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 SECOND CHAPTER, IN WHICH Some other Heresies are comprehended, and our Sectaries cheife obiections fully answered.

THE Sixt Heresy cleerly auouched by* 1.1 M. Fulke, is, the deniall of free will in the Reprobate, saying: The reprobate haue their will free, but from coaction; to sinne it is thrall, and slaue: bound to sinne, and not free: Pharao had his will free from constraint, but yet slaue to sinne. Whence it followeth, that the Protestāts God is not only tyrannical in punishing without default, and vniust in causing the impenitency of the faithfull (as hath bin shewed before), but so wic∣ked also, as he only perpetrateth sinne, not the sinners themselues. Not they; because, we sinne not, as S. Augustine teacheth, but by freewil. Likewise. He that is forced by necessity to do any thing, doth not sinne. And then: Man consented by his will to the persuasion of the peruerse Angell: For if he had done it by necessity, he had not bin guilty of sinne: but the reprobate are bouud by necessity to the thraldome of sinne, therfore

they commit no sinne at all. Secondly no man is faulty by doing that, which is not in his power to shunne, or decline. For, who (saith the same S. Augustine) offendeth* 1.2 in that, which can by no meanes be auoided? but the reprobate, according to you, cannot auoide the slauery of sinne, nor any way decline, alter, or resist the decree of Gods repro∣bation, so absolutely enacted by him, as it dependeth no more of mans will, then the forme which the potter giueth to the clay dependeth vpon the will of the clay, which it hath not: Therfore they are vnblameably carried by the necessity of sinne, and consequently do not sinne; but your sin∣full God is the sole worker of sinne, who only concurreth freely to sinne; (as the potter is the sole cause that the vessel is framed crooked or straight.) For when two causes cooperate to the same effect, one necessary, another free; (a mad man, for example, with a man in his right wits) sinne is neuer attributed to the cause which necessarily, but only to that which freely worketh; not to the mad, and crazed, but to the sound, and perfect man.

2. So in this present, because the reprobate necessa∣rily offend, and God only moueth, persuadeth, freely and actiuely contriueth both the euill intention, and self deformity of sinne, to him alone, and to no other is the guilt to be imputed: especially he being (as you maintaine) the principall agent, and they his instruments in atchie∣uing wickednes: which if you rightly beleeued in the true God of heauen, were so great an impiety as hell it self cannot breath forth a greater. Neither need I alledge pla∣ces of scripture they are so infinite, or other testimonies, the light of reason is manifest, and cleere, that our soue∣raigne God cannot sinne. And that the reprobate in ge∣nerall haue their wills free from the thraldom of sinne, the very lawes, and commandements of God and man, the re∣wards, and punishments of all common wealths; the threats and persuasions so often proposed vnto them in holy Scripture, do abundantly witnesse; as I haue els where largly demonstrated. Therfore I heere passe thē

ouer with this saying of S. Augustine, vvho discoursing of those reprobate who refused to come to the heauenly sup∣per* 1.3 prepared for them, sayth: Those that wold not come, ought not to attribute it to any other but only to themse∣lues:* 1.4 because, vt venirent v••cati, erat in libera voluntate: being called, it was in their freewill to come. The scripture likewise* 1.5 speaking of Pharao in particular, declareth his absolute freedome, saying: dismisse my people &c. but if thou wilt not.* 1.6 And in the next chapter: dismisse my people to sacrifice vnto me, and if thou refuse, and holdest them. And again: til when wilt thou not be subiect vnto me? Dismisse my people, but if thou resist, & wilt not &c. Wherefore vnlesse a man vvill be as obstinate as Pharao was, he must needs graunt, that his will was free,* 1.7 and not necessarily deteyned in the captiuity of sinne, els as Origen vrgeth, why doth god blame him saying; but thou, be∣cause thou wilt not dismisse my people, behold I will strike all the first borne in Aegypt? And S. Augustin expressely teacheth, that he was not thrall to sinne, but that he did freely of his owne accord rebell against the hand of God, comparing him thus with Nabuchodonozor: Touching their nature, they were both men, touching their dignity, both Kings, touching their cause, both deteyned the captiued people of God, touching their puni∣shment, both with chastisements were benignly admonished: what therfore made their ends so different, but that one feeling the hand of God, groaned, and lamented with the remembrance of his owne iniquity; the other warred with his freewill, against the mercifull truth of God.

