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The Institutes of the Christian Religion · John Calvin

The Institutes of the Christian Religion, Book 2 · Chapter 2

The seconde Chapter. That man is newe spoyled of the Freedome of wyll, and made subiecte to myserable bondage.

SYthe we hauehave seen, that ye dominion of sinne, sins ye tyme that it helde ye firste man bounde vntounto it, doothe not onelyonly reigne in all mankinde, but also wholy possesseth euerye soule: nowe muste we more nerely examine, sins we are broughte into that bondage, whether we be spoyled of all freedome or no: And yf yet there remayne any parcell, howe farre the force thereof procedeth. But to the ende that the trueth of this question maye more easyly appeare vntounto vsus, I wyll by the waye sette vp a marke, where vntounto the whole summe maye bee dyrected. And thys shalbe the best waye to auoyde erroure, if the daungers be considered that are lyke to fall on boothe sides. For when man ys putte from all vpryghtnesse, by and by he thereby taketh occasion of slouthfullnesse: …nd bicause it is saide, that by hymselfe he canne dooe nothinge to the studye of righteousnesse, fourth with hee neglecteth yt wholly, as if yt pertained nothinge vntounto hym. Againe, he can presume to take nothing vponupon hymselfe, be yt neuer so little, but that bothe Gods honore shall bee thereby taken frome hym, and man hymselfe bee ouerthrowen wyth rashe confydence. Therfore, to the ende we strike not vponupon these rockes, this course ys to bee kepte, that man beynge enfourmed that there remaineth in hym no goodnesse, and beynge on euerye syde compassed aboute wyth moste miserable necessitie may yet be taught to aspire to the goodnesse wherof he is voide, and to the libertie wherof he is depriued, and may be more sharpelye styrred vp from slouthfullnesse, than if it were fained that he is furnished with greatest power. Howe necessarye this seconde poynte is, eueryevery man seeth. The fyrste, I see, is doubted of by moe than yt oughte to bee. For this beynge sette oute of controuersye, it oughte then plainely to stande for trueth, yt nothing is to be taken away from man of his owne, so farre as it behoueth that he be throwen downe from false boastinge of him selfe. For if it were not graunted to man to glorye in hymselfe euen at that time when by the bountefulnesse of God he was garnished with moste singular ornamentes, howe muche oughte he nowe to be humbled, sythe for his vnthankefulnes hee is thruste downe frō hye glorye into extreeme shame? At yt time, I say, when he was aduaunced to the hyghest degree of honoure, the Scripture attributeth nothynge ells vntounto hym, but that he was created after the image of God, whereby it secretly teacheth, that man was blessed, not by his owne good thinges, but by the partakynge of God. What therefore remayneth nowe, but that he beyng naked and destitute of all glorye, do acknoweledge God, to whose liberalitie he coulde not be thankefull when he flowed full of the richesse of his grace; and that nowe at length wyth confession of hys owne pouertie he glorifie hym, whome in the acknoleging of his good gyftes, he dyd not gloryfye? Also it is as muche oure profyte, that all prayse of wysedome and strengthe be taken from vsus, as yt pertayneth to the glorye of God, that thei ioyne oure ruine with the robberie of God, that geue vntounto vsus any thynge more, than that whyche ys true. For what is els done when wee are taught to …yght of oure owne force, but that wee bee lyfted vp on hye on a staffe of a reede, that it maye by and by breake, and wee fall to the grounde? Albeit, oure forces are yet to muche cōmended when thei are compared to ye staffe of a reede. For it is but smoke all yt vaine men hauehave imagined & do babble of them. Wherfore not wtout cause is this excellence sentence ofte repeted by Augustine, yt free wil is rather throwē down hedlonge, than stablished by them yt defend it. This I thought nedeful to speake before, as by waie of preface for many mennes sakes, which whan thei heare mans power ouerthrowen frō ye grounde, yt the power of God may be builded in man do muche hate this manner of disputing as dangerous▪ much more superfluus, whiche yet appeareth to be bothe in religion necessarie, and for vsus moste profitable.

Whereas we hauehave a lyttle before sayde, that in the vnderstandynge mynde, and in the heart are placed the powers of the soule, nowe lette vsus consyder what they bothe are able to dooe. The Phylosophers in deede with great consente do imagin yt in the vnderstanding mynde, sitteth reason, whiche like a lampe geueth lighte to al counsells, & like a Queene gouerneth the will, for they saye that it is so endued wyth Diuine lighte, that it canne geue good counsell, & so excelleth in liuely force that it is able well to gouerne. On the other syde, that Sense is dulle and bleare…yed, that it alway creepeth on the grounde, and walloweth in grosse obiectes, and neuer lyfteth vp it selfe to true insyght. That the Appetite, if it canne abide to obey reason, and do not yelde it selfe to Sense to be subdued, is carried on to the studye of vertues, holdeth on the ryght waye, and is transfourmed into Wyll: but yf yt geue it selfe subiect into the bondage of Sense, it is by it corrupted & peruerted, so that it degendreth into Luste. And wheras by their opinion there dooe sitte in the soule those powers that I hauehave spoken of before, vnderstandinge sense, appetite or wyll, whiche woorde Will is nowe more commonly vsed, thei say that vnderstandinge is endued wt reason, the best gouernesse towarde good and blessed lyfe, so that it doe holde it selfe within his owne excellence, & shew forth the force yt is naturally geuen it. But that inferioure motion of it, whiche is called Sense, wherewith man is drawen to erroure & deceite, thei say to bee suche, that it may be tamed with the rodde of reason, & by little & little bee vanquished. They place Wyll in the myddest betwene reason and Sense, as a thinge at her owne orderinge, and hauinge libertie whether it liste to obey to reason, or geue foorthe it selfe to bee rauyshed by Sense.

Sometime in deede they do not denye, beynge ouercome by verye experience, how hardely man stablisheth reason to reigne as Queene wythin hymselfe, while sometyme he is tickeled with inticementes of pleasures, sometime deceiued with false semblance of good thynges, sometime importunatelye striken with immoderate affections, & vyolently haled oute of the waye,De legbili…. 1. Tusc. que. lib. 3. as it were with ropes of stringes of synowes as Plato saieth. For whiche reason Cicero saith, yt these sparkes geuen by nature, are with peruerse opinions & euell manners by & by quenched: But when suche diseases hauehave ones gotten places in ye mindes of men, thei graunt yt they do more outragiously ouerflowe, than that they easily may be restrayned: & they sticke not to compare them to wylde horses whyche throwinge away reason as it were castynge the Charyote dryuer, dooe range vnrulyly and wythout measure. But thys they make no question of,Arist. …th. lib. 3. cap. 5. that vertues and vices are in oure owne power. For if (saie thei) it be in oure choise to do this or that, then ys it also in oure choyse not to dooe. Nowe if it bee in oure choyse not to dooe, then ys yt also to dooe. but of free choyse we seeme to do those thinges yt we doo, & to forbeare those thinges that we forbeare. Therefor if we do any good thing when we liste, we may likewise leaue it vndone: if we do any euell, we may also eschewe ye same. Yea some of them hauehave burste forthe into so great licentiousnes, that they hauehave bosted yt it is in dede yt Gods gifte yt we liue,Seneca. but oure owne that we liue wel & holily. And thense commeth that saying of Cicero in the person of Cotta:De nat. de. lib. 3. bycause eueryevery man him selfe getteth vertue to hymselfe, therefore neuer any of the wyse men dyd thanke God for it. For (sayth hee) for vertue we be praised, and in vertue wee glorye, whyche shoulde not bee yf yt were the gyfte of God, and not of oure selues. And a lyttle after. Thys ys the iudgemente of all menne that fortune is to be asked of God, but wysedome to bee taken of himselfe. This therfore is the sūme of the opinion of al the Philosophers, that the reason of mans vnderstandinge is suffycyente for ryghte gouernaunce: that Wyll beynge subiecte to yt, ys in deede moued by Sense to euell thynges. But euen as it hathe free election, so canne it not be stopped, but that it folowe reason for her guide in al thinges.

