertheless we doubt not to be done without any change of him; for we know that he created the world, which before had not been; and yet we do not therefore say that God is changed.
9. Now there remaineth that we confirm by the scriptures that the grace of God signifies his own voluntary or free good will; secondly, the benefits or gifts which are bestowed upon the saints; thirdly, that the grace of Christ is that which carries authority with the Father, and for which we are beloved of the Father. Of the first, Paul saith unto the Ephesians; that We were chosen of God before the foundations of the world were laid, according to the good pleasure of his will, to the praise of the glory of his grace. In which place we see the cause of our election to be, that the good will and grace of God
should be commended unto us. And in the latter epistle to Timothy he saith; Who hath called us by his holy calling, not through works, but according to his purpose and grace. And Peter exhorteth, that we should hope in that grace, which is offered us: and it is not lawful to hope in a creature. And as touching Christ, Paul saith unto the Ephesians; that God hath made us acceptable in the beloved, that is in Christ, whom he loveth most, and as his only dearling. And in the epistle to the Romans, he calleth Grace everlasting life. Wherefore let this be the true definition of grace, and that which is most agreeable unto the scriptures; It is the good will of God, that cometh voluntarily of his own accord, whereby he holdeth us dear in Jesus
Christ, and forgiveth us our sins, giveth us the holy Ghost, a perfect life, and everlasting felicity. By which definition thou understandest, not only what we may call grace, but also by whom we have the same; and in like manner what the chief effects of the same are.
10. Now let us see by what means GOD worketh so excellent good things in us. First he offereth the promises of these things, secondly by his inspiration he openeth the heart, that those promises may be admitted: which unless he should do, those good things would never find place in us; for man's heart is stubborn, and resisteth spiritual things; and therefore there is need of continual ministry in the church. For it is the duty of pastors, to lay before the people the promises of God, and not only to urge the same with words, but also to seal the same by sacraments, which are certain visible words. But first of all their part is to remove two impediments, which chiefly lead men away from the promises of God. For on the one part, men think they cannot attain to the promises of God, because they be unworthy of them: here ought a faithful minister diligently to persuade and teach, that these things are freely bestowed by God, not through works, or for any worthiness of the receivers. On the other part, men are wont to doubt, whether themselves, by the election of
God, be excluded from these promises or no: here must they teach, that it is the part of faithful people to receive the promises of God generally, as they be taught us in the holy scriptures, by the spirit of God; and that they ought not to be very inquisitive of the secret will of God. For undoubtedly, he would have revealed and declared who be the chosen and reprobate, if he had known that the same should be profitable to salvation.
Wherefore, seeing the scriptures reject none particularly from the promises, every man ought so to hearken unto them, as if they should particularly pertain to himself. And certainly, together with faith, there will be a persuasion of the spirit, given unto the believers; so as they shall not be in any doubt, but that they verily pertain unto the elect. By this means the ministry of the church doth service unto
God, and worketh with him for our salvation: not that the goodness and power of God cannot without it, both offer his promises unto us, and also incline our minds to receive the same. For the grace of God is not necessarily bound either to the ministry, or to the sacraments, or else to the outward word. But we now speak of the usual means, whereby God doth lead men unto salvation. And when as we have once admitted the promises of God, we which before were dead in sin, begin forthwith to revive again; and being so restored unto life, in some part we obey the law of God: undoubtedly not in perfect wise, but only by an entrance into obedience. Further, against our enemies, the flesh, and the devil, we have the present help of God; and in afflictions, a wonderful comfort: and we have the strengths and faculties of the mind and body restored. And to speak at one word, the grace of God, which we have described, is the wellspring of all good things.
11. But this one thing we seem to have affirmed, which as yet is not proved by the scriptures; namely, that God doth not only by his mere
grace and good will offer the promises, which we have now spoken of; but that he also by his spirit bendeth our heart to receive them.
