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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	lord_n	people_n	4,953	5	4.9858	4	true

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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

were apostatas and forsaken of the Lorde yea whē they were in Egypt as you may se in Ezechiell the .xxxiii. Chapter And agayne after that Hierusalē was ouerthrown whē they came into Egipte they did sacrifice to the quene of heauen Hierem. xliiii You cā not therfore say that God doth molifie make softe and turne the hertes of men when for theyr synnes he doeth chasten and punishe thē When dothe the lorde conuert man to his will and wher wythe dothe he it For thē Pharao shold haue bene turned and not indurate still as he was But what tyme that the Lorde doeth poure forth hys spirite into the herte of man that the obstinate hardnes of an euyl false and liynge herte myght be broken then you maye say that God doth molifie turne that is to saye doeth make man to incline to hys wyl and commaundementes As Ezech .xi. Cha. and in the .xxxvi. testifieth saying I wil take away sayth the Lorde the stony herte for t he of youre fleshe A herte of stone A herte of fleshe I wyll geue you an herte of fleshe I wyl geue you a newe herte and put my spirite in the middest of you Truly neither infirmities nor syckenes neither honger norswerd nor any other kynd of correction no nor anye externe and outwarde gyfte of God The lacke of the spirite is the cause of oure reuocation or induration nether knoledge and vnderstanding of things nor any maner of carefulnes and sorow cā make the hert of mā to be either a rebell or to be pliable obediente to the wyll of the Lord but onely the fruition and lacke of the holye spirite As for the correction and chastisynge of the Lorde it profiteth if the spirite of God be presente otherwyse it driueth to desperation The correction and punishmente of the wicked maye outewardlye cause thē to refrayne abstaine from doing of euyll What dothe correction worke in vs But the herte is not the better The correctiō of the wicked maketh thē to be hypocrites and not the seruauntes of God as the .iiii. Chap. of Oseas declareth Bycause the harte is not the better The Lord threatened the Israelites bycause they dyd forsake hym in theyr fornication saying that theyr doughters and wynes should be polluted defiled with fornication and adultry The Lord also declared to thē that he would not punishe theyr daughters nor theyr wyues bicause they should not amēd their liues outwardely from theyr vnchaste liuinge to the greate ignominie and shame of their husbandes and parētes beynge a iuste a mete correction of the carnall and naughty affections of the mē which were carnal in Israel which detested and abhored the defilinge of their wyues and doughters a thyng whych al men may se outwardli theyr owne hertes beinge full of al fylthynes fornication frō the Lord Bicause they feared the ignominiouse opprobry and shame of man God is to be feared more then man more then the rebuke of God the Lord most iustly suffered them to fall into that whiche they feared most Likewise as the Lorde doeth indurate harden so he doeth also deceiue and begile as Hieremie .xx. Chap. The lorde deceyueth For Hieremie him self being strickē of Phassur cast into prisō for declarynge of the veritie did make his praier to the Lord saying Thou hast deceyued me good Lord I am deceiued Thou art strōger thē I haste preuayled I am made a mockyng stocke al the day long This place of Hieremie is bi those mē which I dyd speake of before wrōge expoūded as they did the place scripture of induration saiyng that the Lord deceiued begiled him whē he did not straight way rebuke him of his erroure But it is otherwise to be taken For the prophete beynge beaton and cast into prison and as you do ther reade being of all menne skorned and made a laughynge stocke for the veritie sake he dyd abhore and despise those whyche dyd sette lyghte by the worde of God and yet peraduenture other whyles thorowe the weakenes of the fleshe was in daunger to haue fallen frō the word of God and so to haue prophesied no more But the Lorde dyd conforte hym as it is manifeste in the sayed chap. But yet before that the Lorde dyd conforte hym Hieremi sayed Thou haste dereyued me c. For the Lorde commaunded hym to go and he went boldly not knowynge that therefore he shoulde haue bene so handeled as he was Therfore he sayed thou hast deceyued me As though he woulde haue sayed Thou Lorde dideste not geue me warnynge before that I should be scourged emprisoned and that thou wouldest that I whom thou dideste send shoulde be taken of them to whom I was sent whō thou myghtest haue saued and kept forth of theyr handes In fewe wordes thys doeth declare thre thynges to vs. What is declared to vs by the taking of hieremy Fyrste the heauines and sorowe of the Prophete bycause the worde of God was dispised Seconde hys own griefe for the euilles whych he suffered