3. The seauenth heresie auerreth that the liberty of free∣will* 1.8 is not only captiue in the reprobate, but abolished also in Gods elect: for these be Fulkes owne words. The eternall predestination of God excludeth the merits of man, and the power of his will, therby to attayne to eternall life. But S. Tho∣mas* 1.9 our Angelicall Doctour teacheth that predestination putteth nothing in the predestinate, nor any way altereth the faculty of his will: for it is nothing els according to him, and all other Deuines, but the eternal purpose, and decree, wherby God ordeineth, and directeth some by su∣pernaturall

meanes to the attayning of euerlasting blisse: which he sweet••ly bringeth to passe, not by any phisicall motion, or necessarie determination, but by certaine moral inspirations, callings, and persuasions &c. setting be∣fore them such forcible reasons, and motiues so effectuall, in tyme, and p••lace so fitt, with such apparant shew of ho∣nest, profitable, and delightsome good, as he mildly draw∣eth them without any let, or hinderance to the liberty of their will, leauing it to worke with the same connatu∣rall choice, and indifferency, as if there were no such de∣cree, or purpose at all: otherwise how are the elect coun∣sayled, exhorted, encouraged, and commanded in holy writ to purchase their heauenly blisse? How is the king∣dome of heauen proposed as a crowne, as a goale, as a reward to be wonne, bought and gayned by their labours, if they haue no power to gayne it? How are they honou∣red, and praysed who valiantly striue in this behalfe, they blamed & rebuked who are idle, & lazy, vnlesse they haue free power to work, & attayne their saluation? But of mās freedom euen in things supernaturall, I haue sayd inough in the 24. & 25. Controuersyes. Now I follow on my way.

4. From those latter heads of heresy, other heretī∣call* 1.10 positions take their beginning, to wit, that the elect, do what they will, cannot possibly be damned, nor the reprobate be saued: that they can neuer vtterly loose the fauour of God; nor these truly enioy it. For thus saith Fulke; Euery christian man which is indued with faith, and hope, may and ought to be infallibly assured that he is iustified, and shall be saued. Caluin: Let all the faithfull be bold safely to assure them∣selues, that they can no more faile of the kingdome of heauen, into which Christ is already entred, then Christ himselfe. Fox also: We haue as much right to heauen as Christ hath, we cannot be dam∣ned, vnlesse Christ be damned; nor can Christ be saued, vnlesse we he saued. But as touching the reprobate, they according to Fulke are antecedently ordeyned to destruction, by Gods immutable counsaile, they are necessarily tyed to the

slauery of sinne; they cannot repent, or beleeue, therfore they haue no power at all to gayne their saluation, or* 1.11 purchase the fauour of God. A most pernicions, and dam∣nable assertion cleane crosse to the saying of the Apostle; In a great house there are not only vessells of gold, and siluer, but of wood, and earth; and some truly vnto honour, and some vnto con∣tumelie: if any therfore shall cleanse himselfe from these, he shalbe a vessell for honour sanctified, and profitable for our Lord, prepared for euery good worke. Therfore the reprobate which are ves∣sels of wrath, and contumelie, may purge themselues, & become vessels of honour, vessels of election. Then, Cain* 1.12 was a reprobate, yet he might haue returned if he would into the state of grace, and fauour of the highest, as appeareth by the expostulation God vsed vnto him. Why art thou angry, and why is thy countenance fallen? By the condi∣tion he proposeth: If thou do well. By the promise he ma∣keth, shalt thou not receaue again? By the commination, or threat he addeth: but if thou doest ill, shall not thy sinne forth∣with be present? Esau was a reprobate, and yet S. Augu∣stin* 1.13 sayth of him: Esau was not willing, and runned not, but if he had bin willing, and had runned, he had arriued at the goale by the help of God; who also by calling wold haue giuen him to will, and to runne, if contemning his vocation, he had not become repro∣bate. Iudas was 〈…〉〈…〉 reprobate. Origen notwithstanding* 1.14 writeth of him that it was in his power if he wold to haue equalled in sanctitie S. Peter and S. Iohn. Pharao was a reprobate, of whome S. Chrysostome auerreth, that God did what lay in him to saue him, who if he were not saued the whole fault was his owne. He also teacheth, that euery one, if he en∣deauour, may arriue to the holines, and perfection of S. Paul. To which effect, it is defined by the Arausican Councell, that all the baptized, Christ, ayding, and coo∣perating with them, are able, if they will labour faithfully, and ought to fullfil the things that appeartaine to saluatiō.

