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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05034	The minde and iudgement of maister Frau[n]ces Lambert of Auenna of the wyll of man declarynge and prouynge howe and after what sorte it is captyue and bonde, and not free: taken out of hys commentaries vpon Osee the Prophete, wherin vpo[n] the. iiii. chapter of the sayd prophet, he most godly, plainlye and learnedly, entreateth and writeth of the same, as hereafter euide[n]tly shal appere. Newelye tra[n]slated into Englishe by N.L. Anno Do. M.D.xlviii. the xviii. day of Dece[m]bre.	Lambert, Franz, 1486-1530.; Lesse, Nicholas.	1548 (1548)	STC 15178; ESTC S108240	76,171	160

folowing which the Lord dyd speake to Cain Vnder the shal thy appetite desire be and thou shalt gouerne and rule it The whiche wordes are nothing els but a precept or cōmaūdemēt being in the Hebrue tonge the presente time as to the pertayneth the desyre therof Otherwise the Lord hadde not prophesied that thinge which was true For Cain had not his own wyl in subiectiō at his cōmaundemēte But cōtrarywise he did follow obey his owne wyl desyre to his own destructiō He myght not chuse but folowe that lewde desire appetite bicause he did lacke the spirite of the Lord. Therfore it is a precept and cōmaundemente cōmaundyng Cain to forsake not to obey folow the desyres of the flesh whych thing to hym was so vnpossible as all other commaundemētes to be kept without the spirit of God Wherfore this text doth no more make for the profe cōfirmatiō of the liberty of mans wil thē al other precepts cōmaūdemēts do ❧ The thyrde texte THine eares haue hearde the preparyng of theyr hertes And also it is writtē in the Pro. the .xvi. Chap. Psalm ix Prou. xvi A mā may wel purpose a thing in his herte but the answer of the tonge cometh of the Lord. The fyrst text you must vnderstād after this maner O Lorde thine eare hathe harde c. that is to say to thine eare the preparatiō of their herte is acceptable I saye of thē which are pore of whō the Psal speketh The whiche pore men are not to be taken in this place for those whiche do axe the almes charitie of other mē but for such mē as do gyue thē selues altogyther to Christ whiche haue renounced the affectiō loue of al their substaunce riches for Christes sake beinge in a redines to sel geue awaye al that they haue to the setting forth of the word of God to the succoring of their neyghbours necessitie if nede shold require These men do alwaies say my hert is ready Lorde my herte is ready by whom they are euery daie made more apt readye then they were before Thys is the preparation whyche is only acceptable to God it is not the endeuour or begynnynge of oure owne wyll as the defēders of frewyll do cal it For they do thinke that by these endeuours and begynnynges they may prepare and make them selues apt to receyue the grace of the Lord The which can neuer be For thorowe Christe onely to them whyche do beleue in hym is hys grace geuē not for our own preparing or workes As towchyng the Prophetes ministers of the word of god of those whose office is to expound and declare to the people the word of God maye not thynke that they shoulde neglecte and not regarde to prepare theym selues to the doinge of theyr office that is to saye to studie to ponder and waye with thē selues to premeditate what they wyll saye and declare It is a thyng to be done and yet they maye not ascribe any thynge thereof to theyr owne studyes diligence and preparation hauing and putting theyr trust and confidence in their own dedes and laboures but onely in the Lorde For we do knowe that though a man do speake and preach neuer so well preparynge him selfe with all diligence that maye be yet he can pronounce nothynge well and to the edifiynge of the audience excepte the Lorde with his spirit doth gouerne his tonge The whiche thyng is proper only to the Lord. The lorde must gouerne the tonge of the prechar if he shall edifie It is also conueniente and meete that a man do premeditate and thinke with him selfe before what he wyll declare wyth a full truste and confidence in the Lorde and not in his owne worcke laboure or payne The fourthe texte IN the fyfthe boke of Moyses called the Deuteronomie Deut. xxx and xxx chap. it is wrytten This commaundemente which I do cōmaund the thys daye is not aboue the nor seperated frome the nor farre from the. It is not in heauen that thou shouldest complayne and saye what man shall ascende vp to heauen and fetch to vs the