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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14366	A moste necessary treatise of free wil not onlye against the Bapistes, but also against the Anabaptistes, which in these our daies, go about to renue the detestable heresies of Pelagius, and of the Luciferians, whiche say and affirm, that we be able by our own natural strength to fulfil the law and commaundementes of God. Made dialoge wyse by Iohn Veron, in a manner word by woorde, as he did set it forth in his lectures at Paules.	Véron, John, d. 1563.	1561 (1561)	STC 24684; ESTC S101311	58,715	178

vnderstode al mankinde was by the theues left halfe deade and not dead altogether Whereby anye man woulde iudge that there is yet some parcell of lyfe in man and that he hathe yet some sparkles of righte vnderstandinge and Godlye wyll remayninge in him For wherin els shoulde consist that halfe of his lyfe that was lefte vnto him by the theues that had so sore wounded him PHILALETHES Aunswer What if I woulde not geue place vnto theyr allegory what could they say vnto me Could they lay any heresye vnto me for it For it is wythout all doubt that the fathers haue inuented the same allegory besydes the right meaning of our sauioure Iesu Christ For the scope or marke that our sauior Iesus Christ dothe shute at there is to teache What marke that oure sauioure Iesus Christ doth shute at in the parable of the Samaritane How far parables ought to take place who is oure neighboure and not to magnifye anye naturall strengthe that was left in man Let any manne that wyll reade the place and he shall finde that it is so as I saye Moreouer allegories ought to goe no farther than they haue the rule of Gods word for their warrant It is so farre of that they shoulde suffise by them selues to grounde any doctrine How be it let vs see what they shal gette by their allegory We dyd all in oure first parent Adam fall into the handes of the theues What ought to be vnderstāded by the allegorye of the wounded man I meane of our ennemye Sathan the deuil by whome we wer striped out of our clothes wounded and left half dead First we were striped out of our clothes and lefte naked what is mente by this but that we were by our enemy spoyled of oure naturall innocency and ryghteousnesse yea and of all other heauenlye gyftes that we had receyued in our fyrst creacion And not onlye this but also we were wounded and lefte halfe dead That is to say we were left a liue vnto oure selues vnto the world and vnto sinne but we wer lefte all together dead vnto God and vnto heauenly thinges Therfore Ephe. ii Saynt Paul speakyng of our redemption dothe not saye that we were healed beyng half a lyue but that when wee were deade throughe synne God dyd quycken vs agayne wyth hys sonne Iesu Christ And vnto thys dothe oure sauyoure hym self agree Ioh. vi when he sayeth Verely verely I saye vnto you the houre will come and is nowe already that the deade shall heare the voyce of the Sonne of manne and they that hear it shall lyue Who durste sette an allegorye inuented by menne agaynste so many playn textes of the scriptures ALBION In deede when I doe consider the circumstaunces of the texte I doe perceiue that their allegory is farre from the meanyng of oure sauioure Iesus Christe Againe we doe plainelye learne by the authorityes that ye aledged euen nowe that we are all to gether deade vnto GOD and vnto heauenlye thynges beynge spoyled of al those excellent giftes that wee hadde receaued in oure fyrste creatyon as Dauyd dothe testifye sayinge Psal xli Manne when he was in honoure he dyd not vnderstand it and therfore he was made like vnto brute beastes How be it there be yet certain places behind which by your patience I intende now to bring fourth that I maye be deliuered from all doubt Apo. iii. Obiectiō The one is in the Reuelation of Ihon where the Lord speaketh on this manner Behold I stande at the dore and knocke If anye man heare my voyce and open the dore I wyll come in vnto him and wyl suppe wyth him and he with me Thys place they haue alwayes in their mouthes goinge aboute to proue thereby that we haue free wyll Elsse why shoulde the Lorde say that he stādeth at the dore and knocke and that if any man heare his voyce and open he wyll come in vnto him It were in vaine so to saye excepte it did lie in man to heare the voyce of the Lord and to open when so euer he doth knocke at the dore PHILALETHES Aunswer Fyrste and foremost what do they vnderstand by the doore that the Lorde dothe knocke at ALBION By the dore they doe vnderstand the harte of man What it is to be vnderstāded by the dore that the lorde dothe knocke at And they say that the lord doth knocke at our heartes by his word when he doth by it cal vs vnto repentāce and amendement of life and that we do opē vnto him whē we do receiue his worde and bryng forthe the frutes therof PHILALE When our sauioure Iesu Christe Question did preache in hys owne persone and dyd