¶ A most necessary treatise of free will, not only against the Papists, but also against the anabaptists, which in these our days, go about to renew the detestable heresies of Pelagius, and of the Luciferians, which say and affirm, that we be able by our own natural strength to fulfil the law and commandments of God.  
¶ Made dialogue wise by John Veron, in a manner word by word, as he did set it forth in his lectures at Paul's.   

¶ To the right honourable Lord, my Lord Robert Dudley, master of the horses, and knight of the most honourable order of the Garter. John Veron wisheth grace, peace of conscience, with increase of honour, from God the father, through his son jesus christ our Lord.  
FOr, as much, as I have all ready set fourth, the doctrine of predestination, and of the divine providence of God, wherein I have strongly proved by manifest texts of the scriptures, and sufficient authorities of the ancient writers of the primitive church, that God hath from the beginning, ordained and appointed some, for to be fellow heirs with his son jesus Christ, of his heavenly kingdom, and some again to be everlastingly dampened in hell fire: and that whom he hath ordained before, to enjoy and possess everlasting life, them he hath chosen in his son jesus Christ, afore the foundations of the world were laid, which thing he did of his free mercy and goodness, and without any respect at all of their own deservings or merits, for to set forth the glory of his grace, & to declare his mercy through out all the whole world: but whom he hath appointed to be the vessels of his wrath, them he hath according to his righteous and unsearchable judgement stirred up for to be the examples of his justice, and for to be glorified by their damnation, wherein he doth them no manner of wrong, sith that he rewardeth them, according to their natural corruption, which they have of their parent Adam, wherbi we are all in general, subject to everlasting damnation, so that if he should damn us all, he should do us but right, and no just occasion at all, could we have, to complain of him or of his most righteous judgement I have thought it good and expedient, for to add unto it, the most necessary doctrine of free will. Which as it doth altogether depend of the other, and is most surely grounded in it, so it can not be substantially understanded, without some sight and knowledge of the same, as it doth evidently appear by those, which plainly affirm that, unless we have free will, virtue shall not be rewarded, nor the works of the saints crowned: which if they would consider from what beginning, the doctrine of Predestination doth fetch the glory of the saints, they should soon espy out their own error. Whom (sayeth the Apostle) God hath chosen, them did he call, whom he hath called, them did he justify, and whom he hath justified, them did he glorify. Wherefore then, by the saying of the Apostle, are the faithful crowned with eternal and everlasting glory? 
Why the faithful are crowned with everlasting glory.  because forsooth, that by the free mercy of God, and not by their own industry, they be both choose, called and justified. Hear do we learn, in these few words, that all the hole glory of our salvation, ought only to be given and attributed unto the free election of God, whereof doth proceed, come and spring, both the will and power, that we have, to do any thing, that is good and acceptable before the majesty of our heavenly father. Yea before we be renewed by the holy ghost, and made new creatures in our saviour jesus Christ, we are the servants of sin. What freedom then can we justly boast or brag of? Vbi spiritus domini, sayeth saint Paul, 
two. Co. iii  ibi libertas: where the spirit of the Lord is, there is liberty and freedom. 
joh. viii.  Again: Si vos filius liberaverit, vere liberi eritis, that is to say:  
If the son doth deliver you, ye shall be free in deed. 
What we are as long, as we be void of the spirit of God.  These sayings, do sufficiently declare, that as long as we are void of the spirit of God and are not yet set at liberty by the son, we are nought else but the bond slaves of Satan the devil of sin & of death. Many other places of the scriptures, might I hear allege, which do teach that of ourselves, we be not able to think a good thought. But lest, I should be tedious unto your honourable Lordship, I will omit them, and show briefly, what the Council of Myluente did most godly and catholicly decree and determine touching this matter: 
Sinodus mileventana.  If any man (say the holy fathers gathered in that Concyll) doth affirm, 
Note ye well those things ye free will men.  that we can by the virtue and strength of our own nature think or choose, as it is expedient, any good thing that pertaineth to our salvation, or agree and consent to the wholesome preaching of the gospel, without the illuminating, and inspiration of the holy ghost, who giveth us a pleasure or sweetness in consenting, and the truth in believing, he is deceived with an heretical spirit, not understanding the voice of God, saying in the gospel: without me, ye can do nothing, 
john. xv.  nor the saying of the apostle, 
two. Co. iii.  where he sayeth: Not that we be able to think any thing of ourselves, as of ourselves, But our suffiencye or ableness is of God. Again: If any man doth contentiously maintain, that God doth tarry for our will, that we may be purged from sin, and doth not confess, that by the infusion and working of the holy ghost it is wrought in us, that we be willing to be purged, he doth resist & withstand the holy ghost himself, saying by Solomon: The will, is prepared of the lord. And also the Apostle, 
Philip. two  which preacheth wholesomely, that it is God, 
August. ad Simplici.  that worketh in us both the will, and the work, according to his good wil Where the apostle doth sufficiently show, that the will itself, is made good in us, by the working of God. For, if we should ask, whether the good will, is a gift of god, or not, I marvel, if any man dirst say nay. 
Here we do learn that we can not pray unto god without the especial grace of God. Esa. lxv. Rom. x.  Moreover (say the fathers afore rehearsed) If any man doth say, that the grace of God, can be given by humane invocation, or man's calling upon god, & not that the grace itself doth work or bring to pass, that God is called upon of us, he doth gainsay Isaiah the prophet, or the apostle speaking the same: I am found of them, that sought me not, and did appear plainly unto them, that did not ask of me. What can be spoken more plainly of the unableness of man afore he be regenerated or borne of new by the spirit of God?  
All men may easily see by these sayings, which are most surely grounded in the word of the living God, what will and strength we have of ourselves, to do any thing, that pertaineth either to the glory of God, or to our own salvation. Therefore, I can not but marvel at our pope pelagians and at the viperous brood of the fire will men which do still to the great injury of the gratuite and free grace of God, 
The pope pelagians and the viperous brood of the free will men.  so set out boast and advance the free will and strength of man, which (as saint augustine sayeth) is very sore hurt and wounded, which is all to shaken, and lost, having more need of a true confession than of a false defence. Against them now at this present, being forced thereunto by the great love & vehement zeal that I bear unto the truth, I have taken upon me for to write, that so I may somewhat relieve and help the poor simple and ignorant, whom by their pestiferous doctrine they cause for to leave the sure stai, 
To stay upon free will, is to lean up the broken read of Egipte.  that we have in the free mercy and grace of god and to lean upon the broken read of their free will. Which is the next way, that Satan the devil, the enemy of our salvation can devise, for to throw them headlong into the bottomless pit of eternal damnation. Their arguments, which they do so gaily paint out, with wrested texts of the scriptures, I have diligently confuted, not sticking, as occasion did serve, to borrow of other, which have fought against that monstrous heresy before me, those things, which I judged meet for my purpose. For, when we have an enemy to overcome, it maketh no matter whether we overcome him, with s new weapon, that was never occupied before, or with a weapon that hath been all ready occupied of other. In temporal wars, what doth it skill, whether we beat down the common enemy, with our own weapon, or with our fellows weapon? So that he be beaten down & overcome, it is all one thing. We all ought to seek the glory of God, and to fight against the common enemy of it, let us not therefore envy one at an other, but let us faithfully help, aid, cherish and comfort one an other in this pearyllous fight. As for my part, I am ready at all times, in this so just a war against the enemies of the grace of God, to reach forth mine helping hand unto all my faithful brethren, trusting that they will do the like unto me. How much, I have farthered now the cause of the truth, let the godly judge. Only this shall be to desire your honourable lordship to accept this my rude labour, which withal due submiffion I offer unto your honour, as unto the Maecenas and patron of all godly learning and true religion, beseeching almighty God the author of all goodness, to prosper all your godly enterprises to his honour and glory, and to the common wealth of this flourishing realm.   

¶ The argument of this present book.  
IN this disputation or discourse of free will, we do first speak of it, as it was in man at his first creation, and afore his fall, where it is showed, that the place that is alleged out of the xu chapter of Ecclesiasticus, for the defence of free will, ought to be understanded of man being in the estate of innocency. For, then as S. Augustine doth declare, had he free will, but by transgressing the law of God, he did lose it. Whereby he did both bring himself, and all his posterity into a miserable bondage, and thraldom. In the which we do still remain until the son of God, by his holy spirit hath made us free. For till than we are so pressed down with the servitude of sin, and with the corruption of our own flesh, that we cannot as much as think a good thought, ye we run headlong into all kinds of sins, being most prompt and ready to do what so ever the flesh and the devil do move, and tempt us unto. But after that we be once by the drawing of the father, come unto our saviour jesus Christ, and have fellowship with him, then do we by and through him, recover that, which we lost in Adam, but yet not so, that we be always able to do the good, that we would. As saint Paul himself doth affirm, saying: 
Rom. seven.  I do not the good thing, which I would, but the evil that I would not, that do I. To be short, after long disputation, and many objections made by the adversaries, and substantially answered by God's word, and authorities of the ancient fathers, it is in fine concluded that all the good that we do, cometh neither of our free will nor of our own strength, but of the mercy and grace of god, who worketh the same in us by his holy spirit, and that all the evil that is in us cometh of the devil and of ourselves. last of all, mention is made of the law, and of the fulfilling of the same. Where it is plainly proved, that no man is able to fulfil the law with such a perfection as God doth require of us, and yet that no unrighteousness can be laid to god, although, he commandeth things, that be impossible for us to do. By the way the right use of the law, and the utility and profit of it, is diligently set forth, and by what means we are delivered from the curse of the same. And so an end.   

❧ A most necessary Treatise of free will, not only against the papists but also against the anabaptists, which in these our days go about to renew the detestable heresies of Pelagius, and of the Luciferians, which say and affirm, that we be able by our own natural strength to fulfil the law and commandments of God. ¶ Made dialogue wise by John Veron, in a manner word by word, as he did set it forth in his lectures at Paul's.  
I will have mercy on him, to whom I will show mercy, and will have compassion on him, on whom I will have compassion.  Romans. ix. Ex. xxxiii. 
jacob have I loved, and Esau have I hated. Ro. ix. Mala. i.  Albion. Philalethes. Eutrapelus. Dydimus. ALBION. 

In the book which is called the hunting of purgatory unto death.  I think, that it is not yet eleven of the clock, therefore, I think it best, that according to the counsel, that our neighbour Dydimus gave us yesterday, we do sit here a while till the fervent heat of the sun be overpast, and that we do talk and common of those things, that do yet somewhat trouble my conscience.  PHILALETHES. 
Ye may order us, as it pleaseth you, and specially, sith that ye be so ready always to give place unto the truth. And therefore, let us hear what those things be, that do yet trouble your conscience, that we may, as we have done here tofore, minister unto you, the salve of God's word.  ALBION. 
I am much bound to you, brother Philalethes, for the great kindness that ye show unto me, being so ready at all times, to help and succour me in this great perplexity of mind, that I am in God, I trust, who is the author of all goodness, and who hath inclined your heart unto me, shall reward this your painful labour that ye take about me.  
O most merciful and bounteous father, 
A thanks giving joined with a faithful prayer.  giving thee most hearty thanks for these thy benefits, wherewith thou hast so graciously refreshed us, we do humbly beseech thee, to send thy holy spirit in to our hearts, that we may in this our communication and talk, set-fourth thy glory only, to the utter confusion and overthrow of all the shameful enemies of thy free mercy and grace.  EUTRAPELUS. 
God of his goodness vouchsafe to grant us all, 
The enemies of gods. grace.  that we may so do. For, there be many in the world, which are such enemies of the free mercy and grace of God, 
The papists.  that whosoever doth according to the scriptures, affirm or say, that we are saved only by his free mercy and grace, they are most ready to persecute them with fire and sword, as most pernicious and abominable heretics, and as utter enemies of all truth.  DIDYMVS. 

The anabaptists and free will men.  Ye shall not only find of them among the papists, but also among them, that will be counted most perfect christians, & most earnest favourers of the gospel.  ALBION. 
Where so ever they he found, my faithful guides did tell me, that we have free will: which thing ye do all deny. Therefore: I would fain hear, what ye can say, concerning that matter.  PHILALEEHES. 
What do they understand by free will? For, they are wont to speak of it many and sundry ways. Some do by it understand one thing, and some an other.  ALBION. 
They told me, 
What school men understand by free will.  that by free will they do understand a certain faculty or power, being in seperably in the will of man, whereby he might do or leave undone any manner of thing, as wit and reason did think or judge it expedient. For, say they, man by his wit and reason doth consider, weigh, and ponder a thing, and doth examine and try whether it be good or not: and then by the virtue of his free will, either he doth it, or leaveth it undone, even as it pleaseth him.  PHILALETHES. 
What meaned they, think ye, 
After the papists judgement we are masters of our will.  by that definition?  ALBI. 
As it appeareth both by that difynition, and also by other talk, that they had afterwards, their meaning was, that we are masters of our own will and judgement, and that therefore, we can by our own strength turn ourselves which way we list, that is to say, that we be able by our own virtue to do good or evil, 
how blasphemous popish doctrine is concerning free will.  to save or damn ourselves.  EUTRA. 
O what blasphemy is this against God and his word? If ye do well mark this definition, ye shall easily perceive, that it is rather the difynition of profane and heathenyshe Philosophers than of Christian doctors. Ye may well understand, that if this definition were true, we should not need to pray unto God for his help & assistance, nor to call upon him for his holy spirit. We should have no need to say: if it pleaseth God we will do this thing or that thing. Do they not then by their definition place man in the stead & room of god?  PH. 
If these faithful guides of yours, had any zeal to set forth the grace of God, & his free mercy & goodness, they would have given an other definition unto free wil  AL. 
Which, I pray you?  PHI. 
They would at least have given the definition that s. Augustine doth use. Which is this: Liberum arbitrium, 
The definition of free will after Saint Augusti.  est facultas rationis et voluntatis, qua bonum eligitur gratia adsistente, malum vero ea desistente. That is to say: free will is a virtue or power of the reason and will, whereby the good is chosen, when the grace of God doth adsiste, and the evil when it is away or is withdrawn. The meaning is: 
The meaning of Augustine's definition.  that by free will, if we have the adsistaunce and help of the grace of God, we are able to choose that, which is good, but if the grace of God be away, or be withdrawn, we can no more but embrace that, which is evil, and hurtful to our own souls.  DIDY. 
Question And is there none other definition of free will?  PHILALETHES. 
Answer 
The master of sentences. Li two. senten. distin. xxv.  Yea verily. For, the master of Sentences, doth write, that it is not said, that man hath free will, because that he is as able to think and do good, as he is to think & do evil, but because that he is not subject unto necessity or compulsion. 
Lombardus his meaning   DyDIMVS. 
What should he mean by that?  PHILALETHES. 
His meaning is, 
Schoolmen.  that the evil, which man doth, he doth it freely, and without compulsion. And therefore, the school men say, that this freedom and liberty is not letted, though we be wicked, and servants of sin, and can no more but sin still and offend. But truly this cannot be understanded of a man, that is regenerated or borne of new. For, the holy ghost, that is in him doth withstand the evil, that he would do. And likewise by this definition or determination of the master of sentences, it might be said, that a man, which is regenerated or borne of new hath free will, 
How it may be said that a man which is regenerated hath free will Ecclesia. cousin xv. chapi.  because that the same little good that he doth, he doth it freely, and frankly.  ALBION. 
They did bring in a place out of Ecclesiasticus, otherwise called jesus the son of Sirach, where it is thus written: God made man from the beginning and left him in the hand of his counsel. He gave him his commandments, and precepts. If thou wilt observe the commandments and keep acceptable faithfulness for ever, they shall preserve the. He hath set fire and water before thee, reach out thine hand unto which thou wilt. Before man is life and death, good and evil, look what him liketh, shallbe given him. 
Episto. ad ctesiphontem  They did also allege many doctors, as Jerome against the Pelagians, where he sayeth thus: In this do we differ from brute beasts, that we have been created with free will. 
Li. two contra martio. home ix. in gen Ei. xii. mora.  They did allege Tertulian, Chrisostome and Hilary. Which all do affirm that man hath such free will, as they did declare unto me afore.  PHILALETHES. 
The place, that they alleged out of Ecclesiasticus, maketh nothing for them. for, 
how the place of Ecclesiasticus ought to be understanded.  it ought to be understanded of man being in the first estate of his creation, and being in his original innocency and righteousness. And because that it shall not be thought, that I bring any thing of mine own head, ye shall hear what saint Augustine sayeth, whose words, are these: free will before the fall was an upright free will, 
De canticonovo. ca viii.  before which, fire and water was laid of God, and the first man did reach his hand to which he would, he did choice fire, and forsook water. See the righteous judge, the same, which man being free did choice, he did receive, he would have evil, and the same did follow him.  

