is the generall cause of mans saluation God will haue all men to be saued yet besides that will sufficient for their saluation he must haue a determinate and speciall will for the sauing of this or that man in particuler The same I auow in our present case But M. Reynoldes replyeth Reyn. pag. 463. in his confe with M. Hor◠Heb. 10. v. 18. 26. That there is not left an offering for sinne after the death of Christ I answere with the same forenamed Canus that as Almighty God hauing once created the vniuersall cause of light need not produce a new Sunne Moone or Starres as a Physitian hauing made one generall and during medicine to heale all kind of diseases neuer needeth to deuise any other In like manner our mercifull Redeemer who offered one perfect and superaboundant ranfome by which he defrayed the whole debt of sinne hath no necessity at all to make the like purchase any more Which S. Paul mentioneth when he sayth There is not left an offering for sinne to wit any generall offering by which the debt of sinne should be discharged a new Notwithstanding as in the former examples the Sun vseth diuers succeeding illuminations by which euery Coast of the world partaketh his light as the Phisitian composeth sundry potions to minister vnto his Patients the vertue of his sole and single medicine after the same māner the church of God maketh many proper peculiar Oblations to accomodate vnto our seuerall necessityes the soueraigne fruit of that one and principall sacrifice We see that when the King granteth a general pardon to all guilty persons it seldome auaileth any particuler offender except he sue it forth out of the Court of Chancery vnder the seale and warrant of his Maiesty no lesse can that great Charter of pardon which Christ vouchsafed to purchased by his death be beneficiall vnto vs except we receaue it vnder his seale and signet that is according to his commandment from such Officers as he ordained to offer and dispense his heauenly blessings Neither may we iustly be censured by this meanes partial redeemers or sauers of our selues or concurre any more to our owne saluation then the Fellon concurreth to acquite himselfe of his fellonyes who sueth forth the pardon his King promulgated Or the sicke person to the recouery of his health who drinketh the potion his his Physitian tempereth 24. Thirdly our Aduersaryes obiect That the often iteration of the Iewish Sacrifice the continuall succession and multiplication Reyn. in his Confer with M. Hart. c. 9. diuis 4. Sparkes in answere to M. Iohn d'Albins of their Priests bewrayed both the infirmity of the one and defect of the other Wherefore if we daily repeate the sacrifice of the Crosse we prophane sayth M. Reynolds the bloud of Christ If we ordaine and multiply our Priests we abase sayth Maister Sparkes the prerogatiue or impeach the sunction of Christs priesthood I answere that the multitude of old Priestes was a note of imperfection for that euen the chiefe of them were many in equall dignity succeeding one another who neither by themselues being sinners nor by the sanctity of any of their order whose roome they supplyed were sufficiently gracious vnto God But the Priests of the new Law as they are all vnited amongst themselues in the same deputation and ministery so they haue not many but one chiefe they all depend of one holy and impolluted head Christ Iesus to whome they are not as M. Sparkes mistaketh any successours but Sparks p. 7. 9. 23. Deputyes and Viceregents dispensers of his holy Mysteryes And therefore neither can the diuersity of their persons or multitude of such Ministers import any want or defect in the eternall Priest or Bishop of our soules when as by them he no way looseth or surceaseth but still continueth not according to their imperfection but according to his owne excellency the sacred office of his euerlasting Priesthood 25. In like manner to the other braunch of their obiection I yield that the variety of the Leuiticall Hosts bewrayed their weaknes because the Iewes had neither any holy and innocent Priest by whome they had accesse vnto God nor any Host pure and vnspotted Which caused them to offer diuers poore distinct and naked Elements shaddowes of things to come an euident signe of the vnprofitablenesse of the Law But we doe not so we haue one only Host holy and vndefiled this we soly sacrifice vnto God We offer not as S. Ambrose testifyeth Ambr. in c. 10. ad Haebr now one lambe to morrow another but alwayes the selfe same thing c. One Christ in euery place heer whole and there whole one body Not another sacrifice sayth S. Chrysostome as the Chrys hom 17. in epist ad Haeb. Sparks in the places aforenamed high Priest of the old law but the selfe same we do alwayes offer Neither is this repeated againe as though Christ had not offered it well inough as M. Sparkes still cauilleth neither to purchase any new price of Redemption as others contend but only to dispense and apply the treasures of his mercy once purchased for vs. In which we do derogate no more from the high preheminēce of that sauing Host then we detract from the absolute and generall pardon of our Prince when by diuers Notaryes it is copied forth for the behoofe and benefite of sundry Malefactours 26. In fine as M. Bilson and other Sectaryes allow the Bils 4 par pag. 688. 689. c. Caluin l. 4. Insti c. 28. preaching of the word the sacramēt of Baptism the supper of our Lord to be not only memoryes but also applications of Christs bountifull merits without any impeachment to his bitter Passion Why may not we by the same authority without any derogation to the Oblation of the Crosse approue our sacrifice of Masse both as a liuely memoriall to expresse in the neerenesse of it selfe the death of Christ and as an application conduct or conueyance to deriue the waters of grace frō that ouerflowing fountaine of his precious bloud 27. Another obiection M. Bell affoardeth them out of the Epistle to the Romans Christ rysing againe from the Bell in his downfall of Popery 9. p. Rom. 6. v. 9 dead henceforth dyeth no more The Papists sayth he tell vs a contrary tale that he dyeth euery day yea a thousand tymes a day in the dayly sacrifyce of their Masse It is most false that Christ suffereth in our sacrifice cruell violent and iniurious death of which S. Paul there speaketh he only dyeth after an hidden mysticall and impassible manner which is not contrary but agreable to S. Pauls doctrine conformable to the institution of Christ vvho commanded vs not only to preach teach or belieue but to Doe that solemne and mysticall action vvhich he performed of Luc. 22. consecrating the bread into his body vnder one kind vvine into his bloud vnder another to represent thereby his body