commaundement that we maye heare it do it It is not beyond the sea that thou shouldest say who shall go ouer the sea for vs and fet it vs that we may heare it and do it It is hard by the yea it is in thy mouth hert that thou maist do it The defylers of the ryghte iustice whiche we haue by Christe the patrones of free wyll do make exposition of thys place as foloweth It is not aboue the that is to saye aboue thy strength so that thou mayst obserue it with thy owne strength power Agaynste whom Paule speaketh whiche is more to be beleued then they writing to the Roma the .x. Chapter The iustice whyche is of fayeth speaketh thus Say not in thine herte who shall ascende to heauen that is to plucke Christe downe frome aboue to make vs partakers of iustice and of the grace of God Or who shall go downe into the depnesse that is to call and to reuoke agayne Christe from death that we myght be iustified by hym But what sayeth he the worde is nyghe to the not far of in thy mouth and in thy hert Confession Belefe that is the worde of fayth which we do preache Trulye if thou doeste cōfesse wyth thy mouthe the Lorde Iesus Christe beleuest in thy herte that God hathe raysed him vp from death thou shalt be saued For by the beliefe of the herte cometh our iustice and by the confessiō of our mouth This is not auricular cōfession Esai xxviii we do obtayne oure saluation The scripture sayeth in Esaie the .xxviii. Chapter All men whyche do put theyr confidence in hym shall not be confounded Beholde howe openlye the Apostle doeth teach that thys texte of the scripture is not to be taken and vnderstande of the strengthe and worckes of man What is to do the commaundementes but of a pure faieth on and in Christe in the professynge of the trueth and veritie of the Lorde For the wordes of the commaundemētes of the Lorde are nigh at hande in our herte and mouth to do them that is to saye to beleue to professe Christe For the fulfillynge and ende of the lawe is Christe as to the Rom. x. By whome onelye the lawe is fullfilled in vs. The lawe doeth require of vs those thynges whyche to fleshe and bloud are vnpossible And for that cause sin is multiplied increased aboue al measure the cōcupiscēs Rom. x. The requeste of the lawe are vnpossible strynynge and struglynge agaynste the lawe yea although we do seme outwardely to kepe and fulfyll the lawe For verely the lawe doeth commaunde and require a perfecte iustice and ryghtuousnes at oure handes whyche iustice neyther the lawe can geue nor no man of hym selfe eyther hath or cā perfourme But wher a pure fayeth in

the lord The Lord may turne his hert which way soeuer it shal please him In this place first thou dost see that the riuars and the diuision of waters are the worckes of God and all other thynges which can be named in heauen or in earth or in the waters The text is so playn that it neadeth no long declaration The herte the will is all on in scripture by the which we dooe perceyue that the herte or wyll of a Kynge for in the scriptures the hert and wyl is taken for one thing is not free and at his libertie and pleasure but captiue and bond to the pleasure wyl of the Lord causynge it to encline and leane to whych part it pleaseth hym to godlines and to the fulfyllynge of hys wyll or contrarye Yet for all that good Reader be ware you do not mistake wronge vnderstande me bycause I saye that God doeth turne incline the herte What is signyfied by these wordes god turnethe god makethe to inclyne as though he shold in so doynge worcke vngodlines For this worde and vocable to incline or to turne is asmuch to say after the speaking of the scripture as to indurate or harden or to let a mā runne into a reprobate mind holding away his hand frō him whyche is asmuch to saye to make it more playne as the Lorde doeth relinquish and leaue hym to hys owne mere naturall frailenes To harden thy hart is to leaue the to thyn owne weaknes as in many places specially in that boke whyche I dyd write intituled the causes of our blyndnes I haue declared That lesson which you do reade here of the hert or wyl of a king take it as wel to be vnderstande of all other men for if that one be true that the kynges herte and wyll is subiecte to the wyll of God muche more all other mennes cogitations thoughtes wylles and dedes They saye and obiecte agayne that the inclination and mouynge of the hand of the Lorde doeth not cause or worcke bondage or necessitie in the will of man When dothe the lorde moue to godlynes wherein they be foule deceyued