An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.

THE FIFTH BOOKE. (Book 5)

THE XXII. CONTROVERSY, DISPROVETH The Protestants certainty of Saluation: against D. Whitaker, and D. Abbot.

CHAP. I.

SO deep and vnsearchable are the iud∣gements of God, so close and inscru∣table the inuolutions of mans hart, his foldes so secret, so many his re∣traytes, his search so weake in matters of spirit, so hidden and vnknown the operations of grace, the feares, the doubts, the anxiety so innumerable, which the best belie∣uing Protestants, and Ministers themselues feele in their consciences, as I am wonderfully astonished at this arro∣gant speach, that they should be all infallibly assured, and vndoubtedly certaine of their saluation: and my astonish∣ment is the greater, when I read the sentence of God, and* 1.1 verdict of the holy Ghost passe against them in these tear∣mes vncontrollable: There are iust men and wise, and their

workes are in the hand of God, and yet man knoweth not whether he be worthy of loue or hatred, but all things are reserued vncertain* 1.2 for the tyme to come. And, who can say, my hart is cleane, I am pure from sinne? Where Salomon doth not affirme, as Ve∣nerable Bede noteth vpon that place: That a man cannot be, but that he cannot certainly say, or know himselfe to be pure from* 1.3 sinne. Likewise: Of sinne forgiuen be not without feare, or as whitaker readeth out of the Greeke, Of expiation or pardon be not secure. To the first of these three testimonyes M. Ab∣bot replyeth with Caluin his Maister, That by outward things, by thinges that are before our face, a man knoweth not, whether he be beloued, or hated of God, howbeit he may otherwise infallibly know it. But this answere cannot be shaped to the latter clause of that sentence: All thinges are reserued vncertaine for the tyme to come. For that cannot be absolutly auerred to be vncertaine to man, which he certainly knoweth by a∣ny meanes whatsoeuer, much lesse which he certainly knoweth, although not by the outward euent and sequel of things, yet by the inward light and perswasion of his hart: as the mysteryes of our beliefe, which we only know by fayth, cannot be sayd to be vncertaine, hidden, and vnknowne to vs. Therefore M. Abbot seeketh ano∣ther* 1.4 euasion, to wit, that the Text is corrupted, and not faythfully translated word by word out of the Hebrew. And therein he appeacheth S. Hierome, whose translation it is, he maketh him a corrupter, and deprauer of holy* 1.5 Writ, therein he accuseth the whole current of the Latin Church, which from his tyme to ours hath receaued that translation, wherein the true and perfect sense of the he∣brew vvordes; is punctually and elegantly expressed, as Lorinus and Bellarmine declare, euen by the exposition of S. Hierome himselfe, who commenting vpon that place, sayth: I haue found the workes of the iust men to be in the hand of God, and yet themselues not to know, whether they be loued of God or no. I omit how S. Paul sayth: I am guilty of nothing, yet in this I am not iustifyed. How King Dauid seeming not to know his owne estate, cryed out: Sinnes who vnderstandeth?

From my secret sinnes cleanse me. How Iob notwithstanding his innocency durst not challenge to himselfe the certain∣ty* 1.6 of grace, saying: If I will iustify my self, my owne mouth shal condemne me: If I will shew my selfe innocent, he shall proue me wicked: although I shalbe simple, the selfe same shall my soule be i∣gnorant of. I omit also S. Basil, S. Bernard, Theodoret, S. Ambrose, S. Hierome, S. Augustine, S. Chrysostome, and S. Gregory, confirming our doctrine by these former Texts.

2. I passe to the doubtfull phrases and tearmes of he∣sitation, as, perhaps, who knoweth, peraduenture, vsed by Daniel, Ioel, Ionas, and S. Peter, by which they inti∣mate the vncertainty of Gods fauour, euen to the fayth∣full and repentant, in respect of some want of disposition, which may be required on their sides. Daniel sayth to Na∣buchodonozor: Redeeme thou thy sinnes with almes, and thyne ini∣quityes with the mercyes of the poore, perhaps he will forgiue thyne offences. Ioel: Turne to the Lord your God &c. who knoweth if he will conuert? Ionas: Who knoweth if God will conuert and for∣giue? S. Peter: Do pennance &c. and pray to God, if peraduenture this cogitation of thy hart may be remitted. Loe the Prince of Apostles, the Prophets of God presume not to assure their penitents of the remission of their sinnes, as our iolly Mi∣nisters now adayes, but left them in feare or suspense: That whilest men (as S. Hierome commenteth vpon the former Text of Ionas) are doubtfull of their saluation, they may do pennance more feruently, and more studiously prouoke God vnto mercy. And expounding the forecyted place of Daniel, he writeth thus: Blessed Daniel foreknowing thinges to come doubteth of the iudgment of God: they take a rash and temerarious thing in hand, who boldly promise pardon to sinners. Which saying of his, pinched Melancthon so much, that he repre∣hendeth S. Hierome. First, for adding that doubtfull particle (perhaps) to the Text: then for teaching more imprudently the re∣mission of sinnes to be vncertaine. Yet I belieue S. Hieroms as∣sertion warranted by such euident Scripture, willbe soo∣ner

imbraced, then the snarling reprehension of a thou∣sand* 1.7 Melancthons, or the whole kennel of Lutherā whelps. And as for the Aduerbe (forsitan) it was not intruded by him, but read and conteyned in most authenticall copyes, and translations, as Andreas Vega professour Salamanca di∣ligently openeth & sheweth; first, that the Hebrew Chal∣dean Text hath the particle Hen, equiualent vnto it; then that the 70. Interpreters, that Sanctius Pagninus, that the Tigurine edition haue all the Aduerbe it selfe fortasse, per∣haps, or peraduenture. So innocent and inculpable was S. Hierome from inserting it, as Melancthon traduceth him, besides the purpose.

3. Moreouer we are often counsailed in holy Writ so to striue for the garland of our feliciry, as we also stand in feare of loosing the same. To the Philippians: Worke your saluation with seare & trembling. In the Apocalyps: Hold that which thou hast, that no man take thy crowne. To the He∣brewes:* 1.8 Let vs feare therefore, least perhaps forsaking the promise of entring into his rest, some of you be thought to be wanting. To the Romans: Thou by fayth dost stand, be not too highly wise, but feare, if God hath not spared the naturall boughes, least per∣haps he will not spare thee neither. In the Psalmes: Serue our Lord in feare, & reioyce to him with trembling. Apprehend disei∣pline, least sometyme our Lord be wrath, and you perish out of the iust way. Now this feare cannot consist with infallible assurance of saluation: for he that is assured by the light of Fayth, that there is a God, that there is an eternity of life to come, cannot withall, feare the contrary, how∣soeuer* 1.9 M. Abbot talketh that he may, and that little fayth is subiect to feare and doubt; and for proofe thereof he referreth vs to these Texts of Scripture: Why are you fearefull, o yee of little fayth? which Christ spake to his Disciples: and to Pe∣ter, O thou of little fayth, wherefore dost thou doubt? which no way fit his purpose. For the Disciples were not warran∣ted by fayth, that they should not be cast away in that boysterous tempest, nor S. Peter that he should not sincke walking on the water: his doubt did not shake the sted∣fastnes

of his fayth, nor any way belong to any article thereof: but the assurance of saluatiō is to euery Protestant an article of Fayth, therefore no feare, no doubt can com∣ply with that by the foree of these Texts, nor by the ver∣tue of that example, which he ilfauouredly applyeth to* 1.10 the contrary: As (quoth he) a man vpon the top of a high tower is afraid to fall, and trembleth to thinke therof, when notwithstan∣ding being inuironed with the battlements, he is without danger of falling, & not afrayd that he shal fall: so the true beleeuer trembleth with the horrour of the conceit of falling away from God, knowing the end of them to be most vnhappy that so do, when yet he reposeth assured trust in God, that being compassed about with his protection, and dwelling vnder his defence, he himselfe shallbe preserued for ••uer. What miserable stuffe is heere? Will men, otherwise prudent, otherwise wary & iudicious, hazard their soules with such palpable iuglers? Vpon such open and mani∣fest cheating trickes? For if the battlements be so high & strongly layd, that one cannot ouerturne if he would, the feare proceedeth meerly from the deceaueable fancy, and imagination of the mind, such as often surpriseth vs in our sleep, without any cause or ground at all. But heere in our case the feare ariseth, not from the meere con∣ceit, or troubled phantasy, but from the perill and dan∣ger of the thing it selfe, from the danger we are in, of* 1.11 loosing our saluation, if we do not worke and liue as we ought. Heer God doth not warne vs to apprehend discipline, least the imagined horrour or thought of perishing afflict our harts, but least our Lord be wrath, and we perish out of the iust way; least another take and bereaue vs of our crowne; least we be cut off, as the naturall boughes, the nation of the Iews, who were not abandoned by meere apprehension, but truly and really, cut off from Christ: therefore he putteth vs in feare of the like separation, otherwise these graue and earnest admonitions, should be rather foolish iests, or idle scoffes, then heauenly counsayles and aduises from God. For as it were a foolery to warne him who securely slee∣peth in his bed, and feareth the skirmish of warre, the

dangerous swimming or flying in the ayre (of which he dreameth) to beware he be not killed by his enemyes, be not drowned in the sea, or dash not his head against a wall; And that I may insist in his owne example, as it were a meere vanity, seriously to bid him take heed he fall not, who by reason of the battlements could not expose himselfe to any danger of falling: so a vanity it were and foolery also in these diuine watchmen or sētinells of God, to put vs in feare of loosing that, which according to Protestants we cannot loose. Away then with this base trumpery, away with these ridiculous examples, more agreable to the bench of Montebankes to beguile the simple, then befitting the chayre of Doctours, the seat of* 1.12 Professours, and professours of Diuinity to instruct the vnlearned. I keep on my course.

4. Another Argument which we propose, is, that no man can be certaine of his saluation, according to Pro∣testants, vnles he be certayne also of his eternall election, and predestination. But this the Apostle recounteth a∣mong the most hidden misteryes and secrets of God: O∣depth of the riches, of the wisedome, and of the knowledge of God, how incomprehensible are his iudgments, and his wayes vnsearcable! For who hath knowne the mind of our Lord, or who hath beene his Counsailour! Againe: The sure foundation of God standeth, ha∣uing this seale: Our Lord knoweth who be his. By the (sure foundation) the best Interpreters vnderstand, the decree of God, the predestination of his elect which he hath sea∣led vp as a hidden secret reserued only to himselfe: Our Lord (saith S. Augustine) knoweth who remaine to the crowne, who remaine for the fire, he knoweth in his flowre the wheate, he knoweth the chaffe, he knoweth the seed, he knoweth the cockle. And none but he. Therfore he writeth in another place: Let no man glory, let no man despaire: for our Lord only knoweth who be is. And againe: Who among the multitude of the faithful, as long as he is conuersant in this mortality, may presume that he is in the number of his predestinate: Who (saith S. Bernard▪ can affirme, I am one of the elect, I am one of the predestinate to life,

I am one of the number of the children? Certainty truely we haue not, the confidence of hope solaceth vs. S. Prosper, and S.* 1.13 Gregory affirme the like. If these men, if S. Bernard had no certainty, if S. Augustine were ignorant of his election, how do Protestants arrogate the knowledge heerof? If it seemed so vnsearchable to that heauen-rapt Apostle S. Paul, how do earth-creeping Ministers attaine vnto it? If God hath sealed it with his owne signet, how do they enter his secrets? how breake they vp his seale, without his particuler warrant?

5. Our Aduersaryes answere to this argument, and to the authority of the Fathers, That no man by any apprehē∣sion, or light of flesh and bloud, can say, I am one of the elect, I am one of the predestinate: no man by iudgment of reason or humane* 1.14 knowledge can conceaue it, yet by ordinary fayth God doth ordina∣rily in some measure or other reueale the secret of his election vnto the faythfull. Lesse fayth then had S. Paul, lesse S. Augustine, lesse S. Bernard, lesse Iob, and King Dauid, then euery or∣dinary Protestant, to whome this secret was not at the least by ordinary fayth euer opened or disclosed. Againe, no article of our beliefe, not Christ crucifyed, not his In∣carnation, Passion, and Resurrection are knowne vnto vs* 1.15 by any other meanes, then by the light of Fayth: Flesh and bloud (as Christ sayd vnto S. Peter) hath not reuealed this vn∣to vs. And yet S. Paul writeth of them: That they are preached, manifested▪ and made knowne to vs, that the secret decree of predestination is hidden and vnknowne. Therefore he auerreth it to be hidden and vnknowne, by the ordinary illustration of fayth, by which the former mysteryes are only manifested and knowne: and of which S. Augustine must needs be expoūded, who doth not say, Who among the carnall, or fleshly men, guided by sense or reason, but who among the faythfull, that is, by the ordinary beames of Fayth, may presume that he is predestinate: neither can it euer sincke into the brayne of any, but some brain∣sicke Minister, that either he, or S. Bernard, or any other Father should so earnestly inculcate the vnknowne cer∣tainty

of our election, to sense, reason, or humane iudg∣ment, more then of any other mystery of our redemption to which notwithstanding they are equally vnknowne.

6. Further you teach, M. Abbot, that by ordinary fayth euery man is made priuy to his election, and yet, that no* 1.16 man can be certaine of his fayth, vnles he be sure he be one of the elect. For true fayth in your fancyes, is only graunted to the elect; but by fayth to know election, and by election fayth, is to wheele about without end of knowing, and neuer come to the full point of knowledg. It is to run the circle you reprehend in others: Notwith∣standing what entrance I pray doe you make, which is primò cogni••um, the first knowne in this circled round? Do you first ascend into the Counsails of God, there see your names written in the booke of life, and from thence dis∣couer the beames of your beliefe; or first see your true be∣liefe, and thereby mount vnto the knowledge of your e∣lection? A question which much perplexeth the learned Protestants. For Whitaker clymeth the former way, and* 1.17 by assurance of election receaueth the certificate of salua∣tion and beliefe, saying: Whosoeuer do certainely know them∣selues to be elect and predestinate, they are certaine of the remission of ••heir sinnes, and of their saluation &c. Therfore the Prote∣stant must first know that he is enrolled in the number of* 1.18 the predestinate, before he can know, that he is incorpo∣rated, by remission of sinnes wrought by Fayth, in the cō∣gregation of the faythfull: which clyming of Whitakers, Caluin condemneth as a dangerous tentation, and peruerse desire of seeking to know election out of the way. I call i•• seeking out of ••he way sayth he▪ when a wre••ched man enterprise••h to breake into the hidden secrets of the wisedome of God, and to pierce euen to the highest Eternity, to vnderstand what is determined of himselfe at the iudgment seate of God: for then he throweth himself headlong to be swallowed vp in the depth of the v••measurable de∣uouring pi••, then he wrappeth himselfe with i••••••merable snares, & such as he cannot wind out of, then he ouerwhelmeth h••mselfe with the bottomles gulfe of blind darcknesse.

7. Therefore Caluin, and M. Abbot compasse about* 1.19 the second way, and by ordinary fayth trauaile to ascend into the bosome of Gods secrets, and assure themselues of their election: but this is already refuted by S. Paul, S. Augustine, and S. Bernard, that God by fayth reuealeth o∣ther mysteryes, but sealeth vp this, and reserueth it still vnknowne, concealeth it to himselfe as a depth vnsearch∣able. Likewise your speciall fayth is nothing els, but an assured affiance of your hart, which certifyeth you of the remission of your sinnes, of your adoption in Christ, of your election and predestination. But, as the obiect, accor∣ding* 1.20 to S. Augustine, goeth before the knowledge thereof; so your predestination, mouing you to beleeue, precedeth (euen in respect of you) the affiance of your hart by which you belieue. Howbeit if you ignorantly suppose that true fayth is knowne by it selfe, and leadeth you to the obiect of election, which thereby is knowne; although it be a foolery vnworthy to be refuted, yet I shall cast so much tyme away by and by, as to disproue that foolery.* 1.21

8. My custome is, after the authorityes of holy Scriptures, to alleadge by themselues the testimonyes of Fathers, but now (besides those I haue heere interlaced, & shall add heereafter) I will content my selfe with these few. First with S. Augustine: Serue our Lord with feare, and reioyce to him with trembling, because of euerlasting life, which God (not lying) hath promised to the children of promise &c. No man can be secure vntil this life be finished. Then with S. Chrysostome: Of resurrection we cannot be confident and secure: to which purpose he bringe••h in S. Paul speaking thus: I acknowledge my selfe to haue beleeued in Christ, in the power of his resurrection, that I haue by•• m••de partaker of his sufferings con∣formable to his dea••h, notwithstanding after all these things I am no•• secure. In proofe whereof he alleadgeth these two sentences: He that seemeth to stand, let him looke he do not fall: and I feare (so S. Chrysostome readeth) least whilest I haue preached to others, I become a reprobate my selfe. With him S. Gregory, S. Bernard, and S. Hierome agree, who excellent∣ly

corroborate and confirme the same. Moreouer S. Hierome sayth: I contaminated with the filth of all kind of sins,* 1.22 day and night expect with trembling, to render the Last farthing, & the tyme in which it shalbe sayd to me; Hierome come forth. So S. Hilarion, and the rest of the Saints stood in feare and dread, not presuming to challenge the security of Prote∣stants: against which I also wage warre by the strength of reasons.

THE SECOND CHAPTER▪ WHEREIN The former Presumption is refuted by Reason, and whatsoeuer the Aduersary obiecteth against vs, is remoued.