Among the ecclesiasticall wryters, al be it ther hauehave ben none that dyd not acknowledge bothe that the soundenesse of reason in manne hathe been sore wounded by synne, and hys wyll excedingly entangled with peruerse desyres, yet many of them hauehave to muche assented to the Philosophers: of whiche the auncient, as I thinke, did so much aduaunce ye strength of man, vponupon this consideration lest if thei sholde hauehave expressly confessed his weakenesse, firste thei sholde hauehave made ye Philosophers, with whome thei then contended, to laugh at them: & then least thei shoulde geue to the fleshe, whiche of yt selfe was dull to goodnesse, a newe occasion of slouthfullnesse. Therefore, bycause they woulde not teache any thinge that were an absurditie in the common iudgemente of men, theyr study was to make ye doctrine of the Scripture halfe to agree with the teachinges of the Philosophers. But that thei principally regarded that seconde pointe, not to make place for slouthfullnesse, appereth by their owne woordes.Hom. de proditione Iudae. Chrysostome hathe in one place: Bicause God hathe putte bothe good and euell thinges in oure owne power, hee hathe geuen vsus Freedome of election, and he wythholdeth not the vnwilling,Chrys. in Gen. hom. 18. but embraceth the willing. Againe, Oftentymes he that is euell, yf hee wyll, is tourned into good, and he that ys good by slouthfullnesse falleth and becommeth euell, bycause God made oure nature to hauehave free wyll,Hom. 5…. and hee layeth not necessytye vponupon vsus, but geuynge conuenient remedies, suffreth all to lye in the mynde of the paciente. Againe, As vnlesse wee bee holpen by the grace of God, wee canne neuer dooe any thynge well: so vnlesse wee brynge that whiche is oure owne, we canne not obtaine the fauoure of god. And he had saide before, that it shold not be all of gods helpe, but wee muste also brynge somewhat. And thys ys commonly a famylyar woorde with him, lette vsus brynge that whiche is oures, god wil supplie the reste.Dialog. 3. contra …elagium. Wherwith agreeth that whiche Hieremye saith, that it is oure part to beginne, but gods to make an ende: oure part to offer what wee canne, hys to fullfyll what we canne not. Yow see nowe that in these sayinges they gaue to man towarde the studye of vertue more than was meete, bycause they thought that they coulde not otherwise awake the dulnesse that was naturally in vsus, but yf they dyd proue that in it onelyonly we synned. With what apt handeling thei hauehave done the same, wee shall after see. Surely that the sayinges whyche wee hauehave rehersed are mooste false, shall by and by appeare. Nowe althoughe the Grecians more than other, and amonge them principally Chrysostome hauehave passed measure in aduancinge ye power of mans will yet all ye olde writers, except Augustine, do in this point so eyther varie, or wauer, or speake doubtefully, that in manner no certaintie canne bee gathered of theyr writynges. Therefore we will not tarrye vponupon exacte reckenynge of euerye one of theyr sayinges, but heare and there wee wyll touche oute of euerye one of them so muche as the playne declaration of the matter shall seeme to require. As for them that folowed after, whyle eueryevery one for hymselfe soughte prayse of wyttte, in defending of mans nature, they fel continually by little and litle one after an other into worse and worse, till it came so farre that man was commonly thoughte to bee corrupted onelyonly in hys sensuall parte, and to hauehave reason altogether, and wil for the more parte vncorrupted. In the meane time thys flewe aboute in all mens mouthes, that the naturall giftes were corrupted in man, and the supernaturall were taken awaye. But to what meanynge that tended, scarsely the hundredth man did euen slightly vnderstād. As for my parte, if I woulde plainely shewe of what sorte is the corruption of nature, I could be easely contented with these wordes. But it is muche materiall that it be hedefully weyed what a manne, beyng in all partes of his nature corrupted and spoyled of his supernaturall gyftes, is able to dooe. They therefore whyche boasted them selues to bee the Disciples of Christe, spake of thys matter to muche like Phylosophers. For the name of Freewill still remayned amonge the Larines, as if manne hadde styll abiden in vncorrupted state. And the Grecians were not ashamed to vse the worde muche more arrogantly: For they called it Autexousion, that is to say, of her owne power, as if man had the power of him selfe. Bycause therfore all, euen to the commune people, hadde receiued this principle, that man was endued wyth Free wyll, and manye of them that woulde seeme excellente, can not tell howe farre it extendeth: fyrste lette vsus searche out the force of the woorde it self, and then lette vsus procede on by the simplicitie of the Scripture to shewe what man is able to do of his owne nature, towarde good or euell. What Free wyll is, where as it is a woorde commonly founde in all mens wrytynges, yet fewe hauehave defined yet it semeth that Origen rehersed that thynge where of they were all agreed,Lib. 3. foreign. when he sayde, that it is a power of reason to discer…e good or euell, and a power of will to choose eyther of them. And Augustine varyeth not from hym, when he teacheth that yt is a power of reason and wyll, whereby good is chosen while grace assisteth, and euell when grace cesseth. Bernarde, while hee meaneth to speake more suttlely, speaketh more darkely, whyche sayeth, that it is a consent by reason of the libertie of wyll that canne not be loste and the iudgemente of reason that can be auoyded. And the definition of Anselmus is not familiar enoughe, whiche sayth, that it is a powere to kepe vprightenesse for it selfe.Lib. 2. … 24. Therefore Peter Lombarde and the other Schoolemen, hauehave rather embraced Augustines defynytyon, by cause yt bothe was playner and dyd not exclude the grace of God, withoute the whyche they sawe that Wyll was not sufficient for yt selfe. But they brynge also of theyr owne suche thynges as they thought eyther to be better, or to serue for playner declaration. Fyrste, they agree that the name of Arbitrium, that is free choyse, is rather to bee referred to reason, whose parte is to discerne betwene good and Euell thynges: and the adiectiue Free, pertayneth properly to wyll,P…rt. 1. …. 8…. ar…. 3. whyche may be tourned to eyther of both. Wherefore sythe freedome proprely belongeth to wyll, Thomas sayeth that it would very well agree yf Free will be called a power of chosyng whyche beinge mixt of vnderstanding and appetite, dothe more incline to appetite. Nowe hauehave we in what thinges they reache that the power of Free wyll consysteth, that is to saye, in reason and wyll. Nowe remaineth that we shortly see howe muche they geue to either parte.

They are commonly wonte to make subiecte to the free determination of man, thynges meane, that is whyche belonge not to the kingedome of God: but they do referre true ryghteousnesse to the speciall grace of God & spiritual regeneration Whiche thinge while ye author of the booke Of the callynge of the Gentyles meaneth to shewe,Amb. lib. 1. cap. 2. hee reckeneth vp three sortes of Wylles, the fyrste Sensitiue, the seconde Naturall, ye thyrde Spyrytuall, of whiche he saith, that man hath the fyrste twoo at hys owne lybertye, the laste is the woorke of the holly ghoste in man. Whyche whether it be true or no shall be entreated in place fytte for it, for nowe my purpose is but shortely to reherse the opynyons of other, and not to confute them. Hereby it commeth to passe, that when wryters speake of free wil, thei pryncipally seke not what yt is able to doe to ciuile or outewarde doinges, but what it can do to the obedience of ye lawe of God. Whiche latter poynt I thinke so to be the pryncipall, that yet I thynke the other is not to bee neglected. Of whyche meanynge I truste, I shall shewe a good reason. There hathe been a distinction receyued in Schooles, that reckeneth vp three sortes of freedomes, the fyrste from necessytye, the seconde from synne, the thyrde from mysery. Of whiche the fyrste so naturally stycketh faste in man, that yt can by no meane be taken awaye: the other twoo are loste by synne. Thys dystinction I wyllingly receyue, sauynge that there necessytye is wrongefully confounded with compulsion: betwene whyche twoo howe muche dyfference there ys, and howe necessary that dyfference is to be considered, shal appeare in an other place.

If this be receyued, then shall it be out of controuersie that man hathe not free will to do good workes, vnlesse he be holpen by grace, and that by speciall grace, whiche is geuen to the onelyonly electe by regeneraciō. For I do not passe vponupon these phrenetike men, whiche babble yt grace is offered generally & without difference. But this is not yet made plaine, whether he be altogither depriued of power to do well, or whether he hauehave yet some power, althoughe it be but litle & weake, whyche by it selfe in dede can do nothynge, but by helpe of grace dothe also her part.Lib. 2. dist. 26. While the Master of ye Sentences goeth about to make that playne, he sayth there are two sortes of grace necessary for vsus, whereby we may be made mete to do a good worke: the one thei call a Working grace, wherby we effectually wil to do good: the other a Together workinge grace, whiche foloweth good will in helpinge it. In whiche diuision this I mislike, yt while he geueth to ye grace of God an effectuall desyre of good, he secretly sheweth his meaninge yt man alredy of his owne nature, after a certaine māner, desireth good though vneffectually. As Bernarde affirminge that good will is in dede the worke of God yet this he graunteth to man, yt of his own motion hee desireth yt good wil. But this is farre frō ye meaning of Augustine, frō whome yet Lombard wold seeme to hauehave borowed this divisiō. In the seconde part of ye divisiō, the doubtfulnes of speache offendeth me, whiche hathe bredde a wronge exposition. For they thought that we do therefore worke togither with the Seconde grace fo God, bicause it lieth in our power, either to make voide the First grace by refusing it,Amb. lib. 2. cap. 4. or to confirme it by obedientlye folowinge it. Whereas the author of the boke Of the calling of the Gentiles, dothe thus expresse it, that it is free for them that vse the iudgement of reason, to depart frō grace, that it may be worthy rewarde not to hauehave departed, & that the thing whiche coulde not be done but by the workynge togither of the holly ghoste, may be imputed to their merites, by whose wyll it was possible to hauehave not ben done. These two things I had will to note by the waye, that nowe, reader, thou maist see how muche I dissent from the soundest forte of ye Scholemē. For I do much farther differ from the later sophisters, euen so muche as they be farther gone from the auncient tyme. But yet somwhat, after suche a sorte as it is, we perceaue by this diuision, after what manner thei hauehave geuen Free wil to man. For at length Lombard sayth,Lib. 2. dist. 25. that we hauehave not free will therfore, bycause we are alyke able eyther to do or to thynke good and euell, but onelyonly that we are free from compulsion: whiche freedome is not hindered, althoughe we be peruerse and the bondemen of sinne, and can doe nothinge but sinne.