The first part was allowed even of the Pelagians; to wit, that there is required a grace of doctrine and illustration. But the other thing, namely, that the heart should either receive or refuse the promises offered, they thought did stand in free will. But the scripture teacheth far otherwise: for Ezekiel saith in the 11th chapter; that God would give to his faithful a new heart and a new spirit, and that he would take away from them their stony heart, and would give them a fleshy heart. These things do teach most manifestly that there must be a change made in our minds. Wherefore, when as we read either in Augustine or in other of the fathers, that grace doth first come, which our will doth accompany, as a handmaiden; that must not so be understood, as if our will followeth of her own power, being only stirred up and admonished by grace. Unless the will should be changed, it would never follow: wherefore, it is first required that the will be changed, then that it should obey.
Chrysostom also must be heard with discretion, who in his sermon De inventione crucis, saith, that Neither the grace of God can do anything without our will, nor our will without grace: for it is not generally true, that grace can do nothing without our will, unless ye so understand will, to be that, about which grace worketh: but that grace must expect the consent of the will, that is not true; for grace changeth the will before the same be able to give any consent.
Wherefore David prayeth; A clean heart create in me, O God. And Solomon; Incline, Lord, the heart of this people to execute thy commandments. And David again; Incline my heart unto thy testimonies. The Pelagians taught that the beginning of good works cometh from us, that is to say, from free will: and that grace doth help forward unto the easier and readier performance of them.
12. But the latter Divines and Sophisters, lest they should seem altogether to agree with Pelagius, have thus decreed; that Grace doth indeed come first, but that it is our part, either to receive it or to deny it. But this hath no more truth in it than had that opinion of Pelagius: for how have we wherewithal to admit the same grace? If this were true, salvation should come from ourselves. But Paul saith; What hast thou, that thou hast not received? And if thou hast received, why dost thou glory, as though thou hadst not received? And against these Augustine citeth the words of Paul; It is not in him that willeth, nor in him that runneth; but in God that showeth mercy. If the sentence (saith he) of these men were true, the apostle with like reason might have said; It is not in God that showeth mercy, but in him that willeth and runneth. For, as these men teach, the work seems to be distributed, so as the one part is ascribed unto God, and the other is left unto us; and so, that the grace of God is not sufficient, unless that we also put to our help; and that we do will and run. But far otherwise the apostle; It is neither (saith he) of him that willeth, nor of him that runneth, but of God that showeth mercy. And in another place he saith of himself; I have laboured more than all, yet not I, but the grace of God which is in me: by which words he renounceth all in himself, and ascribeth it wholly to the grace of God.
And Augustine addeth, We pray for our enemies, which as yet be evil, and will not obey God, and do refuse his promises. Which thing when we do, what desire we, but that God will change their wills? Which unless it were in God's power to do, it should be craved of him in vain. And in another place, Paul saith; Not that we be fit to think anything of ourselves, as of ourselves. But and if we be not able so much as to think a thought, certainly much less can we will; for will followeth cogitation and knowledge. Neither do I speak these things, as though the will being changed by God, should become idle, and do nothing: for being restored, it must work together with grace;
according to that which Barnard speaketh of free will, that the same which is begun by the one, be performed by both. For then we are not only mere men or naked, but are made also the sons of God, and have added unto us the motion of the Holy Ghost. And Paul saith unto Timothy, that The man of God taught in the holy scriptures is now apt and meet unto all good things.
13. But men are wont to say, and commonly to boast, that the grace of God is laid forth to all men; wherefore if the same be not embraced, the fault is in ourselves, for that every man may attain to it if he will. This cloud we must rid away by some short discourse.
Indeed we may grant, that after this sort, grace is set abroad unto all men; because the general promises of God are offered and preached indifferently to all men. Neither do the preachers, which publish those promises, stick anything about the secret will of God, or else think this with themselves; Peradventure this man is not predestinate; or, I shall further nothing by my travel: they imagine no such thing, but they propound the word of God to all men generally. By this means the grace and calling of God may be said to be common unto all men. Howbeit, when as any man receiveth the promises of God offered, he doth it not by his own power or will; for of necessity his heart must be opened: which thing Luke in the Acts testifieth of the woman that sold purple. For all men are not effectually called, and according to the purpose of God. But these men seem to feign to themselves a grace, as it were some garment hanging in the air, which every man may put on that will. But these be the devises of man's wisdom, the holy scriptures speak otherwise.
