The blindnesse of mans vnderstanding .

THe natural man perceiueth not the things that ar of God , 1. Cor. 2.14 because they ar spirituall & he naturall : and therfore in Gods matters he is not onely weake sighted , but quite blind . Gen. 19.11 The case of the Sodomits that groped as men in the darke , and could not find Lots door is one with the condition of the vnregenerat , who seeth not the way , verily seketh not , certainly findeth not the doore that leadeth & openeth vnto heauen . For in our selues we are not only darkned , but darknesse : 1. Pet. 2.9 Ioh. 1.5 & can darknes comprehend the light ? If the blind lead the blind , the one falleth vnder , & the other vpon , but both into the dike . If that which shold be thine eye to thine affections be dark how peruerse also is the wilfulnes of all thy lusts ? But he that beleeueth not , but resteth only in the imagined puritie of naturalls , as the Pelagians , or is in some good liking of natures habilitie , as is the Semipelagian the Papist , he seeth nothing , conceiueth nothing , vnderstandeth nothing as he should , Stapl. de vniuer . iustif . doctr. lib. 2 cap. 10 neither is he capable of heauenvly thoughts . For seme he neuer so mighty , potent , politik , wise , discrete , honest in all kinde of honestye , yet because he hath not faith the true roote of godlinesse , those fruites that he can beare , things faire in shew , yet in truth they are but bastard fruits , and vnpleasant to a good tast . For without faith and a sure confidence that we do wel , Rom. 14.23 Heb. 11.6 which procedeth of a true faith in God , Philip. 1.29 it is impossible to please the Lord . And this faith is not of natur but of grace as shall be shewed afterwards . For natur being thoroughly poisoned bringeth foorth nothing but poyson ; & who fedeth theron , fedeth on poyson , eateth & drinketh foolishnes , and is nourished with folly , crawleth vpon his bellie , & groueleth vpon the earth like the sinfull serpent .

The wisdom of the world is foolishnes in Gods iudgement , who knoweth best what is true wisedome , 1. Cor. 1.19 Esay . 29.14 Ierem. 5.5 . and hath pronounced , that the prudency of the prudent , & worldly wise men he will reproue , because they and he agree not in any one part , neither in the entrance , end , or midway of any one action . Our wayes are not his wayes . Esay . 55.8 Psal. 99.8 Our inuentions prouoke him to wrath , our deuises are diuers and contrarie , and therfore not for him .

The peruersnes & frowardnes of mans will .

NOw if the mind be ignorant & vnskilfull in that , that is to be wished for , how can the wil , which taketh all her instruction thence rightly desire she can not tell what ? Doth any man ame at the marke he neuer sawe ? or desire the thing , he neuer heard of ? Christ our Sauiour told the woman of Samaria , Ioh. 4.10 if she knew with whom she talked , she would craue the waters of life of him , but therfore she begged them not , because she knew him not , and could not tell , neither what , nor of whom to ask . The very philosopher could tech his scholers , and common experience doth testifie the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that no man loueth or longeth for the thing he neuer loked vpon . And howe litle insight , or rather how perfectlie blind by nature we are , is alreadie shewed .

Farther , no man naturally wisheth for any thing , but he hath not only an insight , but also a delight therin , and it is gratefull to his nature , & pleasant in his eyes , or at the least so supposed either in comparison of somewhat else , or in som sort or other so reputed .

Herupon I will suppose an impossibilitie , that man hath a cleare eye in that great misterie of godlines , 1. Tim. 3.16 which the Apostle describeth and which is the ground of all knowledge . But I aske , how is he pleased , how is he delighted therwith ?

Be wee Greekes reckoned the wisest of the Gentils or Iewes once the people & peculiar chosen of God ? The mistery of Christ crucified to either of these , is either maruelous folly , or wonderfull offensiue , & to both of them alike , if God in iustice leaue them to them selues , the preaching of the Gospell , 1. Cor. 1.23 which shold be the odor of life , if they could beleeue , loue , and embrace it , is becom a sauour that they cannot brook , a sauor of death to death euerlasting , & in fine they perish in their sinnes , wherin their faithles natur toke such delight .

Wherfore if a naturall man , & an vnbeleuer , would beare good men in hand , that naturs case is not so hard : Orth. expl. lib. 3 if Andradius the commentator of the Councell of Trent , as being priuy to their secret meaning , herein speake neuer so honourablie of the state of heathen men to be saued without Christ : if Pigghius or the schole of Colen , Contro . Ratisb . 1 Dial. 2 Sarc . in dist. Schol. Doct or all the scholemen in the world , wold qualify or alay the strength of sinne , with vaine reasoning , and fond but gay distinctions as they think of conueniency & congruity &c. What is to be done ? touch these faire apples of Gomorrha with the finger of the holy Ghost , Aug. de Ciuit . Dei lib. 21. c. 5 & they wil fal straight all to dust . Or be it , that the wine that the harlot offreth be strong , the spice of distinctions sweet , the harlot subtil , her allurements many , fine , & forcible , yet the truth is stronger , and wholsomer , 1. Esd. 4.4 will and must preuaile .