not geuynge glory to the Lorde as they oughte to do For the Lorde doeth moue and stirre a manne to Godlines as often as he doeth poure into hym hys spirite and true fayeth Then canne not that man sinne by the vertue and strenght which he hath receyued of the Lorde Faythe cannot do euell wherby he is moued For fayeth can not worcke euyll Agayne although the fleshe in the fayethful men do synne yet the spirite of God whereby the fayethful do lyue canne not sinne The rightwyse man lyuethe by faythe Peter by the strength of the flesh synned being offended and displeased at the wordes of his maister Christe sayinge that he shoulde suffer Whiche Peter dyd saye before to hys maister by the power and strength of the spirite The faythfull synneth not Thou art Christ the sonne of the liuing God Math. vi Chapter To be short in al thinges wher the spirite of God doth moue and stirre vs is conteined a necessitie bondage of the spirite beinge so decreed and ordeyned from the begynnynge Lykewise also of all those thynges whyche a man doeth worcke inclined to vngodlynes that is to saye geuen to a reprobate minde beyng left to the spirite of fornication to hym selfe to hys owne natural fragilitie and weakenes For the wicked cā not chose but do wickedly for as muche as he is fleshe The prescience and for knoledge of the lorde is vnfallible and therfore all hys worckes synne It is also vnpossible but that wyckednes muste be committed at that tyme whyche the Lorde by hys prescience and fore knoweledge dyd knowe frome the begynnynge woulde be done Hereby we do reason and gather that all these thinges whereto they do moue and styrre vs or otherwyse doeth harden leauynge vs to our owne selfe are done or committed of necessitie ineuitable Take hede once agayne gentyll reader and beware thou doeste not reason to farre in thys matter least thou doeste fall into inconuenience and wronge iudgement or opinion of the Lorde to thyne owne destruction and death Reuerence thou alway hys most blessed iudgemente to the profound deapnes whereof no man at anye tyme is able to attayne ❧ The .v. profe and authoritie Hieremy x HIeremye sayeth the .x. Chapt. I do knowe very wel good Lorde that the wyl of man is not in hys own hande nor yet in hys owne power to rule and gouerne his owne steppes and goinges which wordes are not to be meant and vnderstande of sadde or pleasaunt thinges as some mē do interpretate but of euerye thought wyll and dede of man As appeareth by that whiche foloweth Chasten vs O Lorde but wyth fauour not wyth thy wrath But if thys can not satisfy their mindes nor perswade them suffitientlye that it is spoken of all the wayes of man boeth of hys thoughte wyll and dede let theym answere me by theyr own experience Let euery man aske him selfe this question in that uicious affection wherto he is most inclyned whyther theyr owne wayes be in theyr owne power yea or naye to do or to forsake all that shall please them to wyll or nyl that them lusteth If he be an aduonterouse person an hunter of whores a couetuouse man a man full of Enuye and suche lyke can he hym selfe as he woulde of hys own strength roote oute and put awaye cleane all these lewde affections forth of hys herte that nothynge therof shall remayne behynde If he find that he cānot do it of hym selfe howe can he saye that the waye of man is in hys owne hande and power Verely no man hath the rule of hys own wayes as he woulde Therfore let vs pray wyth holy Dauid Lorde do thou directe and make straight my waies before thy syght Dauid sayeth in thy syghte that is as muche to saye that it maye please the as though he woulde saye suffer not my wayes to be inclined and turned against the. Such like saying of him is in the Psa cxviii Turne my eyes good Lord that they se no vanitie quyckē and make me liuelye in thy wayes Also Turne and incline my hert to thy testimonies not to Auarice ❧ The .vi. profe and authoritie Esay lxiii THe electe and chosen people do cōfesse and graunt openlye that oure wyll is captiue and bonde as Esai lxiii Thou Lorde our father oure redemer thy name is and alwaye hath bene Wherfore hast thou made vs to erre and to declyne frō thy wayes Wherfore hast thou hardened our hertes that we should not fear the the whyche place Paule doeth alleadge for that same purpose in the .ix. Chapter to the Romaynes ❧ The .vii. profe and authoritie Pharao hardened THys veritie is confirmed in Pharao whose herte the Lord dyd harden as Exodi ix Chapter and to the Romaynes .ix. Chap. ❧ The .viii.