They be wont also to distinguish grace on this wise; that there is grace working, and a grace that worketh together: from which distinction Augustine differeth not; for the same seemeth to be taken out of the words of the apostle; It is God that worketh in us both to
will and to perform. Wherefore working grace is that, which at the beginning healeth the will and changeth it; then afterward it bringeth to pass that the same being changed and healed, it doth rightly: and first indeed it is called a working grace; afterward a grace working together. And this is all one grace, and not two graces; but the distinction is taken from the effects of the same. For first the will, when it is healed, it concurreth with grace passively: for the same is said to be changed; and we are said to be regenerated: but afterward, it behaveth itself both actively and passively: for when it is urged forward by God, it also willeth and chooseth. And in this sense that is true which is written to the Hebrews; Take heed that ye fall not away from the grace of God: for being regenerate, we ought not to sit idle, but to work and live according to the grace which doth accompany us.
But those do exceedingly err, which judge that the very will itself can will good things: and that by grace & the spirit is only wrought to will effectually, and that those things, which are willed, may be obtained.
This (as I have already showed) is contrary unto the scriptures. They demand further, whether we deserve anything by that first grace?
Indeed our adversaries affirm, that we do; howbeit it we deny the same, and altogether reject the consideration of merit: and for how just causes we do the same, it shall be more fit to declare elsewhere.
We confess doubtless, that God is wont of his liberality and mercy to grant benefits after benefits; but we grant not for all this, that each first gift of God can deserve other latter gifts. And so much those places be understood in the gospel; To him that hath shall be given:
And; Go to good servant, because thou hast been faithful in few things, I will set thee over many things.
14. Besides this, they divide grace into grace preventing and grace following: which division Augustine seemeth to allow, by the words
of David in the 59th psalm; His mercy shall prevent me, and his mercy shall follow me. Howbeit, this distinction must be so admitted, as it is meant of one and the same grace, and the diversity consists in the effects. For there are many and sundry gifts, with which the mercy of God doth garnish us: for first our will is healed, and the same being healed, it begins to will well; afterward, those things that it wills well, it begins to execute; finally, it continues in doing well; and last of all, it is crowned. Wherefore grace prevents our will, in healing of it; the very same follows, in bringing to pass, that those things which be right, may please. It prevents, that we may will; it follows, in driving us to perform those things that we will: it prevents, by moving us to good works; it follows, by giving of perseverance: it prevents by giving perseverance; it follows after, by crowning of the same. And even as it is one and the same light of the sun, which nourishes and prepares the earth to receive seed, and that makes the same to grow, when it is committed to the earth, and being grown up cherishes them, that they may bear fruit: even so it is all one grace of God, which both comes before the will, and also which follows after. Also Augustine saith, Grace prevents, that we may be healed; it follows after, that we may be quickened; it prevents, that we may be called; it follows, that we may be glorified.
Wherefore, they judge amiss, which think that grace preventing is a certain common motion, wherewith God knocks at the hearts of men, inviting them to live well: as though it were in man's hand, either to come or refuse, when grace invites. No less do they err, which jangle in the Schools, that it is one grace which is freely given, and another that makes men acceptable. For all grace must be freely given; for otherwise (as Paul saith) Grace should be no grace. And whereas by grace that makes acceptable, they mean (as I have taught) an habit; they judge wickedly, in affirming that men are by such gifts, made acceptable unto God: for with him we are received into grace, by his
only mercy, and for Christ his sake. And it is not meet to attribute that unto other creatures, which belongs unto Christ, and unto the goodness of God only. Besides this, we are first acceptable unto God, by his own free election, before that any such gifts be granted unto us. I grant indeed, that there be many free gifts, by which the godly cannot be discerned from the ungodly; such are the gifts of tongues, prophesying, the gifts of healing, and other such like; which things do no less happen unto the evil, than unto the good. On the other side, faith, hope, and charity, belong only to the saints.