the diseases of the body famine sicknes and death it selfe 5. And although Original sinne be now the cause of all these euils yet it doth not properly consist in them all but in the priuation of that prime grace by which the soule of Adam was enriched adorned and conuerted vnto God For as Originall righteousnes included these three prerogatiues or triple rectitude to speake in S. Thomas language first the vnion of the mind with soueraigne goodnes secondly the subiection of the inferiour powers of the soule to reason thirdly the like subordination of all the members of the body to the soule yet it did truely and principally reside in the former and contayned S. Thom. 1. p. q 95. â—â—t 1. the later two as accessaryes or dependants thereof So Originall sinne which is only knowne by his contrary habit is truly formally nothing els then the voluntary priuation of the same Originall iustice which ought to be in vs as it maketh the soule deformed blemished Feild in his 3. booke c. 26. and auerted from God Wherefore seing this want and priuation is taken away by Baptisme and the whole grace as it cloathed beautifyed and adorned the soule entierly restored the whole guilt of sinne is forgiuen the formall cause or true essence of Originall iustice recouered againe by the passion of Christ and the other deordinations the remaynder of concupiscence are only the effects or punishments of the precedent fault and not any true and proper fault For if man had beene created in the state of pure nature as the Philosophers thought he was and many Deuines against M. Feild teach he might be because it inuolueth no contradiction neither in respect of the creature nor Creatour Then I say he should haue beene pestered with the same inordinate concupiscence and rebellion of the inferiour parts as now he is but then it had been a meere infirmity langour or fayntnes of nature growing out of the matter whereof man is compounded and not any wound or punishment also of sinne as in our case it is The reason appeareth for as man in the state of pure nature must haue been coÌ„pacted of two diuers and repugnant natures of soule body flesh and spirit and consequently of a corporall and reasonable of asensuall and spirituall appetite which could not chuse but maintaine a perpetuall warre of contrary and repugnant desires it being naturall to euery thing according to Philosophy to couet that which is conuenient and sutable to it selfe so the sense euen then would hunt after sensible pleasant delight-some obiects and the spirit would seeke for spirituall the spirit would often checke restrayne and bridle the pursuit of Aug. de pec merit remis l. 2. cap 4 de nuptijs concup l. 1. c. 27. l. 13. de Triâ— c. 10. contra Iul. Pelag. l. â— 1. retract c. 15. sense and sense would likewise hinder weaken and repine at the heroicall workes and endeauours of the spirit Thus the winds of diuers opposite passions the fluds of contrary inclinations would naturally striue and resist one the other yet as in that case this contrariety had beene no sinne but a sequele a disease a feeblenes of nature so now the same abiding in the regenerate from whome the dregs of all impurity are cleansed it is only according to S. Augustine left as an exercise of vertue to wrastle against or as a punishment of sinne and not as any true or proper sinne Which by two irrefragable arguments I conuince in this manner Ezech. 36. v. 25. Mich. 7. v. 19. â—01 lasâ— v. 12. Ioan. 1. v. 29. Psal 50 v. 6. Whatsoeuer filth or vncleanes our soules contracted by the sinne of Adam is wholy washed away in Baptisme by the grace of Christ But the filth or guilt of concupiscence descended from Adam therefore it is clean abolished by the vertue of Christ The Maior or first proposition is euery where testifyed in holy Writ by the Prophets and Apostles who often witnes that there shal be left no sinne in vs after we are once new borne in Christ for he shall cleanse vs from all our iniquityes he shall drowne our sinnes in the bottome of the sea he shall discoast them from vs as far as he East is distant from the West he taketh away sinnes blotteth them out wipeth them away dissolueth them like a clowd he shall forgiue the iniquity to the house of Iacob and this is all the fruit that the sinne thereof be taken away But none Isa 44. v. 22. Isa 27. v. 9. Ad Rom. 8. v. 1. Hier. in Com. in hunc locuÌ„ Ad Rom. 5. v. 19. of these Prophesyes not one of these assertions were true if the guilt of concupiscence still lurked in the soule of the regenerate It were not true which S. Paul teacheth There is no damnation to them that are in Christ Iesus to wit Nihil damnatione dignum nothing worthy damnation as S. Hierome commenteth vpon that place if any damnable sinne remayned in them Not true which the same Apostle auoucheth As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust if we be not as truely iustifyed and purged from the drosse of sinne Psal 50. v. 9. Ad Ephes 1. v. 4. ad Collos 1. v. 22. ad Ephes 4. v. 22. 24. ad Colos 3. v. 9. ad Rom. 6. ad Ephes 5. 2. ad Corinth 6. Chrys ho. 40. in 15. 1. Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the merits of Christ as by the fall of Adam we were infected therewith 7. Secondly King Dauid speaking of the purity of the soule cleansed by grace sayd Thou shalt wash me and I shall be made more white then snow S. Paul writeth that the iustifyed are holy and immaculate that they cast off the old man and put on the new that they liue in Christ are light in our Lord temples of the liuing God Therefore free from the darknes free from the impurity death and idolatry of sinne for what participation hath iustice with iniquity what society is there betweene light and darknes what part hath Christ with Beliall what agreement hath the temple of God with Idolls Only God sayth S. Chrysostome can deliuer from sinne which in this lauer of regeneration he effecteth he toucheth the soule it selfe with grace and plucketh from thence the rooted sinne he who by the fauour of the King is pardoned his cryme hath his soule still defiled whome Baptisme washeth not so but he hath his mind more pure then the beames of the Sunne and such as it was when it was first created Which testimony of his so euidently discouereth the spot of Originall guilt to be quite abolished as the Magdeburgian Protestants censuring this place doubt not to say Chrysostome speaketh of the efficacy of Baptisme very dangerously And yet he speaketh no otherwise then the word of God and generall voyce of
