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
as it is more to his glorye and to the profit of the electe people howe so euer the spirite of fornication doeth iudge and take it otherwyse Many men do thinke in them selues that they coulde fynde the causes of al these thinges why and wherfore the Lorde doeth this thynge or that But verelie as it is saied before What man doth knowe the cause of the lordes workes the spirite of fornication hathe receyued them and bounde them in hys wynges For what so euer they can saye it is muche lesse then the trueth in dede They do saye furthermore that it is permitted to the fleshe to beare some rule in a man bycause that man knowelegynge hys owne frailtie The fleshe doth hynder the electe frō the perfetnes that they desyre and that by the ordynaunce of the lorde should meake and lowly hym selfe I do knowe that it is neadfull that we be meke and lowlye but for all that it is not well sayd that for that cause the fleshe is not extinguished in vs bicause we shoulde meke and submit our selues For the true and perfecte mekenes lowlines and humilitie commeth from the spirite of God But the fleshe doeth plucke them somewhat backe making them lesse obedient meke then they should or woulde be For if the fleshe were cleane abolished and subdued in vs that it shoulde haue no maner of styrring then should ther be in vs no pride nor none other corrupt affection but a true humilitie a perfecte iustice and ryghtuousnes No man doeth knowe thys misterie but the Lorde onelye and to whome it pleaseth hym to open it He wyll reueyle and open it to hys electes in time to theyr glorye and then we shal knowe howe maruailouse are the iudgemētes of the Lord aboue mans reason Those whiche do subuerte the right sences of Gods word do suppose that the wordes whyche the spouse in the Gospell dyd speake sayinge Drawe me after the those whyche the yonge women did speake in the Canty-sayinge We wyll runne do make muche for theyr purpose to confyrme theyr blynde forged libertie of mans wyll saying that the desyre of the yonge man and to be drawen after him and of the yonge women for to runne doeth come of theyr owne propre endeuoure and fre wyll But if they do loke well on the matter they shall fynd that it is cleane contrarie and that these wordes do proue strongely the miserable captiuitie and bondage of mannes wyll as in that place of the Canti by that whych we haue declared alreadye doeth appeare ⧠The .xiii. proufe PAule writeth to the corhinthians the second Epistle and .iii. chapter The lorde doth worke in vs both to wyll and to do the ded Not that we sayeth he be suffitiente of oure selues to thynke anye thynge as of oure selues But all our suffitiency is of the Lord This texte and suche other the defenders of fre wyll do expound by thys worde Potest that is in Englyshe to saye can or maye as it maye or can be vnderstande thus or thus it maye be true in thys sence We wyll not consent and graunte that they shall wryth wreste the scriptures makynge diuers senses and vnderstandynges whyche are vnpossible to be true we wyl that the scripture be taken in hys owne kynde naturall meanynge For the more simple and playne the declaratiō is made the more neare it is to the trueth Truly of our selfe we can thinke nothinge that is pleasaunt to the Lorde Thou wylt saye peraduenture I do graunte that we can thynke no Godly thynge of oure selues muche lesse perfourme any such thinge But to applye our selues to his wyll which doeth put suche thynges in our mindes that is in oure owne power and wyll As witnesseth Paule to the Rom. the .vii. chap. saying To wyll I haue in my power but to perfourme my wyll that I can not by no meanes The whyche authoritie of Paule maketh nothynge agaynste vs beynge takē as it ought for to be expoundynge as before I haue declared after thys maner To wyl is in my power that is to saye by the spirite of God But to perfourme it I can not bicause that no man can perfourme the wil whyche the Lord doth gyue except the Lord do gyue the spirit aswell to perfourme it as he did to wyll it Philip. ii The selfe fame thyng teacheth Paul to the Philip. the second Chapt. declarynge that to wyll cometh of God sayinge these wordes The Lord doeth worcke in vs both for to wyll and to perfourme Forsoth if we can not of our selues wyll to do good howe can we saye it at our owne libertie we maye chuse to do thys or that at our own pleasure Yet will not they forsake thys opinion of fre will For if a man wold aske thē howe and by what reasō they cā proue affirme theyr sayinge to be true they do answer that the wil of man worketh with the spirite of god You may se how darkely they do teach Nay they wyll leaue out this worde spirite and say The wil worketh with grace workinge in vs. They thinke