whyche he thought not on Thirdelye that hys takynge and enprisonynge was of God that is to saie it was the wyl of God that he shoulde be taken They do obiecte also agaynst our opinion of bonde wyll sayinge that our wyl doth nothing of necessitie bycause that al thinges are in the hande of the Lorde They confesse also that God after hys own secrete coūsell doth turne mans purpose and endeuers oftē tymes other wayes then man hym selfe entended the whyche entent purpose and first endeuoure of man they do ascribe to the fre wyl of man saying that the fyrst m●tion and styrryng is in mannes libertie and power Wherto I saye and answere that the wil of man worcketh of necessitie and by violēce bycause that all thynges are in the handes of the Lorde and vnder the euerlastynge wyll of god whych they do confesse of their owne gentilnes whose will what man is able to resiste What is the wyll of God but hys worde and the spirite of the scripture And the worde of the Lorde is permanente for euer Psalme Cxviii and Esai xl The scotyst diuinitie hath made darcke the diuinitie of Christ before mennes eyes What neade the fayethfull menne passe or care how the Dunse scholemaisters haue brawled amonge them selues of the wyll pleasure of the Lorde they can not tell what theyr selfes Hys purpose hys decre hys ordinaunces must neades be perpetuall stand for euer The Lorde purposed frome the begynnynge yea and before the begynnynge that the kynge of Egypte shoulde be indurate and styfnecked agaynste hym that he should lyue wythout his spirite in the spirit of fornication that is to saie in his owne naturall and fleshly sence and vnderstandinge for the whyche cause he coulde not chose but be agaynste the Lorde and hys people The affectiō of the flesh The spirite of god and of the fleshe are at continuall warre

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.

The mînde and iudgement of maister Fraūces Lambert of Auenna of the wyll of man declarynge and prouynge howe and after what sorte it is captyne and bonde and not free taken out of hys commentaries vpon Osee the Prophete wherin vpō the .iiii. Chapter of the sayd prophet he most Godly plain lye and learnedly entreateth and writeth of the same as hereafter euidētly shal appere Newelye trāslated into Englishe by N.L. Anno Do. M.D. xlviii the xviii day of Decēbre Philippians .ii. ¶ It is God that worcketh both the wil the perfourmaunce DIEV ET MON DRO●T To the most gratiouse and vertuouse Ladye Anne douthesse of Somerset c. Hyr most fayethfull and dayle Oratoure Nicholas Lesse desireth the swete blessing of god wyth a ioyfull and earneste loue to read hys worde and folowe the same WHat tyme my little worcke entituled the iustificatiō of faith only was in the handes of the Printer moste gentyl Ladye it fortuned me to reade in a certayne exposition whyche Frances Lambert of Auenna dyd wryte vpon Osee the Prophet that the wyll of man naturally is captyue to sinne as the Apostle ryght wel witnesseth sayinge He whyche doeth syn is the seruaunt of synne There is not one iust mā there is not one whyche seketh after God All men haue erred gone forth of the way and are altogither made vnprofitable Ther is not one manne whych doeth good no not so muche as one and also bonde frome doynge of any good thynge of it selfe as witnesseth the Apostle Iames with these words Euery good and perfecte gyfte is frome aboue discendinge downe from the father of lyght whyche article beynge very well discussed and wyth the file and touchstone of the scriptures proued and made playne I thoughte it necessarie and expediente that it shoulde be broughte forthe of the Latin into oure vulgar tonge Partlye bycause the contrarye erroure that man hathe power to do good of hym selfe beyng the doctrine of the Papystes of the Anabaptistes of the Pelagiōs is so inueterated and roted in the stomakes of moste men that almoste they can skante fynde in theyr herte to geue to God any parte of the praise of good worckes but ascribynge the worthynes thereof to theym selues do make claime and title vnto heauē for theyr owne deseruynges This errour hath caused them to forsake the workes prescribed to vs of God and to inuent newe worckes on their owne braine Thys erroure caused them to builde monasteries to go on pilgrimages to set vp candels before stockes and stones to make holy water and holye breade to weare thys or that disguised cote to faste thys or that prescribed daye to synge masses for the deade and quicke to make of the blessed supper of the Lord a sacrifice for the quicke dead to make of breade and wyne as they moste falselye do affirme the naturall fleshe and bloude of oure sauioure Iesus Christe and to be shorte to applye the mooste fruitefull benefitial fruites of hys passiō to the health of bruite beastes as shepe oxen and swyne as wel as to the soule of man Wher hadde they any of thys beggery in the scriptuers Thys is a foule and a detestable erroure whyche bringeth man into so many whyrlepoles of dishonouring