Also natural gifts, as pregnancy of wit, strength of body, and such like, are sometimes called graces. And on this wise the Pelagians craftily confessed, that to lead a good life, men had need of grace: but by grace they meant free will, reason, & will. We deny not, but that these things are freely granted by God; howbeit, we deny them to be graces, which happen unto the elect, through the redemption of Christ. And when the church had confuted the error of Pelagius, it spoke not of this kind of grace; but of that grace, wherewith we be regenerated and justified, without which no man is accepted of God, or can live well. Sometime the will of man is compared with a horse, and grace with him that sits thereupon; which comparison, in respect of many properties, I dislike not: but this must especially be considered, that in what sort soever we understand grace; we must always assure ourselves, that the same is given freely, and not through works. Neither does it by any means make a man acceptable, but so far forth, as it is taken for the good will of God. And thus much have we spoken concerning grace.
How grace and works are unto eternal life.
15. Now let us especially consider in what sort grace and works are as touching eternal life. And so much as may be gathered, either out of
the holy scriptures, or out of those things which Augustine hath left in writing, as touching that matter, we will plainly declare; so that it shall be made manifest how much our adversaries disagree from us in this point. As touching the first, if by grace we understand the favour and mercy of God, then it is the only cause, through Jesus
Christ, why we obtain eternal life. For our works can by no means be the causes of our felicity; however, they are certain means whereby
God brings us unto felicity. As the way is not the cause of the end thereof, nor the running place the cause of the goal or mark; and yet by them men are led both unto the end of the way, and unto the mark: so God, by good works, brings us unto eternal life, when as yet the only cause thereof, is the election of God, as Paul most manifestly teaches in his epistle to the Romans; Whom he hath predestinated
(saith he) those also hath he called; whom he hath called, those also hath he justified; and whom he hath justified, those also hath he glorified. This declares that all these things do so come from the grace of God, that they consequently follow the one the other: and God, who gives the one, will also freely and liberally give the other.
Wherefore the whole respect of merit ought to be utterly taken away; for that which properly merits anything must of necessity have in it a free offering; neither ought it to be due for any other cause.
Wherefore, for as much as we owe of duty unto God, all things that we have; undoubtedly, whatever we do, it can merit nothing.
Moreover, those things whereby we will merit anything ought to be our own; but good works are not our own, but are of God. Besides this also, all imperfection and uncleanness must of necessity be removed away, otherwise our works are defiled; neither can they be levelled to the rule which is prescribed by God. Wherefore we ought rather to crave pardon, than once to think upon price or reward.
Further, between merit and reward there ought to be some proportion; but there can be no proportion between our works and
eternal felicity: wherefore they cannot properly be called merits.
Moreover, God would that there should be taken from us all matter of glorying; which thing were not possible, if by our works we should deserve eternal life. And for as much as Paul describes eternal life by the name of grace; undoubtedly it cannot be of works. Let this suffice as touching the first.
16. Now will I briefly declare what Augustine hath written, as touching this place. In his Enchiridion to Laurence, the 107th chapter; A stipend (saith he) is paid in warfare as a debt, and not given as a gift: therefore Paul saith; The stipend of sin is death: to declare that death is rendered unto sin, not without desert, but as due: but grace, unless it be free, it is not grace. Wherefore as touching the good works of man, for as much as they are the gifts of God, unto which eternal life is rendered, grace is recompensed for grace. The same Augustine, in his book De gratia & libero arbitrio, the 9th chapter; In the Gospel of John (saith he) it is written, that We all have received of his fullness and grace for grace, every man as God hath divided unto him the measure of faith. For every man hath received a proper gift from God, one thus, and another thus.
Wherefore when eternal life is rendered, grace is rendered for grace.
But so it is not of death, because that is rendered as due unto the warfare of the devil. Therefore, whereas the apostle might have said, and that rightly; The stipend of righteousness is eternal life, he would rather say; But the grace of God is eternal life: that thereby we might understand that God brings us unto eternal life, not for our own merits, but for his mercy. Wherefore it is written in the 103rd psalm; Which crowneth thee in mercy and compassions: because It is he that worketh in us, both to will and also to perform.
The apostle had said before; Work your salvation with fear and trembling: afterward, least we should attribute this thing unto
ourselves, he saith, that God worketh these things in us, and that not for our merits, but according to his own good pleasure. And in the same book the eighth chapter, he saith, that There is no small ambiguity, how eternal life is rendered unto good works. For the scripture saith; that Every man shall have according to his works.