We contrary wise teach that actual concupiscence much lesse habituall is no sin at all vnles the allowance and approbation of our will concurre thereunto which S. Iames auoucheth in his Catholike Epistle Euery one is tempted of his owne concupiscence abstracted and allured afterward concupiscence when it hath conceaued bringeth forth sinne Iac. 1. v. 14. 15. Lo heere the act of concupiscence first tempting to sinne before it be formally sinne therefore of it selfe it is no sinne neither are the suddayne motions and suggestions therof culpable except we some way yield vnto them which our thrice learned and euer worthy admired S. Augustine of set purpose inculcateth in diuers places in his Aug. l. 5. cont Iul. c. 5. fift booke against Iulian and cyting that very text of S. Iames he sayth Truly in these wordes the brood is distinguished from that which breedeth or bringeth forth for concupiscence is that which breedeth the brood is sinne but concupiscence begetteth not vnles is conceaue it conceaueth not vnles it induce that is gayneth the assent of the willer to perpetuall euill When therefore it is striuen against this commeth to passe that it may not conceaue Augu. de ciuit Dei l. 1. c. 25. Idem ep 200. ad Asel Iâ—em l 2. de Gen cont Maâ—i c. 4. Cyril l. 4. c. 5â— Chrys ho. 13. in ep ad Rom. Basil l. de virg l. const Monast c. 2. Ambr. l. de Sacram. regen Hier. ep ad Ocea or trauell with sinne In his booke of the Citty of God That rebellion of concupiscence which dwelleth in our dying members c. how much lesse is it without fault in the body of him that consenteth not if it be without fault in the body of him that sleepeth In his epistles If we consent not to those disordered motions we need not say to our Father which is in heauen forgiue vs our trespasses In his second booke of Genesis against the Manichees Sometyme reason doth stoutly resist and bridle concupiscence euen stirred vp which when it is performed we fall not into sinne but with some wrastling are crowned With S. Augustine accord S. Cyrill S. Chrysostome S. Basil S. Ambrose S. Hierome and all the ornaments both of the Greeke and Latin Church as Caluin the Proto-sectary of this our vnfortunate age fully witnesseth writing of Concupiscence in these wordes Neither is it needfull to labour much in searching what old writers haue thought heerein for as much as only Augustine may be sufficient for it who hath faythfully and with great diligence gathered all their iudgments therefore let the Readers gather out of him such certainty as they shall desire to learne of the opinion of antiquity And then immediatly setting downe what S. Augustine taught of this matter and wherein he dissented from him There may seeme sayth he to be this difference betweene him and vs that he when he graunteth that the faythfull so long as they dwell in a mortall body are so holden bound with lusts Calu. l. 3. instit c. 3. §. 10. that they cannot but lust yet dareth not call that disease sinne but being content to expresse it by the name of weaknes he teacheth that then only it becommeth sinne when either worke or consent is added to corruption or apprehension that is when will yieldeth to the first desire but we account the very same for sinne that man is tickled with any desire at all against the law of God I need no more The opinion and iudgment of all antiquity touching concupiscence by Caluins confession is to be taken out of Augustine Augustine auoucheth it no sinne without the consent of the will as himselfe also confesseth Augustine therefore and all antiquity agree with vs in this point against himselfe and his confederates by Caluins owne confession 3. But I will not only beare downe my aduersaryes by Caluins testimony and authority of Ancient Fathers Concupiscence without consent proued by reason to be no sin I will wage also reasons with them I aske what sinne the instigation of coÌ„cupiscence is if it vnwillingly inuade vs or be checked and restrained by vs Originall or Actuall Not Originall because that equally infecteth all this is more violent more exorbitaÌ„t in some theÌ„ others according to the various coÌ„plexion disposition of the persoÌ„s that is of one essence and nature in euery sinner this of diuers one of wrath another of lust the third of reueng c. that neither is nor can be any act but a defect or priuatioÌ„ only this is a personall act in him that coueteth therfore it is not Original sinne distilled from another Nor Actuall Aug. l. 3 de lib. arb c. 18. for we cannot sinne actually against our will No man as S. Augustine teacheth is sayd to sinne in that which he cannot auoyd Therfore the vnuoluntary motions which maugre our will often assault vs cannot be truly sins Our opponents reply it is sufficient they were once voluntary in their origen that is in Adam But it is false that Adam euer voluntarily consented to the personal motions of coÌ„cupiscence which arise in vs neither was our will coÌ„prehended in him as head of his posterity in any other thing then in keeping or casting of the armour of original iustice from himselfe and vs therin only his will was our assent his perseuerance our crown his reuolt our fall his transgressioÌ„ our sin in other acts or desirs of ours which are not of their owne nature faulty though free his voluntary disobedience cannot make them faulty And although I should graunt that they willingly proceed from him as the voluntary cause of all our euills yet that is not inough to make vs now guilty of the outrage committed to say we once sinned in the cause wheron it depended for you may be faulty in the cause and yet incurre no sin when the effect falleth out For example the Maister commandeth his seruant or solliciteth his friend to murder his enemy without doubt he grieuously offendeth when he giueth that charge or vseth such wicked perswasions yet if after he hartily repent before it be atchieued and do his vttermost to recall and hinder the effect although the Lesâ—â—â—â— l. 2. de iure iust c. 13. â—ub 3. Molits de Restit tract 2. disp 73â— censure of excommunication and irregularity sometyme may yet the guilt of sinne neuer can be incurred when the slaughter is committed contrary to his mind the reason is because he hauing recouered the grace and fauour of God by his sorrow and repentance cannot be depriued of it against his will If this be true in the effectes once caused by our owne counsayle or aduise how true is it in the motions caused in vs by the consent of another And if actuall coÌ„cupiscence may be without sinne much more habituall which is nothing so ill as that for the euill habits of mortall and deadly sinne may comply with grace the euill acts can neuer