In flesh dwelleth no good , so saith the spirit of God . Rom. 7.18 Wherupon without contradiction it followeth , if no good , no degree of good at al , ether spark of knowledg , or inclination of will , or ability to reach out hand towards the receiuing of any good . For euen the good willingnesse which is graunted by grace , is hindred by nature as much as in her lieth .

Therefore the old man must be quite put of , the old leuen cleane purged out , our lusts not proined , but digged vp by the rootes , & throwne away , our flesh crucified , & of our selues altogeather denied . O Israel howe long wilt thou tarie in a strange lande , woo woorth the man that delighteth in his naturall corruption : O sinfull flesh happie is he that taketh thy yong children , I meane the very beginnings , euen the concupiscences and first motions to sinne and dasheth them against the stones , or smothereth them in their cradle , or killeth them in their mothers wombe . For of flesh can come no good , & happie is he that maketh away a rebellious euill .

Concupiscens is verie sinne in whom soeuer .

ANd euen these by name are full of euill naught and wicked , and very sinnes , although they come not to age , and thou consent not vnto them , euen in the regenerate man it is so , much more so in the naturall . So speaketh S. Augustine in plaine tearmes in handling one of the Psalmes , Non illis consentis , &c. Aug. in Psalm. 75. whom I the rather here mention because he is much alleaged to the contrary very vnskilfully , and chiefly for that our late Censurer sticketh not to vaunt and bragge of S. Augustine , and that Maister Charke hath neither shew nor syllable in this case out of him .

If thou be a scholler I referre thee to the place coted in the margent : Defen. of the cens. pag. 133. if thou art but onely exercised in the worde of God , the scripture alone may content thine humble minde , M. Traue . in his aunswer to the epist. suppl . p. 252. Rom. 5. and instructe thy conscience most aboundantly .

It is forbidden in the Law , we being new borne in Christ are bidden to pray against it . S. Paul doth sigh in respect of it , & calleth it sinne , I trow , properlie enough when he saith it is the body of sinne , and bonde of death : although men that followe their lust , Conc. Trid. Sess. 5. dec. 1. write neuer so hotly in defence of luste , saying that S. Paul spake not properly , and cursing all them that say the contrarie .

S. Paul saw many things in heauen , 2. Cor. 12.4 . that he might not vtter on earth , but the sinne he spake against , was an inhabitour in the tabernacle of his body , and within his bosome , he felt the sting thereof sharpe , and could not but complaine , how truely , how properly , and with how conuenient words , they that haue S. Paules spirit , sence , and feeling , can say with teares and vtter with griefe .

S. Iames when he would cleare God of sinne , he saith , God tempteth no man : Iam. 1.13 . as who would say , if he did , then were the case altered . C oncupiscence a mother sinne . But euery man ( it is generally & in particuler true ) euerie man is tempted of his owne lusts . This is the spring , the roote , the cause of sinne , which issueth out into diuerse streames , & is deduced into sundrie branches by consent , & then it is called commonly and named sinne amongst men , who otherwise iudge not but by the externall acte . And then also , ( which in deede is S. Augustines meaning ) God is more prouoked to wrath , Tom. 7. &c. & without repentance foreprised counteth man quoad reatum crimen & regnum peccati , more guiltie , and blameable , and thrauld to sinne then , when by consenting to the sway of his sinnefull lusts , he is caried away wilfully with the streame of them .

But S. Paul considering the waight of sin , as before Gods exact iudgement in the merit thereof , sheweth that whereas we ought to serue and loue him with all our powers , the least defect in the least part whether habitually or actually in the nature of sin is perfit sinne , Rhem. notes : Rom. 7. vers. 7. expressely against the commaundement of the Lawe . But we will goe on a litle , and reason with them .

Concupiscence tempteth , haleth backe from good , and helpeth forward to euill . This is without question . Nowe whether thou consent or dissent , that is somwhat to the will , it is nothing to the luste , except to make it more manifest , if thou consent , and if thou dissent , Rhem. not . in Iam. cap. 1. vers. 15. yet in the nature of sinne it is neuerthelesse sinnefull , though it be stayed in the first degree .

But if I be not deceiued , concupiscence of nature corrupted , whereof I principally speake or in whom soeuer , ioyntly and indiuisibly importeth always a consent withall immediatly ensuing .

To lust , to desire , to will , for doctrine and exhortions sake well they may be distinguished , I can not see how they may be seperated or staied , if we had rather hew at some bowe of them , then strike at the roote .

The children of darkenesse are wise in their generation , Matt. 16.2 . in naturall causes or signes to foresee a tempest , in pollicie to forecast the woorst , to stop the beginnings , to giue no place , no not a litle to the raging sea . Why do we not the like ? why are not spirituall harmes discerned and preuented ?