Contra fortu. Disputa. xi.  And in an other place, these be also his words: I say that free will was in that man, which was created first. For, he was so made, that nothing could withstand his will, if he would have kept God's commandments but after that he had sinned through free will, he did cast us all that come of his stock, into necessity. And therefore, he writeth in an other place, 
In encherid ad laurens. Ca thirty. De verbis aposer. two.  that man using not well free will, did both lose it & himself. Again: It is true (sayeth he) that man when he was made did receive great strength of free will, but he did lose it through sin.  
These autorityes of saint Augustine do sufficiently declare, how the place that they alleged out of Ecclesiasticus ought to be understanded.  
For, there doubtless, the wise man doth speak of man, as he was first created in the estate of innocency and righteousness, and not as he was with his posterity after his fall, 
De eccledogm. ca xxxii.  whereby as saint Augustine saith, all men have lost their natural possibility, or ableness, and their natural or original innocency. And so ought the doctoures, that they did bring in, for themselves, to be understanded, for they do all speak of man as he was afore his fall. Which thing appeareth to be most true by the saying of Saint Jerome, 
jero in xxiii. cap. jere.  who writing upon jeremy saith plainly these words: And therefore, the heretics be wont to promise felicity, and to open unto sinners the kingdom of heaven, saying: Thou mayst follow the majesty of God, and be without sin, sith that thou hast received the power or strength of free will, and the understanding of the law, whereby thou art able to obtain what so ever thou wilt. And so the said Heretics do deceive the poor, simple, and ignorant persons, and specially women, which being laden with sins, are led to and fro with every wind of doctrine, deceiving by their flattery all them that give ears unto them. Hear ye see that saint Jerome doth call them all Heretics, that say, that men be able by their free will, to do both good and evil. whereupon we may well conclude, that in his Epistle ad Ctesiphon●em, 
Existo ad ctesiphon tem.  he doth speak of the first estate of man, that he was in afore his transgression and fall. And as for Chrisostome, although he doth exceed in extolling the natural strength of man, 
hom. i. in adven  yet doth he confess plainly, that every man, is not only of his own nature a sinner, but also that he is sin altogether.  
Whereby he doth overthrow, what so ever, he doth write or say in any other place, in the commendation of free will, and of our natural strength.  EUTRAPELUS. 
That must be most true. For, if according to his own saying, we be not only sinners of our own nature, but also sin all together, where is our gay payncted free will become?  

joh. viii.  Doth not the truth himself say, that every man that sinneth, is a servant of sin? Again, is it not written that of whom so ever a man is overcome, 
two. Pet. two  unto the same he is in bondage? It appeareth then by this, that we are very far from that liberty and freedom, that they do so much boast of.  DYDIMVS. 
Wherefore did then these ancient fathers and writers of the Catholic church extol so much the free will and natural strength of man? 
Home. lii  For, Chrisostome, hath always in his mouth: Let us bring that, which is our own, God will supply the residue. Where unto Jerome doth agree, saying: Nostrum est incipere, 
Dia. iii. con. Pelagianes.  dei autem perficere: Nostrum est, offer quod possumus, illius implere quod non possumus. That is to say: It is our part for to begin, and it is God's part for to perform. It is our part, to offer that, which we can, and it is his part to supply or fulfil that, that we can not.  PHILALETHES. 
It is most plain, 
Why the aunciant fathers spoke so of free will that they did seem to allow it.  that they did it to this end, that they might drive away all slouggishnesse from men. Which thing they that came after did not perceive. And therefore, they did attribute so much to the free will and natural strength of man, that the free mercy and grace of God was in a manner utterly forgotten.  DyDIMVS. 
How can it be proved, that they did tt only for that purpose?  PHILALETHES. 
It is easy to be proved. For, if they should mean as they writ, they should directly be against the plain scriptures and word of God, and also against themselves. first and foremost, the LORD himself saith: I will henceforth curse the earth no more for man's sake. 
Gen. viii  For, the imagination of man's heart is evil, even from the very youth of him. And Moses for to declare, 
Deu. xxix  how unable we be of ourselves to understand heavenly things, doth say plainly these words: Ye have seen all that the Lord did before your eyes in the land of Egipte, unto Pharaoh and unto and all his servants. Thine eyes have seen these great tokens and wonders. And yet unto this day, hath not the Lord given you a heart, that understandeth, eyes that see & ears that hear.  
What could he say more, except he should call us blocks and stones? And in Ezechiel the Lord sayeth: A new heart, 
Eze. xxvi.  will I give you, and a new spirit will I put in to you. As for that stony heart, I will take it out of your body, and give you a fleshy heart. I will give you my spirit among you, and cause you to walk in my commandments, to keep my laws and to fulfil them. This place only doth sufficiently teach us, that except our stony hearts be taken away from us, and fleshy, that is to say, obedient hearts given us in stead of them, yea and a new spirit put in to us (which should work in us an obedience towards the lords commandments) we are able to do nothing we can in no wise keep the laws of God, nor yet fulfil them.  EUTRAPELUS. 
In deed these words are very plain. For, by them we do learn, that all that we have of our own, must either be renewed, or taken away, afore that we can do any thing, that pertain to our salvation. Whereby any man may easily perceive, that the liberty and freedom that we have to do well, is very small, or rather nothing at all.  PHILALETHES. 