5. In like manner••, that the Predestinate may for∣feit their saluation, loose their grace, and be damned, we need not seeke any other proof; then the testimonies of

holy Writ. For S. Paul an elect, witnesseth of his owne person. I chastise my body, and bring it into seruitude, least perhapes, when I haue preached to others my selfe become a repro∣bate.* 1.15 Of another it is testified, he was taken away least malice might change his vnderstanding, and fiction begiule his soule: ther∣fore he might haue bin altered, and deceiued, if he had not bin preuented by God. Of a third it is said: He could haue transgressed, and transgressed not, haue done euill, and did not. 〈◊〉〈◊〉. Iohn in the Apocalyps exhorteth the predestinate to perscuere cōstant, least they be frustrated of their hope, Behold I come quickly, hold that thou hast, that no man receaue thy crowne. And S. Peter: Wherfore my brethren rather endeauour, that by 'good works you may make sure your vocation, and election. But these thinges haue bin sufficiently proued heertofore in the 24. and 25. controuersies.

6. The eight heresy falsly supposeth that Predestina∣tion, according to the whole chaine, and lincke of euery effect which followeth theron, is altogether of God: in so much as neither our iustification, saluation, nor any exe∣cution of his will in this kind dependeth of the sacraments of the Church, or of our good Works as their instrumen∣tall, or meritorious causes, but of Gods election (as Whi∣taker auerreth) of his promises, and Christs merits. And Fulke: Neither Baptisme, nor any works of Christian religion cause iusti∣fication; but Baptisme is a seale, good workes fruites therof. Again: the Elect work willingly to their saluation; &c. but they do not therby deserue their saluation; for saluation dependeth vpon their election. Howbeit, the holy ghost in his sacred Word di∣rectly teacheth, that by Baptisme, and other Sacraments, we are truly a 1.16 saued, b 1.17 regenerate, c 1.18 new borne, d 1.19 iu∣stified, e 1.20 incorporated to Christ, f 1.21 made one with him, & he with vs. That by g 1.22 thēwe receaue the holy Ghost, h 1.23 obteine re∣mission of our sinnes, i 1.24 inherēt grace, k 1.25 entrance to the kingdome of heauen, & l 1.26 are made heires of euerlasting life: Therfore they are true causes of our iustice, and instruments of our salua∣tion. To which Saint Augustine subscribeth, setting downe the differēce betwixt the sacramēts of the old law,

and of the new in these words. Some sacraments there are that giue saluation, others that promise a Sauiour. The Sacraments of the new Testament giue saluation; the sacraments of the old Testa∣ment* 1.27 promised a Sauiour. And S. Gregory: Outwardly we receaue the sacraments, that we may be inwardly replenished with the grace of the holy ghost.