FIRST al Sectaries teach, that nothing is to be beleeued as an article of fayth,* 1.23 but what is either cōteyned in Scrip∣ture, or by manifest deduction is ga∣thered from thence. But where is it written in Scripture, that Richard Field Doctour of Diuinity, or Robert Abbot Titulary Bishop of Salisbury, haue their sins remitted, & shall infallibly be saued? Whitaker, & Ab∣bot make answere, that in these generall propositiōs, Who∣soeuer beleeueth shallbe saued, repent and belieue the Ghospell, and yee shalbe saued, is inuolued: Richard Field belieue, & thou shalt be saued: Robert Abbot repent and beleeue, and thou shalt be saued. Therefore although the Scripture nameth not any in particu∣ler, yet it affoarde••h euery one a sufficient warrant, that by his re∣penting and beleeuing, he shalbe saued. But this warrant is

conditionall, as M. Abbot there confesseth, and this con∣dition is, if he rightly repent, if he righly belieue, which* 1.24 are acts depending of Gods grace, and his freewill, no way comprehended in that generall assurance, nor by a∣ny infallible meanes deduced from thence, therefore his certainty still wauereth in respect of these conditionall workes. For although it be so, that a man may sometym know he repenteth, know he beleeueth with some fayth, with some repentanc•• or other, because he sensibly fee∣leth the inward throbs of his hart, behouldeth the teares trickling from his eyes, apparent tokens of sorrow and repentance, because fayth is a light which manifest it selfe, an act of the vnderstanding which cannot be hidden; to which effect M. Whitaker and M. Abbot vrge out of S.* 1.25 Augustine, That the faythfull man doth see his fayth it selfe, by which he answereth that he beleeueth: Although I say, all this be true, yet the knot of our difficulty remayneth still vn∣tyed. For neither doth S. Augustine teach, nor any reason perswade that he infallibly knoweth his repentance to be such, as it ought to be done for so pure and diuine a mo∣tiue, as is requisite for the iustifying of his soule, to be true Christian, & not false Herodian, not Antiochus his sor∣row; that his tears are distilled from the Rose of Chari∣ty, not squeazed out of the nettles of priuate & selfe loue. Likewise he cānot certainly know, whether his fayth be natural or supernatural, whether it rely vpon the autho∣rity of God duly proposed and immediatly credited for it selfe, or for some other humane reasons as the formall mo∣tiues of his belief, because there is such cōnexion & affini∣ty betweene the naturall and supernaturall acts, they are paralelled and consorted togeather in so many branches of neere alliance, as it is impossible by infallible certainty to discerne, without speciall reuelation, humane fayth from diuine vertues infused by God, from vertues gayned by mans labour and industry. Then it is aboue the reach, and skill of man, to diue into the secrets of God, to trace his steps, or discouer the operation and working of his

grace. In so much as Iob sayd: If God come to me, I shall not see him; and if he depart away from me, I shall not vnderstand* 1.26 it. Which S. Gregory interpreteth, of Gods comming, and departure from our soules, of his abyding or forsaking our harts, that it is hidden, and concealed from vs in this vale of teares, for our greater humility. Againe we are obno∣xious to sundry illusions, our hart is inueagled with di∣uers phantasyes, hath such a multitude of folds, and win∣dings in it, as it is too hard to define what it throughly abhorreth, or sincerely imbraceth, with all behoofull circumstances as it ought, especially in the pious course of vertue; which perplexityes & abstrusenes of our hart, Ie∣remy deciphreth saying: The hart of man is peruerse & vnsear∣chable, who shall know it? And Caluin delineateth in this manner: The hart of man hath so many secret corners of vanity, is* 1.27 so full of hypocrysy, that it often deceaueth himselfe. In the next Paragraffe he addeth: Experience sheweth that the reprobate are sometyme moued with the same feeling that the elect are, so that in their owne iudgment they nothing differ from the elect, wherefore it* 1.28 is no absurdity, that the Apostle ascribeth to them that tast of the heauenly gifts, that Christ ascribeth to them fayth for a tyme. If this be so, if our hart often beguile vs, if the reprobate be sometyme moued with the same feeling as the elect are, if they haue a fayth for a tyme, how is your conscience in∣fallibly sealed, that yours is perpetuall? May not your hart, your iudgment, your firme perswasion deceaue you, as it deceaueth others? The Anabaptist assureth himselfe, that his sinnes by speciall fayth be remitted, and that he and all of his sect shallbe certainly saued. The Luthe∣ran, the Caluinist assureth of the like, and ech of them is certaine that the contrary to him, notwithstanding his assurance, shallbe infallibly damned. Whom shall we beleeue? When euery one is equally by faith assured of saluation, and yet ech one condemneth the other two, and the whole Catholike world condemneth them all, to the pit of hell, if they obstinatly dye in their perfidious beliefe.

2. Secondly if speciall fayth remitteth sinnes, and Sectaryes by the same fayth are assured of the remission, they can neuer say our Lords prayer without mockery, or infidelity. For as they cannot intreate the Sonne of God may be incarnate, as they cannot intreate his death, and passion for the redemption of man, vnles they deny or misdoubt the accomplishment of them: So if they cer∣tainly beleeue the remission of their sinnes effected by fayth, they cannot without dissimulation, irrision, or* 1.29 plaine infidelity cry vnto God, forgiue vs our trespasses, which they assuredly beleeue to haue been forgiuen before. Feild answereth, The iustifyed man knoweth that the dominion of his sins is taken away, and that the guilt of condemnation, where∣unto they subiect such as are vnder the dominion of them, is already remoued, and therefore he doth not desire, nor aske forgiuenes of sinnes in this sort, but the inherence of sins he acknowledgeth in him∣selfe notwithstanding his iustification, which still subiecteth him to Gods displeasure, and punishments accompanying the same. These thinges he desireth to be remoued, and in this sense asketh forgiue∣nes of his sinnes. So he. The loosenes of whose answere, is already discouered in the first Controuersy of Originall sin, in which place I haue largely demonstrated, that when sinne is truly inherent, the guilt of condemnation still remayneth, or where the guilt and dominion is abo∣lished, there sinne is extinguished, there sinne inhereth not: not wholy, because the dominion is remoued, not in part, because the blemish of sinne is indiuisible, and hath no parts: or suppose we speake of diuers sinnes which haue diuers spots, diuers deformityes, one defor∣mity cannot be cleansed, or taken away without the o∣ther, which M. Abbot had once an eye to discerne, dispu∣ting* 1.30 thus against Doctour Bishop: Let him say the sinne in part is pardoned, but not wholy, and then let him shew vs what warrant he hath, that God in that sort forgiueth sinnes by patches and peeces,, which because he cannot do, let him giue vs leaue to take him for that, that he sheweth himselfe to be. Thus with one eye; what with the other, the diligent Reader may

perceaue in my foresayd Treatise of originall sinne. Then this reply cohereth not with it selfe, nor with other of his, and his fellows barbarismes. For if the iustifyed man knoweth the dominion of sinne, the guilt of condem∣nation to be remoued, how doth the inherence therof, notwithstanding his iustification subiect him to Gods displeasure, whereas this common songe is chaunted a∣mong you, and by you also M. Feild: That where the* 1.31 fault of sinne is once remitted, there no amercement or debt of punishment remayneth behind to satisfy God dis∣pleased: Where sinne (sayth M. Abbot) is forgiuen, there is no punishment, because there is no imputation of that to which the punishment is due. Strange men who can neuer pursue the game in hand, but euery foot hunt counter to themselues, counter to their owne companious.

3. Moreouer if Protestants do not desire, nor aske forgiuenes of sinnes for any feare of condemnation, to which they may be subiect, then they cannot pray, at least to auoyd that danger of perdition, they cannot pray they may not be vtterly abandoned by God, swallowed vp by Sathan, or cast with the miscreants into outward dar∣kenes. They cannot say with King Dauid: Destroy not O* 1.32 God my soule with the impious, and my life with bloudy men: Cast me not away from thy face: Lord rebuke me not in thy fury, nor chastize me in thy wrath, that is, torment me not in thy fury with eternall, nor punish me in thy wrath with Purgato∣ry flames, which they fall into, who depart this life not perfectly cleansed, as S. Augustine expoundeth that place, whose testimony S. Gregory cyteth, and following his in∣terpretation, willeth euery faythfull soule to consider* 1.33 what she hath done, and contemplate what she shall re∣ceaue, saying: Lord, rebuke me not in thy fury, nor chastize me in thy wrath, as if she sayd more plainely: This only with my whole intention of hart I craue, this incessantly withall my desires I couet, that in the dreadfull tryall thou neither strike me with the reprobate, nor affict me with the purging and reuenging flames. So he, so Manasses, so the ancient Fathers, so the whole Church of

God hath euer prayed to haue the guilt of condemnation remoued from them. Therfore they were neuer acquain∣ted with our Protestants presumptuous fayth, who do not aske forgiuenes of sinnes in this sort. M. Abbot therefore not sa∣tisfyed with this answere of Feilds, windeth about three other wayes to creep out of the mudd, in which he and al* 1.34 his adherents are stabiled. First sayth he: Our prayer obtay∣neth pardon at Gods hands, therefore we pray, and by Fayth do rest assured, that vndoubtedly we haue that for which we pray. Se∣condly, we pray for forgiuenes, not that we haue no assurance there∣of, but for that we desire greater assurance, and more confortable feeling thereof. The third reason of our praying continually for the forgiuenes of our sinnes, is for the obteyning of the fruit thereof (to wit) a freedome from all miseryes and sorrowes.

4. Neither of these fetches can rid him forth of the mire. For the first, that prayer obteyneth pardon, is refu∣ted aboue, in the Controuersy of only fayth, against M. Field, by M. Abbots owne discourse, and can no way be ve∣rifyed,* 1.35 according to their principles. The second & third as little auayle: for who did euer read so idle an interpre∣tation, Forgiue vs, O Lord, our trespasses, pardon our sinnes, that is, giue me greater assurance they are forgiuen, they are pardoned; or graunt me full freedome from all earthly misery, which is the expected fruit of their forgi∣uenes. Is this to accuse your selues of sinne, to sue for mer∣cy with the humble Publican, or rather to say with the haughty Pharisy: I acknowledge, O Lord, thy fauour, in hauing remitted my offences, yet yield me more comfor∣table feeling of this thy remission: free me, I beseech thee from all miseryes, as thou hast freed me from my faults. O proud oraison! O Pharisaicall prayer! far from the humi∣lity of K. Manasses: I am not worthy to behould, and looke on* 1.36 the height of heauen, for the multitude of myne iniquityes &c. For∣giue me, O Lord, forgiue me, and destroy me not togeather with my offences, neither reserue thou for euer, being angry, euills for me, neither damne me into the lowest places of the earth. Far from his humility, who durst not approach to the Altar, nor lift

vp his eyes to heauen, but standing a loof sayd: Lord be mercifull to me a sinner. These men I hope beleeued aright, and yet they were not assured of the remission of their* 1.37 sinnes, they knew not for certaine, that the guilt of con∣demnation was remoued from them: and you no sooner beleeue, but you presently receaue a warrant that your faults are cancelled, you need not craue further pardon at the hands of God, but only that he would seale vp your ha••••s with more assurance of his graunt, you incontinent∣ly, not only approach to his Altar heere vpon earth, but euen to his throne and presence in heauen, instantly as∣king, without more adoe, the fruit and consummation of your happynes begun, the fulnes of redemption which there is prepared after this life. What is arrogancy, what is presumption if this be not?

5. Besides, your second kind of petition wholy pro∣ceeds* 1.38 from imbecility of Fayth. For, Our fayth (say you) being weake, giueth but weake assurance, and therefore we begge of God that our harts may be enlarged, that the testimony of the spirit may more freely sound into vs: Yet you affirme, That some spe∣ciall men with the like assurance, belieue their owne saluation, as they do the doctrine of fayth expressed in the articles of the Creed. Then at least, after you obtaine the enlargement of your harts, after you be once in the number of those speciall men; then you enioy that security, as you cannot aske a surer certificate of the remission of your sinnes; then at the least you can say no longer, Forgiue vs our trespasses: for as we cannot without blasphemy desire more assu∣rance of the Incarnation and Passion of Christ, then that they are proposed in our Creed as articles of our beliefe; so if you as infallibly beleeue your owne saluation, and consequently the remission of your sinnes, as those reuea∣led mysteryes, it can be no lesse then horrible impiety to craue more assurance of them; or if you may still craue for more by reason of the weaknes of your wauering fayth, why do you boast and glory so much in the prerogatiue of your fayth, when neuer any Protestant could yet ar∣riue

to this strong and stedfast Fayth.

6. Thirdly, your assurance of saluation is noysome and pernicious to the progresse of vertue, it expelleth* 1.39 feare, the nurse of wisedome, the anker of our soules, the guardian of good life. It looseth the reynes of careles li∣berty, engendreth pryde, arrogancy, presumption, bree∣deth a neglect of holesome discipline, and many other weeds of dissolute and wanton demeanour. Whereas the vncertainty, whether we be worthy of loue or hatred, whether our workes be acceptable to God or no, as long as we haue a morall confidence, and stedfast hope that they be, cherisheth the seeds of sundry vertues, it nouri∣sheth humility, exciteth care, procureth watchfullnes, restrayneth vs within our bounds, whetteth vs forward* 1.40 in our duety, maketh vs more narrowly sift and examine our actions, more deeply repent and do pennance for our sinnes, more diligently worke to the attayning of vertue, and more feruently cry and call vpon God to succor and assist vs in our dayly conflicts and combates against vice. These fruits of our vncertainty, and the former euills of Protestants security are set downe by S. Hierome, S. Au∣gustine, S. Chrysostome, S. Gregory the Great, and diligent∣ly proposed by Andreas Vega in his defence of the holy Councell of Trent.

7. Now when Protestants account these feares, ten∣tations, when they compare them to sinne against which they fight, and seeke wholy to abandone, they bewray the Anuil on which their deuises are hammered quite op∣posite to the touch-stone of holy Scripture, which com∣mendeth timidity as behoofull: Blessed is the man, who is alwayes timerous: worke your saluation with feare and trembling. Are these counsailes, suggestions? Is this happynes to be abandoned? Renounce you, as dangerous assaults, which the holy Ghost proposeth, as wholesome remedyes, and stayes of our soules? And which S. Gregory writing to the Lady Gregoria notably pursueth, telling her: That she ought not to haue security, but alwayes iealous, alwayes

fearefull, dread her sinnes, and wash them away with in∣cessant teares? A verity so often repeated in holy Write, and celebrated by the rest of the Fathers, as Caluin is cō∣strained to cōdescēd vnto it, at least in shew of words. For* 1.41 he affirmeth, That God sprinckleth the reprobate with some tast or smacke of his grace, shi••eth on their minds with some sparks of his light; affoardeth them some feeling of his goodnes, and engra∣ueth in a sort his word in their souls. Otherwise where is that fayth for a time, of which S. Marke maketh mention? There is therefore* 1.42 in the reprobate a certaine knowledge of God, which after vanisheth away, either because it tooke not so deep root as it ought, or because being choaked it degenerateth. Hitherto Caluin. Which dis∣course* 1.43 of his, because it driueth the silly Protestant into a thousand perplexityes, still casting doubts, and questio∣ning with himselfe, whether his fayth hath taken suffici∣ent roote, may not heereafter be choaked, may not dege∣nerate? Whether the motions he feeleth be proper to the elect, or the common sparkes of light, tastes of grace, fee∣lings and impressions which are communicated to the reprobate? Caluin quieteth his conscience with this finall Conclusion. And by this bridle our Lord keepeth vs in feare and humility. And truly we see how slippery and prone humane nature is otherwise to security & foolish confidence. Whose wordes be these? The wordes of a Protestant, or of a Catholike? They are the wordes of a Protestant, of the ring-leader of Protestants, taking heerein the face of a Catholike, and condemning the infallible certainty, vayne security, and foolish confidence of his Sectaryes.

8. The obiections heere heaped togeather by our late Reformers, are of diuers sorts; some insinuate an assurance of saluation by reason of Gods spirit dwelling in vs: others seeme to challenge it to the condition of faith, others to Gods protection, safeguard and preser∣uation* 1.44 of such as he hath once called to the participation of his grace. The principall of the first kind are these: In this we know that we abyde in him, and he in vs, because he hath giuen vs of his spirit: the spirit himselfe giueth testimony to our

spirit, that we are the sonnes of God; and if sonnes▪ heires also. We haue receaued not the spirit of this world, but the spirit which is in* 1.45 God, that we may know the thinges that are giuen vnto vs of God. We know that we are of God, and the whole is in wickednes: We know that when he shall appeare we shallbe like vnto him: for we shall see him as he is. I answere that this knowledg which the Apostles mention, is not the certayne and infallible assurance of fayth, but a probable knowledge, a morall certainty, such as begetteth a ioyful confidence, and assu∣red hope, as S. Paul had, when he sayd: I am sure, that neither death, nor life, nor Angells &c. shalbe able to separate vs from the Charity of God. Where the Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifyeth only a propable perswasion; and so S. Hierome, S. Ambrose, the Syrian interpreter Vatablus, Bedae also, and Erasmus read it: or the Apostles may speake in some of those places of themselues in particuler by speci∣all reuelation (if they had any such imparted vnto them) concerning their perseuerance in grace (as some thinke they had) or they are to be vnderstood of the predestinate in generall, and benefits of grace, glory, and euerlasting life reuealed for them in Scripture, and by the instinct of fayth, and spirit of God infallibly beleeued, of which S. Paul namely writeth in the second Chapter of the first to the Corinthians. But Protestants vrge against my for∣mer answere: That the testimony of the spirit is the te∣stimony of the Holy Ghost: the testimony of the Holy Ghost is sure and infallible, therfore the testimony of the spirit which witnesses to our spirit, or with our spirit, as the Greeke importeth, is not only probable and con∣iecturall, but infallibly certaine. I answere it is so. I con∣fesse in it selfe as it is witnessed by the Holy Ghost, but as it is intimated vnto vs by the inward loue of God, zeale of soules, hatred of sinne, peace, sweetnes, ioy, comfort, dilatation of our hart, & such like, which are the pledges, testimonyes, and certificates the holy Ghost affoardeth, it is fallible and subiect to deceit. For as the truth of holy Writ is of irref••agable authority in it selfe, yet proposed

by men, who may be deceaued, is also deceaueable; so that which the Holy Ghost witnesseth by himselfe im∣mediatly, or such expositors as cannot erre, is infallible; that which he testifyeth by probable and coniecturall sig∣nes, is only probable vnto vs, and obnoxious vnto er∣rour. Howbeit it passeth the boundes of truth, and mo∣desty: That, with a wonderfull tormenting of conscience, we mi∣strust* 1.46 still, and stand in doubt of saluation (wherwith M. Rey∣noldes slaundereth vs.) For the probability or morall cer∣tainty which we acknowledge ought not to trouble the peace of our Consciences, nor anxiously distract, much lesse torment the quietnes of our mindes. It is a probabi∣lity intermixed with feare, and nourished with such com∣fortable* 1.47 and stedfast hope, with such filial loue, as bani∣sheth all combersome anxiety, all wauering doubt∣fullnes, all seruile, base, and troublesome solicitude. That which Whitaker so eagerly presseth against Duraeus: Try your owneselues, if you be in the fayth; proue your selues; know you* 1.48 not that Christ Iesus is in you, vnles perhaps you be reprobates, is interpreted, as Cornelius declareth out of Theophilact, of Christs aboad not in euery particuler person by iustifying grace, but in the Church of the Corinthians, by power, miracles, conuersions, and other externall gifts wrought by S. Paul: and to the tryall of this his presence, he exhor∣teth them by the remembrance and consideration of the workes acheiued among them, and not to try their iusti∣fying fayth, vnles it be by some probable tokens.

9. The obiections of the second kind, which ascribe* 1.49 the certainty of saluation to fayth are these: He that beleeueth in the Sonne, hath life euerlasting: They that beleeue in the name of the Sonne of God, are to know, that they haue eternall life: con∣fesse with thy mouth the Lord Iesus, and beleeue in thy hart that God raysed him from the dead, thou shalt be safe. He that belee∣ueth in Christ shall neuer be confounded, nor perish, but haue euer∣lasting life: He that beleeueth in me, shall neuer thirst: He that eateth this bread, shall liue for euer. To which I answere, that these generall promises, which assure life and salua∣tion

to the beleeuer, are vnderstood conditionally, if he beleeue as he ought, with a true fayth working by cha∣rity; and he is sayd to haue euerlasting life, because by* 1.50 fayth he hath entred the gate and way, which leadeth thereunto, or hath receaued the seed thereof, the pledge, right and title vnto it, by the spirit of adoption, or diuine filia∣tion imparted vnto him. He is promised also to be saued conditionally, if he perseuere in that state to the end; af∣ter which many other vniuersall sentences of Scripture* 1.51 are to be expounded. It is written: Whosoeuer shall inuocate the name of our Lord, shallbe saued: and contrarywise: Then shall they inuocate me, and I will not heare them. Christ sayth: Whosoeuer doth aske shall receaue: Contrarywise: you aske and receaue not, the reason he subioyneth, because you aske a∣misse, that you may consume it in your concupiscences. Therefore these generall sentences, whosoeuer inuocateth or beleeueth shallbe saued, are to be construed also with this promise, If he inuocate, and beleeue with true fayth, sincere affection, and purity of life, as it behooueth him to do.