john. iii.  Be not these the words of john zacharyes son: A man can receive nothing, except it be given him from above? Where doubtless he speaketh, not of the common gifts of nature, but of the special gift of the holy ghost. For, there doth he complain; that his disciples were never the better for all his preachings, wherein he had set fourth Christ unto them. As if he should have said: I do see and perceive, that words are nothing available for to teach and instruct men in heavenly things, except the holy ghost, working inwardly doth give the understanding. Unto this doth our saviour jesus Christ agree, 
john. vi.  when he sayeth: No man can come unto me, except it be given him of my father. For this cause, when Peter had said: Thou art Christ the son of the living God. This answer did our saviour jesus Christ make unto him again: blessed art thou Simon the son of jonas: For, flesh and blood hath not opened that unto thee, 
Mat. xvi.  but my father that is in heaven.  
And in an other place: whosoever (sayeth he) doth hear and learn of the father, cometh unto me. 
john. vi.  But the blessed apostle doth most strongly heat down the vain pride of our free will men, where he writeth on this manner: The natural man perceiveth nothing of the spirit of God. 
i Cor. two.  Whereby he doth understand, that the natural man, which is not renewed in Christ, can not perceive the things that be of the spirit of god. For, why they are but foolishness unto him. And in his second Epistel to the Corinthians, these be also his words: 
two. Cor. iii  Such trust have we through christ to God ward, not that we are sufficient of ourselves to think any thing, as it were of ourselves, but our ableness cometh of God. Now if we be not able to think a good thought, except God doth put it in us: how much more unable be we, either to will or to do any thing that good is, or acceptable in the sight of God? But let us grant unto you by way of disputation and reasoning, that we have no such thing in the book of God: what shall they win by it? For, I am able to bring now, four of the most principal doctors against their two.  DyDIMVS. 
Which are they, I beseech you?  PHILA. 
first, the blessed martyr Saint Cyprian, 
Li. de predest. sanctorum ad bonifacium Li. iiii. et alibi. cyprianus.  who is a most ancient doctor, hath left this golden sentence unto us by writing: De nullo nobis gloriandum est, quia nihil nostrum est, nisi ut homo apud se prorsus exinanitus, a deo totus pendere discat. That is to say: we ought to boast of nothing: For, nothing is our own, saving only that man being of no reputation with himself, must learn to hang all together of God.  EUTRA. 
As far, as I do remember, Saint augustine doth many times rehearse the same saying of Cyprian.  PHILA. 
Ye say true. For, he maketh mention of it in his book of the Predestination of saints, and in many other places besides. But he himself doth write much after the same manner, when he sayeth. Nemo se palpet, 
Hom. in. Johannem xlix.  de suo Sathanas est: id unde beatus est, a deo tantum habet. Quid N. de tuo habes nisi peccatum?  
Tolle tibi peccatum quod tuum est. Nam justitia detest. Which we may english after this sort.  
Let no man flatter him self: for, of his own he is a very Satan he hath that of God only, whereby he is blessed. For, what hast thou of thine own but sin? Take away sin from thee, which is thine own: For, righteousness is of God. Ye see how well he doth set forth man in his own colours. But ye shall hear also what Gregory saith: 
Grego. li moralium. xxii. ca x.  Sciunt sancti viri (sayeth he) se post primi parentis lapsum, de corruptibili stirpe editos, et non virtute propria, sed preueniente gratia superna, ad meliora se vel vota, vel opera commutatos, et quicquid sibi mali inesse cognoscunt de mortali propagine sentiunt meritum. Quicquid vero boni in se inspiciunt, immortalis gratiae cognoscunt donum.  
That is to say: holy men do know that after the fall of the first father, they be borne of a corruptible stock, and that they be not by their own virtue, but by the supernal grace, that doth prevent them, turned unto better desires or works: and what evil so ever they know to be in themselves, they feal that it is deserved and come of their mortal kind. But what good so ever they see to be in themselves, they acknowledge to be the gift of the immortal grace. And for this gift that they have received, they be debtoures unto him, which by preventing them, did give unto them, that they should will that good thing, which they would not, and by following did grant that they should be able to do that good thing that they would.  Eutrape. 
O that all faithful Christians, 
A godly wish.  would have always this saying of Gregory before their eyes. For, they learn thereby, that they that be sanctified by the holy ghost, as they do acknowledge that after the fall of the first man, they are both conceived and born in sin, so do they unfeignedly confess, that all the good mind and will, that they have to do those works, that God doth require of us, cometh not of themselves, nor of their own natural virtue and strength, but of the mere grace and goodness of God, wherewith he doth prevent them, that they may have such a good will and mind to do good, and wherewith he, as following, he doth help and adsist them, that they may be able to fulfil and perform that good thing, that he hath moved them to will.  
Again, the evil that they feel to be in themselves, they do not abscribe it unto their creation, nor yet to their creature and maker, but to their mortal generation, and corrupted nature: but all the goodness that they perceive to be in themselves, they attribute it not unto their natural virtue & strength but unto the grace and goodness of God, without which we can not as much, as think a good thought.  PHILA. 
And therefore, bernard doth write very well when he sayeth on this manner: Quid igitur? Hoc ergo totum liberi arbitrii opus, 
In tracta tu de gratia & libero arbitrio.  hoc solum eius est meritum quod consentit? Est prorsus. Non quidem quod velcon fensus, in quo omne meritum con sistit, ab ipso sit: cum nec cogitare, (quod minus est quam consentire) a liquid a nobis, quasi ex nobis sufficientes simus. Verba sunt non mea, sed Apostoli, qui omne, quod bonum esse potest, id est cogitare, et velle & perficere, pro bona voluntate, attribuit deo, non suo arbitrio. That is to say: what then? Is this therefore the whole work of free will? Is this the only merit of it, that it doth consent, and agree? Truly it is. Not that the consent, wherein all the merit doth consist, doth come or is of it: sith that we be not of ourselves, as of our selves able to think any thing, which is less than to consent or agree. These be not my words, but the words of the Apostle, which doth attribute unto God, and not unto his free will, all that be good, that is to say: to think, and to will, and to perform according to his good will and pleasure.  
Here do we learn that Bernard doth ascribe all things unto god, and nothing to free will: wherein he doth agree with S. Augustin, 
Li. de ecclesi. dogma. xxvii  saying: God doth so work in the hearts of men, and in the fire will itself, that every good thought, godly counsel, and all good motion of the will or mind is of God.  ALBION. 
Objection My faithful guides did tell me, that these be S. Augustine's words: who of us all will say that through the sin of the first man, free will is pearyshed from mankind? It appeareth by this, that notwithstanding the fall of the first man, we have free will still.  DYDIMVS. 
Yea I do remember, that these words are also alleged out of S. Augustin: Let no man be slack and slothful to serve God, nor trust so upon grace, 
Li. iii. hy pogno Pela.  as though God should not require the works of his free will: yea rather, let him shun evil and do good. No man can deny but that these be S. Augustine's words. Whereby he doth plainly declare, the God doth require the works of our fire wil Which thing, he would not do, except we had it.  PHI. 
It is a wonder to see how crafty the devil is, Answer both in wresting of the scriptures, & also in perverting of th'ancient fathers. In the first sentence, that our brother Albion did allege, 
The devils sophistry.  they do bring but a small piece god wots. For, all that doth declare most plainly the right meaning of Saint Augustin, the same do they most craftily leave of.  
And because no man shall think, that I go about to slander them, ye shall hear all the hole sentence of that ancient doctor, 
The whole sentence of August.  which is this: who of us will say, that through the sin of the first man, free will is pearished from mankind? Truly, the freedom is pearished through sin: but the same that was in Paradise, to have full or perfect righteousness with immortality: Therefore man's nature hath need of the grace of God, as our saviour jesus Christ doth testify, saying: If the son of god doth deliver you, then are ye free in deed, to live well and justly. For, free will is not so pearyshed unto sinners, but that they sin through it, specially all those, that sin with pleasure, and through the love that they have unto sin, which they do desire, and which pleaseth them. 
What things are to be noted in saint Augustine's words.  Mark well these words. first, he saith that the same freedom is pearyshed & gone, which was in paradise, to have perfect righteousness with immortality: meaning thereby, that whereas man had in Paradise free liberty to purchase unto himself, a full and perfect righteousness with immortality, the same is now pearished and loft, through his disobedience and fall. secondly, he saith, that free will is not so perished unto sinners, but that they sin through it, specially all those that sin with pleasure, whereby he doth understand, that for to do freely and frankly the thing that is good, we have nead of the grace of God, and that the same man which hath not the holy ghost, and which is not truly regenerated, doth freely, and without compulsion serve unto sin, in so much that he seemeth not to be the servant of sin, because that the evil that he doth, he doth it voluntarily, freely and frankly. Who doth not see now, that S. Augustine speaketh nothing of such a free will, as your faithful guides do most shamefully go about to maintain and uphold. And therefore in an other place, he writeth on this manner: why dare miserable and wretched men be proud, 
Li. de spiritu et li. tera. ca thirty.  or boast themselves either of free will, afore that they be delivered, or of their own strength, if they be already delivered? And do not mark that in the very name of free will, liberty or freedom is signified.  
But where the spirit of the LORD is, there is freedom and liberty: Therefore, if they be servants of sin: why do they boast themselves of free will? For, of whom so ever any man is overcome, to him is he delivered to be his bound man.  
And if they be delivered, why do they boast themselves as of their own work? Are they so free, that they refuse to be the servants of him: that saith: 
john. xv.  without me ye can do nothing? And in his book, which he did write of grace and free will, these be his words: Our will is always free, 
capi. xv.  but it is not always good. For, either it is free from righteousness, when it serveth unto sin, and then it is evil, or it is free from sin, when it serveth unto righteousness, and then it is good.  
Which sentence he doth both repeat, and also expound in his other works, saying plainly, 
Li. ad bonifa. cap. two.  that man is made free from righteousness, by his own free will, but that he can not be made free from sin, saving only by the grace of our saviour.  
Is not this, I pray you, to deride and laugh to scorn, the vain Title and name of Free will?  DYDIMVS. 
Yet, in the saying that I have alleged, Objection he doth affirm, and say, that God doth require the works of our free will, which can not be understanded of sin. For, God doth utterly forbid it. Whereby I may conclude, that our will is free to do good works, else God would not require the works of our free will.  PHILALETHES. 
When I have rehearsed unto you the hole sentence, Answer as it lieth written in S. Augustin, then judge ye yourself, whether they do not follow the steps of their great grandfather the devil, in perverting both the scriptures, and also the ancient fathers. And that ye may be the surer of it, ye shall have it first in Latin, and then afterwards in english. 
Augu. li. contra pe lagis. hypo ge.  The Latin is this: Nemo sit remissus et segnis ad sermendum deo, nec sic de gratia confidat, tanque deus liberi arbitrit eius, quod per mortem filii sui reparavit, et sibi preparavit, opera non requirat, imo declinet a malo et faciat bonum. That is to say: Let no man be slack and slothful to serve God, nor trust so upon grace, as though God should not require the works of that free will, which he hath both restored and prepared unto himself by the death of his son. Yea rather: let him fly from evil and do good. 
What free will saint Au. doth understand.  Any child may easily perceive and understand of what fire will Saint Augustine doth speak there: even of that same free will which God hath already restored again and prepared unto himself, by the death of his son jesus Christ, who only is able to deliver us from the servitude and bondage of sin, and by his holy spirit to make us to do freely those works, which GOD hath prepared for us, to walk in. Therefore in an other place, he saith plainly these words. thinking diligently and faithfully on these and other like things, let us not consent or agree unto them, 
Idem lib. l. home. xiiii.  which extolling free will unto pride, do rather go about, to cast it down than to set it up. But let us consider with all humility and lowliness the saying of the apostle, where he sayeth: It is God that worketh in us both to will and also to work: and so give thanks unto our Lord and saviour, which without any merits going before, did heal us being wounded, and did reconcile us being enemies, did deliver us from captivity, did bring us from darkness unto light, and from death did call us unto life again:  
And confessing humbly our infirmity and weakness, let us call upon his mercy, that sith he hath prevented us (according to the Psalmistes saying) with his grace he vouchaf not only to keep in us, but also to augment and increase his gifts or rather his benefits, which he did vouchaf to give us. These words are so plain, that any child is able to understand them.  ALBION. 
They did yet allege an other place out of his treatise, upon the first epistle of john. The words are these: And every man that hath this hope in him, purgeth himself, even as he is pure. See how he hath not taken away free will, in so much that he did say: he purgeth himself.  PHILALETHES. 
The same fraud and deceit shall ye find in the alleging of this place, that ye have found already in the above rehearsed autoryties. For, it followeth immediately after who doth purge us but god? But God doth not purge thee against thy will. Therefore because that thou dost join thy good will unto god, thou purgest thyself. Thou purgest thyself, not of thyself, but of him that cometh to dwell in thee.  
yet because that thou dost there somewhat willingly, therefore is some thing attributed unto thee: that thou mayst say, as it is written in the xxvi. Psalm. Thou art my helper, do not forsake me. If thou sayest: thou art my helper, thou dost somewhat, for if thou dost nothing, how doth he help thee. first, and foremost we may easily perceive by the text that he goeth upon, 
Here. S. August. speaketh of the man that is all ready renewed.  that he doth speak of him that is already renewed in Christ: else how could he have any hope of life everlasting? And for this cause he saith by and by: who doth purge us but God? But it is not unknown unto you, that GOD doth only purge us through faith in our saviour jesus Christ, which faith, is the mother of hope. Therefore, ere we can have this hoop of life everlasting, which the blessed Evangelist Saint John doth speak of there, we must be purged through faith. It is plain then, that there he speaketh of him, that is already made a new creature in Christ, by whose spirit, which cometh to dwell in us, we are purged and made clean, and not of ourselves.  ALBION. 
What meaneth he then, when he saith: Question that GOD purgeth no man against his will? where upon he doth conclude, that we do purge our selves, because that we ioygne our good will unto God. And a little after it followeth: if thou sayst, thou art my helper, than thou dost somewhat: For, if thou dost nothing how can he help thee? Here do we learn, as far as I can gather by his words. first, that we must bring our good will unto God: for, he will save no man against his will. Secondly, that except we do somewhat, we can not say truly, that God is our helper.  DIDYMVS. 
truly that was well marked of you, brother Albion, I thought mi self to have made the same objection, except ye had prevented me.  PHILALETHES. 
Answer I do not deny but that we must bring our good will unto God. But of whom have we this good will? have we it of ourselves, think ye? Hear what S. Paul saith: It is God, that worketh in you, 
Phi. two.  both the will, and also the deed, even of his own good will. Where (as Saint Austin doth write) he doth sufficiently declare, 
Ad simpli ci. li. i. Questi. xi  that it is God that worketh in us, the good wil For, if we should ask, whether the good will be a gift of GOD or not, it is marvel if any man dareth say nay.  
Where unto Fulgentius doth agree, saying: Every good work then, which we do work in god, the same doth god work in us. For, all things are of him, through him, and in him. Both our good will then, and also our good works be of him.  
Which thing, the doctor of the gentiles doth affyrm with these words.  
It is God that worketh in us, both the will and the deed, even of his good will and pleasure. Ye see then of whom we have this good will, that we must bring unto God, even of himself and not of us.  
For, it is he and none other that doth work it in us, by his holy spirit.  
And therefore, where he sayeth: that GOD saveth or purgeth no man against his will, the same is most true: 
Home. ix. Ezechielem.  but as Gregory writeth, he doth prevent us, with his grace that we may be willing, and with his helping hand he doth follow us, lest we should will in vain. And therefore the church prayeth saying: Et nostras rebelles ad te compelle voluntates. That is to say: And compel or drive our rebellious wills unto thee. Behold (sayeth he) except our rebellious will be driven unto God, it is not healed. So saith our saviour: No man is able to come unto me, except my father doth draw him. We are drawn against our wills, but we are lead willingly or with our wills. It appeareath by this, 
How of un wyllnge we are made willing.  that of unwilling persons, we must, by the inward drawing of our heavenly father, be made willing: else our wills cannot be healed from their natural rebelliousness, which we have of our first parents Adam and Eue. Thus then we may right well say, that God saveth no man against his will: For, why? He maketh them all willing afore, whom he doth save. 
How this aught to be understanded, that God saveth no man against his will.  And whom he made willing, them doth he also help, aid, and adsist, that they may do the thing, that he hath made them willing to do. And so may we affirm boldly, that God is our helper. because that being throughly regenerated or renewed in Christ, we do through the assistance and help of his holy spirit, work with his grace.  EUTRAPELUS. 
Now may ye perceive and see, 
The faith fullness that the papists do use in alleging the ancient writers.  what truth and faithfulness, your spiritual gentle men do use, in aleadginge the old writers of the ancient catholic church. And that all that they go about, is by hook and by crook, to bring men, from the true and right understanding of of God's word: and to pluck them from the trust, that they ought to have in the mere mercy and goodness of God, and in his gratuite and free grace, in to a vain confidence of their own natural virtue & strength. I would wish, that at the least they would always have before their eyes, this goodly saying of Eucherius bishop of Lions: Christ saith he, is the tree of life, who so ever doth reach forth his hand unto him, shall live: but free will, is the tree of knowledge of good and evil: whosoever forsaking the grace of God, will taste of it, shall die the death.  ALBION. 
Now will I tell you, what objections I made against them. first, I did ask them why jeremy did say: 
jere. x.  Now I know, O Lord, that it is not in man's power, to order his own ways, or to rule his own steps and goings?  PHILA. 
Ye did go out of your matter. For, your communication was of heavenly and spiritual things, that is to say, of the knowledge of God, and of his blessed will, and whether we can rule ourselves according unto it. Which to do, it lieth not in the power or fire will of man. But their jeremy doth speak of earthly things, and which do pertain unto this present life. In deed, God hath yet left in man a certain natural light, whereby he may know what is good for this present life of the body and for the government of his house, 
Nothing can be brought to pass by the industry of man with out the help of God. Pro. xvi.  but yet nothing can be bring to pass, without the aid and help of God. So must the saying of the wise man be understanded, where he saith: A man deviseth in his heart, but the Lord ordereth his goings. Where unto the common Proverb doth agree, that is to say: Man doth purpose, but God doth dispose. How be it, I would fain know, what answer, they made unto you.  ALBION. 
They did answer me, that in deed man was not able many times to bring that thing to pass, that he would without the grace of God: & that it lieth not in the power of man to walk uprightly in the way of righteousness without thassistance and help of the holy ghost. And for the probation of it, they did bring in certain places, which ye have alleged alreadi, as these: A man can receive nothing at all, 
john. iii.  except it be given him from above. Again: 
two. Cor. iii  we are not able of our selves to think a good thought, but all our ableness cometh of God. Also the saying of saint james, 
jam. i.  where he sayeth: Every good gift and every perfect gift is from above, and cometh down from the father of light.  EUTRA. 
I chanced once to reason with a great doctor of divinity who did affirm, that it did lie in our power to receive the grace of God when it is offered unto us, making a great brag, that he was able to prove it by manifest texts of the scripture. Then did I ask the gentle man whether it was not a good gift to receive the grace of God, when it is offered? which thing he did grant by and by. Then did I make mine argument after this manner: Every good gift is from above, and cometh down from the father of light. But to receive the grace of GOD when it is offered, is a good gift, ergo it cometh of God, that we do receive his grace, and not of ourselves.  DYDIMVS. 
What answer did he make?  EUTRA. 

The substantial Answer of a popish doctor.  What answer he made me? I warrant you, a doctor like answer. For, by and by he took his gloves from under his girdle, and did cast them unto me, saying: Lo, I give you these gloves, be they not yours, when I have given you them? can it be said, that they be mine still?  PHILA. 
That was answered like a doctor. But go on still brother Albion, I pray you did they allege any more?  ALBION. 
Yes. For, they did allege Gregory, who writing upon these words of the Psalmist: 
Gregorius in psalmos.  My soul thirsteth for thee in a barren and dry land, where no water is: saith plainly these words: Sith that free will hath been corrupted in our first father, we are not able to will a good thing, except we be helped with the grace of God.  PHILALETHES. 
I knew right well, that your faithful guides, should be fain at length to cry peccavi, and to recant their devilish and erroneous opinion.  

The enemies of the truth are against themselves.  For, if ye mark well the definition, that they gave unto free will: ye shall find, that they did attribute nothing at all unto the grace of God, yea no mention at all, was made of it. Ye see now that they say against their own selves: wherein, they do show their ignorance and beastishnesse. They had spoken so largely without the book, that they were fain to go back, and to unsay again that which they had said afore. But upon this text of jeremy I might make mine argument after this manner: If man can not without the help of God, 
A minori ad maius  bring earthly things to pass: how much less shall he be able without the grace of God, to come to the knowledge of heavenly things?  Eutrape. 
Herein may we see the beastishnesse of these bragging merchants of the clergy. For, they do assoon allege that, which maketh against them, as that which seemeth to make for them. For, if all things be well considered and marked, the last authorities of the scripture, which they did allege with the saying of Gregory, do make for us all together.  ALBION. 
I do confess that it so. How be it, they always harped upon this string, that man hath free will, and that such sentences and sayings do not take away free will from us.  PHILA. 

It is hard to take aught from a naked man.  I know well enough, that such sayings can not take away free will from us. For why? we have it not. And how could that thing be, taken away from us, that we have not? How so ever the matter goeth, such sentences do plainly declare, that man hath not such free will, as they do most lyingly affirm.  ALBION. 
Therefore, I asked them, why our saviour jesus Christ did say: No man cometh unto me, 
john. vi.  except my father doth draw him. For, it appeareth by these words, that man hath no free will at all to do well.  PHILA. 
What could they say to you again?  ALBION. 
They alleged Chrisostome against me, where he writeth in this manner. The Manicheans did go about to prove by this place, that we are able to do nothing of our own selves: But they do not understand it well. For, by this saying free will is not abolished and put down, but it is showed and declared, that it hath always need of the help of God, and that God draweth no man against his will, but such, as do, to the uttermost of their power endeavour themselves to come unto him. And in an other place he sayeth, 
Home de conver Pauli.  that God compelleth no man to come unto him against his will: but that he doth draw them, that be willing or that retch their hands unto him, for to be drawn of him.  PHILALETHES. 

How the saying of Chrisostome ought to be taken.  The exposition and saying of Chrisostome is partly true. For, I do grant that God shall never save them, that be obstinate in their wickedness, or that do obstinately persever and continue in their unbelief. To be short, I do confess, that God will save no man, except he doth consent and agree first, and have a will to be saved. But in this doth lie all the matter, whether we have this will of ourselves or not. But we have already sufficiently proved both by the scriptures, and also by many authorities of the ancient fathers, that it is God only that worketh in us both the will, 
Phi. two.  and also the deed, according to his good pleasure. We must then understand, that God saveth no man that is unwilling to be saved, or that doth withstand and resist always his blessed will and pleasure: but afore that he saveth any man, he maketh that same man by his grace, to consent and agree unto his blessed will and pleasure: yea, he doth reach fourth his hand unto him, for so pluck him up.  ALBION. 
They did say unto me in deed, that by the same drawing, 
Mark the unstableness of the enemies of God.  we must understand the grace of God which doth prevent us: or his inward admonition and calling, whereby we are moved to do good, and to be obedient unto the law and commandments of God.  PHILALE. 
I knew right well that they should be fain at length maugry their smooth shaven faces to attribute all unto the grace of God, whereby he doth move, stir up, and wake out of sleep the will of man, giving it strength to rise up, and to come unto him, whereby also he doth reveal and open unto him, the misery and wretchedness, that he was in, and which was hidden from him, and whereby he doth strengthen him to walk in his laws and commandments, and to do the thing that is acceptable before him.  ALBION. 
I did also, as occasion gave me, allege unto them this saying of Paul: I know that in me (that is to say, 
Ro. seven.  in my flesh) dwelleth no good thing. To will is present with me but to perform that, which is good, I find not. For, the good that I will, do I not, but the evil, which I will not that do I  PHI. 
I would fain hear what answer they made unto you.  ALBION. 
They did by and by bring in Chrisostome, 
An objection out of Chrisostom.  who expounding this place, doth say that by these words the apostle doth not take away free will, nor yet bring in any necessity or conpulsion. For else in stead that he did say, nolo, I will not, he should have said cogor, I am constreygned. Which thing he did not.  PHI. 