Therfore, man shalbe saide to hauehave free will after this sorte, not bycause he hath a free choise as well of good as of euell, but because he dothe euell by Wyll, and not by compulsion. That is very well saide: but to what purpose was yt to garnyshe so smale a matter wyth so proude a title? A goodly libertie forsooth, if man be not compelled to serue sinne: so is he yet a wyllynge seruaunte that hys wyll is holden fast bounde with the setters of sinne. Truely I do abhorre striuinge about woordes wherewith the Churche is vainely wearied: but I thinke that suche wordes are with greate religious carefulnes to be taken hede of, whiche sounde of any absurditie, specially wher the errour is hurtefull. How few I praye you, are there, whyche when they heare that Free wil is assigned to man, do not by and by conceaue, that he is lorde bothe of his owne mynde and wyll, and that he is able of hym selfe to turne hym selfe to whether parte he will? But some one wyll saye: this perill shalbe taken awaye, if the people be dylygentlye warned of the meaninge of it. But rather forasmuche as the witte of man is naturally bent to falsitie, he will soner conceiue an errour out of one little worde, than a truth out of a longe tale. Of whiche thing we hauehave a more certaine experience in this very worde, than is to be wished. For omittinge that exposition of the olde wryters, all thei in manner that came after, while thei sticke vponupon the naturall signification of the woorde, hauehave ben carried into a truste of them selues that bringeth them to distruction.

But if the authoritie of the fathers do move vsus, they hauehave in dede continually the worde in their mouth: but thei do withal declare, how muche thei esteme y• vse of it.Lib. 1. contr…ul. Hom. 5…. in Ioan. Ad A…ast. cap. 44. Fyrst of all Augustine, whiche sticketh not to call it Bonde wyll. In one place he is angry with them yt denye free wil but he declareth his chiefe reasō why, when he saith onelyonly, Let not any man be so bolde to denye the freedome of wyll, that he go aboute to excuse sinne. But surely in an other place he confesseth, that the wyll of manne is not free wythoute the holye ghooste, for as muche as yt is subiecte to lustes that doe bynde and conquere yt.De perfect. …st. Agayne, that when wyll was ouercome wyth synne whereinto it fell, nature begane to wante freedome.Enchir. ad 1 au. ca. …0. …a Bonif. lib. 3. ca 8. Ibid. ca. 7. Agayne, that man hauynge yll vsed hys free wyll, loste bothe hymselfe and yt. Agayne Free wyll is become captiue, that it can do nothinge towarde ryghteousnesse. Againe, that it canne not be free, whyche the grace of God hathe not made free. Againe,Ad. B…ns. lib. …. ca. 3. that the iustice of God is not fullfylled when the lawe commaundeth, and man dothe as of hys owne strength, but when the holy ghoste helpeth, and mans will not free, but made free by God, obeyeth. And of all these thynges he shortely rendreth a cause, when in an other place he writeth, that man receiued greate force of free will when he was created,Ad Bonis. lib. 3. ca. 7. but he loste it by sinninge. Therfore in an other place, after that he had shewed that free will is stablished by grace, he sharply inueieth against them that take it vponupon them without grace.De uerbis aposi. ser. 3. Why therfore (sayth he) dare wretched men either be proude of freewil before that they be made free,De spiritu & litera. cap. 30. or of their owne strength yf they be allready made free? And they marke not that in the very name of Freewyll, is mention of freedome.ij. Cor. iij.viij. But where the spirite of the Lorde is, there is freedome. If then they be the bondemen of sinne, why do thei boste them of free wyll? For of whome a manne is ouercome, to hym hee ys made bonde. But yf they bee made free, why do they boaste them as of theyr owne woorke? Are they so free, that they wyll not bee his bondseruauntes, whyche sayeth:Iohn. xv.v Wythoute me ye canne do nothynge? Besyde that also in an other place hee seemeth sportyngly to mocke at the vse of that woorde when hee sayde,De correp. & gra. ca. 13. that wyll was in deede free, butte not made free, free to righteousnesse, but the bondeseruaunt of synne. Whyche sayinge in an other place hee repeteth and expoundeth, that manne ys not free from ryghteousnesse, but by choyse of will, and from synne hee ys not free, but by grace of the Sauyoure. Hee that doothe testifie, that the freedome of manne ys nothynge ells but a freemakinge or manumission from righteousnesse, seemeth trymely to mocke at the vayne name thereof. Therefore yf any manne wyll permytte the vse of thys woorde wyth no euell signification, hee shall not bee troubled by mee for so doynge. But bycause I thynke yt canne not bee kepte wythoute greate peryll, and that it Mulde turne to a greate benefite to the Churche, yf yt were abolyshed: neyther wyll I my selfe vse yt, and I woulde wyshe other, yf they aske mee counsell, to forbeare yt.

I maye seeme to hauehave broughte a greate preiudice agaynste my selfe, whiche hauehave confessed, that al the ecclesiasticall writers, excepte Augustine, hauehave spoken so doubtefully or diversly in this matter, that no certaintie can be had oute of their writinges. For some will so construe thys, that I mente therefore to thruste them from geuinge any voice herein, bicause thei are all againste me. As for me, I mente it to no other ende but this, ye I simply and in good faythe wolde hauehave Godly wittes prouided for, whiche is thei weite vponupon those mens opinion in thys poynte, they shall alwaie wauer vncertaine. In such sorte do thei sometime teache, man beinge spoiled of all strengthe of freewyll, to flee to grace onli; somtime thei furnish or seme to furnish him wt his owne armure. But it is not harde to make appeare, that in suche doubtefullnesse of speache, they nothynge, or verye lyttle, esteemyng mans strength, hauehave geuen the prayse of all good thynges to the holy ghoste, yf I heare recyte certayne sentences of theyrs, whereby that is playnely taughte.De predestinatione sanctorum lib. 4. Augu. in Gen. For what meaneth that sayinge of Cypryane, whyche Augustine so ofte repeteth, that wee oughte to glorye of nothynge, bycause we hauehave nothynge of oure owne, but that man wholy despoyled in hym selfe, maye learne to hange all vponupon God. What meaneth that sayinge of Augustine & Eucherius, when thei expound, that Chryste is the tree of lyfe to whome hee that reacheth his hande, shall lyue? and that the tree of knowledge of good and euell, is the free choyse of wyll, whereof who so tasteth, forsakynge the grace of God he shall dye?Hom. 1. in aduen…. What meaneth that of Chrysostome, that euerye man ys naturally not onelyonly a synner, but also alltogether synne? If wee hauehave no good thynge of oure owne: yf manne from toppe to tooe bee altogether synne: yf yt bee not lawefull to attempte howe muche the power of Free wyll is able to dooe, howe then maye yt bee lawefull to parte the prayse of a good woorke betweene God and man? I coulde reherse of thys sorte verye manye sayinges oute of other, but leaste any manne shoulde cauill that I choose oute those thynges onelye that make for my purpose, and dooe craftelye leaue oute suche thynges as make agaynste mee, therefore I dooe forbeare suche rehersall. Yet thys I dare affyrme, howe so euer they bee sometyme to busye in auauncynge Freewyll, that thys yet was theyr purposed marke, to teache manne beeynge alltogether tourned awaye from truste of hys owne power, to hauehave hys strengthe reposed in God alone. Nowe come I to the symple settynge fourthe of the trueth, in consyderynge the nature of manne.

But I am here constrayned to repete that, whyche in the begynnynge of thys Chapter I speake by waye of preface. As anye manne is mooste dyscouraged and throwne downe wyth conscience of hys owne myserye, needynesse, nakednesse and shame, so hathe hee beste profyted in knowledge of hymselfe. For there ys nooe daunger to bee feared, leaste manne wyll take to muche from hymselfe, so that hee learne, that what hee wanteth is to bee recouered in God, but to hym selfe hee canne take nothynge more than hys owne ryghte, bee it neuer so little, but that he shall destroie him selfe with vaine confidence, and conueynge the honoure of God to hym selfe, become gyltye of haynous sacrylege. And truely, so ofte as thys luste inuadeth owre mynde, that wee desyre to hauehave some what of oure owne, whyche maye reste in oure selues rather than in God, lette vsus knowe that thys thoughte ys mynystred vsus by nooe other couseller, butte by him that persuaded oure fyrste parentes, to hauehave a wyll to bee lyke vntounto Gods, knowynge boothe goode and euell. If it bee the woorde of the deuell that rayseth vp manne in hym selfe, lette vsus geue no place vntounto yt, vnlesse wee lyfte to take counsell of oure enemye. It ys pleasaunte in deede, for a manne to hauehave so muche strength of hys owne, that hee maye reste in hym selfe. Butte that wee bee not allured to thys vaine affiaunce, lette so many sore sentences make vsus afrayde, by whyche wee bee throwen downe:Iere. 17.5. as are, Cursed ys hee whyche trusteth in in manne and setteth fleshe to bee hys arme. Agayne, that God hathe not pleasure in the strengthe of a horse,Ps. …lv….x. neyther delyteth in the legges of manne, but delyteth in them that feare hym, and attende vponupon his mercye.Esay. xl.xxix. Agayne, that yt ys hee whyche geueth strengthe vntounto hym that fayneteth, and vntounto hym that hathe no strengthe, hee encreaseth power, euen the yonge menne shall faynte and bee wearye, and the yonge menne shall stumble and fall, butte they that weyte, vponupon the Lorde, shall renewe theyr strengthe. All whyche sayinges tende to thys ende, that wee leane not vponupon any opynyon of oure owne strengthe, bee yt neuer so lyttle, yf wee meane to hauehave God fauourable vntounto vsus,Iac. iiij.vi whyche resysteth the proude, & geueth grace to ye humble. And then agayne, lette these promyses come into oure remembrance. I wyll poure oute water vponupon the thyrstye,Esa. xliiij.iiii. and Floudes vponupon the drye grounde. Agayne, All yee that thyrste, come vntounto the waters. Whyche promyses dooe testyfye,Esa. v.i. that none are admytted to receyue the blessynges of God, but they that pyne awaye wyth feelynge of theyr owne pouertye. And suche promyses are not to bee passed ouer, as ys that of Esaye:Esa. Thou shalte hauehave no more sonne to shyne by Daye, neyther shall the bryghtenesse of the Moone shyne vntounto thee: for the Lorde shall bee thyne euerlastynge lyghte, and the God thy glorye. The Lorde in deede doothe not take awaye the shynynge of the Sonne or Moone from hys seruauntes, but bycause he will hymselfe alone appeare gloryous in them, hee calleth theyr confydence farre awaye, euen from those thynges, that are compted in their opinion moste excellente.

