Ans. Neither reason, nor will is taken1 away (as I said even now): for had they ben taken quite away, the soul of man must needs have perished, or utterly ben none at all. But both these powers are so sore defaced: that whereas the eye of understanding ought too have been most clear, according also as it was before the fall: now, (specially in matters ⟨p. 26⟩pertaining to God and concerning •yghte conscience,) it partly seeth nothing at all, (no not even when the light of the creator is set before it) according as it is too be seen in the chief points of the true religion: the which, mans reason not only loatheth, but also fighteth against them as fond and false with tooth and nail): and partly if it see, it •eeth very dimly: so as those small •parkes of glimmering light that were •elt in man to the end he should be utterly2 unexcusable (of which sparks there •s no man but he hath some bred in •is mind, and many mo have bin •ound out by men in bending themselves to the considering of higher things) •o by and by leave a man at his first step •nto the gate of truth, and therefore are •arre unable so to foreguyde him as he •aye attain too the privities of truth. And furthermore as concerning upright•es to be maintained between man and •ā: although the eyesight of mans mind be •mwhat less dull in those matters, ve•ly because god so moderateth his just •dgement, as the fellowship of mankind (out […] which he gathereth his church) might ⟨image 30⟩the easier be preserved, which other wise would perish out of hand according to the desert of mans fall, if all discerning of right and wrong, & of virtue and vice had bin taken quite away out of means minds: yet notwithstanding, right great is the blindness of men, both in discussing of general grounds, but specially in discussing of matters debatable. Which thing is manifestly proved by the repugnancy which is found, not only in the opinions of the common people whe• there be as many wits as there be heads▪ but also even in the judgments of the wise• philosophers and lawmakers: wheri• many have wearied themselves of la•• to no purpose, to make them agree together.3 Now come I down to the other p• were of the mind, which is the seat of th• affections. And whereas the same ought to be ruled by reason as by a wagongu• der: yet notwithstanding, how often do•• 4it harry him headlong away?
Ans. Neyther reason, nor wyll is taken1 away (as I sayd euen now): for had they ben taken quite awaye, the soule of man must needes haue perished, or vtterlye ben none at all. But both these powers are so sore defaced: that whereas the eye of vnderstandinge oughte too haue béene moste cleere, according also as it was before the fall: nowe, (•pecially in matters ⟨p. 26⟩perteyninge to God and concerninge •yghte conscience,) it partlye seeth nothing at al, (no not euen when the light of the creator is set before it) according as it is too bée séene in the chéefe points of the trewe religion: the which, mans reason not onely lotheth, but also fighteth against them as fond and false with toothe and nayle): and partly if it sée, it •éeth verye dimly: so as those small •parkes of glimmering lyght that weare •elt in man to the end he shoulde bée vt•erly2 vnexcusable (of which sparks ther •s no man but hee hath somme bred in •is minde, and manye mo haue byn •ound out by men in bendyng themsel•es to the considering of higher things) •o by and by leaue a man at his first step •nto the gate of truthe, and therefore are •arre vnable so to foreguyde him as he •aye atteyn too the priuities of truth. And furthermore as cōcerning vpright•es to bee mainteined betwene man and •ā: although ye eysight of mans mind be •mwhat lesse dull in those matters, ve•ly bicause god so moderateth his iust •dgemēt, as ye felowship of mākind (out 〈…〉 whiche he gathereth his church) might
- 1Neither reason nor Will is taken away by Adams fall, but both of them be utterly defaced and corrupted.Neither reason nor Wil is taken away by Adams fall, but both of them be vtterly defaced and corrupted.
- 2Rom. 1. 20
- 3Namely will.
- 4Rom. 7. 18. 19.
