A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

THE EIGHT POINT. [ A] WORKES OF SV∣PERERROGATION [ B] SPECI∣ALLY WITH REFERENCE TO THE TREASVRE OF THE CHVRCH.

IESVIT.

IT is hard, if not impossible, to [ C] giue satisfaction in this point, vnto any that is not aforehand persuaded of the Ca∣tholicke Doctrine of Merit.

ANSVVER.

THe word or name of merit is ta∣ken [ D] in two notions: First, properly, strictly, and vniuocally, Ro. 4.4. Deu. 7.10. Secondly, improperly, largely, and equiuocally, Eccle. 16.15. The first is tearmed by Schoolemen, Merit of Condignitie a; and the latter Me∣rit of Impetration or of Congruitie.

If the Iesuit maintaine Merit, according to the first accepta∣tion, [ A] then out of all question the Doctrine of Merit is not Ca∣tholicke a.

If he maintaine Merit, according to the second notion, then Popes pardons, and workes of Supererogation cannot be inferred or concluded from the doctrine of Merit; for how [ B] can that action bee applied to other persons as satisfactorie, which is rewarded by God, of his free fauour and grace, aboue the desert of the person himselfe which hath wrought it?

IESVITS §. 1. The Doctrine of Merit declared.

THis Doctrine is much misliked by Protestants as [ C] proud and arrogant, yet not so much misliked as mis∣understood, their dislike growing from misconstru∣ction thereof. For Catholickes hold that no worke is me∣ritorious with God of it owne nature: but to make the same meritorious, many graces are required, and those most diuine and excellent, particularly these seuen.

ANSVVER. [ D]

CAn any thing be more arrogant and foolish, than for a mi∣serable begger and sinner a, whose iustice is rather in re∣mission of sinnes, than in perfection of vertues b, to main∣taine that God should be vniust, if he rendred not heauen to mans good workes? And yet this proud Doctrine is deliuered by the Rhemists, and by some other Romists.

But our Aduersarie laboureth by distinction, to salue this [ A] Pharisaisme, saying, Good workes are not meritorious by their nature, but by many graces, &c.

I answer, If he should maintaine, that Good workes merit iustification or perseuerance, not by their Nature, but by Grace, this distinction would not free his Tenet from error a: so likewise it is erroneus to maintaine that Good works merit glo∣rie by Grace; for that which is of Merit, is not of Grace b but of debt. And diuine grace doth not eleuate vertuous actions, by adding vnto them a force of meriting c, but onely by making them susceptible of a free and liberall reward, and by placing [ B] them in the state and order of causes impetrant, or dispositiue conditions. S. Paul saith, Rom. 8.18 d. I thinke that the Passions of this time are not condigne to the glorie to come, that shall be reuealed in vs.

First, the passions here expressed, were Martyredomes san∣ctified [ C] by grace, Phil. 1.29. and spirituall sacrifices of a sweete smelling sauour, 2. Tim. 4. 6. most pretious in Gods sight, Psalm. 116.15.

Secondly, Condignitie or Worthinesse, equall in desert or value to the reward of glorie, is denyed vnto them: but where there is inequalitie betweene the worke and the reward, and where the reward is of Grace, and the worke of debt, there is found no proportion of Condignitie. Origen e saith, I can hardly persuade my selfe, that there can be any good worke [ D] deseruing (as a debt) the reward of God. S. Augustine f, Thou shall not receiue eternall life for thy Merit, but only for Grace. Andreas Vega g saith, That many Schoole-men, to wit, Gregorie Arimine h, Durand i, Marsilius k, Waldensis l, Burgensis m, Eckius n, &c. reiect the Romish doctrine of merit of Condignitie, Dio∣nisius

Cistertiensis doth the like a. Brulifer saith b, It is a verie de∣uout [ A] opinion established by many authorities, that no man in this life (how pure and perfect soeuer) can merit coelestial glorie by 〈◊〉〈◊〉, but that, 〈1 line〉〈1 line〉 by 〈◊〉〈◊〉 or 〈◊◊〉〈◊◊〉 c 〈1 line〉〈1 line〉 d 〈◊〉〈◊〉 of 〈1 line〉〈1 line〉 e 〈◊〉〈◊〉. And 〈◊〉〈◊〉 f the Iesuit 〈◊〉〈◊〉. That the Roman Church hath not hither∣to determined expressely the question of 〈◊〉〈◊〉 of condigni∣tie: and the same author, with others g 〈◊〉〈◊〉; That Merit of congruitie is not truly, properly, & simply Merit, but 〈◊〉〈◊〉 quid & nomine tenus, comparatiuely, and in appellation on∣ly. [ B] And they deliuer a good reason of this assertion: for if for a small labour and seruice, or if for a seruice and obedience due of right by other titles, a liberall and immense gift shall be be∣stowed, there is no Merit in the receiuer, but the reward is meerely of 〈◊〉〈◊〉 in the bestower: So likewise when God Almightie bestoweth vpon his children an incomparable weight of glorie h, for a small and imperfect seruice, and for that which is due vnto himselfe in right, by many other titles; this reward is not a wages of debt, neither is God obliged in iustice i to bestow it, but it is a reward of Grace and bountie, [ C] and man is indebted to God for promising and bestowing the same.

Now from hence it is apparent that the doctrine of Merit (taken properly k) is not Catholicke or infallible, and there∣fore if Popes pardons depend vpon the same, a worme-eaten post is made the pillar and supporter of this moath-eaten rag [ E] of supererogation, wherwith the Romists would gayly cloath their children.

IESVIT [ A]

The first grace is 〈◊◊〉〈◊◊〉, because God out of his owne 〈◊◊◊〉〈◊◊◊〉 and his actions 〈◊〉〈◊〉 a 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 without which Ordination, no 〈◊◊◊◊〉〈◊◊◊◊〉 or correspondencie with 〈◊◊〉〈◊◊〉.

ANSWER. [ B]

By Diuine preordination, vertuous actions haue reference (not of desert, but of disposition, and instrumentall efficien∣cie or manuduction) to beatitude, or the last supernaturall 〈◊〉〈◊〉 and according to Saint Bernard a, they are Via regni, non causa regnandi, The way to the heauenly Kingdome, but not the (me∣ritorious) cause of raigning.

IESVIT. [ C]

The second, is the Grace of Redemption by Christ Ie∣sus, without whom, wee and our workes are defiled, wee being by nature the children of wrath, and should bee so still, had not hee by his Passion and Death appeased God, 〈◊〉〈◊〉 vs the inestimable treasure of his merits: so that, In illo, benedixit nos Deus omni benedictione spi∣rituali [ D] in caelestibus, in quo habemus redemptionem per sanguinem eius, secundum diuitias gratiae suae quae superabundauit in nobis.

ANSVVER.

The grace of Redemption appeaseth God, and purchased for vs the fruit and inestimable benefit of Christs Merits, both for remission of our sinnes, and for our Sanctification. But [ E] that Christs Merits make mans actions meritorious, and that his satisfaction inableth man to satisfie Gods Iustice b, is all one, as if one would inferre, saying, Christ Iesus hath redee∣med vs by his Passion, and he communicates to vs the grace of Redemption, Ergo, Christ Iesus hath made vs Redeemers.

IESVIT. [ A]

The third is grace of Adoption in Baptisme, whereby soules are supernaturally beautified by participation of the diuine nature; whence a triple dignity redounds vnto Works, one by the grace of Adoption from God the Father, who in respect of this Adoption regards good works as the works of his children; Another is from God the holy Ghost [ B] dwelling in vs, by whom Good workes are honoured, as by the principall Author of them, so that he, rather than we, doth the works; who therefore is said to pray for vs with vnspeakable groanes: The last dignitie is from God the Son, Christ Iefus, whose members we are made by Grace; so that the works we doe, be reputed not so much ours as his, as the worke of the particular members is attributed prin∣cipally vnto the head.

ANSWER. [ C]

By the grace of Regeneration and Adoption, the diuine Image is imprinted in the soule, 2. Pet. 1. 4. Ephes. 4.24. and a dignitie of goodnesse a redounds to vertuous actions from the three persons of the Trinity. But hence it followeth not, Ergo, Good workes merit in condignitie: for although Christ Iesus and the holy Ghost worke in righteous People, and the vertu∣ous deedes of these Persons are in some sort reputed the works of Christ; yet because the diuine Persons worke in them accor∣ding to a certaine degree, and measure of grace, and not accor∣ding [ D] to the fullnesse of Power, and the vertuous deeds of men, are attributed to Christ, not as the cause Elicitiue b, or as im∣mediately producing them, it is inconsequent to say: Good

workes are produced originally by the holy Ghost, and they [ A] are reputed Christs works, in regard of Influence, Approbati∣on, and Acceptation, Ergo, they haue the totall Perfection (to wit, of meriting and satisfying) which Christs owne Personall workes had. The foot of man is vnited to the head, and the head maketh influence into it: neuerthelesse the whole perfe∣ction of the head, is not in the foot, and the foot doth not vn∣derstand, because the head vnderstandeth; nor seeth, heareth, or smelleth, although these senses are 〈◊〉〈◊〉 in the head. So like∣wise euery iust person is vnited to Christ, and is spiritually san∣ctified by the Grace of the holy Ghost: but this motion and [ B] influence is finite in it selfe, and limited to the estate of our weakenesse, 〈◊〉〈◊〉 distributed according to the necessitie of the Receiuer, and the wisedome and good pleasure of the moouer, and therefore it imparteth not the whole vertue of the moouer, but so much onely as is necessarie and conuenient for the Sub∣iect to receiue: but it is not necessary for men to receiue power of meriting properly, and it is most honourable for God to be∣stow life eternall freely.

IESVIT. [ C]

The fourth is Grace praeuenient, whereby God stirreth vp in vs thoughts and affections to good and pious workes: and grace adiuuant to helpe vs in the perfor∣mance of these desires, making our free will produce works that are supernaturall in their very substance, and aboue the capacitie of man.

ANSWER. [ D]

The free will of man, by the power of praeuenient, adiuuant, and subsequent Grace, produceth works which are supernatu∣rall in their kind: but yet this free will being Principium vulnera∣tum b, an originall roote, or beginning of Action, which was wounded with sinne, and is in this life cured onely in part, it al∣wayes retayneth some remainders of inborne infirmitie, and consequently the good Actions produced by it, attaine not the fullnesse of Perfection, but there is found in them some haeredi∣tary staine or limping c. Rom. 7. 18, 19, 20.23. Gal. 5. 17. [ E]

Heb. 12. 1. Hence it followeth, that iust men cannot challenge [ A] a reward by merit or debt, because they neuer yeeld God his full and perfect due a: for it is his due to 〈◊◊〉〈◊◊〉 without any sinne adherent, but righteous Persons 〈◊◊〉〈◊◊〉. Iam. 3.2. Therefore they can challenge nothing of Debt, or as 〈◊〉〈◊〉 of God, but onely 〈◊〉〈◊〉 with humilitie vpon his bounty and 〈◊〉〈◊〉 b.

IESVIT.

The fift, is the Grace of mercifull indulgence, in not [ B] 〈◊〉〈◊〉 with vs the rigor of his 〈◊〉〈◊〉. For God might wholy require the good worke we 〈◊〉〈◊〉 his owne, by many 〈◊〉〈◊〉 as by the 〈◊〉〈◊〉 of Iustice, being works of his 〈◊〉〈◊〉; by title of Religion, being workes of his Creatures; by title of gratitude, as being workes of persons infinitely obliged vnto him. By which Tytles, if God did exact vpon workes with vttermost rigor, no goodnesse would be left in them to be offered for the meriting of heauen. But his infinite [ C] benignitie remitting this rigor, moued thereunto through the merits of Christ, is content that we make vse of our good workes for the gaining of glorie, and doth not exact them wholy and totally as otherwise due.

ANSWER.

The Lord is content that we make vse of our good workes for the attaining and increase of glorie. Mat. 25.16.2. Cor. 9. 6. Gal. 6.8. And he requireth them also for many other good ends, [ D] Ioh. 15.8. 2. Pet. 1.10. But they may be vsed and referred to life eternall, as dispositions and causes impetrant, and not as causes properly or condignely meritorious. Also it is remarke∣able, how the Iesuit in this section, hath set fire on his owne house: for if we we owe good works vnto God by the titles of Iustice, Religion, and Gratitude, What peeping hole I pray you is left for aspiring Merit to creepe in at? The true applica∣tion whereof is, That if God exact according to his due, then (vpon the Aduersaries owne ground) there is no Merit. But if he [ E] doe not in rigor exact, then this indulgence and not exacting, for Christs sake, taketh away all plea of Merit from vs, and cast∣eth the Merit vpon Christ alone.

IESVIT.

The sixt, is the grace of liberall promise, by which he obli∣geth

〈◊〉〈◊〉 himselfe to reward the good Workes of his children ac∣cording [ A] to the deserv of their goodnesse. Did not God binde himselfe by his word in this manner, no worke of Saints though neuer so perfect and excellent, were able to bind 〈◊〉〈◊〉 to reward it, as all 〈◊〉〈◊〉 teach; though some disputation be, whether Gods liber all 〈◊〉〈◊〉 supposed, the goodnesse of the 〈◊〉〈◊〉 concurre partially with his promise to oblige him, which is a Disputation of no great moment.

ANSVVER. [ B]

First, the promise of God whereby he obligeth himselfe to 〈◊〉〈◊〉 a benefit to his People vpon their obedience, inferreth not desert a or merit on their part, as appeareth in repentance, whereunto the Lord promiseth mercie, remission of sinnes, and saluation, and obligeth himselfe by oath, Ezech. 18.31, 32. & ca. 33.11. and yet the benefit conferred is not of Merit, but of Grace.

God Almighty promised to bestow the land of Canaan vpon the Israelites, and he bound himselfe thereto by oath, Exod. 13. 5. Neuerthelesse, he gaue this good land to them, not for their owne merits, but of his free bountie. Deut. 7. v. 7, 8, & chap. 9. 5. Secondly, it is false, that God hath obliged himself by promise to reward the good Works of his children according to the de∣sert [ D] of their goodnesse; for he rewardeth them according to his owne bountie b, but not according to their own defert, yea he re∣wardeth aboue desert c, and in part contrary to desert, Ps. 103.10.

Thirdly, the disputation of Schoolemen, whether Gods liberall promise supposed, the goodnesse of the worke concurre partially with the diuine promise to oblige God, is of so great moment, that Vasques the Iesuit saith e, They which hold the [ E] former without teaching the latter, destroy Merit, teaching the same in words, and really denying it.

IESVIT. [ A]

Finally, That Merit attaine reward, is required the grace of perseuerance: without which, no man is crowned. And though Good workes, strengthened with so many su∣pernatur all Excellencies, bee good stayes of confidence, in themselues considered; yet because we are not sure of our perseuerance, no nor altogether certaine that we haue good Workes, adorned with the former perfections; the Catho∣licke [ B] Saints of God vse not to confide in their Merits past, specially being guiltie of diuers daily negligences, but flie to Gods mercies, as the Church teacheth vs in the Liturgie of the Masse, daily praying, In sanctorum nos consortium non aestimator meriti sed veniae quaesumus largitor admitte.

ANSWER. [ C]

Without perseuerance, no man can attaine the Crowne of Glorie, Apoc. 2.10. and yet, as perseuerance it selfe is the free gift of God, Ierem. 32.40. 1. Cor. 1.8. Phil. 1. 6. so likewise the Crowne of Glorie, following perseuerance, is of Grace, and not of Merit, Rom. 6.23.

Secondly, Good workes are stayes and supporters of confi∣dence a, Heb. 3.6. 1. Ioh. 3.21. Psal. 119. 166. And iust men may know that they haue Faith and Good workes, Esa. 38.3. Ioh. 29.14. Psal. 119.22, 67, 100, 110, 112, 157, 166. Also they are regenerate, of immortall seed, 1. Pet. 1. 23. And hee that is begotten of God, ouercommeth the world, and keepeth [ D] himselfe, and that wicked One toucheth him not, 1. Ioh. 5. v. 4. 18. And so by Grace, they are inabled to perseuere to the end, Phil. 4.13. Ioh. 4.14. & 6.37. 2. Thes. 3.3.

Thirdly, Although all good Christians are studious of Good workes, 1. Ioh. 3.7. Mat. 7.17. Iohn 15.5. yet no true Catho∣licke Christian glorieth or confideth in his owne Merits b, or [ E]

expecteth saluation for his owne deserts. And the reason here∣of, [ A] is not the vncertaintie of his owne Sanctification a, but a true vnderstanding of his owne 〈◊〉〈◊〉, to Merit con∣dignely at Gods hand, and of his owne vnworthinesse (euen supposing the state of Grace, &c.) to receiue the Crowne of Glorie, by any other purchase, than by the free donation and Merit of Christ b, Luk. 17.10. Rom. 6.23. Psal. 143.2.

IESVIT.

Did Protestants know that we require all these diuine 〈◊〉〈◊〉 to make any worke meritorious, did they well also 〈◊〉〈◊〉 how singular and excellent these fauours are, they 〈◊〉〈◊〉 not perchance wonder, that Workes graced with so many supernaturall excellencies, should haue some propor∣tion with the heauenly reward. And so dealing with your [ C] Maiestie; who is well able to ponder these things, I shall without proofe passe by this Doctrine, as not particularly belonging to the proposed difficultie.

ANSWER.

Protestants are not ignorant what Romists require, to make Workes meritorious; but withall, they vnderstand that the se∣uen Graces rehearsed by you in this place, are not sufficient to infuse a 〈◊〉〈◊〉 causalitie or efficiencie intothem. [ D]

And some proportion with the heauenly reward, maketh not vertuous actions to be condignely meritorious: for there is proportion of Order, yea, of instrumentall causalitie, and of meanes to the end, and there is proportion of Equalitie, or 〈◊〉〈◊〉. The first kind of proportion maketh not the cause or meanes meritorious, as appeareth in Faith and contri∣tion, in respect of remission of sinnes; and of Regeneration, 〈◊〉〈◊〉 respect of the heauenly inheritance; and there was some 〈◊〉〈◊〉 betweene the 〈◊◊〉〈◊◊〉 through the Wilder∣nesse [ E] , and the land of 〈◊〉〈◊〉, yet the 〈◊〉〈◊〉 trauell was not a meritorious cause of their possession of that good Land.

His 〈◊〉〈◊〉 therefore, being of a 〈◊◊〉〈◊◊〉 iudgement, [ A] is well able to ponder these things, and to discerne, that you hauing deliuered as much in substance for your Doctrine of Me∣rit as the matter will beare, yet haue in effect said nothing, but that which is refelled by some of your owne part, and which is insufficient to demonstrate, That the Roman doctrine of Me∣rit is Catholicke.

And to conclude this Paragraph, I desire ingenious Rea∣ders, not to be abused by the equiuocations of Romists, who wilfully peruert the Testimonies of Councells, and Fathers, to establish the erroneous Doctrine of Merit of condignitie: for [ B] enteruiewing the places, you shall perceiue, that the Fathers frequently applying the word Merit, to vertuous Actions, speake of obtention and impetration, and not of meriting in condignitie: yea, as the learned Pontifician Andreas Vega a ob∣serueth, they often apply the word Merit, to Actions, in which there is neither Merit of condignitie nor congruitie.

IESVIT. § 2. [ C] Merit of Workes of Super∣erogation.

WHerefore to come to workes of Supererogation; These workes, besides the seuen aforenamed gra∣ces, suppose another singular fauour, and stand grounded thereon. This 〈◊〉〈◊〉 is, That God, though 〈◊〉〈◊〉 might, yet he doth not 〈◊〉〈◊〉 require of his Saints and [ D] seruants, That in his 〈◊〉〈◊〉 they doe the vttermost of their forces. He hath prescribed vnto men certaine Lawes and Commandements, which if they keepe, he is satisfied; and what they doe 〈◊〉〈◊〉 beyond these commanded duties, hee receiues as a gracious and spontaneous gift.

This Diuine 〈◊〉〈◊〉 is noted by Saint Chrysostome (Homil. 21. in priorem ad Cor,) and excellently de∣clared in these words, Etenim cum benignus sit Domi∣nus [ E] suis praeceptis multum 〈◊◊〉〈◊◊〉, potuisset enim si hoc voluisset praeceptum magis in∣tendere & augere & dicere: Qui non perpetuo ie∣iunat puniatur, qui non exercet virginitatem det pae∣nas,

〈1 line〉〈1 line〉 [ A] supplicium, Sednon 〈◊〉〈◊〉 fecit concedens nobis vt 〈◊〉〈◊〉 solum ex iussu sed 〈◊〉〈◊〉 ex libero faciamus arbitrio.