And yet on the other side, Paul calleth grace eternal life. But the property of grace is to be rendered freely. Paul also saith; Unto him which worketh not, the reward is not imputed according to debt, but according to grace. And he saith moreover, that Grace, if it be of works, is not grace. Again; that The remnants through the election of grace shall be saved. Again unto the Ephesians; By grace ye are saved through faith, and that not of yourselves. Again, Not of works, least any man should glory.
This doubt (saith Augustine) cannot otherwise be dissolved, unless we grant that an upright and holy life is grace: for so either saying may take place; for eternal life is rendered unto works. But because works are freely given us of God, therefore also is eternal life called grace. And in his book De correctione & gratia, the 13th chapter, he saith, that James writeth, that judgment shall be without mercy unto him which showeth not mercy. By which words (saith he) appeareth, that they which live well, shall in the last judgment be judged with mercy; and they which have lived wickedly, shall be judged without mercy. And if that in judgment we have need of mercy, then it is not now done for merits. And in the same sense he alleges the mother of the Maccabees, who (as it is written in the second book and seventh chapter) thus speaks unto her son; That I may in that mercy receive thee with thy brethren: in which place she calls the day of judgment, mercy. And undoubtedly, when we shall come before the judgment seat of God, who shall boast that he hath a chaste heart? Or who shall boast that he hath a clean heart? Wherefore mercy is there needful
also, whereby he may be made blessed, unto whom the Lord hath not imputed sin.
17. The same father, in his 105th epistle to Sistus, when the apostle had said; The stipend of sin is death, who would not judge that he should most aptly and consequently have added; But the stipend of righteousness is eternal life? And it is true, because even as to the merit of sin, death is rendered for a stipend; so also unto the merit of righteousness, eternal life is rendered as a stipend. But the blessed apostle, most vigilantly warring against pride, when he had said that the stipend of sin is death, lest man's righteousness should advance itself, said not contrariwise, that the stipend of righteousness is eternal life; But the grace of God (saith he) is eternal life. But it is not sufficient to think that these things are spoken for humility and moderation's sake: for the matter is so in very deed. For our works receive not eternal life for a just and deserved stipend; and therefore he saith that man's righteousness is pride, and which in name only is called righteousness. But that ought to be true righteousness, unto which eternal life is due; which righteousness if it be not of thee, then is it from above, descending from the father of lights. Wherefore O man, if thou shalt receive eternal life, it is indeed the stipend of righteousness, but unto thee it is grace, unto whom also, even righteousness is grace; for it should be rendered unto thee as a debt, if the righteousness unto whom it is due were of thyself. By all these things, it is gathered that with Augustine eternal life is therefore called grace because the works, which go before it, are given freely.
Further, he confesseth that in the last judgment, when God shall reward these things, we shall have need of mercy and compassion: and that also we have always need of mercy, that our sins should not be imputed unto us. Lastly, that eternal life, although it may be the stipend of righteousness, being taken by itself; yet unto us, it is grace,
partly because it is not of ourselves, and partly also because it is imperfect. Hilarius in like manner writeth upon the 50th psalm; My hope is in the mercy of God forever and ever, world without end. For the works of righteousness are not sufficient unto the merit of perfect blessedness; unless in this will of righteousness, the mercy of God impute not the faults of human changings and motions. Also, Jerome upon Isaiah, the 46th chapter; If we should consider our own merits, we must needs despair. Our adversaries and we contend not whether by the grace of GOD good works are given to the regenerate: although even in this also we do not utterly agree with them. For they think that it lies in our power to receive good works when they are offered: but we say that it is needful for our will to be changed by the grace and spirit of God; otherwise, as touching this point, we cannot embrace the gifts of God.
18. But there is another thing about which there is at this day a more weighty controversy. They who defend merits, do think that the good works which are given of God unto men are sufficient unto eternal life; which thing we utterly deny. And that makes very much on our side, which a little before we alleged out of Augustine; that in the last judgment we shall need the mercy of God, not only because good works were given of him freely, but also because when the just judge shall sit in his throne, no man can boast that he has a chaste heart or that he is clean from sin. Wherefore, it is needful that sins (as says
David) be not imputed unto him who shall come unto felicity.
