Co[m]mon places of Scripture ordrely and after a co[m]pendious forme of teachyng set forth with no litle labour, to the gret profit and help of all such studentes in Gods worde as haue not had longe exercyse in the same, by the ryghte excellent clerke Eras. Sarcerius ; translated in to Englysh by Rychard Tauerner.
About this Item
Title
Co[m]mon places of Scripture ordrely and after a co[m]pendious forme of teachyng set forth with no litle labour, to the gret profit and help of all such studentes in Gods worde as haue not had longe exercyse in the same, by the ryghte excellent clerke Eras. Sarcerius ; translated in to Englysh by Rychard Tauerner.
Author
Sarcerius, Erasmus, 1501-1559.
Publication
Imprinted at London :: By John Byddell dwellyng in Fletestrete at the sygne of the Sonne ouer agaynst the Cundyte,
in the yere of our Lorde God M.CCCCC.xxxviii [1538]
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Subject terms
Theology, Doctrinal.
Link to this Item
http://name.umdl.umich.edu/A11502.0001.001
Cite this Item
"Co[m]mon places of Scripture ordrely and after a co[m]pendious forme of teachyng set forth with no litle labour, to the gret profit and help of all such studentes in Gods worde as haue not had longe exercyse in the same, by the ryghte excellent clerke Eras. Sarcerius ; translated in to Englysh by Rychard Tauerner." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A11502.0001.001. University of Michigan Library Digital Collections. Accessed June 14, 2024.
Pages
¶The causes of free will
before the fall.
THE cause of this fre wil is god y• cre¦toure
which in creation gaue y• libertie
of 〈◊〉〈◊〉 to his creatoures. The instrumēt
or meanes of exercisinge this lybertye be
reason & will. Reason iudgeth, y• will o∣beyeth
or repugneth to y• iudgemēt or re¦son
& ruleth the lower powers, y• lower
powers be the senses & the appetites of
ye senses or affection. Wherfore free wil
is defined of the philosophers to be the
will ioyned with reason.* 1.1 The master in
the sentencies & the rest of schole men
setting aside reason do gather fre choise
or fre wil only of the will wheras they
write that free wil is called as touchīg
the wyll bycause voluntary it maye be
moued & with a willing appetite caried
to suche thinges as it iudgeth or wyll
iudge good or euil. Now, vpō ye {per}missiō
of reasō & wyl as ye causes or fre wyl, it
is apaparaūt yt the fal of Adā chaunced
not of any necessitie. For where necessi∣tie
is, there is not libertie. But where is
not lybertye, there can neither be wyll,
wherfore vnto the will of man sinne is
rightly imputed bicause of ye presence of
liberti in which mā at his creaciō lyued.* 1.2
¶This free choyse in creatures of cho∣sing
good & euyl, is not deuided. In god
is frewil but not as was in man. For
god by his frewil can not be bowed vn∣to
euylles, for asmoch as he can not put
of his nature.
¶Theffectes of free wyll before the fal
were these.* 1.3 To haue power to loue god
& to hate him. To trust in god & not to
trust. To kepe the cōmaūdement of god
& not to kepe. To enbrace god & not to ē¦brace.
To receyue euyll & not to receyue
& such lyke. These effectes are so to be vn¦derstād
y• they might haue proceded of
y• franke lybertye no necessite cōpelling
to the same. And these effectes be of free
wyll, because they might haue proceded
of free wyll which myght haue ben bo¦wed,
indifferently aswell to good as to
euyl. Wherfore Adam by that lybertye
might haue done both wel and euil. So