Truely, that sayinge of Chrysostome hathe allwaye excedyngelye well pleased mee, that the foundation of oure Wysedome is humylytye: but yet more that sayinge of Augustyne, As (sayeth hee) that same Rhethoritian beeynge asked,Hom. de perf. euangel. Epist. 56. del Diosc. what was the fyrste thynge in the rules of eloquence, answered Pronunciation: and what was the seconde, hee aunswered Pronunciation: and what was the thyrde, he aunswered Pronunciation: so yf one aske me of the rules of Christian relygyon, the Fyrste, the Seconde, and Thyrde tyme, and alwayes I woulde aunswere Humylytye. But hee meaneth not humilytye, when a manne knowinge some lyttle vertue to bee in hymselfe, absteyneth from pride and hautynesse of mynde, butte when he truely feeleth hym selfe to bee suche a one, as hathe no refuge butte in humylytye:In Ioan. hom. 49. as in an other place hee declareth. Let no manne (sayeth hee) flatter hym selfe: of hys owne he ys a deuell. That thynge whereby hee ys blessed, hee hathe of God onelye. For what haste thou of thyne owne, butte synne? Take awaye from thee, synne whyche ys thyne owne,Li. de Nat. & gratia, cap. 52. In Psal. 45. for ryghteousnesse ys Gods. Agayne, why ys the possybylytye of nature so presumed on? yt ys wounded, mayned, troubled and loste, yt needeth a true confession, and not a false defense. Agayne, when euerye manne knoweth that in hymselfe hee ys nothynge, and of hymselfe hee hathe no helpe, hys weapons in hym selfe are broken, the warres are ceassed. But yt ys needefull, that all the weapons of wyckednesse bee brooken in sunder, shyuered in peeces and burnte, that thou remaine vnarmed & hauehave no helpe in thy selfe. How muche more weake thou arte in thy selfe, so muche the more the Lorde receiueth thee. So vponupon the thre score and tene Psalme hee forbyddeth vsus to remembre oure owne ryghteousnesse, that wee maye acknowledge the ryghteousnesse of God: and hee sheweth that God dooeth so commende hys grace vntounto vsus, that wee maye knowe oure selues to be nothynge, that wee stande onelyonly by the mercye of God, when of oure selues wee are nothynge but euell. Let vsus not therefore stryue here with God for oure righte, as if that were wythdrawen from oure saluation which is geuen to him. For as oure humblenesse ys hys hienesse, so the confession of oure humblenesse hathe hys mercye readye for remedye. Neyther yet doe I requyre that man…e not conuinced shoulde wyllyngely yelde hymselfe: nor yf he hauehave any power, that he shoulde tourne hys mynde from yt, to bee subdued vntounto true humylytye. But that layinge awaye, the disease of selfeloue and desyre of victorye wherewyth beynge blinded, hee thinketh to highely of himselfe, hee shoulde well consider hymselfe in the true lookynge glasse of the Scrypture.

And the common sayinge whyche thei hauehave borrowed oute of Augustine pleaseth mee well, that the naturall gyftes were corrupted in manne by synne, and of the supernaturall hee was made emptye. For in thys latter parte of supernaturall gyftes, they vnderstande as wel the lyghte of faythe as ryghteousnesse, whyche were suffycyente to the attaynyge of heauenly lyfe and eternall felycytye. Therefore banyshynge hym selfe from the Kyngedome of God, hee was also depriued of the spyrytuall gyftes, wherewyth hee hadde been furnyshed to the hope of eternall saluation. Wherevpon foloweth, that hee ys so banished from the Kyngedome of God, that all thynges that belonge to the blessed lyfe of the soule, are extinguished in hym, vntyll by grace of regeneration hee recouer them. Of that sorte are fayth, the LoueLove of God, charytye towarde oure neyghboures, the studye of holynesse and ryghteousnesse. All these thynges, bycause Christe restoreth them vntounto vsus, are compted thinges comming from an other to vsus, and besid nature, and therefore wee gather that they were ones taken awaye. Agayne, soundenesse of the vnderstandinge mynde and vpryghtenesse of hear…e were then taken awaye together, and thys ys the corruption of naturall gyftes. For thoughe there remayne somewhat lefte of vnderstandynge and iudgemente together wyth wyll, yet canne wee not saye, that oure vnderstandynge ys sounde and perfecte, whyche is boothe feeble and drowned in many darkenesses. And as for oure wyll, the peruersenesse therof ys more than suffic…ently knowen. Syth therefore, reason, whereby a man discerneth betwene good and euell, whereby hee vnderstandeth and iudgeth, is a naturall gyste, yt coulde not be altogether destroied, but it was partly weakened, partly corrupted, so that foule ruynes thereof appeare. In this sense doothe Iohn saye,Ihon. i.v. that the lyghte shyneth yet in darkenesse, but the darkenesse comprehended yt not: In whyche woordes boothe thynges are playnely expressed, that in the peruerted and degendred nature of manne, there shyne yet some sparkes that shewe that hee ys a creature hauinge reason, and that hee differeth from brute beastes, bicause he is endued with vnderstanding: & yet yt this light is choked wyth greate thyckenes of ignoraunce, that yt canne not effectuallye gette abroade. So Dyll, bycause yt ys vnseparable from the nature of man, peryshed not, but was bounde to peruerse desyres, that yt can couet no good thynge. Thys in deede ys a full definition, but yet suche as needeth to be made playne wyth more wordes. Therefore, that the the ordre of oure talke maye procede accordynge to that fyrste distinction, wherein wee diuided the soule of manne into vnderstandyng and wyll: let vsus fyrste examyne the force of vnderstandynge. So to condemne it of perpetuall blyndenesse, that a man leaue vntounto it no manner of skyll in any kynde of thynges, ys not onelyonly agaynste the worde of God, but also agaynste the experience of common reason. For wee see that there is planted in manne a certayne desire to searche out trueth, to whyche hee woulde not aspyre at all, but hauinge felte some sauoure thereof before. Thys therefore ys some syghte of mans vnderstanding, that he ys naturally drawen with louelove of trueth, the neglectyng whereof, in brute beastes proueth a grosse Sense wythout reason, all be yt, thys lyttle desyre suche as yt is faynteth before yt entre the begynnynge of her race, bycause it by and by falleth into vanitie. For the wytte of manne canne not for dullnesse keepe the ryghte way to searche oute trueth but straieth in diuerse erroures, and as it were groopynge in darkenesse, oftentimes stombleth, tyll at length yt wander and vanysheth awaye, so in seekynge trueth, yt doothe bewraye howe vnfytte yt ys to seeke and fynde trueth. And then yt ys sore troubled wyth an other vanytye, that oftentymes yt dyscerneth not those thynges to the true knoweledge, whereof yt were expedyente to bende yt selfe, and therefore yt tormenteth yt selfe wyth fonde curyosytye, in searchynge oute thinges superfluous and nothing worth: and to thynges moste necessarye to bee knowen, it eyther taketh noe heede, or neglygentlye or seldome tourneth, but surelye scarse at any tyme applyeth her studye earnestlye vntounto them. Of whyche peruersnesse, whereas the prophane wryters dooe commonly complayne, yt ys founde, that all menne hauehave entangled them selues with it. Wherfore Salomon in all hys Ecclesiastes, when hee hadde gone throughe all these studyes, in whyche men thynke them selues to bee very wyse, yet he pronounceth, that they are all vaine and tryfelynge.