knocke at mennes hartes by hys worde callinge them vnto repentaunce and amendement of life coulde any mā open vnto him that is to say to receiue his word and bryng fourthe the frutes of it excepte it were geuen hym ALBION I thincke naye For the truthe him self saithe Aunswer No man can come vnto me except it be geuen him of my father Againe in the same chapiter Ioh. vi Euerye manne saith he that hath hard learned of my father commeth vnto me Wherby we do learn that except God doth teach vs inwardly and geue vs grace to receiue his word when it is preached vnto vs all the preaching in the worlde canne profit vs nothing PHI. Then ye may se how well the same text of the reuelatiō of Ihon dyth serue for theyr purpose EV. It serueth for their purpose as al other authorityes and textes do that they do aledge For in all thys matter they worke by likelihodes For why in al the canonical bokes of the scripture they haue not one expresse woorde whereby they canne proue that manne hath free will or that he is able of hys owne strength to thinke or do any thing that good is DIDY Obiectiō Mat. xix No why doth Christe say then if thou wilte enter into lyfe kepe the commaundements PHI. Ye haue neuer don Nothing as I perceiue can cōtent you Aunswer For if ye had well marcked what was sayd before ye might haue perceiued that it can not be proued by such places that man hath free wyll or that he is able of his own strength to fulfyll the lawe and commaundements of God wyth suche perfection as he dothe requyre For then we shoulde haue no neade of Christ gala ii as Saint Paule dothe testify saying If rightousnes commeth by the law then Christ dyed in vain But because that ye shall not thinck that I wil go about the bush with you ye shal vnderstand that Christ did attemperat order his answers according to the persons that he did talke withal How the aunswer of Christ made vn-the yong man ought to be taken and vnderstāded A yong mā had asked him by what meane he might obtain life euerlasting what good he shuld do for to come by it This yong person was

In tracta tu de gratia libero arbitrio hoc solum eiꝰ est meritum quod consentit Est prorsus Non quidem quod velcon fensus in quo omne meritum con sistit ab ipso sit cum nec cogitare quod minus est quam consētire a liquid a nobis quasi ex nobis sufficientes simus Verba sunt non mea sed Apostoli qui omne quod bonum esse potest id est cogitare et velle perficere pro bona voluntate attribuit deo nō suo arbitrio That is to say what then Is this therfore the whole work of fre wyll Is this the only merit of it that it dothe consente and agree Truly it is Not that the consent wherin all the merit doth consist doth come or is of it syth that we be not of our selues as of our selues able to thinke any thing whiche is lesse than to consent or agre Theese be not my wordes but the wordes of the Apostle which doth attribute vnto God and not vnto hys free wyll all that be good that is to saye to thyncke and to wyll and to perfourme accordyng to his good wyll and pleasure Here do we learne that Bernard doth adscribe al thynges vnto god and nothing to fre wil wherin he doth agree with S. Augustin Li. de ecclesi dogma xxvii sayinge God dothe so woorke in the hartes of men and in the fre wyll it self that euerye good thoughte godly counsel and al good motion of the wil or minde is of God ALBION Obiectiō My faithfull guydes did tel me that these be S. Augustines wordes who of vs all wyll say that throughe the sinne of the fyrst manne fre wyll is pearyshed from mankinde It appeareth by thys that notwithstandynge the fall of the fyrst man we haue free wil stil DYDIMVS Yea I doe remember that these woordes are also aledged out of S. Augustin Let no man be slack and slouthful to serue God nor trust so vppon grace Li. iii. hy pogno cō tra Pela as though God shuld not require the workes of his fre will yea rather let him shonne euill and do good No man can deny but that theese be S. Augustines wordes Wherby he doth plainly declare the God doth require the workes of our fre wil. Which thing he wold not do except we had it PHI. It is a wonder to se howe craftye the deuil is Aunswer both in wrasting of the scriptures also in peruerting of thancient fathers In the firste sentence that oure brother Albion dyd aleage The deuils sophistrie they do bring but a smal piece god wot For al that doth declare most plainelye the righte meanynge of Saint Augustin the same do they mooste craftely leaue of And because no man shal thincke that I goe about to sclander them ye shall heare al the hole sentence of that auncient doctour The whole sentence of August which is this who of vs wil say that through the sinne of the first man fre wyll is pearished from mankind Truely the fredome is pearished throughe sinne but the same that was in Paradise to haue ful or perfect righteousnesse with immortality Therefore mannes nature hathe neade of the grace of God as oure sauioure Iesus Christe doth testify saying If