10. Secondly whereas many causes concurre to the* 1.52 workes of Iustification or saluation, the holy Scripture sometyme attributeth it to one, sometyme to another. To obedience: He was made, to all that obey him, cause of eter∣nall saluation. To Hope: By hope we are saued. To Feare: The feare of our Lord expelleth sinne. To Almesdeeds, Almes∣deeds deliuereth from death, because ech of them, if nothing els be wanting, is sufficient to saue vs, and so fayth achei∣ueth our saluation, if we be not defectiue in other things required thereunto, or rather because it is the first super∣naturall habit, origen, or roote of life which springeth and bringeth forth the liuely motions of all other vertues, and for this cause our iustification is more often assigned to fayth, then to any other vertue: neuertheles if it fayle, dye, or be lost (as in the next Controuersy I shall proue it may be) it procureth not the health of our soules, to which it was ordeyned.

11. The last troupe of their misapplyed sentences, which retyre vnder the standard of Gods care and prote∣ction,* 1.53 for security of saluation, are: My sheep heare my voice &c. and they shall not peri••h for euer, & no man shall plucke them out of my hands: Christ prayed for the faythfull, that they might be all one with him, and no doubt obtayned it: affirmeth it impossible for the elect to be induced into errour: Whom he hath predestinated he hath called; and whome he hath called he hath iustifyed and glorifyed. He confirmeth and strength∣neth them vnto the end. I answere, heere is a new throng of witnesses, but no euidence brought in our Protestants behalfe. For they are all veryfied of the elect in generall that they shall not perish, but be preserued and glorifyed in the end, into their harts he striketh his feare, with them he maketh his euerlasting couenant; but heer is no word or syllable, that this, or that man in particuler is one of them; he may be in the number of such as are outwardly* 1.54 called: For many are called, but few elect. He may be also inwardly iustifyed for a tyme (which yet S. Augustine a∣uoweth to be vnknown to him) but that he is one of the happy band of those, who are called according to the pur∣pose, and eternall election of God, is an inscrutable my∣stery, fit and expedient (sayth the same S. Augustine) to be* 1.55 hidden in this place, where elation and pride is so much to be decaded &c. That all, euen those who runne, may feare, whilest it is concea∣led who shall ariue to the goale.

12. In like manner to answere the authorityes of the Fathers, foure obseruations are carefully to be noted.* 1.56 First, that they auouch vs certaine of Gods grace, as S. Gregory Nazianzen doth; Certaine of saluation, S. Ambrose; Of remission of saluation, S. Bernard; Of finall perseuerance, S. Augustine, to wit, conditionally, if we keep the com∣mandements, if we striue manfully against vice euen to the end &c. Secondly they speake sometyme of the cer∣tainty of hope and confidence, not of the certainty of fayth, or of the certainty only of humane fayth by pro∣bable coniectures, not of diuine and supernaturall. Thus

S. Hierome, S. Augustine, S. Leo, and S. Gregory in the places heere quoted. Thirdly they say, that we are infallibly as∣sured* 1.57 of our Christian fayth, whereof S. Denis writeth; or of Christs perpetuall raigne in the empire of his Church, of which S. Augustine affirmeth: That no man ought to preach that with trepidiation and feare, of which he ought not to doubt; or of the article of our Resurrection, and Gods fu∣ture kingdome, of which S. Hilary: The kingdome of hea∣uen, which our Lord professed to be in himselfe, his will is, that it be hoped for without any doubtfullnes &c.

13. Lastly, the Fathers often inculcate the infallible certainty of Gods help, and concurrence on his part, of his general promises, of the merits of Christ, of the pow∣er of the Sacraments &c. and in this sense they bid vs rest assured of saluation. So S. Cyprian when he sayth: There is with vs a strength of hope, and stedfastnes of fayth &c. a soule al∣wayes secure of God to be our God. S. Augustine: To presume of Christs grace is not arrogancy, but Fayth. S. Bernard: I know whome I haue beleeued, and I am certaine or sure, because he hath adopted me in great loue, because he is true in his promises &c. Yet this withstandeth not, but that we may doubt, and feare, least there be some lets and impediments for want of dis∣position on our side, which the thrice venerable Councell of Trent hath enacted in these wordes: As no pious man ought to doubt of the mercy of God, of the merits of Christ, of the vertue and efficacy of the Sacraments: so euery one whilest he consi∣dereth himselfe and his owne proper infirmity, and indisposition may tremble and feare, whether he be in grace or no. The soundnes of this distinction in mistructing our owne weaknes, and imbecility only, not the goodnes and bonity of God, is worthy to be marked: for thereon dependeth the whole decision of this our debate, and the ignorance, or incon∣sideration* 1.58 thereof in our Aduersaryes, is well obserued by M. Doctour Stapl••ton, to be the very roote and seminary of all their heresyes, touching this point. God giue them grace to see, and humility to acknowledge it before it be too late.

THE XXIII. CONTROVERSY, DECLARETH That true Fayth, or Iustice once had, may be lost: against D. Whitaker, D. Fulke, and D. Abbot.

CHAP. I.

ANOTHER licentious, or Iouinian Paradoxe, which bolstreth the for∣mer presumption, or vayne security of our Sectaryes, is; that their liuely fayth, grace, and righteousnes once had, can neuer be extinguished, or ta∣ken* 1.59 from them. He that is once the child of God, and beleeueth aright, is sure to continue still in his fauour, whatsoeuer villanyes he after commit. For he that standeth (sayth Fulke) by the grace of God, whereof he is assured by a liuely fayth, cannot fall. Whitaker: Fayth is either perpetuall, or els it is none at al, either it perseueres to the last breath, or els that which is esteemed for fayth, is but some fancy. M. Ab∣bot▪

Where there is true repentance, fayth, iustification, knowledg* 1.60 of God, there infallibly followeth perseuerance to the end. Hen•••• they inferre, That sinnes are not hurtfull to him that doth belieue: that King Dauid was the sonne of God, when he committed adulte∣ry. But if no man can loose the fayth, and consequently with them, the iustification and charity he once truely in∣ioyed, what meane these words of holy Write?

2. Hauing fayth, and a good conscience, which certaine repel∣ling haue made shipwracke about the fayth. In the last tymes cer∣taine shall depart from the fayth. The roote of all euill is couetousnes, which certaine desiring, haue erred from the fayth. I haue against thee a few thinges, both because thou hast left thy first Charity. Their speach spreadeth as a canker, of whome is Hymenaeus, and Philetus, who haue erred from the truth. And of Symon Magus it is written: Symon also himselfe beleeued, who after not∣withstanding became an Arch-heretike, a reprobate, and miserably perished. D. Whitaker, D. Abbot, Fulke, and their fellowes reply: That neither Symon M••gus, nor any of the rest, who fell from their fayth, did euer truely be∣leeue with a liuely fayth, but only with a fruitles, dead, and counterfeit. Thus our Protestants. The Apostles, the E∣uangelists otherwise. To whome shall I giue credit? To S. Luke, to S. Paul, or to Fulke, to Whitaker, to Abbot? S. Luke sayth: That Symon Magus also belieued, and cleaued to Philippe, he matcheth him with the rest who did truly be∣lieue, and expsicateth the fruit of his true beliefe, that he was astonished with admiration. S. Paul blamed certaine who departed from their fayth, erred from the fayth, made shipwracke a∣bout the fayth, which he would neuer haue done, if they had only forsaken a counterfeit fayth; or els shew vs any one place in the whole corpes of holy Scripture, where men are commended, or recorded by the holy Ghost, to haue beleeued the preaching of the word, with a fruitles, & counterfeit, or reprehended for departing from a fruit∣les fayth. And to put the matter out of doubt, S. Paul a∣gaine hath these wordes: It is impossible for them that were once* 1.61 illuminated, haue tasted also the heauenly guift, and were made

partaker of the holy Ghost, haue moreouer tasted the good word of God, and the powers of the world to come, and are fallen, to be re∣newed againe to pennance. I cannot stand to exaggerate the* 1.62 heynous glosle, which Fulke and Caluin heretically frame vpon these wordes, more hatefull and enormous, then the impiety of the Nouatians, who misconstruing the a∣fore passage, taught it impossible for them that reuolat after Baptisme into a deadly and notorions cryme, to be after receaued by pennance into the lap of the Church. But Fulke, and his Sectaryes, more cruel then they, barbarous∣ly* 1.63 maintaine, that he who wholy falleth from his fayth & once maliciously abandoneth Christ by willfull heresy or Apostacy, can neither be admitted heer by true repen∣tance into the bosom of the church, nor (which is worse) euer heereafter to the mercy of God, contrary to these ex∣presse sentences of holy Scripture: If the impious shal do pen∣nance for all his sin, which he hath wrought &c. liuing, he shall liue, & shal not dye. Euery one that shall inuocate the name of the Lord, shalbe saued. Let the impious forsake his way, & the vniust man his cogitations, & returne to our Lord, and he will haue mercy on him. Which I might strengthen with the authorityes of S. Ambrose, S. Hierome, & S. Augustine, but I am to prosecute the matter in hand. And touching these Apostata's of whom S. Paul mentioneth, I aske our Reformers, whe∣ther they were euer implanted into Christ by iustifying fayth, or by the beames of sactification, and renouation only, which they impiously distinguish from the beauti∣full rayes of Iustice? graunt they were once vnited vnto him by a liuely fayth, as euery member, euery verse of the sentence seemeth to demonstrate, saying: They were once illuminated, with the light of Fayth, haue tasted the hea∣uenly* 1.64 gift, that is, as S. Chrysostome interpreteth, the remission of sinnes; which if Protestants also allow, where then is the security they promised to the iustifyed of neuer fal∣ling? Where is their certainty of saluation, when these iust persons, after the aboundance of heauenly sweetnes, haue tumbled backe into such irremediable Apostacy, as

they can neuer as long as Protestants may sit in iudgment recouer Gods fauour againe, neuer haue any possible me∣ans to obtayne mercy, or purchase saluation. But if Fulke and his fellows cauill and say, that they were only sancti∣fyed and renewed by the grace of the holy Ghost, through the merits of Christs passiō, yet not truly iustifyed, which is impossible, at least to proppe vp one, they vndermine many ruinous castles of their owne defence, to wit, that some not predestinate, but plainly reprobate, may be inwardly regenerated and new borne in Christ, that in∣ternall renouation is no infallible seale of Gods election, that the grace of iustification which Christ purchased by his death, is common other while to the reprobate, as well as to the elect, all repugnant to the principles, which they themselues defend.

3. Lastly, if they answere with Caluin (for their re∣plyes are as various and different as their fancyes) that* 1.65 those Apostata's were neuer truly sanctifyed, but only sprink∣led withsome smacke, or relish of grace, shined on with some sparks of light, lightly ouerwashed, not throughly soaked in the waters of heauenly blessing▪ (So he wantonly dallyeth with the oracles of God labouring to peruert them with his simpering speaches:) let him open his mouth and tell me plain∣ly, whether those sparkes of light, or relishes of grace, were any the least drams, or particles of true renouation, and inward iustice, or not? If they were, they expelled sinne, and iustifyed them for the tyme; if not, how fell they from that which they neuer enioyed? How doth the Apostle teach it impossible for them to be renewed a∣gaine, who neuer receaued any renouation at all. How were they illuminated, how tasted they the heauenly * 1.66 guift, the powers of the world to come, how were they made partakers of the Holy Ghost, who lay still oppressed with the darknes of vice? I am ashamed to see these new Euangelists boa∣sting of Scripture, and yet oppose themselues so obstinat∣ly against it, and against the Venerable Consistory of all expositors, both ancient and moderne (heretiks only ex∣cepted)

who albeit they vary in the manner, yet all agree in interpreting S. Paul, of these Apostata's loosing and recouering iustice: their only difficulty & variance is, in explicating what he meaneth by the word impossible. For S. Anselme, Hugo, Dionysius, and Lyranus, with many late writers expounding him of true renouation to their for∣mer grace, through the vertue of pennance, by the word (impossible) vnderstand very hard and difficile for those vngratefull, and malicious Apostata's, after such lights,* 1.67 graces, and benefits receaued willfully reuolting, to reco∣uer Gods fauour againe by vnfaigned sorrow and perfect repentance. But S. Chrysostome, S. Hierome, S. Ambrose, S. Augustine, Sedulius, Primasius, Theodoret, and others inter∣preting S. Paul of renouation by the penitentiall water of Baptisme, take the word (impossible) properly, as though the Apostle should extend his speach to all such, as fall after they haue beene purifyed by the lauer of regenerati∣on, & should affirme it impossible for them to be repaired againe in that full and plenteous manner, to receaue a new remission and perfect indulgence from all, both fault and punishment due to their sinnes, by the benefit of that pretious and all-sauing liquour: which is most true, al∣though the former exposition seemeth more literall, and both maintaine the right of our cause.

4. Further more the Apostle sayth: I chastize my body, & bring it into seruitude, least perhaps whē I haue preached to others my selfe become a reprobate. Which reprobation from God & vtter extirpation of grace, if S. Paul feared, how much more we (sayth S. Chrysostom?) Heer may we lambes tremble (quoth another) when the ramme, the guide of the flocke must so labour & punish himselfe. For in lieu of chastize, the Greeke hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Paulinus, and Erasmus translate, liuidum fa∣cio, I make blacke and blew. S. Peter witnesseth the same with S. Paul: It was better for thē not to know the way of iustice, then after the knowledge to turne backe from that holy cōmandment, which was deliuered to them. Where according to S. Augustine, he writeth of them who once enioyed, and were after depriued of iustifying grace. And S. Peter explicating

himselfe straight way after, affirmeth: That of the true pro∣uerbe is chaunced to them, the Dog returned to his vomit, and the* 1.68 Sow washed into her wallowing in the mire. Likewise the Pro∣phet Ezechiel: If the iust man turne away himself from his iustice, & do iniquity according to all the abhominations, which the impious vseth to worke, shall he liue? Yet least Fulke should reply, that he may returne away for a tyme, but shallbe sure to re∣turne before he dye, it followeth in the same place: All his iustice which he had done shall not be remembred in the preuarica∣tion which he hath preuaricated, and in his sinnes which he hath sin∣ned, in thē he shal dye. Can there be more cleere testimonyes?

5. Neuertheles if any simple and bewitched Secta∣ry should be so miserably inueagled by the charming Mi∣nisters,* 1.69 as one in Geneua was by Caluin, who openly pro∣testeth: That if S. Paul should preach at the same tyme with Cal∣uin, he would leaue Paul, & giue eare to Caluin: So least any be∣guiled soule should rather follow the constructiō of some glosing Fulke, then the playne text of Ezechiel, of S. Peter, & the assertion of S. Paul, I will add heereunto the testi∣mony of Christ, that his authority may outcountenance the follyes of their greatest Rabbyns. Our Sauiour spea∣king of some, who with ioy receaue the word, and haue no roots, giueth the reason heereof, saying: Because for a tyme they beleeue, and in the tyme of tentation they reuolt. Which beliefe of theirs, Christ compareth notwithstanding with the liuely fayth of such, as bring forth a haruest of fruit, therfore it was not dead & counterfeit for that short tyme in which with ioy they beleeued & receaued the word.

6. Besides Lucifer was once iust when he was the sig∣net of Gods similitude, full of wisedome & perfect in beauty, when he walked in the midst of fiery stones, as S. Gregory collecteth out of those places, with whome S. Basil, S. Hierome, S. Iohn Da∣mascen, Prosper, and S. Anselme accord in the same opinion. Iudas also (sayth S. Hierome) was once a good tree. And Adam without doubt in the state of innocēcy was likwise good. Yet the former two eternally perished, and the later for a tyme was wholy depriued of the seed of Grace. So was King Dauid in the tyme of his adultery and murder. Saul

was once a iust man, when the holy Ghost commended him, as chosen and good. King Salomon was highly in the* 1.70 fauour & grace of God, when he was styled by the name of Amabilis Domino, amiable to our Lord, because our Lord loued him: yet the one of them dyed after reprobate, as the Scripture doth insinuate, the other is also thought to be damned by S. Cyprian, and by S. Augustine, & much doubted of by others. S. Bernard egregiously argueth and conuinceth this matter out of that passage of S. Luke: They beleeue for a while, but in tyme of tentation they depart. From whence, sayth he, and whether do they depart? From fayth truly to infidelity. Againe I aske: Could they be saued in that fayth, or would they not? If they would not, what iniury to our Sauiour, or what delight to the tempter, that they depart from hence where no saluation is? For neither doth our Sauiour desire any thing, but sa∣luation, nor the malignant (spirit) enuye at any thing but saluati∣on. But if they could, how are they either without Charity, as long as they are in that fayth, when without charity saluation cannot be had, or forsaking fayth do not also forsake charity, when as charity and infidelity cannot stand togeather? Some therfore reuolt from fayth, because verity auoucheth it, and by consequence from salua∣tion, because our Sauiour rebuketh it. From whence we conclude, that from Charity also, without which saluation cannot be obtayned, Hitherto S. Bernard victoriously writeth in our behalfe, with such perspicuity of wordes, as receaueth no glose, with such pregnancy of reason, as admitteth no reproofe.

7. Moreouer we are often exhorted to stand sted∣fast in our calling, to remayne constant to the end, least* 1.71 we loose the goale of euerlasting blisse. As: Hold that which thou hast, that no man take thy crowne. S. Iohn againe: Looke to your selues, that you loose not the things which you haue wroght. S. Paul: He that thinketh himselfe to stand, let him take heed least he fall. It is possible then for a mā so to fal, as he may who∣ly fall away from God, and be depriued of his crowne, or els these admonitions were to no purpose, to as little these conditionall propositions: He that striueth for the maistery is not crowned, vnles he fight lawfully: If we suffer with him, that we may be also glorifyed with him: He that shall perseuer to the end, he

shall be saued. If whosoeuer hath the grace of God, shall fight manfully, shallbe sure to suffer with Christ, sure to perseuere to the end. Wheerin if you expect the sen∣tence of the most a 1.72 faythfull herald of all antiquity: Of b 1.73 the chiefest Doctour that euer was, or shalbe, excepting the Apostles. Of c 1.74 that marble-piller, that glorious Saint, that euer admired Au∣gustine, he sayth: It is to be beleeued that some of the children of perdisiō receauing not the guift of perseuerance vnto the end, do begin to liue in faych which worketh by Charity, & for a time do liue faith∣fully and iustly, and after fall. And in another place: Although (quoth he holy men are certaine of the reward of their perseuerāce yet of their owne perseuerance they are found vncertaine. For what man can know that he shall perseuere, and hold on in the action, & increase of iustice vnto the end, vnles by some reuelation he be assured therof from him, who of his iust but secret iudgment, doth not inform all men of this matter, but deceaueth none. To which M Abbot replyeth as before, that we haue no certainty, or assurāce of these thinges, by apprehension or light of flesh and bloud, by sense, reason, or plaine appearance, but by fayth &c. Neither is there any necessity to restraine S. Augustines wordes to extraordinary reuelation. No? Why doth S. Augustine then expresly exclude not only the natural knowledge of sense & reason, but the supernatu∣rall intelligence of ordinary fayth, affirming them to be so vncertaine of their own perseuerance as they are certaine of the reward therof: but they are certaine of the reward not by reason or plaine appearance, but only by assurance of fayth: Therefore they are vncertaine, whether they shal perseuere euen by the sam knowledg which proceeds from fayth, neither can they possible know it, vnles they be enlightned aboue the course of ordinary belieuers. Se∣condly S. Augustine discourseth there of holy men indewed with iustice, which they cannot haue without ordinary fayth, & yet he testifyeth of thē, that they could not know whether they should perseuere and go forward in the way of iustice without reuelation, therefore he must needs be vnderstood (maugre M. Abbots out facing the contrary) not of the ordinary reuelation of fayth, which they had, but of some speciall and extraordinary which they had not.

