The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

Certeine clauses or sentences con∣cerning Free will.

Those things, which are set foorth to be knowne as touching frée will, are no light matters, but they are of verie great importance. For so ma∣nie of vs, as are renewed by the grace of Christ, well knowing the féeblenesse and infirmitie of fréewill, will not become proud, neither will we extoll our selues by the power thereof. Nay rather, we will be the more earnestlie kindled to craue the helpe of God. And when we shall procéed further, and shall vnderstand, out of how manie euils and dangers we be deliuered; we will be the more earnestlie mooued to giue thanks to our deliuerer. Moreouer, the honour thereof will be attributed vnto God, to whose goodnesse, mercie, and liberalitie, dooth redound whatsoeuer shall be adiudged in our power and abilitie. This did the apostle chéeflie require, * 1.1 that Wee should not glorie, but should yeeld the

whole vnto God. But in giuing vnto frée will so much as is required of some, both frée iustifi∣cation is brought into doubt, and frée election and predestination cannot consist.

* 1.2 Liberum arbitrium is a certeine power of the will, the which while it followeth the part know∣ing, dooth of his owne accord either refuse, or de∣sire some thing.

It is affirmed to be a power of the will: but that is, so far foorth as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or frée choise is drawne out of it.

The Maister of the sentences, in the second booke, distinction 25. saith; that It is a power of the reason and of the will, whereby is chosen that which is good, when grace assisteth; or euill, when grace faileth.

* 1.3 The things, vnto which the will is carried, be of two kinds. Some are subiected vnto the sense and reason; but some doo excéed our capacitie, as being diuine and supernaturall.

* 1.4 Also the states and conditions of men are di∣stinguished. Some be not as yet renewed, but are still strangers from Christ; but others are regenerate.

* 1.5 Men not yet regenerate, haue partlie a frée will towards those things, which are subiect to sense and reason, and which excéed not our capa∣citie; and partlie they haue not. They haue it, bicause it is in our power to walke, to stand, to sit, to studie, to buy and sell, to trauell into strange countries, &c. And oftentimes reason may restreine the outward motions, or else stirre them vp. Partlie they haue not frée will; bicause oftentimes there is stirred vp so great a perturbation, & so manie assaults, that it is not in the power of reason to restreine them; as are men that be angrie, they tremble, they are dis∣quieted. Somtimes they cannot remooue from their place, and with too much feare being aba∣shed, they cannot but flie awaie: euen as the Chanaanits were not able to stand against the Israelites. Also the first motions are not in our power.

By this fréedome [of will] which we grant, men are able to doo those things, which are agrée∣able with the ciuill and economicall lawes. Wherfore the ciuill and morall sciences remaine without impeachment, and the authoritie of a magistrate is not hindered, but established. Al∣so, they are able to doo manie outward things, which may séeme to agrée with the lawe of God, as hypocrits doo: but in verie déed, such dooings are not according to the lawe of God. For Gods lawe requireth faith, good inwaed motions, and that this be doone with all the heart, with all the soule, and with all the strength.

To grant the fréedome now declared, I am led by experience, which hath testimonie out of the holie scriptures. * 1.6 Paule to the Romans spea∣keth of wicked men, and them that were not re∣generate: yet dooth he attribute vnto them, that they could haue knowne God by his creatures. Also he granted, that they did knowe manie iust, right, and honest things. Paule himselfe, * 1.7 being not regenerate, profited in the Iewish re∣ligion aboue his companions; so as he liued vnblameable. And there be extant manie nota∣ble examples of the Ethniks.

This fréedome, * 1.8 which I grant as touching morall and economicall things, suffereth great difficulties. In reason there is darknesse, in the will no small infirmitie. And whereas there is a perpetuall conflict betwéene the part that belongeth to reason, and the grosser powers of the mind; wounds must néeds be giuen, and oftentimes reason is ouercome: wherevnto commeth the infirmitie of the bodie. And if so be it be spoken of the regenerate; * 1.9 (The spirit stri∣ueth against the flesh, and the flesh against the spirit, so as yee doo not those things that ye would: * 1.10 and if so be that They perceiue a lawe in their members rebelling against the lawe of the mind: and if They doo not the good, which they would, but the euill which they hate;) how much more hath this place in them that be not regenerate?