that thys vocable grace is an habite or affection of the minde as other affections be being in dede nothing lesse For grace is the fauoure of God For ther is no man whych is indued wyth grace but he onelye whyche is pleasaunte to the Lord or whō the Lorde doth fauour Grace I do not regard or pas much for that grace which is a qualitie of the mind for ther is no such grace But I would fayne haue those gyftes which be by the grace of God that is to saye those giftes whiche he vseth to geue to his electe people bycause it pleaseth hym of his goodnes first to fauoure and loue thē and so thorowe the fauour of God they become pleasaunt acceptable to hym To be short that man hathe the grace of God whō the Lorde doth fauour according to his owne pleasure whō he doth accept Who hath the grace of god It were better said therfore that the will of man worcketh wyth the spirite working in vs thē to say that it worketh with grace For to that oure wil worcketh with the spirite I do agre cōsent well therto The lybertie of the children of god consideringe that we do worcke not frely at our own libertie but by the libertie of the holye spirite And that is called the libertie of the childrē of god to the whiche libertie we are led by the spirite after that he hath drawē vs. But what do we meane whē we do say that the sainctes haue done manie thinges the godly mē thē selues haue said that they haue preached praied laboured c. And in other places they do saye againe that God hath done all thinge as Paule to the Corhin the .i. Epistle and .xv. Chap. I haue laboured more fruitefully sayeth Paule not I but the grace of God whyche is present wyth me That is
enemy in the and to subdue them in the. Then hath the Lord put a new his spirit into the which before he dyd plucke frō the leauyng the to thyne owne stynckynge affections and carnal cōcupiscences What caused the proud heady and obstinate Pharises that thei would not beleue in Christe for al the myracles that he wrought Thei beleued not in him saith Christ in Ihon .xii. that the saiyng of Esay the prophet mighte be fulfilled whych he spake Lord who shal beleue our saiyng and to whō is the arme of the Lorde declared Therfore coulde not they beleue because Esay sayth agayne he hath blynded their eyes and hardened their hertes that they shuld not se with their eies and least they shuld vnderstand with their hertes et c. So because they were blynded the could not se What thing can moue and styrre vs to the loue of God what thynge can setfurth the glory of God and his honour more thā the perfit knowledge of this article whiche maketh hym a whole God which setteth hym in his owne seat a highe which declareth him to be authoure worker of al goodnes he that doth both begyn and maketh an ende Whych article I saye setteth mā in his owne place here in erth naturally geuen to the earth to al curruption both bodely and gostly disposed to doo nothyng of himself that is good What thing to man is more necessary thē that doctryne whych teacheth hym howe he shall knowe when he is the sōne of God and of the chosen sort that he may pray the Lorde to preserue his spirit in him wherbi he shal know which way he is the sonne of the deuil of out cast furth of the fauour of God Ther is nothing more necessary thā this I wold wysh and desyre wyth all my hert that all men would reade this boke with a godlye desyre and entente not to contention and mayntenaunce of their lewde lyfe whose dampnation is iust ▪ but to know God how strong he is howe myghtie a prynce he is howe good and mercyfull he is on whose mercy all thyng dependeth and to knowe mā howe weake and how myserable he is that he can do nothynge of hymselfe that he is the instrument of God to al goodnes and the instrument of the deuyll in al vyce and synne The euyl and most iustly condempned personnes come to this boke to fetche a lycense of synne to make their lyfe more lycentious more dissolute to make them selfe more bolde in all kynde of vyce most like to the spider venemous worme which from the swete flowers doo drawe and sucke furthe venym and poyson The vertuous and godlye disposed meane no thyng lesse they do gather hence all goodnes Here fynde they a brydle to plucke in their vicious affections Here fynd they the swete libertie of God and bondage of the deuel Here do they learne their owne condemnation and theyr saluation by Christ The flesh taketh al thyng fleshly and lyke itself But therfore the faythful may not be depriued of theyr foode and sustenaūce Let vs therfore pray the Lorde to put in vs hys spirit that it may be our guyde to al godlines and vertue that we be none occation of slaūder to his worde but that al our actes dedes and alwrytinges teachyng reading and communicatiōs maye bee to edifie to the settyng furth of his