M. Harding in some sort vseth a vaine defence of an vnchast toleration of the steewes at Rome , Confut. of the Apol. pag. 16 2. Deiect. lib. 5. cap. 4. Censur . of M. Ch. artic. 3. and Defence p. 113. Dist. 34. Fraternitatis . by reason of the hotnes of the countries , as if Italie were hotter then Iurie which is not so , or if it were , what then ? and for concupiscence he and his breathern haue since written much . But doth the Lawe of God melt away with the heat of either nations or nature , of places or men ?

Me thinketh after so great light spread into the worlde , after so long debating though of sundrie other sorie quaestions for the Church against the scriptures , for works & merits against faith , and mercie for ignorance against knowledge , Stapel . lib. 3. Epist. to the LL. of the Conc. yet men shoulde not come to this point to be so badly affected , and to excuse them , when they are oppugned . Verily if they had either conscience or remorse , their learning should not be thus abused , ad prostituted by open writing to maintaine sinnefull lust .

The midwiues in Aegypt preserued the children of Israell , Exod. 1.17 it was well done : if the midwiues of Israell would destroy the children of Aegypt it were better : and if the bond mother with her brats were quite cast out and banished , it were best of all , if God so would : but concupiscence the mother , and the first motions , and peruerse will to sinne as twinnes that come of her , together with froward mindes , that foster vp both mother & daughters can hardly or neuer be voyded in this vale of sinners , & proctors for sin : yea the perfitest men are imperfit , the cleanest vnclean vntil the euening , Isych . lib. 5. in Leuit. cap. 15. which as Isychius alludeth , is till men in repentance agnize & craue pardon for ther faults , which shall be accomplished to the full in the euening , that is , in the end of the world .

Yet if in the meane season we suffer naturall corruptions & concupiscences to haue their motions , Suddaine motions entangle a man before a man can deliberate vpon them Rhem. not . 7. Rom. v. 15. motions naturally moue their foote forwarde , and cannot stand at a staie , and will seeke incontinently to prouoke consent & wil , & these once ioyning all in one , the hole man is become bound , head and hart , hand and foote : his head can not deuise , his hart desire to doe , or any member execute a good dutie .

And thus is man by these meanes subiected , made a seruaunt , captiued , and kept prisoner , and as a slaue solde vnto and vnder sinne .

The whole question of free will handeled at large .

THis being thus , Osor . de Iust. lib. 7. we can not but maruaile what our aduersaries meane , when they crie out amaine , we are free , we are free . Are they mad , or do they dreame thus of a freedome in so great subiection of libertie , in the middest of captiuitie and extreame bondage ? As if a man could or would looke for health in sicknes , for life in death , Eph. 1.2 . for the liuing amongst the dead . For naturally we are not onely sicke , but also dead & buried in sin . And I pray you , what sense , what abilitie , what will is there in a dead man , to perceiue , desire , or endeuour to be reuiued ?

But stay : are men blocks say they and stones ? yea a great deale worse . For timber and stones lift not vppe themselues against the carpenter , and mason : but man though he be dead from righteousnes , yet he liueth and is quicke , and full of agilitie in all euill , herein he hath a will free enough , Fulgent . de incar . Chr. 19. cap. as it were a streame running downe an hill , and yet not properly free , being thrawled to sinne , as Augustine vsing the word ( free ) seemeth to correct himselfe by and by vppon it . Serm. 13. de verbis Ap. Male agimus libera voluntate , quanquam non libera , sed serua ad peccatum . Conc. Aurasic . can. 7. For concerning godlines his will is wounded , & maimed ▪ it can neither looke vp , lift vp hand , or stirre foote to goodnes , it was lost long agoe and is not now to be found .

Yet when God giueth grace , and inspireth from aboue , we are without comparison farre better then the senslesse matter , but all this is else whence , that we are thus enabled but to receiue the printe of his spirite .

I will take away your stonie harte , saith the Lorde in his Prophetes , Ezech. 36.26 . first he taketh away that which is ours , that he may giue that which is his . Before this , if a stone may boast of his softnes , then may we , if not the stone , then neither we . For our hartes are all of stone and ragge , wherefore I will giue you a newe harte . This is more then to renew the olde , and this will he doe , and when he hath done so , then he will write his awe in our hartes , and make vs to walke in his wayes .

Create within me a new hart , Psal. 51.11 . The Prophet Dauid prayed , and if he prayed a better prayer then the sonnes of Zebedy , Marc. 10.38 . that is , he knew for what in truth and veritie , and for the thing he wanted , then is it plaine that our hart ( for this is not Dauids case alone ) must be created , as if it were not at all . And then obserue that , that which is to be created is neither of counsell nor consent in a freenes of good will to the creator , or in a willingnesse towards his own creation . For how can it be , before it be framed first , and haue his being ?

God often telleth vs and we ought alwayes to agnize that he doth all , and we nothing in good things . He it is that preuenteth with his grace , prepareth by his word , enclyneth vs by his spirite , & worketh both the beginning , & the ende , and the continuance of our good conuersion at the first , Obiections of the aduersaries aunswered . and conuersation in his lawes euer afterwards , notwithstanding all quarelings to the contrarie .