Christe is there Christe is in them which do beleue a whole iustice Christe is our perfecte iustice sanctification and redemption Hereby maye you perceyue that the wordes of the fyrste boke of Moyses called the Deutero are cleane contrarye to free wyll and makynge nothynge at all for theyr purpose ❧ The .v ▪ texte IT is wrytten in Mathew the .xxiii. and Luke the .xiii. Chap. Hierusalem Math. xxiii Luke xiii Hierusalem whyche killeste the Propheres and stoneste theim whyche are sente vnto the. Howe often woulde I haue gathered togyther thy chyldrene as the hen doeth hir chickens and thou wouldest not Beholde saye they Christ sayth I woulde thou woldest not Hereby do they gather that the wyll of man is free the Lorde shoulde do wronge els saie they to threaten and punishe them if they myghte not haue chosen whether they woulde haue bene gathered togither yea or naye Thus and after lyke maner of fashiō doeth the wycked and miserable fleshe presume to iudge of the most ryghtwyse iuste iudgemēt of god whych is far frō this matter as Iohn the .x. Chapt. You do not beleue me because you are not of my shepe that is to saye of my electe people whyche onelye are the very shepe of Christe whom no man can take forth of hys hand Thou mā which arte nothinge els but corruption wormes meate what art thou that wilt reasō against the Lord. Be thou afraied rather maruaile wyth al lowlines mekenes of the profoūd and impenetrable depenes of hys iudgemēt Learne how thou must take these wordes of Christ rehearsed out of Mathew and Luke I would sayth Christ and thou which arte the carnal sinagog wouldest not Wherfore wouldest thou not For thou arte not of my shepe and electe chosen people Thou haste not my spirite without the which thou canst not fynde in thy herte to be agreable to my commaundementes nor yet do anye thynge els that should be pleasant before me Al the desyres of the fleshe that is to saye of a man wythoute my spirite do fyghte and striue agaynst me bicause he is a liar as witnesseth the Psalm C .xv. Therfore by those wordes Christe did meane not for to shewe that it was in theyr fre choyse to do otherwise thē they did But to declare to them how much he dyd hate and abhore al the desyres of the fleshe whyche laboureth continuallye to do those thynges whyche are contrarye to my wyll whych is all Godlines and vertue ¶ The syxt profe TO make for theyr purpose they do brynge forth Mathew sayinge If thou wylte enter into lyfe kepe the cōmaundemētes If thou wilte be perfecte c. And Luke If any man wyll come after we cetera He that wyll saue and kepe hys lyfe shall lose it And all other places of boeth the Testamentes where as anye thinge is spoken conditionally they do brynge for the confirmation of fre wyll As thys If you wyll If you wyll not If you wyll heare If you wyll not heare If you do seke If you do turne If you do seperate If he do If he turne awaye In all the whych places they do erre bicause they do not marke what the spirit did meane in those textes For to perfourme those thinges it is geuē of the spirit wherfore it must be vnderstande after thys fashion If thou wylte do thys or that with all thy herte and thorowe my spirite then shalt thou obteyne thys or that If you do otherwyse beynge faste bounde wyth the spirite of fornication you shall peryshe ❧ The .vii. profe TO proue the libertie of mans will they do obiect the promises the cōmaundementes the threateninges and rebukynges of the Lorde saying that al this had not bene worth a straw Yea and foleishly written if so be there were no libertie and fredome of oure wyll We answere and saye that the sens vnderstandynge of al these places doth hereof depende that the spirite of God shoulde be knowen seuerall and distinke frome that other spirite that we shoulde acknowledge and confesse that God wylleth hys lawe to be kepte and obserued not by oure deceyuable spirite of fornication and fleshly carnall knowledge but by hys mooste holye spirite onely He promiseth to thē greate rewardes whyche do kepe hys lawe by hys spirite Lykewyse he doeth threaten and condemne those whyche do breake hys lawe by the spirite of fornication and of the fleshe ❧ The .viii. profe THey do laye againe that oftē times in the scripture rewardes are promised to the fayethfull seruauntes of God thynkynge that there can be no rewarde but wher as