glory to whom be honour and praise for euer and euer wythout ende So be it IN the declaration and exposition of the holy scriptures both the olde and new ther be many places whych can not be wel perceyued what they do meane except the article of the wyll of man whyche troubleth mens myndes very much be made playne and open that is to say whether a man can of him selfe perfourme and do any thynge which pertaineth to eternal felicitie and life euerlastyng yea or nay Proposicion As the kepyng and obseruyng of the Lordes commaundementes The whiche thynge to be declared and made playn that it myght be perceyued of all men that al men may know the truthe therof manye places of the scripture but a mōg al other these places and texes of this Prophet do moost ernestly requyre and in specially this verse followyng of the sayde Prophet that is to saye The spirite hathe bounde hym in hys wynges Osee .iiij. For by these wordes it is euydent as appereth by that which is written before in the sayd chapiter That by this spirit is mēt a reprobat mind and the vnderstandyng or knoledge of the flesh which is the spirit of fornication Fyrst of al therfore before that I do take on me to interprete and declare my mynde in this matter I desyre the gentle readers that they would not thynke and coniecture that in the declaration hereof I do folowe the mynde and iudgement of many and diuers writers But only the very mynd and sence of the scripture as nygh as I myghte and as it pleased Christ to geue me knowledge and vnderstanding therin not mynishyng therby nor improuyng the iudgemētes of other christian writers and doctours those principally which do cleaue and stike fast to the true and pure word of God whō we also do couet for to immitate and folow And after whose godly myndes and iudgementes we can geue and ascribe nothynge to the wyl of man of hymselfe as we shall hereafter plentifully God willyng declare and shewe Furthermore in discussyng of thys matter I would be loth that men shuld thynke that I do runne hedlong into a thing which is depe and far from all mens knowledge as they say and therfore not necessarye to be knowne Which thyng I do for none other cause but to search furth the truth and also to satisfie the myndes of those whych are desireous of the knowledge therof For truely I can by no meanes alow nay I cānot but much disalow and discommend the manifolde contentions and reasonynges in darcke and hyd matters whyche are more mete as some men do wryght for the excellencie and profound depenes thereof to be had in a godly reuerence and to be committed to God rather than with contentious and brablyng reasonyng of euery man to be discussed But as for this matter it is no such thyng How necessary the knowledge of thys article is for all men the knowledge wherof that is whither the wyll of man be free or bonde doth geue vs to vnderstand and know how weake we bee of our owne selfes howe we can dooe nothynge our selues and contrary wise how meruelous how myghtie and howe stronge the Lorde is whiche is not a voyde or an vnprofitable matter to be declared and set open to al mē For this thing being opened we do learne to perceiue and se howe glorious and triumphant a Lord the Lord is in vs and howe brickel miserable we be on euery syde on our owne selfe The obiectiō of the papistes against the opening of this article Notwithstanding al this ther
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 declaratioÌ„ of the wyl of maÌ„ 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 theÌ„ 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 theÌ„ nay most ernestly as most certayne verities and truthes learne theÌ„ 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 â–ª 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 permaneÌ„t 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 meÌ„ 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 saweÌ„ 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 CoÌ„maunded 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 indiffereÌ„t 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 coÌ„trary Peter openly in his fare because he dyd that thynge which was not profitable Paule dyd not coÌ„pel 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 offeÌ„ce of Peter hauynge no regard of his apostoâ—ship lest I shoulde minishe his authoritie and estimation which he hath amonge many but he sayed rather let maÌ„ 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 meÌ„ knowe the truth are not to be spokeÌ„ 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