We adde, that while they be not regenerate, there is a certeine necessitie of sinning: not such a necessitie, as the will is thereby constrei∣ned to will anie thing vnwillinglie (for that can∣not be:) but a necessitie, whereby they cannot otherwise doo, while they continue in that state. For those things that they doo, séeing they doo them not by faith, they must needs be sinnes: for, * 1.11 Whatsoeuer is not of faith, is sinne. And séeing they be as yet euill trées, * 1.12 they cannot beare o∣ther than euill fruit. And, * 1.13 The thoughts & ima∣gination of mans heart is euill, euen from his childhood. * 1.14 The wisedome of the flesh is enimi∣tie against God, it is not subiect to the lawe of God, neither indeed can it be. And while they be thus, they doo not loue GOD aboue all things. Wherefore, since they doo not referre vnto him all the actions which they doo, they must néeds be sinnes.

Herewithall adde, that He which sinneth, * 1.15 is (as Christ said) the seruant of sinne. And vnto the Romans; His seruants you are, * 1.16 to whom ye haue giuen your selues to obeie. And then shall you be free indeed, when the sonne shall make you free. Peter also said; that Euerie man is be∣come the seruant of him, of whom he is ouer∣come. Wherefore in this state, while men be without Christ, they are not trulie frée.

Another difficultie ariseth by the diuell, * 1.17 who alwaies séeketh whom he may deuoure: bicause he, being a strong armed man, * 1.18 deteineth them that be his, till there come one stronger than he.

And vnto Timothie it is also said, * 1.19 that He at his owne pleasure withholdeth captiue, those that resist the faith. Wherefore this fréedome before declared I doo admit, but yet impaired by rea∣son of great difficulties.

Another subiection also might be added; that God vseth our minds as instruments, to per∣forme the counsels of his prouidence; * 1.20 For the hart of the king is in the hand of GOD, he incli∣neth it what waie soeuer he will. As in Ezechiel, God directed Nabuchad-nezar rather against Ierusalem, * 1.21 than against the Moabites, or Am∣monites; when as otherwise, Nabuchad-nezar himselfe was in a doubt. And the prophets saie, that these monarchs be in the hand of God as a sawe and staffe. * 1.22 But bicause this vse vsed by God [towards them] taketh not awaie the frée∣dome, which I haue set downe; neither dooth vi∣olence to the will of men, or constreineth it: therefore it remaineth safe, as I haue deliuered the same. For the things, which these men doo, they doo them willinglie at the becke of God.

* 1.23 But I saie, that these men, which be not rege∣nerat, are not frée as touching spirituall things: as is, * 1.24 to beléeue in Christ, to hope, to loue God aboue all things, in faith to obeie the lawe of God, but be vnable. And that these men should will and receiue these things, it behooueth that the holie Ghost be present thereto, who by the word either outward or inward, or both togi∣ther, may lighten the mind, incourage the will, warne, exhort, and persuade.

But whether this be sufficient, some affirme; but I denie: bicause, vnlesse that these powers be amended and healed, we shall not imbrace, nor take hold of those diuine things. Neither is it in our power to be content with those things, which are propounded vnto vs. Wherefore, it is néedfull, that by the holie Ghost the vnderstan∣ding be indued with a speciall light, and that the will be confirmed, least it be drawne aside, and giue place to commodities, or to wrong opini∣ons; whereby it is withdrawne from spirituall things. This being doone, the mind consenteth to the words and promises of GOD, and of such a consent or faith followeth iustification, by the mercie of God through Christ: vnto which con∣sent the mind behaueth it selfe actiuelie, sith it is we that both will and consent, when we beléeue those things that are propounded. But vnto that efficacie and power of the holie Ghost, whereby our mind is prepared, changed, and disposed, the mind commeth therewith passiuelie: for it re∣ceiueth those things, and they be in it by the spi∣rit of GOD. This should not séeme an absurd thing, * 1.25 séeing the scriptures saie; that Wee are drawne by the father vnto Christ: but drawing signifieth a passion, and a certeine disposition. Also GOD standeth at the doore and knocketh, * 1.26 and those knockings be doone in the mind, and are receiued.

This efficacie (I saie) of the holie Ghost dooth incline the mind and our harts to the words of God, and to the imbracing of the promises. * 1.27 And yet by this efficacie of the spirit, is not either forced or inferred violence vnto minds; so as that, which they will, they will it against their will, or beléeue vnwillinglie: but with a plea∣sant and gentle persuasion, it maketh willing of vnwilling; and it is so far from corrupting or defiling the will, as it rather maketh perfect the same. * 1.28 And this is it that God worketh in vs both to will and to performe: otherwise; All men haue not faith. For they, * 1.29 which are not so prepared, doo not beléeue. And the scripture dooth plainlie enough testifie, that the will is prepa∣red of the Lord: and vndoubtedlie, that is to put an indeuour of vertue into them which wrestle euen from the beginning.

