In the boke whiche is called the huntinge of purgatory vnto deathe . I thyncke , that it is not yet eleuen of the clock , therfore , I thinke it best , that according to the counsel , that our neyghbor Dydimus gaue vs yesterday , we do syt here a whyle tyl the feruent heate of the sunne be ouerpaste , and that we do talcke and common of those thynges , that do yet somwhat troble my conscyence .

Ye may order vs , as it pleaseth you , and specially , syth that ye be so ready alwayes to geue place vnto the truthe . And therfore , let vs hear what those thynges be , that do yet trouble your conscyence , that we may , as we haue done here to fore , mynister vnto you , the salue of Gods worde .

I am muche bounde to you , brother Philalethes , for the great kindnesse that ye shew vnto me , beyng so ready at al tymes , to healpe and succoure me in thys great perplexity of mynde , that I am in God , I trust , who is the author of all goodnes , and who hath inclyned your hart vnto me , shal reward thys your paynfull labor that ye take about me .

O moste mercyfull and bountious father , A thanks geuinge ioigned with a faithfull prayer . geuinge thee moste hartye thankes for these thy benefyttes , wherewith thou hast so graciouslie refreshed vs , we do humbly beseche thee , to sende thy holy spyrit in to oure heartes , that we may in this our communycation and talke , set-fourth thy glorye onely , to the vtter confusion and ouerthrowe of al the shamefull enemyes of thy free mercye and grace .

God of his goodnesse vouchesafe to graunte vs all , The enemies of goddes . grace . that we may so do . For , there be manye in the worlde , which are suche enemyes of the free mercy and grace of God , The papistes . that whosoeuer doth accordinge to the scriptures , affyrme or say , that we are saued only by his free mercye and grace , they are most ready to persecute them wyth fyer and swerde , as most pernicious and abhominable heretykes , and as vtter enemies of all truth .

The Anabaptistes and free wil men . Ye shall not onely fynde of them amonge the papystes , but also amonge them , that wyll be coumpted most perfect christians , & most earnest fauourers of the gospel .

Where so euer they he found , my faythfull guydes dyd tel me , that we haue fre wil : whiche thing ye do all denye . Therefore : I would fayne hear , what ye can say , concerning that matter .

What doe they vnderstand by fre wyll ? For , they are wonte to speake of it many and sondry wayes . Some do by it vnderstand one thyng , and some an other .

What meaned they , thynke ye , After the papistes iudgement we are masters of oure wyll . by that defynition ?

As it appeareth both by that difynition , and also by other talke , that they hadde afterwardes , their meaninge was , that we are masters of oure owne wyll and iudgement , and that therfore , we canne by oure owne strengthe turne oure selues whiche waye we lyste , that is to say , that we be able by our owne vertue to do good or euil , how blasphemous popishe doctrine is concerning free wyll . to saue or damne our selues .

O what blasphemye is this against God and his worde ? If ye do well marke this defynition , ye shall easely perceiue , that it is rather the difynition of prophane and heathenyshe Philosophers than of Christen doctours . Ye maye well vnderstande , that if this definition wer true , we shuld not neede to pray vnto God for his helpe & assistaunce , nor to call vpon him for his holy spirit . We shoulde haue no nede to saye : if it pleaseth God we wil do this thing or that thing . Do thei not then bi their definition place man in the stede & roume of god ?

If these faithful guids of yours , had any zeale to set forthe the grace of God , & his free mercy & goodnesse , they wold haue geuen an other definition vnto free wil.

Which , I praye you ?

They wold at least haue geuen the definition that s. Augustine doth vse . Which is this : Liberum arbitrium , The defynition of free wyll after Sainte Augusti . est facultas rationis et voluntatis , qua bonum eligitur gratia adsistente , malum vero ea desistente . That is to saye : free wyll is a vertue or power of the reasonne and wyll , whereby the good is chosen , when the grace of God dothe adsiste , and the euill when it is awaye or is wythdrawen . The meaninge is : The meaninge of Augustines defynition . that by free wyll , if we haue the adsistaunce and healpe of the grace of God , we are able to chuse that , whiche is good , but if the grace of God be awaye , or be withdrawen , we can no more but embrace that , whiche is euyll , and hurtefull to oure owne soules .