7. Likewise the execution of Gods predestination is often furthered, and effected by the prayers of Saints, or other holy men vpon earth, as S. Augustine testifieth. If Stephen had not prayed, the Church had not enioyed Paul. Besids: Perchance there are some heere predestinate, to be graunted by our prayers. Moreouer he exhorteth vs to correct all sorts of* 1.28 sinners, because correction is a meane that the predesti∣nate may obteine their designed glory. The same is also taught by S. Gregory, Prosper, and others, and is groun∣ded on these words of Scripture. I susteine all things for the elect, that they also may obteine the saluation, which is in Christ Iesus with heauenly glory. For this doing thou shalt saue thy selfe, & others. By good works make sure your vocation, and election. So runne, that you may comprehend. Therfore by running we do comprehend, by running we winne the goale of eter∣nall felicity. Or if we do not, if saluation dependeth of gods election, and not of our good endeauous, dam∣nation dependeth in like sort of his reprobation, and not of our misdeeds; the doome pronounced by God against the accursed in the latter day, is not for their sinnes, as the causes of their perdition, but the true cause therof is the will of God, his eternalll will which in Protestants con∣ceit vndeseruedly reiecteth and abandoneth them. Let the Scriptures thē be false, the generall iudgment peruerse, the bookes of conscience brought foorth in vaine, their euidences reiected, the sentence of our iudge reuersed, and called back by you, as not deliuering the right cause of mans eternall torments; in brief, let heauen, and earth faile, and your phrensies only take place.

8. The ninth heresy which springeth from that ba∣stard* 1.29 root of making God the authour of mans destructiō, setteth abroach the contrary wills which M. Fulke assig∣neth

to God, to wit his reuealed, and secret will. For either he supposeth they are two distinct wills allowing that sa∣crilegious disunion and diuorcement of affection in our true soueraigne God, which Tullie disalloweth as the roote* 1.30 of dissention euen in his false and heathenish Gods; and as he distinguisheth his will, so he must deuide the vnity of his nature, he must needs confesse one God abhorring sinnes, the other approuing them with the viperous Mani∣chees. Or doth he meane there is but one wil, which as re∣uealed detesteth sinne, as secret and hidden liketh well of it, then let him tel me how he liketh or decreeth those thinges with his secret purpose, which he hath openly forbidden by his law?* 1.31 A demaund which so straggered Caluin, as he replieth; We conceaue not how God, in diuers manner, willeth, and willeth not one selfe thinge. I beleeue indeed he could not conceaue it, nor can any wit conceaue that which is vncōceauable: viz. that the same immutable and simple will should striue with it selfe, or faigne to forbid which it consaileth and decreeth. For concerning the will of God reuealed in his word, which is as you define, manifestly against sinne, either there is a true will in him correspondent thereunto, and so he inwardly hateth which he outwardly prohibi∣teth, or els he faigneth, dissembleth, or at least equiuocateth with vs in his reuealed will. Equiuocation I thinke you allow not in God, who so passionately censure it in his oppressed seruants: dissimulation ought much lesse to be ascribed vnto him, whose truth is alwaies constant and fi∣delity inuiolable. But howsoeuer, you make sinne dis∣cordant from the reuealed will, as long as you affirme it agreable to the determination and secret will of God, which is his inward immutable and substantiall will, you cause sinne it selfe to be no sinne which implieth contra∣diction, and that Protestantes may lawfully without of∣fence, perpetrate thefts, murders, adulteries, and all kind of sinnes. For the will of God is the inerrable square and supreme rule of all actions: Therfore whosoeuer le∣uelleth his thoughts, and deedes according to his will,

cannot stray or decline into fault or errour: But euery pro∣testant by committing sinne conformeth himselfe to the determination and secret will of God: no Protestant then* 1.32 swarueth from his duty, or offendeth his Maiesty by in∣curring theftes, murders, adulteries, or any other sinnes. Yf they answere, that sinne is against his reuealed will, and therefore they offend, although it be not against his secret wil: That answere fitteth not their purpose. For Gods true, secret, and substantiall will, intimated vnto them, is the right patterne, by which all actions must be drawne. Wherefore if sinne be fashioned, and squared to that, it must needes be streight, regular, or according to rule; and consequently no sinne, no offence to God. For this cause Abraham sinned not in offering to sacrifice his sonne; nor* 1.33 the people of Israel spoyling the Aegyptians; nor Osee the Prophet, taking a wife of fornications, and begetting children of fornications; nay they all pleased God herein, because they directed their actions according to the leuell of his secret and hidden will, made knowne vnto them in those particuler cases, although they did against his gene∣rall reuealed will in forbidding murder, thefts, and forni∣cation. Wherfore if Protestants by sinning follow the di∣rection of Gods determinatiō, if they do nothing against his secret will, they cannot be guilty of fault, albeit they transgresse his reuealed wil, which is only an outward to∣ken or signe of his will.