It were too long to lay before you the agreement heerein of S. Chrysostome, S. Hierome, S. Gregory, S. Bernard, Pro∣sper,* 1.75 and others.

8. Therefore to conclude, Luther some few yeares since stayned his breath with this contagious speach, That the faythfull man cannot perish, if he would, how wickedly soeuer he liue, vnles he cease to beleeue: which the whole Christian world then abhorred, as the furnace of licentiousnes, as the mouth of hell. But his disciples more pernicious then he, dare now auerre, that he cannot only not perish, vnles he forsake his fayth, but that he cannot at all forsake his fayth, that he cannot by any deboyshnes, by any lasciui∣ous and wanton demeanour, be finally abandoned and cast off from God. For thogh the iustifyed by occasion fall, yet they neuer so fall, but that his seed remayneth in them. And his hand is vn∣der to lift them vp againe. In the Section before he openeth his meaning in this sort: When we say that the regenerate man is neuer wholy cut off from Christ, we meane as touching inward & spirituall grace. Another of that crew: Though all sinne be a∣gainst fayth, and Charity, yet we do not hold that either fayth, or charity in them that are iustifyed is vtterly lost by deadly sin. Like∣wise: He which is borne of God, cannot be voyd of loue towards his neighbour, though he sinne particulerly against the rule of Charity. If Beelzebub should send his preachers abroad, could he desire a fitter Ghospeller, a more zealous promoter of his king∣dome, then this? A more ready to further iniquity, to smother the truth of Christ, and splendour of his Ghospel? Which quite oppositely preacheth: He that loueth not abideth in death: whosoeuer hateth his brother is a murderer: And you know that no murderer hath life euerlasting abiding in himselfe. What is this life euerlasting, but the inward and spirituall grace? The inherent charity, the seed of God, springing vp to e∣ternall life? Which the holy Euangelist S. Iohn denyeth to abide in him that sinneth against the rule of Charity, contrary to the auouchement of this new Euangelist. Of him I say and some other his confederates: for all are not attainted with so mischieuous a corruption. D. Feild in∣terpreting* 1.76 the recited words of Luther, A man cannot perish

though he would, and how wickedly soeuer he liue, vnles he cease to beleeue: Luther (quoth he) constantly teacheth, that iustifying fayth cannot remaine in that man that sinneth with full consent, nor be found in that soule wherein are peccata vastantia consci∣entiam, as Melancthon speaketh following Augustine; that is, sins raging, ruling, preuayling, laying wast, and destroying the integrity of conscience which should resist against euill, and condemne it. This is all then that Luther sayth, that no wickednes, which with fayth may stand can hurt vs, as long as fayth continueth; but if sinne once become regnant, and so exclude fayth, we are in the state of damna∣tion. Heer you see that fayth may be lost, that the iustifyed may fall into the state of damnation, and vtterly perish.

9. More plainely D. Ouerall then Deane of Paules in the publique conference at Hampton Court, setteth downe his iudgment, namely that whosoeuer (though before iustifyed)* 1.77 did commit any grieuous sinne, as adultery, murder, treason, or the like, did become, ipso facto, subiect to Gods wrath & guilty of damna∣tion: whose opinion his Maiesty with his Princely censure most iudiciously approued; and taxed the contrary, as a desperate presumption, with whome the greatest and learne∣dest part of that Assembly in all likelihood consented: therefore I might haue spared this my labour, if by the retchlesnesse of inferiour officers, that execrable doctrine had not beene printed anew, nor permitted to be sould, and spread abroad in former writinges, which because the secret fauourits of dissolute security are willing to dissem∣ble,* 1.78 I must be as carefull to destroy the rest of their bold affiance, which are these Texts of Scripture: He that shall drink of the water that I wil giue him shal not thirst for euer: Al that the Father giueth me shall come to me, & him that commeth to me I will not cast forth. Euery branch that beareth fruit the Father purgeth, that it may bring forth more fruit: He that hath begū a good worke in you will perfect it: Without repentance are the guifts and vocation of God. Therefore whome he once iustifyeth, whō he once inocculateth in the stocke of life, he pruneth, cul∣tiuateth, and neuer suffereth to perish or decay.

10. To all these passages, I answere as Maldonate doth:* 1.79 to the first and second out of Rupertus and others, that they

only declare the condition of God, the benignity of Christ, and nature of his grace; that it is not like our corruptible water, which is disgested, consumed & dryed vp in tyme, tormenting them againe with thirst who drinke thereof: but the spiritual water of the holy Ghost neuer perisheth, is neuer consumed, is of that incorrup∣tible property of it owne nature, that it maketh vs neuer to thirst any more; it is a liuely spring which of it selfe spouteth vp to the mountaine of eternall blisse. So Christ of his owne benigne and soueraigne clemency casteth off none, but imbraceth all that repaire vnto him: God the Father is ready to cut off all superfluityes from the mysticall boughes which grow in his Sonne; he is ready to bring to perfection the worke he hath begun, neuer willing to reuoke his gift, vnles we by sinning make our selues vnworthy, vnles we destroy his building, breake* 1.80 ourselues off from that heauenly vine, flye from vnder his wings, vomit out his graces infused into vs; then the fault is not his, nor any defect in his grace, but the whole blame lighteth vpon vs, who willfully conculcate his heauenly fauours.

11. Heere our Aduersaryes make a new sally out a∣gainst vs, and contest, that we being once quickned with the seed of life, and throughly soaked with the dew of heauen, cannot waxe barren with the sterility of sin, can∣not renounce or disgorge these waters of life. For euery one that is borne of God committeth not sin, because his seed in him aby∣deth: A good tree cannot yield euill fruits: I will mak an euer lasting couenant with them, and will not cease to do them good: I wil put my feare into their harts, that they shal not depart frōme. So M. Abbot aduantagiously readeth it, whereas the passage it selfe tru∣ly translated, hath no difficulty at all. For it is either vn∣derstood of the Church in generall, which God will ne∣uer cease to protect, or of his forwardnes (as much as ly∣eth in him) to affoard sufficient meanes to all the mem∣bers thereof, that they * 1.81 reuol•• not from him, as the Hebrew, Greeke, and Latin wordes manifestly betoken. To the former two, which Iouinian pressed, for the bolstering of

his heresyes: that the faythfull once regenerated, could neuer si any more. I answere with S. Austine, S. Hierome, Dydimus & Venerable Bede, that he who is borne of God cannot sin ne whilest he perseuereth the child of God, and retayneth in his soule the fire of Charity, which is repugnant to all sinne, or rather that he cannot sinne as long as he liueth and worketh according to his new, and diuine regenera∣tion receaued from aboue, and that the good tree cannot of his owne nature produce euill fruits, no more then the sower, and vnsauoury crab, affoard from his owne natu∣rall iuyce, or radicall disposition, any other then vnsauou∣ry; yet as by some other accidentall quality or forraine graffe, the one may yeild sweet fruits, & the other sower: so albeit as S. Augustine sayth: We may if we will not sinne, through the force of grace, & as far forth as we abide in it, not∣withstanding, by the infirmity of the flesh, malice of will, or corruption of nature, it is in our power grieuously to offend, and slide backe from God.

12. That which Whitaker, and his fellowes oppose out of S. Chrysostome: The grace of God hath no end, it knoweth no full point, but it maketh progresse vnto greater, choaketh an he∣resy of their owne, that true iustice increaseth not, but standeth at a stay &c. maintaineth the truth of our contrary doctrin, that seeing grace & iustice are beames participated from the illimited fountaine of Gods iustice, they may be dayly augmented by new meritorious deeds with new accesse of grace; after which manner it is true, that it had no end, knoweth no full point, still maketh progresse to greater by multiplying greater store of good workes. The rest of the Fathers, to whome our Reformers lay claime, are semblably quitted: otherwise they speake of the certaine perseuerance of the election in generall, or els they mean that grace, fayth, and iustice are perpetuall of their owne natures, and alwayes flourish with the spring of vertues, vnles we blast them in their buds, or suffer them to be ouergrowne with the weeds of sinne.

THE XXIIII. CONTROVERSY, AVOVVETH Freewill, against D. Fulke, and D. Whitaker.

CHAP. I.

BEFORE I begin to enter the list and combate with my Aduersaries, con∣cerning the liberty of mans Freewill, I thinke it expedient exactly to set downe the whole state of this que∣stion, what Protestants hold, and what we in all things vphold a∣gainst them. First then they distinguish with vs a fourfold estate or condition of man. 1. The state of Innocency, which Adam enioyed before his fall. 2. The state of Corruption, which he and all his posterity in∣curred* 1.82 by sinne. 3. The state of vprising and Entrance into Grace. And 4. the state of Iustification, which the Righ∣teous enioy by the merits of Christ. Secondly they deuide the actions of men into three sorts: Into Naturall or Ciuill, as to eate, sleepe, walke, discourse, buy, sell &c. Into Morall as to be temperate, iust, liberall, mercifull &c. And into

Diuine or Supernaturall, which appertaine to the spirituall good of oursoules, and gaining of eternall life, as to be∣lieue, to hope, to loue God aboue all thing &c.

2. These diuisions premised, they all accord about the first estate, granting therin (at least in shew of words) a liberty (as they terme it) of Nature, of which I will not* 1.83 now dispute. About the second they vary amongst them∣selues. For Calum, Bucer, and their Adherents) with the auncient Heretikes a 1.84 Simon Magus b 1.85 Marcion, Hermogenes c 1.86 the Manichees, and (^d) Wiclisse) vtterly deny the liberty of Freewilll to any action whatsoeuer. Which Luther and Melacthon defended at the beginning, but after forced by our arguments to recant that point of Heresie, they grant Freewill to actions Naturall and Ciuill; whom Whitaker, Perkins, White, and many of our English Protestants seeme to follow. Neuerthelesse they all close againe and com∣ply with Caluin: that man in this case hath no freedome to any Morall good worke: Man, sayth Whitaker, lost his free∣dom by sinne: the will of man (according to Fulke) is bound to Sinne, and not free: Is thrall and sliue to Sinne: It auaileth to* 1.87 nothing but to Sinne. In the Regenerate it hath some freedome and strength against Sinne, which it hath not at all in them that are not Regenerate. Likewise: Free-will is seruile, Captiue, lost, vntill by Grace it begin to be enlarged and restored. Note that by Grace he, and all Protestants vnderstand Iustifying Grace, without which euery action, euery thought that proceedeth from the vnfaythfull is (as they misdeeme) a damnable and deadly crime, and so imputed.

3. Touching the third estate of vprising or entrance into Grace, all in like sort agree, that man, albeit he be ex∣cited and called vpon by God: yet doth not worke, or as much as consent to his conuersion, vntill he be truly iu∣stifyed by Faith in Christ, which I shall disproue in the Chapter following.

4. In the fourth and last estate they allow also to

man with vniforme consent, the Liberty (as they call it) of Grace, which Caluin and others interpret to be: A Liberty from Constraint only, and not from Necessity, and so depriue man in this case as well as in the former, of his free Arbitre∣ment. Against whom I am now to proue two points of chiefe importance.

5. First, the Liberty of Mans Freewill since his fall, not only to Ciuill actions, but also by the speciall ayd and as∣sistance of Gods Grace, to the conquest of any new sinne, and performance at least of some Morall good. Secondly that this Liberty is from Necessity, and not from Coaction onely. Yet remember, I take not Grace before mentioned for Iustifying Grace (as Protestāts doe) not for habituall Grace or Inherent Iustice dwelling in our soules: but for Actuall Grace: that is, for any heauenly Motion, illustration, or other extraordinary succoursent from aboue for our Saui∣our Christs sake, by help whereof he that is prostitute to some kind of ••ices, may well subdue and ouermaster o∣ther. He that transgresseth the Saboath, may dutifully ho∣nour and reuerence his Parents: he that walloweth in fle∣shly lust, may of compassion relieue the necessity of his Neighbour: and, He that sitteth in the Chaire of Pestilence, may rise and walke the way of Gods Commandements, if he di∣ligently* 1.88 giue eare, and correspondently worke according to his Diuine Inspirations. All which our Sectaries obstinatly, impiously, blasphemously deny, Not knowing the Scripturs,* 1.89 or willfully deprauing them to their owne perdition.

6. For to comprise the proofes of the former two points both togeather, is there any thing in Scripture more seriously recorded, or promulgated more solemnely, then* 1.90 that which Moyses denounced to the Iewes? saying: I call this day Heauen and Earth to witnesse, that I haue set before you Life and Death, Benediction and Malediction: therfore choose Life &c. He speaketh of the Morall obseruation or breach of the Law, & biddeth them choose Life by obseruing, not Death by transgressing. Wheron it followeth most eui∣dently that they were not Thrall to transgression, or in the

Bondage of Sinne: but might if they would, haue imbraced life, and were not by necessity determined either to life or death. For which cause the wise and ancient Philo nota∣bly* 1.91 concludeth: Man hath Free-will &c. To which purpose is extant the Oracle of God in Deuteronomie: I haue placed before thee life and death, good and euill, choose life. In like manner Iosue proposing the worshiping of God or Idols to the people said: Choose this day that which pleaseth you, whom you* 1.92 ought especially to serue.

7. Susanna in danger of incurring either the offence of God, or disgrace of the world, after she had reasoned* 1.93 with herselfe on both sides what she might doe, made choise not to sinne in the sight of God. The Prophet Amos exhorteth the Iewes: Seeke the good and not the euill: that yee may liue. Almighty God propounding three seuerall* 1.94 chastisments to Dauid, biddeth him take his choice, which he would haue. To King Salomon likewise he saied: Aske what thou wilt? who demanded the Morall vertue of Wise∣dome, and not riches, or the death of his enemies, as they* 1.95 very Text declareth he might haue done.

8. Therefore both he and the rest had perfect free∣dome, some to Ciuill, some to Morall actions, some from the Captiuity of sinne: and all enioyed the freedome of Choice, the freedome of Election, in which the true liberty, not only from Constraint, but also from Necessity consi∣steth: as both Aristotle the Philosopher, and Origen, Saint Gregory Nissen, Saint Gregory Nazianzen, Saint Ambrose, those great Deuines, affirme, which no man of sense or iudgment can deny. For when it is in our free power to take this or that, one thing or another, as in all the* 1.96 former examples it was, we are not restrained or necessa∣rily inclined by ineuitable influence to yield to either.

9. Moreouer in Ecclesiasticus the wiseman saith: God* 1.97 hath set before thee water and fire: to which thou wilt stretch forth thy hand. Before man is life and death, good and euill; that which pleaseth him, shall be giuen vnto him. Which words because M. Whitaker could not otherwise auoid, he discardeth the

worke and reiecteth the Author in this lewd & arrogate manner: That place of Ecclesiasticus I nothing esteeme: neither* 1.98 will I beleeue the liberty of Freewill, although he affirme it a thou∣sand times. But if others affirme it, against whom he can take no exception, will he giue credit to them? If S. Paul,* 1.99 if S. Peter, if Christ, if God himselfe affirme it, will he giue credit to them? S. Paul: He that hath determined in his heart* 1.100 being setled, not hauing necessity, but hauing power of his owne will, and hath iudged this in his heart to keepe his Virgin, doth well. S. Peter speaking to Ananias about the price of his* 1.101 Land: Remayning, did it not remain to thee? And being sold, was it not in thy power? Whereupon S. Augustine teacheth, that before we vow, it is in our power to vow or not to vow: but after we haue vowed, we ought to performe the same* 1.102 vnder paine, not of corporall death, but of euerlasting fire. Christ saith: Either make the Tree good, and his fruit good; or make the Tree euill, and his fruit euill. Which place the fore∣named S. Augustine vrgeth against Felix the Manichee, and proueth it to be: In the Free will of man, either to choose good things, and become a good Tree: or euill, & become a bad Tree. And God himselfe in his owne person fore warning Cain: If thou* 1.103 doe well, shalt thou not receaue againe? And if thou doest ill, shall not thy sinne forthwith be present at the Dore? But the lust or appetite thereof shall be vnder thee, and thou shalt haue dominion ouer it.

10. Heer M. Whitaker, heere M. Fulke, heere you see that neither man since his fall, nor Cain fretting with malice is enchained in the fetters, or Necessarily subiect to the Captiuity of Sinne, but sinne is rather subiect to him, & he might, if he would, raigne ouer it, as S. Ambrose, S. Bernard, and Rupertus gather out of the former speech. And will M. Whitaker now, will his Rebellions faction be∣leeue the Apostles, beleeue Christ, will they beleeue this Oracle of God? No, They rather venture to peruert and falsifie the same, forcing it to be spoken of Cains dominiō ouer Abell, not ouer sinne. And in liew of those words: The lust thereof shall be vnder thee &c. they guilefully trāslate:

Also vnto thee his desire shall be subiect, and thou shalt raigne oūer him: with this Gloze in the Margent: The dignity of the first borne is giuen to Cain ouer Abell.

11. O pernicious! O sacrilegious Adulterers of holy Writ? What connexion is here? Thy sinne shall be present at the Dore &c. And thou shalt rule ouer Abel. What Texts? What* 1.104 Manuscripts? What Copyes? What Originalls? What Comments? What Scholies haue you for this Translation! The Latine deliuereth a quite contrary sense, as you haue heard. The Greeke of the seauenty Interpreters, cited by Peterius, and al∣lowed by S. Ambrose, S. Chrysostome, S. Augustine, confor∣mably readeth: To thee is the conuersion thereof? and thou shalt rule and master it. The Hebrew hath thus: vnto thee is the ap∣petite therof, and thou shalt beare rule ouer it: that is, ouer sin, as Aben Ezra a great Rabin commenteth vpon this Text, affirming it to be a meere forgery to expound it other∣wise. And S. Augustine reprehending in the old, this vile corruption of our new Manichees saith: Thou shalt beare sway ouer it: What? Ouer thy Brother? God forbid. Ouer what then, but sinne? With whom S. Hierome: Because thou hast Freewil, I warne thee that sinne haue not the Soueraignty or Maistership o∣uer* 1.105 thee, but thou ouer sinne.