Creatour there is in it disobedience from the dominion of the mind as Feild presseth out of S. Augustine It is a transgression from the rule of reason a defection sayth Abobt from rightetousnes a swaruing from the law of God but whatsoeuer swarueth or declineth from the prescript of his law is sinne Therefore concupiscence is not only a languor wound or fayntnes but the true sin of Nature Our answere is ready It is a sinne either materially or formally formally if it be a free and voluntary transgression materially if it want deliberation or consent of will as in fooles children and mad men it doth But as in them the actuall lusts or desires of concupiscence are materiall disorders or swaruings from the will of the highest but not properly sinnes so neither in the regenerate if as S. Augustine often auoweth they yield not vnto them For which cause we deny that whatsoeuer declyneth from the law of God is sinne euery vniust law euery hereticall interpretation euery booke which Protestants set forth in defence of their errours is a declyning and swaruing from his law and albeit they damnably sinne in disgorging such poyson yet the books themselues are not properly sinnes but so far forth sin is committed as they are any way diuulged imbraced or allowed no more are the sinnefull motions of concupiscence vnles by voluntary consent they be yielded vnto especially such as are seated in the flesh which is not capable of sinne 8. Secondly they presse the authority of the Apostle and testimony of the Fathers as that S. Paul tearmeth Rom. 6. v. â— ad Rom. 7. v. 24. concupiscence sin the body of sinne the body of death S. Augustine iniquity vice a great euill Methodius death and destruction it selfe S. Ambrose the defilement of nature the seed root or seminary of sinne S. Cyprian a domesticall euill Origen sinne which is the cause of death I answere it is named sinne death destruction c. for many reasons which S. Augustine himselfe assigneth First for that it is the effect Aug la. de â—uptijs concup c. 23. of sin as our speach is called our tongue or hand writing our hand because our tongue or hand frameth it The second for which it is so intitled he noteth to be because it inclineth prouoketh and if it ouercome is the cause of sin death defilement c. So cold is sayd to be sluggish and heauy for that it maketh men heauy wyne merry by reason it stirreth vp to mirth And so concupiscence for as much as it continually suggesteth allureth often induceth to all kind of wickednes S. Cyprian besides the S. Cypr. de ratio circumcis S. Bernard de sex triâ—ul precedent names calleth it a raging beast of stincking breath S. Bernard A contagion a pestilent poyson a manifold pestilence the cherishment of all naughtinesse a furnace strongly burning with the affections of ambition auarice enuy willfullnes lewdnes and all vices 9. Thirdly it is tearmed a great euill because it is indeed an vntoward and euill propension a hindrance from good a want of due subiection in the inferiour powers therefore truly called a sicknes or euill quality though not a sinne for harken what the same S. Augustine writeth to Iulian the Pelagian Thou think est that if concupiscence Aug. l. 6. cont Iul. c. 5. prope finem Rom. 7. v. 15. 19. were euill the baptized should want it thou art much deceaued for he wanteth all euil In this sort S. Paul calleth it the euill which he hateth and the euill which I will not that I doe Fourthly it doth beare the name of sinne because it was the materiall part of sinne or that which the formall guilt of our capitall infection materially included after which maÌ„ner it may be improperly sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity the name for which Iohn Caluin and his Ghospellers so eagerly striue yet if you take the word iniquity in August tract 41. in Ioan. his proper signification it is wholy cancelled in S. Augustines iudgment saying because all iniquity is blotted out hath no infirmity remayned 10. Lastly it doth sometyme truly vndergo that name because in the irregenerate the auersion from God Aug. l. 5. contra Iul. c. 3. which is the forme and essence of Originall sinne is annexed vnto it This is the meaning of S. Augustine when in his fift booke against Iulian he first calleth it sinne then the cause also and punishment of sinne for so it is properly sinne not in it selfe alone but as it is combined with the aforesayd auersion to make one complete and vitious habite So there is in it disobedience against the dominioÌ„ of the mind because it is in them vnbridled and vntamed VVhitak l. 8. aduers Duraeum fol. 576. lust so it is that sinnefull concupiscence against which the good spirit according to S. Augustine doth striue and couet Howbeit by these words Whitaker taketh occasion to cauill that he speaketh of concupiscence in the regenerate because in them only is the good spirit which warreth against it But he is much deceaued for S. Augustine meaneth not by the good spirit the spirit of righteousnes but the naturall propension to good the right Synderesis or light of Gods countenance which he hath stamped in the hartes of the wicked this often fighteth and biddeth war to that concupiscence which is true sinne by reason of the formall guilt conioyned vnto it notwithstanding if that formall guilt be once forgiuen the materiall part that is concupiscence of it selfe inhabiting in vs against which we wrastle is no more sinne then a dead carcasse bereft of life is a true and proper man 11. One scruple yet may trouble my Reader why Vlpid tit de edilitio edict lege prima Tul. ep Papirio Paeto ep â— in fine S. Augustine should call this concupiscence vicious or a vice for heereon we may vndoubtedly argue that it is likewise sinnefull or a sinne I answere that the word Vitium vice if we sift the natiue signification and property thereof may be taken for any thing that is diseased or defectiue either in nature or art as Vlpianus in the ciuill law vseth the word and Pliny stileth the falling sicknes by the name of Vice Tully likewise giueth the name of vice to whatsoeuer is broken or out of reparation in the roote or walles of a house Thus S. Augustine taketh the word vice for that which is maymed and diseased and not for that which is sinnefull when he speaketh of the woundes of sinne abyding in the regenerate wherein I appeale to no other sentence then his owne which I heere insert as a seale and obligation of his beliefe concerning this matter Iam Aug. l. 2. contra Iul. prope init ne discernis iam ne perspicis c. Dost thou now discerne dost thou now perceane dost thou now behould the remission of all sins to be made in Baptisme and as