9. Neuerthelesse I proue, that sinne accordeth also with his will reuealed vnto Protestants: For they pre∣tend to know, that the secret will of God determineth, and purposeth sinne, that it is not against sinne. But how* 1.34 do they know this will to be such? It is secret, they can∣not pierce vnto it by themselues. God must disclose it, he must reueale vnto it by them. That reuelation, whatsoe∣uer it be, by which he manifesteth this mystery, is his re∣uealed will, which being the faithfull messenger, pro∣poser, and interpreter of his secret, sinne is not against it: Therefore in them, it is neither against his secret, nor re∣uealed

will. Nor by that Atheisticall Sophisme any sinne, but a regular and laudable action. Contrariwise, when God dissuadeth, prohibiteth, and condemneth sinne, ei∣ther he doth it in earnest, or in iest. If in earnest, he se∣cretly disliketh that which he forbiddeth, and so sinne is also repugnant to his secret will, repugnant to his deter∣mination, and hidden counsailes: if in iest, his dissuasi∣ons are but mockeries, his threats buggs to terrify babes, his iudgements not to be feared. Then trudge on in your sinful courses, imbrace the liberty of your Epicurean ghos∣pell, wallow freely in the mudd of Vice, ioyne hand with Atheists, there is no God to punish your iniquities.

10. The aduersary by this tyme surfetteth with the glott of his blasphemous heresies: let vs now view the daynty morsells which gorged him so full; They were* 1.35 these heauenly viands of holy Scriptures venomed with the corruption of some Marcion, or Manichean sause. viz. That God hath mercy on whome he will, and whome he will he doth indurate. God hath deliuered them into passions of ignominy; our Lord hath hardened the hart of Pharao; he hath blinded their eyes, and indurated their hart, that they may not see. He made al things for himselfe, euen the wicked man vnto the euill day. To this pur∣pose haue I raised thee, that in thee I may shew my power. He wor∣keth all things, according to the counsaile of his will. I answere; Those former things God is said to do, first by sufferance, and permission, because foreseeing the euent of their ma∣lice,* 1.36 he hindreth it not, but leaueth them to their owne vnnaturall desires. Secondly by subtraction of Grace, which somtime he iustly taketh from them vpon their desert. Thirdly by working miracles, preaching the truth, or achieuing some other good by which they take occasion to grudge, murmur, rage, and peruersly with∣stand his holy will: wherupon it is writtē of Pharao, that* 1.37 he indurated his owne hart himselfe. And in the same chapter vers. 32. where the latin readeth, Pharao's hart was hardened, the Hebrew saith, Pharao hardened his hart this tyme also, so in the 9. chapter vers. 7 the Hebrew rea∣deth

Pharaos hart hardened it self. Again vers. 35. he har∣dened his owne hart; he & his seruants. Of others S. Paul saith, they haue giuen vp themselues to impudicity; which because they actually effected, the like, as Caluin misinferreth, cannot therby be concluded of God. For that which with verity of faith according to S. Augustins rule may not be as∣cribed* 1.38 vnto him, ought to be expounded some other way. Therfore he himselfe interpreteth the foresaid sentences, by way of permission, saying: The manner by which man is deliuered vp into the power of the Diuell, ought not so to be vnder∣stood, as if God did it, or commaunded it to be done, but that he hath permitted it only, yet iustly. So Tertullian calleth God, not the doer, but the permitter, or sufferer of euill. And Fulgenti∣us: No man iustly sinneth, although God iustly permitteth him to sinne. Epiphaniu••s & Rupertus vse the same distinctiō, whome I ioyne to the rest, that you may abhorre the impudency of Caluin, who so often carpeth at this auncient and long approued solution, wherein I bewray both his and other heretikes hatred towards God. For where they read in holy writ any mystery which redoundeth to the honour of his name, they cloud, or extenuate it with metapho∣ricall constructions, as the Reall Presence in the Sacramēt, the remission of sinnes, and inward iustice of our soules. Where they discouer any sentences, which may seeme to darken the beames of his glory, they sticke fast to the let∣ter, and eagerly presse the rigour of the words: as heere when he is sayd to ••arden, to blind, to giue men ouer to a reprobate sense. Far otherwise all deuout, and fayth∣full Interpreters of Gods word. Otherwise S. Chrysostome, who teacheth that God susteyned Pharao with much patience, willing to reduce him vnto pennance. For if he had not desired this, he would not haue shewed so much lenity. Otherwise Rupertus, who commenting vpon this very allegation of Pharao (to this purpose I haue raysed or set thee vp) expoundeth it not with our Sectaries, of his creation, but of his aduance∣ment to his Kingdome, permittendo videlicet, non agendo, as much to say, by permitting, not by doing. Otherwise