In the beginning say they when God had made man , Eccl. 15.14 . Stapl. lib. 4. cap. 3. he left him in the hand of his counsell , gaue him his commaundements & precepts : if thou wilt , thou shalt obserue the commandements , & testifie thy good will . Water and fire , good and euil I , life & death are set before him : he may stretch furth his hande to either , as he list , & liketh best . All this is true .

In the beginning the case was so . But this is not the question , what man in the beginning by creation could , but what by nature now he can do . He is a fonde Physition that to comfort his paciente , can say nothing but this , this man once had a sound body , and a perfit constitution : it was in him to haue liued long . The diseased commeth to the art of Phisicke , and seeketh helpe , not because he was once whole , but for that he is nowe sicke .

I will shew in a word or two by an easie similitude , how sillely they conclude out of that place : I haue this or that put into my hande , I may holde it fast or let it go . Here is a choice , a free will , but when once I haue let go mine holdfast , or wilfully thrown away that which I held before , shall I still say , August . de Natur. & Gra. contra Pelag. cap. 53. my hands are full , when I haue emptied them ? or when I haue wounded mine owne armes and handes in such sort , so that they are not able to reach furth themselues , & now being vnapt & vnfit to apprehend , or receiue any thing else but infirmities , because these were otherwise , therefore shall I presumptuously conclude they are so ? In Paradise it was so with vs : ergo , it is so also in other places . What Logicke doth reason after this fashion ? it was , ergo it is . It was in Paradise , ergo elsewhere . God cast man out of Paradise , Gen. 3.24 . and at the east side of the garden of Eden , he set the Cherubines ( his Angels ) with a shaking naked sword in terrible maner to keepe man from entring to , & so from eating of the tree of life . Where is now , reach furth thine hand to death , & vnto life , &c. wheras he is barred from the better which is life .

In considering this place of Iesus the son of Syrach , Cap. 15.14 . & also beholding the canonical scriptures wherein the auncient blisfulnes of man is described , as his agilitie of body , his habilitie of minde , perfection in both . I know not howe , I cannot but recorde a prophane storie or two . Milo Crotoniata when in his weake old age he beheld such as himselfe had bene , Cic. in Cat. Maio. yong men mightily contending at some exercise of strength , he cast his eye , and looked vpon himselfe , wept & saide : These armes were armes once , but now they are drie and dead , & are not . Likewise Alexander the great at one time when he had cut but his finger , Plutar. de discrimen . amici & aedulator . & at other times perceiuing his affections subiect to choler , lust , & the like faults , though his flatterets bore him still in hand , that he was a gods son , & a god in deede , he tolde them , no : the gods were not wont to bleede with paine , & liue at pleasure fancifully as himselfe did .

These stories neede litle application , if we consider our weakenesse , and conceiue aright of our infirmities , these flattering colours , that want the oyle of Gods truth , wherewith they labour to paint out our deformednes to Godwarde , woulde soone be washed away and come to nothing .

The best and fayrest shewe at the first sight for free will is that of water and fire , life & death , good & bad , set before mankinde in Adam . But looke vpon the place directlie , albeit it be not Canonicall scripture , and therefore not sufficient to informe thy faith , Hiero. praefat. in libr. Solom . Idem ad Le tam. Ruff. in expositione in Symb. or to be alleadged in a doubtfull matter , looke vpon it with a single eye , and by way of comparison consider thereby thine owne power . In the place thou shalt finde the first worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning , to referre thee to an other time , as hath bene declared , and as Augustine doth shewe , Hyp. lib. 3. cap. 11. Stapl. lib. 2. cap. 15. Iosu. 7.19 . and the wiser Papists see well enough , and of thyselfe ( O fraile and mortall man ) speake the truth , & shame the Diuel , and so consequently glorifie God . And if thou hast but a sparke of humblenes , thou wilt franckely confesse that thou art farre from the libertie which these wordes importe .

And as for vs what can it auaile vs to debase mans corruption , if it were as good or better then they make it ? haue we not equally our partes therein as well as they ? If our fieldes had no blasted corne , our gardens no weedes , our garments no spots , our trees no shriueled apples , if our flesh were spirite , and not flesh , our wisedome right , and our will free , what harme can the protestant take for yeelding to these things , if they were true ?

Onely we know , that the friends of nature are enemies to grace , 2. Cor. 3.5 . and that all our sufficiencie or aptnes is of God : and therefore nothing , but insufficiencie in man . And this being known , shall it not be acknowledged ? or may we ioyne with them that are at variance with God in his word , which teacheth a quite contrary lesson , shewing that the very frame of mans hart is only euill alwayes . only euill : Gen. 6.5 . therfore perfitly naught & in no part good : alwayes euill : ergo neuer good , & therfore extreamly bad , whether we respect the nature of sinne , or continuance in sinning .