Yet do not all trauales of Witte▪ so alwaye become voyde, but that yt attayneth somewhat, specyally when yt bendeth yt selfe to these inferioure thinges. Yea and it is not so blockyshe, but that yt tasteth also some lyttle of the hier thinges how soeuer it more negligently applye the searchynge of them, but yet not that wyth lyke power of conceauynge. For when yt ys carryed vp aboue the compasse of thys present lyfe, then is it pryncipally conuinced of her owne weakenesse. Wherefore, that wee maye the better see howe farre according to the degrees of her abylytye yt procedeth in euerye thynge, yt ys goode that I putte fourthe a dystynction. Lette thys therefore bee the distinction, that there is one vnderstandynge of earthely thynges, an other of heauenly thynges. Earthly thynges I call those that doe not concerne God and his Kyngedome, true ryghteousnesse, and the blessednesse of eternall lyfe, but hauehave all theyr respecte and relation to thys presente lyfe, and are as yt were contayneth wythin the boundes thereof. Heauenly thinges, I cal the pure knowledge of God, the ordre of true righteousnesse and the misteries of the heauenly kyngdome. Of the fyrste sorte are policy, gouernaunce of householde, all handy craftes, and liberall Scienses. Of the seconde sorte are the knowledge of God and Gods will, and the rule to frame oure lyfe accordynge to yt. Concernynge the fyrst, this we muste confesse, bicause man is a creature by nature geuen to lyue in companies together: he is also by naturall instinction bente to cheryshe & to preserue the feloweshyppe of these companies, therfore we see that there are in the myndes of all men vniuersall impressions of a certaine ciuill honestie and ordre. Hereby yt commeth to passe, that there is founde noman that vnderstandeth not, that all companies of men oughte to bee keepte in ordre with lawes, and that conceyueth not in hys minde the prynciples of these lawes. Hereof commeth that same perpetuall consente, as well of all nations as of all menne, vntounto lawes, bycause the seedes thereof are naturally planted in all menne wythoute any teacher or lawemaker. And I weye not the disscusions and fyghtynges that afterwarde arise▪ whyle some desyre to peruerte lawe and ryghte, the loose absolute gouernementes of kynges, that luste strayeth abroade in steede of ryghte, as the eues & robbers, some (whiche ys a faulte more than common) thynke that to bee vniuste, whyche other hauehave stablyshed for iuste: and on the other syde styffely saye, that to be laudable, whiche other hauehave forbydden. For these menne do not therefore hate lawes, bycause they dooe not knowe that lawes are good and holly, but for that they ragynge wyth heddye luste, doe fyghte agaynste manyfeste reason, and for theyr fansi… dooe abhorre that, whych in vnderstandyng of minde thei allowe. The latter sorte of stryuyng is suche, that yt taketh not awaye that fyrste conceiuing of equitie. For when menne dooe stryue amonge them selues, concerninge the poyntes of lawes, they agree together in a certaine summe of equitie. Wherein is proued the weakenesse of manns witte, which euen then when it seemeth to folowe the righte waye, yet halteth and staggereth, but styll thys remayneth true, that there is sowen in all menne a certayne seede of polytyke ordre. And that ys a large proofe, that in the orderynge of thys lyfe, no manne ys voyde of the lyghte of reason.

Nowe do folowe the artes, boothe the liberall, & the handy craftes: in learnynge whereof, bycause there ys in vsus all a certaine aptnesse, in them also doothe appeare the force of manns wytte: but all bee yt, all menne bee not apte to learne them all, yet ys this a token certayne enoughe of the common naturall power, that there ys almooste no manne founde, whose conceyte of wytte doothe not in some arte or other shewe fourthe it selfe. Neyther hauehave they onelyonly a power or facylytye to learne, but also to deuyse in euerye arte some newe thinge, eyther to amplifie or make perfecter that whyche hathe been learned of an other that wente before, whyche thyng, as yt moued Plato erroniouslye to teache, that suche conceauyng ys nothyng ells, but a calling to remembraūce, so by good reason it oughte to compell vsus to confesse, that the beginnyng thereof is naturally planted in the witte of man. These poyntes therefore done plainely testyfye, that there ys geuen to men naturally an vniuersall conceyuynge of reason and of vnderstandynge. Yet ys yt so an vniuersall benyfyte, that therein eueryevery manne oughte for himselfe to acknoweledge the peculiar grace of God. To whyche thankefullnesse the creatore hym selfe doothe suffycyently awake vsus, when hee createth naturall fooles, in whome hee maketh vsus to see wyth what gyftes mans soule excelleth, yf it bee not endued wyth hys lyghte, whyche ys so naturall in all men, that yt ys yet altogether a free gyfte of hys lyberalytye towarde euerye man. But the inuention and ordrely teachynge of the same artes, or a more inwarde and excellente knoweledge of them whyche is propre but to a fewe, is no perfecte argumente of the common conceyuynge of wytte, yet bycause wythoute dyfference it happeneth to the godlye and vngodlye, yt ys ryghtefully reckened amonge naturall gyftes.

So oft therefore as we lyghte vponupon profane wryters, lette vsus be putte in mynde by that maruaylous lyghte of trueth that shyneth in them, that the wytte of manne, howe muche soeuer yt bee, peruerted and fallen from the fyrste integrytye, ys yet styll clothed and garnyshed wyth excellente gyftes of God. If wee consyder that the spyryte of God ys the onelyonly fountayne of trueth, wee wyll neyther refuse nor despise the trueth yt selfe, wheresoeuer yt shall appeare, excepte wee wyl dishonourably vse the spyryte of God: for the gyftes of the holy ghoste canne not bee sette lyghte by, without contempte and reproche of hymselfe. And what? Shall wee denye that the trueth shyned to the oulde Laweyers, whyche hauehave sette fourth Ciuile ordre and Dyscyplyne wyth so greate equytye? Shall wee saye that the Phylosophers were blynde boothe in that exquysyte contemplation, and cunnynge descryption of nature? Shall wee saye that thei had no wytte, whiche by settinge in ordre the arte of speache, hauehave taught vsus to speake wyth reason? Shal we saye that they were madde, whithe in settynge fourthe Physycke, hauehave employed theyr dilygence for vsus? What of all the Mathematicall scienses? shall wee thynke them dotynge erroures of madde menne? no, rather wee canne not readde the wrytynges of the oulde menne, concernyng these thynges, wythoute greate admiration of theyr wytte. But shall wee thynke any thynge praysewoorthy or excellente, whyche wee doe not reknoweledge, to come of God? Let vsus bee ashamed of so greate vnthankefulnesse, into whyche the Heathen Poetes fell not, whyche confessed that boothe Phylosophye and Lawes, and all good artes, were the inuentions of mods. Sythe then yt appeareth that these men, whome the Scripture calleth naturall menne, were of so sharpe and deepe sygthe in searchynge oute of inferioure thynges, lette vsus learne by suche exaumples, howe manye good thynges the Lorde hathe lefte to the nature of manne, after that it hathe been spoyled of the true God.

But in the meane tyme yte lette vsus not forgette, that these are the moste excellente good gyftes of the spyryte of God, whyche for the common benefyte of mankinde hee dealeth abroade to whome it pleaseth him. For if it behoued, that the vnderstanding and skill that was requyred for the framyng of the tabernacle,Exo. xxxi.ij. & .xxxv▪xxx. shold be poured into Beseleel & Oliab by ye spirit of god, it is no mer…el if ye knowledg of those thinges whiche are moste excellent in mans life, be sayde to be communicated vntounto vsus by the spirite of God. Neither is there cause why any manne should aske, what hauehave the wicked to doe with Gods spirite, which are altogether estranged from God. For where it is saide that the spirite of God dwelleth in the faythfull onelyonly, that is to be vnderstanded of the spyrite of sanctification, by the whyche we are consecrate to God him felfe, to be his temples: yet doeth he neuerthelesse fyll moue and quicken all thynges wyth the vertue of the same spirit and that accordyng to the propertie of eueryevery kinde whyche he hath geuen to it by lawe of creation. If it hauehave ben the Lordes will that we shoulde be holpen by the trauaile and seruice of the wicked in naturall Phylosophie, Dialectike, the mathematicall knoweledges, and other: lette vsus vse it, leaste yf we neglecte the giftes of God, willingly offred in them, we suffer iuste punishmēt for our slouthfulnesse. But leaste any shoulde thinke a manne to be blessed, when vnderunder the elementes of this world there is graunted vntounto him so great an abilitie to conceiue truth, it is also to be added that all this power to vnderstande, and the vnderstandyng that followeth thereof, is a vanishyng and transitorie thyng before God, where there is not a stedefaste fundation of trueth. For Augustine teacheth most truely, whom (as we hauehave sayd) the Master of the Sentences, & the other Scholemen are compelied to assent vntounto,Lib. 2. dist 25. as the free giftes were taken from man after his fall, so these naturall giftes which remayned, were corrupted. Not that they can be defiled of themselues in asmuch as they come from God, but bicause they cease to be pure to a defiled manne, that he should hauehave no prayse of them.