Answer  If the exposition of Chrisostome were true, then must we confess, that. S. Paul did vountarily & of his free will the thing that was evil, and that he did willingly, & of a set mind forsake the good that he might have done. But to say so, were to blaspheme, not only the Apostle, but also the holy ghost, that was in him. For, who would say, that after Saint Paul was once converted and renewed in Christ, he did sin voluntarelye, or that he did for the nonce, and of a set mind, forsake the good thing, that he might have done? I ask you: if ye should do that thing, which ye would not do, were it not by compulsion, that ye should do it.  ALBION. 
Yes verily.  PHILALE. 
Know ye then, 
A gloss of Orleans. Chrisost. maketh no difference betwixt the carnal man and the man that is regenerated.  that this is a gloss of Orleans, which destroyeth the text. For, Chrisostome maketh there no difference, betwixt the carnal man, and the man that is renewed in Christ.  
Where as saint Paul doth speak there of the man that is regenerated or borne of new, which thing he doth under his own person, that we might be the surer that it is so. For, ye shall understand that as the carnal and fleshly men do give themselves freely to be the bound servants of sin, so in them that be renewed in Christ, 
In them that are borne of new there is a continual battle betwixt the spirit and the flesh.  and made new creatures by his holy spirit, there is always a continual battle betwixt the spirit and the flesh, so that the evil that they do, they do it, being overcome by the flesh, which doth always lust against the spirit: And if they leave any good thing undone, which they would do, it is because that the rebelliousness of the flesh will not let them, nor yet suffer them to do it.  ALBION. 
They said moreover that if I would well mark, 
The fond objection of the enemies.  to what purpose, Saint Paul did speak that, wayghinge the words that go before, and the words that come after, I should find, that Saint Paul doth speak there of the sensuality of man, which is always repugnant unto reason, because of our corrupted nature, and not of free will. For, he saith by and by after: It is not I that do it, but sin that dwelleth in me.  PHILALETHES. 