Question And is there none other definition of fre wyll ?

Aunswer The master of sentences . Li ii . senten . distin. xxv . Yea verelye . For , the master of Sentences , dothe wryte , that it is not sayed , that man hathe free wyll , because that he is as able to thinke and doo good , as he is to thinke & do euyll , but because that he is not subiect vnto necessitye or compulsyon . Lombardus his meaning

What shuld he mene by that ?

Hys meanyng is , Scholemen . that the euyl , which man doth , he doth it frely , and wythout compulsion . And therefore , the schole men saye , that this fredome and libertye is not letted , thoughe we be wicked , and seruauntes of sinne , and can no more but synne stil and offend . But truely this cannot be vnderstanded of a man , that is regenerated or borne of newe . For , the holy ghost , that is in him dothe wythstande the euil , that he would do . And likewise by this definition or determinatyon of the master of sentences , it myghte be said , that a man , which is regenerated or borne of newe hathe free will , How it maye be saied that a man which is regenerated hath free wyll Ecclesia . cus xv . chapi . because that the same lyttle good that he doth , he doth it frely , and frankly .

They dyd brynge in a place out of Ecclesiasticus , otherwyse called Iesus the sonne of Sirach , wher it is thus written : God made man from the beginning and lefte him in the hande of his counsaill . He gaue him his commaundementes , and preceptes . If thou wylt obserue the commaundementes and kepe acceptable faythfulnesse for euer , they shall preserue the. He hath set fyer and water before thee , reache oute thine hande vnto whiche thou wilte . Before manne is life and death , good and euyll , loke what him liketh , shal be geuen him . Episto . ad ctesiphontem They did also aleadge many doctours , as Ierome against the Pelagians , where he sayeth thus : In this doo we dyffer from brute beastes , that we haue bene created with free will . Li. ii contra martio . home ix . in gen Ei . xii . mora . They did aleadge Tertulian , Chrisostome and Hilary . Which all do affirme that man hath suche free wyll , as they did declare vnto me afore .

The place , that they aleadged out of Ecclesiasticus , maketh nothinge for them . for , how the place of Ecclesiasticus ought to be vnderstanded . it oughte to be vnderstanded of man being in the fyrst estate of his creation , and beynge in his originall innocency and righteousnesse . And because that it shall not bee thoughte , that I bringe any thing of mine owne heade , ye shall heare what Saynte Augustine sayethe , whose wordes , are these : free wyll before the fall was an vprighte free wyll , De cāticonouo . ca. viii . before whiche , fyer and water was layed of God , and the fyrste manne dyd reatche hys hande to whyche he woulde , hee dyd choyse fier , and forsoke water . See the ryghteous iudge , the same , whiche manne beinge free dyd choyse , he dyd receaue , he woulde haue euyll , and the same did folowe him .

Contra fortu . Disputa . xi . And in an other place , these be also hys woordes : I saye that fre wyl was in that man , which was created fyrst . For , he was so made , that nothinge coulde withstande hys wyll , if he would haue kepte Goddes commaundementes but after that hee hadde synned throughe free wyll , hee dyd cast vs all that come of hys stocke , into necessitye . And therfore , he writeth in an other place , In encherid ad lauren . Ca. xxx . De verbis aposer . ii . that manne vsinge not well free wyll , did bothe lose it & him self . Againe : It is true ( sayeth he ) that manne when he was made did receaue greate strength of free wyll , but he did lose it through synne .

These autorityes of Sainte Augustine doo sufficientely declare , how the place that they aleaged oute of Ecclesiasticus oughte to be vnderstanded .