Moses hath the like place in sounde of words to that out of Ecclesiast. Deut. 30. much alleadged , & in euerie particular circumstance vrged & driuen further then the Prophete meaneth , or in truthe can be maintained . where , of the commaundement , which in Deut. is commaunded , it is protested before heauen & earth , that it is not hid from the people , or far of in heauen or beyonde the sea , but neare vnto them , in their mouth , & in their hart , life & death , blessing & cursing are set before the people , & they commaunded , & exhorted to chuse life .

Here , say free will men , here is an election or choice , a free wil. Choose life : neither is the matter hard to do , life & death , cursednes & blisse are set before vs , it is in vs to receaue either . & reason so : say they : for if we might not dissent , or consent , but were at a point , to what ende serueth the exhortation ? or if we coulde not consent to good ( which is the harder thing ) why are we commaunded to choose life , to embrace it , and to consent thereunto , and to doe accordingly .

In all this . I note three thinges , that the aduersary would inferre , first a knowledge of the Lawe , then a will to receiue it , and thirdly an abilitie to put it in practise . A knowledge he proueth by these wordes it is neere thee , not aboue thee , nor beyonde thy reach , not distant in place , thy mouth can talk thereof , thy harte meditate thereupon . A will he sheweth because of the worde choose . An abylity , for that these meanes are to the ende , the Law be done , Discou . of haer. transl. cap. 10. obeyed , executed , and put in vre : vt facias illud . M. Gregorie Martins great skill in grammer , can vrge this matter no farther .

All this being graunted , the presumptuous Papist is neuer the neare his purpose , to proue a free will , or any other abilitie in the naturall man . For first God speaketh to a people , whome he had chosen , and called , and whom he had culled out of all the rest of the partes of the worlde .

A long time ( who knoweth not this ? ) God was chieflie worshipped amongst a few , in the familie of Abraham & his race , 4. Esd. 5.23 that vinearde only was his , allother trees were the trees of a forsake forest . He toke and selected from out of al the multituds of men , that only peculiar people , whom he loued & gaue a law , his statutes & ordinances he made known vnto them : Psal. 147.20 . Matth. 15.26 . to other nations he did not so . The childrens bread was made for children , whom he had made his children , and not for dogges . No vncircumcised person , no Cananitish foote might treade within his courts . But of this his people not only the heads , elders , and officers , Deut. 29.11 but also the drawer of water , and wood cleauer , were such , as vnto whom the Lord reueiled himselfe in familier maner . And hence commeth the knowledge that is here spoken of , & hence also is the willingnes of a good choise , when God by the hande of his spirite did circumcise ther hartes , paring away the obstinacie of nature , & enduing them with faith , Deut. 30.6 . embracing Christ , & so in him fulfilling all that is required .

And thus doth S. Paul expound this text ( the word is neere thee , &c. ) calling it the word of faith which was preached in the Gospell . Rom. 10.8 . And so we graunt , Ihon. 8.36 . that whom God doth teach , they ar skilfull , whom the sonne doth set at libertie , they ar free , and who haue Christ haue all that is Christs , the satisfaction of the father , the fulfilling of the law , & what euer else . Let vs beare this yoke , Rhem. not . Mat. 11.30 it is sweete : take we vp this burden it is light , sweete and light are they to them that are in Christ .

But why are these very things also exacted euen of all without difference , Stapl. 4. lib. cap. 3. as may appeare by other Scriptures , if yet some , & the most , and all whom nature ruleth , be so blind , so vnwilling , & vnable to do accordingly as is commaunded ? or wherfore are there such faire rewards , generallie to all proposed , if in some certain it lye not , to go so far furth as to thinke a good thought , or to will well , much lesse to runne out the rase , & to winne the crowne of their saluation ?

One aunswere will serue for both these demaunds . The substance of the Law was giuen to Adam though not written till Moses time Mar. 12.30 . & 31 Although the Lawe were not written , till Moses time , yet was it giuen to Adam and to all in him at the first , as to loue God aboue all thinges , and his neighbour as him selfe . Which is an abridgement of the decalogue . Then might the commaundement haue bin obeyed , and the reward obtayned . Afterward when it was to be written , no reason it should be lesse perfite , then God made it , because man became by his owne default more vnperfite then God made him , speciallie whereas yet , there remaine most euident , and excellent endes , and frutes thereof , as to knowe our dutie , Gal. 3.24 though we can not do it , & therby to endeuour to finde that else where , that is not in our selues . And when we see that we are out of the way , which leadeth to the rewarde of life , we may by Christes helpe compasse it an other way , and come to the same end in him .

They say a dronken man hath a desire to seeme sober , when his feete can not cary his bodie . There is no dronkennesse like to that , which commeth by the wine of pride in vaine men . Wherefore to represse this naturall vanitie in all , & to keepe vs in a sober opinion of our selues , God giueth vs a perfit lawe to measure our imperfections by .