the sonne of god doth deliuer you then are ye free in deede to liue wel and iustly For free wyll is not so pearyshed vnto sinners but that they sinne throughe it specially al those that sinne wyth pleasure and throughe the loue that they haue vnto synne whyche they do desire and whiche pleaseth them What thinges are to be noted in saint Augustines wordes Marke well theese woordes Fyrst he saithe that the same fredome is pearyshed gon whiche was in paradise to haue perfecte righteousnesse with immortality meaninge therby that wheras man had in Paradise free liberty to purchase vnto hym self a full and perfecte righteousnesse with immortality the same is now pearished and lofte throughe hys disobedience and fall Secondlye he sayth that free wil is not so perished vnto sinners but that they synne through it specially al those that sinne with pleasure whereby he doth vnderstand that for to doe frely and frankly the thynge that is good we haue nead of the grace of God and that the same manne which hath not the holy goste and which is not truelye regenerated doth frely and wythout compulsion serue vnto sinne in so muche that he seemeth not to be the seruaunt of sinne because that the euel that he doth he dothe it voluntarily freelye and francklye Who doth not see nowe that S. Augustine speaketh nothinge of suche a free wyll as your faithful guides do most shamefully goe aboute to maintaine and vphold And therefore in an other place he wryteth on this manner whye dare miserable and wretched men be proud Li. de spiritu et li. tera ca. xxx or boaste theym selues either of fre wyll afore that they be deliuered or of theyr owne strengthe if they be already deliuered And doe not marcke that in the verye name of free will libertye or fredome is signifyed But where the spiryte of the LORDE is there is freedome and libertye Therefore if they be seruauntes of sinne whye do they boaste theym selues of free wyll For of whome so euer anye manne is ouercome to hym is hee delyuered to bee hys bounde manne And if they be delyuered whye doe they boaste theym selues as of theyr owne woorke Are they so free that they refuse to be the seruauntes of him that saythe Iohn xv withoute me ye canne doe nothynge And in his booke whyche he dyd wryte of grace and free wyl these be hys woordes Oure wyll is alwayes free capi xv but it is not alwayes good For eyther it is free from righteousnesse when it serueth vnto synne and then it is euyl or it is free from synne when it serueth vnto righteousnesse and then it is good Whyche sentence he doth both repeate and also expound in hys other woorkes sayinge playnely Li. ad bonifa cap. ii that manne is made free from ryghteousnesse by hys owne free wyll but that he canne not bee made free from synne sauyng onlye by the grace of oure Sauyoure Is not thys I praye you to deryde and laughe to scorne the vayne Tytle and name of Free wil DYDIMVS Yet in the sayinge that I haue aledged Obiectiō he dothe affyrme and say that God dothe requyre the workes of our free wyll whych can not be vnderstanded of synne For God doth vtterlye forbid it Whereby I maye conclude that oure wyll is free to doe good woorkes els God woulde not requyre the workes of our fre wyll PHILALETHES When I haue rehearsed vnto you the hole sentence Aunswer as it lyeth wrytten in S. Augustin then iudge ye your self whether they do not followe the steppes of theyr greate graundfather the deuell in peruerting both the scryptures and also the auncyent fathers And

consyder the causes Why Abels sacrifice was accepted before god and Cains sacrifice reiected Heb. xi Ro xiiii why Abell and his offring did please God and why againe God had no pleasure in Cain nor yet in his offringe Forsoth because that Abell did offer wyth faythe and the other wythoute faythe What soeuer then Cain did was synne For wythoute faythe it is vnpossyble to please God what soeuer is not of faythe is synne Therefore Caine had more iuste occasyon to be angrye wyth hym selfe and wyth hys vnbelief than wyth hys brother Abell who was both innocent and dyd walcke vprightlye before God doing al that he dyd wyth a synceare and pure fayth That therfore Cain might the better perceyue hys own saut the LORDE doothe playnlye declare vnto hym that all that he dyd was synne Elsse if he had done well shoulde not he haue ben as well regarded as hys brother Abell But his vnfaithfulnesse that dyd lie in his hearte did witnesse that he did not walke vprightly before god Which thing he vnderstode when he saide if thou doste euyll doth not thy sinne lie open in the dore That is to saye if thou doste the thing that thou dost vnfaithfullye dothe not thy conscience beare record of the same and is alwaies readye to condempne thee What cause haste thou then to be angrye with thy brother In thinges that pertain to the true worshippinge of god we must be subiect vnto noman but vnto the word of god onely because that he doth walke vprightly before me and with a pure and sincere