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 excited and called vpon by God yet doth not worke or as much as consent to his conuersion vntill he be truly iustifyed 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 Arbitrement 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 assistance 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 ProtestaÌ„ts 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 Sauiour Christs sake by help whereof he that is prostitute to some kind of â—ices may well subdue and ouermaster other He that transgresseth the Saboath may dutifully honour and reuerence his Parents he that walloweth in fleshly 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 diligently Psalm 1. giue eare and correspondently worke according to his Diuine Inspirations All which our Sectaries obstinatly impiously blasphemously deny Not knowing the Scripturs Matth. 22. 2. Petr. 3. v. 16. 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 Deut. 30 â— vers 19. 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 euidently 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 notably Philo in libro quod deus fit immutabilis Iosu 24. 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 Dan. 23. 22. ought especially to serue 7. Susanna in danger of incurring either the offence of God or disgrace of the world after she had reasoned Amos 5. v. â—4 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 2. Reg. 24. v. 12 13. 3. Reg. 3. v. 5. 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 Wisedome and not riches or the death of his enemies as they 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. very Text declareth he might haue done 8. Therefore both he and the rest had perfect freedome 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 consisteth 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 Eccles 15. v. 17. former examples it was we are not restrained or necessarily inclined by ineuitable influence to yield to either 9. Moreouer in Ecclesiasticus the wiseman saith God Vhitaker in his answer to the first reasoÌ„ of M. Campian 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. Cor. 7. v. 37. will I beleeue the liberty of Freewill although he affirme it a thousand times But if others affirme it against whom he can take no exception will he giue credit to them If S. Paul Act. 5. 4. 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 Aug. ser 10. de Diuers 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 Mat. 12. v. 33. 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 Aug l. 2 de Act. cum Feliâ—e Manich c. 4. Gen. c. 4. ver 7. 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 forenamed 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 Amb. l. 2 l de Cain c. 7. Bernâ—ser 5. de quadrages Ruper l 4. Comment in Gen. c. 3. See their English Bible printed Anno 1594. the Annotat. in cap.
Psalme Lord rebuke me not in thy fury nor do thou chastise me in thy wrath Where by his fury they vnderstand the furious flames of Hell by his wrath the chastising correcting fire of Purgatory S. Augustine sayth Purge me in this life and make me such a one as shall not need the amending fire S. Ambrose and Origen proue the like out of that verse of the Psalme We haue passed through fire and water thou hast translated vs into rest to wit through water of Baptisme in this life through fire of Purgatory in the next Heere sayth S. Ambrose by water there by fire By Ambr. in Psal 118. ser 3 20. Rup l. 3 comm in Gen. c. 32. 33. Gen. 3. Pererius l. 6. quaest 4. in c. 3. Gen. explicando vers 24. Field in his Appendix fol. 50. Esay 4. Aug. Ambr. locis citat Aug. l. 21. de ci Dei c. 23. 24. l de cura pro mort c. 1. de 8. quaest q. 2. Origen Cypr. vbi supra water that our sinnes may be washed by fire that they may be burned And the same S. Ambrose togeather with Rupertus testify this to haue beene Allegorically noted by the Prophet Moyses in the fiery sword which our Lord placed before the gates of Paradise to shew that the passage and entrance to the gates of Heauen was now by fire to such as were not wholy purifyed and refined before as Pererius notably declareth in his exquisite Commentaryes vpon Genesis 5. And least some Protestants should weaken the strength of these former testimonyes as M. Field heere doth the authorityes of S. Ambrose S. Hilary expoūding them of the fiery triall of Gods iudgment Isay expresly distinguisheth the one from the other and sayth That God shall purge vs both in the spirit of Iudgment and in the spirit of combustion S. Augustine and S. Ambrose do the like For albeit S. Ambrose as M. Field obserueth doth sometime take the fire mentioned in Scripture for the fiery triall of Gods iudgment yet he purposely also interpreteth it of the fire of Purgatory in the places before cyted and in his exposition vpon the third Chapter to the Corinthians where he teacheth that some of the Iust suffer such pains of fire as the perfidious and damned suffer not which cannot be vnderstood of the examination or triall of Gods Iudgment which the Reprobate suffer as well as the Iust The same I say of S. Augustine when he distinguisheth three sorts of men al tryed by Gods Iudgement and one only that needeth the amending fire The same of Origen S. Cyprian and the rest 6. The last place I will alleadge out of the old law omitting many for breuityes sake is that of Zachary Thou also in the bloud of thy Testamēt hast deliuered thy Prisoners out of Zach. 9. v. 12. the Lake in which there is no water And what lake was this out of which Christ after his death and Passion enfranchised his Captiues but either Limbus Patrum as some hold or rather according to others the Lake of Purgatory Aug. l. 12. de Gen. ad lit c. 33. ep 99. ad Euod In which there is indeed no water of Comfort as there is in Limbo and out of which S. Augustine affirmeth Christ deliuered many when he descended into Hell for so in the new Testament Purgatory is sometim called by the name of Hell 7. In the Acts of the Apostles S. Luke writeth of Christ Whome God hath raysed