ANSWER.

God in his bountie and 〈◊〉〈◊〉 mercie, is pleased to accept of his children, true and entire obedience, although the same be lesse in measure and quantitie than his law re∣quireth, [ B] and lesse also than his seruants (if they vsed their vt∣termost indeauour and force) might performe. S. Chrysostome vpon 1. Cor. Hom. 21. affirmeth, That God might haue impo∣sed vpon man a stricter law, to wit, of perpetuall fasting, 〈◊〉〈◊〉, 〈◊〉〈◊〉, &c. But now, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He hath 〈◊〉〈◊〉 his precepts with mansuetude, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that we might doe many things not onely by precept, but also of our owne accord.

Now from hence you cannot conclude the Romish doctrine [ C] of Workes of 〈◊〉〈◊〉; for 〈◊〉〈◊〉 the definition, and being of workes of Supererogation, two things are required. First, That all be performed and fulfilled which the diuine Lawe commandeth. Secondly, Besides this, that some thing be per∣formed which the diuine Law requireth not, either expressely or 〈◊〉〈◊〉. But if 〈◊〉〈◊〉 men haue any sinne, they performe not all which the 〈◊〉〈◊〉 Law requireth, for euerie sinne is a 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 Law, 1. 〈◊〉〈◊〉. 3.4. And although God almightie doth not 〈◊〉〈◊〉 (oras simply necessarie to [ D] 〈◊〉〈◊〉) exact of his 〈◊〉〈◊〉 and seruants, That in euery par∣ticular worke of his seruice, they do the vttermost of their for∣ces, but accepteth a possible measure and latitude of true and 〈◊◊〉〈◊◊〉, a, consisting of Faith and Charitie, Gal. 5.6. yet this 〈◊◊〉〈◊◊〉 not the highest degree of obedience a thing adiaphorous, and of right not due, but serueth, both to declare the riches of Gods mercie, in pardoning our offences, and also to humble vs before him in the recognition of our vn∣worthinesse. S. Bernard b hath these words: He hath therefore 〈◊〉〈◊〉 his 〈◊〉〈◊〉 to be obserued 〈◊〉〈◊〉, or to the full, that [ E] we 〈◊◊◊〉〈◊◊◊〉, and falling short, and finding that we

〈◊◊〉〈◊◊〉 to 〈◊〉〈◊〉 that which we 〈◊〉〈◊〉, may 〈◊〉〈◊〉 to his mercie, and [ A] say, Thy 〈◊〉〈◊〉 is better 〈◊〉〈◊〉 life: and because we are not able to ap∣peare in the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 and 〈◊〉〈◊〉, we may appeare in the vesture of Confession.

IESVIT.

Wherefore the Precept, Thou shalt loue the Lord thy God with all thy heart, with all thy soule, with all thy strength, doth not commaund an intire imploy∣ment [ B] of all our powers on God, with all our vttermost forces; nor that we neuer loue, nor desire, nor thinke of any thing besides him; nor that all our thoughts and affections be wholly, intirely, and perpetually on him: For this were a thing impossible, and God doth not require of vs things vnpossible, as Scriptures and Fathers teach. This Precept therefore commaunds a quadruple integritie of diuine loue.

The first Integritie is in respect of our selues, that we [ C] loue God wholly and intirely, not onely with the outside, but with the inside, euen to the bottome of our soule, that is in a word, sinceerely.

The second Jntegritie is in respect of God, that we loue God according to all his Commandements, not leauing any unkept; and so to loue God intirely, or with all the heart, is the same as to walke in all his Commaundents.

The third Jntegritie, is in regard of the effect of Loue, [ D] which is to ioine men in friendship with God, whom wee must so loue, that there be no breach betweene God and vs, nor we seperated from him; which we do so long as we keepe his Commaundements without 〈◊〉〈◊〉 mortally against them.

The fourth Jntegritie is, in respect of time, that we loue him intirely, not only for this present life, but also desiring and hoping to see and loue him for eternitie. [ E]

ANSWER.

We maintaine not that the Precept Math. 22.37. Luc. 10.27. obligeth man at all times to an actuall imploiment of all

his powers & the forces therof on God, without conuersion to [ A] other lawfull obiects a: But we 〈◊〉〈◊〉 with S. Augustine b, and other of the Fathers, three things concerning this Precept.

First, That it commaundeth to esteeme, desire, delight in, and to honour God almightie aboue all things created, and to sub∣iect all our faculties, and the forces and operations of the same, to his obedience and seruice.

Secondly, That we ought not to entertaine any cogitation, or inordinate motion in our hearts, repugnant to his Law, or to commit any thing contrarie to his Commaundement.

Thirdly, That this Precept obligeth all people to the obe∣dience thereof in this life, for it is the first and greatest morall [ C] Precept, Math. 22.38. And Christ our Sauiour came not to de∣stroy, but to continue and ratifie the Morall law, Math. 5.17.

Secondly, Whereas the Iesuit saith, God doth not require of vs things impossible. I answer, That if he speake of actions and duties simply necessarie to saluation, God (as looking on vs in Christ, and through the glasse of Euangelicall mercie) re∣quireth not of his children things vnpossible c. But if his mea∣ning be either of vnregenerate persons, while they are in that state, or of things vertuous and holy, according to their highest perfection, then both Scriptures and Fathers are against him [ D] d.

IESVIT.

And in this sence S. Augustine, S. Bernard, and other Fathers are to be vnderstood, that say in the Precept, Di∣liges [ E] Deum tuum ex toto corde tuo, is contained the perfection of the life to come, and a perfection impossible to be attained to in this life, to wit, it is contained in the Pre∣cept,

not as perfection commaunded to be practised in this [ A] life, but as a perfection to be desired and hoped for in the next: so that he that loues God sinceerely from the bottome of his heart, to the keeping of all his Commandements per∣fectly, without breach of friendship betweene him and God, hauing his desires and loues referred with hope vnto Eter∣nitie; without question, hee loueth God with all his heart, soule, and strength.

ANSWER. [ B]

First, If the Precept, Thou shalt loue the Lord thy God with all thine heart, &c. bind men no further than to an vnfained or sin∣ceere loue of God, and the obseruing of his Commaunde∣ments without breach of friendship, then it bindeth them not to the shunning of veniall sinnes. But according to S. Augustine a, and S. Bernard b, it bindeth man to the auoiding of all sinne, both veniall and mortall.

Secondly, These Fathers c teach expressely, that the Com∣maundement, [ C] Math. 22. 37. bindeth men in this life, as a meanes to humble them, and to prouoke them to sue for Gods mercie. And if the Aduersarie replie, That these Fathers say it is a Precept indicatiue, or significatiue, what is 〈◊〉〈◊〉 to be done, but not obligant d.

I answer, First, it is the first and greatest Commandement of [ D] the Morall law, Math. 22.38. but the Morall law, and all the Precepts thereof are perpetually obligant.

Secondly, If it bind not, then no temporall paine can suc∣ceed the breach thereof e; but iust persons which obserue other Commaundements, vndergoe temporall paine, Heb. 11. 36.37.

Thirdly, S. Augustine affirmeth f, That it is sinne in man to

〈◊〉〈◊〉 a lesse degree of Charitie than this law requireth: and [ A] that therefore iust persons haue need to pray perpetually, For∣giue vs our Trespasses. But if it were indicatiue, or directiue only, and not obligatorie, this were not true.

IESVITS §. 3. The Fathers taught Workes of Superero∣gation, and prooued them by Scripture. [ B]

BVt they that loue God so perfectly, as they loue not one∣ly his Commandements, but also his Councells; not onely shunne such sinnes as separate from God, but also such as binder the perpetuall actuall loue of God. These bee they that doe more than they are commanded, that is, doe workes of Supererogation. And if your Maiestie call to minde vp∣on how manifold graces this Merit is grounded, you will not, J hope, condemne the same of arrogance, but rather [ C] 〈◊〉〈◊〉 it, as being taught by holy Fathers, euen in expresse tearmes of Supererogation. Jn proofe whereof, J alleadge these few Testimonies.

ANSVVER.

THey which doe more than God hath commanded by his Law, as simply necessarle to saluation, to wit, they which giue all their goods to the poore, &c. exceed not heerein [ D] the highest and strictest measure of Charitie, and obedience in this life; for the Euangelicall Law, commandeth vs to be per∣fect, as our heauenly Father is perfect, Math. 5.48. by approa∣ching as neere towards this Patterne as our humane frailtie will permit, and to loue, as Christ loued vs, Luk. 6.35. Rom. 5.7, 8. And there is a threefold kind of Obligation to God: First, of strict and expresse Law, common to all persons. Secondly, of particular Precept by extraordinarie Reuelation, Gen. 22. 2. Thirdly, of Gratitude, whereby (according to Saint Bernard a) we are indebted, and owe to the Almightie. Omne quod sumus, [ E] & omne quod possumus, Whatsoeuer we are, and whatsoeuer we are able to doe: Etsi cognouisses tu quam multa, & quam multis, debeas, videres, quam nihil sit quod facis; If man did consider how much hee oweth, and to how many, and by how many Titles, he would perceiue, all that hee doth (or can doe) to be

〈1 line〉〈1 line〉 And when [ A] 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉.

Touching the distinction of Precepts, and Councels a, I answere, That if according to the Tenet of Fathers b, wee [ B] vnderstand by Councels, Free-will Offerings, or Spontaneous Actions, exceeding that which the ordinarie Bond of necessa∣rie dutie obligeth men vnto, and which are acceptable vnto God, in respect of their end; the Doctrine of Councels proo∣ueth not workes of Supererogation, according to the Romish Tenet. For as I haue formerly declared, Supererogation im∣plyeth these things: first, a perfect and exact performance of all commanded duties, without omission of any; secondly, a free and voluntarie exceeding and transcending all obedience [ C] and seruice, enioyned by Diuine Precept. But supposing the perfection of the Diuine Law c, and presupposing all men to be sinners in part, the former is vnpossible. And if our Ad∣uersaries will be so gracelesse, as to make any man in this life (except the Holyest of Holyes, 1. Pet. 2.22.) free from sinne d, the Apostle enrolleth them in the blacke Booke of Damnable Lyers, 1. Ioh. 1. 10. and they may borrow a Ladder with Ace∣sius e, the Nouatian Heretike, and so climbe alone vp to Hea∣uen, or indeed rather fall with a breake-necke, downe to Hell, Matth. 9. 13. For who are more desperately sicke, Quàm qui [ D] mentem febribus perdiderunt, than they, which by the Feauer of Pride haue lost the vnderstanding of their owne sinfull Con∣dition.

IESVIT.

Haymo, a learned Expositor of Scripture, liuing in the [ E] yeere 800, thus writeth, Supererogat Stabularius, quando hoc agit Doctor ex voto, quod non accepit ex Praecepto, quod secit Paulus Apostolus, quando

〈1 line〉〈1 line〉 [ A] 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉

ANSWER. [ B]

You cannot produce one Father, or antient Doctor, which maintaineth workes of Supererogation, to your purpose.

Haimo and venerable Bede affirme, That some men doe that by Vow, or voluntarie choyse (to wit, in some particular Acti∣ons) which they are not obliged vnto by strict Precept; and that at the day of Iudgement, they themselues (not Soules in Purgatorie) shall reape the benefit hereof (to wit, an accessorie augmentation of Blisse:) But from a partiall Supererogation, to a [ C] totall and generall, it followeth not. For if a man, which is ob∣liged to worke eight houres euerie day, by the space of a moneth, and that according to a certaine perfection of worke∣manship, should for two or three daies worke tenne houres, and exceed the manner of workemanship enioyned him, and then againe faile other twentie whole dayes, both in time and man∣ner; it might be said of this man, That hee did exceed, or doe more worke for three dayes, than was commanded; and yet comparing and conioyning the whole time, and workmanship, [ D] hee hath done lesse than was enioyned him. So likewise, a de∣uout person being commanded by the Morall Law to obserue all the Commandements, great and small, during his naturall life; if he should in some Actions, or circumstances thereof, per∣forme more than is strictly required (vpon necessitie to Saluati∣on, or by his generall Calling) and yet be deficient in many du∣ties enioyned; this man might be said to supererogate in that, wherein he exceeded the Rule: but (because in other passages of his manners, hee was a sinner, a Iam. 3.2.) it cannot be truly said, that he hath workes of Supererogation, to be layd vp in a [ E] common Treasurie, for the benefit of other people.

IESVIT. [ A]

S. Gregorie the Great, in the yeere 590. alluding to this tearme of Supererogating, more than is receiued, saith: Multi Virginitatis virtute pollent, vt videlicet plus impendant obsequio quam acceperunt praecepto. S. Fulgentius in the yeere 500. Quid est si quid super∣erogaueris, nisi si quid à me magis acceperis? Nam & ipse qui supererogabat, in eo quod non acceperat [ B] praeceptum, sed dabat ex charitate Concilium, mise∣ricordiam se profitetur vtique consecutum. S. Pau∣linus in the yeere 400. Hic Samarites Christus red di∣turus est Beatae Virginitati de innumeris huius boni fructibus, vberes gratias, & immortales Coronas, quia hoc Concilium Praecepto adjiciens, de suo su∣pererogauit. S. Augustine in the same Age, In illis (Praeceptis) Dominicis imperat vobis in hijs (Conci∣lijs) [ C] si quid amplius supererogaueritis, in redeundo reddet vobis. And againe, Stabularius autem Aposto∣lus est, duo Denarij duo Praecepta Charitatis, quam per Spiritum secum acceperant Apostoli, ad Euange∣lizandum caeteris: Quod supererogat autem illud est quod ait. De Virginibus autem Praeceptum 〈◊〉〈◊〉 non habeo, Concilium autem do. And in ano∣ther Booke, Quae licita sunt, nec vllo Praecepto Domi∣ni prohibentur, sed sicut expedit potius tractanda [ D] sunt, non praescripto Legis, sed Concilio charitatis: Haec sunt quae amplius supererogantur, saucio qui curandus ad stabulum Samaritani miseratione per∣ductus est. Optatus Mileuitanus, in the yeere 370. Sed qui saucium commen dauerat, se promiserat red∣diturum quicquid in curam amplius erogasset post impensos duos Denarios, non Praecepta sed Conci∣lium erogat Paulus. Nec impedimentum est volun∣tati, [ E] nec nolentes impellit aut cogit. Qui dederit (in∣quit) Virginem suam bene facit, & qui non dederit melius facit. Haec sunt verba Concilij: nec sunt vlla

Praecepta coniuncta. S. Hierome, Plus amat Christus [ A] Virgines, quia sponte tribuunt quod sibi non fuerat impetratum, maiorisque gratiae est offerre quod non debeas, quam reddere quod exigaris. S. Chrysostome; Nequaquam Dominum incuses haud mandat impos∣sibilia, multi rpsa superant mandata. S. Gregorie Na∣zianzen; In legibus noftris alia parendi necessitatem imponunt, nec sine periculo praetermitti possunt, alia non necessitate constringunt, sed in arbitrio & vo∣luntate [ B] posita sunt, ac proinde hanc rationem habent, vt qui ea custodierint praemijs & honore afficiantur, qui autem minus ea expleuerint, nihil periculi per timescant. S. Cyprian; Non iubet virginitatem Domi∣nus sed Hortatur, nec iugum necessitatis imponit quando maneat voluntatis arbitrium liberum. Ori∣gen, Ea quae supra debitum facimus, non facimus ex Praecepto, verbi causa, Virginitas non ex debito solui∣tur, [ C] sed supra debitum offertur.

I will not bring more proofe of this Doctrine out of Scripture, which the Fathers I cited, prooued by the words of S. Paul, in expresse tearmes, affirming, That there are besides Precepts, workes of Supererogation, or Counsailes, De Virginibus Praeceptum Domini non habeo, sed Consilium do. Nor will I alledge more Testimonies of Fathers, which might be produced in great number, most [ D] plaine and pregnant. Onely I cannot omit one place of S. Ambrose, who deliuering this Doctrine, doth together answer a Protestants vulgar Obiection against it. Itaque qui Praeceptum impleuerint, possunt dicere serui in∣utiles sumus, quod debuimus facere fecimus. Hoc Virgo non dicit, non dicit qui bona sua vendidit, sed quasi repofita expectat praemia, sicut sanctus Aposto∣lus ait: Ecce nos reliquimus omnia, & secuti sumus te, quid ergo erit nobis? Sunt enim Spadones quise [ E] castrauerunt propter regnum coelorum, sed hoc non omnibus imperatur, sed ab omnibus flaguatur, Virgo prouocatur 〈◊〉〈◊〉, non vinculis alligatur, sed nec

vidua Praeceptum accipit, sed Consilium. What can be [ A] more cleerly spoken for works of Supererogation, or Councels?

ANSVVER.

If you had examined the place of Gregorie a, you might haue perceiued, that he diuideth Diuine Precepts, into generall or common Precepts, and into personall and speciall: and the words which you alleadge (paring off the rest, because they make a∣gainst you) wherein he saith, That they which are not iudged and raigne (Math. 19.27, 28.) doe transcend the Precepts of the Law, by the perfection of their vertues, &c. are vnderstood by him of ge∣nerall [ B] and common Precepts, which oblige all people, and not of speciall Commandements: but where a man is obliged by any Commandement, generall or speciall, there is no Super∣erogation. And that Saint Gregorie was farre from maintaining workes of Supererogation, appeareth by his perpetuall and constant Doctrine, concerning the defect and imperfection of mans righteousnesse b, and his renouncing all confidence in his owne worthinesse and deserts c.

The rest of the Fathers, to wit, Fulgentius, Paulinus, S^t. Au∣gustine, Optatus, S^t. Hierom, S^t. Chrysostome, Gregorie Nazianzen, S^t. Cyprian, Origen, and S^t. Ambrose, mention workes of Coun∣sell, and one of them saith, It is possible to doe more than is commanded. But this Father speaketh not thus, in respect of all the Commandements of God, for then hee must free iust persons from all sinne; but in respect of some particular Acti∣ons, [ D] to wit, whereas the Law of Charitie commandeth to di∣stribute a portion of goods to the poore, a man may bestow halfe his goods; neuerthelesse, he which performeth this, may be deficient another way, for he may fall short in the intension of his Charitie, and also in the measure of his Hope, Humilitie, and other vertues.

The Iesuit concludeth the place of Saint Ambrose, Lib. de viduis, with an Exclamation, saying, What can bee more clearely spoken for Workes of Counsell and Supererogation? But before his boasting, he should haue aduised better touching these Fathers meaning. First, Ambrose teacheth, that there is a difference [ E] betweene Precepts and Counsells. Secondly, That the obser∣uing of Counsells is not required of all, but of some. Thirdly, They which besides Precepts, obserue Counsells, are more profitable seruants, and shall receiue a greater reward.

Now the Argument for Workes of Supererogation, from [ A] this Testimonie of S^t. Ambrose, must be as followeth.

If they are more profitable seruants, and receiue a greater reward, which performe some vertuous and laudable Actions, not inioyned by common Precept, but by Councell; then Workes of Supererogation must be granted.

But they are more profitable seruants, and receiue a greater re∣ward, which performe some vertuous Actions, not inioyned by common Precept, but by Councell, Ergo,

Workes of Supererogation must be granted.

I answere, denying the Consequence: for to the being and [ B] definition of Workes of Supererogation, more is required than the performing of some vertuous and rewardable Actions, inioyned by Councell, and not by common Precept, to wit, First, That the said vertuous and laudable Actions, bee neither inioyned by strict and morall Precept, nor yet by the Law of gratitude; for when the Fathers oppose Precepts and Councels, they vnderstand Precepts strictly, and not the Law of Grati∣tude. Secondly, They which supererogate, must doe the same vniuersally, and transcend the common rule in euery Precept [ C] and vertuous Action, and not in some alone. Thirdly, They must so transcend, that they be guiltie of no Omission or Com∣mission, either against the substance or perfection of any mo∣rall Commandement.

IESVIT.