is merit and deseruinge and on that other syde there can be no merite or deseruynge where as is not a fre wyll Trulye there muste nedes be merite where a fre wyll proceadeth or doth go before But there is no merite in vs Whether man do merit ye or naye bicause we are bounde of oure selues Therfore all our merites are the merites of Christ onely whych alone and none other is fre and with out all bondage Psalm lxxxvii But as to the vocable of rewarde Rewarde wee muste marcke and note that the rewarde of the electe and chosen is called therefore a rewarde bycause that Christe hathe merited and deserued that reward in vs and bicause it is promised of God to hym whyche beleueth in Christe Thus muste the wordes of the Geneses in the .xv. Chapter be vnderstand and taken whych are these I am thy reward thy great rewarde What was Abraham his rewarde for his belefe Bicause that Abraham dyd stedfastli beleue in the promise of the sede which is Christe he receyued hys rewarde What rewarde God hym selfe which is the verye rewarde of al them whych do beleue as the Lorde in hys euerlasteynge beynge hathe sworne decreed ordeyned Lykewyse are the wordes of Christe wrytten in Mathew to be taken sayinge Reioyce you for youre reward is plentifull in heauen Which is as much to saye as That thing whiche I haue deserued for them whych do beleue in me is promised of God for their fayth is muche aboundaunt and greate In the wyich sens and vnderstādyng must you take this word crowne and this word giftes or rewardes as you do reade in many places of the scripture ¶ The .ix. text IOhn the fyrst Chap. He gaue thē power to be made the children or sonnes of god That is to say to them which do beleue in hys name Hereby do they reason if he hath geuen to theym power to be the sonnes of God then they are fre and not captiue or bonde Herein they do not conclude well For thys texte doeth declare rather that mā is captiue and bond then the cōtrary whiche texte beynge opened is as muche to saye as thys So manye as haue receyued the faith of Christe beleuynge in hys name at that time that they beleued they receyued power to be made the sonnes of God Or rather they were then

the Lorde hauyng neither begynnynge nor endynge We wyl not haue before our eyes these later dayes 〈…〉 but the olde and auncient tyme although they do cal vs in despite the preachers and teachers of the newe Gospel as who shoulde saye that thys Gospel whiche we do preach were not the eternal Gospel whiche the holy Prophetes and Apostles dyd teache from the beginnyng The Gospel 〈…〉 But where as they do laye and cal it the newe Gospel and new learning they do not therin speake otherwise then the trueth For the Gospell whiche is of it selfe euerlasting and eternal to the olde bottels of their carnal and fleshly vnderstādyng it is newe boylyng wyue and swete muste Wherfore they are not able to conteyne and keepe it styl within thē excepte they be renewed wyth the spirite of Christe What thyng do we teache contrary to the doctrine of the Prophetes and Apostles We maye not folowe the errours whiche were more then .xiij. hundreth yeres paste But we must embrase those thynges which were taught by the Apostles in their tyme or there aboute of necessitie if we do wel if we wyl not erre be deceyued For it is a thynge very certeyne that they declared moste purely and syncerely the veritie and trueth of Goddes worde whiche they dyd leaue to vs in wrytyng hauing the spirite of God to their enterpreter gyuyng to them the ryght and perfecte meanyng But nowe as touchynge the spirite of God A most wycked doubte some men do doubte whether the gift of the spirite holy goste that is to say the gift of prophesy of exposiding the scripturs of healinge diseases and sicknes of the tonges is not now amōg mē as it was in that tyme of the Apostles Wherunto I answer that the gyfte of healinge of maladies doth not cease as I my selfe haue sene and do knowe of a suertie by experience But when fayth doeth fayle then that doth no lōger abyde And as touchyng the gifte of tonges it doeth remayne amonge vs styl The gyfte of tonges For the knowledge of the diuersitie of tōges which many men haue is the gyfte of the spirite of God It is not so openly perceyued sene as these nowe a dayes externe outwarde monstrous miracles for thys cause that the power of the worde of God