For , there doubtelesse , the wise manne dothe speake of man , as he was first created in the estate of innocency and righteousnes , and not as he was wyth his posteritye after hys fall , De eccledogm . ca. xxxii . whereby as Saynte Augustine saithe , all menne haue loste theyr naturall possibilitye , or ablenesse , and theyr naturall or originall innocencye . And so ought the doctoures , that they dyd bryng in , for them selues , to be vnderstanded , for they do all speake of manne as he was afore his fall . Whyche thynge appeareth to be moste true by the saying of Saint Hierome , Iero in xxiii . cap. Iere. who wrytinge vppon Ieremy saithe plainly these wordes : And therefore , the heretykes be wonte to promyse felicity , and to open vnto sinners the kingdom of heauen , saying : Thou maist folowe the maiestye of God , and be without synne , syth that thou hast receyued the power or strength of free wyll , and the vnderstandyng of the lawe , whereby thou arte able to obtayne what so euer thou wylte . And so the saide Heretykes do deceyue the poore , symple , and ignoraunt personnes , and specially women , whyche beynge loden with sinnes , are ledde to and froe with euerye winde of doctrine , deceiuynge by theyr flattery al them that geue eares vnto them . Heare ye see that saint Ierome dothe call them all Heretikes , that saye , that menne be able by theyr free wyll , to do bothe good and euyll . Wheruppon we maye well conclude , that in his Epistle ad Ctesiphon●em , Existo ad ctesiphon tem . he dothe speake of the fyrste estate of manne , that he was in afore hys transgressyon and fall . And as for Chrisostome , although he dothe exceade in extollynge the naturall strengthe of manne , hom. i. in aduen. yet dothe he confesse plainelye , that euerye manne , is not onely of hys owne nature a synner , but also that he is synne altogether .

Whereby he doth ouerthrow , what so euer , he dothe wryte or saye in anye other place , in the commendacyon of free wyll , and of oure natural strengthe .

That must be mooste true . For , if accordynge to his owne sayinge , we be not only sinners of our owne nature , but also synne all together , where is oure gaye payncted free wyll become ?

Ioh. viii . Dothe not the truthe hym selfe saye , that euery man that sinneth , is a seruaunte of synne ? Againe , is it not wrytten that of whome so euer a manne is ouercome , ii . Pet. ii vnto the same he is in boundage ? It appeareth then by thys , that we are verye farre from that liberty and fredome , that they doe so muche boaste of .

Wherefore did then these ancient fathers and wryters of the Catholike churche extoll so muche the free will and naturall strengthe of manne ? Home . lii For , Chrisostome , hath alwaies in his mouth : Let vs bring that , whiche is oure own , God wyl supply the residue . Where vnto Ierome doth agree , saying : Nostrum est incipere , Dia. iii. con . Pelagianes . dei autem perficere : Nostrum est , offerre quod possumus , illius implere quod non possumus . That is to saye : It is our part for to begin , and it is Gods parte for to performe . It is our parte , to offer that , whiche we can , and it is his part to supply or fulfyll that , that we can not .

It is moste playne , Why the aunciant fathers spake so of fre wil that they dyd seme to alowe it . that they did it to thys end , that they might driue awaye all slouggishnesse from menne . Which thing they that came after did not perceiue . And therefore , they did attribute so muche to the free will and naturall strength of man , that the fre mercy and grace of God was in a manner vtterlye forgotten .

Howe can it be proued , that they did tt onlye for that purpose ?

It is easy to be proued . For , if they shoulde meane as they write , they shoulde directly be against the plain scriptures and worde of God , and also against them selues . Fyrst and foremost , the LORD him selfe saieth : I wyll hencefourth curse the earth no more for mans sake . Gen. viii For , the ymagination of mannes heart is euyll , euen from the very youth of him . And Moses for to declare , Deu. xxix how vnable we be of oure selues to vnderstande heauenlye thinges , doth saye plainlye these wordes : Ye haue seene all that the Lorde did before youre eyes in the lande of Egipte , vnto Pharao and vnto and all his seruaunts . Thine eies haue sene these great tokens and wonders . And yet vnto this day , hath not the Lorde geuen you a harte , that vnderstandeth , eies that see & eares that heare .