of God that there is almost nothinge at all lefte vnto hym but a bare name of God none otherwyse then as they had vsed in times paste to make kinges and quenes in maye games Into so greate and palpable darckenesse are they fallen for theyr vnthankefulnes The seconde cause whyche moued me to the traunslation of thys smale worke is that thys erroure of fre wyl to do good in man standynge styll and not remoued forthe of the hertes and consciences of menne the contrary Article for iustification by fayeth onely muste nedes be infringed and broken For if we do wel of our own propre strēgth thē do our owne workes make vs good and rightuouse whiche is directlye contrarye to the scriptures to the wordes of Christe sayinge No man can come to me except my father drawe hym These wordes do declare that all men are alwaye so stubourne and so muche agaynste God that excepte they be drawen they can not come to Christ Christ doeth saye also Of those whyche thou hast geuen me I haue not loste one It folowethe therfore that god was the gyuer Christ the keper of thē They were not the geuers nor the kepers of thē selues no more then they were the callars of theim selues what tyme that Peter hys felowes at the callynge of Christe forsoke theyr ship and netes and folowed hym But contrary wyse if al menne be liars as wytnesseth the Apostle Paule If all the imaginations of man from hys youthe be euyll and nothing but synne as it is wrytten in the Genese .vi. Chapte then are we not made good rightuouse by our dedes Then must thys Article by fayth onely we are iustified stande faste that is to saye for the confidence and sure truste whyche we haue in the promises of God for hys swete sonne Iesus Christes sake by the whyche sonne we haue bouldnes and fre passage to come to god as teacheth vs the Apostle Peter For so much therfore as these .ii. Articles manne can worke any goodnes of hym selfe and the iustification of man frely by fayeth only are so faste and nighe lincked togither that either they muste boeth stande togither or boeth be destroyed and broken togyther the people beinge I truste what with learned preachers what wyth writers suffitiētlye instructed and taughte the waye of theyr iustification I toke on me to traunslate this into our mother tonge and wyth like audacitie as I dedicated the worcke of iustification vnto your moste dearly beloued husbāde my Lordes Protectours grace so I haue bene so bolde to name youre grace a mooste Godly mother setter forth of this worcke vnder whose name it cometh abrode into the handes of the people to whom nexte vnto God they shall yelde thankes for the fruite therof Whose graces boeth togyther I desire the Lorde longe to preserue with a ioyfull continuaunce to the shynynge of his glorye and settynge forthe of hys word wyth increase of al Godlines therto correspōdēt Amen Q.L. to the gentle reader HEre in this worke moost gentle reader thou hast set before thyne eyes the wil of man so playnely so liuely that no Appelles coulde with al his craft in a table with his colours set furth the phisiouomie of anye man lyke Thou dost perceiue and behold him in this boke as he is in his owne propernature and kynde altogether nakid altogether myserable wretched and bound Not that there by thou shouldest thynke thy self more at libertie to offend bycause thy wyl is bound and captiue or elles that thou cast not chose but offend but that rather thyne owne wekenes and pouerte being known thou sholdest knowledge ▪ prayse and glorifie the myghtie and infinit power and strength of the Lord with the

be many which do affyrme that it is not expediente ether to wryght or teach the people the knoledge of this article and that for none other cause but because the carnal and flesly people as they think do receyue hereby great occasion The declaratiō of the wyl of mā geueth not occasion of vyce for the euyl persons thereby wyl not bee the better nor the good the worse and as it were a large wyndowe made open to thē for to practise and continue styl in the detestable vyces and vngodly licencious kynd of liuynge As thoughe such persons as are naghtie and lewdly disposed myght other do or thinke any thing otherwyse than fleslye and carnallye yea though this article were neuer spoken of to them Or elles as thoughe the declaration and openynge of this article shoulde bee the cause that the elected and godlye sorte should be pluckt and drawne therby frome the hand of the Lord and so through errour sedused to perish for euer which is nothing so for they whiche are gone from vs were not of vs. Yf thei had bene of vs thei wold haue contynued wyth vs. As wytnesseth i. Ihon the .ij. The Lord doth holde fast the hertes of his elect that they be not slaundered by the worde of his veritie Such as these be do teach Another obiection that al maner of men ought not to know asmuch as we that are learned do know that we ought not to disclose wherin and in what poynts the general counsayls haue erred Because as they say men should not regarde