Wherefore, seeing we have need of mercy, it is manifest that our good works are not sufficient. The same Augustine writes in another place that the perfection of the saints herein consists; to acknowledge how much they still want of perfection. And that sentence of Paul; I have fought a good fight, I have finished my course, I have kept the faith, he so expounds as he thinks that the apostle says not that he is utterly without sin; but that he, leaning unto faith and unto hope, did
wholly appoint with himself that it should come to pass in the last hour of his death, which was then even at hand, that whatsoever sin and wickedness had crept into him, the same should, by the mercy of God through Christ, be wholly forgiven him, even as he had forgiven unto others their offenses.
And it is so far off that Augustine thought Paul to be without sin, that he interprets this place unto the Philippians; (Yea also, I think all things to be but loss for the excellent knowledge sake of Jesus Christ my Lord, for whom I have counted all things loss, and judge them to be dung) of works done after he came to Christianity. For when as before, having made mention of works done when he was yet of the Jewish religion, he said; But the things that were vantage, the same I counted loss for Christ his sake, those words which are afterward added, he adds by the way of correction, showing that not only works of Jewish religion, but also all others were to be counted for losses and things unclean. For he considered that in all things there is found some fault and defect. And that sins are mingled with our good works, the scriptures most manifestly teach, when they say; that No man can be justified in the sight of God. And the godly do make their prayer, to be delivered from that straight examination of justice;
Enter not (say they) into judgment with thy servant, ô Lord. And John says; If a man says he has no sin, he deceives himself, and the truth is not in him. And Solomon says in the book of Kings; There is not a man on earth so just that he sins not.
Which words Augustine diligently weighing, applies them to the form of the present time; lest any man should refer that sentence of Solomon unto those things which we have committed before regeneration. We ought all to pray that our trespasses may be forgiven us, as they that in this life may rather thirst after righteousness than can attain to a perfect and absolute
righteousness. For that precept of the Lord, wherein we are commanded to love God with all our heart, with all our soul, and with all our strength, shall then at the last be performed when we shall come to that place where we shall see God face to face as he is, as Augustine writes in his book De spiritu & litera, towards the end.
In which place also he demands why this commandment was given if it cannot be performed in this life? He answers that therefore God commanded it because we should know what by faith we ought to desire, whereunto our hope should be levelled; and what we ought continually to go about in all our actions. And he thinks him to have much profited in this life who can at the length see how far he is off from that which is perfect.
19. The same Augustine, in his second book De peccatorum meritis & remission, chapters 16, 17, and 18, writing many things as touching this matter, says that in the scripture, men are sometimes called perfect; not because they are utterly without sin, but for that in innocence of life they have much profited; and because they continually bend their study and endeavour to obtain perfection; and also because God forgives them their faults: and that which they want of righteousness, he imputes unto them of the fullness of Christ's righteousness. Neither does he deny but that God requires of men that they should utterly be without sin: for there could be no sin, unless there were a law, which, when we sin, we transgress.
Further, he asks why God gave that law, which he rightly saw could by no means be performed? And he answers that it was therefore done, that he might condemn them according to their deserts, which contemned the same, and by contempt did transgress it: but that he might hear the prayers of them, which applied themselves to it, and more and more to help them daily to accomplish the same. And to this purpose he brings that sentence, which is written; namely, that God corrects and chastises those whom he loves, yet not with fury or
revenge, but with a fatherly correction: but no man that is chastised or afflicted is without sin; for this thing only suffered our saviour, namely, to suffer most grievous punishments without any fault of his.
Wherefore, seeing all men, whom God loves, are corrected with adversities, it follows of necessity that they are all subject to sin.