Answer  Although this be the distinction of a Philosopher, going about to defend man's strength, and to prove that reason is perfect in him, I mean, in man, yet if ye will mark diligently the words and sayings of your faithful guides, ye shall find that there was a certain repugnance in Saint Paul.  
It followeth then, that there was in him no such Free will, as they do boast of. For, it was not the will of saint Paul, that did the same evil, but his sensuality.  
Therefore, the will ought to have resisted this sensuality, if it be so strong, that it is able to do what soever it wil Nevertheless S. Paul, afore he spoke thus, had said: we know that the law is spiritual, but I am carnal, sold under sin. Ye see how he saith. Ego, I. Whereby he doth understand all that was in him of his corrupted nature, as is both man's reason and will: he saith not my sensuality is sold under sin, but he saith: I am carnal & sold under sin. And afterwards he called all his corrupted nature, sin, saying: It is not I that do it, but sin that dwelleth in me: understanding by sin, the natural corruption that was in him. The holy scripture doth put no difference betwixt sensuality and reason, 
In things that pertain to salvation man is altogether sensuality.  making reason more perfect than the sensuality is in heavenly things, or in things that pertain to salvation.  
For, man himself being not yet renewed, is altogether fleshly and carnal, he is nothing else, I say, but sensuality. Therefore, brother Albion, beware of such doctors, as your bragging faithful guides be, which have liever to follow heathenish philosophers, than the spirit of God. For, such doctoures do all that they can to cast man headlong into hell, being like unto the serpent, which said unto Eve: ye shall be as God, 
gene. iii.  knowing both good and evil. For, to set man upon his free will, is to set man upon a reed, and upon vanishing smoke.  DYDIMVS. 
What if I should reason thus with you? Objection Either sin is of necessity, or it lieth in the will and power of man: If it be of necessity: that is to say, if a man by necessity is driven to it, why should he be punished for it. Again if it lieth in the will and power of man, then can it be shunned and avoided, that is to say, a man may choose, whether he will sin or not. Where upon I may conclude that either God is unrighteous in punishing men for the thing, that they be driven unto thy necessity, or that we have free will to do what we list. Which thing seemeth to be most true, by the words, that God doth speak unto Cain, 
gene. iiii  saying: if thou dost evil, thy sin lieth open in the door. Let it be subdued unto thee, and rule thou it.  PHILALETHES. 
Answer This objection, were the Pelagians wonted to make against saint augustine. How be it, I will not burden them with such abominable heresies, till we have fully discussed the hole matter.  
first and foremost I say, that sin ought nevertheless to be imputed, though it be of necessity. For, if any man would dispute with GOD, or would under this pretence escape his judgement, because that he could do none otherwise, he hath this answer ready.  
Thy destruction cometh of thee, O Israel, 
Osee. iii.  but in me only is thy help. For, whence cometh this unableness or necessity, that man goeth about to excuse himself by, but of the corruption of his nature? And whence cometh this corruption, but that man did rebel against God his creator? If all men be guilty of this disobedience and rebellion, let them not think, that they shallbe excused by necessity, wherein they have a most evident cause of their damnation.  
Saint Augustine doth expound it none otherwise than I do, 
Contra fortunat dispu. xi.  when he saith: I do boldly affirm, that free will was in that man, that was created first, for he was so made, that nothing could withstand his will, if he would have kept the commandments. But after that he hath sinned through his free will, he did cast us all that be come of his stock into necessity. This necessity then, that we be in, cometh of the disobedience and rebellion of our first parent Adam. Therefore no unrighteousness can be imputed unto God, though he punisheth us for those sins that we be driven unto by the same necessity, that we have of the original corruption of our own nature. secondly where they say, that if sin lieth in the will of man, it may be shunned and avoided, 
Man is not master of his  that is to say. We may choose whether we sin or not, that same were most true, if man were master of his own will. But we have already proved, that the will of man, afore he be renewed in Christ, and restored again by his holy spirit, ss in the thraldom and bondage of sin, and can in no wise be delivered from it, till the son of God hath made it free by his holy spirit. In the mean season, I mean, 
john. viii  while it is free from righteousness, and servant unto sin, it can do no more but sin still, according to his corrupted nature. Yea, we do learn by the words of Paul, 
Rom. seven  which were rehearsed even now, what strife and battle there is in the will of man, being already renewed in Christ, so that many times he cannot do the good thing that he would, and the evil that he would not, the same is he fain to do, so violente is the remnant of sin, that continueth in man always unto his lives end.  DYDIMVS. 
But what say ye to the place, Objection which was alleged out of Genesis, where the Lord saith these words unto Cain: if thou dost evil, 
gene. iiii.  thy sin lieth open in the door. Let it be subdued unto thee, and rule thou it? do not these words declare plainly that sin lieth in the power of man, and that he may rule it, as it pleaseth him?  PHI. 
Ye shall understand that Answer this place hath been evil translated out of the Hebrew. 
The place of genesis being objected by the enemies hath been perverted.  For, where they should have said interrogatively, and in the masculine gender: Shall he then be subdued unto thee, and wilt thou rule him? They did put away the interrogative point, & did set fourth the sentence with th'article of neuter gender as though it ought to be referred unto sin whereof he spoke before.  DIDyMVS. 
I would fain hear what ye can make of it.  PHILALETHES. 
It is not unknown unto you, 
How the place of genesis ought to be understanded.  that both able and Cain had offered sacrifices unto the LORD, Cain of the fruit of the earth, and Abel of the firstlings of his sheep and of the fat of them, and that the Lord had a respect unto Abel & his offering, but not unto Cain nor yet to his sacrifice. Wherefore he was exceeding wroth, so that his countenance changed.  
Now we must consider the causes, 
Why Abel's sacrifice was accepted before god, and cain's sacrifice rejected. Heb. xi. Ro xiiii.  why Abel and his offering did please God, and why again God had no pleasure in Cain nor yet in his offering. Forsooth because that Abel did offer with faith, and the other without faith. What soever then Cain did, was sin. For, without faith it is unpossible to please God? & what soever is not of faith, is sin. Therefore, Cain had more just occasion to be angry with himself, and with his unbelief, than with his brother Abel, who was both innocent, and did walk uprightly before God, doing all that he did with a synceare and pure faith. That therefore Cain might the better perceive his own saut the LORD doth plainly declare unto him, that all that he did, was sin. else if he had done well should not he have been as well regarded, as his brother Abel.  
But his unfaithfulness, that did lie in his heart, did witness that he did not walk uprightly before god. Which thing he understood, when he said: if thou dost evil, doth not thy sin lie open in the door? That is to say: if thou dost the thing that thou dost unfaithfullye, doth not thy conscience bear record of the same, and is always ready to condemn thee? What cause hast thou then to be angry with thy brother, 
In things that pertain to the true worshipping of god we must be subject unto noman but unto the word of god only.  because that he doth walk uprightly before me, and with a pure and sincere faith: shall he be subject unto thee in such things, or shall he be ruled by the in things that pertain to the true worshipping of me?  
Some do read it without an interrogatife point on this wise: he shall be subject unto thee, and thou shalt rule him. Whereby they do understand, that when Cain did see that his brother Abel was in such favour with God, he was afraid lest he should lose the right of the first borne, and that Abel should be his Lord and master. And for this cause he did conceive a deadly hatred against him, seeking all manner of means to rid him out of the way. The Lord therefore, for to put him out of that foolish fear, that he was in, did certify him, that notwithstanding the favour that he did bear unto Abel, he should not lose one jot of his dignity and honour but that Abel should according to the right and order of his birth be subject and obedient unto him still.  
Thus doth Chrisostome expound this place of Genesis. 
Chrsost. in genesim.  Whose words but for tediousness I would have here alleged, as they do lie in his exposition upon the first book of Moses.  DIDY. 
If both virtue and vice do not come of the free election of Objection the mind: Why should man be punished for vice, or rewarded for virtue?  PHILALETHES. 
This argument did the Pelagians use also, as Saint Jerome doth write rehearsing their very words which are these: 
Episto. ad ctesiphontem & dialo. i.  Quod si gratia dei in nobis agit, illa ergo, non nos qui non laboramus coronabitur. That is to say: If the grace of God doth work in us, therefore it shall be crowned, and not we that labour not. As touching punishments, I say, that we do deservingly suffer them, 
What we ought to judge of the punishment for sin  sith that sin cometh of ourselves. For, what doth it skill whether we sin through free will or other wise, sith that of our own nature we be sin altogether, yea and the bound slaves of fin? doth not Saint Paul say that of our own nature we are the children of wrath? 
Ephe. two.  If we be the children of wrath, what are we else but children of damnation, and fire brands of hell? And as touching the rewards of righteousness, what absurdity were it to say that they come of the free mercy of God, 
What we ought to judge of the towards of righteousness. Rom. vi.  rather than of our own merits and deservings? Doth not Saint Paul say, that life everlasting is the gift of God? How could life everlasting, which is the most sure reward of good works, be the gift of God, except it were freely given? But if they would hear of what beginning the holy apostle doth fetch the glory of the Saints, they should easily espy out their own error: Whom (sayeth he) he hath chosen, 
Ro. viii.  them did he call, whom he hath called, them did he justify, and whom he hath justified them did he glorify.  
Wherefore then, by the saying of the apostle are the faithful crowned with eternal and everlasting glory?  
because forsooth that by the free mercy of God, and not by their own industry, they be both chosen, called and justified. Why should any man fear then, that there should be no more merits if free will were overthrown? Or why should any man fly from that thing, that the srcipture doth call us to? What hast thou (sayeth saint Paul) that thou hast not received? 
i Cor. iiii  And if thou hast received, why dost thou boast, as though thou hadst not received? Ye see that he doth therefore take away all things from free will, because that he would leave no place unto merits. But God as he is rich in doing good unto all men, so the gifts that he giveth unto us, l e maketh them our own, and so rewardeth them as our own.  
And therefore Saint Augustine sayeth: 
Epist. lii  Nihil es per te. Peccata tua sunt, merita autem dei.  
Supplicium tibi debetur: et cum premium venerit, sua d●na coronabit non meritae tua: that is to say: Thou art nothing by thyself. The sins are thine own, but the merits are of God. Punishment is due unto the and when the reward doth come, he shall crown his gifts, 
In Psal. lxx.  and not thy merits. And in an other place these be also his words: Si reddetur tibi quod debetur puniendus es. Quid ergo fit? Non tibi reddit deus deb●tam penam, sed donat indeb●tam gratiam. Si vis esse alienus a gratia ●acta merita tua. Which we may English after this manner: if that be rendered or paid unto thee, that is due, thou must be punished. What is done then? God doth not render or pay unto thee the punishment that is due or deserved: but he giveth unto thee, the grace that is neither due nor deserved. If thou wilt be put from the grace, boast forth thine own merits. But what need I: to allege any more sayings of his, sith that all his works, be full of such sentences? Whereby it doth appear, that he doth ascribe nothing at all unto the merits of men, but all together unto the free mercy and goodness of God. And therefore the argument that ye did bring, may rather be called the argument of an heathenish philosopher, than the argument of a Christian doctor.  ALBION. 
Objection This was also one of their arguments, whereby they went about to prove that we have free will.  
Wherefore, say they, should any exhortations be made unto the people, or wherefore should they be rebuked for their sins, if it lieth not in them to obey, or if it lieth not in their power to shone vice and to embrace virtue?  PHILALETHES. 
Such objections were made unto S. Augustine, 
Answer made out of saint August.  wherefore he was compelled to make a book de correptione et gratia, that is to say: of rebuking and of grace. Where he doth stoutly confute all the objections and arguments that the adversaries can make, 
In his decorreptione & gratia.  which may be reduced and brought to this short and compendious sum: O man, know in the commandment, what thou art bound to do. In the rebuking, learn that through thine own fault thou hast it not, and in prayer learn whence thou must receive the thing that thou wilt have. First, we are not alone in this cause, but Christ & all his apostles. Let them see how they can shift, having to do with such adversaries. Because the Christ saith that we can do nothing without him, 
john. xv.  doth he less rebuke them therefore that without him did evil? or did he less exhort all men to give themselves unto good works? How sharply doth Saint Paul inveigh against the Corinthians for the neglecting of christian love and charity? and yet at length he desireth of God, that he vouchsafe to give them christian love and charity. 
i Cor. xvi  Writing to the Romans, he doth testify that it lieth not in the will and running of man, but in the mercy of God: yet afterwards he doth not cease to admonish, 
Rom. ix.  to exhort and to rebuke. Why do they not therefore warn the Lord, or give him counsel, that he do not lose his labour, requiring those things of men which he alone is able to give? Or rebuking them for those things, which only through the lack of his grace are committed? Why do they not warn Paul to spare them in whose power it lieth not to will nor to run, without the mercy of God, whereof they be all together destituted? As though the Lord is not able to show a sufficient reason or cause of his doctrine, which in deed doth offer itself unto them that do godly and reverently seek for it. Verily S. Paul doth well declare and show how much, 
i Cor. i.  both exhorting, and rebuking are able by themselves to change the minds of the hearers, when he writeth, that neither he that planteth is any thing, nor he that watereth, but that it is the Lord that giveth the increase, which only worketh effectuously. Question Wherefore then do the exhortations serve? Answer If they that be of an obstinate heart do contemn and despise them, they shall be for a witness unto them, when they come before the judgement seat of Christ. Yea now at this present, they do already beat and smite their consciences: For, although they laugh them to scorn, yet they be not able to disallow them. But what should they do? Sith that the softness of the heart, which is necessary unto obedience is denied unto them? yea rather what are they able to say, sith that they can impute the same hardness of their own hearts, but only to themselves? but the chief utility is to be considered in the faithful: For, as the Lord doth work in them, all things by his holy spirit, so doth he not neglect the instrument of his word, nor yet occupy it, without efficacy or effect. Let therefore the truth stand, that is to say, let all men be sure of this, that all the hole strength and virtue of the godly doth lie only in the grace of God. 
another question.  Why be they warned of their duty, and not rather permitted all together unto the guiding or government of the spirit? Why are they stirred and moved with exhortations, sith that they can make no more haste, than the spirit doth prick them forwards: why are they rebuked, if they go at any time out of the way: sith that they fall through the weakness of their flesh? O man what art thou, that darest prescribe a law unto God? 
Answer  If by exhortation he will have us to be prepared to receive the same self grace, where by we are made obedient unto his word: is there any thing that thou canst justly reprove in this divine policy of his? If exhortations and rebukings should serve for nothing else among the godly, but for to rebuke sin, they ought not to be counted unprofitable. But now, 
The profit of exhortations unto the godly.  sith that the spirit working inwardly, they do profit much for to kindle in men a desire of goodness, to shake of slouggishnesse, to take away the pleasure of wickedness, and the poysonned sweetness of it: and contrariwise for to engender in them a hatred and tediousness of vice, and of this wicked and sinful world, who dareth say that they be superflue or unprofitable?  EUTRAPELUS 
Here in deed S. Augustin doth answer thoroughly the vain objections of the Pelagians, so that any reasonable man ought to content himself with his answer. How be it, me think that they were sufficiently answered already in our first communication, that we have had this morning of the divine predestination of God.  ALBION. 
This have I gathered out of the words of S. Augustin: 
What may be gathered of Saint Augustine's works.  that God doth two manner of ways work in his elect and chosen: Inwardly with his holy spirit, and outwardly with his word with his spirit he maketh them new creatures, lightening their minds, and kindling their hearts with the love of righteousness. With his word, he doth move and stir them to desire the same renewing, to seek for it, and to embrace it. And to both of them doth he reach forth his hand effectuously, according as he hath appointed and ordained. 
Why god doth send his word unto the reprate.  And when he doth send his word unto the reprobate, though it be not for their amendment, yet it is to this end, that they may in this preset world be confounded with the testimony and witness of their own conscience, and also be made unexcusable against the day of judgement. But what can ye say to these places of the scripture, Objection that they did a leadge unto me: I will willingly offer sacrifice unto thee. Again: I will of my free will praise and laud thee. Item: Let thine hand be ready to save me: For, I have chosen thy commandments? Do not these words of the prophet David declare plainly, that the thing, that he did, he did it willingly, freely and frankly?  PHILA. 
I say, Answer that they make or put no difference betwixt the man that is already renewed by the spirit of God, and the man that is altogether carnal and fleshly. For, the man that is not regenerated or borne of new, will speak no such words as David did. For, they are the words of a man, that is already made a new creature by the Spirit of God. This will then that was in David did not come of his own self nor of his free will that he had of his own nature: but it did come of the spirit of God, who did give this will unto David. For, jesus Christ himself doth say: Verily, verily I say unto you: 
john. iii  except a man be borne from above, he can not see the kingdom of God. Where by he doth mean, that man is able to do nothing that is pleasant or acceptable unto God. Nor yet taste the sweetness of the heavenly kingdom, except it be given unto him.  ALBION. 
If (said they unto me) we have no free will, Objection why should God so many times call sinners unto repentance? were it not labour lost so to do? How many times doth he by his Prophets cry out and say: Turn ye unto me, all ye ends of the earth, 
Esay. xlv  and so shall ye be saved? Again: Turn unto me and repent. 
Eze. xviii  If men have not free will to do these things the prophets do labour in vain.  PHILALETHES. 
If ye mark well the talk and communication of your faithful guides, answer ye shall easily perceive, that they be not throughly exercised in the scriptures. For, God doth not so speak unto men by his Prophets, because that sinners are able of their own selves to turn unto him.  DIDyMVS. 
How be ye able to prove that?  PHILALETHES .. 
First, where Esay saith: 
Esay. xlv  in the persons of the Lord: Turn ye unto me, and ye shall be healed: by and by jeremy doth cry out and say: O Lord, turn me, and I shallbe turned. For, thou art the Lord my God. Yea, assoon, as thou turnest me, I shall reform myself. Again: the Lord doth command, that we should circumcise our own hearts: 
jere. iiii.  yet by Moses he doth declare, that the same circumcision is made with his own hand. 
Deut. thirty  He doth also require the renewing of our hearts: but in an other place, he doth plainly testify, that it is he himself that giveth it. Look therefore, what God doth promise, that do we not by our free will or nature (as S. Augustine saith) but GOD doth it, by his grace. And this is the fift thing, 
The rule of Tironius.  that he doth bid us to mark among the rules of Tironius, that is to say, that we should note diligently the difference that is betwixt the law and the promises or betwixt the commandments and the grace. I may here bring in, many other like places: 
Act. xv.  Paul and Barnabas do exhort the faithful to abide and persever in the grace of God. But Paul in an other place doth show, whence, that virtue of constancy and perseverance doth come: 
Ephe. vi.  finally my brethren (saith he) be strong in the Lord. Again: for this cause do I bow my knees unto the father of our Lord jesus Christ, that he would grant you according to the richesse of his glory, that ye may be strengthened with might, by the spirit of the inner man, that Christ may dwell in your hearts by faith.  
Moreover he sayeth: grieve not the holy spirit of God, 
Ephe. iiii  by whom ye are sealed unto redemption.  
But the thing that he doth require there, because that it can not be performed by men, he doth desire God to grant it unto the Thessalonians, saying: 
i. Thes. i.  wherefore, we pray always for you, that your god make you worthy of your calling, and fulfil all good purpose of his goodness and the work of faith with power, that the name of our Lord jesus Christ, may be glorified in you, and ye in him through the grace of our God, and of the Lord jesus Christ. These places do sufficiently declare, that what so ever God doth require of us, the same he must work in us by his holy spirit. For, of ourselves we are able to do no manner of thing, the good is?  DIDY. 
Question Why doth God then speak after this manner unto men?  PHI. 
Answer God causeth men to be thus admonished and warned, because that it is a mean, that he hath appointed and ordained. And which he doth use, for to illuminate and lighten those that be elected and chose unto life everlasting and for to make them to know their sins. For, god by the preaching of his word, & by the virtue of his holy spirit, doth give unto them that be choose unto life everlasting strength to turn unto him. And although this doctrine of conversion or turning is directed unto all men generally, yet doth it most chiefly pertain unto the elect and chosen, unto whom by this mean, God illuminating them, doth give power and strength to convert or turn. Again: 
Why God causeth obstinate sinners to be warned.  God causeth obstinate sinners to be thus warned by his Prophets, because that they should not pretend ignorance, nor excuse themselves by it in the judgement of God. And also for to show that he loveth virtue, & righteousness, and that he is not author of evil. When God did send Moses unto Pharaoh, 
Exo. seven.  God knew right well that Pharaoh would not turn. Yet we must not say that God did send him in vain.  ALBI. 
Thus they said unto me: Objection wherefore do these promises serve: seek after the thing that is good, and not evil, so shall ye live: 
Amos. v  yea the lord god of hosts shallbe with you according to your own desires. Again: If ye be loving and obedient, ye shall enjoy the best thing that groweth in the land: but if ye be obstinate and rebellious, ye shall be devoured with the sword. For the mouth of the Lord hath spoken it. 
jere. iiii.  Item: if thou wilt put away thy abominations out of my sight thou shalt not be driven out. If thou shalt hearken unto the voice of the Lord thy God, to observe and do all his commandments, 
Deut. xxv Le. xxviii  which I command the this day, then shall the Lord thy God set the above all nations upon earth. And such other like: except we have free will, or except it lieth in our power to fulfil and perform the conditions, that are annexed unto them? we may say in deed that they be goodly promises, if the conditions, that be annexed unto them, can not be performed by our own strength and power: and that God doth play mock holy day with us, if he promiseth things, that it lieth not in us to obtain.  PHILALE. 
And I say that it is a plain blasphemy, Answer to affirm that God doth play mock holy day with us, when he doth provoke us to deserve his benefits although he knoweth us to be unable to do it. For, when the promises are offered unto the faithful & ungodly in like, 
The effect of God's promises both in the godly and in the ungodly.  they have their effect and working in them both. For, as God doth by his commandments prick the consciences of the ungodly, lest putting away altogether the remembrance of his judgements, they should have to much pleasure in sin: so by his promises he doth testify and declare unto them, how unworthy they are of his liberality, & goodness. For, who would say that it is not meet and convenient, 
Mark this diligently.  that the Lord should do good unto them, that do worship him? And that again, he should according to his severity and justice, take vengeance of them that are despisers of his majesty? Therefore it can not be said, but that God doth justly, when in his promises, he doth prescribe and give such a law and condition unto the ungodly, which be wrapped in sin, that they shall receive and enjoy his benefits, if they do forsake their wickedness, although he should do it only for this cause, that they may understand that they are justly and deservingly put from those things, that are due unto the true worshippers of God. Again: sith that God, doth by all means provoke the faithful to call for his grace, why should not he as well attempt the same by his promises, as by his law and cemmaundements? being taught the will of God by his commandments, we are warned of our own misery, because that of our own nature, we do all together descent and disagree from it: and also we are moved to call upon the spirit of god, for to bring us into the right way. But because that our sluggishness is such, 
Why promises are made unto us.  that it can not be put away nor shaken of, by the law and commandments of god: promises are added, that so by some sweetness we might be provoked and alured to the love of heavenly things. Now, the more desirous that we are of the true righteousness, the more fervent are we to call for the grace of God. These things being well considered, who would say, that such promises be unprofitable, though we be not able to fulfil the conditions, that are annered unto them?  EUTRAPELUS. 
No man, I trow, 
What the reprobate do learn by the promises of god  that hath any crumb of godly understanding in his belly. For, by them the reprobate & ungodly do learn how unworthy they are of the bounteous liberality and goodness of almighty God: & the godly, 
What the godly do learn by the condition annexed unto the promises.  when they see in the conditions, that be annexed unto them, their own misery, weakness, infirmity and unableness, are stirred and moved by the same to call more earnestly, for the grace of God, and for the assistance and help of his holy spirit.  ALBION. 
Objection The Lord doth lay to the Israelites charge, that it was only long of them, that they did not receive all kind of liberality and goodness at his hand. As when the Prophet saith: Amaleck and the Canaanites are before you, 
numbers xiiii. jere. seven.  with whose sword ye shall be destroyed, because ye would not obey the Lord. Because I have called you, and ye have not answered nor obeyed: therefore, will I do unto this house, as I have done unto Silo. Again: This people hath not hearkened unto the voice of the Lord their God, nor received his doctrine: Therefore, the Lord hath cast them of. Item. Because that ye have hardened your hearts, 
jer. xxxii  & would not be obedient unto the Lord: All these plagues have happened unto you. How could the Israelites be cast in the teeth with such things, except it had lain in them to shun and avoid those things, that be there laid to their charge? For they might have answered by and by: We had a mind to prosperity, 
How the ungodly do always go about to excuse them selves.  and did fear trouble and adversity: but that we did not obey the Lord, nor hearken unto his voice, that we might obtain the one, and eschew the other, it was because that we are under the bondage of sin, and can not do freely the things, that we would. Those things than are not justly laid to our charge which it lieth not in our power for to shun or avoid.  PHILALETHES. 
As for the pretence of necessity, Answer whereby sinners go about to excuse themselves, it hath been all ready declared, what poor help can be had in it, sith that the cause Original, and of spring of it, is in our own selves, by our natural corruption, that we have of our first parent Adam. Therefore, I do ask whether they can prove themselves to be without fault or not? For, if there be any fault in them: it is not without a cause, that God did cast them in the teeth, that it was through their own wickedness, that they did not feel the fruit of his goodness and mercy. Can they say nay but that their wicked and corrupted will is the cause of their rebellious contumacy and stubbornness? If they find that the fountain and well spring of their own evil and misery is within themselves: what do they travail to find out outward causes, and all because that they will not seem to be the authors of their own destruction? If it be true then, that sinners through their own fault are both deprived of the benefits of God, and also punished and plagued: there is a good cause, why they should hear such upbraidings and reproaches at the mouth of the Lord. That if they do obstinately persever and continue in sin, they may learn in their miseries and calamities, to accuse and detest their own wickedness, rather than to lay any unjust and cruel severity unto God: or if they be not utterly given over, they may, being weary of their sins, wherefore they see themselves thus extremely plagued, come into the way again, acknowledging the same with earnest confession, that the Lord doth lay to their charge. 
Note this  This effect have the chidings and rebukings of the prophets among the godly: as it doth appear by the solemn prayer of Daniel, 
Dani. vi.  which is written in the ninth chapter of his prophecy. But how such sharp rebukings of the prophets of God, take place among the obstinate sinners, we have an example of it in the jews, unto whom jeremy was commanded to show the cause of their miseries and calamities, 
jere. seven.  although it should be none otherwise than God had appointed, & told before. Thou shalt, saith the Lord, speak unto them all these words, and they shall not hear, thou shalt call them, and they shall not answer.  DYDIMVS. 
Objection For what purpose, were those things spoken unto them, that would not hear?  PHILALETHES. 
Answer That, would they, nild they, they should be fain to understand, that the same was true, that was told unto them, and that it was a plain sacrilege and robbing of the glory of God, to ascribe unto him the cause of their calamities and miseries, which was in themselves. With these few solutions & answers, any man may easily rid himself from many authorities, which the enemies of the grace of God, are wont to heap together for to erect, and set up the Idol of their free will.  ALBION. 
This is most sure, that the Lord doth speak these words by his prophet Oseas: Objection I will go, and return to my place, 
Osee. v.  till they wax faint, and seek me. It were a foolish thing (said my gentle men unto me) if the LORD should tarry till Israel should turn and seek him, except it did lie in their power to turn which way they listed.  PHILA. 
Answer 
The enemies can win nothing upon us by the threatenings of god.  As though the Lord doth not commonly in the prophets make as though he should forsake and cast of, his people, till they amend and turn unto him: but what are our enemies able to gather of such threatenings? If they go about to gather by them, that men being forsaken of God, are of their own selves able to turn again, then have they all the scriptures against them: If they say that they have need of the garce of God, that they may turn again: what need they to contend or strive with us?  DIDYMVS. 
They do not deny but that the grace of God is necessary: if ye will grant that there is also in man a certain strength.  PHILALETHES. 
How shall they be able to prone that. Truly they can not prove it by this place nor by such like. For, it is an other thing to go away from man and to look, what being permitted and left unto himself he is able to do, and an other thing to help his small strength, as his imbecility and weakness doth require.  DYDIMVS. 
Question What doth the lord mean then by such manner of speaking.  PHILALETHES. 
It is even as if he should say: Answer Sith that this rebellious people will take no heed to my warnings and exhortations, nor yet to my sharp rebukings, I will for a time withdraw myself from him, and suffer him to be afflicted, and troubled. I will see whether this stiffnecked people, will at length after their great calamities, miseries, and troubles, remember me and seek my face. Now, 
What it is meant when the scripture sayeth that God doth withdraw himself from this people.  when the scripture sayeth, that God doth withdraw himself, the meaning of it is, that God doth take away his prophecy and word, where in he declareth a certain presence of his. And to look what men will do, it signifieth that God will hold himself still, and as he were a sleep, suffer them to be many and sundry ways plagued.  
And both these things, is he wont to do, for to make us to humble ourselves.  
For we should rather by adversity be driven unto desperation, than unto any amendment of life, except he should by his spirit make us meet to receive his chastisement. Wherefore, to go about by such places, for to prove that there is any such strength in us, or that we have free will to do what we list, it is a plain madness. For, such things be spoken in the scriptures for none other purpose, but for to make us to know our own infirmity and weakness.  ALBION. 
I did ask them, whether they could bring any authorities of the scripture, 
The objection of the papists.  whereby they might prove expressly that a man hath such free will, as they went about to maintain and uphold. They did then answer me that Moses was so sure of it, that he did not doubt to say these words unto the children of Israel. 
Deut. thirty  I take heaven and earth this day to record over you, that I have laid before you, life and death, blessing and cursing. Choose life therefore, that thou mayest live thou and thy feed, and that ye may love the Lord your God, and hearken unto his voice, and cleave unto him. 
josu. xxiiii.  josua also did say unto the people: Choose ye this day, whom ye will serve: The God whom your fathers served beyond the water, or the Gods of the Amorites in whose land ye dwell. Think ye that these true servants of God Moses and josua, would have spoken thus unto the people, except it had lain in their power to choose which they would? It is plain then that they had free will? elles such things, had been spoken unto them in vain.  PHILALETHES. 