vp loosing the sorrowes of hell Of Hell Of whom in hell Not of Christ For it was impossible as M. Fulke agreeth with vs he should be Act. 2. v. 24. Fulke vpon this place Aug. l. 12. de Gen. ad lit c. 33. touched with any after death Not the dolours of the damned in the lowest Hell of whome there is no redēption Therefore not without cause I vse the wordes of S. Augustine whome M. Fulke impudently heere auoucheth to haue nothing at all to this purpose it is beleeued the soule of Christ to haue descended to the place where sinners are punished to release them of their torments who me he in his hidden Iustice thought worthy to be released Otherwise I see not how to expound that text c. For neither Abraham nor the Poore man in his hosome that is in the secret of his quiet rest was restrained in sorrowes Phil. 2. v. 10. Thus S. Augustine there where he applyeth to the same end that saying of S. Paul In the name of Iesus let euery knee bow of thinges celestiall terrestriall and infernall and le◠euery tongue confesse c. Which cannot be meant of the Psal 113. damned in Hell of whome the Psalmist sayth The dead shall not praise thee O Lord nor all those that descend into Hell 8. Neither of them can that be meant which was Apoc. 3. v. 3. reuealed to S. Iohn No man was able to open the booke sealed with seauen seales neither in heauen nor vnder the earth For it is not probable the infernall spirits were priuiledged Psal 73. Apoc. 5. v. 13. Suarez tom 4. diso 45. sect 2. in 3. part D. Thom. ◠Mat. 5. v. 26. Luc. 12. v. 58. Tertul. l. de anim c. 35. 58. Cyp l. 4. epist 2. vide Amb. in c. 12. Luc◠Hier. in c. 5. Matt. Eus Emis hom 3. de Epiph. Matt. 12. v. 32. 1. Reg. 28. Aug. l. 21. de cin Dei c. 24. Greg. l. 4. dial c. 39. Fulke in c. 12. Matt. sect 6. Field in appead par 1. pag. 40. Bern. ser 66. in Cant so much as to trye whether they could open that heauenly booke or that they whose pride doth alwayes ascend were comprehended in the number of them whome S. Iohn heard saying To him that sitteth in the throne and to the Lambe benediction and honour and glory and power for euer euer It is likely then S. Iohn spake before only of the Iust as Suarez heereupon inferreth and by them in heauen vnderstandeth the Church Triumphant by them in earth the Militant by them vnder earth the Patient or Church in Purgatory For that is a place vnder the earth a Lake or prison as S. Matthew nameth it saying Be at agreement with thy Aduersary betymes whilest thou art in the way with him least perhaps the Aduersary deliuer thee to the Iudge the Iudge deliuer thee to the Officer and thou be cast into prison Where by the prison Tertullian and S. Cyprian and Eusebius Emissenus expound the prison of Purgatory Againe it is confirmed more strongly by S. Matthew where he sayth He that shall speake against the Holy Ghost it shall not be forgiuen him neither in this world nor in the world to come The ancient Doctours gather from hence that some sinnes may be remitted in the next life For whereas it is written in the first of the Kinges He answered him not neither by dreames nor by the
themselues haue also arriued The third is perpetually without intermission withall the forces and powers of our soule to be actually carryed away with the supernaturall streames of loue This only is proper to the Saints in heauen and not axacted by God of any mortall creature besieged with the infirmityes of flesh and bloud in respect of this our iustice on earth yea the iustice and perfection of S. Paul is tearmed vnperfect it is an image or shaddow of vertues it may be sometymes touched with the spots of vncleanes and therfore of this Philip. 3. v. 12. 1. Ioan. 1. v. 5. only the Apostle auouched Not that now I haue receaued or now am perfect yet in regard of the former two degrees he arriued to perfection and was already perfect euen by the phrase of holy Scripture which speaking of the first degree sayth He that keepeth his word in him in very deed the Charity of God is perfected Of the second it is also written If Matth. 19. v. 21. thou wilt be perfect go sell the things that thou hast and come and follow me By these degrees therefore of perfection all the obiections may be easily warded which our aduersaryes bring either out of Scriptures or Fathers as when they affirme our Iustice to be imperfect defiled with the touch of impurity they speake of the first degree soyled with the dust of wordly cares and too often distayned with veniall defaults When they exhort vs to greater perfection that is not to the common of all the iust but to that singuler of the mortifyed and feruent persons finally when they teach that we can neuer be perfect in this life it is true in the last acceptation of the word according to the third degree heer specifyed Which triple diuision of perfection keepeth the aduersary at such a bay as he knoweth not whither to turne him how to escape or what to mutter against it THE XXVII CONTROVERSY WHEREIN Our good workes are acquitted from the spottes of sinne against Doctour Whitaker Doctour Fulke and Doctour Abbot CHAP. I. THIS calumniation is euery where so rife and frequent amongst Protestant writers as M. Abbot in his defence c. 4. sect 44. 45. 46. VVhitak in his an swere to the â— reason of M. Camp f. 250. in the translation whereunto is added in brief marginal notes the summâ— c. Abbot spendeth many Sections to attach his owne paynes and endeauours iustly all other mens good workes wrongfully yea perniciously with the guilty stayne of sinne and M. Whitaker vndertaking the patronage and approbation of that drunken sentence of Luthers All good actions be sinnes if God be seuere in iudgement they are damnable sinnes If he be fauourable they â—e but small ones auoweth Luther sayd this and he sayd it truly for in euery action of a man though neuer so excellent there is some fault which may wholy marre the action and make it odious to God if that which is done be weighed in the ballance of diuine iustice 2. But if Luther sayd truly then as Duraeus most pithily argueth against M. Whitaker the Apostle S. Paul sayd not truly If thou take a wife thou sinnest not theÌ„ S. Peter sayd not truly Doing these things you shall not sinne at any time VVhitak ibid. fol. 251. 1. Cor. 7. v. 28. 2. 2. Pet. 1. vers 10. 1. Ioan. 3. v. 8. 1 Ioan. â— v. 9. 1. Cor. 3. v. â—1 Matth. 6. v. 22. Luc. 11. v. 36. August l. 2. qq Euang c. 15. Maldon in c. 11. Luc. Matth. 