Neither is there any arrogancie, as J said before, in this Doctrine: for neither the Fathers nor wee attribute more vnto man than Protestants doe; but onely acknow∣ledge [ D] one kinde of Diuine liberalitie towards man, which Protestants bee somewhat backward to beleeue: for Pro∣testants will not denie, supposing that God exacteth much lesse than man is able (by his grace) to performe, but a man may offer vnto God some voluntarie seruices, beyond com∣manded duties. Catholickes also grant, that had God vsed the vttermost seueritie in charging vs with debts, as hee [ E] might hane done, we could neuer by any measure of grace that now is ordinarily affoorded vnto men, haue complied with vnrequired offices. The difference therefore betweene them and vs, is this: They thinke that God seuerely exacteth

of man, that euer, and in all 〈◊〉〈◊〉, hee worke accor∣ding [ A] to the vttermost of his power; yea, commands him things impossible for him to performe. Contrarywise, wee 〈◊〉〈◊〉, that God (to the end his Law may bee vnto men, A sweet yoke, A light loade, and his Commandements not dif∣ficile) doth not exact of man all that man is able to doe with his grace, but much lesse, and so much lesse, as man is able through his remission, to offer him liberalities: What pride is it for man to acknowledge this sweet prouidence of this [ B] Creatour, to praise his mercifull indulgence, in not exacting so much as he might? Especially beleeuing, that this diuine indulgence, not to exact of man, and consequently mans a∣bilitie, to present vnto God more perfect and excellent seruice than he requires, is giuen him through the merits of Christ Iesus.

ANSWER. [ C]

First, You couple your selues with Fathers, like as the Pha∣rises did themselues with Abraham; Sed quid Simiae prodest, si vi∣deatur esse Leo, saith Gregorie Nazianzen, An Ape is but an Ape, although he will seeme a Lyon.

Secondly, A man may offer vnto God a free-will offering, and yet herein he performeth no more than he is obliged vn∣to by the Law of gratitude.

Thirdly, It is no part of our Creed, that God in the Euan∣gelicall Couenant seuerely exacteth of man any thing, as ne∣cessarie [ D] to his saluation, which is impossible for him to per∣forme by the assistance of diuine grace a, and yet wee say a∣gaine, That God by the rule of his Law commandeth a grea∣ter perfection of righteousnesse than man is able to performe in this life b, that all flesh may be humbled by the sight of in∣firmitie, and consider the gracious indulgence of God, in remit∣ting sinne, and his free bountie, in conferring so great and so many vndeserued benefits.

Fourthly, We praise God as much as any Romists can doe, for his mercifull indulgence, in remitting, and not exacting so

〈1 line〉〈1 line〉 but with all we beleeue [ A] that God hath not 〈◊〉〈◊〉 his 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 vs from be∣ing stil his debtors, and we stand perpetually obliged vnto him, touching the debt of Obedience, yea more after Grace recei∣ned than before, Rom. 6. 18. And although he imputeth not 〈◊◊〉〈◊◊〉 defects, when we obey him in the maine, yet this indulgence 〈◊◊〉〈◊◊〉 power to man to merit his owne saluation, much lesse to supererogate, or to communicate his vertuous actions by way of satisfaction, vnto others.

IESVIT. §. 4. [ B] Workes with reference to the Trea∣sure of the Church.

THe other part of this Controuersie proposed by your Maiestie, about Workes referred vnto the Treasure of the Church, concernes good Workes, not as they are meritorious of reward, but as they are satisfactorie for sinne: for the workes of Saints, as they are Me∣rits, [ C] be laied vp not in the Treasurie of the Church, to bee applied vnto others, but in the memorie of God, to receiue their deserued guerdon in due time.

ANSWER.

TO the constitution of Popes Pardons, three things are re∣quired by the Papals, and reiected by vs. First, Superflu∣ous and redundant satisfactions of Saints a. Secondly, A vast Treasurie in the Church militant, to receiue and con∣taine [ D] the same b. Thirdly, An eminent authoritie and power in the Popes c and Prelates of the Roman Church, to commu∣nicate and applie the same to the liuing and defunct d. Prote∣stants denie that any member of this Doctrine is Catholicke and Orthodoxall; or that the holy Apostles, or Primitiue Church maintained the same, by teaching, or practise. We af∣firme also, That the said Doctrine is nouell, and deuised by Ro∣man Prelates for filthie lucre e.

The Aduersarie notwithstanding, laboureth to vnderprop [ A] the tottering wall of Papall 〈◊〉〈◊〉 and Indulgences, First, by distinction of Merits and Satisfactions; Secondly, by explica∣tion of his Romish Tenet, touching Satisfactions; Thirdly, by deliuering the maine grounds of the Doctrine of Satisfa∣ctions, and Pardons.

His first Proposition is, The merits of Saints are reserued and laid vp in the memorie of God, and not in the Treasurie of the Church a. And on the contrarie, the redundant satisfacti∣ons of Saints are laid vp in the Treasurie of the Church.

But this assertion is voluntarie, deliuered onely, and not [ B] prooued. And if Saints haue superabundant Satisfactions, then they haue also superabundant Merits b, as appeareth in Christ, who is their samplar: and if their Satisfactions are communi∣cable, why shall not their merits be communicated to other persons c? and if this, why may not the Church applie and communicate the one as well as the other? Poperie is a myste∣rie, Apoc. 17.5. And the Canonists say of the Pope, Stat pro ratione voluntas d, his absolute will stands for a reason: Et po∣test aliquid de nihilo facere, he is able to make something of no∣thing: otherwise, there is the same reason for communication [ C] of Merits, and for Satisfactions; for in Christ Iesus both were communicated alike, & Christ is the Samplar, or Archtype, ac∣cording to which, the Doctrine of saintly Merit and Satisfa∣faction (if there were in truth any such) must be proportioned.

IESVIT.

The Doctrine of Satisfaction, is like the former of Me∣rit, [ D] much spoken against, and by many, disliked in the high∣est degree; who yet perchance doe not much vnderstand what they so earnestly impugne, as may appeare by this briefe declarion of our Doctrine in this point.

ANSWER.

We grant the paritie of both Doctrines, in regard of fal∣shood: and as there is no Merit of Condignitie, but in Christ [ E] Iesus alone, so likewise of Satisfaction.

But whereas you say, that many dislike the same without vnderstanding, what they impugne: this insolent censure is fre∣quent

with you; yet we freely grant, that by mixing Theolo∣gie, [ A] and Sophistrie, you 〈◊〉〈◊〉 laboured to make your new Do∣ctrine 〈◊〉〈◊〉 and 〈◊〉〈◊〉 a, and you are oftentimes so ob∣scure and vncertaine in this and many 〈◊〉〈◊〉 points, that you vn∣derstand not your selues. And of our selues we may affirme without arrogancie, that for ought you are able to demon∣strate to the contrarie, God almightie, both by Nature, Art, and Grace, hath affoorded vs no lesse sufficient meanes to vn∣derstand truth than your selues.

IESVIT.

First, we doe not thinke that any sinner can make sa∣tisfaction [ C] by workes vnto God, for the guilt of mortall and damnable sinne. The reason is, because workes of Sa∣tisfaction are such as gaine pardon, and obtaine it by some kind of justice from God. The workes of his children may merit in this sort, as being the workes of them that are in∣struments of the holy Ghost, dwelling and operating within them, and liuing members of Christ his mysticall body, re∣ceiuing influence of life, and operation from him, as from [ D] their head. Sinners are neither the children of God, nor the temples of the holy Ghost, nor liuing members of Christ: so their workes cannot be so gratious, as they may deserue any thing as due to them in any kind of justice from God, much lesse can they deserue so great a reward as remission of mortall sinne, and of the eternall punishment due there∣unto,

ANSWER. [ E]

As you thinke not the one, touching sinners, so you cannot prooue the other, concerning iustified persons; as appeareth by that which hath formerly beendeliuered in confutation of your errour.

IESVIT. [ A]

Secondly, we doe not teach that any Saint or Angell can make satisfaction vnto God for the mortall sinne of any man, no not all Saints and Angels, putting together all their good Workes and Satisfactions. The reason is, because an iniurie is so much the greater, by how much the person that offers it is base, and the person to whom it is offered is noble, as the light of reason and the estimation of man∣kind [ B] sheweth. But God (whom man casts away and aban∣doneth by sinne, and consequently wrongs) is of infinit dig∣nitie, and man offending him, comparatiuely with him infi∣nitly base: wherefore mortall sinne, which is an abando∣ning of God for some transitorie content, is iniurie done vnto God incomparably grieuous. On the other side, Sa∣tisfaction is the lesse esteemed, by how much the person sa∣tisfying is meane, and the person offended great. Men and [ C] Angells, what are they, being compared with God? certainely nothing; therefore certainely their Workes and Satisfactions are inestimably disproportionable to satisfie, for any the least mortall sinne, the guilt whereof is so great a debt, as is vnsatisfiable, but onely by the pretious bloud of the Sonne of God; hee, being a person coequall and consubstantiall with his Father, to satisfie Gods an∣ger, by humbling the infinite dignitie of his person vnto [ D] the most disgracefull death of the Crosse, offered satisfa∣ction full and compleat, yea superabundant; the person satisfying, in regard of his diuinitie, being infinitely more honourable than the person offending was contemptible by reason of his basenesse.

Thirdly, the Roman Church teacheth, That those that haue beene made the children of God by Baptisme, if they sinne mortally afterward, when they repent, God forgiues [ E] them the guilt of sinne, and consequently the eternall pu∣nishment, by the sacrament of Penance, bountifully and graciously through the meere merits of Christ, without their satisfactions: onely they must by faith, by feare, by

hope, by contrition, by purposes of amendment, prepare and [ A] make themselues capable of that gratious and grace-infu∣sing pardon.

ANSWER.

The Sonne of God alone is the propitiation for our sinnes, 1. Iohn 2.2. and the fault and guilt of sinne was purged by the same Oblation. By him, all that beleeue, are iustified or absol∣ued, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from all, Act. 13. 39. Neither are there two distinct Sacrifices and Ransomes, to wit, the Blood of Christ, [ B] for the redemption of crimes, and eternall paine; and the me∣rits and supra-passions of Saints a, together with Christ his sufferings for smaller sinnes, and for the temporall paine of mortall. But the Lambe of God bare all our sinnes in his Bo∣die vpon the Tree, Iohn 1.29. 1. Pet. 2.24. and his Blood alone cleanseth from all sinne, 1. Iohn 1.9.

Smaller sinnes and offences, are a parcell of mans debt to God, and wee pray to God, in the Name, and for the Merits and satisfaction of his beloued Sonne, to forgiue vs our whole debt. Our Sauiour taught not his Church to pray to his Fa∣ther, for a free remission of lesser sinnes b, for our owne satis∣faction, [ D] together with Christs; but binding vp all sinnes in one bundle, he teacheth vs to pray, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Forgiue vs our debts (that is, all our debts, Psal. 103.3.) as we forgiue our debtours, Math. 6.12.

If therefore our Aduersaries teach no more concerning this than what is contained in this Section, to wit, that no Saint or Angell can make satisfaction to God for mortall sinne: This [ E] Doctrine is true; but there is also a further truth, to wit, No Saint or Angell can make compensant satisfaction to God for the guilt of any sinne, great or small; but all such satisfaction (taking the word properly) was performed by the Sonne of

God, who trode the Wine-presse alone; and of the people, [ A] there was none with him, Esa. 63. 3. Ioh. 1.29. 1. Ioh. 2.2.

Secondly, It is a Veritie, That regenerate persons 〈◊〉〈◊〉 sinne after Baptisme, are renewed by the vertue of Repen∣tance a, Luc. 22. 62. But it is erroneous, that there are two distinct kinds of Repentance, one before, and the other after Baptisme; the one a Vertue onely, the other both a Sacrament and a Vertue. For where there is the same definition, there is also the same thing in kind. But Repentance before, and after Baptisme, hath the same definition, and integrall parts, to wit, [ B] Contrition for sinnes committed, Confession to God, and (if need require) Confession to men (according to the qualitie of the fault,) Amendment of Life, and humble Supplication by Prayer of Faith, for reconciliation with God, and for remission of sinnes, Matth. 3.6. Luc. 3.10. Act. 3. 19. & cap. 8.22. & cap. 26.20. Also the Grace, and promise of Remission, is made to Repentance, before and after Baptisme, Act. 3. 19. & 5.31. & 8.22. Apoc. 2. 5. 16. And if Repentance before Baptisme, is no Sacrament, What causeth it to be such after Baptisme? For no visible Element, or signe is added, neyther is any pro∣mise [ C] of a different kind from the former, annexed. And al∣though the Apostles, 1. Cor. 5.3. & 2. Cor. 2, 3. &c. & cap. 7.8. and also the Primitiue Church b, vrged a stricter manner and degree of Humiliation vpon notorious Delinquents, after Bap∣tisme, than before; yet this Discipline changed not the kind or substance of Repentance, but encreased onely the quantitie and measure thereof.

IESVIT.

Fourthly, the Romane Church holds, That God by Pe∣nance [ D] forgiuing the eternall punishment, doth in lieu there∣of manie times appoint a Taske of temporall paine, to be endured by the Penitent. This reserued penaltie, is greater or lesser, according to the multitude and grieuousnesse of the sinnes committed, and is that for which Penitents may and must satisfie. And why may not the Penall Workes, performed by the children of God, beautified by so manyafore-named excellent Graces, be sufficient to deserue of God [ E] the remission of this temporall Mulct, and cancell the Debt of enduring transitorie paine? I could bring Testi∣monies of the most antient Fathers in great number, for

the necessitie we haue of suffering these voluntarie afflic∣tions [ A] for sinnes, and of the efficacitie thereof to expiate sinne, with the verie name of Satisfaction; there being scarce anie antient Father, that hath not taught both the thing, and the word.

ANSWER.

When God pardons a sinner, he doth it not by way of Ex∣change, or Parcelling, but remitteth all punishment of Maledi∣ction, [ B] or pure Reuenge a: For that which is so forgiuen, as that after pardon it is not mentioned, or remembred, and which is cast behind Gods backe, and throwne into the bottome of the Sea, and which can no where be found, and is blotted out of the Debt-Booke of the Almightie, is not taken away by commutation of a greater punishment into a lesse, but by a free and full condonation of all vindictiue punishment. But the ho∣ly Scripture, and the Primitiue Fathers, teach such a remission of sinnes on Gods part, to the Penitent, Ezech. 18.22. Esa. 38. 17. & ca. 43. 25. & 44. 22. Mich. 7.19. Ier. 50.20. Heb. 8. [ C] 12. & 10. 17. Col. 2. 14. Matth. 18.32. S. Augustine b, If God hath couered sinnes, hee will not obserue, hee will not thinke vpon them, to punish them; hee will not take knowledge, but rather pardon. Gregorie c the Great; Ignoscendo impunita relinquit, By pardo∣ning, he leaueth them vnpunished. Cassiodorus d; Remittere est debitum relaxare, non causae alicuius interuentu sed pietatis intuitu, To remit, is to release the Debt; not by entercourse of any cause (on mans part) but by aspect of Pietie. Neuerthelesse, after great and enormious offences committed by his people, God doth chastise them e with the Rod of Correction, Psal. [ D] 89. 33. 1. Cor. 11. 31, 32. And this Correction, is a paine of Castigation, Lament. Ierem. 3.39. but not a punishment of Malediction f, Galath. 3. 13. a worke of Gods Mercie, rather than of his Iustice.

The difference betweene Pontificians and vs in this Doctrine, is, That we beleeue a remainder of Temporall affliction, after

remission of the guilt of sinne in this life onely, and that for [ A] chastisement a, erudition, and probation. They maintaine a remainder of temporall punishment, after sinne remitted, not onely in this present life, but after the same, in Purgatorie.

Further we beleeue, That the affliction or paine of Chastise∣ment, [ B] inflicted vpon penitent sinners, may by prayer of Faith, exercise of Vertue, Humiliation, and Mortification, be eyther remooued, or else mitigated, and conuerted to the encrease of grace and glorie in those, which with patience and holinesse en∣dure the same in this life. But wee denie, eyther that any paine followeth iust persons after their decease, or that in this life they can by Prayer, Mortification, or any good workes, merit release of any Temporall Mulct, or satisfie the Diuine Iustice for the least fault or guilt of any sinne, on their owne behalfe, much lesse for others. [ C]

And whereas the Iesuit affirmeth, That he can produce Te∣stimonies of the antient Fathers, in great number, both for our necessitie of suffering voluntarie afflictions, and also for the ef∣ficacitie thereof, to expiate sinne, and to satisfie: I answer,

First, That the Fathers, and holy Scriptures, require workes of Humiliation and Mortification, not as meritorious, but onely as meanes and causes impetrant, or deprecant, to appease Gods wrath for sinne.

Secondly, The Fathers vnderstand not the word Satisfaction strictly, and in rigor, for satisfaction of condignitie, as Romists doe b but improperly and largely, to wit, for satisfaction of de∣precation, [ D] congruitie, or impetration. And according to their acceptation, and vse, the word Satisfaction comprehendeth Contrition and Confession, and not Sacramentall Satisfaction onely. Also they require Satisfaction, as a remedie against the guilt of Mortall sinne, and not onely as a Purgatiue of Veniall sinne, or as a remedie against Temporall paine onely.

But to the end the Reader may euidently perceiue the Popish fraud, in peruerting the Sentences of the Fathers, concerning Satisfaction; I will in this place distinctly compare their Do∣ctrine with the present Romish Tenet.

First, It is consessed, That many Fathers vse the word Satis∣faction [ A] a, and require penitent Persons to performe the same to God and men.

Secondly, Within the name of Satisfaction, they include and comprehend contrition to God, confession, and amend∣ment of life b.

Thirdly, they require satisfaction for the fault and eternall guilt of sinne c and not onely for remoouall of temporall pu∣nishment.

Fourthly, the word Satisfaction is taken in two notions: First, strictly for a iust and equall compensation of the iniurie committed against God, which Schoolemen tearme, Satisfacti∣on [ D] of condignitie d. Secondly, for an interpretatiue compen∣sation (as Durand e) tearmeth it, grounded vpon Diuine fa∣uour and acceptation, and not vpon the compleat dignity of the

action. The Schoolemen tearme this latter, satisfaction of 〈◊〉〈◊〉 [ A] and Impetration (because God in his fauourable indul∣gence 〈◊〉〈◊〉 more on mans part, as necessarie to remission of sinnes, and because he is intreated by the same to release the punishment deserued.) The first kind of satisfaction was made by Christ alone a, both for fault and guilt of sinne. The latter (according to the speaking of sundry Fathers) is performed by penitent Persons b, by their contrition, 〈◊〉〈◊〉, confession, and other penitentiall actions.

Fiftly, repentance may be exercised priuately onely before God, or els openly and before men. The antient Church obser∣ued a seuere discipline, and imposed vpon notorious and enor∣mious sinners open penance c, causing them to make satisfaction to the Church, and to testifie their vnfeigned repentance to God by externall signes, and by actions of humiliation and mortification. Also in the dayes of the Fathers, sinners which had voluntarily confessed their offences to the Pastours of the [ C] Church, were by them inioyned, to a strict manner of humiliati∣on, and exercise of workes of charitie and mortification d. And the fathers stiled these Penitentiall actions by the name of Sa∣tisfaction, partly in respect of men offended e, partly in the re∣gard of Offenders themselues, who because they did that which was inioyned them by their spirituall guides, to appease the in∣dignation of God, were said to make satisfaction. But the Fa∣thers did not hereby exalt Poenitentiall deedes to a sufficiency or equalitie of satisfying Gods iustice (for this effect is proper onely to the actions aud passions of the Sonne of God) but they [ D] tearmed that, satisfaction, which they iudged meet or necessary for sinners to performe, that they might preuent Diuine indig∣nation, and whereby they might repaire the spirituall detri∣ment which they had incurred by falling into sinne.

Sixtly and lastly, Marsilius ab Inguen f a famous Schoolman, ob∣serueth

〈◊〉〈◊〉, That Satisfaction sometimes importeth all the actions [ A] 〈◊〉〈◊〉 or imperate, which a sinner must performe on his part, that God may be pacified; and thus it containeth Contrition, Confession, &c. Sometimes it noteth onely those Acts which follow Contrationand Confession, and are either voluntarily assumed, or imposed by a Confessour. The Fathers vsed the word Satisfaction in the first notion, and they knew no Sacra∣mentall Satisfaction a, but onely of Discipline, or priuate hu∣miliation.

