The Institution of Christian Religion

If it be his will to use that perverseness as an instrument of his wrath, he directeth and appointeth it to what end he will, that he by an evil hand may execute his good work. Shall we then compare a wicked man that so serveth the power of God, when he laboureth only to obey his own lust, to a stone that being thrown by the violence of an other, is carried neither with moving nor sense nor will of his own? We see how much difference there is. But what doth he in good things, of which is our principal question? When he erecteth his kingdom in them, he by his spirit restraineth mans will, that it be not carried up and down with wandering lusts, according to the inclination of nature: & that it may be bent to holiness and righteousness, he boweth, frameth, fashioneth and directeth it to the rule of his righteousness: and that it should not stumble or fall, he doth stablish and confirm it with the strength of his spirit. For which reason Augustine saith: Thou will say unto me: then we are wrought, & work not. Yea thou both workest and art wrought, and thou workest well when thou art wrought of that which is good. The spirit of God that worketh thee, helpeth them that work, and giveth him self the name of a helper, for that thou also workest somewhat. In the first part he teacheth, that mans working is not taken away by the moving of the holy ghost, because will is of nature, which is ruled to aspire to goodness. But where he by and by addeth, that by the name of help, may be gathered that we also do work somewhat, we ought not so to ⟨p. 34⟩take it, as if he did give any thing severally to us: but because he would not cherish slothfulness in us, he so matcheth the working of God with ours, that to will may be of nature, & to will well of grace. Therefore he said a little before, Unless God help us, we shall not be able to overcome, no nor yet to fight at all.

If it be his will to vse that peruersnesse as an instrumēt of his wrath, he directeth and appointeth it to what ende he wil, that he by an euell hande maye execute his good worke. Shall we then compare a wicked manne that so serueth the power of God, when he laboreth only to obey his owne lust, to a stone that beyng throwē by the violence of an other, is caried neither with mouing nor sense nor will of his owne? We see how much differēce there is. But what doth he in good thinges, of which is our principal question? Whē he erecteth his kingdome in them, he by his spirit restrayneth mans will, that it be not carried vp and downe with wanderyng lustes, accordyng to the inclination of nature: & that it may be bent to holinesse and righteousnesse, he boweth, frameth, fashioneth and directeth it to the rule of his righteousnesse: and that it should not stomble or fall, he doth stablish and confirme it with the strength of his spirit. For which reason Augustine sayth: Thou will saye vnto me: then we are wrought, & worke not. Yea thou both workest and art wrought, and thou workest well whē thou art wrought of that which is good. The spirit of God that worketh thee, helpeth them that worke, and geueth him self the name of a helper, for that thou also workest somwhat. In the firste parte he teacheth, that mans workyng is not taken awaye by the mouyng of the holy ghost, bicause will is of nature, whiche is ruled to aspire to goodnesse. But where he by and by addeth, that by the name of help, may be gathered that we also do worke somwhat, we ought not so to