of the Lorde almyghtie to his ordinaunces to do al thynges so far as it is commaunded and no more What more euident token and ergument can you haue of the captiuitie and bondage of mans wyl theÌ„ thys Vnder this decree all thynges created and made are obedient and subiect to the Lorde bycause thei can do nothing but after the pleasure most free wyl of the Lorde whych wylleth what hym listeth alone and none but he Example of bondage in beasts and in the elements â–ª The Lyons could not deuoure Daniel The fyre in the fornace coulde not consume the .iii. chyldren because it was not the Lordes pleasure whyche alone of hymselfe is free to whom al creatures aswel reasonable as contrarye although thei do seme and appere to our reson in thynges disobediente yet for all that thei are in very dede in the selfe same thynge to the pleasure of God most of al obediente and bond albeit the iudgement of man is to the contrary For hys godly wyl pleasure must alway be fulfilled Our vnderstandyng is bonde Wherby it foloweth that the vnderstandynge of man is captiue and bonde to the commaundement and vnuariable decree of the Lorde To this Lorde not onely the vnderstandyng whiche in man as they saye is bothe iudge and counseler Wil and wil not are the dedes of the wyl but also the wyl which thei do cal the lorde president is also captiue and bond For to wyl or to not wil any maner of thyng are the deedes and the actes of the wyl I maruel wherfore some men dooe wryte and holde opinion that the actes and dedes of our wyl are free and at libertie eyther to be done or vndone as the wyll wylleth Ther is no freedome verely in theym For if al thynges which are made and created The fyrst reson prouyng the wyll bonde be vnder the decree and vnuariable sentence of the Lorde then it foloweth that the wyl of man must be vnder the decree and seÌ„tence of the Lorde And lykwyse as we haue written of the vnderstandynge of man that it can nether knowe nor yet seke for any further knowledge then the Lorde doth permyt and suffre Comparison euen so muste meÌ„ vnderstande of the wyl of man Which is a very easy thing to perceiue to him that wyl marke and considre the diuersitie of affections wherewyth maÌ„ is combred and led oftentymes agaynst his wyl The seconde reason The affections of menne declareth boÌ„dage If the wyl of man be free then may he wyl and nyl what shal please hym at his owne free election But what is that manne that can so do Lette vs haue knowledge of such one Bryng hym furth that we may extoll and prayse hym Howe often haue you sene that a man would wyth al his hert that he myght not couet and desyre The coÌ„firmation of the second reason that thynge which he cannot chose but wyshe and desyre after Contrarywyse there be many whych woulde that they coulde wyll and loâ—e that thynge whyche they cannot chose but hate Wher is nowe the libertie of this mans wil A man oftentymes casteth his mynde on an euyl woman whose conuersation he cannot hate abhorre bycause he is bounde in most harde bondage and captiuitie Manye men done abhorre their owne filtie conditioÌ„s and maners and lewde vices Wherfor do we folowe those vices who came knowe euyll and yet they caÌ„not those but loue them folowe them kepe theÌ„ styl bicause the affections and desyres of the fleshe are not subiect but contrary to the law of God Rom. viii I my selfe myseâ—able maÌ„ oftentymes do those thynges whyche I doe abhorre and hate Truth it is that I do those thynges in dede yet it is not my selfe which doth them for in my hert I do abhorre theÌ„ It is synne that is to say the concupiscences of the fleshe whych dwelleth in my fleshe kepyng me in bondage and captiuitie What thyng worketh euyl in vs. Therefore in many thynges our wyl is redye and at hand but how and which way to brynge our wyl to passe beyng led captiue of synne and of the deuil with al the wittes we haue we cannot thynke nor deuyse I desyre often tymes with al my hert that I myghte haue my desyre pluckt away from thys thyng or that and yet in spyght of my teeth I am violently drawne into the loue therof whyche I would fayne haue in hatred and cannot For although that outwardli I do seme and appere to hate a thyng The coÌ„cupiscences of the flesh be so roted naturally in vs that thei cannot be pluckt out all together and therfore we caÌ„ not do that we woulde which is not good yet at the rote of my hert I do loue it which I would not if I myght chose Let euery maÌ„ in hymselfe wey this matter and so doynge he shal tel me a newe tale He shal fynde hys libertie very pore and bare As for my selfe I wil render glorye prayse and thankes to the Lorde I wil in the presence of his church confesse and knowledge myne impietie with fayned and paynted holines in Hypocrisie not doubtyng but to optayne mercye at the handes of the most mercifull Lorde What time a great whyle agone I was of the sect and church of Antechrist I did lead my lyfe many yeres in the coÌ„cupiscences and naughtie desires of the body burning in vnlawful