faith shal he be subiect vnto thee in such thinges or shall he be ruled by the in thinges that pertaine to the true worshippynge of me Some do reade it withoute an interrogatife poynt on this wise he shall be subiecte vnto thee and thou shalt rule him Wherby they do vnderstande that when Caine did see that his brother Abell was in such fauour with God he was affrayed least he shoulde lose the righte of the first borne and that Abell should be his Lord and master And for this cause he did conceiue a deadly hatred against him seekinge all maner of meanes to rydde him oute of the waye The Lord therfore for to put him out of that foolyshe feare that he was in did certifye him that notwithstandinge the fauoure that he dyd beare vnto Abel he shuld not lose one iote of his dignity and honour but that Abell shoulde accordinge to the ryght and order of his byrth be subiecte and obedient vnto hym styll Thus doth Chrisostome expound thys place of Genesis Chrsost in genesim Whose words but for tediousnesse I wold haue here aleadged as they doe lye in his exposition vpon the first booke of Moses DIDY If both vertu and vice do not come of the free election of Obiectiō the minde Whye shoulde man be punished for vice or rewarded for vertue PHILALETHES This argumente did the Pelagians vse also as Sainte Ierome dothe write rehercinge their very wordes which are these Episto ad ctesiphontem dialo i. Quod si gratia dei in nobis agit illa ergo non nos qui non laboramus coronabitur That is to say If the grace of God dothe worke in vs therefore it shall be crowned and not we that laboure not As touchinge punishementes I saye that we do deseruingly suffer thē What we ought to iudge of the punishment for synne sythe that synne cometh of oure selues For what dothe it skyll whether we synne throughe free wil or other wyse syth that of our owne nature we be synne altogether yea and the bounde slaues of fynne doth not Sainte Paul saye that of oure owne nature we are the chyldren of wrathe Ephe. ii If we be the children of wrathe what are we elles but chyldren of damnation and fyre brondes of hell And as touching the rewards of righteousnesse what absurditye were it to saie that they come of the free mercye of God What we ought to iudge of the towards of righteousnesse Rom. vi rather than of our owne merytes and deseruinges Doth not Saint Paule saye that lyfe euerlastynge is the gyfte of God How could lyfe euerlasting whyche is the most sure rewarde of good woorkes be the gyfte of God excepte it were freelye geuen But yf they woulde heare of what begynninge the holye Apostell dothe fetche the glorye of the Saints they shoulde easely espye out their own errour Whom sayeth he he hathe chosen Ro. viii them did he call whome he hath called them did he iustifye and whom he hathe iustifyed them dyd hee gloryfye Wherefore then by the sayinge of the Apostell are the faythfull crowned wyth eternall and euerlastynge glorye because forsouth that by the free mercye of God and not by their owne industrye they be both chosen called and iustifyed Whye should any man fear then that ther shoulde be no more merites if free wyll were ouerthrowen Or why shoulde any manne flye from that thinge that the srcipture doth call vs to What haste thou sayeth saint Paule that thou hast not receyued i. Cor. iiii And if thou hast receaued why dost thou boast as thoughe thou haddest not receiued Ye see that he dothe therfore take awaye all thynges from free wyll because that he wold leaue no place vnto merites But God as he is rych in doyng good vnto all men so the gyftes that he geueth vnto vs l e maketh them oure owne and so rewardeth them as oure owne And therefore Sainte Augustine sayeth Epist lii Nihil es per te Peccata tua sunt merita autem dei Supplicium tibi debetur et cum premium venerit sua d●na coronabit non meritae tua that is to saye Thou arte nothing by thy selfe The sinnes are thyne owne but the merites are of God Punishment is due vnto the and when the reward dothe come he shall crowne his giftes In Psal lxx and not thy merits And in an other place these be also his woordes Si reddetur tibi quod debetur puniendus es Quid ergo fit Non tibi reddit deus deb●tam penam sed donat indeb●tam gratiam Si vis esse alienus a gratia ●acta merita tua Whiche we maye English after this manner if that be rendred or payed vnto thee that is due thou muste bee punyshed What is done then God dothe not render or paye vnto thee the punishment that is due or deserued but he geueth vnto thee the grace that is neyther due nor deserued If thou wylte be putte from the grace boste forthe thyne own merites But what nede I to aledge any more sayings of his syth that all his workes be full of suche sentences Whereby it dothe appeare that he dothe adscribe nothinge at all vnto the merites of men but all together vnto the free mercy and goodnesse of God And therfore the argument that ye did brynge maye rather be called the argumente of an heathenish philosopher than