12. To these two excellent Lights I might ioyne many other both of the Greeke and Latine Church, who although they allude not particulerly to this place, yet strongly defend the liberty of Free-will I haue now in hand. S. Iustin Martyr: Vnlesse man by Free-will, were able both to eschew dishonest things, and follow good and vertuous, he were without fault, as not being cause of those things, which are* 1.106 done after what sort and manner soeuer. But we teach that man∣kind by free arbitrement and free choice doth both well and ill. Ori∣gen handling that passage: And now (Israël) what doth our Lord require at thy hands, but only to feare him &c. Let them be ashamed (saith he) at these words, who deny Free-will. How should God require, vnlesse man had in his power what he ought to offer to God requiring? S. Hilary. To euery one of vs God hath permitted liberty of life and iudgment, not tying vs to necessity on

my side. S. Augustine of whom Caluin aboue all other chie∣fly vaunteth. The Diuine precepts themselues should not profit* 1.107 Man, vnlesse he had free liberty of will &c. And against Faustus the Manichee: We put no mans Natiuity vnder the destiny of Star∣res, that we may exempt the free liberty of the will, by which we lead a good or bad life, according to the iust iudgement of God, from all bond of necessity. The same freedome also from the seruitude of sinne, he proueth by innumerable places both of the Old and New Testament, as, Be thou not vanquished* 1.108 of euill, Doe thou not become like vnto a Horse or Mule &c. Refu∣se not the Counsels of thy Mother. He would not vnderstand that he might do well. They would not receaue discipline. And infinite such what do they shew (quoth he) but the free liberty of humaine will?

13. M. Fulke replyeth, that S. Augustine doth defend* 1.109 the liberty of Free-will against the enforcement of Nature the Manichees fayned, not against the Seruitude of sin, which he and his Mates vphold. But he cannot thus escape. For S. Augustine disputeth not against the ground, but against the deniall itselfe of Free-will, vpon what ground soeuer it be denied. Therefore although the Protestants dissent from the Manichees in the cause of Mans captiuity: the Ma∣nichees* 1.110 affirming it to proceed from Nature by creation of the euill God: the Protestants (according to M. Fulke) not from Nature, but from the free and sinfull fall of Adam: yet in the effect it selfe and captiuity of our will they fully agree; and S. Au∣gustine fiersly impugning & fighting against that wherein they accord, with the same forces battereth the Protestants, with which he beateth downe the wals of the Manichean* 1.111 heresie. Let the Reader peruse that one booke Of Grace & Free-will S. Augustine dedicateth to Valentine, and he shall perceiue all Protestants as sore annoyed with his shot as the Manichees themselues: and that his maine Discourse driueth as mightily against them, as the whole power and strength of the other Fathers, whose writings many principall Sectaries indeauour to disgrace, for being too fauourable in defence of Free-will.

14. Caluin saith: All the ancient writers except Augu∣stine* 1.112 (who notwithstanding is as opposite to him as any of the rest) either exceeded, wauered, or spake intricately of this matter. Melancthon: Presently after the Infancy of the Church by Platonicall Philosophy (so he tearmeth the liberty of Free∣will) Christian Doctrine was defaced. And a little after: What∣soeuer is extant in Commentaries altogether sauoureth of this Philo∣sophy. The Magdeburgian Centurists writing of the two hun∣dred yeare after Christ, Although this age (say they) was neere to the Apostles, yet the doctrine of Christ and his Apostles began not a little to be darkened, for many monstrous opinions are commonly found vttered by the Doctours. Amongst which, they reckon the liberty of Free-will, saying: there is almost no point of Do∣ctrine which so soone began to be obscured as this of Free-will. But by whom? by the ancient Author who goeth vnder the name of Iustinus, by S. Irenaeus; to which end they censure him to wrest many sayings of the Prophets, of Christ, and S. Paul grosly, deducing from thence Free-will, not in workes only, but also in fayth. Likewise he admitteth Free-will in spirituall mat∣ters. By S. Clement of Alexandria: Of whom they testifie, he doth euery where auouch Free-will: that it may appeare not only all the Doctors of that age to haue beene couered with those mists, but that they also were augmented in the succeeding ages. There∣fore in the third hundred yeare they adiudge Tertullian, Origen, S. Cyprian and Methodius guilty of the same errour: taking the paines to quote the places and recite the words where they defend this Doctrine.

15. After they goe foreward, and set downe the a∣greeable consent of the Fathers of the foure hūdred yeare, condemning by name Lactantius, Athanasius, Basilius, Nazi∣anzenus, Epiphanius, Hieronymus, and Gregorius Nissenus, for maintayning with vs the liberty of Free will: Citing as before their very words, and pointing to the places where they affirme it. Now that our English Prote∣stants may not be thought to dissent from these forreners, Doctour Humfrey sayth: It cannot be denyed, but that Irenae∣us, Clement, and others containe in their writinges the opinion of

Free-will. D. Whitgift: Almost all the Bishops of the Greek Church & Latine also, for the most part were spotted with the Do∣ctrine* 1.113 of Free-will. With the errour of Free-will, saith Doctour Co∣uell, reiecting that as an errour, which was generally maintayned in the flower of the Church.

16. Furthermore, when we conuince the same do∣ctrine to haue flourished, not only amongst Christians, but also amongst the learned Iewes by the vncontrolable testimonies of the ancient Rabbins, who liued either be∣fore or immediatly after the natiuity of Christ, by Rabby Moyses Hardarsan, Rabby Akyba, Rabby Selomo cited by Petrus Galatinus, and by many other, M. Fulke will not sticke to discard them, as the Centurists doe the Fathers saying: The Iewish Rabbins Patrons of Free-will doe erre. Finally when the like is vrged out of Plato, Aristotle, and the generall consent of all Philosophers, Caluin and Melancthon distaste it the rather as springing from the rootes of Philosophicall Su∣perstition. Alas (good Syrs) what course should we take? What proofes will serue your turne? The Scriptures we produce. Some you deny, some you falsifie. The Fa∣thers. They were couered, you say, with the mists of darknesse. The Iewish Rabbins, you professe, they erred. The learned Philosophers. They sauour of superstition: whom shall we bring? What shall we vrge? May experience, may reasons take place? Many are gathered out of the Fathers writings, which I referre vnto the next Chapter, there they shall be more commodiously rehearsed. In the meane time I am to grapple a little with M. Field who finding not how to auoid the shame, or hide the fault of this his Progeni∣tors Luthers and Caluins heresie, denieth them to teach any* 1.114 such absolute Necessity of things whereof we here accuse them, and appeacheth Bellarmine of iniuring them both in laying it to their charge.

17. But they, who haue perused my former Trea∣tises, haue discouered (I hope) such fraudulent dealing & detestable Sycophancie in this mans writings, as they will little regard his desperate and headdy asseuerations. For

he that hath borrowed the Harlots face to excuse his Sect∣mats in things inexcusable: he that will protest no vari∣ance, after due examination, betwixt the Lutherans & Caluinists touching the matter of the Sacrament, in which themselues and all the world doth witnesse, A most Essentiall (as Peter* 1.115 Martyr accounteth it) and Fundament alivariance: what will he not auouch in matters more intricate and lesse palpable dissensions? And yet this, of which we now attach, and he laboureth to free his chiefest Protestants, is no small, priuate or hidden fault. It is so manifest in Luther, as he saith: Free-will is a faigned thing. A vaine title &c. Because all things fall out (as the Article of Wicliffe condemned at Constan∣ce rightly teacheth) of Absolute Necessity. As manifest in Caluin. For he hauing distinguished these two sorts of Liberty, the one from Coaction, the other from Necessity; that he gran∣teth, this he resolutly denieth. He disliketh also the word, Liberum arbitrium, in Latin; and much more 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Greeke, and disswadeth all men from the vse thereof. He maruelleth this speach of his should seeme harsh to any man: The will by Necessity is drawne or led to euill. His reason is: Because the will, ordinance, and decree of God is a Necessity of things. Thus he.

18. His schollers M. Fulke, M. White, and others conning of him their lesson, repeate the same word by* 1.116 word. M. Fulke you haue heard in part already. M. White handling this mater of purpose, deliuereth it thus: The na∣ture of free-will stands not in freedome from all Necessity, but from all externall Constraint &c. but from Coaction only. Immedia∣tly after he mentioneth and reiecteth our opinion saying: Others contrariwise dispute our will to befree, not in this respect, but because it is subordinate to no Necessity &c. But such an absolute freedome there seemes not to be. Then he confirmeth it by the authority of other Deuines, misconstruing them to teach: The will to be no otherwise free, but from compulsion: & twice in one Page he giueth the same reason hereof, as Caluin did: Because Gods will (saith he) orders and determines all wills, from which determination no Creature is free. Againe: Gods will is

aboue ours, and flowes into it, and moues it, and determines it. Whereupon it followes, that our will, of infallible Necessity must needes ••e moued and determined, for Gods will cannot be in* 1.117 vaine.

19. Marke these words: Our will of infallible Necessity must needs be moued: and forget not that he taketh necessity for that which is free, but from coaction only. Wheron it ensueth that we are so Necessarily moued and determined by God, as it is not in the power of our will to moue or* 1.118 not to moue, to will or not to will, nor to vse any choice, election or liberty at all. For as Suarez profoundly teach∣eth, that which neither in it selfe is free, nor in the cause by which it worketh, is no way free. The will of man, according to Caluin and his Sectaries, is not free in it selfe, because of it selfe it can doe nothing without the motion and predetermination of God: nor in the cause, for it is not in the power of man either to appoint, remoue, chāge or resist this determination of God immouably made from all eternity. Therefore no liberty remayneth in vs bereft of all indifferency, & Necessarily determined to euery par∣ticular act by the ouer-ruling motion of the prime and su∣preme cause. What wrong then hath Bellarmine done to Luther and Caluin, of which M. Field hath the fore-head to challenge him? What iniurious imputation hath he layed vpon them or their followers, in taxing their Do∣ctrine with the Manichean heresie, which they (as you see) boldly professe, and labour to support with sundry arguments, sorted and disposed into three seuerall classes or seats?* 1.119

20. In the first, they place those which attribute all our workes to the generall concourse and premotion of God, who first moueth, inclineth, and principally flow∣eth into our actions, as: All in all things he doth worke. All our workes (O Lord) thou hast wrought in vs. I know (O Lord) that mans way is not in his owne handes: nor in his power to direct his steps &c.

21. I answere, it is true that, God worketh all things

in vs, and we with him: he as the vniuersall, we as the particuler causes: yet so as the influence of his action nei∣ther altereth nor hindreth, but rather sustaineth, helpeth* 1.120 and perfiteth ours. He concurreth to euery creature accor∣ding to their owne nature and condition, with thinges contingent contingently, with necessary thinges necessarily, with free thinges freely.

22. In the second classe Doctor Fulke rangeth those authorityes of S. Augustine, wherein he affirmeth Freewil to be lost by the fall of Adam, to wit: Man when he was created, receaued great strength of Free-will, but by sinning he lost it. And: Man abusing his Free-will, lost both himselfe and it. The like he vrgeth out of his booke of Nature and Grace and other pla∣ces. M. Whitaker also obiecteth the former sentence of S. Austine out of his Enchyridion, & addeth therunto the autho∣rityes of S. Ambrose and S. Bernard, to whome I shall re∣ply in the next Chapter: heere I answere to S. Augustine.

23. Man lost by sinne that strength of freedome and perfection of Nature, which he had at his first creation, and so he lost (as S. Augustin excellently discourseth) both him∣selfe & his Free-will: himselfe in respect of God, and the* 1.121 finall end whereunto he was created: his Free-will, which he had in Paradise. First, Habendi plenam cum immortalitate iustitiam: Of hauing full and perfect Iustice with immortality. Se∣condly: He lost his Free-will of louing God by the grieuousnes of his first sinne. Thirdly: He lost his Free-will of beginning or perfor∣ming any good and pious deed. Fourthly: He lost his Free-will of fulfilling the Commandments of God, of vanquishing all tentations, of perseuering still in the state of Innocency, in which he was created: For Adam ourforefather endowed with the habit of origi∣nall iustice could by the liberty of Free-will, ayded with the speciall cooperation of God, alwayes fullfill, and performe those thinges without any new excyting grace to quicken, and stir him vp: which we though iustifyed in this state of corruption by reason of many carnall allu∣rements, assaults of Sathan, and dulnes of nature, cannot atchieue without his diuine grace of excitation, direction,

and protection. Therefore S. Augustine speaking of the accomplishment of the aforesayd dutyes sayth: This is not* 1.122 in the forces of Freewil as now they are, it was in man bedore his fal. Those freedomes then Adam lost, himselfe according to that height of dignity he lost; yet as he did not absolutly loose, but impaire himselfe; as he lost not the nature, and* 1.123 condition of man, so neither the faculty of his will; which still continuing remaineth free. 1. To thinges in different with Gods general concourse. 2. To things morally good with his peculiar assistance. 3. To accept or refuse his mo∣tions offered. 4. To worke and purchase his saluation by meanes of infused grace.

24. In the third and last classe are digested such sen∣tences, as insinuate the will of man to be in the bondage and slauery of sinne, as: He that doth sinne, is the seruant of sin. And: You are seruants of that to which you obey. Seruants of cor∣ruption. And S. Augustine: I say Free-will, but not made free. Free from iustice, but slaue of sinne. To which purpose M. Fulke often repeateth this other saying of S. Augustine: Free-will being made captiue, auayleth nothing but to sinne.

25. I answere, S. Augustine in this later place, writing against the Pelagians, speaketh after the manner of two Venerable Councels, who define and teach as he doth: that the will of man of it selfe without the grace of God, auayleth to nothing but sinne, that is: to nothing of pie∣ty, oriustice, to nothing appertayning to Saluation, or damna∣tion, but only to Sinne.

26. To all the former instances I ioyntly reply with S. Ambrose, Rupertus, and the same S. Augustine, that he who sinneth, supposing he doth sinne, is slaue to the sinne he doth commit: yet hence it followeth not that he necessa∣rily sinneth, or is depriued of his naturall freedome, By which (as S. Augustine auerreth) men sinne, chiefly all who sinne with delight. Secondly I say, he who maketh himselfe the bond-slaue of sin, is so far from being necessarily tyed to

trangresse the Law in euery action he goeth about, as he hath alwayes sufficient ayde and help from God if he ear∣nestly craue it, and craue it he may, if he answere his mo∣tions)* 1.124 to auoyd the infection of any new crime, when∣soeuer the danger thereof occurreth. Whereupon S. Leo sayth: God doth iustly vrge vs with his Precept, who preuenteth vs with his grace, to eschew the enormity of euery fault. Thir∣dly such is the benignity and goodnes of God, in seeking* 1.125 to mollify the obstinate will of rebellious sinners, that al∣beit not at euery moment, nor for any desert of theirs: yet in due tyme and place through the merits of Iesus Christ, euery one who is held in the prison of vice, hath meanes sufficient, not only to resist any new offence, but also to deliuer himselfe from that wretched thraldome and state of sinne, The Father of mercyes, and God of all comfort and conso∣lation, often vouchsafing to call, inuite, and being alwayes ready to help him forth.

27. Cease therefore (O vngratfull man) cease to ex∣cuse thy selfe that thou art vnwillingly subiect to the ty∣ranny* 1.126 of sinne. Cease to lay the blame of thy misdeeds to blamelesse Necessity. Charge not Adams fall, as the only cause of thy voluntary faults: but confesse with great and humble S. Augustine, that euery one who offendeth God, all who are bound in the chaines of iniquity, By their own will are detayned in sinne: by their owne will, are tumbled headlong from sinne to sinne.

THE XXV. CONTROVERSY, SHEWETH The cooperation of Free-will to our conuersion and to workes of Piety; against D. Whita∣ker, D. Fulke, and M. White.

CHAP. I.

ALBEIT the perfect decision of this Controuersy now in hand may easi∣ly be gathered out of the former Chapter, where I treated of mans Liberty, not only to Ciuill and Morall actions in the state of corruption, but also of his absolute freedome from Necessity in what state soeuer: yet least I should be thoght to huddle vp many thinges togeather, and lappe them in obscurity after the fashion of our darke and obscure Refor∣mers, I purposly handle this difficulty a part, that is: Whe∣ther man clogged and loaden with sinne, hath any free∣dome of will, before he be iustifyed, to lift vp his hart,

and giue assent to Gods heauenly motions, when he of his boun tiful mercy vouchsafeth to call and stirre him vp. All Protestants defend the Negatiue; all Catholikes the Affirmatiue part.

2. M. Whitaker teacheth, that man wants Free-will to* 1.127 the dutyes of Fayth, because till the Sonne hath made him free, he must needes be a seruant to sinne. And M. Fulke more plainely: It lyeth not (sayth he) in the freedome of mans will to giue consent to Gods calling. It lyeth not in mans Free-will to follow the mo∣tion of God. Man hath no Free-will, vntill it be freed. Mans will worketh nothing in our conuersion, vntill it be conuerted. And M. White semblably: Our will (quoth he) when Grace first enters is meerely passiue &c. As my paper whereon I am writing, recea∣ueth the inke passiuely, and bringeth nothing of it to the writing &c. Whence it followeth, that in those whome God effectually will renew, their will can make no resistance, as my paper cannot reiect my writing. Thus they.

3. We on the other side acknowledge indeed, that mans will is much weakned, his vnderstanding dimmed, and all the powers of his soule and body made faint and feeble by the infirmity of sinne incurred by his first Pa∣rents reuolt. In so much as neither the Gentills by the force of Nature, according to the decree of the holy Councell of Trent, nor the Iewes by the letter of Moyses Law, could arise ou••* 1.128 of that sinnefull state &c. except God the Father, when the hap∣py fulnesse of tyme was come, had sent his only Sonne to redeeme both Iewes and Gentils, and make vs all his adopted children. We grant moreouer that the freedom of mans will cannot preuaile, without the speciall concurrence and help of God, to any Diuine or Supernaturall work: nor to the due performāce of Morall duty: nor to the true loue of God with all our hart: nor to the vanquishing of any one temptation, nor to per∣seuere long without falling into sinne: nor so much as dispose our selues, or vse any meanes to win Gods fauour. We sav with S. Berna d: The endeauours of Freewill are both* 1.129 voyd and frustrate, vnles they be ayded, and none at all, vules they be stirred vp by him. Notwithstanding we hold, that as by

his assistance we may accomplish many Morall good workes, and ouercome any offence whatsoeuer: so when he in the aboundance of his sweetest blessings calleth v∣pon vs, and affordeth his helping hand, we may likewise by the faculty of our Free-will truly consent, and actiuely cooperate to our Conuersion.* 1.130

4. And therefore the condition of man is resembled in this case to him that descended from Ierusalem to Iericho, and fell amongst theeues, who robbed him of his tempo∣rall riches, and maymed him in his corporall members: so man by sinne is despoyled of his Supernaturall gifts, wounded in his naturall powers, and therin left not starke dead, nor wholy aliue, but halfe dead and halfe a liue, a∣liue* 1.131 in body, dead in soule. Aliue (as Maldonate well no∣teth out of the ancient Fathers) because he had remorse of Conscience, and liberty of Free-will; dead, because he lay buried in the sepulcher of sinne, out of which he could not rise, vnlesse it pleased our Sauiour Christ to call and say, Lazarus come forth: Vnlesse he by the Oyle of his mercy and Wine of his precious bloud healed the wounded, re∣freshed the languishing, not restored the perished powers of our soule, all naturall faculties remayning after sinne* 1.132 whole and vncorrupted, as the Deuines proue out of S. Dionyse. So that Free-will was not vtterly lost (as M. Fulke aboue contended) but lesse able to worke: not enthralled, but maymed: not altogether bound, but vehemently incli∣ned to the corruption of vice. It was, as the sacred Arau∣sican and Tridentine Councells define: Non extinctum, sed at∣tenuatum: Not extinguished, but weakned and diminished; yet being moued and strengthened by our Lord, it is full a∣ble to accept or reiect his offered grace. Wherein we haue the voice of God on our side, not darkely deliuered in any particuler place, but often and many waies perspicu∣ously vttered by the Prophets, Apostles, and by the heauenly mouth of his beloued Sonne.