Answer  Such sentences and autoryties of the scripture, do not prove that man hath free will to do what he list, or that he can at his own pleasure choose both good and evil. For, although Moses doth say unto the people: I do lay before you both life and death: yet it followeth not, that they were able of their own selves to choose life, without the spirit and grace of God. 
Deu. xxix  Which thing he doth sufficiently declare in an other place when he sayeth: Thine eyes have seen these great tokens and wonders. Yet the Lord hath not given. thee a heart to understand, nor ears to hear, nor eyes to see. As than it did profit the people nothing to have seen the great tokens and wonders, that the Lord did work in Egypt even in their own sight, except he did give them a heart to understand, ears to hear and eyes to see, that is to say, except the Lord did by his holy spirit lighten their hearts unstop their ears, and clear the eyes of their minds: even so, although Moses, josua, and all the prophets of God do say a thousand time: Behold, we lay before you life and death, choose which ye will: yet all this, will profit us nothing, except God doth work inwardly with his holy spirit. Which thing Saint Paul doth neither dissemble nor hid, when he writeth on this manner. 
i Cor. i.  I have planted and Apollo hath watered, But it is the Lord that giveth the increase. But that ye may the better perceive the whole matter, ye shall understand that God doth by the preaching of his prophets and Apostles: 
Mat. ix.  as when our saviour jesus Christ did say unto the man that was sick of the palsy: arise, take up thy bed, and go home.  
It did not follow, that he had strength to arise, except our saviour jesus Christ had given it him.  
But when christ did say unto him, arise: He did straight with it, give him strength to arise. Even so, when God doth by his preachers speak unto them, whom he hath chosen already; and doth command them to arise out of the bdde of sin, straight with, he giveth them strength to do it.  DIDYMVS. 
Objection I marvel that ye will have no manner of strength to be left unto us, in things that pertain to our salvation and life everlasting sith that our saviour jesus Crhist himself doth testify that the man that went from jerusalem to jericho, 
luc. x.  by whom he understood all mankind, was by the thieves left half dead, and not dead altogether. Whereby any man would judge, that there is yet some parcel of life in man, and that he hath yet some sparkles of right understanding and Godly will remaining in him. For, wherein else should consist that half of his life, that was left unto him by the thieves, that had so sore wounded him?  PHILALETHES. 
Answer What if I would not give place unto their allegory, what could they say unto me? Can they lay any heresy unto me for it? For, it is without all doubt, that the fathers have invented the same allegory, besides the right meaning of our saviour jesus Christ. For, the scope or mark that our saviour jesus Christ doth shoot at there, is to teach, 
What mark that our saviour jesus Christ doth shoot at in the parable of the Samaritane How far parables ought to take place.  who is our neighbour, and not to magnify any natural strength that was left in man. Let any man, that will, read the place, and he shall find that it is so as I say. Moreover allegories ought to go no farther, than they have the rule of God's word for their warrant: It is so far of, that they should suffice by themselves to ground any doctrine. How be it let us see what they shall get by their allegory. We did all in our first parent Adam fall into the hands of the thieves, 
What ought to be understanded by the allegory of the wounded man.  I mean, of our enemy Satan the devil, by whom we were striped out of our clothes, wounded and left half dead. First, we were striped out of our clothes and left naked: what is mente by this, but that we were by our enemy spoiled of our natural innocency and righteousness, yea and of all other heavenly gifts that we had received in our first creation? And not only this, but also we were wounded and left half dead. That is to say: we were left alive unto ourselves, unto the world, and unto sin, but we were left all together dead unto God, and unto heavenly things. Therefore, 
Ephe. two.  Saint Paul speaking of our redemption, doth not say, that we were healed being half a live, but that when we were dead through sin, God did quicken us again with his son jesus Christ. And unto this, doth our saviour himself agree, 
joh. vi.  when he sayeth: Verily, verily I say unto you: the hour will come, and is now already, that the dead shall hear the voice of the Son of man, and they that hear it shall live. Who durst set an allegory invented by men against so many plain texts of the scriptures?  ALBION. 
In deed when I do consider the circumstances of the text, I do perceive that their allegory is far from the meaning of our saviour jesus Christ. Again: we do plainly learn by the authorities that ye alleged even now, that we are all together dead unto GOD, and unto heavenly things, being spoiled of all those excellent gifts that we had received in our first creation, as david doth testify saying: 
Psal. xli.  Man when he was in honour, he did not understand it, and therefore he was made like unto brute beasts. How be it there be yet certain places behind, which by your patience, I intend now to bring fourth, that I may be delivered from all doubt.  

Apo. iii. Objection  The one is in the Revelation of John, where the Lord speaketh on this manner: Behold, I stand at the door and knock. If any man hear my voice, and open the door I will come in unto him, and will sup with him, and he with me. This place they have always in their mouths, going about to prove thereby that we have free will. else why should the Lord say that he standeth at the door and knock, and that if any man hear his voice and open, he will come in unto him? It were in vain so to say, except it did lie in man to hear the voice of the Lord, and to open when so ever he doth knock at the door.  PHILALETHES. 

Answer  first and foremost: what do they understand by the door, that the Lord doth knock at?  ALBION. 
By the door, they do understand the heart of man. 
What it is to be understanded by the door that the lord doth knock at  And they say that the lord doth knock at our hearts by his word, when he doth by it call us unto repentance and amendment of life, and that we do open unto him, when we do receive his word, and bring forth the fruits thereof.  PHILALE. 
When our saviour jesus Christ, Question did preach in his own person, and did knock at men's hearts by his word, calling them unto repentance and amendment of life could any man open unto him, that is to say, to receive his word, and bring fourth the fruits of it, except it were given him.  ALBION. 
I think nay. For the truth himself saith: Answer No man can come unto me except it be given him of my father. Again in the same chapter: 
joh. vi.  Every man (saith he) that hath hard & learned of my father, cometh unto me. Whereby we do learn, that except God doth teach us inwardly, and give us grace to receive his word, when it is preached unto us, all the preaching in the world can profit us nothing.  PHI. 
Then ye may see, how well the same text of the revelation of John, dyth serve for their purpose.  EU. 
It serveth for their purpose, as all other authorities and texts do, that they do allege. For, in all this matter, they work by likelihoods. For why? in all the canonical books of the scripture, they have not one express word, whereby they can prove that man hath free will, or that he is able of his own strength, to think or do any thing that good is.  DIDY. 
Objection 
Mat. nineteen.  No? why doth Christ say then, if thou wilt enter into life, keep the commandments?  PHI. 
Ye have never done. Nothing as I perceive, can content you. Answer For if ye had well marked, what was said before, ye might have perceived that it can not be proved by such places that man hath free will, or that he is able of his own strength to fulfil the law and commandments of God, with such perfection as he doth require. For, than we should have no need of Christ, 
gala. two.  as Saint Paul doth testify, saying: If righteousness cometh by the law, than Christ died in vain. But because that ye shall not think, that I will go about the bush with you: ye shall understand, that Christ did attemperat & order his answers according to the persons that he did talk withal. 
How the answer of Christ made un-the young man ought to be taken and understanded  A young man had asked him, by what mean he might obtain life everlasting, & what good he should do for to come by it? This young person was puffed up with a vain persuasion of the righteousness of the law, and also blineded with a foolish confidence and trust, that he had in his own works. Again, he did ask which were the deeds of righteousness whereby eternal felicity, and salvation might be obtained? Therefore, he is by good right sent unto the law, which is a perfect looking glass or mirror of righteousness, and also which must be fulfilled, if we will obtain the reward of life everlasting. But who is able to fulfil it? No man living, Christ only being excepted. Whereby it followeth that all they, that go about to be saved by the works of the law, are farthest of from salvation. The meaning then of our saviour jesus Christ is that who so ever will be saved by works, he must observe & keep the commandments, with such a perfection as God doth require, else he can not enter into life ever lasting, so that the young man perceiving his lack and unableness, and how far of he was from the perfection that he thought himself to be in, might take an occasion to seek for the true and only remedy, that our most merciful father hath appointed for us, to be saved by, and for to be delivered from the malediction & curse of the law, that all men, 
Gala. iii.  for lack of fulfilling of the same, are subject unto by their own nature.  ALBION. 
say what ye will, my faithful guides did tell me, Objection that it is a plain heresy, yea and a most detestable blasphemy to say that a man is not able to keep the law and commandments, with such a perfection as GOD doth require. For, if God should command things impossible, he should not be righteous. And by the law of nature, which by the finger of God, is written in the hearts of men, we be not bound to things that he impossible, or that it lieth not in our power to fulfil. 
Li. two. de peccato et merit. et remi. cap. vi.  Saint Augustin doth also testify, that no man doth sin in that thing, that he is not able to shun or avoid. Again, he writeth thus: I can not think, that god did command any thing that is impossible, 
jero. ad damasum papam de simbobo fidei.  or that it is impossible unto God to help to do that thing, which he hath commanded. Moreover they have alleged s. Jerome unto me, saying we do curse & detest the blasphemy of them that say, that God hath commanded man to do any thing that is impossible, and that the commandments of god can not be kept. They did also bring in Chrisostom, where he saith: let us not think that the commandments of God be impossible. 
Hom. viii in mat.  For, truly they be both profitable unto us and also very easy, if we will be diligent or take good heed. And unto this do the scriptures agree. For, after that Moses had published the law, he did say unto the children of Israel: the commandment, 
Deu. thirty.  which I command thee this day, is not hidden from thee, neither to far, nor yet in heaven: but it is very nigh unto thee, even in thy mouth, and in thine heart that thou mayst do it.  
Again, Christ himself doth say: 
Mat. xi.  My yoke is easy, and my burden is light. Moreover these be the words of the blessed evangelist S. John: for, this is the love of God, that we keep his commandments: 
i Epi. v.  and his commandments are not grievous or heavy. These places do sufficiently declare, that man is able to fulfil the commandments of God.  PHILALETHES. 
As touching the first sayings of your faithful guides, Answer wherein they do affirm and say, that man is able to fulfil the law and commandments of God, we must use a distinction, that so we may uphold and maintain the verity and truth of God's word. For, if they understand it of a man, that is graffed, or that hath fellowship with Christ, I say, that the same man doth observe and keep the hole law of God, 
How the man being regenerated doth keep the whole law of God.  not really in himself, but because that he is conducted and led by the spirit of God. And also we may right well say, that he doth keep the hole law of god, by the virtue of the fellowship that he hath with Christ, whereby he is made partaker, or rather put in full possession of the perfect and consummate obedience, 
Rom. x.  and that our saviour jesus Christ did show and yield unto God his father: 
Retract. nineteen.  so that his faults shall not be imputed unto him. For, jesus Christ doth supply whatsoever is lacking or wanting in such a man. And so it may be true, that a man is able to keep the law of God, in jesus Christ, and by jesus Christ, but not of himself. For, as Saint Augustine saith: all the commandments of god be fulfilled, when the sins and faults be not imputed. But if they will say, that a man being separated from christ, is able to keep the law of god they are in a great eror. For, christ himself sayeth, that a tree can bring fourth no good fruit, 
Mat. seven.  except it be made good first. But no man is good of his own self, as it hath been declared already: Therefore, he can not bring fourth good fruit. Again, these be the words of our saviour jesus Christ Bide in me, and I in you. 
joh. xv.  As the branch can not bear fruit of itself, except it bide in the vine: no more can ye, except ye abide in me, Ye see that our saviour jesus Christ doth show by this similitude, that it lieth not in man's power, to bring any good fruit of himself, except he be graffed in Christ.  
If ye have well marked, what hath been said afore of free will, ye shall well perceive that it is so far of, that man of himself, and by his own strength is able to fulfil the law perfectly, that he can not well understand, one only point of it, as it ought to be understanded. For, ye must note that the law must be thoroughly observed and kept with a pure and clean heart, 
Ro. seven.  as Saint Paul saith: The law is spiritual, but man of himself is polluted, and carnal, which thing he confesseth of himself, saying: And I am carnal, sold under sin. How can the law then, that is spiritual, and man which is carnal and fleshly, agree? Moreover, the law will be kept, even from the conception of man, unto the last day and hour of of his life, without any manner of transgression or offence. For, 
jam. two.  as saint james sayeth: he that fawtethe or offendeth in one, is guilty of the whole. Item, the Lord himself sayeth, that cursed are all men, 
De. xxvii  that do not abide in all things, that be written in the book of this law, for to do them. How is man able then to keep the hole law of God, as it ought to be kept, and with such a perfection as God doth require, sith that he is a transgressor of it, afore he come in to this world, and a sinner from his conception? doth not david write thus: My mother hath conceaned me in sin? 
Psal. two.  I say unto you, that except man be conceived of the holy ghost, he shall never be able to keep the whole law of God, as he doth will and require.  ALBION. 
Now truly I do perceive in deed, that it is a great blasphemy against Christ, to say that man is able to fulfil the hole law of God, of his own self and by his own strength, and to do it with such a perfection as god doth require. For that were to say, that man is conceived of the holy ghost. But I pray you, now tell me, Question whether God be unrighteous or not in commanding man to do that thing, which he is not able to do, and fulfil?  PHILALETHES. 
Answer What error or blasphemy were it to say so? I ask you, 
Similitude  if a man were bound unto you in a hundredth pound, and did owe you them in deed: though the same man were not able to pai you, should ye do unjustly to ask him your C. pound?  ALBION. 
No man, I trow, would say, that I did him wrong in ask him my duty.  PHILALETHES. 
When the king did ask of his servant the ten thousand talentes, 
Mat. xviii  that he did owe unto him, did he unjustly or wrongfully?  ALBION. 
I will not say so.  PHILALE. 
Know ye then, that all the hole law of God, is nothing else but a commandment, whereby we are commanded and bidden to pay that unto god, that we own unto him. For man is bound of duty to love God with all his heart, with all his soul, and with all his strength: and his neighbour as his own self.  
Therefore, Saint Paul saith: 
Ro. viii.  brethren, we are debtors, but not unto the flesh. Shall we say then that God is unrighteous, or that he doth unjustly, ask that thing of us, that we do owe unto him of bound duty? It is so far of, that he should do unjustly in asking us of his duty, 
Why god doth demand of us his duty.  that rather he doth most justly, godly, and righteously to demand such things of us for the causes that I will now rehearse and allege.  
first and foremost, he doth it for to declare unto men his righteousness, holiness, and bountuousnesse. For, in this that God doth command us nothing in his law but that, which is just and good, he doth declare thereby that he himself is righteous, holy and good. Secondly, lest men should seek and go about to excuse themselves by ignorance, before the judgement seat of God, saying that they knew not his will and pleasure, therefore did he set forth his law and commandments, for to declare unto men, what he will have them to do, and what he will have them to leave undone. For, we are such, that we would still played ignorance before God except we were convicted by his plain and manifest law and express commandments, that he hath left unto us. thirdly, the law was given because of transgression, 
gala. iii.  to the intent that they, that would not for the fear of God, and love of heavenly things, refrain from doing of evil, should at least for fear of the punishment of the law, be driven to keep a good order, and to live quietly among themselves. Else they would have killed one an other, no man had been able to have kept his own, but all should have gone to havoc. fourth, God did setforth his law, that by it man should be brought into the knowledge of his own self. That is to say, 
The law is a mirror or looking glass.  the law was given and set forth to this end, that it might be a looking glass or mirror, wherein man should behold his own weakness, imbecility and unableness to fulfil and perform the things that God doth require of him, that so he may have an occasion to humble and submit himself.  
For, if it were not for the law, that doth discover, open and show, yea and set before our eyes our own filthiness & abomination, we would never acknowledge ourselves to be sinners, nor yet think, that we have nead of the grace and mercy of God. God therefore, least men should swell against him, doth demand and ask the same of them, that they own unto him of duty. As if he should say by his law:  
O man, thou seest how much bound thou art unto me, 
Mark this diligently  and how that thou art not able to pay the tenth part of that, which thou dost owe unto me, therefore, submit thyself and acknowledge thine own imbecility and weakness, and so fly unto my mercy, which is always prepared for them, that being of no reputation with themselves, do hang all together of me. And here may be gathered the fift cause, 
Gala. iii.  why the law was given: which is, that it might serve us for a school master, for to bring us unto Christ, 
Rom. x.  who is the end or performing of the law, for to justify all them, that do believe.  
For, when we have once learned by the Doctrine of the law, that of ourselves we be not able to escape the damnation, that we do deserve by the breaking of the commandments of God, then are we fain to put away all vain confidence and trust, that we had in our own strength, and in our own merits, and to fly unto Christ, who was made accursed for us, that is to say, was punished and slain most oppropryouslye for our sakes, that we might be delivered from the curse of the law, and so receive the blessing of Abraham, and the promise of the spirit through faith.  Eutrape. 
I perceive that god doth by his law, 
Similitude.  as a good schoolmaster is wont to do, when he hath a scholar, that for a little learning that he hath, thinketh himself to know as much, as his master doth. And therefore doth swell against his master, and beginneth to despise him. Now, when the master seeth that, he giveth unto the same scholar, some difficult and hard lesson, wherein he understandeth nothing, or wherein he is as blind as a beatell, and this doth he, that the scholar may acknowledge the ignorance that is hidden in him, under such vain arrogancy and pride. Even so is it of man. For, except God, should give him Commandments, which he is not able to fulfil, he would count himself as holy and as perfect as God is: yea, he would say plainly, that he had no need of God, nor of his help.  
But God, for to stop all men's mouths, he giveth them a lesson, wherein they be as blind as beatles, that so they may be driven to know themselves, and to acknowledge their own infirmity and weakness.  PHILALETHES. 
Saint Augustine speaketh of this matter very godly, saying: 
ad hilarirp●s●o. lxxxix.  jubet lex ut jussa facere conati, et in nostra infirmitate sub lege fatigati, adiutorium gratiae poscere noverimus: that is to say: The law doth command, that going about to keep those things that be commanded and being wearied under the law in our infirmity and weakness, we may learn to call for the help of grace. And writing unto Asellius, he saith plainly these words: Vtilitas legis est, ut hominem de sua infirmitate convincat, et gratiae medicinam, 
ad asellium episto. C.  quae in Christo est implorare compellat. This is (saith he) the utility and profit of the law, that it may make man to know his infirmity, or convict him of his weakness, and so compel him to seek for the salve and medicine of grace, which is in Christ. And in an other place he saith: jubet deus, 
ad valentinum. epi. xcix.  quae non possumus, ut noverimus quid ab illo petere debeamus.  
God doth command those things that we be not able to do, that we may learn, what we ought to ask of him. Again: The law was given, 
Psal. lxx.  to condempn you, and that being condemned, ye should feat and that being afraid, ye should crave for mercy, having no trust in your own strength. Moreover upon the hundredth and eighteen Psalm, 
Ps, exviii  and two and twenty sermon he writeth thus: The law was given for this purpose, that it should make thee of a high minded person, lowly and humble, and that it should show unto thee, that thou hast not of thine own, strength unto righteousness: that so being poor, bare, & naked thou shouldest fly unto grace. And then turning himself unto god, he saith So do, O Lord, so do, O merciful Lord, command that thing that can not be fulfilled: yea command that thing, that can not be fulfilled but through thy grace, that when men shall not be able to fulfil it by their own strength, all mouths may be stopped, and no man should seem unto himself to be high. Let all men be little ones, humble and lowli: let all the world be subject unto God. Many other places might I allege out of the same doctor, but these shall now suffice.  ALBION. 
These be goodly sayings, and worthy to be marked. I could hear no such things of my faithful guides.  EUTRAPELUS. 
No I warrant you. For all that they go about, 
Why the enemies of the truth got about to urge the doctrine of the law.  is by the doctrine of the law, either to drive men unto desperation, or else to puffed them up with a vain confidence and trust of their own strength and merits.  ALBION. 
Now do I perceive that it is so. And I am ashamed that I did give so soon creadyte unto them.  
But I pray you, brother Philalethes, tell me, how the same sentence of saint Augustine ought to be understanded, Question where he sayeth: No man doth sin in that thing, that he is not able to shun or avoid. For, some might gather by the same saying, that if it were impossible for men to keep the law they should not offend nor yet sin in doing against the law, nor in being disobedient unto god, sith that they could do none otherwise.  PHILALE. 
Ye shall understand that there Saint Augustine doth speak of those things, Answer 
How. S. Augustin ought to be understanded.  that man is naturally subject unto from his own birth, as is: cold, heat, hunger, thirst, & sleep with such other like, which we may well call human infirmities. His meaning then is, that man doth not sin in doing those thingsses for the sustenance and preservation of his life, which he is not able to forbear. As, if a man doth warm himself, when he is a cold, or doth eat when he is a hungered and so fourth. If a man then doth, eat, drink, warm himself & sleep, when need doth require, he sinneth not. For, why? he can not live without such things. So both Saint Augustine doth understand it. Who doth also proceed & go farther, understanding the same of Adam before his fall. For, if it had not lain in him to withstand the temptation of the woman he should not have sinned. But sith that he could have resisted, if he had would, and did not, therefore is he with all his seed, found guilty. And because that he did not use well the strength, that was given him, therefore, was it justly taken away from him, and from all his posterity. No man than ought to say, that Adam and his seed do not sin, in doing against the law of God, sith that they their selves are cause of their unableness.  ALBION. 
This I do well understand. Objection But yet I can not perceive, but that the places of the scripture, which they alleged do make against you altogether: For Moses sayeth: The commandment, 
Deu. thirty.  which I command thee this day, is not hidden from thee, neither far of, nor yet in heaven, but it is nigh unto thee, even in thy mouth, and in thine heart that thou mayst do it. Christ himself who is the true expositoure of the law and of Moses saith also?  