What could he saye more , excepte he shuld call vs blocks and stones ? And in Ezechiel the Lorde sayeth : A new heart , Eze. xxvi . wyl I geue you , and a newe spirit wyl I put in to you . As for that stony hearte , I wyll take it oute of youre bodye , and geue you a fleshy hart . I will geue you my spirit amonge you , and cause you to walke in my commaundements , to kepe my lawes and to fulfyll them . This place onely doth sufficientely teache vs , that excepte oure stony heartes be taken away from vs , and flesshy , that is to saye , obediente hartes geuen vs in stede of them , yea and a newe spirit put in to vs ( whiche shoulde worke in vs an obedience towards the Lordes commaundementes ) we are able to do nothing we can in no wyse kepe the lawes of God , nor yet fulfyll them .

In dede these wordes are very playne . For , by them we do learne , that all that we haue of oure owne , must either be renewed , or taken away , afore that we canne do any thinge , that pertaine to oure saluation . Wherby any man may easlye perceaue , that the liberty and freedome that we haue to do well , is very small , or rather nothing at all .

Iohn . iii. Be not these the wordes of Iohn zacharyes sonne : A man can receaue nothinge , except it be geuen him from aboue ? Wher doubtlesse he speaketh , not of the comon giftes of nature , but of the speciall gyfte of the holye ghost . For , there dothe he complain ; that his disciples were neuer the better for all hys preachinges , wherein he had set fourthe Christ vnto them . As if he shoulde haue sayed : I do see and perceaue , that woordes are nothinge auaileable for to teach and instructe menne in heauenlye thynges , excepte the holye ghost , woorkynge inwardelye dothe geue the vnderstanding . Vnto thys dothe oure sauyoure Iesu Christe agree , Iohn . vi . when hee sayethe : No manne canne come vnto me , excepte it be geuen him of my father . For this cause , when Peter hadde sayed : Thou arte Christe the sonne of the lyuinge God . This aunswere dyd oure sauioure Iesus Christ make vnto him agayne : blessed art thou Simon the sonne of Ionas : For , fleshe and bloude hath not opened that vnto thee , Mat. xvi . but my father that is in heauen .

And in an other place : whosoeuer ( sayeth he ) dothe heare and learne of the father , cometh vnto me . Iohn . vi . But the blessed Apostell doth most strongely heate downe the vayne pride of oure free wyll men , wher he writeth on this manner : The naturall man perceaueth nothing of the spirit of God . i. Cor. ii . Whereby he doth vnderstande , that the naturall man , which is not renewed in Christ , can not perceiue the things that be of the spirit of god . For , why they are but folyshenes vnto him . And in his second Epistel to the Corinthians , these be also his words : ii . Cor. iii Such trust haue we through christ to God ward , not that we are sufficient of our selues to thincke any thing , as it were of our selues , but our ablenesse commeth of God . Nowe if we be not able to thynke a good thought , except God dothe put it in vs : howe muche more vnable be we , ether to wil or to do any thing that good is , or acceptable in the sight of God ? But let vs graunt vnto you by way of disputation and reasoninge , that we haue no such thing in the boke of God : what shall they winne by it ? For , I am able to bring nowe , foure of the most principal doctors against theyr two .

Whiche are they , I beseche you ?

Fyrste , the blessed martyr Saint Cyprian , Li. de predest . sanctorum ad bonifacium Li. iiii . et alibi . cyprianus . who is a most aunciente doctor , hathe lefte thys golden sentence vnto vs by wryting : De nullo nobis gloriandum est , quia nihil nostrum est , nisi vt homo apud se prorsus exinanitus , a deo totus pendere discat . That is to say : we oughte to boste of nothinge : For , nothing is our owne , sauing only that man being of no reputation with hym selfe , muste learne to hange all to gether of God .