Theodoret reciting diuers mutations of Pharaos will, how sometimes he would dismisse Israel, other tymes he would* 1.39 not, all these (saith he) Moyses recorded to teach vs, that neyther Pharao was of peruerse nature, neither did our Lord God make his mind hard and rebellious; for he that now inclineth to this part, now to that, plainly sheweth freewill of the mind.

11. Concerning the latter wounds obiected against vs, that God made al things for himselfe, euen the wicked man to the euill day. To this purpose haue I raysed thee &c. they are spoken not of the chief and principall purpose for mostly inten∣ded as the cause of his creation, but of the euent, or after∣end* 1.40 to which he was consequently appoynted foreseeing his iniquity. For, although God be not the author (as S. Ful∣gentius saith) yet he is the ordeyner, and disposer of euill wills; so far forth as he ceaseth not to worke good of euill. Which he receaued of his maister S. Augustine: Of so great wisdome and power is God, that al things which seeme cōtrary to his wil, make towards those issues* 1.41 or ends, which he himselfe both good, and iust foreknew. After this manner God inclineth the harts of all obstinate sinners, either to exercise his seruants or make known his patiēce, or to giue a greater lustre to vertue by her contrary vice. After this manner not vnlike to the prouident, & skillfull work man who turneth that, to some base, which he can∣not fashion to a more noble vse: so God conuerteth the peruersenes of the impious to manifest his iustice, whome without preiudice to their liberty, he cannot winne to partake of his mercy. Lastly after this manner, he worketh all things according to the counsaile of his will, because whatsoe∣uer is done good by himselfe, or bad by others, he di∣recteth to the scope of his holy designs: or rather because all things which he doth (for sinnes which he doth not, are no thinges, but meere defects, and priuations) are* 1.42 full of wisdome, counsaile, freedome, and prouidence. So S. Hierome interpreteth this place saying: God worketh all thinges according to the counsaile of his will, not that all thinges which be done are accomplished by the will & counsaile of God (els sinnes might be imputed to God) but because al thinges which he doth

by counsaile and will, he doth, because for both they are full of the wisdome, and power of him that doth them. Where now was* 1.43 Caluins iudgement, or Fulkes witts, whiles perusing the Fathers, they discouered not these expositions? But what maruell though they marked not their Comments who so ouerth wartly crosse their very words and mea∣ning? For compare a little the sayings of these men with those of the Fathers.

12. Caluin: By gods predestination Adam fell; he both knowing, and so ordeyning. S. Chrysostome: It is manifest that God would not haue Adam sinne; who before his fall did fense, and arme him. Caluin: Man falleth, the prouidence of God so appoynting. S. Prosper: The ruine of no man is disposed by diuine ordination. Caluin: God willeth, commandeth, and inforceth to sinne. S. Augustine: God neither forceth, commaundeth, nor willeth sinne. Fulk: The text is plaine, Lead vs not into temptation: wherby is proued not only a permission, but an action of Gods in them that are lead into temptation. S. Augustine: Lead vs not into temptation: that is, Suffer vs not by forsaking, to be lead into temp∣tation. Fulke: Gods election and reprobation is most free, of his owne will, not vpon the foresight of the merits of either of them. S. Fulgentius: Because God by foreknowledge saw the sinnes of men, he dictated the sentence of predestination. Fulke speaking of some incredulous: The neither would nor could be willing (to beleeue) because they were reprobate. S. Augustine: If any man aske why they could not beleeue: I answere roundly, because they would not. And the Valentine Councell defineth, that the reprobate are not punished, because they could not, but because they would not be good. By these and diuers other oppositions you may see, how contrary the new inuentions of Protestants are to the doctrine of the Church. You haue reade how repug∣nāt to the Scriptures, how reproachfull, and derogatory from the passion of Christ. You haue reade what atheis∣mes, what execrations, what sacriledges they conteyne against God himselfe, against his infinite loue.