5. v. 17. S. Iohn sayd not truly For this appeared the sonne of God that he might dissolue the workes of the Diuell If there be no worke which is not diuellish and sinnefull he sayd not truly Euery one that is borne of God committeth not sinne Neyther did S. Paul wel to compare good workes to siluer gould and pretious stones nor did the Prophets and Apostles well to exhort vs to good workes Christ did not well as Cardinall Bellarmin prosecuteth the argumeÌ„t saying If the eye be simple thy whole body shal be lightsome and If then thy whole body be lightsome hauing no part of darknes it shal be lightsome wholy and as a bright candle it shall lighten thee Where by the eye S. Augustine and others vnderstand the intention of maÌ„ By the whole body Maldonate expoundeth all his facultyes by the whole absolutely of which it is also sayd the whole shal be lightsome he interpreteth all his human actions which proceed froÌ„ the powers faculties of the soule All these sayth Christ flowing from the iust and leuelled by a right intention to a good end and obiect are so bright as they inlighten the whole man so pure and vnspotted as they haue no part of darknes no blemish of sinne to destaine them For which cause he calleth them in another place light So let your light shine before men c. Matth. 5. v. 17. 3. Lastly if Luther sayd truely God himselfe sayd not truly writing of Iob In all these things Iob sinned not with his lips neyther spake he any foolish thing against God And in the next Chapter he calleth him A right man fearing God Iob. c. 1. v. 22. Iob. 2. v. 3. departing from euill and retaining innocency Whereby it is euident that Iob in all his troubles committed no sinne neyther in thought word nor deed not in word because he sinned not with his lips not in deed because he departed from euill not in thought because he still retayned innocency in his hart And if we follow the Hebrew Text all this may be gathered out of the former words of the first Chapter For the Hebrew addeth not with his lips but without restriction absolutely readeth Iob sinned not or as our Protestants translate In all this did not Iob sinne Which Origen and the Grecians according to Pineda reférre to his Origen in his commeÌ„tary vpon Iob. Pineda in â—um loc Nihil peccauit Iob coram Domino Psal 16. v. 3. Psal 7. v. 9. 1. Tim. â— v. 17. 18. Matt. 5. v. 17. cogitations to wit that he entertayned no euill thought or cogitation against God but iudged wel of his goodnes and the 70. Interpreters subscribe hereunto who read in all these things which hapned vnto him Ioâ— sinned not at all in the sight of our Lord. The like King Dauid affirmed of himselfe Thou o Lord hast tryed me in fire and there was no iniquity found in me Therefore albeit he otherwise offended yet at that tyme he was cleane from sinne as also when he sayd Iudge me o Lord according to my iustice and according to my innocency Moreouer some workes of the iust are pronounced by the holy Ghost to be good God giueth vs all things abundantly to enioy to do well to become rich in good workes That they may see your good workes and glorify your Father which is in heauen And yet they could not be good nor commendable in
Caluinian God Because our true and soueraigne God who is essentially good yea goodnes it selfe if it were possible for him vpon any proiect neuer so holy to purpose or desire euill yet that intended euill he could not do being essentially opposite repugnant to his nature The good tree cannot bring forth euill fruite nor the tree of life the blossomes of death No contrary sayth S. Basil can be engendred by his contrary For neither Matt. 7. is life wont to breed death nor darcknes affoard beginning to light nor doth sicknes cause health And S. Gregory Nissen The good Basil hom 2. in hexa Gregor Niâ—â—eÌ„ hom 2. in Eccl. man out of the aboundance of his hart vttereth not euill thinges but such as are agreable and conuenient to his nature how much more doth the fountaine of goodnes dispense from his naturall bosome nothing that is euill It is impossible from the well-spring of purity any mudde of vncleanes from the splendour of the sun any moâ—e of darcknes from the center of rectitude any line of obliquity from the only rule and square of all actions any detorted worke oraction should be drawne to how good a purpose or holy an end soeuer it be directed yet this proceedeth not from any imbecility or weaknes but from the power it selfe and omnipotency Ambr. l. c. Ep. ep 37. of God in so much as we may auouch with S. Ambrose This impossible thing is no signe of infirmity but of vertue power Maiesty Likewise S. Augustine God is omnipotent c. Aug. li. â— de symb ad catechu c. â— how many thinges can he not do yet he is omnipotent and therefore he is omnipotent because he cannot accomplish these thinges For if he could die he were not omnipotent if he could lye if be deceaued if dâ— vniustly he were not omnipotent because if this were in him he were not worthy to be omnipotent Which reason conuinceth also that he cannot as a righteous Iudge or for any good purpose lye deceaue do euill or work any sinne For if his purpose and intent be good why doth he not contriue and execute it by some good vertuous honest meanes Is it becaause he will not cannot or thinketh not of it choose which you will For one of them must needes be the cause Wil he not It is waÌ„t of goodnes Can he not It is want of power and omnipotency Thinketh he not of it It argueth ignoraÌ„ce and inconsideration Plato l. 2. derepub To which effect it is recorded in Plato That man may haue some profitable inducement to lye because he cannot otherwise compasse his designed plots but nothing can moue God thereunto For nothing can he approue which he cannot effectuate by the best meanes he listeth Fy then on these pernicious and hellish dotages that God is the causer of heresies the contriuer of sinne Fy on them that thinke God yoke-mate with the diuell in the accomplishment of sinne to atchieue his holy designes 5. The second herefie by part interlaâ—ded in the former partly expressed in other passages is that euen as the diuine pietie of his own accord predestinateth some to glorie so he reprobateth others from all eternitie purposly intending their damnation Fulk Gods election and Fulk in c. 9. ad Rom. sect 21. ibid. sect 5. reprobation is most free of his owne will not vpon the fore-sight of the merits of eyther of them Then Pharao was a vessell of wrath ordeined to destructioÌ„ his reprobation was for the glorie of God and antecedently inteÌ„ded and appointed to that end Caluin Caluin l. 3. cap. 12. §. 5. ibid cap. 23 §. 4. 7. 