and stynckyng lustes of the fleshe the which affections truelye I dyd hate and abhorre yet I could not resist nor cast theym awaye furth of my mynde For to punyshe the body with labour with watching with fasting yea and with scourging and such other like hard and sharpe punyshmentes of the fleshe maye well tame and make weake the power and strength of thy body But as for the coÌ„cupiscences of the mynd it could not thereby be drideled Wherfor serueth the chastening of our bodyes yea those harde chasteninges of the fleshe dyd rather profet to the increase of hipocrisie and counterfeited holines in vs causyng the outward man to appere godly and holy The coÌ„cupiscence of the flesh reigning styl in our hertes which from the eyes of the lord cannot be hyd You dose the great seruitude bondage wherein we are knit tied Howe are we theÌ„ fre and at our owne libertie Truely no maÌ„ lâ—uyng can either wyl or not wyl this thing or that more or lesse then the Lorde doeth geue strength For lykewise as fire and all other creatures ar in bondage and seruitude vnto the firme decre and ordinaunce of god euen so is man Fire doth consume al thyng that the fire hath power ouer Fyre except the lord doth take away the natural strength therof Man also caÌ„not chose but thinke that thinge which is ful of all impietie and wickednes Manne and sinneth in all his doynges except he bee brideled with the spirit of Christ The bridle of our affections is
onely the spirit of Christ Our impiâ—tie and sinfulnes can go no further than it hath pleased the Lord from the beginnynge to suffre For he hath limitted al the thoughtes cogitations and willes of men within certayn limittes termes the which no man caÌ„ passe or go beyond Wher is now becoâ—â—e that free election and libertie to do what we lust which thei affirme to be in vs. Is it not altogether captiue and in bondage Another diffiniâ—ioâ— of freewyl Ther be also which do make this diffinicion of free wyl saiyng that frewil is a power and strength of mans will wherewyth he doth apply or plucke awaye hymselfe to or from those thynges which do leade vs to eternal felicitie and euerlastynge saluation But I pray you what strengthe and power haue we when the vnderstandyng and wyl of man can do nothynge of it selfe but that which is carnal fleshly What thynges can mans knowledge of it selfe perceyue and attayn to Our owne vnderstaÌ„dynge knowledge dothe iudge richesse health of bodye honoures promotions the glory of this world to be good thinges and the coÌ„trary to these for to be euil naughtie As for the knowledge of good and of godly matters of those I say which partayneth to eternal saluation it perceiueth nothyng at al of it selfe Yea though a man would peruse and reade ouer all the holye scriptures and teach them also to other meÌ„ or els be taught of other hys owne vnderstaÌ„ding and knowledge of it selfe shal neuer truely and as he ought to do knowe the Lorde and his wyll his power his iustice his goodnes his mercie his anger He shal not beleue and rest on the truth and veritie of God but after a liyng fashioÌ„ and hypocrisie The which thing is nothing lâ—sse then to beleue For it is written The folyshe man sayd in his hert there is no God Beholde the knowledge of man of himself doth not only not know god but also doth deme god to be God saiynge that ther is no God i. Corin. ii The carnal man dooth not perceiue those thinges which be of the spirit of God for the spirit of God the thynges therto pertaining ar folishnes to hym He caÌ„ not vnderstaÌ„d iudge that thei ought to be spiritualy demed takeÌ„ These wordes ar to be takeÌ„ not onely of the vnderstaÌ„dynge but also of the wyl of man For lykewyse as the vnderstandyng doth se nothynge of it selfe but that whych is carnal euen so the wyl of man doth hate and abhore of it selfe al thing which is good and loueth that which is euil carnal and nothyng durable The profe of bond wyl by the scripturs It can neither loue nor feare God nor his truth It foloweth then that the wyl of man is not free but captiue and bond as nowe we wyl proue by the testimonies of the scriptures of God And fyrst of al by this testimony of Ose the Prophet saiyng The spirit hath bouâ—de him in his wynges The which wordes are manifest to bee spoken of the carnall people of Israel The whiche people the Prophet declared before to be deceiued by the spirite of fornication that is to sai by the iudgemeÌ„t and sens of the fleshe in the wynges wherof he affirmeth them to be bound fast First he declareth theim to be deceiued afterward to be bound that nowe thei colde do nothyng els but commyt fornication beyng seperated from God For al their iudgementes knowledge vnderstandinge and wyll al their dedes were nothynge elles but fornication from the lorde bycause thei