All men will grant that it is the will which putteth the difference between vice and virtue: But when the philosophers spake after that fashion, they were of opinion that we have a frank and free will. And that is the thing that deceived them, because they knew not that we were marred by the fall of Adam, and yet notwithstanding cease not to be justly accursed, forsomuch as our offending of God is with our own good will. And therefore also he addeth again, doing the desires of our flesh, and of our thoughts. As if he should say, that they which are possessed of Satan, and held under the s•au•rie of sin, cannot allege any compulsion. For why? it is their o•ne will that driveth them thereunto. Thus ye see in effect, how S. Paul meant too stop the mouths of all misspeakers, too the intent, that men should not pick any quarrels too God, by pretending that they ought not too be shent for their naughtiness, seeing they be subject too it by nature. But let us mark heerewithall how S. Paul hath matched thoughts with the flesh, too the end we might know that sin reacheth throughout us, and that we have no piece of us clean and pure, whereinto infection is not spread. For the Papists will well enough confess that we be corrupted in Adam: but they say, that we do in deed tend always unto evil, when we be tempted unto it, and yet nevertheless, that if we hearken unto reason, and bridle our lusts by ruling them well, then we shall see plainly that we be not altogether unable too do good. And so the opinion of the Papists is, that mans free will is not of such force as it was at the beginning, but that it is wounded, yea and sore maimed, howbeit, that it hath yet still some life, that is to say, some virtuousness, as they imagine. But we have seen this morning, that the determinate sentence of the holy Ghost is more general: that is too wit, that we be not only sick, but also dead, till we be raised again by Jesus Christ. Now S. Paul confirmeth the same thing, saying, that our wicked lusts, and the affect o•s that are termed the sensual appetites, wherein we resemble the brute beasts, are not the only things that harry us here and there: but that we must take the matter more strictly. What are all our thoughts, all our determinations, and all that ever is deemed too be best in man? They be (sayeth S.
All men will graunt that it is the will which putteth the difference betweene vice and vertue: But when the philosophers spake after that fashion, they were of opinion that wee haue a francke and free will. And that is the thing that deceyued them, bycause they knewe not that wee were marred by the fall of Adam, and yit notwith••anding ceasse not to be iustly accursed, forsomuch as our offending of God is with our owne good will. And therfore also he addeth agein, dooing the desires of our fleshe, and of our thoughts. As if he should say, that they which are possessed of Satan, and hild vnder the s•au•rie of sinne, cannot alledge any compulsion. For why? it is their o•ne will that dryueth them thereuntoo. Thus yee see in effect, how S. Paule ment too stop the mouthes of all misspeakers, too the intent, that men should not picke any quarrells too God, by pretending that they ought not too bee shent for their naughtinesse, seing they bee subiect too it by nature. But let vs marke heerewithall how S. Paule hath matched thoughtes with the fleshe, too the end wee myght knowe that sinne reacheth throughout vs, and that wee haue no peece of vs cleane and pure, wherintoo infection is not spred. For the Papistes will well ynough confesse that wee bee corrupted in Adam: but they say, that wee doo in deede tend alwayes vntoo euill, when wee bee tempted vntoo it, and yit neuerthelesse, that if wee herken vnto reason, and brydle our lustes by ruling them well, then wee shall see playnely that wee bee not altoogither vnable too doo good. And so the opinion of the Papistes is, that mans free will is not of such force as it was at the beginning, but that it is wounded, yea and sore maymed, howbeeit, that it hath yit still some lyfe, that is to say, some vertuousnesse, as they imagin. But wee haue seene this morning, that the determinate sentence of the holy Ghost is more generall: that is too wit, that wee bee not onely sicke, but also dead, till wee be rayzed agein by Iesus Christ. Nowe S. Paule confirmeth the same thing, saying, that our wicked lustes, and the affect o•s that are termed the sensual appetytes, wherin wee resemble the brute beastes, are not the onely things that harrie vs heere and there: but that we must take the matter more strictly. What are all our thoughtes, all our determinations, and all that euer is deemed too bee best in man? They bee (sayeth S.