This change of our mind, when of euill it is made good, standeth in this; that our hart, other∣wise stonie, be made soft, and become a fleshie hart: as GOD promised by Ezechiel, * 1.30 that we may become easie to learne diuine things. Wherefore Salomon praied God, * 1.31 that he would giue him a hearing or vnderstanding hart; sig∣nifieng, that his hart, by reason of nature cor∣rupted, did wa•• deafe vnto diuine things. * 1.32 This is to become instructed by God, this is to heare of the father and learne, * 1.33 and To haue eares to heare; without which, we séeing shall not sée, and hearing shall not heare. * 1.34 For such are these di∣uine and celestiall things; As eie cannot see, eare cannot heare, neither can there ascend into the hart of man those things, * 1.35 which God hath prepared for them that loue him. The naturall man perceiueth not those things, which bee of GOD. We are not sufficient of our selues to thinke anie thing, as of our selues, * 1.36 our sufficien∣cie is of God. Vnlesse our mind be thus prepa∣red and healed, we will flie from diuine things, as Adam did: we persecute and hate, * 1.37 as Paule did.

Herevpon we praie; * 1.38 Giue mee vnderstan∣ding, that I may learne thy commandements! Open thou mine eies! And Paule vnto the E∣phesians wished their eies to be opened, that they might sée what should be the hope of their calling. Dauid; * 1.39 Incline my hart vnto thy testi∣monies! A cleane hart create in me, ô God! * 1.40 God opened the hart of the woman that sold purple, * 1.41 that she might giue eare vnto those things that were spoken. Those, whose hart GOD had tou∣ched, followed Saule. * 1.42 By grace you are saued through faith, and that not of your selues. Here is denied our working togither, as touching that healing. Also vnto the Ephesians; * 1.43 We be∣leeue, according to the working of his mightie

power, which he wrought in Christ, when he rai∣sed him vp from the dead. * 1.44 When we were dead in trespasses and sinnes, hee quickened vs with Christ. The dead haue no power to prepare them selues, nor yet to regenerate themselues. We haue our preparation of GOD, otherwise we might glorie of the same; * 1.45 What hast thou that thou hast not receiued? For who separateth thee? Some man might saie; Frée will sepa∣rateth me. We praie for the infidels, that God will open their heart; * 1.46 No man commeth vnto me, except my father drawe him. But he that is said to be drawne, it is shewed, that he was vn∣willing before, otherwise he séemeth not to be drawne, but rather to be led. Wherefore, he that is drawne was at the first vnwilling, but in that change, of vnwilling he is become willing: afterward, he willinglie and of his owne ac∣cord followeth the drawing. Neither (to shew this by the waie) must it be vnderstood (as some doo thinke) that all men be drawne, bicause the circumstance of the text will not suffer that. For a reason was yéelded, whie they which mur∣mured, should depart; and whie the apostles should tarrie still, and cleane vnto Christ? Namelie, bicause these were drawne, and the other were not.

* 1.47 We are towards God, as is claie: but the potter not onelie fashioneth the claie, but he sof∣teneth and tempereth it. * 1.48 It is neither in him that willeth, nor in him that runneth, but in God that sheweth mercie. Here is the whole attributed vnto God, especiallie as touching predestinati∣on, and that first healing of the mind, which is doone by the holie Ghost, through the word of God. * 1.49 God turned the hart of king Assuerus from féercenesse vnto good will towards Hester: he gaue vnto Saule an other hart.

* 1.50 Here there be two kinds of calling: for some be so called, as they be in some wise lightened with the outward preaching, they be earnestlie mooued with some certeine suggestions, they be persuaded; and they haue some stirring vp ther∣vnto. Others verelie there be, who (besides that which I haue spoken) are prepared, they are made gentle, they willinglie giue care, of vn∣willing they become willing, their stonie heart is taken awaie, it is changed and healed. The first kind is named calling absolutelie: the se∣cond is calling according to the purpose. Paule saith; * 1.51 Whom he hath called, those also he hath iustified. This calling hath alwaies faith and iu∣stification ioined with it, and it dependeth of e∣lection: * 1.52 for Paule saith; Whom he hath prede∣stinated, them also hath he called. And in the se∣cond epistle to Timothie; * 1.53 Who hath called vs with his holie calling, not according to our works, but according to his owne purpose and grace, which was giuen vnto vs through Christ Iesus, before the times eternall. Behold, he saith; that this calling is conformed to the eternall predestination. Herevnto also belongeth that saieng; * 1.54 The gifts and calling of God are with∣out repentance. But of that first kind it is said; Manie are called, but few be chosen. * 1.55

These kinds of callings God distributeth as he will: for with his owne he may doo what sée∣meth good to him, without iniurie to anie man. But Is thine eie euill, bicause I am good? * 1.56 May I not doo with mine owne what I will? Verie well said Augustine: Whie this man is drawne, and not that, iudge not thou, if thou wilt not erre. And GOD, if he would, might haue healed the mind of Esau, as he did of Iacob. * 1.57 But to Iacob he would giue, to Esau he would not. And in Deuteronomie, the 29. chapter it is writ∣ten; Neither did God giue vnto you a heart to vnderstand, and eies to see, and eares to heare, e∣uen vnto this present daie.