Whether the errour of the fathers ought to be hyd yea or naye or esteme the authoritie of the fathers the lesse in those thynges whych they haue wel ordeyned and made forasmuch as they haue in diuers thynges erred also At whose errours they would that we shoulde wynke and notse thē nay most ernestly as most certayne verities and truthes learne thē Shal we neglect the most pure veritie We mai not do euyll that good may come of it for to flatter with the errours and ignoraunce of the fathers Doth God nede any thyng of our inuention and lyes to hide the veritie of the Lord for errours of the aunciente councels is it any thyng elles than to prefer man before god the fathers bifore verite ▪ God is true all men are lyars Psal Cxv. Wherefore do we feare whiche do professe the veritie and truth of the Lord considering that he hath ouercome al thyng as Esd iij. And he is permanēt for euer Psa Cvi Cxviii Finally the almyghtie Lorde loueth veritie and truth The Lord hateth lies whi shall we lye for counsels to hyde their faultes as thoughe they were not mē and hateth with greate hatred all lyes and falshed Forsoth to teach after this maner is an errour not to be borne I cannot saye the contrarye but often times the preaching of the truth maye be defferred and put of tyl another tyme that it may be with the more oportunitie declared but yet for all that a man may not teach Preach no lyes nor preach lyes and false doctrine And if thou dost perceyue or fynde an errour where as none admonition can help or preuayle you may wel make as thoughe ye sawē it not and so wynke at it but in any wyse beware you do not excuse and defend the errour to be good and true If so be the matter belonge to your fayeth or to any thynge therto perteynyng wherein you be demaunded to answeare Cōmaunded to answeare forsake not the veritie of the enemies to your fayth then if you do not confesse the truth you haue denyed Christe For thou art ashamed of his wordes And who that is ashamed of my wordes sayeth Christ I wyll be ashamed to knowledge him before my father and his Angels Luke .ix. It was lawful for Paule to eate of those thynges that were offered vp to Idolles who also had in his choise Thynges indifferēt how they are to be vsed if it had pleased him not for to eate therof for it was a thing indifferent Therfore some time he dyd eate thereof because he thoughte it expedient other whyle agayne he would not eate therof because he thought it more profitable for his neighbour So became he to al men after al fashions .i. Corhin .ix. Chap. i. Cor. ix Ca. But to preache any other thyng then was receyued of the Lorde at any time that was not lawful neither for Paule nor any elles of the Apostles If they had they shoulde haue erred and become false prophetes Paule dyd cōtrary Peter openly in his fare because he dyd that thynge which was not profitable Paule dyd not cōpel the gentyls to vse and obserue the Iewishe ceremonies a thynge moste wicked He dyd not say as many do now adayes walkynge in the fleshe God forbid that I shoulde speake or say agaynst Peter Paul did disclose the offēce of Peter hauynge no regard of his aposto●ship lest I shoulde minishe his authoritie and estimation which he hath amonge many but he sayed rather let mā giue rowme and place to God Therefore where Peter doth erre I wyll speake agaynst hym lest that those men whiche do knowe Peter to be an Apostle should make of Peters faulte or errour a lawe so folowyng hym therin at the laste shoulde perishe The errours of general counsels maye not be wincked at for iust causes Lykewyse the errours of the counsels are not to bee couered and hid but to be declared and shewed vnto the people lest vnder the name of the counsels and title of the churche the people being deceyued should attribute somthing more to man then to God in the steade or place of the veritie embrasyng falshead and lyes If any godly man or els any counsel dooe teache that thynge whiche is veritie therto menne muste stande and rest not for their sakes whiche dyd teach it but because it is the trouth and veritie which is taught Thys is the wholesume of thys poynte Vnlawfull thynges that those men whiche be of God shoulde teache the people nothynge which is vnlawfull because they doo perfectly knowe that it is not expedient for their neighbour nor profitable Thinges lawful and not necessary As for those thynges which are lawful and not necessary they may at al tymes be preached they may be deferred also for a tyme as it shal appeare expedient and profitable for the hearers An other obiection There be some men which do deme and iudge that thys mattier of the wyl of man and suche other places of the scriptures of God which are some thyng harde darke The papistes wil not al mē knowe the truth are not to be spokē of nor yet once touched but amonge those whiche are perfecte men and none other By the which perfecte men they do meane and vnderstande great clerkes wyth the hooded and capt maisters of the diuinitie scholes Who be