5. By whom he sometime inuiteth and exhorteth vs to forsake sinne and repaire vnto him: Returne yee, and

doe penance. Returne vnto me withall your heart. Returne o Israël &c. Cease to doe euill, and learne to doe good. Rise thou that slee∣pest, and arise from the Dead, and Christ will illuminate thee. O∣therwhile he intreateth vs vpon condition if we be wil∣ling: If yee wil, and shall giue eare vnto me, yee shall eat the good* 1.133 things of the earth &c. If any man will come after me &c. Now, he seemeth to stay and expect our consent: I stand at the dore and knocke. If any man shall heare my voice and open the gate, I will enter into him. Our Lord expecteth to haue mercy vpon you. Doest thou contemne the riches of his goodnesse, and patience, and longanimity, not knowing that the benignity of God bringeth thee to Penance? Then he complaineth or rather expostulateth with vs, what we meane to soiourne in sinne: Why will yee die ô house of Israël &c.? Returne and liue. Why art thou angry? And why is thy countenance fallen? Heere he beseecheth vs not to harden our hearts against his calling: This day if yee shall heare the voice of our Lord, harden not your hearts &c. Be not stiffe necked as your Fathers were &c. There he layeth the whole blame of our impenitency to our owne fro∣ward and stubborne wils: How often would I gather together thy children, as the Henne doth gather together her Chickens vnder her wings, and thou wouldest not? All the day I stretched forth my* 1.134 hands to a people incredulous. I haue called, and yee haue refused. These and many other the like sayings were both vaine and deceitfull, if man awaked by God out of the sleepe of sinne, had no power to concurre to his vprising. In* 1.135 vaine should God exhort and command our returne; in vaine should he expect our consent, or complaine of our delay, if we could not possibly hasten our comming, or returne vnto him at all. Without cause are we intreated not to harden our hearts: without cause is the blame of our obstinacy layed to our charge, if we haue no meanes in our selues by the help of his grace freely to will or nill our conuersion.

6. But S. Iohn the Euangelist, and the Apostle S. Paul auerreth that we haue free liberty to become the seruants* 1.136 of God. S. Iohn saith of Christ, and those that beleeued in his

name: He gaue them power to be made the Sonnes of God. S. Paul: If any man shall cleanse himselfe from these, he shallbe a vessell vnto* 1.137 honour. To which purpose he writeth to the Colossians: Cast off the old man, and put on the new our Sauiour Christ: Worke not the meate that perisheth, but that endureth to life euerlacting. Therefore men are of ability to worke and performe these things by the Cooperation of their Free will with the grace of God. In regard whereof they are called Gods Worke∣men, his Coadiutours, and Collabourers. S. Paul: I haue laboured* 1.138 more abundantly then all they: yet not I, but the grace of God with me; and not, as Caluin detorteth it, The grace of God which was present to me, as though the Grace wrought all, the A∣postle nothing. But S. Paul ioyneth himselfe with the Grace* 1.139 labouring together: so doth the ancient Syriacke text: The goodnesse or benignity of God with me. So the wiseman praieth: Send Wisdome out of thy holy heauens, that shee may be with me, and labour with me. So S. Augustine expoundeth the Apostle: Neither the Grace of God alone, nor he alone; but the Grace of God with him.

7. Besides this, S. Augustine hath many notable testi∣monies in behalfe of Free-will. God hath left it in thy owne free choise, to whom thou wilt prepare a place, to God or to the Di∣uel. When thou hast prepared it, he that inhabiteth, shall beare sway therein. Man prepareth his heart, yet not without the aide of God, who toucheth the heart. Againe: who doth not see euery man to come, or not to come by Free-will? In them, who are sa∣ued* 1.140 by Election of Grace, God the ayder worketh both the will, & operation or perfourmance thereof. God is heere and often in Scripture tearmed the aider, and not the sole worker, be∣cause man also worketh and cooperateth with him. For he (as S. Augustine gathereth from hence) that is ayded, doth also by himselfe worke some thing.

8. I rehearse not the authorities of S. Irenaeus, S. Cyprian, S. Hierome, S. Ambrose, S. Chrysostome answerable hereunto; read what the Centurists and their Confedera∣tes write of them. Of Irenaeus they say: He admitteth Free∣will in spirituall actions. Of S. Cyprian, Tertullian, S. Clement

Alexandrinus, Origen, S. Iustine, Athenagoras, they confesse* 1.141 the like, as you may see related in the Protestants Apology. Of S. Augustine Caluin vaunteth much; yet he refelleth this saying of his: That the will prepared by our Lord doth accompany him in working: And a litle after, obtrudeth this ouerth wart doctrine of his owne. God mooueth the will, not as it hath beene taught and beleeued for many ages, that it is after in our choise to obey or resist the motion, but effectually working it. Therefore that so often repeated by S. Chrysostome is to be abandoned: Whom he draweth, he draweth willing to be drawen. O yee Caluinists, blush you not at this arrogancy of your Patron, who con∣trolleth S. Augustine, renounceth S. Chrysostome, and im∣pugneth the doctrine the Church of God for many ages, both taught and beleeued. If yee blush not at him for honours sake, blush at your fellow-Sectary M. Fulke, who con∣tradicteth* 1.142 also S. Augustine in this point, as though he di∣rectly sought to crosse him in his speaches.

9. S. Augustine saith: To consent to Gods calling, or not to consent, lieth in a mans owne will. M. Fulke: It lieth not in the freedome of mans will to giue consent to Gods calling. S. Augustine continually inculcateth: That mans will is holpen by Gods grace: and that his Grace doth not wholy of it selfe worke our conuersion. M. Fulke: His Grace doth not only helpe, but wholy conuert man. S. Augustine interpreting those words of S. Iohn: They could not beleeue. If any man aske (saith he) why they could not beleeue, I answere roundly: Because they would not. M. Fulke: They neither would, nor could be willing, because they were reprobate. Did euer Reprobate write more opposite to Gods Elect then this? Well. If blessed S. Augustine & the whole Churches authority for many ages be so little regarded,* 1.143 will the reasons I insinuated aboue, take place with our Gospellers? Many (as I said) are gathered out of the Fathers writings, amongst the rest foure principall.* 1.144

10. The first is taken from the aduise and consulta∣tion, which all prudent men obserue in their actions both good and bad; an argument much vrged to this pur∣pose by S. Gregory Nissen saying: It is necessary that he who con∣sulteth

should be Lord and Owner of his actions. For if he be not Lord and Master of his actions, he consulteth in vaine &c. But to haue dominion and rule ouer our actions is altogether the property of Free-will. Therefore man who deliberateth & consulteth, as well in Spirituall matters, as in Morall and Ciuill, hath free-will in all.

11. The second reason, is drawen from the counsels, precepts, encouragements, and exhortations to vertue: & from the prohibitions, threatnings, and disswasions from vice: likewise from the commendations, honours, and rewards, which waite on that: and from the disgraces, punishments, rebukes, which alwaies attend on this, things often repeated in the Psalmes, in the Prouerbs, in the Prophesies, and almost in euery page of holy Scripture. Howbeit S. Irenaeus, S. Clement Alexandrinus, Origen, S. Cyril, and S. Augustine frequently auouch, they were all to no purpose, if man were spoiled of his freedome and liberty. S. Irenaeus: If it were not in our power to doe these things or not to doe them, what cause had the Apostle and our Lord him∣selfe* 1.145 long before to giue counsaile what things we should doe, what leaue vndone? S. Clement Alexandrinus. Neyther dispraise, nor honours, nor punishments were iust, if the soule had not free po∣wer. Origen: When our Lord giueth Commandments, what other thing doth he insinnate, then that it is in our power to performe the things we are commanded. S. Cyril: The Diuell suggesteth vnto thee the thoughts of wantonnesse, if thou wilt, thou entertaynest, if not, thou withstandest them. For if of necessity thou shouldest com∣mit fornication, to what end hath God prepared the torments of* 1.146 Hell? And if thou liue vprightly by nature and not by will, why hath he reserued the Crownes of Heauen? The sheepe is a milde and innocent beast: yet is not for her mildnes crowned. S. Augustine: Vnlesse the motion whereby the will is led to and fro were voluntary, and rested in our owne power, man should neyther be prayse-worthy,* 1.147 turning as it were the thinge of his will to heauenly things: nor worthy of blame, winding it downe to earthly. Nor to be admoni∣shed at all &c. But whosoeuer thinketh that man is not to be admonished &c. deserueth to be banished out of the company of men.

12 These wise sayings of the learned Fathers, daily obseruation and course of experience doth inuincibly strengthen. For who is so simple as to vse exhortations, precepts, threats, or reprehensions to things not endued with freedome of choyce; for example who doth exhort the sunne to rise, or fire to burne? Who giueth precepts? Who enacteth lawes to fooles, mad-men, or children be∣fore they ariue to the vse of reason? And doth not euery Tribunall, euery Iudge, euery Iury, rather acquite then endite them of their fault, who plead this excuse? Was there euer any law made, how tall men should grow;* 1.148 or what complexion or stature they should be of? And why? Because it is not in the power of man, as the Scrip∣ture sayth: To adde to his stature one Cubite.

12. The third reason Eusebius gathereth from the* 1.149 common practise & custome of them who deny Free-will. For they admonish and reprehend their followers; they take aduise, vse deliberation, care and diligence in their affaires; they perswade others to be of their mind: they blame and seuerely chastise (if they be able) all such as refuse to subscribe to their assertions. In which kind our English Protestants aboue all others are now most peruersly bent. For besids the exhortations, preachings, writings, conference, and sundry perswasions they vse, to make vs Catholikes reuolt vnto them, they also to this purpose dis∣grace and reuile vs both in priuate and publike: they dai∣ly enact most seuere lawes against vs: they ransacke our houses: confiscate our goods: imprison our persons: punish and afflict vs with as many heauy pressures, penalties, mo∣lestations, & aggrieuances, as euer any Christiās of Christiās endured. And al this to no other end, but to enforce a con∣formity of our beliefe and Religion to theirs. Howbeit if their Religion were true & orthodoxal (as I proue it Here∣ticall) and we wanted the freedome of will (as they hold) to yield our assent vnto it, their Conferences were all in vayne, their perswasions foolish, their lawes wicked, their punishment vniust, to compel vs to that, which

lyeth not in our power & ability to do. For who accounteth it not (sayth S. Augustine) a foolish thing to guie Commaundmēts* 1.150 vnto him, who hath no freedome to execute what he is commaunded: and an vniust thing to condemne him, who hath no power to fulfill the precepts imposed vpon him.

14. The fourth and last reason is grounded in the in∣trinsecall nature of vertue and condition of vice. For as no action according to Aristotle and all Deuines can be moral∣ly good: so no sinne sinnefull, except it be voluntary and freely done. S. Augustine saith: no man vnwilling doth good, al∣though the thing be good which he doth. And Sins, except there were Freewill in vs, were no sinnes. Also. Neyther Synne nor well-doing can be iustly imputed vnto any man, who of his proper will doth no∣thing. Therfore both sinne and well doing is in the free arbitrement of the will.

15. Caluin, Fulke, Perkins and their Adherents ans∣were this latter point: That sinne is iustly imputed vnto man de∣teyned in the seruitude thereof, because he freely through his owne fault fell into that captiuity and thraldome by the fall of Adam. But I aske them, whether it be in the power of man, suppo∣sing this captiuity to eschew sinne or no? If it be, he is free, and not bound to sinne; If not, he necessarily sineth and cannot be charged with the imputation of sinne, as S. Augustine and experience teacheth. For when a man by his owne inordinate passion willingly falleth into a fitte of madnesse, although after he is once distracted, he be worthy of blame for the furious rage which caused his distraction: yet the enormities he after runneth into not foreseen before, are neyther faulty nor punishable by any vpright law. Much lesse can the sinne which Adam freely incurred, make vs guilty of our actuall crimes, which we not willingly, but Necessarily commit.

16. Caluin therefore frameth another answere and* 1.151 saith: Man sinning doth truly sinne, because he voluntarily and willingly offendeth; not only in Adam, but also in himselfe by his owne voluntary and proper will. And thus he expoundeth ma∣ny places of S. Augustine, and alloweth that, Sinne is so

voluntary, that except it were voluntary, it were no Sinne. Where I intreate the Reader to note how he playeth the Sophister, and goeth about to delude him by the ambiguous and doubtfull acception of the word (Voluntary) which in the true iudgement of all Deuines is diuersly taken. First it is extended to that which proceedeth not from the will but from the sensuall and prone instinct of nature, and is called in Latin Spontaneum, as the beast without inforce∣ment of his owne voluntary appetite and prone inclina∣tion falleth to his meat. Secondly it is taken for that which floweth from the will, but necessarily and not freely, as the Saints and Angels in heauen voluntarily, willingly and ioyfully loue the infinite goodnes of God: yet Necessarily too, because his incomparable beauty clearly proposed, so rauisheth their harts, as they cannot withhold or sus∣pend their affection. Thirdly, Voluntary is taken for that which is freely done, and was in the choyce & liberty of man to doe or not to doe. Thus it is vsed by S. Paul in his* 1.152 epistle to Philemō: Without thy counsell I would do nothing, that thy good might be, not as it were of necessitie, but voluntarie.

17. Caluin vseth the word (voluntary) after the second, S. Augustine after the third manner. Caluin contendeth man to be guilty of sinne, because he sinneth voluntarily, all∣though not freely; by his will, although not by his free∣will. Not by constraint (saith Fulke) or Compulsion, but by ne∣cessary thraldome: By miserable captiuity. S. Augustine auouch∣eth the will which trespasseth, to be not only a will, but also a free-will, free frō Necessity, saying: He that is forced by Necessity to do any thing, doth not sinne: but he that sinneth, sinneth by his free-will. He doth not euill, oho doth nothing by his will. And that you may be assured what will he meaneth, he ope∣neth his meaning himselfe: Our will (saith he) were no will at all (except it were in our power, but because it is in our power, it is freeto vs. Free (I say, not only from constraint, but also from Necessity, and from that which after the second and more large acception is termed Voluntary, as Aristotle dis∣tinguisheth it in his Morall Philosophy; teaching that to be

free (distinct from voluntary, not free) which is in our power to do, or not to doe. This will therefore which is in our power, S. Augustine requireth necessary to make vs* 1.153 incurre the guilt, or deserue the punishment due to sinne. Of this he auerreth: Men could not serue God freely, if they ser∣ned him not by Will, but by Necessity. And this he accounteth an vniuersal Axiome, generally knowne to all kind of men* 1.154 in these words: Neyther need we ransacke obscure and antique volumes to learne, that no man is worthy of dispraise or punishment, who performeth not that which he cannot doe: For doe not shepheards vpon the downessing these thinges? Doe not Poets vpon the stages act them? Doe not the vnlearned in their meetinges, and the learned in their libraries acknowledge them? Doe not Maisters in Schooles, and Prelats in the pulpits; and finally all mankind throughout the whole world professe and teach this?

18. Good God, what haue our sinnes deserued, that so lewd an Heresy should raigne amongst vs; as gainesayth that which Poets, sheepheards, stages, pulpits, hils and dales proclaime! An Heresy, which robbeth vs (to vse S. Cyrils words) of the most excellent worke or gift of God, the li∣berty* 1.155 of Freewill! Which in the weightiest matters of his soule maketh man worke like a brute beast without any freedome, or liberty of choyce. An heresy which taketh away according to S. Augustine, The merit of doing well, The Diuine precept of repentance and knowledge it selfe of sinne. An He∣resy, which spoyleth vs of all vertue, and dischargeth vs of vice, frustrateth all exhortations, counsayles, delibera∣tions; maketh voyde all threats, reprehensions, lawes & commandements. A barbarous Heresy which taketh away* 1.156 heauen; taketh away hell; leaueth no recompence of good, or punishment for euill; leaueth no saluation, no damnation, no iudgements hereafter to passe; no God at all to discusse, to reward, to condemne our doings. For if the Grace of God be not (sayth S. Augustine) how doth he saue the world? And if there be not Freewill, how doth he iudge the world? Where Necessity is (sayth S. Hierome) there is neyther damna∣tion nor crowne. Take away Freewill (sayth S. Bernard) and

there remayneth nothing that can be saued: take away Grace, and nothing remayneth whereby Saluation can be attayned.

19. Notwithstanding that our Aduersaries may not seeme without all shew of reason, to hold an opinion so vnreasonable, some arguments they vse to countenance their errour. First they vrge, that Sinners are compared in* 1.157 holy Scripture to dead men: When you were dead by your of∣fences and Sinnes, &c. My Sonne was dead, and is reuiued. Li∣kewise to clay: As clay is in the hands of the Potter: so we in the hands of our Lord But as the clay worketh nothing, and the dead man concurreth not to the receiuing of life: so neyther the will of man dead to sinne, doth any way cooperate to the recouery of Grace.

20. I answere; Similitudes (as it is commonly sayd) alwayes halt on one foote, that is, neuer agree in euery point, but only serue to illustrate that, for which they are alleadged. And touching the former instances, Sinners are likened to dead men, because they are depriued by sinne of the fauour and grace of God, the true life of their soules, and cannot by their owne priuate forces euer re∣couer the same againe. Yet because the life of nature, & all naturall powers of the soule remaine, being breathed vpon by the spirit of God, they receaue such strength as they concurre with him to the winning of his fauour, and recouery of his grace; which the dead carcase cannot doe, bereft of all both spirituall and naturall life.

21. In like manner we are resembled to the Potters clay; First because as the Potter is maister thereof, as he frameth and fashioneth it to what forme he list, without wrong to the clay: so God is Lord and owner of all mankind, he turneth, windeth, ordereth, and dire∣cteth the wills of the proudest, without restraint of their liberty, to what end he pleaseth, according to that of King Salomon: As the riuers of water: so is the hart of the King* 1.158 in the hand of our Lord; whither soeuer he will, he shal incline it.

22. Secondly, as the clay deserueth nothing, why it should be rather made an honorable then a contemptible vessell: so there is no merit, no desert at al in the sinful mā,

why he should be preferred to be a vessell of honour in the house of our Lord, and not left & giuen ouer by reasō of his sinne, to the cōtumelious abuse & seruice of Satan.