13. Let me therfore intreate euery sober Christi∣an, who is touched with the zeale of his creators honour

to abandon those bookes farced with such impieties, to infernall flames: to detest those Ghospellers who make* 1.44 God to hate vndeseruedly the workes of his handes; who link his diuine Maiesty (I dread to report it) in the same lease with sinners; who giue him the sterne to direct, and commaund their naughty proiects, whiles they as Oar-men row at his pleasure; who faigne him to pursue, and intend their sinfull ruine, in giuing them ouer to a reprobate sense. And thou, O bound lesse piety, O immea∣sureable bounty, to whose vnstayned breast no thought of sinne, or cogitation ascendeth: thou who neuer per∣mittest any euill, but to turne it vnto good; neuer omittest any good, which may be strayned out of euill; strayne I beseech thee out of the euill weeds of my deere Countri∣men, the good of their conuersion: turne their stubborne harts, bend their froward wills to loue, & imbrace thee, the center of ioy, and seate of true repose; that they may at length beleeue, and confesse with vs how farr thy mer∣cifull hart, and sacred will hath euer bin from working their obduration, or contriuing their blindnes: who with long patience expectest, with great lenity sustainest, with sweet callinge often inuitest, with many teares and groa∣nes of thy beloued sonne earnestly intreatest both them, and all rebellious sinners to returne vnto thee.

Notes

• * 1.1

  Fulk in ca. 9. ad Rom. sect. 2. in cap. Ioan. sect. 3. in 9. ad Rom. sect. 7. in cap. 27. Act. sect. 3. in cap. 12 Ioan sect. 3. Aug. lib. 1. de lib. ar••. c. 1. Idem lib. 6. con∣tra Fortu∣nat. Mani∣ch. disput. 1. Idem lib. ver. relig. c. 14.
• * 1.2

  Aug. lib. 3. de lib. arb. cap. 18.
• * 1.3

  Aug. li. 83. qq. q. 63.
• * 1.4

  Exod. 8. 2.
• * 1.5

  Exod 9. 1. & 2.
• * 1.6

  Exod. 10. 3. & 4.
• * 1.7

  Aug. lib. de praed. & gr. cap. 15.
• * 1.8

  Fulk. in ca. 8. ad Rom. sect. 8.
• * 1.9

  S. Thom. 1. p. q. 23. ••rt. 2.
• * 1.10

  Fulk in ca. 8. ad Rom. sect. 9. Cal∣uin l ••. in∣stitut. §. 7. 28. 29. 43. & l. 4 in. s••it. cap. ••7 §. 2. Fox Act▪ and Mon••. Tom. 2. where h•• re••itethand approueth these words of Tindaii••
• * 1.11

  2. Timoth. 2. 20.
• * 1.12

  Gen. 4. 6.
• * 1.13

  Aug. l. ••. ad Simplic. q. 2.
• * 1.14

  Orig. l. 8. in ep. ad Rom. Chrysost. hom. 16. in cap. 9. ad Rom. Chrysost. hom 4 de la••d. Paul. ad fin. Concil. Ar••usican. ••ap. 25.
• * 1.15

  1. Cor. 9. 27. Sap. 4. 11. Eccles. c. 31. 10. Apocalyps. 3. 11. 2. Pet. 1. 10. VVhitak. cont. 2. q. 6. cap. 3. Fulk in c. 6. ad Ro∣man. sect. 2. & 5.
• a 1.16