They that be thus prepared by God, are they, to whom he hath giuen power to be made the sonnes of God: for they, being healed, doo be∣léeue, and are borne of God. And so often as the fathers, especiallie Augustine, séeme to attri∣bute anie thing vnto frée will, as touching these spirituall and celestiall things; that must be vn∣derstood of frée will healed, changed, and alredie prepared. If it be demanded, whether we can re∣sist the calling of God? I saie that we can, and that sometime at the beginning we striue a∣gainst it for a while. And after we be regenerate, we doo sometimes against the calling of God, and doubtlesse doo fall, and that gréenouslie, as did Peter and Dauid. * 1.58 And when as God hath ful∣lie purposed to change some man, and of vnwil∣ling to make him willing; his will is altogi∣ther framed, and that without violence. Where∣fore it is said vnto Paule; * 1.59 It is hard for thee to kicke against pricks.

But and if an effectuall calling be not giuen to all men, it will séeme that God hath not done vnto all men so much as was sufficient to sal∣uation. This I grant: for the scripture also saith; * 1.60 that The men of Tyre and Sidon would haue repented in ashes and sackcloth, if in them had beene doone those things, which were doone in Chorazim and Bethsaida. Wherefore God did not grant vnto them those things, which he knew might haue béene sufficient to mooue them to repentance. Experience testifieth, that manie ages passed ouer, wherein the word of God was not preached to the Ethniks: and ma∣nie places are in new India, the which euen vnto these daies haue heard nothing at all of saluati∣on through Christ. Yea and the apostles, in the 16. of the Acts, were forbidden to preach in Asia, and to go into Bithynia. Wherefore we, vnto whom it is giuen, ought speciallie to giue

thanks vnto God.

That there be some things doone in our mind by God, without expecting our consent & will, there is no doubt: for faith, and diuers gifts of the holie Ghost are infused into vs by GOD, wherein our former consent is not required. God, by this change of his, dooth not take from vs [the power] to vnderstand; but giueth vs to vnderstand rightlie: he taketh not from vs [the power] to will, but giueth vs to will well: he himselfe conuerteth and healeth vs. But when we be renewed, our selues also are said to con∣uert vs, and more and more to wax perfect: as by and by shall be said.

* 1.61 Men renewed vnto spirituall works, which may please God, haue a frée mind, that they may at the least-wise performe those things with a certeine new obedience. Wherefore they are able to knowe, iudge, & choose spirituall things, and after a sort to doo them: bicause they be not méere men, but men of God. They be ingraf∣fed in Christ, they be his members, and are made partakers of his fréedome. To these it is said, * 1.62 that They worke their saluation with feare and trembling. These be no longer seruants, but fréends, * 1.63 and therefore they haue knowne those things that be of God; they haue a fleshie, not a stonie hart; * 1.64 they haue the lawes of God written in their harts, * 1.65 they are led by the spirit of God, and they can stir vp the grace which they haue in them; * 1.66 they can applie themselues vnto better spirituall gifts. * 1.67 So the worke of Abra∣ham is praised by God. * 1.68 The almes of the Phi∣lippians were an odour that smelleth swéete. Séeing they be good trées, * 1.69 they can bring foorth good fruit; and their worke shall be commen∣ded in the daie of iudgement.

* 1.70 They are come to that passe, as they may be called perfect, * 1.71 & prepared to euerie good worke: yet so neuertheles, as in euery good worke, which they doo, they haue not onlie néed of the generall influence of God, but also of the speciall helpe of the holie Ghost. And yet in this libertie recoue∣red, * 1.72 they are not so renewed; but that They feele some lawe in their members contrarie to the lawe of the mind, * 1.73 that they doo not the euill which they hate; that they so fulfill the lawe, as the lawe requireth; * 1.74 that there is not a striuing betwéene the flesh and the spirit, and such a stri∣uing, as they doo not that which they would. Nei∣ther are they so frée, * 1.75 but that In mind they serue the lawe of God, but in flesh the lawe of sinne. Also the euents and successes are not in their owne power. Gréeuous faults also doo happen betwéene whiles; neither are they frée from sin. Iohn saith; * 1.76 If we shall saie that we haue no sin, we deceiue our selues, and the truth is not in vs. Iames saith; * 1.77 In manie things we sinne all.