23. Thirdly, as the clay cast off vnfitting for any vse, cannot chalenge the Potter for his refusall: so neyther the sinner left in the suddes of sinne, can iustly complaine of Gods partiality in forsaking, reiecting, and not deliue∣ring him as effectually as others, all being equally guilty of damnation. These & such other resemblances betwixt the Potters clay, and the corrupted masse of man-kind, are* 1.159 so farre from making them like in all things, as M. Fulke sayth: I suppose there was neuer man so mad to say, that a man hath no more Free-will then a peece of clay. Yet many Protestants are so mad as to vrge this Similitude against Free-will. M.* 1.160 White so made, whē he auoucheth the will of man to haue no more freedome at his first conuersion, then a peece of paper. For if we respect the want of liberty, what dif∣ference is there betwixt paper and clay? Now to the rest of their obiections.* 1.161

24. M. Whitaker first marcheth into the field and ma∣keth a great florish with that sentence of Moyses, The malice of men was much on the earth, and all the cogitation of their hart was bent to euill at alltymes. Or according to the Protestant translation, euery imagination of the thoughts of his hart was only ••uill continually. But the edge of this argument hath byn al∣ready taken off by Pererius, Valentia, Martinus del Rio, & di∣uers others of the Catholike part: who soundly teach, that it is the common phrase of Scripture, to speake that of all in generall, which appertayneth only to the grea∣test number. As when S. Paul said: All seeke the things, that are their owne, and not the things which are Iesus Christs. Whe∣as it is certaine, he and the rest of the Apostles sincerely laboured for the honour of God, and vnfaynedly sought the glory of Christ. So in this present, after that generall proposition, All the cogitation of their heart was bent to euill: God excepteth Noe in the same place saying: Noe was a iust and perfect man in his generation. Whereby it is cleere that the

precedent speach doth not meane that no man absolutely can think well, but that then they cōmonly did think euil.* 1.162 Secōdly, it is euident that Moyses spake not there of the wic∣kednesse of men in al ages, but only of those impious who liued before the deluge, and prouoked God to d••owne the world with that vniuersal floud, which euinceth not, as M. Whitaker would haue it, that man lost liberty to the duties of faith, when God stirreth him vp to thinke vpon them.

25. Next vnto D. Whithaker commeth forth D. Fulke and giueth his on-set in this manner: Faith is not of him that willeth; nor of him that runneth; but is the gift of God. It is God (saith S. Augustine) who worketh in you both to will, and to worke according to his good will. Agayne in the same place: God brin∣geth to passe that we be willing. To the same purpose M. Whita∣ker a ••aileth vs againe, with the like saying out of S. Am∣brose, with another out of S. Bernard, with two or three out of Scripture. To the same effect our Sauiour Christ saith, Without me you can doe nothing. Vpon which words M. White frameth this Dilemma: Free will hath of it selfe eyther some strength though small, or none at all. If any; then Christ sayd not true, Without me yee can doe nothing. If none; then where is Free-will, and the cooperation there of with Gods grace? &c.

26. I answer (M. White) to this your horned argu∣ment; Freewill of it selfe hath no strength at all to worke our conuersion without God: and yet with his helpe it hath: Therefore he that said: We are not sufficient to thinke any thing of our selues, as of our selues; said also: I can do all things in him that strengtheneth me. The eye for example in darknesse cannot see, with the benefit of light it can. The earth of it selfe bringeth forth no Corne, vnlesse it be both watered with raine, & quickned with ripening seed. The vnderstanding of man, albeit in heauen, cannot accor∣ding to true Diuinity, reach of it selfe to the sight of God, or behold the infinite beauty of his incomprehensible ma∣iesty: but elenated, strengthened and endowed with the ••••ght of Glory, it is enabled to enioy the happy fruition and ••••ght of his countenance. So mans will of it selfe vnable

to doe any good, being in wardly enlightened, confir∣med, and quickened by the seede of Gods supernall grace, hath force and ability to cooperate with him, and bring forth the fruits of piety and workes of saluation.

27, Likewise to M. Fulkes allegations; Faith (I grant) is the gift of God: It is not of him that runneth, but of* 1.163 God, who hath mercy on vs. He maketh vs willing to imbrace it, he, as M. Whitaker argueth out of S. Paul, tea∣cheth vs to vnderstand the things of God, by him the will and deed is wrought in vs, but not without the concurrence of our Free-will: especially it being a vitall act, which cannot be produced but by a liuely and vitall faculty. Also I con∣fesse, that without God we can do nothing: We can not speake; we cannot moue; we cannot liue: yet with* 1.164 his generall concourse we speake; we moue, and liue: In ipso viuimus, mouemur, & sumus. So without the speciall helpe of Gods grace, we can neither performe, nor as much as thinke any worke of piety, with it we can, and doe atchieue many vertuous deeds. His Grace destroyeth not, but perfiteth, awaketh, cherisheth and reuiueth the liberty of our will. For which cause S. Augustine saith:* 1.165 Doe we euacuate Free-will by Grace? God forbid. But we ra∣ther establish it. Likewise: We ought not to so defend Grace, that we may seeme to take away Free-will: (as the Manichies and our Protestants doe) nor so maintaine Free-will, that we be iudged through proud impiety, vngratfull to Gods Grace, as the Pelagians were; but we ought to ioyne both togeather, & giue the preheminence in euery action to Gods Grace.

28. After this sort we read the same actions which in way of our conuersion are ascribed vnto God, to be at∣tributed also vnto man; To God King Dauid praied:* 1.166 Create a cleane hart in me ô God: and renew a right spirit in my bowels. To man Ezechiel said: Make to your selnes a new hart, and a new spirit. Of God S. Paul writeth: All in things he doth worke: of Man; with seare and trembling worke your saluation. To God the Royall Prophet crieth out: Conuert vs ô God our Sauiour. To man King Salomon saith, Returne vnto our Lord &

forsake thy sinnes. And of himself King Dauid writeth: I haue conuerted and turned my steppes to thy Commandements. To God he prayeth: Incline ô Lord my hart vnto thy lawes: And of him∣selfe he witnesseth: I haue inclined my hart to keepe thy Lawes.

29. But if this be true (saith M. White) when the Apostle demandeth: who hath seperated thee? what hast thou, which thou hast not receiued? I may answere: I haue seperated my selfe, by doing that which was in my selfe to doe. No Syr, we can not make a∣ny such reply, because we being fast asleepe in the lethar∣gie of sin, it is God only who first stirreth, awaketh, & re∣uiueth vs; it is he, who after cooperateth and concurreth with vs; it is he, who supporteth and strengthneth vs; he finally, who accomplisheth and putteth in executional our blessed desyres. Therefore from him we receiue, and to him as the originall fountaine, we ascribe whatsoeuer good there is in vs. In so much as there is no worke ordai∣ned to the attaining of euerlasting life, to which we affirme not the grace of God many wayes necessary.

30. First it is necessary for God to moue, inspire and apply our thoughts to the good intended, which the De∣uines* 1.167 call his exciting or preuenting Grace, whereof King Da∣uid spake: Misericordia eius prae••eniet me: His mercy shall goe before me. And S. Paul: It is not of the willer, nor of the runner, but of God that sheweth mercy. Secondly, it is necessary that God assist and helpe vs, voluntarily imbracing his holy inspirations; this is called his aiding or concomitant Grace, whereby he accompanieth and cooperateth with vs, when we yeald to his calling the free assent of our will. This King Dauid implored saying: Incline vnto my ayde ô God: •• Lord make hast to helpe me. Of this S. Paul speaketh: The spirit helpeth our infirmity. Agayne: To them that loue God, all thinges cooperate vnto good. And this together with the former is soūd∣ly proued and fitly explained by S. Iohn in the Apocalips: I stand at the doore and knocke. If any man shall heare my voyce, and open the gate, I will enter into him &c. To stand & knocke at the doore of our harts is the office of Gods preuenting, exci∣ting, or illuminating Grace; to open the dore is both the worke

of man & worke of God. Mans it is, in giuing his free con∣sent, and concurring to the opening of his heart: Gods, in that he supporteth, worketh, and helpeth him also to open* 1.168 the same by his cooperating Grace.

31. To these, many adde a third Grace distinct from the former, which they call a Subsequent, or following Grace mentioned by King Dauid: His mercy also will follow me; by S.* 1.169 Augustine, Fulgentius, and by the generall Councell of Trent; The diuine vertue or influence of grace, deriued frō Christ our head, goeth before, accompanieth, and followeth all our good workes. The prerogatiue of this last Grace is to affoard oportunity of ex∣ecuting the good we intended before; which is a greate benefit, by reason that thereby our desyres are longer con∣tinued, more inflamed, perfitted, and increased. These three Graces are necessary for euery one, be he iust, be he sinner, to the due accomplishment of pious, vertuous, and supernaturall workes. The first, God is said to worke, In vs, without vs: that is, without our free and deliberate con∣sent. The second, In vs, with vs: because he cooperateth & worketh with vs, freely consenting to his heauenly moti∣ons. The third, In vs, by vs: to wit, putting by vs, as his free-working instruments, our holy purposes in execution.

32. Thus then I may conclude against M. Fulke and all our Protestants with the same words, which S. Augustine vp∣on* 1.170 the like occasions vsed against the Manichies: Not because the Apostle saith; It is God that worketh in you both to will and per∣forme, must we thinke he taketh away Free-will. For if it were so, then would not he a little before haue willed them to worke their owne saluation with feare and trembling. For when they be comman∣ded to worke, their Free-will is called vpon: but, with trembling and feare is added, least by attributing their well-doing to themsel∣ues, they might be proud of their good deedes, as though they were of themselues. And in another place: We take not away the liberty of the will, but we preach the grace of God. And whom doe these Gra∣ces profit, but him that willeth, and him that humbly willeth? Not∣him that presumeth and boasteth of the forces of his will, as though that alone auailed to the perfection of Iustice.

Notes

• * 1.1

  E••••••••••. 9. v. 1. & 2.
• * 1.2

  Prou. c. 20 v. 9.
• * 1.3

  Beds in e∣um locum, Eccles. 5. v. VVhitak. l. 8. aduers. Duraeum. Abbot in his defence c. 4. f. 330. & 331. &c. Calu. l. 3. instit. c. 2. §. 38.
• * 1.4

  Abbot in his defence c. 3.
• * 1.5

  Lorin, in his cōment. vpon that place. Bellar. l. 2. de verb. Dei c. 12. Hieron. in in cum loc. 1. Cor. 4. vers. 4. Psal. 18. v. 13.
• * 1.6

  Iob. 9. v. 20. & 21. Basil. de constitut. Monast. c. 2. Theod. in illum loc. S. Pauli Bernard. epist. 42. Ambr. ser. 5. in psal. 118. Hier. 1. & 2. dialog. con. Pelag. Augu. in psal. 18. &c. 9. de contri. cor∣dis. Chrys. hom 11. in 1 ad Cor. Greg. 9. moral. 17. & 19. Dan. 4. v. 24. loel. 2. v. 13. & 14. ••onas 3. v. 9. Act. 8. v. 22. Hieron. in ••. lonae. Hieron. in 4. Dan. Beatus Daniel praescius futurorum, de sententia Dei dubitat, remtemerariam fa∣ciunt qui audacter veniam pollicentur peccantibus.
• * 1.7

  Melanct. in Apol. confess. Aug. Andr. Ve. gal. 9. c. 11.
• * 1.8

  Philip. 2. v. 12. Apoc. 3. v. 11. Heb. 4. v. 1. Rom. 11. v. 20. 21. Psal. 2. v. 11. 12.
• * 1.9

  Abbot c. 3. sect. 10. fol. 328. & 329. Matt. 8. v 26. &c. 14. v. 31.
• * 1.10

  Abbot c. 3 sect. 10. f. 326.
• * 1.11

  Psal. 2. v. 12. Apoc. 3. v. 11. Rom. 11. v. 20. 21.
• * 1.12

  Abbot in his defence c. 3. VVhitak. l. 8. aduers. Duraeum. fol. 620. Rom. 11 v. 33. 2. ad Tim. 2. v. 10. Aug. l. 6. hypogn. c. 7. 2. Tim. 2. v. 9 August. tract. 12. in Ioan. Aug. l. •• hypog. c. 8 August. l. de corrept. & gra. c. 13. Bernard▪ serm. 1. in Septuag.
• * 1.13

  Prosper ad 12. obiect. Vincent. Greg hom. 38. in E∣uang.
• * 1.14

  Abbot cap. 3. sect. 11. f. 331. & sect 12 fol. 337. VVhitak. l. 8. aduers. Duraeum.
• * 1.15

  Matt. 16. v. 17. 1. Tim. 3▪ v. 16. Coloss. 1. v. ••3. 6. ••7. ••8. August. vbi supra.
• * 1.16

  See Abbot cap. 3 and VVhitak. vt infra.
• * 1.17

  VVhi••••k. l. 8. aduers. Duraeum. fol. 620.
• * 1.18

  Calu. l. 3. instit. c. 24. § 4. re∣proueth VVhita∣k•••••• answ¦ere. His Maiesty with the Bishops at Hampton Court re∣proue the same f. 29. & 30.
• * 1.19

  Calu. l. 3. instit. c. 24. §. 4. 5▪ 6. Abbot cap. 3. sect. 12. fol. ••••7.
• * 1.20

  Aug. 4. de Gen. ad lit. cap. 32.
• * 1.21

  August. de dono perse. l. 2. c. 22. Chrys ho. 11 in ••. 3. ad Philip. 1. Cor. 10. v 12. Ibidem c. 9. Greg. ep. ••8••. quae est l. 6. ad G••••g. Cu∣bi••ul. Aug. Bernar ser. 2. in octau. Pen. & ser. 1. in Sept. Hier. l. 2. cont. P••l••.
• * 1.22

  Hier. ep. ad Florent. citatur ep. 5. in Gloss. Hieron. in vita ••ius.
• * 1.23

  VVhitak. l. 8. aduer. Duraeum. fol. 618. & 619. Abbot c. 3. sect. 2. f. 262. 263. & 264. 265. loan. 3. v. 15. Mar. 1. v. 15. Mar. 16. v. 15. 16.
• * 1.24

  Abbot i∣bi••••••.
• * 1.25

  Abbot c. ••. VVhitak. l. 8. aduers. Duraeum. Augu. ep. 112.
• * 1.26

  Iob. 9. v. 11. Greg. l. 9. in c. 9. Iob. c. 10. & 11. Aug. in psal. 41. & serm. 13. de verb. Dom. Iraen. c. 17. v. 9.
• * 1.27

  Calu. l. 3. instit. c. 2. §. 10.
• * 1.28

  Hebr. 6. v. 4. Luc. 8. v.
• * 1.29

  Field l. 3. cap. 44. fol. 178.
• * 1.30

  Abbot c. 6. sect. 7. fol. 766.
• * 1.31

  Feild in his 3. booke of the Church cap. 16. Abbot c. 6. sess. 7.
• * 1.32

  Psal. 25. v. 9. Psal. 50. v. 13. Psal. 6. v. 1. Psal. 37. v. 1.
• * 1.33

  Greg in 1. psal poe••, vers. 1.
• * 1.34

  Abbot c. 3. fol. 289. & 290.
• * 1.35

  Protestāts pray like the proud Pharisee.
• * 1.36

  Manasses in orat. sua.
• * 1.37

  Luc. 28. v. 13.
• * 1.38

  Abbot ibi∣dem f. 289. sect. 4. fol. 283. 284. Abbot sect. 4. f. 283. 284.
• * 1.39

  So S. Gre∣gory cal∣leth it.
• * 1.40

  Hier. in c. 3. lonae. Aug. l. de correp. & grat. c. 13. Chrys. ho. 8. in c. 2. ad Philip. Greg. ep. 186. quae est l. 6. ad Greg. Cu∣bi••ul. Aug. & lib. 9. mora. c. 17. Andr. Ve∣gal. 9. cap. 17. in Concil. Trident. Abbot c. 3. sect. 7. Greg. epist 286. quae est ad Gre. Cubicul. Aug.
• * 1.41

  Calu. in c. 6. ad Heb. v. 4.
• * 1.42

  Mar. 4. v. 17.
• * 1.43

  Cal. ibid.
• * 1.44

  Abbot c. 3. VVhitak. l. 8. aduers. Duraeum.
• * 1.45

  Fulk in c. 8. ad Rom. & 2. 1. ad Cor. K••mnitius in examin. Con. Trid. Calu. l. 3. iustit. c. 11. 1. Ioan. 4. v. ••3. Rom. 8. v. 1••. 1. Cor. 2. v. 12. 1. Ioan. 5. v. 19. ••. Ioan. 3. v. 2. Rom. 8. v. 38. Hier. ep. ad Algas. quaest. 9. Ambr. in eum loc. Vatablus, Beza, and Erasmus in eum locū. ••. Cor. 2. v. 12.
• * 1.46

  Reynolds in his 5. conclusion fol. 656.
• * 1.47

  VVhitak. l. 8. aduer. Duraeum.
• * 1.48

  2. Cor. 13. vers. 5. Cornelius Cornelij à Lapide in eum locū.
• * 1.49

  Ioan. 3. v. 36. ••. Ioan. 5. v. 13. Rom. 10. v. 9. Rom. 9. v. 33. Ioan. 3. v. 15. 16. Ioan. 6. v. 35.
• * 1.50

  Cyril in Ioan. 3.
• * 1.51

  Ioel. 2. v. 3••. Rom. 10. v. 13. Prou. 1. v. 28. Matth. 7. vers. 8. Iac. 4. v. 3.
• * 1.52

  Hebr. 5. v. 9. Rom. 8. v. 24. Eccles. 1. v. 27. Tob. 12. v. ••.
• * 1.53

  Ioan. 10. v. 27. 28. VVhitak. l. 8. aduers. Duraeum. Abbot c 3. Ioan. 17. v. ••0. 21. Matt. 24. v. 24. Rom. 8. v. 30. 1. Cor. 1. v. 8.
• * 1.54

  Matt. 20. v. 16. Aug. ser. 16. de verb. Apostol.
• * 1.55

  Aug. tom. 7. de corr. & gra. c. 13.
• * 1.56

  Nazian in orat. conso. in grand. Ambros. serm 5. Bernar. ser. ••. de annū. August. tract. 22. in Ioan.
• * 1.57

  Hier. in c. 6. ad Gal. August. tract. ••. & 8. in epist Ioan. & in psal. 4. Leo hom. 2. defest. Pas. Greg. 34. in Euang. Dionys. de diuin. nom. cap. 7. Aug. in psal. 88. Hilar. in c. ••. Matt. Cypr. con. Dem••••. Aug. serm. 28. de verb. Dom. Bernard. serm. 59. in Cant. de Euang. Sept••••g. Pan. ser. 3. & ser▪ 5 de dedi••. Eccl. Conc. Trid. sess. ••. ••. 9.
• * 1.58

  Stapleton. l. 9. de ••••••stifi••. c. ••••.
• * 1.59

  Fulke in c▪ 11. ad Rom. sect. 2. VVhitak. in his an∣swer to the 8. reason of M. Camp▪ f. 236.
• * 1.60

  Abbot. c. sect. 10. f. 322. VVhitak. contro. 2. q. 5. p. 236. Fulk in c. 3. 1. Ioan. sect. 5. 1. Tim. 1. v. 19. 1. Tim. 4. v. 1. 1. Tim. 6. v. 10. Apoc. c. 2. v. 4. 2. Tim. 2. v. 17. 18. Act. 8. v. 1••. VVhitak. in his an∣swere to the 1. & 8. reason of M. Cam∣pian l. 8. aduers. Du∣raeum. Abbot c. 3. Fulke in c. 1. ad Tim. sect. 2. Act. 8. v. 13.
• * 1.61