maye be knowen by the whiche worde onely the high toppes of Antichriste his kyngdome shal be ouerthrowen and caste downe as I haue wryten in the boke entituled the causes of our great blyndnes God forbyd that we shoulde say that the spirite of God of prophesy is extinguised For what man can denie but the worde of God muste be preached And to preache is nothynge els then to prophesy To preach is to prophesie as Paule witnesseth the firste Epistle to the Corhin and .xiiij. Chap. Furthermore no man can preache wel wythout the spirite of the holy goste Who preacheth well for the deepe secretes of God nothynge but the spirite of God doeth or can search For lykewyse as no man knoweth what is in mā A goodly symilitude but the spirite of man which is in hym euen so the profounde misteries of God no man doeth knowe but the spirite of God as Paule i. Corhin ij Chapter Also If there be any of those giftes now in these dayes they woulde knowe In whom are the giftes of the holy gost on whō those giftes of the spirite are bestowed who hath them Whiche they with al their resoning can not fynde out nor once perceyue their vnderstandynge is so carnal sleshly But the trueth is that the gyfte of the spirite hath remained alway in the elected people al that longe tyme of blyndnes and of errour as well as the gyfte of fayeth although in many thynges the elected people were deceyued The lord hath had his elects and faythfull in the tyme of most blyndenes By the whiche spirite and puernes of fayeth they obteyned saluation as in the boke inscribed the causes of blindnes I haue declared sufficiently They dyd not al perishe whiche lyued in those erronious tymes they were not all caste awaye But likewise as in the tyme of Helias whē the saied Helias thought that there were no mo persons but hym selfe whiche worshipped the lyuing Lorde It was answered and sayd vnto hym as in the thyrde boke of the Kynges .xix. Chap. I haue lefte and kepte for my selfe seuen thousande men whiche neuer haue done so muche as to bende their knees no not before Baall So it was in those tymes whiche they speake of For what so euer the errours blyndnes was those whiche were reserued that is to saye the elected were saued as I haue sayed by the spirite and puernes of faith in the Lorde Who semeth to haue the spirite of god in their expositions But to our purpose where as diuerse persons do make sundry and diuerse expositions on the scriptures it is easy to perceyue whiche of those expositors haue in them the holy spirite The word of God is the witnes of the wyl of God None other veritie but he or they whiche do fetche their testimonies and authoritie out of the word of God For that worde is the certeyne testimonie and wytnes bearer The scriptures do opē them selues of the wyl of God Therefore the worde of God is called a testimony or wytnes Psalme Cxviij Besyde that one place of the scripture is declared by an other the darcker by that whyche seemeth more playne open To be shorte the more nighe the declaration or exposition cōmeth to the textes of the scripture the more pure and perfect it muste be of very necessitie Many of them whiche do teache shewe I wyl not saye the maners and facions of gentils the authorities of men the allegations of decrees thys ordre or that ordre thys holynes or that holynes thys or that miracle they do require that men shoulde beleue them in all their sayinges But oure preaching is after an other maner For we in the steede of mannes authoritie and so furth do declare the moste purest and vnchaungable worde of God whiche beareth true wytnes of his wyl towarde vs wisshynge and desirynge hertely that all those whiche do beare the name of Christ callyng them selues Christians A Christian lyfe is required to the settyng furth of of the Gospel professynge his moste holy worde that they woulde haue a lyfe confourme to that spirite It doeth greue and payne me I say to see many howe they do lyue by whose noughtines of lyfe the Euangel of the kyngdome of God is litle regarded or rather sclaundered Iustifyed by fayth onely For we do knowe although by fayth we are onely iustified yet the vnseparable fruites of fayth are the workes whiche are done by fayth Workes As for the promotions and degrees of scholes whereon they do brag wyth the authorities of men as of mē they be to be abhorred and detested