Now the Romists in their course of Doctrine, haue misera∣bly [ B] 〈◊〉〈◊〉 all this.

First, That which the Fathers speake of the fault and guilt of sinne, they wrest to the temporall paine of mortall sinne, re∣mayning after the remission of the euerlasting guilt b.

Secondly, That which the Fathers stiled Satisfaction impro∣perly, and by way of deprecation c, they make Satisfaction of Condignitie, yea, in rigour of Iustice d; and for veniall sinnes, [ C] more effectuall than Christs satisfaction e.

Thirdly, That which in the ancient Church was a worke [ D] of discipline f, or Christian mortification, they make Sacra∣mentall.

Fourthly, Whereas the Fathers placed Satisfaction in all 〈◊〉〈◊〉 actions, inward, and outward g; and especially in such actions as were commanded by God, as necessarie to ob∣taine remission of sinnes: The Romists restraine the same to externall actions, succeeding Contrition and Confession, and principally to electious, and voluntarie actions h. [ E]

Fiftly, The Fathers gaue not absolution to 〈◊〉〈◊〉, vntill such [ A] time as they had accomplished the penitentiall actions inioy∣ned a. Romists set the Cart before the Horse, and absolue, be∣fore satisfaction is made; which is, as one saith, To set Easter before Lent.

IESVIT. [ B]

But J suppose they are to your Maiestie well knowne, and therefore in the proposed difficultie, supposing the sa∣tisfaction for sinne to be possible, you mooue this doubt, Whether the penitents can so fully satisfie for themselues, as their satisfactions may superabound, and bee referred vnto the treasure of the Church? to satisfie this doubt, three Propositions are to be prooued.

ANSWER. [ C]

It is well knowne to his gracious Maiestie, that you peruert the meaning of the Fathers, and from the word Satisfaction, vsed by them in one Notion, you argue to another, that is, from Satisfaction impetrant, which is an action, or fruit of the vertue of Repentance, you conclude your Romish Sacramen∣tall Satisfaction of Condignitie.

IESVIT. [ D]

The first, That Good workes of Saints that are poenall and afflictiue, doe not onely merit heauen, but also satisfie for sinne, this is prooued; giuing of Almes for the loue of Christ is meritorious, witnesse our Sauiour him∣selfe, who to the iust (in reward of their Almes) will giue, The Kingdome prepared from the beginning of the world.

ANSVVER. [ E]

First, You argue out of Saint Matthew 25. 34. from re∣ward of Workes, to merit of Workes. But you must ob∣serue, that there is a reward of meere bountie, as well as of

desert, 〈◊〉〈◊〉. 127.2 a. Ezech. 29.18 b. Gen. 30.18. Also, 〈◊〉〈◊〉 [ A] reason and cause why the kingdome of Heauen is bestow∣ed, is not meritorious; but some causes are dispositiue, 〈◊〉〈◊〉, or impetrant.

IESVIT.

And it is also satisfactorie for sinne, witnes Daniel, [ B] who gaue this councell vnto the Babylonian King: Re∣deeme thy sinnes with Almes-deeds, and thine ini∣quities with mercies vnto the poore.

ANSWER.

The place of Daniell 4.24. (according to the vulgar Tran∣slation a) speaketh of redeeming sinnes in regard of the fault and eternall guilt, and not onely of temporall punishment. Also of redeeming sinnes in this life, and not of redeming them in [ C] Purgatorie. Besides if Nabuchadonosor were an vniust person b, Esa. 14.15. then according to your owne position, he could not make satisfaction for sinne. Lastly, the punishment threat∣ned and foretold in that Scripture, is such, as Bellarmine c him∣selfe confesseth, belongeth not to the Court of Penance, and Papall Indulgences. And if Popes Pardons, and Romish Satis∣factions could deliuer sinners from frenzie, and losse of out∣ward goods, and temporall dominion, the mad-men in Bedlam, and decayed merchants, and other afflicted persons throughout the Christian world, would become suitors to his Holinesse, to [ D] insert these, and other such like temporall calamities into the Patent of his Indulgences and Iubilees.

Also the place of Daniell is vnderstood litterally of breaking of sinnes by almes-deeds: as if one preaching to an extortio∣ner, should say, Breake off thy sinfull courses, by imitating Za∣cheus, &c. Now what merit is there in this, or what immediate [ E] satisfaction to God? for this is rather satisfaction to man in re∣gard of ciuill iniurie.

Lastly, there is no ground either in Scripture, or in Traditi∣on, for this Romish doctrine, to wit, the temporall paine of

personall sinne remaining after this life, may be remooued or [ A] expiated by humane satisfactions: for whatsoeuer is spoken in holy Scripture, or by antient Fathers, concerning redeeming sinnes by Satisfaction, belongs to the fault, and eternall paine of sinne, as well as to the temporall punishment; and the sa∣tisfaction must be performed by the delinquent person him∣selfe, in this present life. Also the redemption or satisfaction possible to be performed by man, is by way of deprecation onely, and not by iust compensation. And (if there were a Pur∣gatorie) because the paines thereof would be proportioned [ B] and stinted by the diuine Will and Decree, it could not rest in the power of any creature to mittigate and remooue the same: but euerie soule descending into that place of darkenesse (if any such lake were) must continue in torment vntill it had paid the vttermost farthing. For if in this present world, which is a time of mercie, after satisfaction performed by penitent persons themselues, or by the redundant merits of Saints a, and after the said satisfactions are applied by Papall Indulgences, no temporall paine ceaseth infallibly, no not so much as the paine of one tooth, but the same continueth as before: It is altoge∣ther [ C] improbable to imagine (vnlesse diuine Reuelation were extant to prooue the same, and which is not) that it is other∣wise, or in a contrarie manner, touching any paines after this life. And Papalls abuse the testimonies of Scripture, making them grounds of Popes Pardons, because the said Scriptures treat of worldly pressures and afflictions inflicted vpon iusti∣fied persons; for example, triall, humiliation, preuention, &c. (as appeareth in Dauid b, 2. Sam. 12.) and not of the inuisible torments of Purgatorie.

IESVIT.

And S. Chrysostome, who saith, There is no sinne which giuing of Almes cannot cancell: and S. Cyprian, Eleemosynis atquè operibus iustis delictorum flam∣ma sopitur.

ANSWER. [ E]

S. Chrysostome, and S. Cyprian, in the places obiected, speake of the effect of Almes to please God, being an acceptable sacrifice

to him, by way of deprecation or impetration a, and not by [ A] way of condigne and equall satisfaction. And Delictorum flam∣ma b in S. Cyprian, is not onely the temporall punishment of sinnes, but the guiltinesse of eternall punishment (Iob. 31.12.) and the lust and concupiscence concomitant to foule sinnes, which by repentance, and the fruits thereof, is abated and mor∣tified.

IESVIT. [ B]

Prayer is likewise meritorious with God. Our Sauiour exhorteth euery man to pray secretly in his Closet, promi∣sing, that Thy Father who seeth what is done in se∣cret will reward thee. It is also satisfactorie for sinne, as S. Augustine saith: The dayly prayer of the faith∣full doth satisfie for their quotidian, and light offences, without which none can lead this life.

ANSWER. [ C]

If beggers, or other suitors, by crauing Almes, or by ma∣king supplication, do not merit from men (which are in most things their equals) it is incredible, that man by Prayer is able to merit, according to iustice, with God. And the word Re∣ward, Math. 6. prooueth not Merit, because there is reward of grace, and bountie, as well as of desert, Rom. 4.4. S. Augustine c in the place obiected, speaketh of Satisfaction by way of de∣precation: and hee also saith, That the Lords Prayer ioyned [ D] with repentance, wipeth out grieuous sinnes, which must neces∣sarily be vnderstood by way of deprecation. Also he decla∣reth himselfe in the next Chapter, saying, Multa sunt genera Eleemosinarum, quae cum facimus, adiuuamur vt dimittātur nobis pec∣cata nostra. There are manie sorts of Almes, (among which Prayer for others is one) by bestowing whereof we are holpen, that our sinnes may be remitted. And he teacheth in another place d, in what manner Prayer and Almes-deeds are refer∣red to remission of sinnes, saying, Eleemosynis & orationibus im∣petrantibus, [ E] Almes-deeds and Prayer impetrating, that is, obtai∣ning by request.

IESVIT. [ A]

To fast is meritorious, when it proceeds from a pure heart, to which our Sauiour in the sixt of S. Matthew, promised recompence: and that it is penall and satisfactory for corporall penalties, the fact of the 〈◊〉〈◊〉 shew∣eth 〈◊〉〈◊〉, so that the same workes of the iust (as pious) merit, and shall haue in heauen a plentifall reward; [ B] as penall, satisfie and obtaine full remission of the tem∣porall penalties remaining to be suffered for sinne. In confirmation whereof, memorable is the saying of S. Cy∣prian, of feruent penance and punition of bodie, Qui sic Deo satisfacerit, &c. Non solam Deiveniam merebi∣tur sed coronam.

ANSWER.

First, euerie thing is not meritorious to which a recompence [ C] is promised, for there is recompence aboue merit, proceeding of meere bountie and grace.

Secondly, the example of the Niniuites prooueth not, that Fasting is satisfactorie for corporall punishments; but onely, that it being iomed with true repentance, is a meanes to impe∣trate of God (when this standeth with his purpose) preuenti∣on, release, or mitigation of temporall calamities. Besides, this action of the Niniuites appertaines not to sacramentall Satisfaction: And that Fasting is not condignly satisfacto∣rie [ D] a, appeareth, because no fasting is able infallibly to pre∣uent or remooue temporall plagues, 2. Sam. 12.22. But if Fa∣sting were satisfactorie in condignitie, then it were iniust with God to inflict or continue temporall plagues, after Satisfaction made by Fasting.

S. Cyprian in the place obiected, speaketh of satisfaction for sinne it selfe b, and not for the temporall paine. And by Satis∣faction, he vnderstandeth deprecant Satisfaction, not compen∣sant c. But to argue from appeasing Gods anger, by way of deprecation, to condigne Satisfaction, is most rude and incon∣sequent. [ E]

IESVIT. [ A]

The second Proposition: Many Saints endured more penalties and afflictions in this life, than were necessarie for the recompensing of the temporall: paines due to their sinnes: The blessed Virgin neuer committed actuall sinne, witnesse Saint Ambrose, terming her, ab omni 〈◊〉〈◊〉 labe peccati. And Saint Augustine, saying, Plus gratiae ei collatum est ad vincendum ex omni parte peccatum: [ B] Yet she indured many afflictions, as her many iourneys, spe∣cially her banishment into Egypt, her standing at the foote of the Crosse, when the sword of sorrow pierced thorow her heart; besides her many voluntarie fastings and pray∣ings, and other penitentiall workes, which were daily practised in the course of her most holy life. Saint Iohn the Baptist, what a pure and immaeulate course of life held he from his infancie, in the wildernesse? Neuer committed [ C] any great sinnes, yea, scarce so much as light sinnes, as the Fathers teach; gathering their opinion of this his san∣ctitie from the Scripture. And yet extreamely penitentiall was he in his continuall fasting, praying, lying on the ground, induring cold, wind, and weather, his wearing continually a rough haire cloth, whereof S. Paulinus writes,

Vestis erat curui setis compacta Cameli, Contra luxuriam molles duraret vt artus, [ D] Arceretque graues compuncto corpore somnos.

What a mightie Masse of super-abounding Satisfacti∣ons, were gathered from the life of this Saint alone?

The Prophets of the Old Testament, What afflictions did they indure? (which Saint Paul gathers together in the eleuenth Chapter of his Epistle to the Hebrews) being neuerthelesse, men of most holy life, innocent, and without any grieuous sinnes, that the world was vnworthie of [ E] them. As also the Apostles, whose labours were intollera∣ble, specially such, as Saint Paul records, endured by him∣selfe; who yet after Baptisme (in which, his sinnes were

fully and certainely-remitted) neuer did grieuously offend [ A] God. The labours and torments of Martyrs were ex∣treame, and yet any the least Martyrdome is sufficient to satisfie for any great multitude of offences, Quoad Rea∣tum culpae & poenae, of whose merits, the Church (in the Primitiue times) did make most account; to whom after∣wards succeeded another kind of Martyrdome, Horrore quidem mitius, sed diuturnitate molestius, Of holy Confessours, specially of many most holy Eremites. [ B]

These manifold afflictions endured by Saints (farre aboue the measure of the temporall penaltie, which after the eternall, was graciously remitted, did remaine due to their offences) did not perish, nor were forgotten, but were laid vp in the memorie of God.

ANSVVER. [ C]

In this Section, two things are affirmed by the Aduersarie: First, That many Saints, to wit, the B. Virgin, S. Iohn Baptist, the Prophets, the holy Apostles, the Martyrs, Confessors, and Ere∣mites, endured many more penalties in this world, than were necessarie, for the expiating and recompensing the temporall paine due to their sinnes: And the reason or proofe hereof is, Some of these were free from Actuall sinne, Veniall, and Mor∣tall; others were guiltie of no mortall sinne. Secondly, The superabundant Passions of these Saints perished not, but was layd vp in the memorie of God. [ D]

I answer: It is a manifest vntruth, that any of these Saints were free from all sinne: For S. Iohn speaking in the person of all the Elect, saith, 1. Ioh. 1. 8. If wee say wee haue no sinne, wee de∣ceiue our selues, and there is no truth in vs: vers. 10. If wee say wee haue not sinned, wee make him a lyar, and his Word is not in vs a. Also the B. Virgin reioyced in God her Sauiour: and hee is Iesus, a Sauiour, to saue his people from their sinnes. Shee vsed the Lords Prayer, together with other Beleeuers, Act. 1.14.

But one Petition of this Prayer is, Forgiue vs our Trespasses, [ A] Matth. 6. 12. Lastly, the sacred Scripture teacheth not, that any of these Saints were free from all sinne, neyther is there any other sufficient Argument to confirme this Assertion. And S. Augustine a saith, It is against the Catholike Faith, that any be∣sides Christ suffered Death, without the merit of Death.

But if it were yeelded, that these Saints were free from all sinne; and that they endured more Pressures and Calamities in the World, than themselues deserued; and that their super∣abundant [ B] Passions did not perish, but were layd vp in the me∣morie of God: it followeth not, that their Passions were re∣serued, to rayse a Treasurie of Satisfactions, for redemption of other mens sinnes. But euen as God in this World appointed these Afflictions, to be matter and occasion of greater Sanctitie and Vertue in them, and proposed these Persons to be Lights and Examples to others, in their Actions and Sufferings: so likewise he layd vp these things in the Treasurie of his eternall Memorie, that he might crowne and dignifie them aboue other Saints, with a large augmentation of Glorie and Blisse, Matth. [ C] 19.28. So we see vpon how weake and rotten ground is built this imaginarie Castle of Church-Treasure.

IESVIT.

The third Proposition, the Treasure of the Church con∣sisteth principally of the superabundant Satisfaction of Christ, who did endure much more than was necessarie, for the Redemption of man; wherewith are ioyned the Satis∣faction [ D] of Saints. Wee ioyne the Satisfaction of Saints with the Satisfaction of Christs in the Churches Treasure, not because we beleeue the Bloud of Christ to be insufficient a∣lone to satisfie for sinnes, Nisi velut arescentis & exhau∣sti defectus aliunde suppleatur & sufficiatur (as mi∣stakingly, not to say calumniously, Caluin reporteth of vs.) For Pope Clement the sixt (whom Protestants ac∣cuse as the first Author of this Treasure) affirmes euen in [ E] his constitution about this matter, That the Bloud of Christ is of an infinite price, and euerie drop thereof sufficient to cancell the sinnes of the whole World.

ANSWER. [ A]

First, If the Bloud of Christ is of infinite price, To what purpose doe you conioyne the bloud of a Martyrs, and the vo∣luntarie Passions of Creatures, to the same? For is any man so foolish, as to adde the Light of a Candle to the cleare Light of the Sunne? If you answere, They are conioyned, not in equalitie, but by Subordination; I demand, Where hath the Sonne of God appointed this? And if you couple humane [ B] Satisfactions to Christs expiation of veniall sinne b, and the temporall paine of mortall; you may vpon as good warrant doe it, for the attonement of the eternall punishment: because (according to your former Tenet) by mysticall Vnion, the Actions and Passions of the Members, are the Actions and Passions of the Head c; and consequently, they may partake vertue of satisfying, with the Passions of Christ.

Secondly, Although one drop of Christs Bloud, euen when he was Circumcised, and whipped, might haue beene sufficient for mans Redemption, if God had so ordayned; yet presupposing the Diuine Decree, and Ordinance, to the [ E] contrarie, one drop of Christs Bloud is not sufficient to make Satisfaction for our sinnes; because Sufficiencie in this kind, is to be measured by the Wisedome, Will, and Acceptati∣on of the Ordayner; which requireth as much as himselfe

appointed, and decreed should be; and neyther more, nor [ A] lesse a.

It is remarkable, how these Romane Higlars, with one 〈◊〉〈◊〉, both magnifie and debase the price of Christs Bloud. [ B] For one while they say, That one drop thereof is sufficient to satisfie for all the sinnes of the World b; and then againe they inferre, That it is fit it should be eeked out with an ad∣dition of Saintly Satisfactions c, to rayse a Stocke, to re∣deeme Soules out of Purgatorie. Else why stint they not this Treasure vpon the maine Reuenue of Christs Passions onely? Their detected meaning is; Christs Bloud alone, yea, one drop thereof, is all-sufficient to saue Soules; but the same is insufficient to impregnate his Holinesse his Coffers d: The [ C] Bloud of Christ hath abundant vertue in it, to cleanse sinnes; but it must emendicate Vertue, to fill Purses, and to satisfie the Auarice of the Horse-leaches of Rome e.

Therefore good cause had Caluin, and so haue wee, to vindi∣cate the honour of our Sauiour, and to protest against your de∣rogating from the merit of his Bloud: which impietie, al∣though

you endeauour to colour your Doctrine, yet the [ A] practise of your people (by you tollerated) madding vpon the merits of Saints, and contemning the merits of Christ, ac∣counting the same drie and exhaust, is intollerable and exe∣crable.

IESVIT.

The Reasons of this Coniunction, are these three: First, That Poenall workes of Saints, as they are satis∣factorie, [ B] be not without fruit; for being satisfactorie, and not hauing the effect of satisfaction, in their owne innocent and vndefiled persons, they will be without this fruit, and effect, except they be applyed vnto others that are poore and needie, in whom satisfaction is scant, and the debt of temporall, abounds.

ANSWER. [ C]

First, It cannot be prooued by Diuine Reuelation, that Saints haue super-aboundant Satisfactions: for whatsoeuer afflicti∣on and pressure they endured in this life, was necessarie or ex∣pedient to set foorth Gods glorie, to confirme and consum∣mate their owne vertue a, to edifie the Church of God, and to make themselues the better capable of that extraordinarie glorie and blisse, which was prepared as a Crowne, for such as transcend others in vertue b

Secondly, If they had superaboundant Satisfactions, that is, If they endured Afflictions and Tryalls, more than were necessarie to satisfie for the Temporarie paine of their per∣sonall sinnes; these superabundant Passions should not want a sufficient fruit, and effect, 2. Cor. 4. 17. 2. Tim. 4. 8. And the want of the proper fruit of Satisfaction, (beeing [ E] recompenced with a large encrease, and surplusage in ano∣ther kinde) can be no dishonour to God, or losse to them: For euen as it is in Prayer, although the most proper fruit and effect thereof, is to obtayne the thing requested, of God: and yet if God denie the particular request, 2. Cor. 12.

a iust mans Prayer, considered as it is Prayer, wanteth not [ A] the fruit, if God otherwise bestow that which is equiualent to the thing requested a. So likewise if a man could super-abound in satisfying for his owne sinne, his Satisfaction were not fruit∣lesse, if God make requitall by any other kind of benefit, e∣quall or transcending the proper fruit and effect thereof.

IESVIT. [ B]

The second, is the glorie of Christ, whose merits were so powerfull, as to purchase to the Church of God, such ex∣cellent and admirable Saints, so pure of life, so perfect in Penance, as their satisfactions might suffice to pay the debt of temporall paine due vnto others.

ANSWER.