For otherwise wee presume to touche heauen with our finger , till we see the distance . What burden can not our sholders beare , till we fele the waight ? Eagles eyes haue we till we looke into the sonne : we seeme gould til the touchstone reproue vs , straight , til the rule telleth vs the contrarie : like sores that seeme to be sound till they be deepelie searched .

The younge man in the Gospell though that the keeping of the Lawe was but a tricke of youth . Mat. 19.20 All this haue I done from my youth vpwarde : But our Sauiour as a skillefull Phisition , touching the vaine that went directly to his heart , Aug. Serm. de Temp. 124 bade him to go and sell all that he had , and to followe him , and the case was straight altered , and his hypocrisie displayed .

And in deede these are singuler vses of the law wel expounded , and fitly applied , Endes and good vses wherunto the Lawe serueth . both to conuince infirmitie , to accurse sinne , and also to discouer dissimulation , to root out ignorance , to bring a knowledge and a feeling that we haue offended , to breede in vs humilitie , and to leade vs to Christ , and being nowe in Christ , that it may be a rule of liuing well to vs who euer we be : and if we be publike persons , that wee make our Lawes all according to the Lords Law . And albeit we cannot attaine to perfection , yet the imitation thereof in his owne children he accepteth . Neither is it reason whether in the regenerate , or in the vnregenerate , that the Law should be such , as might be perfourmed of anie , either as it were a mark set vp , where euery man may hit it . For the leuell of our actions must be straight , though our deedes be croked , the balance euen , though our workes deceiptfull , and the glasse cleare , though the face that looketh into it , haue his naturall deformitie . And wheras they argue , that therefore man hath free will to good , because it is commaunded , they may make the same reason also , that man naturally without grace may fulfill the whole Lawe , in worke as well as in will , if he will . For the one is commaunded as expressely as the other .

It is manifest , that our abilitie or inabilitie is nothing to or fro , to the commaundement of God . Neither is his commaundement any thing to our ablenesse or inabilitie . Whether I can or can not pay my detter , my dettes are due : whether they be required or not demaunded , they are equally still in the same nature of dette . And though by negligence or other casualtie , I become bankerout , yet my hand writing and promises stand in their full force and strength .

In like manner our strength by sinne is lesse then it was , but our duetie is the same that it was euer . For Adams fall , and mens faultes , rather binde straighter , then set either him or vs at greater libertie . As it is commonly seene in men , that grow in det further and further , when they begin once to breake but a litle .

Among diuerse presentes , Dion . Nicae in vita Augusti . that were brought to Augustus by the ambassadours of India , there was presented vnto him a man without shoulders . How that should be , the historiographer saith he can not see onely he reporteth a report . Verilye I see thus much in the viewe of our a duersaries arguments , that their reasons haue neither shoulders to hold vp their head , nor feete to go or stand vpon , albeit they would seme to present them to the Church of God , as perfit and preciouse iewels .

We are commaunded to pay our detts : Stapl. lib. 4 cap. 3. therfore we can pay them : we are exhorted therunto , and promised our generall acquittance , if we so do , and are threatned if we do not , Mat. 18.26 . ergo we are able to discharge the tenne thousand talents ! the reason will not holde . The parable of the detter teacheth vs a better way to craue forgiuenes : and a man of common sense , can see and say that this reasoning wanteth reason .

The partridge gathereth an hoord of other birds eggs , sitteth vpon them , Ier. 17.11 & hatcheth them : but when they are flushe they fly a way from her : for they know that of right they belong not to the partridge : semblably the Papist , gleaneth arguments sometimes out of the Canonicall Scripture though seldome , sometimes by drift of his owne wit , when they are hatched , & come to light , they fly away from him , or stand him in litle stead , or rather make against , then for him . In the Lordes commaundements we learne our duetie , in his punishments we feel the correction of our sinnefull demerits , and in his rewards proposed we record wherunto we were created , and agnize from whence we fell : And because we finde an impossibilitie in the Law , Rom. 8.3 Iob. 14 4 and no remedie in nature , we do not as men redie to be drowned , catch at euery straw , that cannot help , but appeale to the throne of grace , and lay handfast only vppon his endlesse fauour , and euerlasting mercie , that exceedeth all his works .

I dwell vpon their chiefe places and reasons of theirs , longer then the intent of a briefe treatise may seeme to permit . The rather , because one of our late writers dareth auouche , Alen. apol. of E●ngl . Semi . c. 5. p. 59 ( with what face , let the world iudge ) that in our shew of aunswer we further their cause rather then our own : we only looke backward a little , and barke , and fly from the light , and bay at them . As if this were all , that might be done in a mater of truth . And such are their crakes of victorie , in disputing &c. But I gesse few of them can speake better , then the most & best of them haue written . Neither is it likely they canne do more in the valleyes , then in the mountaines , I mean they can not do more with their tongs & disputes now , them their betters haue hertofore done with their pen & writing . By the bysh of Sarum . M. Nowell . D. Calfild & others . Wherin they haue receaued ful & iust answer . Wherfore no cause of fe are for all their in finit and intolerable vauntes .