wer not of fayth The carnall are tied wyth bondes Who bee the bonde daughters of Syon To the captyue and boÌ„d prisoners is preached remission of syn As before in the exposition of this Prophet I haue made opeÌ„ to you Thus it foloweth that al those which be carnal and fleshly ar tied and made fast in bondes The carnal Sinagoge is called in the scripture the bond daughter of Sion As Esaye liii Our sauiour also preached remissioÌ„ of sinne to the captiue and bond and deliueraunce to them which were shit fast in prison Esa lxi Luke iiii The second profe by the scripture Genes vi THe Lord said in Genes vi My spirit shal neuer be parmanent in man because he is fleshe Hierome and other writers dooe wryte that these wordes are in the Hebrue rog after this traÌ„slation My spirite shal neuer iudge in maÌ„ because he or thei be fleshe The fyrst traÌ„slatioÌ„ is good inough by the which wordes a certayne writer doth vnderstand and expound the clemencye and great mercy of God towarde man and but his most dreadful austeritie and anger But the Lorde kepe vs from that clemencie For the blyndnes of that man as by his writing oppereth did take this worde iudgement to signifie in this place no thyng elles but punishment as though the lord would say The iudgement is not takeÌ„ for a dreadful senteÌ„ce of God as of a iudge but for the godly and spirituall knowledge my spirit shal not punysh man which is a verye wrong sens For the vniust shal be punished and the seede of the wicked shall perishe as Psalm xxxvi And the fire whiche is prepared for the deuyl and his angels wherwyth the reprobates and vngodly persons shal be tormented is euerlastyng Therfore this is not the right sens and meanyng of this text as he hath expounded but contrarye wyse My spirit shall not iudge alwayes amonge these menne bicause they be fleshe that is to say the iudgement of my spirit shall not alway be permanent in theym because thei be flesh that is altogether natural carnal The iudgement of the spirit of God is not in the wycked and deceiueable because I say the wicked iudgemeÌ„t of the flesh which is repugnaunt to the iudgement of the spirit doth reigne in them Is this the clemencie and mercie of God to be destitute of the right iudgement of the spirit of God to be forsaken and left to the wycked and execreable iudgemente of the spirite of Fornication and of lyes that is to say of the spirit of man which is a lier Psal C.xv. I do beleue verely that ther is no punishment of God more bytter more sharpe then to be forsaken of him There is no plage more sharpe theÌ„ to be forsakeÌ„ of of God and lefte to thy selfe to be left to thine owne iudgement without the iudgement of his spirit I pray the good Lorde kepe from me this most fearful and dreadful wrath of the. Let thy spirit whiche is true and holye and not my spirit ful of fornication and lyes iudge and geue true knowledge and vnderstanding in me Whippe me good Lord and scourge me rather then to forsake me to my selfe if it semeth to the expedient for the settyng furth of thy glory Confyrme make thi seruaunt stronge with thy spirit and neuer take it from me In the same .vi. of Gen. the wycked are
God lette them shew me whyther God hath any nede of vs that we shoulde ascribe to hym anye thyng that is not hys own already No verely Let them gyue credite and hearynge to the trueth whyche sayeth The earth is the Lordes and all that is therein Then is his manne and other thynges whyche he worketh in hym To whom onely be glory and empyre worlde wythoute ende Amen Yf our will be bond how do we merite They haue an other obiection wherein they do demaunde when howe and whiche waye we do beginne to merite If we do all thynge of force by a continuall vrgent necessitie If our wyll be fre at no tyme Christ dothe merite for vs To thys obiectiō I answere and say that all merites are the merites onely of Christe and that all confidence and truste of the merites of oure worckes must be taken awaye from vs In what workes must we perseuer and yet we muste perseuer and cōtinewe styll in good worckes those I saye whyche are of fayeth For trulye we maye pype in an iuie bushe for anye thynge that we can merite vnto our selfe As the .iiii. cha of the reuelation What is ment by the eldars leying downe ther crowns befor the throne of god Cornelius Centurio The .xxiiii. elders did laye downe theyr crownes before the throne and seate of the Lambe of God knowledginge therby that by the merites of Christe they dyd receyue the same crownes of glory at the Lords hād Cornelius the Centurion did not obtaine by hys owne merites worckes to be praysed cōmēded of the Lord but by the grace of the Lorde and goodnes of Christ Paule What shoulde I speake of Paule whiche dyd not wynne the crowne after he had ended hys course by hys