Mat. xi.  My yoke is easy, and my burden is light. And the holy ghost by the blessed evangelist S. John, doth plainly speak these words. This is the love of God, that we keep his commandments: 
1. Epist. v  and his commandments are not heavy. Who would not judge by this that it lieth in man's power to keep the commandments of God?  DIDYMVS. 
I can you thank, brother Albion, I thought, that ye would have forgotten those places how be it I would not suffered them to be passed over so lightly. For, there be many, 
The free will men.  even among them that be favourers, or at , will seem to be favourers of the gospel, that have always these autoryties in their mouths.  PHILALETHES. 
That is not unknown unto me, and therefore, Answer I am glad that they have been setfourthe, that by the right expounding of them, we may deliver those persons from the error, that they be in, or if they will not, at least we may warn other, that they fall not in to it. As for the place of deuteronomi it is most plain, 
How the place of Moses ought to be understanded.  that Moses doth not speak there of the bare commandments, nor yet of any easiness, that is in the keeping of them (Some in deed do understand it of the facility and easiness that is in the knowing and learning of them) but of the covenant of mercy, which he had both comprehended and published with the law. For, he had taught a little before, that our hearts must be circumcised with the hand of God, else we could not love him, he doth not then, put the same facility and easiness, which which he doth speak of there, in the virtue and strength of man, but in the help and aid of the holy ghost, which worketh mightily his work, in our infirmity and weakness▪ For if Moses, had spoken there of the bare commandments only he should have puffed up the people with a most hurtful and pernicious confidence, whereby they must needs to have cast themselves headlong in to utter destruction, if they had attempted to observe and keep the law, by their own strength.  
For, when they had felt themselves unable to do it, would they not have taken to plain desperation: if they had known none other way or mean for to obtain salvation, and to escape death, but by the perfect keeping of the law? saint Paul then having then a perfect understanding of this place, doth apply it altogether unto the doctrine of faith. For, having spoken of the righteousness that cometh by the law, and how that they that observe and keep the commandments shall live by them, he doth add immediately these words: But the righteousness that cometh of faith speaketh on this wise: 
Rom. x.  Say not in thy heart: Who shall ascend in to heaven? For that were to fetch Christ down: Or who shall go down in to the deep? For that were to fetch up Christ from death. But what sayeth the scripture? The word is nigh thee, even in thy mouth, and in thy heart.  
This is the word of faith, which we preach.  
If thou shalt confess or knowledge with thy mouth that jesus is the Lord: and shalt believe with thy heart, that God raised him up from death, thou shalt be safe. For, the belief of the heart justfieth, and the confession of the mouth maketh man safe. Who would require a more sound exposition of Moses words than this is?  ALBION. 
This exposition can in no wise mislike me, sith that it cometh from the same self spirit, that Moses did writ by. Now, therefore, come to the sayings of Christ, and of john the evangelist.  PHILALE. 
Such sayings are moste true, as it doth appear by that, 
How the sayings of Christ and john the evangelist ought to be understanded  which hath been said before. For, the commandments of god, of themselves are easy, and if there be any difficulty or hardness in them: it cometh not of the nature and property of the commandments of God, but of the corruption of man. Hear, what Saint Paul sayeth: what so ever the law could not fulfil, 
Ro. viii.  in as much as it was weak because of the flesh, that same did God perform, sending his son in the similitude of sinful flesh, and by sin damned sin. 
Two things to be learned in Paul's saying.  Two things do we learn in this saying of the Apostle: first, that it cometh not of the law, that men are not able to fulfil it, but of the imbecility and weakness of the flesh. The law then, and the commandments be easy, and if there be any difficulty or hardness in the fulfilling of them, it cometh of our naughty and corrupted nature.  
Secondly we do learn, that God doth by his son jesus Christ, supply the same, that by reason of the weakness of our flesh, we be not able to fulfil. Again: the commandments of god are easy and light unto him, that is graffed in Christ, and that hath fellowship with him. For, those things that afore were hard unto man, are made easy unto him by faith, where by he is graffed in Christ, as saint Paul doth testify, saying: I am able to do all things through him, that doth comfort me. And so the saying of S. Augustin shallbe true where he saith: I can not think, that God hath commanded any thing that is impossible. 
Phi. iiii.  else S. Augustine doth grant in many other places, that God hath commanded things, that it is impossible for man to fulfil, as in the book of the spirit, and of the letter, and in his third treatise upon Ihon. And so ought all to be understanded, 
How Chrisostom and Jerome ought to be understanded.  that they allege, both out of Chrisostome, & of Jerome, that is to say, that the commandments of God, were easy to keep. For, the faithful man is persuaded & doth believe, that whatsoever is wanting or lacking in him, the same is supplied by christ with whom he hath fellowship through faith. Which working through charity & love, causeth the commandments of god to be easy unto the inner man, which is borne of new, or which is renewed by the holy ghost, God having a chief respect unto the will and desire, that such a man hath to keep them actually, if it did lie in his power, and whereby he doth endeavour himself daily to fulfil them. For, it is the duty of him that is renewed, 
What is the duty of him that is renewed.  to study daily and hourly to keep the commandments of god, though he be not able by himself, and of his own strength, to attain to the perfect keeping of them. For we must not, because that we are not able to keep the law of god as it ought to be kept, be slack therefore to do that, which lieth in us, being sure that our obedience, though it be unperfect, shallbe accepted before God, as long as we be true members of his son jesus Christ. 
Why the ancient fathers spoke as they did.  For this cause did the ancient doctors speak as they did, that so they might take away from men, the vain excuses, which they be wont to make because of the impossibility of the law.  DIDyMVS. 

The foolish and found objection of the enemies.  I was once in a place where I hard a stout champion of the Romish church say, that there have been, not one nor two, but many, that did besides Christ, fulfil the law of God, with a most consummate perfection, as josua, and zachary Ihons' father, saying that this is written of josua: As the Lord commanded his servant Moses, and as Moses commanded josua, 
josu. xi.  even so did josua so that there was nothing undone at all of those things that god commanded Moses.  PHILALETHES. 
I ask you: whether was josua a man, that was conceived after the common sort of other men or not?  DIDyMVS. 
I believe that he was a man, and that he was conceived betwixt man and woman as other men are.  PHILALETHES. 
Ye believe well: for, it is so in deed. We must then confess and grant that josua did go a stray from the law of God, that he was a liar, and that he was filled with many miseries. For, it is said of all men, 
Ro. iii.  that be borne of man and woman, that they have all gone out of the way, & that they be also all liars: 
Psal. cxvi  how dare then your bragging merchants, be so bold to affirm, that josua hath kept the hole law of God. For, these be two contrary things: to be a liar, and to have kept the law of God perfectly. Again: I would fain know of you, whether John baptist, or John the Evangelist, was not as perfect as josua? Or whether josua was more perfect, than any of those two, that I named even now?  DYDIMVS. 
I believe, that josua was not more perfect, than they were.  PHILALE. 