For mine owne part ( I speake the truth & ly not euen before Christ , that witnessed a good witnesse vnder Pontius Pilate ) as in few I haue declared mans vndoubted imperfection out of the word of God , Hosius contra Brent . prolo . Mart Eisen . de Eccl. vind. Pigg . Hierarch . Sand Monar . vis . Stapl. de doct. pr. &c. so in reading the aduersaries bookes & namely touching this matter of mans corruption , I finde that as all their labour elswhere tendeth only to the aduancing of human pomp vnder the name of the church , so vnder the title of nature they contend chiefly for the setting vp of man & flesh , in extenuating original sinne , in excusing concupiscence , in praising the works of infidels , in vpholding the wisedom and will of corruption .

To speake of all that hath bene latelie written , Stapl. de vniuers. Iusti ficationis doctr. 1582 were to generall . The las that I haue seene , and the largest is Maister Stapleton , whom I quote often in the margent . The man I remember to haue bene of the Colledge , wherof my selfe am now . In respect whereof , and in Christian charitie I wish him the best . And if Samuell may awake Elie , 1. Sam. 2.23 if the younger may warne the elder , to that end I haue thus called vppon him , and pulled him by the sleeue , that he go not away in a sleepe .

He knoweth Elie suffred his children to breake his owne necke . Verily the fancies and affections , that are bred in & of man , if he cocker them vp , they will bring him to a worse end then Elies was , or if he correct & beat them lightly but with a fether , this will not amend the children of Belial , or the sonnes of Adam .

Elie demaunded of his sonnes , why did they such & such things ? Do no more my sonnes , it is no good report , that I heare of you , which is , that you make the Lordes people to trespasse : yet more than speaking roughly , he did not : but let them haue their ful fourth in sinne : as if he had chidde them with his toung , and stroked them fayrely on the head with his hand . Wherfore God denounceth that he loued his children aboue him , and therefore he woulde do a thing in Israell wherof whosoeuer should heare , his two eares should tingle at it . So the Papist can not but confesse & say : The issue & ofspring of nature corrupt , can not be but corrupt . As the mother sinne is , so are the daughters of sinne . Of a thistle a prick , of a bramble commeth a bryer . And namely as concupiscence in the vnregenerat man for some causes must needes be sinne : Stapl. lib. 3 cap. 3 so in the regenerate no good report there goeth of it , neither yet of mans wisedome nor of his will .

The Papist can chide a little on this fashion , but yet the naturall man will honor his children , and make of him selfe more than of his maker . For he telleth euery man ( to speake a word of that , Suprae pa. 9. which in order was touched before ) albeit concupiscence be euill and sinne , yet is it not so properly , and in precise maner of speaking , but only because she leadeth the way to sinne , & as it were causeth the Lordes people to transgresse . Stap. l. 4. c. 5 Likewise mans wisedome is darknesse for sooth in the Gentils , and his will stonie and obstinate , that is , say they , onely depraued .

Fie vpon such fondnesse , fie maister Stapleton . If our willes were onely depraued , and but some way prone to euill , and not perfitly imperfit , and past all good , had the holy Ghost no softer wordes to shewe the imbecillity therof , but by stone and brasse , and yron &c. And S. Paul when he telleth the Ephesians , that they were once darknesse , in deed they were Gentils , what then ? what doth that distinction help ? The vnregenerat mans father is an Amorite , Ezech. 16.3 and his mother an Hittit , & all men are Gentils , or in as bad case as any man may be , if they be respected in them selues , not lightned by his spirit , & instructed by grace . And as for concupiscence is it sin only , because she tempteth , & not in proper termes of speaking ?

A foolish woman & a sinneful is described in Solomon to be troublefom . Prou. 9.13 She is ignorant , and knoweth nothing , sitteth at the dore of her house , & entiseth them that passe by out of the right way . These properties proue the sinnefulnes of the woman sufficiently & properly . All which appeare to be in the concupiscence of man . The one is as ignorant , & as busie as the other . Only the one prouoketh openly , & sitteth at her dore & allureth to her , the other lurketh in thy bosom , and therfore is the more dangerouse , and neuer the lesse sinnefull , but to all purposes to be taken as a natural sinner . But hereof before more at large .

These figg leaues then , fetcht out of the orchard of mans braine , will not couer betweene God & vs . Lib. 1. cap. 4 Your selfe M. Stapleton and others begin to mislike , both certaine schoolmen , and certaine late writers , for falsly maintayning naturs ability in preparing her selfe meritoriously toward God , & ingeniously you confesse the hissing out of the opinion of merits de congruo , of deserts of conueniency . God graunt that as he hath begunne that good work , so he vouchsafe to make it perfit in you more & more in great measure , that you may see and detest the length & breadth & infinit deepenesse of mans naturall transgressions : and likewise with ioy of heart embrace the Lordes vnspeakeable mercy reuealed & giuen in the onely and sole Sauiour of the world Iesus Christ the righteouse . Amen .