Lette this bee the summe: that it is seene that in all mankynde is reason whyche is propre to our nature, whyche maketh vsus to differ from brute beastes, as brute beastes doe differ in sense from thynges without lyfe. For where as there be borne certayne naturall fooles and idiotes, that defaulte obscureth not the generall grace of god. But rather by such sight we are put in mynde, that what is lefte vntounto our selues, ought iustely to be ascribed to the kindenesse of god, bicause if he had not spared vsus, our rebellion had drawen wyth it the destruction of our whole nature. But whereas some doe excelle in sharpenesse of conceiuyng, some other doe passe in iudgement, some hauehave a quicker witte to learne this or that arte: in this variete God setteth forth his grace vntounto vsus, that no manne shoulde clayme to him selfe as his owne, that whyche floweth from gods mere liberalitie. For howe becometh one more excellente than an other, but that in common nature myght appere aboue other the speciall grace of God, whyche in omittyng many, sayeth openly that it is bounde to none. Byside that god poureth in singular motions, according to the callyng of eueryevery manne. Of whiche thyng we meete with many examples in the bokes of ye Iudges,… 6.…4 wher it is sayde, that the spyrite of the Lorde …ad them, whome he called to rule the people. Finally, in eueryevery noble arte there is a speciall instruction. By whyche reason the strong men followed Saul whose heartes the lord had touched.1. …a. 10.6. And when his ministring in the kingedome was propheeyed of Samuel sayde thus:1. S…. 16.1…. The spirit of the lord shall come vponupon thee, and thou shalt be an other man. And this was continued to the whole course of gouernemente: as after it is spoken of Dauid, that the spirite of the Lorde came vponupon him from that daye forwarde. But the same is spoken in an other place as touchinge particular motions: yea in Homere men are sayde to excell in witte, not onelyonly as Iupiter hathe dealte to euerye manne, but also as the tyme requyred. And truely experience teacheth, whyle many tymes suche men stande amased as were moste sharpe and deepewytted, that the wittes of men are in the hand and will of God to rule them at euerye moment: for whyche reason yt is sayde, that the taketh witte from the wyse, that they maye wander oute of the waye.… But yet in thys diuersitie wee see remaynynge some markes of the Image of God, whyche dooe make difference betwene all mankynde and other creatures.

Now is to be declared what mans reason seeth, when it commeth to the kyngedome of God and to that spirituall insight, whyche consysteth chyefely in three thynges: to knowe God, and hys fatherly fanoure towarde vsus, wherein oure saluation standeth: and the waye to frame oure lyfe accordynge to the rule of hys lawe. Bothe in the first two & in ye seconde, proprely thei that are most wytty, are blinder than molles. I denye not that there bee here and there readde in Phylosophers, concerninge God, many thynges well and aptely spoken, but yet suche as dooe alwaye sauoure of a certayne gyddy ymagynation. The Lorde gaue them in deede, as ys aboue sayde, a lyttle taste of his godheade, that they should not pretende ignoraunce to coloure their vngodlynesse: and many tymes he moued them to speake many thynges by confession wherof them selues myght be conuinced: But thei so sawe the thynges that they sawe, that by suche seynge they were not directed to the trueth, muche lesse did attaine vntounto it, lyke as a wayfaringe man in the myddest of the feylde, for a sodayne momente, seeth faire and wyde the glysterynge of lyghtninge in the night time, but wyth suche a quickely vanishinge sight, that he is soner couered againe with the darkenesse of the night, than he can stirre his foote, so farre is it of that he canne be brought into his way by such a helpe. Besyde that, those smale droppes of truthe, wherwyth, as it were by chaunce, they sprincle their bokes, with howe many and howe monstruous lyes are they defyled? Fynally, thei neuer so muche as smelled, that assurednesse of Gods good will towarde vsus, without whiche mans witte muste nedes be filled with infinitie confusion. Therefore mans reason neither approcheth, nor goeth towarde, nor ones directeth syghte vntounto thys trueth, to vnderstande whoe is the true god, or what a one he will be towarde vsus.

But bicause we being dronke with a false persuasion of oure owne deepe insight, do very hardely suffer oure selues to be persuaded, that in matters of god it is vtterly blynde and dull: I thynke it shall bee better to confyrme yt by testymonyes of Scripture than by reasons. Thys dothe Ihon very well teache in that place whiche I euen n…w alleged,Ihon. 1.4. when he wryteth, that lyfe was in God from the beginnyng, and the same lyfe whyche shoulde be the lyghte of men, and that the lighte did shine in darkenesse, & the darkenesse cōprehended it not. He sheweth in deede, that mans soule is lightened with the brightnesse of gods light, so that it is neuer altogether without some small flame, or at leaste some sparcle of it, but yet, that with suche a light he comprehendeth not God. And why so? bycause mans quickenesse of wit, as toward the knowledge of God, is but mere darkenesse. For when the holy ghost calleth men darkenesse, he at ones spoyleth them of all abilitie of spirituall vnderstandyng. Therefore he affirmeth, that the faythful which embrace Christ,Iohn. i.xiij. are borne not of bloud, or of the wil of the flesh, or of man, but of God. As if he should saye: fleshe is not capable of so hye wisedome to conceiue God and that which is Gods, vnlesse it be lightened with the spirite of God.Matth. xvi xvij. As Christ testified, that this was a special reuelation of the father, that Peter did know him.

If we were perswaded of this, whiche ought to be out of all controuersie, that our nature wanteth all that, whyche our heauenly father geueth to his electe by the spirite of regeneration, then here were no matter to doubte vponupon. For thus speaketh the faythfull people in the Prophet:Ps. xxxiiij x. i. Cor. xii. Ihon. iij.xxvij. For with thee is the fountayne of lyfe, and in thy light we shal see light. The Apostle testifieth the same thing, whē he saieth that no man can call Iesus the lorde, but in the holy ghost. And Iohn Baptist seyng the dulnesse of his disciples, crieth out, that no man can receiue any thyng, vnlesse it be geuen him from aboue. And that he meaneth by Gifte a speciall illumination, and not a common gifte of nature, appereth hereby, that he complaineth that in so many wordes as he had spoken to tommende Christ to his Disciples, he preuayled nothyng. I see (sayeth he) that wordes are nothyng to informe mens mindes concernyng diuine thynges, vnlesse the Lorde geue vnderstanding by his spirite. Yea and Moses, when he reprocheth the people wyth their forgetfulnesse, yet noteth this withal, that they can by no meanes growe wise in the misteries of God, but by the benefite of God.Deut. xxix ij. Thyne eyes (sayeth he) hauehave seene those greate tokens and wonders, and the Lorde hath not geuen thee a heart to vnderstande, nor eares to heare, nor eyes to see. What shoulde he expresse more, yf he called vsus blockes in consideryng the workes of God? Whereupon the Lorde by the Prophete promiseth for a greate grace,Ie. xxiiij.vij. that he wyll geue the Israelites a hearte, that they maye knowe hym: signifiyng thereby, that mans witte is onelyonly so muche spiritually wyse, as it is lightened by hym. And this Christe plainely confirmed wyth hys owne mouthe,Ihon. vi.xxiiij. when he sayeth that no manne can come to hym, but he to whome it shalbe geuen from the Father. What? is not he hym selfe the liuely Image of the Father, in whome the whole bryghtnesse of his glorie is expressed vntounto vsus? Therefore he coulde not better shewe what our power is to knowe god, than when he sayeth, that wee hauehave no eyes to see his Image, where it is so openly sette presente before vsus. What? Came he not into the earth for this purpose, to declare his Fathers wyll vntounto menne? And dyd he not faythfully dooe hys office? Yes surely. But yet nothynge is wroughte by hys preachynge, vnlesse the inwarde Schoolemaster, the holyghost, set open the waye to our mindes. Therefore none come to hym, but they that hauehave heard and ben taught of the Father. What maner waye of learnyng and hearyng is this? Euen, when the holy ghost by maruellous and singular vertue formeth the eares to heare, and the mindes to vnderstande. And leaste that should seme s…raung, he allegeth the prophecie of Elaye, where when he promiseth the repairyng of the church that they whych shall be gathered together to saluation,Esa. iiii.xiii. shal be taught of the Lord. If god there foresheweth some peculiar thyng concernyng his electes, it is euident that he speaketh not of that kinde of learnynge that was also common to the wicked and vngodly. It remayneth therefore that we muste vnderstande it thus, that the way into the kingdome of God is open to no man, but to him to whom the holy ghost by his enlightening shal make a newe minde. But Paule speaketh most playnely of all, whiche of purpose entryng into discourse of this matter. After he had condemned all mens wisedome of follie and vanitie, & vtterly brought it to naught, at the laste concludeth thus:1. Cor. ii.iiiii. that naturall man can not perceiue those thynges that are of the spirit of God: they are foolishnesse vntounto him, and he can not vnderstande them, bicause they are spiritually iudged. Whome doeth he call naturall? euen him that stayeth vponupon the light of nature. He I saye comprehēdeth nothing in the spiritual misteries of God. Why so? is it bicause by slouthfulnesse he neglecteth it? Nay, rather although he wold trauaile neuer so much, he can do nothing, bycause forsoth they are spiritually iudged. What meaneth that? bicause beyng vtterly hidden from the light of man… they are opened by the only reuelation of the spirite: so that they are reckened for follie where the spirite of God geueth no light. Before he had auaunced those thinges that God hath prepared for them that louelove him, aboue the capacitie of eyes, eares and mindes. Yea he testified that mans wisedome was as a certaine veile, whereby mans minde was kepte from seyng God.1. Cor. i.xx What meane we? The Apostle pronounceth, that the wisedome of this world is made folly by god: and shal we forsoth geue vntounto it sharpenesse of vnderstanding, whereby it maye pearce to the secrete places of the heauenly kingdome? Farre be such beastelinesse from vsus.