owne deades but by hym by whose healpe he ended and finished hys course Finally neyther cornelius obteined the fauoure of the Lorde nor Paule the crowne of glorye by the merites of theyr owne industrie and trauaile but only by the gyfte of the Lorde by the lyghtenyng of his spirite and by the fre election of God ⧠The ningth proffe I Maruayle that men wyll so steflye contend and stryue agaynste so open and manifest texte of the scriptures and testimonies of the Lorde to proue the wil of man which is bonde captiue for to be fre and at liberty the which bōdage we do find proue dayly by experience in our selues The similytude of the potter euery one of vs beynge in the handes of the Lord none otherwyse then is the cleye in the handes of the potter to be fashioned to what vse the potters mynde and pleasure is as it is written Esai xiv Chap. Woe be to hym that striueth wyth hys maker the potshard with the potter Esai xlv Wyl the clay say to the the potter what doeste thou make Hieremy xviii Thy worcke serueth for nothynge Also Ieremie speaketh more plainely the .xviii Chap. Maye not I do with you as the potter doeth O house of Israell Ye are in my hande euen as the clay in the potters hande Rom. ix Paule to the Rom. the .ix. Chap. Hath not the potter power and libertie of one clotte of claye to make one vessell to honoure an other to vilenes What so euer did cause the Prophetes the Apostles to write this I am sure that this is true that the potter hath no more power on the piece of claye thē the Lord hath ouer man Nay the power that the Lorde hath ouer man is much more a thousande tymes Also it is certayne that lykewyse as the potter doeth make certayne vessels to honeste vses seruice as to receiue and kepe meate and drinke and water wyth suche other lyke and other to a more vile office euen so the Lorde hath created the electe to hys glorye the reprobate to perpetual ignominie and shame Furthermore the potter doeth breake the vessel and maketh it anewe greater or smaller as it doth lyke hym best at whose workmāshyp the vessel is content resisteth not nor grudgeth any thynge at al but that he maye make thereof what so euer shall please hym As longe as thou dost delight in synne thinke and beleue that thou art indurat tyl thou doeste abhorre it So trulye the Lorde worcketh and fashioneth man The Lorde doeth harden and make indurate he doeth agayne take awaye and remoue the hardnes frō the hert of man And as long as the mā is hardened so long is the vessell full of all ignominie and filthines After that hys hardenes of herte is taken awaye and hath receyued a newe herte he is then made agayne the vessell of glorye So you may se that it is not in the hande of hym that wylleth or that runneth but in the Lorde whyche is full of mercy Obiection They make a certayn obiection to proue the wyll of man free by a sayinge of Paule the seconde epistle to Timothe and .ii. chap. If a man sayeth Paule doeth purge him self from suche men he shall be a vessell sanctified to honoure mete for the vses of the Lorde These wordes saye they were foleishly to be spoken to a potsharde but to the sharde whyche is indued wyth reason it maye be wel sayd I do graunt this but that whyche they do inferre and gether hereof I wyl not graunt to Indeuour of mans wyll is when a man purposethe and settethe his mynd to do thinges and begynneth to go about it which is called in latē Conatus The reasonable shard say they beynge warned and admonished maye accommodate and make mete it selfe to the wyll and pleasure of the Lorde The whiche thynge they do call the endeuoure of frewyll I do holde the contrary opinion affirmynge that no man haue he neuer so fyne quycke a wytte be he neuer so muche well learned thoughe he were euery houre in the daye admonished and taughte hys dutye that he is not able to accōmodate and make mete hym selfe to the wyll of the Lord with out he haue receyued the spirite of Christe the whyche spirite doth make hym apte and readye to the wyll of the Lorde An other obiection they do laye agaynste vs sayinge If you do speake thys thynge playnlie without any exception that we are in the handes of the Lorde as the elaie in the handes of the potter then must we say saye they that likewyse as the potter is the cause why the vessell is a vessell of ignominie seruynge for a vyle office and so folowing not the vessell to be blamed bycause it was no better euen so it is wyth the reprobates the cause of theyr reprobatiō whi they be naughty vessels to be imputed to the Lorde which myght haue made theim vessels of honoure if it had pleased him and not the reprobates worthy to be blamed To thys obiection I answer saiyng that these argumentes and reasōs are altogither of the fleshe and carnall makynge conclusion of the premises whyche they