If one should affirme, It is more for the glory of Christ to [ C] haue his merits so potent, as to purchase to himselfe a People, and Inheritance, which in this life, is perfectly innocent, and iust, needing no remission of sinnes, than to purchase a people, carrying alwayes about with them the remainders of sinne; he should not honour Christ, but prooue himselfe a lyer, 1. Ioh. 1. 8, 10. So likewise to affirme, That it is a greater honour to Christ, to haue his merits aduanced so farre, as that by the ver∣tue thereof, men are made satisfiers of Diuine Iustice, together with Christ, carries a shew of honouring Christ, but it is in truth, a sacrilegious errour. And Papists may as well affirme, [ D] that it is for Christs greater glorie, to make men subordinate Iustifiers, Redeemers, or whatsoeuer else their vertiginous fan∣cie shall suggest.

IESVIT.

The third reason is, To make men loue the Church and societie of Saints; whereby they come to bee partakers of the aboundancie of her treasures, to pay their grieuous [ E] debts. This is that comfortable Article which the Apostles put downe in the Creed, to be knowne of euery one, The Communion of Saints: This is that, which made King

Dauid exult, saying, I am partaker with all them [ A] that feare thee and keepe thy Commandements. And in this respect the Apostle exhorteth vs, Gratias a∣gamus Deo Patri, qui dignos nos fecit in partem sor∣tis Sanctorum in lumine. This is that which the same Apostle writes to the Corinthians, exhorting them to be liber all towards Titus and Luke; For the present, let your abundance (in temporall goods) supply their want, that 〈◊〉〈◊〉 their abundance (in pious [ B] workes) may bee a suppliment vnto your want. This hope to supply in this kinde the spirituall needs of Christians, by the abundance of his sufferings, made Saint Paul so much reioyce in them; I ioy (saith hee) in my sufferings for you, and I make full the things that want of the sufferings of Christ in my flesh, for his Bodie, which is the Church. And againe, Cupio impendi, & super impendi pro vobis: Out of which [ C] words, Origen gathers, that Saint Paul (as a kinde of Victime or Sacrifice) did expiate the sinnes of others, not satisfying for the iniurie against God, nor for the eter∣nall punishment due, but for one outward and transito∣rie effect of sinne, to wit, the debt of temporall paine. In this sence also Saint Augustine interpreteth the for∣mer words of the Apostle, Of suffering in his bodie the things wanting of the sufferings of Christ: Patitur Chri∣stus [ D] in membris suis, id est, in nobis ipsis, ad Com∣munem hanc quasi Rempublicam. Nam quis{que} pro modulo nostro exoluimus quod debemus.

ANSWER.

The true loue of the Church, and of the Saints, is grounded vpon veritie, and not vpon Romish Fables, 2. Epist. Iohn vers. 1. And Communion of Saints, in the Apostles [ E] Creed, in respect of the liuing, is Copartnership in Faith, in Veritie, in the bond of Loue, in pious and charitable Of∣fices and Actions, and in the manifold graces of Christ: and towards the defunct, it is Communion of Loue, Imitation, Hope, and expectation of the same Glory a.

But neither Scripture, nor Fathers teach, That the li∣uing [ A] Saints haue Communion with the Saints defunct, by partaking their superabundant Satisfactions, Eph. 4. 15, &c. 1. Ioh. 1.3. Rom. 12.4.

The saying of Dauid, Psal. 119.63. I am partaker with all them that feare thee and keepe thy Commandements a, prooueth, That this holy man made righteous Persons his Friends and Associates, and that he shunned the fellowship of the wicked, Psal. 101.6. But of Communion of Satisfactions, he speaketh not a word. Also what a miserable inference is this, Dauid was partaker of all them which feared God, and kept his Commandements: [ B] Ergo, He was Partaker of their Satisfactions, and those to God∣ward. Is there no other bond, or Act of Fellowship but this onely? Haue all they which feare God and keepe his Com∣mandements, according to the state of this life, superabundant Satisfactions? Yea, How appeareth it that Dauid had need of other mens Satisfactorie deedes? For he was a man after Gods owne heart, full of Grace, and abounding in works of mortifica∣tion, Psal. 6.6. & 102.9. & Psal. 35. 13, yea of that ranke, to wit, a great Prophet b, which our Aduersary himselfe saith, Re∣ceiue not, but Communicate superabundant Satisfactions to [ C] others wanting them.

S. Pauls text, Col. 1.12. speaketh of Partnership of heauenly inheritance c, and not of Satisfactions.

The next place, 2. Cor. 8. 14. is expounded by Pontificians themselues, of Almesdeedes in this life; and the sence (accor∣ding [ D] to Cardinall Caietan d) is, You Corinthians abound with tem∣porall goods, the Saints of Hierusalem are in want: the matter will bee reduced to an equalitie, if your plentie supply their indigencie. But if with Hugo Carensis and Lyra, the latter part of the words should be expounded of Spiritualls, it belongeth to such spirituall gifts as are communicable from one member of the Church Militant in this life, to another, as instruction, exhortation, spe∣ciall prayer, &c. and not to Satisfactions to be made to God by one for another, much lesse of applying such satisfactions of the deceased to the liuing, or to others deceased. The places, Col. 1. 24. 2. Cor. 12. 15. are forced by Romists to speake to purpose [ E] which the Apostle intended not. S. Paul saith, Col. 1. 24. Ire∣ioyce in my sufferings for you, and fill vp or accomplish, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those things which are behind or wanting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, e of the affli∣ctions

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Christ, in my flesh, 〈◊〉〈◊〉 his body, which is the [ A] Church.

The first part of these words prooueth that S. Paul suffered for the Collossians: But because he might suffer for the confir∣mation of their faith, or as an example of patience a, or by way of persecution, because he preached the Gospell to them b, and other Churches, it cannot be concluded, that hee suffered to make satisfaction for their sinnes.

Secondly, The next words conclude not Satisfaction: for [ B] Christs Afflictions and Passions are of two kinds; Some Perso∣nall, and in his owne flesh; Some, By Sympathie and compassion in his members c. The first are satisfactorie, the second are ex∣emplarie, purgatiue, probatiue, or for the edifying of the Church d. S. Paul supplyed not, or perfected not the first, Esa. 63.3. for then Christs sufferings vpon the Crosse, were imper∣fect: but both S. Paul, and all other iust persons which patiently beare affliction, and indure the Crosse, supply and accomplish that which is yet wanting in Christ, as he is considered in a my∣sticall [ C] vnion to his Church. Christ saith to Saul, Act. 9.4. Saul, Saul, Why persecutest thou me: and v. 5. I am Iesus whom thou per∣secutest. S. Augustine e and S. Gregorie f say, That Christ and the Church are one mysticall Body. Therefore when the members suffer, the head suffers, and the afflictions of the members, are the afflictions of Christ, 2. Cor. 1. 5. 1. Cor. 12. 12.

It is also remarkeable, that not onely the Fathers, but the [ A] maior part of Popish Doctors a, expound this Scripture in such sort, that it serueth not at all to maintaine Papall Indul∣gences. And Estius b a moderne Pontifician saith, That whereas 〈◊〉〈◊〉 of his part straine the Text of S. Paul, to prooue Satisfactions and Indulgences, himselfe is of mind, that the said Doctrine cannot effe∣ctually be prooued by this place. The other place, 2. Cor. 12. 15. (I wil verie gladly spend and be spent for you:) or as the Rhe∣mists translate, (I most gladly will bestow, and will my selfe moreouer be bestowed for your soules,) affoordeth no argu∣ment for Satisfactions and Pardons. Caietan, Estius, Iustinian, [ B] and other Popish expositors themselues, deliuer the sence of this Text in manner following c. S. Paul manifesteth his pa∣ternall affection to the Corinthians, saying, I am readie not only as a Father, to bestow all that I haue vpon you (so farre am I from seeking any thing of yours) but also to spend my life for you. Now by what Art or Engine can Papists extort Pardons or Satisfa∣ctions out of this Text? doth it follow, that if Saint Paul be readie to spend himselfe, life, and state, for the good of his flocke: therefore there is a rich stocke, and treasure of super∣abundant Passions and Satisfactions laid vp by S. Paul, to bee [ C] spent by the Corinthians at their need? Surely our Aduersarie intended rather to deride the world, than to giue men satisfa∣ction, when he presented vs with such inconsequent stuffe.

But the Iesuit secondeth his former inference by a testimo∣nie of Origen. I answer: Origen d in the place obiected, spea∣keth of purging sinne it selfe, by the passions of Martyres, and not of the temporall mulct, or paine of sinne onely. But the bloud of Martyres purgeth not sinne it selfe by way of con∣digne

Satisfaction (our Aduersaries being witnesses a) but at [ A] the vttermost, by way of Deprecation; now Deprecation and Satisfaction properly taken, are of diuers natures.

The place of S. Augustine a is strained against his meaning, for this Father speaketh of all the members of Christ which suffer for their Masters cause: But in our Aduersaries Tenet, all that suffer for Christ haue not superabundant Satisfactions, but onely some. And this Father is so farre from maintaining [ B] workes of Supererogation, as that he saith, Pro modulo nostro exoluimus quod debemus, & pro posse virium nostrarum, quasi cano∣nem passionum inferimus, &c. According to our small measure we pay that which we are obliged vnto, and according to our power we cast in, as it were, the stint of our passions: but they which pay a stint, and render that whereunto of right they are obliged, haue not superaboundant Passions, or workes of Su∣pererogation.

IESVIT.

This was the practise of the Primitiue Church, which at the petition of constant confessours in prison, did release [ D] the penalties that sinners were inioined to performe, to sa∣tisfie non onely the discipline of the Church, but also the wrath of God (after the remission of sinne) still continuing vnto the infliction of temporall paine, as appeareth by the testimonie of S. Cyprian. And that this relaxation of tem∣porall paine was done by applying the abundant satis∣faction of holy Confessours, and designed Martyres, vnto the poenitents that receiued indulgence, at their intercessi∣ons, [ E] appeares by Tertullian: For hee falling from the Church into the errours of Montanus, whereof one was, That for Christians sinning after Baptisme, there was no re∣mission

of sinne, refutes the Catholique custome of remit∣ting [ A] penalties vnto sinners for the merits of Martyres: speaking thus, Let it suffice the Martirs, that they haue cancelled and satisfied their owne sinnes. Jt is ingrati∣tude or pride for one prodigally to cast abroad vpon o∣thers that, which as a great benefit was bestowed vp∣on him. And speaking vnto the Martir, saith, Jf thou bee a sinner, how can the oyle of thy lampe suffice both for thee and mee? By which haereticall impugnation ap∣peares, that the Catholicke Doctrine then was, that men [ B] might satisfie one for another, and that the abundant satisfactions of some, that suffered exceedingly as Mar∣tirs, were applied for the Redemption of some others more remisse and negligent, not from eternall, but onely tempo∣rall punishment.

ANSWER.

You are an vnfaithfull Relatour of the practise of the Pri∣mitiue [ C] Church, which was as followeth.

After foule and enormous knowne offences, committed by Christians, and especially, after denying the Faith, or Sacri∣ficing to Idols, offendours were put to a grieuous and long Penance a. It fell out sometimes, that there was iust rea∣son, why the rigour of Penance should be mittigated, either in respect of the kinde of duresse imposed, or in regard of the length and continuance. Which fauour, the Bishops and Pa∣stours of each Church (not the Romane onely) had autho∣ritie [ D] by the Canons, to grant as they saw iust cause b. This mitigation and relaxation of Penance, was called by the name of Pardon, and Indulgence c, and in the same, there was no buying or selling, no reference to Purgatorie.

Secondly, Whereas you pretend, that Popes Pardons were in vse in the Primitiue Church, many of your owne part, controll your impudencie, to wit, Durand d, Antonine e, [ E]

Maior a, Roffensis b. Angelus c de Clauasio, Cassander d. And [ A] 〈◊〉〈◊〉 e denyes, That the Church hath any Treasurie 〈◊〉〈◊〉 of the merits of Christ, and of the Saints. The 〈◊〉〈◊〉 is maintained by Angelus de Clauasio f. Cardinall 〈◊〉〈◊〉 saith, That indulgences are granted onely for pennance imposed by the Church, and so according to this opinion, they release people, onely of saying a certaine number of 〈◊〉〈◊〉, or from fasting certaine houres, or from bestowing a few pence on the poore g. And it was a common opinion in the dayes of Albertus h, and Henricus de 〈◊〉〈◊〉 i, that Popes [ B] Pardons were onely pious Fraudes. What indulgence is it then for 〈◊〉〈◊〉 Pontificians to Father this Popish Cosenage vpon the holy Apostles and Primitiue Church?

Thirdly, I haue perused the place of S. Cyprian k, obiected by the Aduersarie, and two other Epistles l of the like argu∣ment, [ D] wherein I finde that the Martyrs intreated the Church for mitigation of Paenance imposed vpon some offenders: but neither doe the Martyrs themselues affirme, That they had made Satisfaction for the temporall paine of sinne; neither did S. Cyprian, grant any other indulgence, than from the paenance inioyned by the Canons of the Church, in manner before re∣hearsed.

But if the Iesuit will obtaine his purpose, he must prooue out of Antiquitie, that the Church in those dayes maintained a [ E] common treasure of Satisfactions, & an application of the same, to people defunct, whose soules were frying in Purgatorie m,

and that the Roman Pope was the onely or principall Key∣bearer, [ A] and Barterer of this Treasurie.

I reade a of certaine Popes, that they granted pardons of 〈◊〉〈◊〉 hundred dayes, and of foure thousand dayes, and of eleuen thou∣sand yeares, to all people which should rehearse S. 〈◊〉〈◊〉 his prayer, and the 〈◊〉〈◊〉 Maria, and one other Prayer to the bles∣sed Virgin. Our Aduersarie is reputed learned by his owne part, and perhaps he hath the gift of working wonders: I intreat him out of his owne vast reading, or else from Father 〈◊〉〈◊〉 his storehouse, to parallell this Romish liberall practise with some historie out of Antiquitie b. And if he please further to demon∣strate [ B] that the antient Church had taxes c and 〈◊〉〈◊〉 for summes of money vpon particular crimes, to be solued to the Publicans of the Ecclesiasticall Roman Tribute, in lieu of Pardons, or for absolution, he shall by disclosing to the world in what old Wall or Vault such vncouth Iewels are to be found, highly aduance the reputation of his Roman pennance and pardons; and for my part he shall haue leaue to squeese from his spirituall children what money he can, vnder that title: whereas in the meane time he and his fellowes by false pretence of Antiquitie, doe but cheate their simple Lay-Catholikes of their coyne, whereof no [ C] small summes are transported out of the Kingdome by such like glosses and trickes.

Fourthly, for want of better testimonie, the Obiector would prooue the antient vse of Pardons, out of lapsed Tertullian: for if this man being fallen from the Church, opposed them, then they were in vse in that age. I answer, the Aduersary might haue learned of Pamelius d, That the Indulgences which Ter∣tullian oposed, were the same whereof Cyprian speaketh, Epist. 10, 11, 12. to wit, relaxation of Canonicall censures, and pae∣nance [ E] to Adulterers e, and other notorious sinnes, vpon the re∣quest of Martyrs being in prison, and yet aliue. Now it seemed to this Father to be vnlawfull, both that the Martyrs should be Intreatours, and that the Church should graunt Absoluti∣on

a tosuch persons, or vse relaxation of censures, imposed by the [ A] discipline of those times. And it is to be obserued, that this Fa∣ther speaketh of liuing Martyrs, and not of Martyrs defunct, and of releasing censures, and forgiuing faults in this world one∣ly, and not in Purgatorie. But the Aduersarie is so farre from being able to prooue Popes pardons in Tertullians dayes, that he cannot prooue the same to haue had any being in the dayes of Peter Lombard, or Hugo Victor b. [ B]

IESVIT.

I shall not need particularly to refell the vulgar obie∣ctions against this Doctrine: which all proceed vpon mi∣staking, and impugne what we neuer dreamed of. They prooue that Christ onely dyed for the world, and redeemed Mankind, and not any Saint; who doubts therof? That we are sanctifyed and washed from the staine of sinne by the [ C] blood of the Lambe, not of any Saint; We confesse it. They bring the testimonies of S. Leo, and of S. Augustine, That the Saints receiued Crownes of God, gaue not Crownes vnto others, but onely Christ; we neuer did nor will deny it. That onely in Christ we dye to sinne, and are raysed againe soule and body vnto eternall life; we neuer taught the contrarie: for the Satisfactions of Saints haue not vertue to redeeme the world, nor to satisfie for the guilt [ D] of sinne, nor to take men out of the power of darkenesse, nor to iustifie soules by infusion of grace, nor to purchase for men crownes of Glorie, nor to rayse men from life to death; but only shew, they are auaileable vnto one transito∣ry effect, which men might (were they feruent) obtaine by their owne industrie, ioyned with diuine grace, to wit, the Remission of temporall paine; which vertue also comes from the merits of Christ, and his most pretious blood, in, [ E] and by the Satisfactions of Saints applyed to worke the aforesaid temporall releasement; from which temporall seruitude, the children of God may through his gratious

assistance by good workes redeeme themselues, or by Satis∣factions [ A] of their fellow Citizens and Saints be redeemed: Though this temporarie Redemption compared with the Redemption of Christ, deserue not that Tytle.

ANSWER.

It is an errour to ascribe any effect to the operations of men, which is proper to the death of Christ: But to make Satisfacti∣on to diuine Iustice for any punishment of sinne, eternall or tem∣porall, [ B] is an effect proper to the death of Christ. For the holy Scripture teacheth expresly, that all spirituall, redemption is immediately wrought by the bloud of Christ, Heb. 1. 3. When he had by himselfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, purged our sinnes, Col. 2. 15. tri∣umphing ouer them in himselfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And whereas our Ad∣uersaries restraine these and the like places to the staine and eternall guilt of sinne, the Apostle, Col. 2. 14. affirmeth, That Christ blotted out (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the hand writing of decrees (con∣tayned in the law a) that was against vs, and tooke it out of the way, nailing it to his Crosse (and that by himselfe, Heb. 1.3. Col. 2.15.) but the temporarie punishment of sinne, is contayned [ C] within the latitude of the Law, Leuit. 26.14. Deut. 28.15, &c. Therefore Christ Iesus our Sauiour, immediately and by him∣selfe, and not mediately by the passions of Saints, wiped out, and remooued out of the way the malediction of temporarie punishment, as well as the guilt of eternall.

When Daniel himselfe, one of the most holy Prophets, pray∣ed [ D] for the remission of his owne sinnes, and of the transgressi∣ons of his people, and made supplication to God for remission of temporall paines and plagues, he offereth not his owne me∣rits, or Satisfaction, but saith, Dan. 9.7. Oh Lord, righteousnesse belongeth vnto thee, but vnto vs confusion of face. v. 9. To the Lord our God belongeth mercy and forgiuenesse, though we haue rebelled against thee: and v. 18. O my God, encline thine eare and heare, open thine eyes and behold our desolations, &c. for we doe not present our [ E] supplications before thee for our owne righteousnesse, but for thy great mercies. Three things are remarkeable in this Scripture.

First, Daniell was a sanctified person, and a Prophet, one of those which, according to our Aduersaries Tenet, communi∣cates Satisfactions to fill vp the Churches Treasurie.

Secondly, he prayeth to God, not onely for the remission [ A] of the eternall guilt of sinne, but also for the pardon and release of temporarie punishment.

Thirdly, he presenteth not his owne Satisfactions, neither yet the superabundant Passions of any other of the Patriarchs or Prophets, but he resteth wholy vpon the free mercy of God, and the future satisfaction of the Messiah to come. Therefore I conclude, that they which conioyne the passions of Saints with the sufferings of Christ to make condigne Satisfaction for the temporarie punishment of sinne, are iniurious to the All-suffi∣cient [ B] Passion of Christ, and attribute that vertue to the actions of men, which is proper to the Sacrifice of the Sonne of God.

Now if the Aduersarie in his answer relye vpon the distin∣ction of eternall and temporall paine, affirming that Christ alone, and by himselfe hath fully satisfied the iustice of God for the first, but not for the latter a: he must remember, That it is not sufficient in a matter of such consequence, to affirme b, but he must confirme, by diuine Testimonie, the veritie of his answer. And if the former Principles and the arguments dedu∣ced from them, when they are propounded in a due forme, con∣clude [ C] not his assertion, then his distinction is a begging of the question, and not a solution of the Obiection.