And so that whiche here he taketh awaye from menne, in an other place, in a prayer, he geueth it to god alone. God (sayeth he) and the father of glory,Eph. i.xv. geue to you the spirite of wisedome and reuelation. Nowe thou hearest that all wisedome and reuelation is the gifte of god. What followeth? and lightene ye eyes of your minde. Surely yf they neede a newe reuelation, then are they blinde of themselues yt foloweth after: That ye maye knowe what is the hope of your calling. &c. Therefore he confesseth, that the wittes of men are not capable of so great vnderstandyng to knowe their owne callyng And let not some Pelagian babble here, that god doth remedie that dulnesse or vnskilfulnesse, when by the doctrine of his worde he directeth mās vnderstanding, whether without a guide he could not hauehave atteined. For Dauid had a lawe, wherein was comprehended al the wisedome that maye be desired, and yet not contented with that, he requireth to hauehave his eyes opened, that he maye consider the misteries of the same lawe.Ps. C.xix.xviij. By whiche speache truely he secretly sayeth, that the sunne ryseth vponupon the earth where the worde of God shineth to men: but they get not muche thereby, vntill he himselfe that is therefore called the father of lightes,Iac. i.xvij do geue them or open their eyes, bicause where so euer he shineth not with his spirit, al things are possessed with darknesse. So the Apostles were wel & largely taught by the best schoole-master: yet if they had not needed the spirite of trueth to instruct their mindes in that same doctrine which they had hearde before,Iohn. xi…ij xxvi. he wold not hauehave bidden them loke for him. If the thing that we aske of God, we doe thereby confesse that we wante: and God in that that he promiseth it vsus, doth argue our need, let no man nowe doubte to confesse that he is so much able to vnderstande the misteries of God, as he is enlightened with his grace. He that geueth to him selfe more vnderstanding is so much the more blinde, for that he doth not acknoweledge his owne blindenesse.

Nowe remaineth the thirde pointe, of knowyng the rule of well framynge of life, whiche we doe rightly call the knoweledge of the workes of righteousnesse wherein mans wit semeth to bee of somewhat more sharpe sight, than in the other two before. For the Apostle testifieth,Ro. ij.xiiii. that the Gentiles whiche hauehave no lawe, while they doe the workes of the lawe, are to themselues in stede of a lawe, and do shewe the lawe written in their heartes, their consciēces bearing them witnesse, and their thoughtes accusyng them within themselues, or excusing them before the iudgement of God. If the Gentiles hauehave righteousnesse naturally grauē in their mindes, surely we can not say that we are altogether blynde in the order of life. And nothing is more cō mon, than that man by the lawe naturall, of whiche the Apostle speaketh in that place, is sufficiently instructed to a right rule of life. But let vsus waye to what purpose this knowledge of the lawe is planted in men: then it shall by and by appeare, howe far it bringeth them toward the marke of reason and truthe. The same is also euident by the wordes of Paul, if a man do marke the placing of them. He had sayde a litle before, that they whiche sinned in the lawe, are iudged by the lawe: they that hauehave sinned without lawe, do perishe without lawe. Because this might seme vnreasonable, that the gentils should perish without any iudgement going before, he by and by addeth, that their conscience is to them in steade of a lawe, and therfore is sufficient for their iust damnation. Therfore the ende of the lawe naturall is, that man may be made inexcusable. And it shal be defined not il after this sorte that it is a knowledge of conscience, that sufficiently discerneth betwene iust and vniust, to take away from men the pretence of ignoraunce, while they are proued gilty by their owne testimony. Such is the tendernesse of man toward him selfe, that in doing of euyls, he alway turneth away his mynde so muche as he may from the feling of sinne.In Pretagora. By whiche reason it semeth that Plato was moued to thynke that there is no sinne done but by ignorance. That in dede were fitly sayd of him if mens hypocrisie went so farre in hiding of vices, that the mynde might not knowe itselfe gilty before God. But when the sinner seking to escheue the iudgement emprinted in him, is now and then drawen back vntounto it, and not suffered so to winke, but that he be compelled whether he wil or no, some time to open his eies: it is falsly sayd that he sinneth only by ignoraunce.Paraph. in lib. 3. de anima. cap. 46. Themistius sayth more truly, which teacheth that vnderstanding is seldome deceiued: that it is blyndenesse when it goeth any further, that is, whē he cometh down to the speciall case. EueryEvery man, if it be generally asked, wil affirme, that manslaughter is euell: but he that conspireth to kil his enemies, deliberateth vponupon it, as on a good thyng. The adulterer generally will condemne adulterie, but in his owne, priuately he will flatter himself. This is ignoraunce, when a man cōmyng to the speciall case forgetteth the rule, that he had lately agreed vponupon in the generall question. Of whiche thyng Augustine discourseth very finely in his exposition of the first verse of the .lvij. Psalme: albeit the same thyng is not continuall. For sometime the shamefulnesse of the euell deede so presseth the conscience, that not deceyuynge him selfe vnderunder false resemblance of a good thing, but wittingly and willingly he runneth into euell.Medaea apud Ouidium. Out of whiche affectiō came these sayinges: I see thee better and allowe it, but I followe the worse. Wherefore, me thinke, Aristotele hath very aptely made distinction betwene Incontinence and Temperance.Ethic. 7. cap. 3. Where incontinence reigneth, he sayeth, that there by reason of troubled affection or passion, knoweledge is taken away from the minde, that it marketh not the euell in his owne acte, which it generally seeth in the like: and when the troubled affectiō is cooled, repentaunce immediatly foloweth. But intemperaunce is not extinguished or broken by feeling of sinne, but on the other side obstinately standeth still in her conceyued choyse of euell.

Now when thou hearest iudgement vniuersally named in the difference of good and euell, thinke it not eueryevery sounde & perfect iudgement. For if mās heartes are furnished with choise of iust and vniust, only to this ende, that they should not pretēde ignorance, it is not then nedefull to see the trueth in eueryevery thyng. But it is enough and more, that they vnderstande so farre that they canne not escape awaye, but beyng conuict by witnesse of their conscience, they euen now already beginne to tremble at the iudgement seate of God. And if we wil trie our reason by the lawe of God, whych is the exampler of true righteousnesse, we shal finde howe many wayes it is blinde. Truely it atteineth not at all to those that are the chiefe things in the First table, as of confidence in God, of geuyng to hym the prayse of strength and righteousnesse, of callyng vponupon his name, of the true kepyng of Sabbat. What soule euer, be naturall sense did smell out, that the lawful worshippyng of God consisteth in these and like thinges? For when prophane men will worshippe God, although they be called awaye a hundred times from theyr vaine trifles, yet they alwaye slyde backe thither agayne. They denie in deede that sacrifices dooe please God. vnlesse there be adioyned a purenesse of minde: wherby thei declare, that they tonceyue somewhat of the spirituall worshippyng of God, whyche yet they by and by corrupte with false inuentions. For it can neuer be persuaded thē, that al is true that the lawe perscribeth of it. Shall I saye, that that wit excelleth in any sharpe vnderstandynge, whych can neyther of it selfe be wise, nor harken to teachyng? In the commaundementes of ye Second table it hath some more vnderstandyng, by so much as they came nerer to the preseruation of ciuile felowshyppe among menne. Albeit euen herein also it is founde many times to faile. To eueryevery excellēt nature is semeth moste vnresonable, to suffer an vniuste, and to imperious a manner of gouernyng ouer them, if by any meane he may put it away: and the iudgement of mās reason is none other, but that it is the part of seruile and base courage, to suffer it patiently: and againe, the part of an honest and free borne heart▪ to shake it of. And reuenge of iniuries, is rekened for no fault among the Philosophers. But the lorde condempning that to muche noblenesse of courage, cōmaūdeth his to kepe ye same patience, that is so ill reported among men. And in all the keping of the lawe, our vnderstandinge marketh not desire of mynde at all. For a naturall manne suffereth not him self to be brought to this, to acknowledge the diseases of his desires. The lighte of nature is choked vp, before that it come to the firste entrie of this bottomlesse depth. For whē the Philosophers note immoderate motiōs of minde for faults, they meane those motions that appeare and shewe forth themselues by grosse tokēs, but they make no accompt of those euell desires that do gently tickle the minde.