  Marc. vlt. v. 16.
• b 1.17

  Tit. 3. 5.
• c 1.18

  Ioa. 3. 5.
• d 1.19

  Tit. 3. 7.
• e 1.20

  1. Corin. 10. 17.
• f 1.21

  Ioan. 6. 56.
• g 1.22

  Act. 8. 18.
• h 1.23

  Act. 2. 38.
• i 1.24

  2. ad Tim. 1. 6.
• k 1.25

  Ioan. 3. 5.
• l 1.26

  Tit. 3. 7. Aug. in ps. 7••.
• * 1.27

  Gregor. l. 6. c. 3. in prim. Re∣gum.
• * 1.28

  Aug. ser. 1. de sanct. Aug. de bon. perf. 2. Timoth. 2. 10. 1. Timoth. 4. v. vlt. 2. Pet. 1. 10. 1. Corinth. 9. Ther shold be noe iud∣genunt at all (sayth S. Augu∣stin) if men sinned by the will of God. Aug. tom. 7. ad artic. sibi falso impositos. artic. 10.
• * 1.29

  Fulk in ca. 3. ad Rom. sect. 4.
• * 1.30

  Tull. l. 2. de nat. Deorum.
• * 1.31

  Caluin l. •• inst. c. 8. § ••.
• * 1.32

  S. Tho∣mas. 1. 2. q. 19. art. 9. & 10. Durand. l. 1. distinct. 48. q. 2.
• * 1.33

  Gen. 22. Exod. 11. Osee. 1.
• * 1.34

  Fulke in the place aboue cited.
• * 1.35

  Rom. 9. 18. Rom. 1. 26. Exod. 7. 8. & 9. Ioa. 12. 40. Prouerb. 16. 4. Rom 9. 17. Ephes. 3. 11.
• * 1.36

  Vasques in 1 part. to. 1 dis••ut. 55 cap. 10. Exod. 8. 15.
• * 1.37

  Ibid p. 32. ca. 9. v. 7. & 35.
• * 1.38

  Aug. de doct. Chri▪ l, 3. cap 10. Aug. l. 13. de trin. ca. 12. Tertul. l. aduer. Her. mog. Ful∣gen l. 1. ad Monim ••. 13. Epiphā. haeres. 66. Rupert. in c. 9. Exod. Chrysost. hom. 16. in c. 9. ad Ro. (Tulit multa cum lenitate vo∣lens ipsum ad paeniten∣••iam addu∣cere &c. qui fi serua∣tus minim•• fuit, rei to∣tius culpa ab illius a∣nimo acci∣dit.) Rupertus in eum locū Exod.
• * 1.39

  Theod. 9. 17 in Exodum
• * 1.40

  Fulgent. l. 1. ad Mon.
• * 1.41

  Aug. li. 22. de ciu. Dei cap. 1.
• * 1.42

  Hierom. in ••om su∣per hunc ••o••••m.
• * 1.43

  Caluin l. 3 I••stit. cap. ••3. §. 4. & 7. & lib. de aeterna Dei praedest. fol. 916. Chry∣sost. hom. de interdict arb. ad A∣dā quae ha∣betur post hom. in Ge¦nes. Caluin sup. 8. Pros. lib. 2. de vo. cat. gen••. cap. 1. 12. Caluin lib. Instit. c. 17 & 18. lib. 2. c. 4. l. 3. c. 23. Augu. tract. 53. in Ioan. Fulk in cap. 6. Mat. sect. 6 Aug. ep. 8•• q. 2. Fulk in cap. 12. Ioan. sect. ••. Aug. tract. 3••. in Ioan. Con. Valēt. cap. 2.
• * 1.44

  Caluin l. ••. Instit. c. 4. §. 2. Idem ergo facinus Deo, satha∣nae, homini assignari videmus nō esse absurdū Deus clauū tenet. Caluin l. 1. c. 18. 6. 1. Caluin. lib. 1. Instit. c. 17. §. 11 & cap. 18. lit 2. cap. 4. lib. 3. c. 23.