Mat. iii.  Hear then, what John Baptist did say unto our saviour jesus Christ, when he came unto him for to be baptized: I have nead to be baptized of thee, & dost thou come unto me? Sith then, that S. John doth confess that he had need to be baptized, it was a token, that he was infected with sin. And whereof doth come the same infection of sin, but of the transgression of the law? We can not deny then, but that John was a transgressor of the law, and that therefore (if their opinion be true) josua was more perfect than he.  DyDIMVS. 
I cannot believe that josua was more perfect than John Baptist. For, it is said of him, that among all those, 
Mat. xi.  that be borne of a woman, there arose no greater than he was.  PHILALETHES. 
Ye must then confess that josua was a sinner: if he was a sinner, than did he offend against the law.  DIDyMVS. 
I can not say against it.  PHILALETHES. 
Hear also what the blessed Evangelist saint John doth say: if we say, 
i epi. i.  that we have no sin, we deceive our selves, and the truth is not in us. I am sure that josua, was not more perfect than the blessed Evangelist saint John was, who, as ye see, doth put himself in the number of sinners.  DIDyMVS. 
I would fain learn, how the same that is written of josua, must be understanded. For, it is said plainly, that he left none of those things undone, that Moses commanded him.  PHILALETHES. 
Ye must mark, 
How that which was said of josua ought to be understanded.  that the same place must be understanded of the Commandments, that Moses did give unto josua, touching the government of the people, and also touching the bringing of the children of Israel into the land of Canaam, and not of the moral law, that is written in the two tables of stone. For, the same law was not given particularly unto josua, but unto all the people in general. That same place them, must be understanded of the commandments, that Moses did give unto josua, concerning the government and guiding of the people, which he did fulfil to the uttermost.  DyDIMVS. 
And what say ye of zachary the father of John Baptist, 
Luc. i.  and of his mother? For, it is written of them, that they were both righteous before God, & that they walked in all the commandments and statutes of the Lord, unreprovable.  PHILA. 
What say ye, neighbour Dydimus, was not zachary a priest, which did execute his office before God, when his curse came, according to the custom of the priesthood?  DIDyMVS. 
Yes verily.  PHILALETHES. 
Then was he a sinner, and was fain to offer sacrifice first for his own sins, 
Heb. seven.  and then for the sins of the people. For, thus it is written: It became us to have such an high priest, as is holy, innocent, undefiled, separated from sinners, & made higher than heaven, which needeth not daily, as yonder high priests, to offer up sacrifice, first for his own sins, and then for the sins of the people. For that did he once for all, when he offered up himself. Here have we a notable difference betwixt Christ our sovereign priest, and the high priests of the law. first and fore most the high priests of the law, were fain to offer sacrifices often because that the sacrifices that they offered continually every year, could not make them, that came there unto perfect. But Christ with one only sacrifice, 
Heb. x.  did make them perfect for ever that are sanctified. Again, the high priests of the law, were fain to offer sacrifices. first for their own sins, and then for the sins of the people. For, thus said Moses unto Aaron: 
Levi. xvi.  go unto the aultare, and offer thy sin offering, and thy  offering, and make an atonement for thee, and for the people. Then offer the people's offering, and reconcile them also, as the Lord hath commanded. But our saviour jesus Christ, who is our sovereign and everlasting priest, is holy, innocent, undefiled, separated from sinners, andmade higher than heaven, so that he needed not to offer for his own sins, as the priests of the old law did. 
i epi. two.  For, why? he never committed sin, nor guile was found in his mouth: I am sure that ye will not say, that Zachary John Baptistes father, was such a one.  DYDIMVS. 
I will not say so. For there is no man that sinneth not. 
i. king. viii. Rom. iii.  Again: All men have sinned, and lack the praise that is of value before God. Moreover, we do read that zachari was punished, because that he doubted of the promise of God, 
Luc. i.  which was revealed unto him by the angel.  PHILALE. 
Ye may perceive then that he was called righteous not because that he had fulfilled the law with such a perfection as GOD doth require of us, 
Why zachary was called righteous.  but because that by the mere mercy and goodness of almighty GOD, taken hold upon by faith, his sins were not imputed unto him, but was counted righteous before GOD, 
Rom. iiii  as Abraham was, unto whom his faith was imputed for righteousness.  
And of this faith did it come, that both he and his wife Elizabeth did endeavour themselves to walk so uprightly in the commandments and statutes of the Lord, that no man should be able to reprove them, or to lay any thing to their charge. In the mean while, they cried both unto God, and said: Enter not into judgement with thy servants, 
Psal. cxlii  O Lord, for in thy sight no man shall be justified.  DYDIMVS. 

iiii. kings xxiii. Objection  He did also bring in the example of josias, of whom it is written after this manner: There was no king before, like unto him which so converted unto the Lord withal his heart, withal his soul, and with all his strength: according to all the law of Moses.  PHILA. 

Answer  I will have none other but the words that ye have alleged for to prove that josias was a transgressor of the law? For, it is written of him, that there was no king before, which so converted or turned himself unto the Lord, as he did. But how could he convert or return unto the Lord, except he had gone away from him? And we go away from God through or by sin, which is a plain transgression or breaking of the law: Therefore josias was a transgressor of the law.  DIDYMVS. 
Yet it is written of him, that there was not his like that did so convert unto the Lord with all his heart, according to all the law.  PHILALE. 
It followeth not therefore, because it is said that josias observed and kept the law more diligently than all the other kings that he did keep it perfectly. For, neither he, 
How that which is spoken of josias ought to be taken.  nor any other besides did ever keep it perfectly.  
It is to be thought that josyas hath been a greater zelatoure of the law of God than all the other were, yet it followeth not therefore, that he kept the law with such a perfection, as God doth require.  DIDyMVS. 
What say ye, to these words of David: Objection I have walked in all thy commandments, and have hated all wicked ways. Again: In thy testimonies is my delight, they are my counselors? Might not a man gather, by such sayings, that the holy prophet David kept the law, and the commandments of God most perfectly?  PHILALETHSE. 
Answer If any man should so do, he should greatly be deceived. For, by such words, David doth only declare the great zeal and good affection, 
A declaration of David's words.  that he did bear unto the law and commandments of God, and the good estimation, that he had of them. For, if he should say and boast, that he had kept the law and commandments of God perfectly: the scripture should prove him as liar. For, it testifieth and witnesseth of him, that he was both an adulterer and a murderer. But to say that an adulterer or murderer hath kept the law of God with such a perfection, 
two. Samu. xi. xii.  as God doth require that were a blasphemy against God and against his law. Moreover, after that he had committed such detestable and enorm crimes, and had obtained forgiveness and pardon for the same, did he not sin again most greavouslye against God, 
two. Samu. xxiiii.  when he did rekynne his people? Ye see then, how david did many and sundry times offend against the law.  
Therefore, 
Psa. cxxx  doth he cry out saying: If thou, Lord, wilt be extreme to mark what is done amiss, oh Lord, who may abide it?  DI. 
By our brother Albion's leave I will bring fourth all the sayings of that most valiant champion of the romish church, sith that they serve so well for our purpose.  ALBION. 
Ye shall have good leave of me, neighbour Didymus. For, through the occasion of them, many goodly matters are discussed which (as ye said before) serve very well for this our communication, that we have now in hand. Therefore, go on in the name of God.  DIDyMVS. 
He did in his great heat affirm most stoutly that a man was able to fulfil these two commandments: 
The proud assertion of the papists.  Thou shalt love the Lord thy god, with all thine heart, with all thy soul, and with all thy strength. And thou shalt not covet.  PHILALETHES. 
If ye will mark diligently all, that hath been said afore, 
Answer unto it.  ye shall soon perceive, that it is impossible for any man to do it.  
For, this commandment: Thou shalt love the Lord thy God with all thine heart, with all thy soul, and withal thy strength, doth require a most pure & clean heart, which should be without spot or blemish. 
Pro. xx.  But who in all the hole world can truly say: I have a clean heart?  DIDyMVS. 
I do well understand all this hole matter, God be praised, and thanked for it. But I will only rehearse unto you, the communication and talk of this noble and valiant knight of the Romish beast.  EUTRA. 
I pray you, brother Philalethes, that ye will give me leave to answer a while, that so ye may have some breathing tyme. For, sense ye came, ye never rested:  PHILALETHES. 
I am well content.  EUTRAPELUS. 
Now then, neighbour Dydimus, let us hear all the wise talk and communication of this noble knight, and valiant champion of the Romish church.  DIDYMVS. 
He did say, that by this Commandment. (Thou shalt love the Lord thy God withal thine heart, with all thy soul, and with all thy strength) is not required an actual love or motion of the heart towards God, but that it is enough, if it be not interrupted by some deadly sin: so that, he is counted to keep this commandment, which preferreth nothing before God, nor would for all the goods and richesse in the world, break one of his comcommaundements.  EUTRAPELUS. 
truly this is a very substantial divinity, and worthy of such an excellent divine, as he thinketh himself to be. How could it be, I pray you, that a man should keep himself from offending God, except he should love him actually, that is to say, in very deed. For, all that is done, 
If the heart of man be void of the love of god he can do no good.  without the love of God, is sin. If the heart of man then, be void of the love of God, what good can he do? I say unto you, that all the sins that a man committeth, do come of this, that he loveth not God actually. Consider & mark, what the Lord himself saith, speaking of his law. And this shall be a sign unto thee in thine hand, and a token to think upon before thine eyes, 
Exo. xiii.  how that the Lord brought us out of Egypt with a mighty hand. And when the true and faithful servant of God Moses, had said: 
Deu. vi.  Thou shalt love the Lord thy God with all thine heart. etc. He did add by and by: These words, which I command thee this day, shalt thou lay up in thine heart, thou shalt rehearse them unto thy Children, and shalt talk of them, when thou sittest in thine house? when thou walckest by the way, when thou liest down, and when thou risest up. And in an other place, he writeth on this manner: Take heed to thyself now, 
Deu. iiii.  and keep well thy soul, that thou forget not the things, which thine eyes have seen, and that they depart not out of thine heart, all the days of thy life. Ye see that God doth require both an actual remembrance of his wondrous works, and also an actual love towards him. 
joh. xiiii.  jesus Christ also sayeth: if ye love me keep my commandments. Again: This is the love of God (saith the blessed Evangelist s. John) that we keep his commandments. 
i joh. v.  It followeth then that we must have first, an actual love of God in our hearts, if we will keep his law, or keep ourselves from falling into sin.  DyDIMVS. 
Now do I perceive, that the opinion of this master doctor is abominable, and devilish. Therefore, I do utterly forsake it, as most erroneous and heretical. But now, tell me, I pray you, how this commandment: Thou shalt not covet, aught to be understanded. For, this gallant doctor did say, that God doth not forbid the concupiscence, but that he doth only forbid & condemn the agreeing unto it, affirming stiffly, 
The opinion of the school men touching concupiscence  that concupiscence is no sin, except we do consent and agree unto it. For saith he, the concupiscences and lusts of the flesh, after baptism, be left unto us for an exercise of virtue, and for an occasion to merit and deserve, that after we have manfully fought in this world, we may in the other receive the crown of glory, & of righteousness.  EU. 
By what authorities of the scripture did he prove his saying?  DYDIMVS. 
By the saying of S. Augustine, where he writeth, that concupiscence is no sin in them that be regenerated or borne of new, except we consent unto the same wicked & naughty works.  EUTRA. 
This gallant doctor of yours, doth great wrong to s. Augustin. For, he saith not only, that concupiscence is no sin, but that it is no sin in them, that are born of new, as ye yourself do well perceive by his words that ye have alleged. For, god saith not: thou shalt not go after thy concupiscences: Thou shalt not bring them to effect, nor consent unto them: but he saith plainly: Thou shalt not covet. And that concupiscence in them, that are born of new, is counted for no sin, it cometh not of the concupiscence, but of the new birth or regeneration, which bringeth to pass that God doth not unto him that is borne of new impute his concupisbence for sin. For, it is written: he that is born of God, 
i joh. iii.  sinneth not, that is to say: his sin is not imputed unto him. Again, it is said, that be sinneth not: because that he suffereth not sin to reign in him. Moreover I will prove by lively reasons, that concupiscence, that is to say, all evil motions of the heart are sin. first and foremost I ask of you: whereof cometh concupiscence? of the flesh or of the spirit?  DyDIMVS. 
I grant, that it cometh of the flesh.  EU. 
It followeth then that concupiscence is fleshly. For, as Christ saith. That which is born of flesh, 
joh. iii.  is flesh.  DIDyMVS. 
I do confess that to.  EU. 
It followeth then that concupiscence is sin. For, the flesh in itself is nothing else but sin, ever repugning against the spirit, as it is written: The flesh coveteth against the spirit. And in an other place, Saint Paul sayeth also: 
gala. v.  The works of the flesh are manifest, which are whoredom, envy, Idolatry. etc.  
I ask this of you: he that giveth occasion of sin, is not he partaker of the sin? He that biddeth to steal, and he that stealeth, be they not both thieves? Now, it is so, that every evil motion of the heart, doth stir up man for to sin, and if man doth not assent nor agree unto it, the faut and lack, is not in the concupiscence, that doth all that in it doth lie to cast man headlong into sin, but it is the holy ghost that doth mortify the same concupiscence in them, that be regenerated or borne of new. Seeing then that all sins do come and proceed of the concupiscence, and evil motions of the heart, we must needs confess that such concupiscence and evil motions of the heart, are evil. If they be evil, then are they forbidden of God. For, God doth not only command to avoid sin, but also the occasion of sin. Sith then that we do retain and keep in us, such evil motions of the heart, we do evil. For, understand ye, that God by this commandment. (Thou shalt not covet) doth condemn and forbid all evil concupiscence and naughty motions of the heart, and not only the fruits that spring thereof. That is to say: because that God will have all our whole soul to be filled and possessed with the affection of love and charity, his will and pleasure is, that we should banish and cast out of our hearts all manner of things, that be contrary unto charity and brotherly love, so that no thought should rise in our minds, for to kindle our hearts with any concupiscence, that might be hurtful & noisome unto our neighbour. For, it is the concupiscence, that pricketh and tickeleth the heart, for to in 'tice him to sin.  DIDyMVS. 
It may be that man shall not consent to it.  EU. 
If man should consent unto it, than the same consent, should no more be called concupiscence only, but a deliberate purpose. And truly, it is no marvel that God doth require such a perfection, 
Why god doth require such a perfection and uprightuee in man.  and uprightness in man. For, who will say the contrary, but that it is most right, that all the powers of the soul ought to be applied and given to charity? And if any part of the soul doth shrink or serve from it, I mean, from the love, that we own unto God, and our neighbour, all men must nead confess that it is faulty & nought. For, whereof doth it come, that any desire to hurt our neighbour, entereth into our heart, but only because that despising other, we do only seek our own profit? For, if our whole heart were fully possessed with charity and brotherly love, no such imaginations should have entrance into it. Therefore, we must conclude, that the heart is void of charity, for as much as it doth conceive such concupiscence.  DYDIMVS. 
But me thinketh, that it is not meet and convenient, that such vain fantasies, as do come into a man's brain, and afterwards do vanish away, should be taken and condemned for concupiscences, which properly have their of spring in the heart.  EU. 
I say, that God by this commandment. Thou shalt not covet, forbiddeth not only those imaginations, that rise in man's heart, but also, all vain thoughts, that may by any mean move & stir up the heart unto concupiscence. For, we can never so soon lust or desire any thing in our mind, but that the heart is straightways therewith touched and inflamed, whether it be little or much. But the lord doth require of us a most perfect charity, which should be farthest from all fleshly concupiscence.  PHILA. 
Sithence that this matter, hath been sufficiently debated, I think it good, that hear we make an end, praying most earnestly unto our heavenly father, to send his holy spirit into our hearts, and to endue us abundantly with the same, that our corrupted and poisoned flesh, being through it, tamed and mortified, we may wholly give ourselves to serve him, in holiness and righteousness, all the days of our lives.  DyDIMVS. 
God grant it.   

¶ Imprinted at London by John Tisdale, and are to be sold at his shop in Lombard street.   

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