  Hebr. 6. v. 4.
• * 1.62

  Fulke in c. 6. ad Heb. sect. 3. Calu. in idem cap.
• * 1.63

  Ezech. 18. v. 21. Ezech. 33. v. 15. Ioel. 2. v. 32. Isa 55. v. 7. Ambr. l. 2. de poenit. c. 4. Hier. ep. ad Ocean. Aug. l. 1. retract. c. 19.
• * 1.64

  Chrys. in cum lois.
• * 1.65

  C••lu. in c. 6. ad Hebr. ••. 4. & l. 3. Inflit.
• * 1.66

  Grecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est su∣percaeleste donum.
• * 1.67

  Chrys. in eum locum. Hier. l. 3. cont. Iou. Ambros. l: ••. de poen▪ August. in in••hoa∣tione ep. ad Rom. Sedulius, Primafius, & Theod. in eum loc. 1. Cor 9. v. 27. Chrys. ho. 1. in c. 3. ad ••hilip. & hom 23. ••. ad Cor. August. apud Pe∣••rum Lum∣••••••••. in hunc locū. Paulin. ep. 58. ad August. 2. Pet. 2. v. ••1. Aug. defi∣de & oper. c. 14. 15.
• * 1.68

  2. Petr. 2. v. 22. Ezech. 10. v. 24.
• * 1.69

  Zanchius ep. ad Misc. testifyeth this of a Geneuian Protestant Luc. 8. v. 13. Ezech. 28. v. 12. Greg. l. 32. mora. c. 28. alias 24. 25. Basil. in psal. 32. Hier. in c. 3. Ozee. Damas. l. 2. de fide c. 3. Prosper. de vita con∣templ c. 3. Anselm. in l. de casu Diabol. c. 4 17. & 27.
• * 1.70

  1. Reg. c. 9 v. 2. 2. Reg. 12. v. 25. Cypr. l. 1. ep. 5. August. l. ••2. cont. ••aust. c. 28 Bern. epist. 42. ad Henric. Archiep. Luc. 8. v. 13.
• * 1.71

  Apoc. 3. v. 11. 2. Ioan. v. 8. 1. Cor. 10. v. 12. 2. Tim. 2. v. 5. Rom. 8. v. 17. Matth. 10. v. 22.
• a 1.72

  Calu. instit. l. 3. c. 3. §. 10.
• b 1.73

  Doctor Coued in his booke against M. Burges.
• c 1.74

  yr Ed∣war. Hob. in his. Counter. pag. 8. August. de correp. & gra. c. 13. Aug. l. 11. de ciuit. Dei c. 12. Abbot in bis defence c. 3. sect. 12. pag. 337.
• * 1.75

  Chrys. hom 5. in c. 1. ad Tim. & l. 1. de com∣pun. cor∣dis. Hier. ep, 127. ad Pa∣biol. & l. x. comm. in c. 7. Matth. Greg. l. 6. in 1. Reg. Bernar. ep. 107. Prosp. l. 2. de vocat. gent. Luth. de capt. Babil c. de Bapt. Abbot. c. 3. sect. 10 fol 321. 1. Ioan. 3. v. 9. Psal. 37. v. 24. Sect. 9. f. 318. Fulke in c. 13. 1. ad Cor. sect. 5. Fulk in c. 3 ep. Ioan. sect. 5. 1. Ioan•• 3. v. 14. & 15.
• * 1.76

  Fiel, l 3. c. 22. fol. 118.
• * 1.77

  In the sum∣me of the Confer. be∣fore the Kings Maiesty. 41. 42. fol. 42. & fol. 30.
• * 1.78

  Ioan. 4. v. 15. & 14. Ioan 6. v. 37. Ioan. 15. v. 2. Philip. 1. v. 6. Rom. 11. v. 29.
• * 1.79

  Maldon. in ••••loca.
• * 1.80

  1. Ioan. 3. v. 9. Matth. 7. v. 38. Ierem. 32. v. 40. Abbot fol. 268. & VVhitak. l. 8. f. 626.
• * 1.81

  The He∣brew. Lebil∣ti surmeha∣lai, ad non recedere à me. The Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Latin vt non re∣cedant à me: That they reuolt not from me▪ Aug. de na. & gra. c. 54. l. 2. de pec. mer. & rem. c. 7. de gra. Christ cap. 21. & tract. 5. in epist. Ioan. Hier. l. 1. aduers. Pe∣lag. & 2. ad Iou. & l. 1. comm. in 7. c. Matt. Dydim. & Beda in il∣lum locum Ioan. Aug. de nat. & grat. c. 14. Possumus si volumus non pecca∣re propter vim gratiae & in quā∣tum in ea manemus. Chrys. in c. 5. ad Rom. VVhitak. in his an∣swere to the 8. reason of M. Cam∣pian. l. 8. aduers Du∣raeum fol. 625.
• * 1.82

  Foure e∣states of man. Perkins in. his refor. Catho 1. Chapter of freewil.
• * 1.83

  Calu. l. 1. Inst. c. 16. §. 8. & l 2. c. 4 §▪ 6. Bucer. l. de concord. art. de lib. arbit.
• a 1.84

  Clem l. 3. Recog.
• b 1.85

  Tert. lib. de ani∣ma cap. 10.
• c 1.86

  Aug. l: de Hares. cap. 46.
• * 1.87

  (b) Conc. Const. ses. 8. art. 26. Luth. in as. sert. art 36. Melancth. in loc. com∣munib. edi∣tis an. Do∣mini 15▪ 1. VVhitaker l. 1. contra Duraeum. p. 77. 78. and in his answere to M. Camp. first reasō, Perkins in his Reform. Catho. in the Chap. of Free-will. White in the way to the true Church. §. 40. fol. 277. Fulke in cap. 6. Ioan sect. 3. In ••. 10. ad Rom. sect. 1. In c. 7. ad Rom. sect. 7. & in c. 2. ad Philip. sect. 4.
• * 1.88

  Psalm. 1.
• * 1.89

  Matth. 22. 2. Petr. 3. v. 16.
• * 1.90

  Deut. 30 •• vers. 19.
• * 1.91

  Philo in libro, quod deus fit im∣mutabilis Iosu. 24.
• * 1.92

  Dan. 23. 22.
• * 1.93

  Amos 5. v. ••4.
• * 1.94

  2. Reg. 24. v. 12 13. 3. Reg. 3. v. 5.
• * 1.95

  Arist. l. 3. Eth. c. 4. & 5. Orig. l. 3. de Prin. c. 1. Nissen. l. 7. de phi. c. 1. Nazian. in Apolog. Ambros. l. 2. c. 3.
• * 1.96

  Eccles. 15. v. 17.
• * 1.97

  Vhitaker in his an∣swer to the first reasō of M. Cam∣pian.
• * 1.98

  1. Cor. 7. v. 37.
• * 1.99

  Act. 5. 4.
• * 1.100

  Aug. ser. 10. de Di∣uers.
• * 1.101

  Mat. 12. v. 33.
• * 1.102

  Aug l. 2▪ de Act. cum Fe∣li••e Ma∣nich. c. 4. Gen. c. 4. ver. 7.
• * 1.103

  Amb. l. 2 l de Cain. c. 7. Bern••ser 5. de quadra∣ges. Ruper. l▪ 4. Com∣ment. in Gen. c. 3. See their English Bi∣ble prin∣ted Anno 1594. the Annotat. in cap. 4. Gen mar∣ked with (g)
• * 1.104

  Pererius l. 4. in Gen. c. 4. ver. 6. & 7. Aben Ezra in Haebr. comment. in hunc lo. Aug. l. 15. c. 7. de Ciu. Dei. Hier. quest haebraic. in Genesim.
• * 1.105

  Iustin in Apolog. ad Imperat. Antoniu. p. 31. Orig. bom. 12. in Nū.
• * 1.106

  Hilar. in Psal. 2.
• * 1.107

  Aug. de gra. & l. Arb. c. 2. Idem l. 2. contra Faustum. c. 5.
• * 1.108

  Rom. 12. Psal 31. Prouer. 1•• Psal. 35. Psal. 77.
• * 1.109

  Fulke in c. 12. Mat. sect. 1 & in cap. 25. sect. 5.
• * 1.110

  Fulke vbi supra.
• * 1.111

  Aug. l de∣grat. & l. arbit.
• * 1.112

  Calu. l. 2. Instit. c. 2. §. 4. Melanct. lib. de loc. com. Cent. 2. c. 4. Col. 55. Ibid. Col. 58 Cent. 2. c. 10. Col. 227. or 221. according to another edit. c. 4. Col. 59. Cent. 3. c. 4. Col. 77. Tertul. l. 2. aduers. Marc. l. de exhort. ca∣stitat. de Monog. Orig bo. 9. innum. & hom. 12. in eosd. Cypr. l. 3. ep. 3. & l 3 ad Qui∣rinū c. 52. Methōd, in ser. de Re∣surrect. Cent. 4. c. 4. Col. 291. printed at Basil 1562. D. Hūfrey Iesuitis. part. 530.
• * 1.113

  VVhitgif•• in his defēc•• against Cartwright pag. 453. D. Couel••i•••• exam. p. ••••0. Rabby Moyses Hardar. in c. 4. Genes. Rab. Akiba c. patrum: according as Paulus Fabius iu∣tepreteth his words. Rab. Selo∣mo cited by Petrus Galatinus. li. 6. cap. 6•• de arcani•• Catho ver. Fulke in his defence of the En∣glish tran∣slation pag. 320.
• * 1.114

  Field in his 3. Booke of the Church. c. 17 f. 135, 136.
• * 1.115

  Field in his 3. Booke of the Church c. 42. f. 170. Pet. Mart in prae••at. l. cont Step. Vinton. Luth••in asser. art 36. Caluin l. ••. Inst. c. 2. 3. & 5.
• * 1.116

  Fulke locis citatis. VVhite in the way to the true Church. §. 40. digr 42. p. 275. & 276.
• * 1.117

  Ibid. §. 40. pag. 275.
• * 1.118

  Suarez i•• opus. The∣o••og. l. 1. c. 10. & 13. & in breu. resol. §, 26.
• * 1.119

  1. Cor. 12. v. 6. Isay. 26 v. 12. Hierem. 1••▪ v. 23.
• * 1.120

  Fulke in c. 8. Io. sect. 2. in cap. 9. ad Rom. sect. 7. & in c. 2. 2. ad Tim. sect. 1. Augu. de verbo Do∣mini ser. 2. Idēin Ench. ad Lauren. cap. 30. Aug. l. de Natu. & Grat. cap. 53.
• * 1.121

  Aug. l. 1. ad Bonif. c. 1. Aug. epi. 107. ad Vi∣claem. Aug. tom 7. de Praed. Sanct. c. 2. Aug. l. de perfect. Iustitiae. & de spiri. & lit. de Na••. & gra. &c.
• * 1.122

  Aug. lib de bono perseue. cap. 7.
• * 1.123

  Ioa. c. 8. v. 14. Rom. 6. v. 16. 2. Pet. c. 2 v. 19. Aug. l. de corr. & gra. c. 13. Aug. cont. 2. ep. ••ela. l. 3. ca. 8. Concil. Arausi. can. 7. & 22 Mileuit, can. 4. Ambr. in c. 6. ad Ro∣man. Ruper. l. 4. com. in Gen. c. 3. Aug. tract. 41. in Ioan. cap. 8. noli in quit, li∣bertate abuti ad liberè pec∣candum, sed vt••r•• ad non pec∣candum. Aug. l. 1. ad B••••if. c. 2. liberum arbitrum vsque adeo in peccatore non perijt, vp per illud peccent maxim•• omnes qui cum delectatione peccant.
• * 1.124

  Leo ser. 16. de Passione.
• * 1.125

  1. ad Cor. 1. v. 3.
• * 1.126

  Aug. l. 1. ad Bonifa. cap. 3.
• * 1.127

  Whitak. l. 1. contra. Dur. p. 78. Fulke in c. 3. Apoc. sect. 4. In c. 6. 2. Cor. sect. 2. In cap. 9. Rom. sect. 4. VVhite in the way to the true Church §. 40. fol. 283
• * 1.128

  Conc. Trid. sect. 6. can. •• & 2.
• * 1.129

  Ber••. l. de grat. & li∣ter. arbit.
• * 1.130

  Iuc. c. 10
• * 1.131

  Maldon. in c. 10. Luc. ver. 30. fol. 222. Ioa. c. 11.
• * 1.132

  Thom. 1. 2. quest. 85. Dionys. c. 4. de diui∣nominib. Concilium. 〈…〉〈…〉 c. 1. Tridenti∣num. ses. 6. cap. 1.
• * 1.133

  Ezec. 18. 30 Ioel 2. 12. Iere. 3. 12. Isa. 1. 16. Eph. 5. 14. Isa. 1. 19. Mat. 16. 24. Apoc. 3. 20.
• * 1.134

  Isa. 30. 18. Rom. 2. 4.
• * 1.135

  Eze••b. 18. 31. & 32. Gen. c. 4. 6. Psal. 94 8. 2. Paralip. ••. 38. Mat. c. 23. 37. Isa. 65. 2. Prou. c. 1. 24.
• * 1.136

  I••a. ••. ••••.
• * 1.137

  2. Tim. 2. 21. Collos. 3. 9. 10 Ioa. 6. 27.
• * 1.138

  Calu. Gra¦tia quae mihi ade∣rat.
• * 1.139

  The Sy∣riake hath Hham••i▪ mecum. Sap. c. 9. 10. Aug. l. de Gra. & lib. arb c. 15 Aug l. 50. hom ho. 16. Aug. l. 2. cont▪ 2. ep. Pelag. c. 8.
• * 1.140

  Aug. in Psa. 78.
• * 1.141

  Centu. cen. 2. c. 10. col. 221. Osiand. cen. 2. l. 4. cap. 4. In the Apologie tract. 1. Sect. 3. sub∣diuis. 5. Caluin. l. 2 Instit. c. 3. §. 7. & §. 11.
• * 1.142

  Aug. de spiri. & litera ad Marcel. c. 34. Fulke in cap. 3. Apoc. sect. 4. Aug. l. 2. de pecca. mer. & re∣mis. c. 5. & tract. 4. in ep. Ioa. Fulke vbi supra
• * 1.143

  Aug. tract. 53. in Ioan
• * 1.144

  Fulke in c. 12. Ioa. sect. 3. Nys. l. 9. de Phi. c. 3.
• * 1.145

  Iraen. l. 4. cap. 72. Clem. A∣lex. lib. 2. strom. Orig. Phil. cap. 21.
• * 1.146

  Cyr. Hie∣ros. Cate∣ches. 4.
• * 1.147

  Aug. l. 3. de lib. arbit. cap 1.
• * 1.148

  Mat. cap. 6. vers. 27.
• * 1.149

  Eus. l. 6. de praepar. Euang. cap. 7.
• * 1.150

  Aug. tom. 6. de fide cont. Manich. c. 9. &. 10. Arist. l. 2. Eth. c. 4. Aug. l. 1. Confes. cap. 11. & tom. 6. in Disp. ••. cont. Fortunat•• Idem. tom. 4. 38. quaest. q. 24. Calu. in l. 3. & 4. ad∣uersus Pi∣ghium & l. 2. Instit. c. 2 & 3. Fulke in c. 12. Matt. sect. 1. & in c. 25. sect. 5. perkins in his refor. Catho. 1. point tou∣ching free-will.
• * 1.151

  Calu. lib. 2. inst c. 3. §. in 5. & l. 2. aduer. Pi∣ghium.
• * 1.152

  ad Phil. v. 14. Fulke in c. 5. ad Gala. sect. 1. & in cap. 7. ad Rom. sect. 9. & in c. 11. Apoc. sect. 11. Aug. tom. 6. cont. Fortunat. Manich. disputa 1. Aug. l. 3. de li. arb. c. cap. 3. Arist. l. 3. Eth. c. 4. & 5.
• * 1.153

  Aug. tom. 1, de ver. Relig. c. 14.
• * 1.154

  Aug. de duab. ani∣mabus eōt. Manichaeo••. cap. 1.
• * 1.155

  Cyril. Hie∣ros. Cate∣ches. 4: Aug. tom. 6. in Disp. 2. cont. Fortu.
• * 1.156

  Aug. epist. 46. Hiero. l. 2. ad Iouian▪ cap. 2. Bern. l. d•• Gra. & li. Arbit. cir¦ca initium
• * 1.157

  Eph. 2. v. 1. Luc. 15. v. 24. Hier. 18. 6. Rom. 9. 20. 21. Eccles 53. 1. 1. 4
• * 1.158

  ••rouer. ••••. vers. 1.
• * 1.159

  Fulke in c 2. ad Rom sect. 7.
• * 1.160

  VVhite §. 40. digres•• 42. ••. 283.
• * 1.161

  VVhitaker. l. 1. cont. Dur. p. 72; Gen. 6. v. 5 In the Bible set forth by order of his Maiesty an. Dom 1612. Pererius l. in Gen. dis▪ 4. & 5. Valen. in 1. 2. dis. 6. q▪ 12. 〈…〉〈…〉 del Rio in his gl••••••. litter••. vp▪ on this place. Phil. 2. 2••▪
• * 1.162

  Gen. 69. The He. brew word Tamim sig∣nifieth he was com∣pleately furnished with all perfectiō. Fulke in c. 1. Io. sect. 5. Eph. 2. Rom. 9. Fulke in c. 2. Luc. sect. 3. Aug quaest. ad Simpl. l. 1. q. 2. ••o. 4. VVhit. l. ••. cont. Dureum p. 71. 79. Io••. ••. 15. VVhite §. ••0. digres. 42. f. 288. 2. Cor. 3. 5. Phil. 4. 13.
• * 1.163

  Fulke vbi supra. Vvhitaker loco citato. 1. Cor. 2. v. 14. ad Phil. 2.
• * 1.164

  Act. 17. ver. 28.
• * 1.165

  Aug. tom. 3. de spir. & litt. c. 30. Aug. tom. 7. de pecca. mer▪ & remis. l. 2. c. 18.
• * 1.166

  Psal. 50. 12. Ezech. 18. 31. 1. Cor. 12. v. 6 Phil. 2. 12. Psal. 84. 5. Eccies. 17. 22. Psal. 118. 59. Psal. 118. 38. Psal 118. 112. White § 40. disgres. 42. fol. 282. 1. Cor. 4. 7.
• * 1.167

  Psal. 58. 11. Rom. 8. 16. Psal. 69. v. 1. ad Rom. 8. 26. Ibid. 28,
• * 1.168

  Apoca. 3. 20.
• * 1.169

  Psal. 22. 26. August. in Enchi. c. 32. Fulg••n. l. 1. ad Moni∣m••m c. 9. Conc. Trid. ses. 6. 26.
• * 1.170

  vide Aug. l. de gra. & l. arb. c. 16. & •• 17. & Vasqui•• in 1. 1. Dis∣put. 185. c. 6. Aug. l. de gra. & l. arb. c. 9. Aug. de natu. & gra. c. 33.