But yet this is the difference betwéene the wieked, and the regenerate; that the wicked doo delight themselues in sinnes, they sorrowe not; naie rather, they be occupied in them willinglie, and of their owne accord. But the regenerat doo lament, sorrowe, sigh, moorne, and perpetuallie crie; Forgiue vs our trespasses. And séeing they haue the first fruits of the spirit, they wish that their last houre were come. And thus much of free will.

Notes

• * 1.1

  1. Cor. 1, 31. 2. Cor. 10, 17.
• * 1.2

  A definition of free will.
• * 1.3

  A distincti∣on of the obiects.
• * 1.4

  A distincti∣on of the states of men.
• * 1.5

  The free∣dome of them that be not rege∣nerate. The first proposition.
• * 1.6

  Rom. 1, 18.
• * 1.7

  Rom. 2, 1. and 14. Gal. 1, 14.
• * 1.8

  The diffi∣culties which are a let vnto free will.
• * 1.9

  Gal. 5, 17.
• * 1.10

  Rom. 7, 23. Ibidem. 19.
• * 1.11

  Rom. 14, 23.
• * 1.12

  Matth. 7, 27.
• * 1.13

  Gen. 8, 21.
• * 1.14

  Rom. 8, 7.
• * 1.15

  Iohn. 8, 34.
• * 1.16

  Rom. 6, 16
• * 1.17

  1. Pet. 5, 8.
• * 1.18

  Matt. 12, 29.
• * 1.19

  2 Tim. 2, 26.
• * 1.20

  Prou. 21, 1.
• * 1.21

  Ezec. 21, 21
• * 1.22

  Esaie. 10, 5.
• * 1.23

  The second proposition.
• * 1.24

  Freedome in spirituall things.
• * 1.25

  Iohn. 6, 44.
• * 1.26

  Apoc. 3, 20.
• * 1.27

  The power and effica∣cie of the holie Ghost
• * 1.28

  Phil. 2, 13.
• * 1.29

  2. Thes. 2, 3
• * 1.30

  Ezec. 36, 26
• * 1.31

  3. King. 3, 9.
• * 1.32

  Iohn. 6, 45.
• * 1.33

  Matth. 13, 9
• * 1.34

  1. Cor. 2, 9.
• * 1.35

  Ibidem. 14
• * 1.36

  2. Cor, 3, 5.
• * 1.37

  Gen 3, 8.
• * 1.38

  Acts. 9, 1. Psa. 119, 34 Psa. 119, 18. Eph. 1, 18.
• * 1.39

  Psa. 119, 36.
• * 1.40

  Psa. 5••, 12.
• * 1.41

  Acts. 16, 14.
• * 1.42

  1. Sa. 10, 26 Ephes. 2, 8.
• * 1.43

  Ephes. 1, 19.
• * 1.44

  Ephe. 2, 1.
• * 1.45

  1. Cor 4, 7.
• * 1.46

  Iohn. 6, 44
• * 1.47

  Rom. 9, 20.
• * 1.48

  Ibidem, 16,
• * 1.49

  Hest. 14, 13.
• * 1.50

  Two kinds of calling.
• * 1.51

  Rom. 8, 29.
• * 1.52

  Ibidem.
• * 1.53

  2. Tim. 1, ••.
• * 1.54

  Rom. 11, 29.
• * 1.55

  Matt. 20, 16
• * 1.56

  Matt. 20, 15
• * 1.57

  Rom. 9, 11.
• * 1.58

  Matt. 26, 69. 2. Sam. 11, 2
• * 1.59

  Acts. 9, 5,
• * 1.60

  Matt. 11, 11
• * 1.61

  The third proposition.
• * 1.62

  Phil. 2, 12.
• * 1.63

  Iohn. 15, 15.
• * 1.64

  Iere. 31, 33.
• * 1.65

  Rom. 8, 14.
• * 1.66

  2. Tim. 16.
• * 1.67

  Gen. 22, 19▪
• * 1.68

  Phil. 4, 18.
• * 1.69

  Matt. 7, 17.
• * 1.70

  Matt. 25, 35.
• * 1.71

  2. Tim 3, 17.
• * 1.72

  Rom. 7, 23.
• * 1.73

  Ibidem. 19.
• * 1.74

  Gal. 5, 17.
• * 1.75

  Rom. 7, 25.
• * 1.76

  Iohn. 1, 10.
• * 1.77

  Iames 3, 2.