Lastly, if the Iesuit will be so rigide, as to admit no argu∣ment on our part which may receiue any colourable answer, I must require him (likewise) to confirme his owne positions, at leastwise with probable reasons, and not pester his papers with Illations ridiculous to children. But among other things, I in∣treate [ D] him to deliuer so much as one probable Argument in due forme (I will not require a demonstration) proouing, that the Roman Bishop, or any Prelate vnder him, haue power ouer soules in Purgatorie c: for if his Monarchy be onely ouer the Church Militant d, and the Church Militant is onely vpon earth, by what authoriy doth the Roman Bishop intermeddle with soules in Purgatorie? Also how doth his holynesse, or his Emissaries, the Iesuits and Fryars, know which soules are in Pur∣gatorie

gatorie, and how long they continue in the same, and the time, [ A] and season, when it is expedient to apply suffrages and indul∣gences to them.

Dominicus Soto, and Thomas Zerula say, That soules continue not in Purgatorie, ten or twentie yeeres, and yet the Pope gran∣teth Pardons for many thousands of yeeres a. Also, by what experience or testimonie doe Papists vnderstand the state of soules in Purgatorie, the qualitie of their paine b, their ingresse and egresse from that place of torment, or the meanes to apply remedie to them? Now let them answere what they please touching the difference of the yeeres of Penance in this life, [ B] with the measure of Purgatorie paines c, or concerning any of the former assertions, and withall, let them be intreated to confirme their Tenet with any probable Argument, and wee shall thinke they are lesse partiall, when they admit no proofe as sufficient on our part, which can be euaded by any straine of wit.

Notes

• a

  Fauent. 3. sent. d. 18. Disp. 42. ca. 2. Meritū. d. Con∣digno est aliquid, cui ex rigore iustitiae, debetur merces & praemium, 〈◊〉〈◊〉 quod si illi non reddatur fit in∣iuria. Scot. 1. Dist. 17. q. 1. ar. 1. Caiet. 1.2. q. 114. ar. 4. Andrad. Orth. Explicat. lib. 6. pag. 599. Ipsum con∣grui nomen indicat, 〈◊◊〉〈◊◊〉 a 〈◊〉〈◊〉 meritum esse, cui 〈◊〉〈◊〉 iure debeatur, sed quod Dei miseri∣cordia, [ E] magis quam iustitia nititur. Bellarm. d. Iust. li. 1. cap. 21. Fatemur omni merito respondere merce∣dem, sed sicut meritum quoddam esse dicimus ex congruo, ità mercedem quandam esse dicimus ex con∣gruo, quae magis debeatur ex gratia quam ex iustitia. Vega. d. Iustif. lib. 8. cap. 10. Quandoquè strictè & in rigore hoc verbum capitur, & meritum appellatur actio libera, cui debetur ex iustitia praemium aliquod, seu merces. A lias vero meritum, largè dicitur, actio libera acceptata ad aliquod praemium, vel ex debito, vel ex pacto, seu conditione vel conuentione, aut simplicitèr ex gratia, & generalitèr quodcunquè opus, quod impetrat apud aliquem mercedem aliquam, vel praemium, & causa est collationis ipsius.
• a

  Reade before pag. 172. Durand. 2. d. 27. q. 2. nu. 12. Quod redditur potiùs ex liberalitate dantis, quam ex debito operis, non cadit sub merito de condigno strictè & propriè accepto, vt expositum est. Sed quicquid à Deo accipimus, siuè sit gratia siuè 〈◊〉〈◊〉 gloria, siuè bonum temporale, vel spirituale (praecedente in nobis proptèr hoc quocunque bono opere) potius & principalius accipimus ex liberalitate Dei, quam reddatur ex debito operis, ergo nihil penitus cadit sub merito de condigno sic accepto.
• a

  Aug Ep. 106. Pauperego & do∣lens, qui adhuc terrenae imaginis squalore concre∣tus sum, & plus de primo quam de secūdo Adam car∣nis sensibus & terrenis actibus refero, &c. Jdem. d. Ciuit. Dei, lib. 19. ca. 27. Ipsa quoquè nostra iustitia quamuis vera sit proptèr veri boni finem ad quem refertur, tamen tanta est in hac vita, vt potius peccato∣rum [ E] remissione 〈◊〉〈◊〉, quam perfectione virtutum.
• b

  Rhem. Annot Heb. 6. n. 4. These words make it most cleere to all not blinded in pride and contention, that good workes be meritorious, and the very cause of saluation, so far that God should be vniust if he rendred not heauen for the same. Altisiod. sum. li. 3. tr. 12. q. 2. Mereri de condigno est facere de debito debitum, vel de debito magis debitum, ità quod iniustè agitur cum eo nisi reddatur ei quod meruit, Ergo, Deus iniustè ageret cū eo, nisi reddatur ei quod meruit. Bell. d. Iust. li. 5. c. 16. Res. Non esse temerarium nec blasphemū sed pium & sanctum dicere, Deum fore iniu∣stum si non seruaret promissa.
• a

  Ibid. cap. 12. 21.22.
• b

  Andrad. Or∣thod. Explic. lib. 6. pag. 518. Paulus cum demonstrare statuit Abraham fide fuisse instifi∣catum, & non ex operibus, hac vna potissimum id ra∣tione efficit, ei qui operatur merces non imputatur se∣cundum gratiā, sed secundum debitum, Ergo si iustitia Abrahae esset operum, illius merces, debitum sanè potius, quam gratia dici debuisset.
• c

  Gregor. Arimin. 2. Sent. d. 17. q. 1. ar. 2.
• d

  Durand. 2. d. 27. q. 2. nu. 3. Inter opera meritoria maximè videntur esse meritoriae Sanctorū passiones, & tamen illae non sunt meritoriae de condigno. Dicitenim Apostolus ad Romanos. 8. Non sunt condignae passiones huius tem∣poris ad futuram gloriam.
• e

  Origen. Sup. Rom. 4. Vix mihi suadeovllum opus esse posse, quod ex debito remunera∣tionem Dei de∣poscat. Chrys. in 2. Cor. Hom. 23. De∣us hoc in merce∣dem imputat; non quod iustis nobis debeat, sed quod misericors est, & pius.
• f

  August. tr. 3. in Ioh. Non pro me∣rito quidem accipies vitam aeternam, sed tantum pro gratia.
• g

  Vega. Opusc. quest. 4.
• h

  Gregor. 〈◊〉〈◊〉. 1. d. 17. q. 1. ar. 2.
• i

  Durand. 1. d. 17. q. 2. & lib. 2. d. 27. q. 2. & lib. 3. d. 18. q. 2.
• k

  Marsil. 2. q. 18. ar. 3.
• l

  Waldensis. d. Sacram. tit. 1. cap. 7. nu. 5. Pelagiana Haeresis quod Deus secundum men∣suram operum meritoriorum praemiabit hominem sic merentem, &c. Reputo igitur saniorem Theolo∣gum, [ E] fideliorem Catholicum, & Scripturis Sanctis magis concordem, qui tale meritum simplicitèr abne∣gat, & cum modificatione Apostoli & Scripturarum concedit, quia simplicitèr quis non meretur reg∣num Coelorum sed ex gratia Dei, aut voluntate largitoris.
• m

  〈◊〉〈◊〉 sup. Psal. 35.
• n

  Eckius. Centur. d. Praedest.
• a

  Dionis. Cistert. lib. 3. Sent. Dift. 1. q. 2. ar. 3. & li. 4. d. 43. q. 3. ar. 1. Cum dicitur iste puta Socrates 〈◊〉〈◊〉 vitam aeternam, duplex potest esse Sensus, primus. Illi ex valore ope∣ris sui debetur il∣lud praemium vl∣timum, scz. vita 〈◊〉〈◊〉. Secundus, Socrates meretur vitam aeternam, id est, Socrati gratio∣se praeparauit De∣us, non solū opus quod vocatur me∣ritum, sed etiam pro illo opere prae∣parauit 〈◊〉〈◊〉 (licet merè 〈◊〉〈◊〉) ali∣ud 〈◊〉〈◊〉 longe melius, 〈◊〉〈◊〉 vi∣tam aeternam, si∣cut dicit Aposto∣lus ad Rom. 6. Gratia Dei vita aeterna, Quià non solum secundum opera sed secundū propositum, & gratiam quae est data nobis in Christo 〈◊◊◊〉〈◊◊◊〉 nos 〈◊〉〈◊〉. 2. Tim. 1.
• b

  Brulif. 2. d. 27. q. 6. 〈◊〉〈◊〉 purus viator 〈1 line〉〈1 line〉 mereri coelestem gloriam de condigno, 〈◊〉〈◊〉 meretur tantum meretur illam de congruo. Et ista opinio est valde deuota & fulcitur multis authoritatibus.
• c

  〈◊〉〈◊〉. d. lib. Arbit. lib. 5. pag. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• d

  〈◊〉〈◊〉. in Math. 20 voca 〈◊〉〈◊〉, &c.
• e

  〈◊〉〈◊〉. Aduert in 8. to. Aug. 〈◊〉〈◊〉. 13. Scotus negat meritum de condigno, & tenet quod vltra gratiam tale opus acceptaturad gloriam.
• f

  〈◊〉〈◊〉. in 1. 2. 〈◊〉〈◊〉. 213. cap. 6. nu. 31. Qui 〈◊〉〈◊〉 equum pro obsequio, 〈◊〉〈◊〉 pecunia 〈◊〉〈◊〉 valoris, 〈◊◊◊〉〈◊◊◊〉 praetium & valorem 〈◊〉〈◊〉, aut 〈◊〉〈◊〉, pro quo illum esset pollicitus, sed eodem modo 〈◊〉〈◊〉 quod daretur ex pro∣missione illud minimum praetium & 〈1 line〉〈1 line〉, & 〈◊〉〈◊〉 non intercessissent.
• g

  〈◊〉〈◊〉. in 1. 2. q. 114. ar. 10. Meritum de congruo, non est meritum simplicitèr sed impropriè & secundum [ D] quid, 〈◊〉〈◊〉 Orth. Explic. lib. 6. pag 509. Vasques. 1. 2 disp. 214. ca. 5. h. 26. 〈◊〉〈◊〉. d Praedest. & Reprob. § 3. pag. 299. Sicut si magnus Monarcha alicui propter 〈◊◊〉〈◊◊〉 promitteret & daret statum Regium, quis non dixerit hoc totum esse gratiam Principis?
• h

  〈◊〉〈◊〉. 1. d. 17. ar. 1. Posito tali habitu (Charitatis) adhuc meritum est multo infirmius & minus 〈◊〉〈◊〉 quàm 〈◊〉〈◊〉, nulla autem iustitia nec commutatiua, nec distributiua exigunt, vt pro minori bono reddatur magis bonum.
• i

  Durand. 2. d. 27. q. 2. n. 18. Qui totum habet ab alio, totum ei debet, nec potest eum debitorem constituere quod re∣quiritur ad meritum de condigno.
• k

  Durand. ibid. Meritum hominis apud Deum non potest esse meritū simplicitèr, de cō∣digno sed 〈◊〉〈◊〉 secundū 〈◊◊〉〈◊◊〉 diui∣nae ordinationis: 〈◊〉〈◊〉 scilicet, vt homo id consequatur à Deo per suam operationem quasi praemium vel 〈◊〉〈◊〉.
• a

  〈◊〉〈◊〉. d. lib. 〈◊〉〈◊〉. Si 〈◊〉〈◊〉 appellen∣tur ca quae 〈◊〉〈◊〉 nostra meri∣ta, 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉.
• Ephes. 1. 3. & 7.
• b

  〈◊〉〈◊〉. d. Colonia. Quest. Magistral. q. 363. Satisfactio est redditio eius quod debetur se∣cundum iustitiā.
• Rom. 8. 26.
• a

  Bellar. d. Iustif. li. 1. ca. 21. Speaking of the merit of con∣gruitie or impetrati∣on. 〈◊〉〈◊〉 meritum inchoatum & im∣perfectum, & habet aliquam dignita∣tem & proportio∣nem ad suum fi∣nem, sed non tan∣tam quantam re∣quirit meritum de condigno.
• b

  Vasq. 1. 2. Disp. 214. ca. 7. 〈◊〉〈◊〉. 44. Cum opera nostra non alia ratione tribuantur Christo, tanquam capiti mystico, nisi quia ab eo accipimus gratiam, iustitiam & auxilia omnia, nequaquam autem sicut elicienti illa, fit vt minime accipiant dignitatem, neque dignitatis incrementum à Christo, sed solum à persona ipsa eliciente suam 〈◊〉〈◊〉 iustitiae & Sanctitatis. Alioquin 〈◊〉〈◊〉 nostra opera esse infiniti valoris, &c. Tapia. d. Incarnat. Christ. q. 21. ar. 10. Vt recte docet Caietanus quamuis ea satisfactio capiti Christo innitatur; non tamen recipit eandem cum satisfactione Christi aequalitatem, sicut imperfecta participant quidem a perfectis esse, & posse, non tamen illis aequantur Nec veto digitus, quamuis 〈◊〉〈◊〉 influxum à 〈◊〉〈◊〉, plenam eius vim & perfectionem recipit, & quidem si satisfactio hominis iusti vt est membrum Christi, est perfecta simpliciter, & [ E] 〈◊〉〈◊〉, & omnis 〈◊〉〈◊〉 est membrum Christi: Sequitur quod cuiuseunque hominis iusti 〈◊〉〈◊〉 est in 〈◊〉〈◊〉 perfecta, & quidem pro omni culpa, & poena quod est vehementer falsum. 〈◊〉〈◊〉 ergo de∣bemus quod aliud est aliquam operationem 〈◊〉〈◊〉 Deo, vt personae propriae & non mystice loquendo, earum operatio erit infiniti valoris, & 〈◊〉〈◊〉 ac meriti: aliud vero & longe diuersum est aliquam operationem vniri Deo vt causae vniuersali, atque personae mysticae. Tunc enim 〈◊〉〈◊〉 operatio pro 〈◊〉〈◊〉 influentis 〈◊〉〈◊〉 vim & efficaciam.
• b

  Bonauentur. 3. d. 20. q. 4. Vicium humanae originis nunquam sepera∣tur a carne pec∣cati.
• c

  Greg. in 2. Psa. Poenitential. San∣cti viri licet magnis iam virtutibus polleant habent tamen adhuc de culpae obscuritate quod 〈◊〉〈◊〉, & licet iam magna vitae claritate luceant, aliquas tamen peccati nebulas velut quasdam noctis reliquias trahunt. Hieron. in 〈◊〉〈◊〉. 13. Aug. Enchir. ca. 64. Bernard. in 〈◊〉〈◊〉. Omnium 〈◊〉〈◊〉. Ser. 1. Vega. d. 〈◊〉〈◊〉. li. 11. ca. 〈◊〉〈◊〉. Cassal. d. Quadrup. Iust. li. 3. ca. 23 Reade before Pag. 171. 172. Tertul. d. Anima. ca. 23. In optimis nonnihil est pessimi, solus enim Deus sine peccato.
• a

  Chrys. in Ge∣nes. ho. 22. Talis est spiritualis de∣biti natura, quod quanto magis 〈◊〉〈◊〉, tanto 〈◊〉〈◊〉 debetur.
• b

  Greg. in 1. 〈◊〉〈◊〉. Poenit. Non de meis meritis confi∣dens, vt me saluum 〈1 line〉〈1 line〉 non de meis meritis spero.
• a

  Durand. 2. d. 27. q. 2. n. 15. Pro∣missio diuina in Scripturis sanctis, non 〈◊〉〈◊〉 in ali∣quam obligatio∣nem, sed 〈◊〉〈◊〉 meram dispositio∣nem 〈◊〉〈◊〉 diuinae. 〈◊〉〈◊〉 est 〈◊〉〈◊〉 quod 〈◊〉〈◊〉 non ex debito precedentis operis, sed 〈◊〉〈◊〉 promissione pre cedente non quidem 〈◊〉〈◊〉 ex merito operis de 〈◊〉〈◊〉 sed solum 〈◊〉〈◊〉 principaliter ex promisso. Bassol. 2. d. 27. ar. 4. Sicut si alicuj promit∣teretur [ C] regnum pro 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 leuaret festucam deberetur 〈◊〉〈◊〉, non ex condignitate actus le∣uandi 〈◊〉〈◊〉, sed 〈◊◊◊〉〈◊◊◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 d. 20. q. 1. Quilibet obligatur ex promisso, Deus au∣tem promisserat, &c. 〈◊〉〈◊〉 quod verba Scripturae, &c. non insinuant promissionem ex parte Dei, sed sim∣plicem eius 〈◊〉〈◊〉 & 〈◊〉〈◊〉 〈1 line〉〈1 line〉 & sic non est ibi aliquod 〈◊〉〈◊〉.
• d Greg. Papa Moral. li. 9. ca. 27. Si remota pietate discutimur, opus nostrum poena dignum est, quod remunerari prae∣mijs postulamus.
• b

  〈◊〉〈◊〉. Quod. lib. 17. 〈◊〉〈◊〉. 2. Talis dignitas in Actu nihil est nisi accep∣tatio passiua, vo∣luntatis diuinae.
• c

  Greg. Arimin. 1. d. 17. q. 1. ar. 2. Huic etiam concordat commune dictum Doctorum dicentiū quod Deus praemiat 〈◊〉〈◊〉 condignum.
• e

  Vasques 1. 2. Disp. 214. c. 5. n. 23. Doctores, &c. bo∣nis operibus secū∣dum se dignitatem negantes, totam dignitarem nostrorum operum referunt in Dei 〈◊〉〈◊〉 & acceptatio∣nem per Christi merita, quod quidem nihil aliud est, quam veram & perfectam rationem meriti, solis Christi operibus ascribere.
• a

  Cyprian. d. oper. & Eleemos. n. 24. Praeclara & diui∣na res est salutaris operatio, solatium grande credentiū, securitatis nostrae salubre praesidiū, munimentū spei, tutela fidei, mede∣la peccati. Chrys. 〈◊〉〈◊〉. Math. 〈◊〉〈◊〉. 15. Sicut oleum accendit Iumen Eucernae: ita & bona opera excitant fidem cordis & dant confidentiam animae: Idem. in. 2, Cor. Hom. 2. At nos optamus 〈◊〉〈◊〉 benefactis habeas fiduciam. Ber∣nard. in Cant. ser. 3. Quantum crescis in gratiam, tanto dilataris in fiduciam. Greg. Mor. l. 10. c. 〈◊〉〈◊〉. 〈◊〉〈◊〉 minus iudicem formidat, quanto in bonis actibus solidius stat.
• b

  Bern. serm. 1. fest. om. sanctor. Quid potest esse omnis iustitia 〈◊〉〈◊〉 coram 〈1 line〉〈1 line〉 velut pannus 〈◊◊◊〉〈◊◊◊〉 districtè iudicetur, iniusta inuenietur omnis iustitia nostra & minus habens. 〈◊〉〈◊〉 ergo de peccatis erit, quando ne ipsa quidem per se poterit respondere iustitia? Proprerea 〈◊〉〈◊〉 cum Propheta cla∣mantes, ne intres in 〈◊〉〈◊〉 cum seruo tuo Domine, tota humilitate ad 〈◊◊〉〈◊◊〉 quae sola potest saluare animae nostras.
• a

  Aug. Psal. 149. Est quidam mo∣dus in conscientia gloriandi, vt noue∣ris fidē tuam esse sinceram, noueris spem tuam esse certain noueris charitatem tuam esse sine simulatione.
• b

  Aug. 〈◊〉〈◊〉: lib. 9. cap. 13. Vae etiam 〈◊〉〈◊〉 vitae, si remota misericordia discutias eam, &c. 〈1 line〉〈1 line〉 Psal. 142. Noli mecum 〈◊◊〉〈◊◊〉 iudicium Domine Deus mi. 〈◊〉〈◊〉 rectus mihi videar, producis tu de thesauro tuo regulam, 〈1 line〉〈1 line〉. [ B]
• c 〈◊〉〈◊〉. 2. d. 27. q. 2. n. 10. Et 〈◊〉〈◊〉. 〈◊〉〈◊〉. 1. 2. Disp. 214. c. 1. n. 〈◊〉〈◊〉. Eo quod me∣rita & opera 〈◊◊◊〉〈◊◊◊〉 dicantur semen vitae aeter∣nae ac proinde me∣taphoricè solum dicenda sint 〈◊◊◊〉〈◊◊◊〉 non 〈◊〉〈◊〉 ratione nisi 〈◊〉〈◊〉 Deus 〈◊◊◊〉〈◊◊◊〉 vt 〈◊〉〈◊〉 vitam 〈◊〉〈◊〉. 〈◊〉〈◊〉 3. d. 20. q. 1. Nulla 〈◊〉〈◊〉 obligationis, tenetur Deus cuicunq, 〈◊〉〈◊〉 Ib. q. 2. Hoc est 〈◊◊◊〉〈◊◊◊〉 sibi debitum & debitorem.
• a