Which thing Paul unto the Galatians most assuredly affirms of the godly; for he says, that in them the flesh so repugns against the spirit, that they cannot do those things which they would. And in the 7th chapter to the Romans, he writes; that He himself did the evil which he hated. By all these things may easily be gathered that a man, though he be never so holy, yet so long as he here liveth, has always somewhat in him that has need to be forgiven of God. Which thing also Augustine testifies, towards the end of his book De spiritu & litera. And hereby is most evidently gathered that our good works are not sufficient unto eternal life. But our adversaries crack and boast that the regenerate are not vile in the sight of God: but we say that we before God are miserable; for unless it were so, God could not use mercy towards us. Which mercy yet Augustine writes, that we have altogether need of, if we desire to be crowned: for mercy is an affection whereby we are moved toward the miserable; wherefore if eternal life be given unto us of mercy, then must we needs be altogether miserable before God. But if they understand that the regenerate are not vile in the sight of God because God beautifies them with many gifts and ornaments, we grant to that: yet those gifts, whatsoever, or how great soever they be, ought not to seem of so great force that they should be sufficient unto eternal life. And that comes not through defaults of the gifts, but through our own default, which in all things obey them not: for we still carry about in our flesh much of old Adam and of natural corruption.
20. Moreover, our adversaries put a difference between the good works of men regenerate: for they say that those are partly of ourselves, and partly of God. Those (say they) as they are of us, can merit nothing; but as they are of God, they do merit and are causes of eternal life: and by this distinction, they think that the matter is made plain. But we grant not so much unto them; for if we diligently and thoroughly consider any work, we shall of necessity grant that it comes of the grace of God; and that we must not leave unto ourselves any praise thereof, though it be never so small. But because God uses us to work, who, so long as we live here, are not thoroughly cleansed; thereof it comes that our works are always imperfect. Moreover, if they were the causes and merits of eternal life, we might with security put confidence in them. But the holy scriptures do not suffer that: for Paul in the Epistle to the Romans says; I judge that the sufferings of this time are not worthy of the glory to come, which shall be revealed in us. In this place, Paul considers of good works, so far forth as they are of God: for we have it not of ourselves to suffer adversities for Christ's sake; for it is God that works in us that suffering. And yet, though it be never so great, Paul says, that it is not to be compared unto the glory to come. But these men appoint in it a merit (as they use to speak) De condigno, that is, of worthiness.
Thirdly, the adversaries contend that good works are the cause of eternal life Sine qua non, that is, without which it cannot be obtained: which saying, how ridiculous it is, young infants (whom we know are saved without works) can testify. For although they, by reason of age, can do nothing that is good; yet do they obtain eternal life: wherefore this cause is not of so great weight, as without it no man can be saved. And in those that are of full age (to speak properly) good works cannot have the nature of a cause: for in them, those are nothing else but a beginning of eternal life. Wherefore, seeing they are a certain part of eternal life, they cannot be counted
causes thereof. Neither meant I any other thing else, when before I said, that good works are means, and as it were certain steps, whereby God leadeth us unto eternal life. I grant indeed, that among the fathers is oftentimes found the name of merit: which word I would to God they had more seldom, and with greater consideration used; for that word hath engendered most foul errors. Although the fathers themselves in many places mitigate and qualify that word by expositions, to the end we should understand that they meant not the just and proper nature of merit: for they always admonish that eternal life is given freely, and that the saints are crowned by the mercy and compassion of God, and that we ought not to trust unto merits, because they cannot consist before the judgment seat of God, and other such like. Which sentences, if our adversaries would earnestly weigh and ponder, they would not so male pertly and stubbornly defend those merits, which they call Ex condigno. But (as I have said) it is the safest way, utterly to abstain from this word; especially, seeing it is never used throughout the whole scriptures.
But they use to object a place out of the 13th chapter of the Epistle to the Hebrews; Talibus hostijs promeretur Deus, which after the Latins is thus Englished; With such sacrifices is God woone, as by merit.
But in the Greek, in the place of this word Promeretur, that is, is Woone or Merited, is written this word προσδέχεται, which signifies,
Is delighted, or Accepteth them. They object also a place out of the 16th chapter of Ecclesiasticus; Omnis misericordia facret locum vmcuique secundum meritum operum suorum, which (according to the Latins) is thus Englished; All mercy shall make place unto everyone, according to the merit of his works. But first, that book is not in the canons; further, the place is not well cited: for in Greek it is thus written; πᾶσα ἔλεος ἐκτενῆς, ἕκαστος εὑρήσει κατὰ τὰ ἔργα αὐτοῦ; that is, All mercy shall make place, everyone shall find according to his deeds: in which words is no mention at all of merit.