Wherefore, as Plato was worthyly founde faulte withall before, for that he imputed all sinnes to ignoraunce, so is their opinion to be reiected, whiche teach that purposed maliced and frowardnesse is vsed in all sinnes. For we finde it to muche by experience, how oft we fall with our good intent. Our reason is ouerwhelmed wyth so many sortes of beyng deceyued, is subiecte to so many errours, stombleth at so many stayes, is entangled with so many streightes, that it is farre from sure directyng. But howe little it is estemed before the Lord in all partes of our life,ij. Cor. iij.v. Paule sheweth when he sayeth, that we are not sufficient to thynke any thyng of our selues, as of our selues. He speaketh not of will or affection, but he taketh also this awaye from vsus, that we shuld not thinke that it can come in our mindes how any thynge is to be done well. Is our diligence, insighte, vnderstandyng, and heade so corrupted, that it canne deuise or thinke vponupon nothyng that is right before the Lorde? That semeth to hard to vsus, that doe vnwillingly suffer our selues to bee spoyled of the sharpenesse of reason, whyche we accompt a moste precious gifte. But to the holy ghoste it semeth moste full of equitie, whiche knoweth that all the thoughtes of wisemen are vayne: and whyche pronounceth playnly, that all the inuention of mans heart,Ps. xciiij.xi. is onelyonly euell. If all that oure witte conceiued, deuiseth vponupon, purposeth and goeth about, is alwaye euell,Gen. vi.iij. &. viij.xxi. howe canne it come in our minde to purpose, that whyche pleaseth God, to whome onelyonly holynesse and righteousnesse is acceptable? So is it to bee seene, that the reason of our mynde, whyche waye so euer it turne it self, is miserably subiecte to vanitie. Dauid knewe this weakenesse in hym selfe,Ps. … xix.xxciiij. when he prayed to hauehave vnderstandyng geuen hym, to learne the Lordes commaundementes a righte. For hee sec…e…ly sayeth therein, that his owne witte sufficeth hym not, whyche desireth to hauehave a newe geuen hym. And that hee doeth not onelyonly ones, but almoste ten tymes, in one Psalme, he repeteth the same prayer. By whyche repetyng he priuely declareth, wyth howe greate neede he is dryuen to praye it. And that whiche he prayeth for himself alone,Phil. i.iiij. Paule cōmonly vseth to praye for the churches. We cease not (sayeth he) to praye for you,Col. i.ix. and to desire that ye may be filled wyth the knowledge of God in all wisedome and spirituall vnderstandyng, that ye maye walke worthely of God. &c. But so ofte as he maketh that thing the good gift of God, let vsus remember that he doth withall testifie,Aug. lib. 2. De peccat. mer. & remiss. cap. 5. that it lieth not in mans power. And Augustine so farre acknoweleged this defaut of reson to vnderstande those thinges that are of God, that he thinketh the grace of illumination to be no lesse necessarie for our mindes, than the light of the sunne is for our eyes. And not cōtent with that, he addeth a correction of that, saying, that we lifte vp our eyes to see the light: but the eyes of our minde lie shutte, vnlesse the Lorde open them. And the Scripture teacheth that our mindes are not enlightened one daye alone, that they maye afterwarde see by themselues: for that which I euen now alleged out of Paule, belongeth to continuall procedinges and encresinges. And this doeth Dauid expresly set out in these wordes:Ps. C.xix, x. With my whole heart I hauehave sought thee, make me not to straye from thy commaundementes. For when he had ben regenerated and had not sclenderly profited in true godlinesse, yet he confesseth, that for eueryevery moment he nedeth continuall direction, leaste he should swarue from the knowledge wherewith he is endued.Psa. lj.xij. Therefore, in an other place he prayeth to hauehave the right spirite renewed, which he had lost by his owne faulte, bicause it belongeth to the same God to restore vntounto vsus the same thing beyng loste for a time, whyche himselfe gaue at the beginnyng.

Nowe is Will to be examined, wherein standeth the chiefe libertie of free choise, for it hath ben already seene, that choyse doth rather belong to Will, than to vnderstandyng. First that this thyng whiche the Philosophers hauehave taught, and is receyued with cōmon consent, that is, that all thynges by naturall instinction desire that whiche is good, maye not seme to belong to the vprightnesse of mans will: Let vsus marke that the force of free will, is not to be considered in such appetite, as rather procedeth of the inclination of the essence, than of the aduisement of the vnderstandyng minde. For euen the Schoolemen do confesse, that freewill hath no action, but when reason turneth it selfe to obiectes, whereby they meane that the obiect of appetite must be suche▪ as maye be subiecte to choyse, and goe before deliberation, which prepareth the waye for choise. And truely, if a manne consider what is that naturall desire of good in manne, he shall finde that it is cōmon to him with beastes. For they also desire to be well, and when any shewe of good appereth that moueth their sense, they followe it. But man doeth neyther choyse by reason, that he maye followe with diligence that thing, which is in deede good for him, according to the excellence of his immortall nature, nor taketh reason to counsell, nor bendeth his minde, but without reason, without counsel, like a beast, foloweth the inclination of nature. This therefore maketh nothynge for the freedome of will, if a manne by sense of nature be carried to desire that which is good: but this is requisite, that he discerne good by right reason, and when he hath knowen it, that he choose it, and when he hath chosen it, that he followe it. But leaste any man shoulde doubte, there is to be noted a double Sophisticall argument. For Appetite is not here called the proper māner of will, but a naturall inclination: and Good is called not as of vertue or iustice, but of estate, as we saye, This man is wel, or in good case. Finally, although a man …o neuer so much desire to attain that is good, yet he foloweth it not. As there is no man to whome eternall blessednesse is not pleasant, yet is there none that aspireth vntounto it, but by the mouing of the holy ghost. Wherfore sithe the naturall desire in men to be well, maketh nothing to proue the fredome of wyll, no more than in metalles and stones, doth the affection inclinyng to the perfection of their substāce: lette vsus consider in other thinges, whether Will be so infected and corrupted in all partes, that it engendreth nothing but euell: or whether it kepeth still any percell vnhurte from whense doo growe good desires.

They that do attribute to the First grace of God, that we wil effectually seme on the other side to saye secretly, that there is in the soule a power of it selfe to aspire to good, but it is so weake, that it can not growe to a perfecte affection, or rayse vp any endeuour. And there is no doubte that the Schoolemen hauehave commonly embraced this opinion or which was borowed of Origen and certaine of the olde wryters: for so muche as they are wont to consider man in pure naturall thinges, (as they terme it) suche a one as the Apostle describeth hym in these wordes.Ro. vi….xv I doe not the good that I would, but the euell that I would not, that I doe. To will is present vntounto me, but to performe it, I finde not. But after this maner is the discourse that Paule there followeth, altogether wrongfully peruerted. For he entreateth of the Christian wrastling (whiche he shortly toucheth to the Galatians) whiche the faithfull continually fele within them selues,Ga. v.xvij in the battel of the flesh and the spirit. But the spirit is not of nature, but of regeneration. And that the Apostle doeth there speake of the regenerate, appeareth by this, that whē he had said, that there dwelleth no goodnesse in him, he addeth an exposition, that he meaneth it of his fleshe. And therfore he saith, that it is not he that doeth the euill, but sinne that dwelleth in him. What meaneth this correction in me, that is, in my flesh? Euen as muche as if he had sayd thus: God dwelleth not in me of my selfe, for there is no good to be founde in my fleshe. Hereupō foloweth that maner of excuse: I my self do not the euil▪ but sinne that dwelleth in me. Whiche excuse belongeth only to the regenerate, whiche do with the chiefe part of their soule tende vntounto good. Nowe, the conclusion that is adioyned after, declareth all this matter euidently. I am delited (saith he) with the lawe,Rom. vij.xxij. according to the inward man. But I see an other lawe in my membres, fighting against the lawe of my minde. Who hath suche a stryuing in him selfe, but he that being regenerate by the spirite of God, carieth the leauinges of his flesh about wt him?Ad Bonif. lib. 1. cap. 10. Et in l…. Retract. Therfore Augustine, wheras ones he had thought that, that had ben spoken of the nature of man, reuoked his expositiō as false, and ill agreyng together. And truelie, if we allowe this, that menne without grace hauehave some motions to good, though thei be but small,ii. Co. iij.v what shall we aunswere to the Apostle whiche sayeth, that we are not sufficient so muche as to thinke any thyng? What shall wee aunswere to the Lorde that pronounceth by Moses, that eueryevery inuention of mans hearte is only euell.Gen. viij.xxi. Wherefore, sithe they hauehave stombled by false takyng of one place, there is no cause why we shuld staye vponupon their iudgement. Let rather this sayeng of Christe preuayle, He that doeth sinne,Ioh. viij.xxxiiij. is the seruaunt of sinne. We are all sinners by nature, therefore we be all holden vnderunder the yoke of sinne. Nowe yf whole manne be subiect to the dominiō of sinne, then must it needes be, that the will it selfe which is the chiefe seate thereof▪ be bounde faste wyth moste streight bondes.Phi ij.xii… For otherwise that sayeng of Paule wold not stande together, that it is God whyche worketh will in vsus, if any will did goe before the grace of the holy ghost. Awaye therefore with all that many hauehave triftingly spoken concernyng preparation. For although sometime the faithfull doe praye to hauehave their heart formed to the obedience of the lawe, as Dauid doth in many places: yet it is to be noted, that euen that desire of prayeng is from God. Whiche we may gather of his wordes;Ps. li.xij. for when he wisheth to hauehave a cleane heart created within him, surely he taketh not on him selfe the beginnyng of creation.De uerbis Apostoli serm. 10. Therefore let rather this sayeng of Augustine hauehave place with vsus: God will preuent thee in all thinges: And sometime preuent thou his wrath. Howe? Confesse that thou haste all these thinges of God that what so euer good thou haste, is of him: what soeuer euell, it is of thy selfe. And a little after. Nothing is oures but sinne.