  Reade Vega d. Iustif. l. 8. c. 6.7.8. And my Defence of my Brother D. Iohn White, pa. 40. & 41.
• 〈◊〉〈◊〉 words are these onely: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Verum 〈◊〉〈◊〉 non 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉, si 〈◊〉〈◊〉 indulgere.
• a

  August. d. Fid. & Oper. cap. 7. & 14. & contra Iulian. lib. 4. cap. 3. &c. 2. Epist. Pelag. lib. 3. cap. 5. & d. perf. Iust. Resp. ad Rat. 16.
• b

  〈◊〉〈◊〉. serm. 2. Vigil. Natiu. Proptereà manda∣ta sua mandauit custodire 〈◊〉〈◊〉, vt videntes imperfectionem nostram deficere, & non posse impleri quòd debet, fugiamus ad 〈◊◊◊〉〈◊◊◊〉 est 〈◊◊〉〈◊◊〉 super 〈◊〉〈◊〉, & qui non possumus in vestitu Innocentiae seu 〈◊〉〈◊〉, apareamus vestiti confessione.
• a

  Aquin. 22. q. 44. ar. 4. ad. 2. Du∣plicitèr contingit ex toto corde Deum deligere, vno quidem modo in actu, id est, vt totum cor hominis semper actualitèr in Deum feratur, & ista est perfectio patriae: Alio modo, vt habitualitèr totum cor hominis in Deum fera∣tum, &c.
• b

  Aug. d. Doctr. Christi, lib. 1. cap. 22. Haec regula dilectionis constituta est, Diliges inquit proximum tuum sicut teipsum: Deum vero ex toto corde, & ex tota mente, vt omnes cogitationes tuas, & 〈◊〉〈◊〉 vitam & intellectum in illum conferas, à quo habes ea ipsa quae confers. Cùm autem ait toto corde, tota anima, tota mente, nullam, vitae nostrae 〈◊〉〈◊〉, quae recare debiat, & quasi locum dare vt alia re velit frui, sed quicquid aliud 〈◊〉〈◊〉 venerit in animum, illuc rapiatur quo totius dilectionis impetus currit. Nullum extrà se riuulum duci patiatur, cuius deriuatione minuatur. 〈◊〉〈◊〉. lib. d. Praef. lust. Resp. ad Rat. 16. Cùm est adhuc aliquid carnalis concupiscentiae, quod vel continendo frenetur, non omnimodo ex tota anima deligitur Deus. 〈◊〉〈◊〉. in Cant. Serm. 20. Greg. sup. Reg. lib. 3. cap. 1. Bernard. [ B] in Cant. Serm. 50. In affectu quis ità se habet vt mandatur.
• c

  Rom. 6. 17. Heb. 11. 33. Gen. 6. 9. Luc. 1. 67. Concil. Arausic. cap. 25. Hocetiàm secundum fidem Catholicam credimus, quod accepta per baptismum gratiae omnes baptisati, Christo 〈◊〉〈◊〉 & coope∣rante, quae ad salutem pertinent, possint ac debeant (si fidelitèr laborare voluerint) adimplere. Hieron. Ex∣pos. Fid. Cath. & ad. Celant. Epist. 14. Aug. d. Natura & Grat. ca. 68.
• d

  Rom. 7.18. Phil. 3.12. 〈◊〉〈◊〉. Ioh. 1. 9. Chrys. d. Paenit. Serm. 8. Hieron. c. Pelag. lib. 2. pag. 130. & sup. Ierem cap. 17. Aug. d. Grat. & lib. Arb. ca. 16. & d. pecc. mer. & remiss. li. 2. cap. 16. Bernard. Serm. 2. vigil. Notal. Dom. & in Cant. Serm. 50. Ergò man∣dando impossibilia, &c.
• Aug. d. Spiritu & Litera, ca. vlt. Bernard. Serm. 50. in Cantica.
• a

  Aug. d. Spir. & Lit. ca. 36. Verū etiàm in istis leui∣oribus, &c.
• b

  Bernard. in Cant. Serm. 50.
• c

  August. ibid. Sed ideò nobis hoc etiàm nunc praeceptum est. Idem. Epist. 200. Bernard. Ibidem. Nec laterit prae∣ceptorem praecep∣ti pondus, homi∣num excedere vires, &c. Ergò mandando impossibilia, non praeuaricatores homines constituit, sed humi∣les, &c. Accipientes quippè mandatum, & sentientes defectum, clamabimus in. 〈◊〉〈◊〉, & miserabitur 〈◊〉〈◊〉 Deus, & sciemus in illa die, quià non ex 〈◊◊〉〈◊◊〉 quae 〈◊◊〉〈◊◊〉, sed secundum suam misericordiam, saluos nos fecit.
• d

  Stapleton. d. 〈◊〉〈◊〉. lib. 6. ca. 10. pa. 190. 〈◊〉〈◊〉. d. Monach. li. 2. ca. 13.
• e

  Vasques. d. pae∣nit. disp 94. ar. 1. du. 2. n. 3. Deus 〈◊〉〈◊〉 punit, qui iàm dignus non est poena: Ergò dicendum est illum manere dignum ex se etiàm post iu∣stificationem.
• f

  Aug. Ep. 29. Quamdiucharitas augeri potest, profecto illud quod minus est quā debet, ex vitio est: ex quo vitio non est iustus in terra, qui [ E] 〈◊〉〈◊〉 & non peccet propter quod vitium, si dixcrimus quod peccatū non babemus, mendaces sumus, &c. 〈◊〉〈◊〉 quod etiàm 〈◊◊〉〈◊◊〉 necessariū est nobis dicere, dimitte nobis debita nostra, cum 〈◊〉〈◊〉 omnia dicta, facta, cogitata, dimissa 〈◊〉〈◊〉. Id. d. verb. 〈◊〉〈◊〉. Ser. 2. Id. Ep. 26. ad. Hieron. Propter 〈◊〉〈◊〉 imperfectionis vitiū si dixenmus 〈◊〉〈◊〉 non habemus, nos ipsos fallimus, & veritas in nobis non est, 〈1 line〉〈1 line〉 profecerimus necessarium est nobis dicere, dimitte nobis debita nostra, cū 〈◊〉〈◊〉 omnia in Baptismo dimissa sunt: ex quo vitio non 〈◊〉〈◊〉 in conspectu 〈◊〉〈◊〉 omnis viuens.
• a

  Bern. Serm. d. Quadrupl. debito. Cum ei donauero, quicquid sum, quicquid possum, nonneistud est si∣cut stella adsolem, gutta ad fluuium, lapis ad montem, granum ad acer∣uum.
• a

  BE. Moreton Appeal. lib. 5. c. 4. Sect. 3. n. 11. Not but that wee allow the distinction of Precept, and Coun∣sell. M. Hooker, Ec∣cles. Policie, lib. 2. n. 8. p. 122. BB. An∣drewes, c. Apol. Bellar. ca. 8. p. 196. Muscul. in 1. Cor. 7. Hiperius, in 1. Cor. 7.25. 〈◊〉〈◊〉. ibid.
• b

  August. Enchi∣rid. ca. 121. Greg. Nazianz contr. Iu∣lian. Orat. 1. Chrys. in Math. Hom. 2. & in Rom. Hom. 14. & in 1. Cor. Hom. 22.
• c

  Aug. in Psalm. 140. Cū in Scrip∣turis sanctis con∣templatus fueris normam iustitiae, quantūcunq, pro∣feceris 〈◊〉〈◊〉 te peccatorem.
• d

  August. sup. Psal. 137. timeo ne cum inspexeris, inuenies plura peccata, quam merita. Idem, d. Cinit. Dei, lib 14. cap. 9. Sine 〈◊〉〈◊〉 qui viuere se existimat, non id agit vt peccatum non habeat, sed vt veniam non accipiat. Concil. 〈◊〉〈◊〉. ca. 6. & 7.
• e

  Constantin. apud Socrat. Hist. Eccles. lib. 1. cap. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyprian d. Oper. & Eleemos. n. 3. Quisquis se inculpatum dixerit, aut superbus, aut stultus est.
• 〈◊〉〈◊〉 in Euang. Dom. 14. post 〈◊〉〈◊〉.
• 〈◊〉〈◊〉, in cap. 〈◊〉〈◊〉. Luc.
• a

  Ambros. Apol. Dauid. ca. 2. Vnus∣quisque nostrum per singulas ho∣ras, quam multa delinquit? 〈◊〉〈◊〉. 〈◊〉〈◊〉 Serm. 7. Quis 〈◊〉〈◊〉 ita immunis à culpa, vt in co non 〈◊〉〈◊〉, vel. 〈◊〉〈◊〉 quod arguat, vel 〈◊〉〈◊〉 quod remittat. Basil. li. d. Poenit. Non Angeli sumus, sed homines, et cadimus & resurgimus, idque saepius cadem hora. August. in Psalm. 137. Timeo ne cum 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 pec∣cata quam merita. Chrysost. in Galath. ca. 6. sicut aurum, &c.
• Greg. 1. 26. Mor. c. 20.
• Fulgent. Prolog. in lib. contra Moni∣mum.
• Paulin. Ep. 2. ad Seuerum.
• August. lib. 2. 4. E∣uang. c. 30.
• Idem, ibid. cap. 19.
• August. d. Adulte∣rin. Coniug. lib. 1. cap. 14.
• Optat. li. 6. c. Par∣men.
• Hieron. aduers. Io∣uin. ca. 7. li. 1.
• Chrysoft. Hom. 8. d. Poenit.
• Greg. Nazianzen. Orat. 3.
• Cyprian. de habitu Virginum, prope finem.
• Origen. in ca. 15. ad Rom.
• 1. Cor. 7. 25.
• Ambros. d. viduis vltra medium.
• Luc. 17. vers. 10.
• Matth. 19. vers. 17.
• Ibid. vers. 12.
• a

  Greg. Mor. li. 26. ca. 21. Aliud est quod per Sa∣cram Scripturam omnibus genera∣liter precipitur, a∣liud quod specia∣liter perfectioribus Imperatur.
• Plus exhibere ap∣petunt, quam pre∣ceptis generalibus audire potuerunt.
• b

  Greg. Mor. lib. 5. cap. 7.8. & lib. 8. cap. 13. 20. 21. 23. & lib. 9. cap. 14.27.28. Quantumlibet rectis operibus insudemus, veram munditiam nunquam apprehen∣dimus, sed imitamur. Et lib. 24. cap. 18. & lib. 29. cap. 9. & lib. 32. cap. 1. & lib. 35. cap. 3.26. & sup. Ezech. [ C] hom. 9. & Prolog. in Psal. poenitential.
• c

  Idem. in 1. Psal. poen. Non de meis meritis confidens, vt me sal∣uum facias supplico, sed de sola misericordia tua presumens impetrare, quod non de meis meritis spero.
• Duplex forma mandati, vna prae∣ceptiua, alia vo∣luntaria. Hoc non omnibus Impera∣tur.
• Greg. Naz. in Sent.
• a

  P. Martir. sup. Rom. 8. Si quis recte intelligat no∣stram assertionem, facile videbit, nos non docere man∣data Dei prorsus esse impossibilia, nisi tantum quod ad eos 〈◊〉〈◊〉, qui à Christo sunt alieni, pa. 457.
• b

  August. d. pecc. mer. & remiss. lib. 2. cap. 16. Iubet Deus, omnibus hominibus vt [ E] non faciant vllum peccatum, quamuis sit prescius neminem hoc impleturum: vt quicunque impie & dam∣nabiliter eius precepta contempserint, ipse faciat in 〈◊〉〈◊〉 damnatione quod iustum est: Quicunque au∣tem in eius preceptis obedienter & pie proficientes, nec tamen omnia quae precepit implentes, sicuti si∣bi dimitti volunt, si alijs 〈◊〉〈◊〉 dimiserint, ipse faciat in eorum mundatione quod bonum est.
• a

  Nugnus. Ad∣dit. in. 3. pa. Tho. q. 25. ar. 1. dif. 2. Fides est ità vt 〈◊〉〈◊〉 sit haere∣sis 〈◊〉〈◊〉, esse thesaurum In Ec∣clesia, constans ex satisfactiomb su∣perabundantibus Christi Domini, & fides est ità vt oppofitum sit er∣roneum, hunc the∣saurum etiam cō∣stare ex satisfactionibus Sanctorum.
• b

  Id. Ibid. Thesaurum dici metaphoricè, &c. ad Sgnificandum [ E] cumulum & 〈◊〉〈◊〉 meritorum Christi & Sanctorum, in quantum constat ex satisfactionibus Christi & Sanctorum, quae bona modo in terris non habent Dominum, quià nulli sunt applicata in particulari.
• c

  Antonin. sum. Mor. p. 1. tit. 10. cap. 1. Claues istius thesauri, ad ipsum erogandum 〈◊〉〈◊〉 habet Papa.
• d

  Ibid. Possunt autem valere indulgentiae, secundum Thomam & Richardum in 4. nen solum viuis, sed etiàm existentibus in purgatorio.
• e

  〈◊〉〈◊〉. 〈◊〉〈◊〉 in 3. Tho. q. 25. 〈◊〉〈◊〉. 1. dif. 1. 〈◊〉〈◊〉 mihi vide∣tur melius esse ex genere secundum se, illas (pecunias) conferre ad lucrandas indulgentias, &c. pa. 447.
• a

  〈◊〉〈◊〉. sum. lib. 4. d. Relax. per Claues. Ecclesia non solum mere∣tur remissionē cul∣pae alicui, sed etiā remissionē poenae.
• b

  〈◊〉〈◊〉. An∣nal. tom. 14. anno 1300. n. 4. Dictorū 〈◊〉〈◊〉 (Pe∣tri & Pauli) meri∣tis, omnes animae in purgatorio, non 〈◊〉〈◊〉 à poenis fu∣issent liberatae, sed aeternam quoquè gloriā consecutae.
• c

  Zerula. d. In∣dulg li. 1. ca. 18. q. 6. An viuus satis∣faciat, vel impe∣tret, vel meretur per viam iustitiae, &c. Resp. Dico se∣cundò quod etiam per viam iustitiae 2. Tim. 4. Et sicut viuus pro viuo potest mereri & satisfacere per viam iustitiae, sic etiàm pro defunctis, &c.
• d

  Vid. Iacob. d. Graph. Decis. Aur. p. 1. li. 1. ca. 31. nu. 3.
• a

  Cornel. 〈◊〉〈◊〉. sup. Rom. 6. pag. 279. Vigebat spi∣nosa & molesta nescio quae Theo∣logia, de instanti∣bus, relationibus, de quidditatibus, de formalitatibus, itemquè baec om∣nia Sillogismis ar∣te contortis, & humanis duntaxtat argutijs, quae proculdubio, qua authoritate recipiuntur, refelli possunt [ B] 〈◊〉〈◊〉 tota 〈◊〉〈◊〉 in hominum decretis, quae inter se pugnantia semper nullo tempore reconci∣lianda, alunt perpetuam per secula litem, &c. Is sublimis Theologus habebatur, qui maiora por∣tenta pro suis 〈◊〉〈◊〉 effingere sciat, praetijque pars erat gloriolae inanis non intelligi, grandia il∣la verba 〈◊〉〈◊〉 alto 〈◊〉〈◊〉 inter 〈◊〉〈◊〉 de sacris Philosophantes trutinabant. Iurauerunt vniuersi in 〈◊〉〈◊〉 verba. Hinc 〈◊〉〈◊〉 sectae, Thomistae, Scotistae, Occhamistae, Albertistae, Egidiani, 〈◊◊〉〈◊◊〉, posthabebantur Euangeliae, Epistolae, Christiana Sapientia delitescebat, a paucissimis trade∣batur, sed frigidè, non dicam in sincerè. Ecce nunc in hoc seculo bonarum literarum 〈◊〉〈◊〉 occasione ac∣cepta ab impijssima hac Haereticorum secta, diuina gratia, emergit Christus, Moses, Paulus, Petrus, quot hominum pigritiam excussit Deus, quot spiritus suscitauit, vt occurrat lupis his, qui 〈◊〉〈◊〉 Dominicae oues mactare venerunt, quot abdita Scripturarum loca, enucleauit labor eorum assiduus?
• a

  Extra. d. poen. & Remiss. Cle∣mens 6. ca. Vni∣genitus. Ad cuius quidem thesauri cumulū beatae Dei genitricis, omni∣umque Electorum à primo iusto vsque ad vltimum merita, adminiculum praestare noscuntur, &c. 〈◊〉〈◊〉. 4. d. 20. q. 4. n. 10. In hoc conueniunt Sancti cum Christo, in his quae fuerunt Supererogationis, quod aliquid ponunt in the∣sauro Ecclesiae sicut Christus. Al. Hal. 4. q. 23. ar. 2. n. 3. Capreol. 4. d. 20. q. 1. ar. 3. Aureol. 4. d. 20. pa. 148. Salmer. in Coloss. cap. 1. disp. 3. pa. 351. Panormit. 5. Decretal. d. poen. & Remiss. ca. Quod autem. n. 8. Scire [ C] debes quod ex effusione sanguinis Christi, & multis meritis martyrum, & aliorum sanctorum, constituitur Thesaurus Ecclesiae, cuius potestatem habet Vicarius Christi, & claudit & aperit cui vult: nam minima gutta sanguinis Christi fuisset sufficiens, ad redimendum totum mundum. Item Martyres fuerunt hic puniti vltra quod eorum delicta meruerunt, vnde eorum merita manserunt in Ecclesia vniuersali, quia sicut nullum malum impunitum ita nullum bonum irremuneratum: Ille ergo qui concedit Indulgentias, inten∣dit communicare illa bona irremunerata, compensatione quadam.
• b

  Antonin. Sum. Moral. p. 1. Tit. 10. cap. 3. Palud. 4. d. 20. q. 4. n. 51. Po∣test, vt videtur per indulgentiam, in quantum habetra∣tionem cuiusdam absolutionis, remitti veniale quoad culpam. Viguer. Instit. cap. 16. §. 6. vers. 22. Plenissima (Indulgentia) quia non solum remittuntur poenae mortalium & venialium, sed etiam ipsa culpa venialis remittitur.
• a

  Chrys. in Matth. Hom. 10. Non est aliquod omnino peccatū quod non cedat poenitentiae virtuti imo gratiae Dei, cum ad 〈◊〉〈◊〉 ora conuertimur.
• b

  Tertull. lib d. Poenit. cap. 9 Cy∣prian. d. Lapsis.
• a

  Prosp. Sent. 5. Misericorditèr tē∣poralē adhibet se∣ueritatem. Id. Sent. 231. Cum facit vt aliqua tribulatione vexemur, etiā tunc misericors est.
• b

  Aug. sup. Psal. 31. Sitexit peccata Deus, noluit ad∣uertere noluit ani∣maduertere, si no∣luit animaduerte∣re, noluit punire, noluit agnoscere, maluit ignoscere.
• c

  Greg. Mor. li. 4. ca. 18.
• d

  Cassiodor. sup. Psal. 84.
• e

  August. sup. Psal. 50. Aliquan∣do Deus cui ig∣noscit in futuro se∣culo, corripit eum de peccato in isto seculo. Nam & ipsi Dauid cui dictum iam fuerat per Prophetam, dimissum est peccatum tuum, euenerunt quidam quae minatus 〈◊〉〈◊〉, Deus propter ipsum peccatum. Nam filius eius Absolon 〈◊〉〈◊〉 eum cruen∣tum Bellum gessit, & in multis humiliauit patrem suum. Ambulabat ille in dolore, in tribulatione humi∣liationis suae: ita subditus Deo, vt omnia iusta ei tribuens, confiteretur, quod 〈◊〉〈◊〉 pateretur indigne, habens iam rectum cor, cui non displicebat Deus.
• f