Dauid was better , 1. Sa. 17.47 2. Sam. 11.2 when he kept his fathers sheepe , then when he got the Kingdom . If the sinne of Adam were lesse , and namely if the powers of man were more , & his will of greater abilitie , & more orderly , then I haue proued it to be , yet I gesse it were good that an horse should not know his strength . What need we flatter a wanton & a way ward thing , which is then best , when it is most kept short , and naturally it is neuer good , but alwayes naught ?

When God intended to take iust reuengment of vnthankful men , Rom. 1.24 . that became vaine in their imaginations , and their foolish hearts were full of darknesse , what did he ? He gaue them ouer to their own lusts , that is to say , to their own will and wilfulnesse .

This grieuous punishment had not bin great , August . 6 Tract . in Epish . Ioh. if the flexiblenesse & towardnesse of their wills had bin so good , or but so indifferently il , or els inclinable , & ready or free to receiue , either good or euill , or able to consent , when grace is offred , which is the verie hinge in deede , Stap. l. 4. c. 1. wheron the question of free will most dependeth .

Nowe but to consent to good is a good thing , hast thou this consent ? what hast thou that thou hast not receaued , 1. Cor. 4.7 . & if thou hast receaued of an other , then is it not in thy selfe . Againe no goodnesse groweth out of the earth , but descendeth from aboue . And againe flesh & bloud , Mat. 16.17 doth neither reueale nor receaue any good , but is enimity to all good , & therfore cannot consent ( which is a point of frindship therunto ) Nay in the regenerat , Cic. de amic the flesh still lusteth against the spirit , which we haue receaued , and therefore doubtlesse in the vnregenerat it much more doubtlesse in the vnregenerat it much more dissenteth before grace be receaued , & lesse embraceth it when it is offred .

When his graces are generallie offred , man is recusant by natur , shutteth his eyes , claspeth his hands , & is altogether auerse in heart , but yet whom God taketh & choseth effectually , he turneth their hearts , as he did the Purple sellers heart in the Acts , Act. 16.14 Act. 9.18 haleth and smiteth Paule downe from his horse , doth away the scales from his eyes , & worketh mightely the conuersion of them , that shal be saued , and this he maketh men willing to receaue that , which before they wilfully refused : & herupon to imagin this willingnes to be of man , because at length by Gods gift it is in man , is a vain imagination to giue that to man which is Gods gift , as M. Stapleton doth , saying , Stap. l. 4. c. 4 that capacity of good things is of natur , and actiuity of Grace . No. bothe the beginning & the end , both capablenes & agilitie , to will & to work is of him .

Fulgentius was troubled with the like fancifull men , Fulg. de incar . Christ . cap. 24 that thought , that because we were enabled by God to good , therfor we ar also able of our selues . The consequent is naught . For as the flesh of man hath no feling and sense of it selfe , but the soule doth giue it life & sense , & so it may haue both : so man may ( God so working in him ) be wel willing , but the life & soule of this willingnes , is the mere & sole mercy of God .

The wisdom of the Lord , Prouer. 9.1 in the book of prouerbs whom he possessed from all beginninges hath built here an house & hewed out her pillers &c. This bilding & house is his Church & chosen . Now euen as an hous can not rere vp it self , so is it with man , nether the first stone , nor any part , of it selfe can it selfe lay or set in the frame . And as the carpenter choseth his timber , the mason his stone , the potter his clay , and not contrariwise , the clay his potter , the stone his mason , the timber his workman , the house her bilder , so God choseth the Church , not the Church him . That is a true word . I haue chosen you & not you me . Ioh. 15.16 in any kind of choice .

A wrangler may stretch a similitude farther then may stand with christian humilitie . As the carpenter in deed chooseth out 〈…〉 tree out of the wood , & worketh it alone , yet he chooseth the fayrest , the fittest , and the straightest , because these qualities ar in the timber : So God chooseth of men , the best qualified by nature , because of naturalles , that were in them first . No not so . He knoweth ( who foreknoweth al things ) no doubt what persons will best serue his building , who ar fittest , who vnfit . But ther for ar some fit , because he maketh them fit ? For otherwise by natur we are vtterly vnfit all .

And to demonstrate that all standeth vpon mere choise , he chooseth the weak to confound the strong , the simple to confute the wise , 1 Cor. 1.23 Iohos . 6.20 as it were the blast of hornes to ouerthrow the mighty walled city Iericho . He chooseth the least likely , & the most vnwilling to shew that neither in mans will or any part of his corrupt natur else , is ought to this purpose .

But of this his exceding mercy , fauor , & free grace more in speciall in the processe following .

Hetherto in the plenarie view of man both within & without , in body & soule , in whole and in part , appeareth nothing since his fal , but misery , bondage , pollution , vncleannes , darknes , confusion , frowardnes , obstinacy , rebellion , and ( in a worde ) perfit sinne & corruption . God looketh down from heauen vpon all the children of men in earth , & findeth not any one , considered as he is in his own nature , Psalm. 14.2 with whome it fareth better then hath bene declared .