8 9. Decretum quideÌ„ horribile faâ—eor To some eternall life and to some eternall damnation is fore-appoynted He likewise affirmeth that Adam and his posteritie fell by by Gods decree which he confesseth to be an horrible decree yet ordeyned by God Gods election I let passe because it tendeth to good it requireth not the preuision of workes but for reprobation which is the deputation of man the only image and similitude of God vpon earth to eternall punishment for this to be done without any fore-sight absolute or conditionall of his demerits and being done that man hath not power to escape or free will to auoide the sinnes which lead him head-longe to destruction is more then Barbarian more then NeroniaÌ„ cruelty because euery punishment iustly taxed presupposeth an offence but both men and Angells in that priority considered are free from all offence free from ill desert therfore to preordain those harmles and noble creatures to euerlastinge torments which of necessitie they must incurre before the preuision of any misdeed is such wild sauage and outragious Caluinisme as I know not whether it hath euer sound liking in the thoughts of any but some hereticall and Fulkish Caluinists Certayne it is that the Predestinats were longe since coÌ„demned for the like assertions and one Godescalcus a monke of Rhemes at a Synode of Magunce a cittie in Germanie See Frâ—doard lib. 3. c. 13. Serraen l. 1. rerum Mogunt c. 33. Baron an Domini 400. 818. Conc. Araufic c. 25. Ezech. 18. v. 32. c. 33. v. 11. osee 13. v. 9. Sap. 1. v. 13. 2. Pet. 3. v. 9. Aug. lib. 6. Hypogno Chrysos hom 3. in Genes hom de interdict arboris ad AdaÌ„ quae habetur post hom in Genes Eulgent li. ad Monim Prosper in lib. respons ad Gaâ—loruÌ„ capitula sub 〈…〉 in â—â—nt super cap. 7. Yea the Arausican Councel anathematizeth both them our aduersaries in these words We doe not only beleeue any to be predestinate to euill by diuine power but if there be any who will beleeue so great an euill with all detestation we pronounce them accursed 6. The Prophets and Apostles cry out I will not the death of him that dieth sayd our Lord god I will not the death of the impious but that he conuert from his way and liue Perdition is thine o Israell only in me is thy help God made not death neyther doth he reioyce in the perdition of the liuinge Our Lord is not willing that any perish By which sentences of holie writ it is most euident that the reprobation and destruction of no creature is absolutely and antecedently intended by God but only consequently coÌ„ditionally presupposing their obstinacie in sinne and finall impenitence which he from all eternity foreseeing deputeth them accordingly to their deserued punishment God sayth S. Augustin punisheth the reprobate because he foreknew what they wold doe but created them not to be punished S. Chrysostome For this end he framed euery creature and fashioned vs not that we perish nor to torment vs with punishments but to saue vs. And els-where It is manifest that God wold not haue Adam sinne who before his fall did fense and arme him Adam could haue obeyed which he wold not because he chose rather to yield to the diuill
his law Caluin l. â— inst c. 8. § â— 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 vncoÌ„ceauable 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 prohibiteth 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 fidelity inuiolable But howsoeuer you make sinne discordant 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 contradiction and that Protestantes may lawfully without offence 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 leuelleth his thoughts and deedes according to his will cannot stray or decline into fault or errour But euery protestant by committing sinne conformeth himselfe to the determination and secret will of God no Protestant then S. Thomas 1. 2. q. 19. art 9. 10. Durand l. 1. distinct 48. q. 2. swarueth from his duty or offendeth his Maiesty by incurring 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 Gen. 22. Exod. 11. Osee 1. 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 generall reuealed will in forbidding murder thefts and fornication Wherfore if Protestants by sinning follow the direction of Gods determinatioÌ„ 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 token or signe of his will 9. Neuerthelesse I proue that sinne accordeth also with his will reuealed vnto Protestants For they pretend to know that the secret will of God determineth and purposeth sinne that it is not against sinne But how Fulke in the place aboue cited do they know this will to be such It is secret they cannot pierce vnto it by themselues God must disclose it he must reueale vnto it by them That reuelation whatsoeuer it be by which he manifesteth this mystery is his reuealed will which being the faithfull messenger proposer and interpreter of his secret sinne is not against it Therefore in them it is neither against his secret nor reuealed will Nor by that Atheisticall Sophisme any sinne but a regular and laudable action Contrariwise when God dissuadeth prohibiteth and condemneth sinne either he doth it in earnest or in iest If in earnest he secretly disliketh that which he forbiddeth and so sinne is also repugnant to his secret will repugnant to his determination and hidden counsailes if in iest his dissuasions 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 ghospell 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 Rom. 9. 18. Rom. 1. 26. Exod. 7. 8. 9. Ioa. 12. 40. Prouerb 16. 4. Rom 9. 17. Ephes 3. 11. 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 purpose haue I raised thee that in thee I may shew my power He worketh 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 malice Vasques in 1 part to 1 disâ—ut 55 cap. 10. Exod. 8. 15. 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 withstand his holy will wherupon it is writteÌ„ of Pharao that Ibid p. 32. ca. 9. v. 7. 35. 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 readeth Pharaos hart hardened it self Again vers 35. he hardened 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 ascribed Aug. de doct Chri l 3. cap 10. Aug. l. 13. de trin ca. 12. Tertul. l. aduer Her mog Fulgen l. 1. ad Monim â— 13. EpiphaÌ„ haeres 66. Rupert in c. 9. Exod. Chrysost hom 16. in c. 9. ad Ro. Tulit multa cum lenitate volens ipsum ad paenitenâ—iam adducere c. qui fi seruatus minimâ— fuit rei totius culpa ab illius animo accidit Rupertus in eum locuÌ„ Exod. 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