As farre , as I doe remember , Saint Augustyne dothe many times rehearse the same saying of Cyprian .

Ye say true . For , he maketh mention of it in hys booke of the Predestination of saintes , and in manye other places besydes . But he hym self doth wryte much after the same manner , when he sayeth . Nemo se palpet , Hom. in . Iohannem xlix . de suo Sathanas est : id vnde beatus est , a deo tantum habet . Quid N. de tuo habes nisi peccatum ?

Tolle tibi peccatum quod tuum est . Nam iustitia detest . Whyche wee maye Englyshe after thys sorte .

O that all faythfull Christians , A godlye wyshe . woulde haue alwayes this sayinge of Gregorye before their eies . For , they learne thereby , that they that be sanctifyed by the holi gost , as thei do acknowledge that after the fal of the fyrste man , they are bothe conceiued and born in sinne , so do they vnfainedly confesse , that all the good mynde and will , that they haue to doe those woorkes , that God dothe requyre of vs , commeth not of them selues , nor of theyr owne naturall vertue and strength , but of the mere grace and goodnesse of God , wherewith he dothe preuent them , that they maye haue suche a good wyll and mynde to do good , and wherwyth he , as followinge , he dothe healpe and adsist them , that they maye be able to fulfill and perfourme that good thinge , that he hathe moued them to will .

Againe , the euil that they feele to be in them selues , they doe not abscribe it vnto their creation , nor yet to theyr creatoure and maker , but to theyr mortall generatyon , and corrupted nature : but all the goodnesse that they perceiue to be in them selues , they attribute it not vnto their natural vertue & strength but vnto the grace and goodnesse of God , withoute whiche we can not as muche , as thincke a good thoughte .

And therefore , Bernarde doth write verye well when he sayeth on this maner : 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 therfore the whole work of fre wyll ? Is this the only merit of it , that it dothe consente , and agree ? Truly it is . Not that the consent , wherin all the merit doth consist , doth come or is of it : syth that we be not of our selues , as of our selues able to thinke any thing , whiche is lesse than to consent or agre . Theese be not my wordes , but the wordes of the Apostle , which doth attribute vnto God , and not vnto hys free wyll , all that be good , that is to saye : to thyncke , and to wyll , and to perfourme accordyng to his good wyll and pleasure .

Here do we learne that Bernard doth adscribe al thynges vnto god , and nothing to fre wil : wherin he doth agree with S. Augustin , Li. de ecclesi . dogma . xxvii sayinge : God dothe so woorke in the hartes of men , and in the fre wyll it self , that euerye good thoughte , godly counsel , and al good motion of the wil or minde is of God .

Obiection My faithfull guydes did tel me , that these be S. Augustines wordes : who of vs all wyll say that throughe the sinne of the fyrst manne , fre wyll is pearyshed from mankinde ? It appeareth by thys , that notwithstandynge the fall of the fyrst man , we haue free wil stil .

Yea I doe remember , that these woordes are also aledged out of S. Augustin : Let no man be slack and slouthful to serue God , nor trust so vppon grace , Li. iii. hy pogno Pela . as though God shuld not require the workes of his fre will : yea rather , let him shonne euill and do good . No man can deny but that theese be S. Augustines wordes . Wherby he doth plainly declare , the God doth require the workes of our fre wil. Which thing , he wold not do , except we had it .

It is a wonder to se howe craftye the deuil is , Aunswer both in wrasting of the scriptures , & also in peruerting of th ancient fathers . In the firste sentence , that oure brother Albion dyd aleage , The deuils sophistrie . they do bring but a smal piece god wot . For , al that doth declare most plainelye the righte meanynge of Saint Augustin , the same do they mooste craftely leaue of .