  Vasq. 1. 2. Disp. 208. ca. 5. nu. 25. Si Deus vellet aliquem torquere, non 〈◊〉〈◊〉 macula, nec 〈◊〉〈◊〉, malum quod ei infligeret, non haberet rationem poenae. Nam poena est malum 〈◊〉〈◊〉 propter 〈◊〉〈◊〉, sed Deus tanquam Author 〈◊〉〈◊〉, & mortis posset ipsum affligere, [ E] sicut etiam fecit cum Sancto Iob. Bernard. in Cant. Serm. 16. Etsi quandoque feriat vt emendet, nun∣quam tamen vt 〈◊〉〈◊〉.
• a

  Aug. in Psa. 98. Illi Deus irascitur, quem peccantem non flagellat. Nam cui verè propicius est, non solum donat peccata ne 〈◊〉〈◊〉 ad futurum seculum, sed etiam chastigat ne semper peccare delectet. Orig. sup. Genes. Hom. 16. Quod iustis exercitium virtutis est, hoc iniustis poena peccati est. August. Epist. 87. Quid non misericorditer. praestaretur hominibus à Deo, à quo etiam tribulatio beneficium est. Res prosperae, donum sunt consolantis: res aduersae, donum admonentis Dei. Idem, c. Faust. Manich. lib. 22. ca. 67. Reade the Margen, pa. 547. c. August. c. Faust. li. 22. ca. 20. Nullus hominum est, tanta iustitia prae∣ditus, cui non sit necessaria tentatio tribulationis, vel ad perficiendam, vel ad confirmandam, vel ad proban∣dam virtutem.
• b

  Suar. 〈◊〉〈◊〉. 4. in 3. p. Tho. Disp. 48. Sect. 3. qui citat. Gabriel. Adrian. Nauar. 〈◊〉〈◊〉. Soto. 〈◊〉〈◊〉, Ad∣dit. ad. 3. p. Tho. q. 20. Difficult. 2. Conclus. 2. Si sa∣tisfactio conside∣retur secundū om∣nia quae habet, quia scilicet, simul est ab homine & à Deo, simpliciter est satisfactio condigna. Vasq. tom. 4. in 3. p. Tho. q. 94. Dub. 3. Omnes Doctores antiqui supponere videntur, esse nostra opera satisfactoria de condigno pro poena, &c. Ibid. Dub. 5. Si in operibus meritorijs concedimus condignitatem ad vitam aeter∣nam, & ad augmentum sanctitatis, cur non etiam ad poenae remissionem?, [ E]
• a

  〈◊〉〈◊〉. d. poen. ca. 〈◊〉〈◊〉. 〈◊〉〈◊〉 per 〈◊◊〉〈◊◊〉 instituer at Deo satisfacere. ca. 7. Habes 〈◊〉〈◊〉 satisfacias. Cyprian. Epist. 10. Deo patri misericordi, praecibus & 〈◊〉〈◊〉 suis satisfacere. Epist. 27. Deo satisfacere debent. Epist. 40. Dominus 〈◊〉〈◊〉, & continua satisfactio∣ne 〈◊〉〈◊〉 est. Idem. Epist. 55. & epist. 64. Et. 〈◊〉〈◊〉. Et Eleemos. 〈◊〉〈◊〉 li. d. lapsis. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉. Aug. li. 50. Hom. vit. ca. 4. Leo. Epist. 79. ad Nicet. ca. 5. Et epist. 〈◊〉〈◊〉. ca. 〈◊〉〈◊〉. & 92. ca. 2.
• b

  Cypra. Epi. 26. Eluendae sunt im∣pio Sacrificio ma∣nus inquinatae, operibus bonis, & nesario cibo or a misera polluta, poenitētiae sunt verae sermonibus expianda, & [ B] in secretis cordis fidelis nouellandus & 〈◊〉〈◊〉 est animus: crebri poenitentium gemitus audiantur. Et iterum sideles ex oculis lachrimae 〈◊〉〈◊〉, vt illi ipsi oculi, qui male simulachra conspexerunt, quae 〈◊〉〈◊〉 commiserunt, satisfacientibus Deo 〈◊〉〈◊〉 deleant. 〈◊〉〈◊〉. li. a. Lapsis. Qui sic Deo 〈◊〉〈◊〉, qui poeniten∣tia facti sui, qui pudore delicti plus virtutis & sidei, &c. Ambros. ad Virg. Laps. ca. 8. Chrys. d. Lazaro. Hom. 4. Aug. li. 50 Hom. 5. Non sufficit mores in melius commutare, & à factis malis recedere, nisi etiam de his, quae sacta sunt, satisfiat Deo, per poenitentiae 〈◊〉〈◊〉, per humilitatis 〈◊〉〈◊〉, per contriti cordis Sacrificium, coope∣rantibus Eleemosynis.
• c

  Ambr. ad Virg. corrupt. Si futuras poenas 〈◊〉〈◊〉 perpetuas, in hoc 〈◊〉〈◊〉 vitae spacio compensauerit, &c. Tertul. d. poen. ca. 9. Temporali 〈◊〉〈◊〉 aeterna supplicia non di∣cam frustretur, sed expungat. Cyprian. Epist. 52. Pro 〈◊〉〈◊〉 & purgando delicto tuo, &c. Ep. 55. Datur [ C] opera ne satisfactionibus & lamentationibus iustis delicta 〈◊〉〈◊〉. 〈◊〉〈◊〉. in Psal. 118. (exitus Aquarum, &c.) Nunc quoque non desinit verae poenit entiae 〈◊〉〈◊〉, veteris facti crimen abluere. Pacian. Paroen. ad Poen. Hieron. Epist. 30. ca. 2. Cassian. collat. 23. ca. 〈◊〉〈◊〉. Quisquis post Baptismum, & scientiam Dei, in illud mor∣tis corpus 〈◊〉〈◊〉, hoc est in aliquod capitale 〈◊〉〈◊〉, 〈◊〉〈◊〉 se non quotidiana gratia Dei, id est facili re∣missione, &c. sed 〈◊◊〉〈◊◊〉 afflictione 〈◊〉〈◊〉. ac poenali dolore purgandum, aut certe pro his 〈◊〉〈◊〉 futuro aeterni ignis supplicijs addicendum. Eucherius. Hom. 5. ad Monach. Non leui agendum est contritione, vt debita illa re dimantur, quibus 〈◊〉〈◊〉 aeterna debetur. Nec transitoria opus est satisfactione pro malis 〈◊〉〈◊〉, 〈◊〉〈◊〉 quae paratus est ignis aeternus.
• d

  Vasques in 3. part. Tho. to. 4. d. poen. q. 94. ar. 1. dub. 3. Si 〈◊〉〈◊〉 opera iustorū esse de condigno satisfactoria, illud asserere debemus ex 〈◊〉〈◊〉 ipsorum 〈◊〉〈◊〉, quae in homine iusto ex auxilio dei facta sunt 〈◊〉〈◊〉, atque adeo non ex Dei benigna acceptatione, qua 〈◊〉〈◊〉 ipsis operibus contentus esse, etiamsi illa minus condigna sunt: hoc vero dixerim de latisfactione extra 〈◊〉〈◊〉, illa enim debet esse condigna absque condonatione 〈◊〉〈◊〉, alias non 〈◊〉〈◊〉 latisfactio, nec debet concedi in 〈◊◊〉〈◊◊〉 applicationem meritorum Christi, additam ipsi 〈◊〉〈◊〉 satisfactorio. Cornel. d. lap. in Daniel 4. v. 24. 〈◊〉〈◊〉 culpa, meretur ex condigno remissionem poenae reliquae. 〈◊〉〈◊〉. Harmon. Euang. li. 2. ca. 1. Theoria. 10. 〈◊〉〈◊〉 satisfactionem esse de condigno & iustitia.
• e

  Dur and. 4. d. 15 q. 1. nu. 6. arqualitas proprie dicta, &c. vel secundum acceptationem eius 〈◊〉〈◊〉 sit emenda, & haec est aequalitas interpretatius solum. 〈◊〉〈◊〉 in 3. dist. 19. §. 1. Sciendum satisfactionem non aliud esse, quam debiti 〈◊〉〈◊〉, 〈◊〉〈◊〉 satisfactionis no∣men [ E] latius quandoque patet, vt etiam is satisfacere dicatur, qui vel se, vel alium quacunque ratione debitis apud creditorem liberat. Exigit 〈◊〉〈◊〉 aliquando creditor, 〈◊◊◊〉〈◊◊◊〉 rigorem debitum est, aliquando autem contentus est accipere quantum satis est misericordiae. Vbi quidem sola prior illa perfecta est, & proprij nominis satisfactio: posterior vero non, ex iusta 〈◊〉〈◊〉 aestimatione, 〈◊〉〈◊〉 ex creditoris indul∣gentia inter satisfactiones 〈◊〉〈◊〉. Coenick. d. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Disp. 10. dub. 3. no. 19. Satisfactio decon∣gruo non potest absolute dici satisfactio, sed tantum secundum quid. 〈◊〉〈◊〉. 3. d. 20. q. 2. 〈◊◊〉〈◊◊〉 est se∣cundum acceptationem 〈◊〉〈◊〉 cui fit, vocatur satisfactio de congruo.
• a

  Cassand. Con∣sult. d. 〈◊〉〈◊〉. De hac satisfactione non 〈◊〉〈◊〉 erit conquet endilocus, si ex Ecclesiae sen∣tentia, hunc in modum doceatur, quod sola passie & mors vnigeniti filij Dei, sit satisfactio & 〈◊〉〈◊〉 pro peccatis nostris, siue eo quod ex Origine contraximus, fiue ijs quae ante, vel post regenerationem, ex carnis [ B] infirmitate commisimus quae satisfactio offertur & applicatur nobis 〈◊◊〉〈◊◊〉, id est verbi, & Saera∣mentorum.
• b

  Cypr. Epist. 40. Quibus Dominus longa & continua 〈◊〉〈◊〉 placandus est. Tertul. d. poenit. ca. 5. Qui per delictorum poenitentiam instituerat Domino 〈◊〉〈◊〉.
• c

  Euseb. hist. Ec∣cles. li. 3. ca. 17. Et. li. 5. ca. 27. Et. li. 6. ca. 35. Iren. li. 1. ca. 9. Ambros. d poen. li. 1. ca. 16 Sosomen. hist. Eccl. li. 7. c. 16.
• d

  Cassan. Consult. d. 〈◊〉〈◊〉. In veteri Ecclesia, vt segnio∣res excitarentur. poenitentibus ob grauiora 〈◊〉〈◊〉 certa tempora & officia definita fu∣erunt, quibus non solum coram Deo interiorem animi 〈◊〉〈◊〉 exci∣tarent, & exerce∣rent, sed etiam Ec∣clesiae vere se at{que} ex animo peccatī poenitere, declara∣rēt, at{que} ita manus impositione Epis∣copi & cleri, Ecclesiae reconciliarentur, & ius communicationis acciperent, atque 〈◊〉〈◊〉 prescripta officia, 〈◊〉〈◊〉 satisfactiones feu poenae vocabantur, quae vt 〈◊◊〉〈◊◊〉 Episcoporum & Pastorum in abusū, ita quoque negligentia & signitia 〈◊〉〈◊〉 pastorum 〈◊〉〈◊〉 populi 〈◊〉〈◊〉 in 〈◊〉〈◊〉 venerunt. B. Rhenanus. Annot. in Terr. d. poenit.
• e

  August. 〈◊〉〈◊〉. ca. 65. Recte constituuntur ab eis qui praesunt Ecclesiae tempora poe∣nitentiae, vt fiat etiam satis Ecclesiae, in qūa remittuntur peccata.
• f

  Marsi. 4. quae. 〈◊〉〈◊〉 ar. 2. Satisfactio sa∣cramentalis [ E] potest capi 〈◊〉〈◊〉, vno modo 〈◊〉〈◊〉 vim vocis, & sic satisfactio diceretur omnes illi actus volun∣tatis eliciti & imperati, quibus anima satisfacit deo, pro commisso crimine. Et hoc modo contritio, & 〈◊〉〈◊〉, & 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 este partes satisfactionis quia sunt actus eliciti: vt contritio, electio 〈◊〉〈◊〉. confes∣sio, interior, & 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 exterior actus imperatus quibus satisfacimus Deo. Et hoc modo satisfactio non est 〈◊◊〉〈◊◊〉 poenitentiae scilicet, 〈◊〉〈◊〉 est 〈◊〉〈◊〉 Sacramentum. Alio modo satisfactio capitur re∣stricte 〈◊◊〉〈◊◊〉 elicitis & imperatis 〈◊〉〈◊〉 contritionem & confessionem, & sic est pars Sacramenti poenitentiae, 〈◊〉〈◊〉 est contritio 〈◊〉〈◊〉 pars, vel etiam confessio: sed ab ea presupposira.
• a

  〈◊〉〈◊〉 Con. 〈◊〉〈◊〉 d. 〈◊〉〈◊〉. ar. 〈◊〉〈◊〉. 〈◊〉〈◊〉 etiá ex ordine 〈◊〉〈◊〉, non fami∣liarem siue priuatam poenitentiam, ne{que} quamuis publicam, sed solennem tantū Sacramentū dici affirmant.
• b

  Greg. Val. l. d. Satisfact. cap. 1. 〈◊〉〈◊〉. d. Instruct. 〈◊〉〈◊〉. lib. 3. cap. 11. Victoria. sum. d. Sacram. d. poenit. nu. 109. 〈◊〉〈◊〉. 4. d. 15. q. 1. 〈◊〉〈◊〉. tom. 4. disp. 49. sect. 1. Cardub. lib. 5. d. Indulg. q. 2. Medina. d. 〈◊〉〈◊〉. per quinque prima capita.
• c

  Cassand. Con∣sultd. Confess. ar. 12. Si ex motu & afflatu Spiritus Sancti 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 remissionem peccati faciunt. Cyprian. d. Laps. Sect. 24. 〈◊〉〈◊〉 fletibus, planctibus Dominum 〈◊〉〈◊〉. 〈◊〉〈◊〉. ex var. in Math. Hom. 16. Pro omnibusillis accepit poenitentiam comitem, quae Aduocati locum 〈◊〉〈◊〉.
• d

  Nazarius. in 3. p. Thom. q. 1. ar. 2. contr. 7. pa. 113. Si tamen accipiatur, vt satisfactioni Christi 〈◊〉〈◊〉, vnum babebit cum ea vaiorem, ac proinde 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 satisfactionis Christi, esse de rigore iustitiae.
• e

  Ibid. Contr. 6. Satisfactio Christi licet sit 〈◊〉〈◊〉, & ex hac parte vberior & a∣bundantior quam satisfactio hominisiusti pro suo 〈◊〉〈◊〉 veniali, tamen cum istius satisfactio ex auxilio gratiae efficacior sit ad 〈◊〉〈◊〉 maculam 〈◊〉〈◊〉 venialis, sequitur non esse perfectiorem satisfactionem Christi, quam sit satisfactio hominisiusti, pro suo 〈◊〉〈◊〉 veniali, in genere satisfactionis ad effectum de∣lendi peccatum, & extinguendum debitum illius, licet satisfactio Christi in ratione operationis & meriti 〈◊〉〈◊〉 sit. Suares. tom. 4. disp. 48. sect. 3.
• f

  Cassand. ibid. vt hac disciplina 〈◊〉〈◊〉 ho∣mines ad 〈◊〉〈◊〉 dignos fructus faciendos 〈◊〉〈◊〉.
• g

  Aug. Ap. Grat. d. poen. dist. 1. c. 63. Non sufficit mores in melius commu∣tare & à preteritis malis 〈◊〉〈◊〉, nisi etiam de his quae facta 〈◊〉〈◊〉, 〈◊〉〈◊〉 fiat Deo per 〈◊〉〈◊〉 dolorem, per humilitatis 〈◊〉〈◊〉, per contriti cordis Sacrificium, cooperantibus 〈◊〉〈◊〉 & ieiunijs.
• h

  Bellarm. d. poen. l. 4. c. 13. Lioet sententia sit 〈◊〉〈◊〉 probabilis, 〈◊〉〈◊〉, Durandi; Paludani, &c. Non 〈◊〉〈◊〉 satisfieri per opera alias debita. 〈◊〉〈◊〉. in Confess. ca. 48. Dare operam 〈◊〉〈◊〉 placatum tibi reddas, non 〈◊〉〈◊〉 a 〈◊〉〈◊〉, verum etiam in debita quaedam o∣pera faciendo, &c. Palud. 4. d. 15. q. 1. 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉. v. satisfactio q. 8. 〈◊〉〈◊〉. 4. d. 15. q. 2. du. 1. 〈◊〉〈◊〉. ib. d. 15. q. 1. ar. 7. not. 1.
• a

  Cassand. Con∣sult. d. Confess. Hoc autem inter∣est inter Actionem poenitentiae seu exomologesin veteribus vsitatam, & cam quae nunc vsu recepta est, quod olim nisi his operibus ab Ecclesiae praefecto iniunctis rite peractis, absolutio, & reconciliatio, & communionis ius, per manus impositionem non concedebatur, vt ex multis Tertulliani & Cypriani locis constat, &c. Hodie vero statim à facta con∣sessione, manus poenitenti imponitur, & ad communionis ius admittitur.
• Math. 25. 34.
• a

  Vet. 〈◊〉〈◊〉. Fihj merces fructus ventris.
• b

  〈◊〉〈◊〉. Cod. d. poen. tr. 3. d. Sa∣tisfact. q. 2. pa. 292. 〈◊◊〉〈◊◊〉 nomine mercedis Scriptura vtatur, nòn tamèn inde fit vt debito, & ex iustitia proprie sump∣ta Regnum AEgipti illi Regi fuerit traditum, sed 〈◊〉〈◊〉, illic largè accipitur, & ad omnem remunerationem etiàm gratiosam se extendit.
• Daniel. 4.24.
• a

  Peccata tua Eleemosinis redi∣me, &c.
• b

  Hieron. sup. Esa. 14. Omnes a∣nimae apud Infe∣ros, aliquam re∣quiem accipient, tu solus in extre∣mas tenebras reli∣gaberis, omnium enim operieris sā∣guine & vniuer∣sorū cruor te pre∣met velut obuolu∣tum sanie mortu∣orum.
• c

  Bellarm. d. In∣dulg. lib. 2. cap. 1. Poena quarum fit mentio, Psal. 88. Heb. 11. &c. Ad forum externum pertinent, 〈◊〉〈◊〉 enim à Deo tanquam Iudice in externo & criminali 〈◊〉〈◊〉, nam si non potest ldulgentia tollere poenam qua Pretor aliquem mulctauit ob furtum vel homicidium, quantò minus 〈◊〉〈◊〉 poterit cam quam Deus ipse alicui decreuit.
• a

  Bellar. in Sim∣bol. A post. ar. 9 pa. 123. Ecclesia quae est in terris com∣municat suffragia Ecclesiae quae est in Purgatorio: Et Ecclesia quae est in Coelis commu∣nicat orationes, & merita sua cum Ecclesia quae est in terris.
• b

  Aug. contra Faust. lib. 22. cap. 67. Nequè prae∣termissa est in il∣lo, secundum Dei comminationem flagelli paterni Disciplina, vt & confessus in aeternum liberaretur, & [ D] afflictus temporaliter probaretur.
• Chrys. Hom. 25. in Act. Apost. Cyprian. Serm. d. Eleemosyna.
• a

  Cyprian. d. O∣pere. & Eleemos. nu. 5. Nequè pro∣mereri misericor∣diam Domini po∣terit, qui miseri∣cors ipse non fue∣rit, aut impetrabit de diuina miseri∣cordia aliquid in praecibus, qui ad praecem pauperis non fuerit humanus. Ibid. Nec pro defuncto suis vocibus, sed ipsius ope∣ribus 〈◊〉〈◊〉, &c.
• b

  Aug. in Psalm. 143. Tanquam vnda misericordiae, peccati ignis extinguitur.
• Math. 6.6.7.
• Aug. Enchir. ca. 71.
• c

  Aug. Enchir. ca. 71. Delet & il∣la, à quibus vita fidelium sceleratè etiam gesta, sed paenitendo in me∣lius mutata disce∣dit.
• d

  Aug. e. duas Epist. Pelag. lib. 4. cap. 7.
• Ionae cap. vlt.
• Cyprian. Serm. d. Laps.
• a

  〈◊〉〈◊〉 in Ad∣dit. 3. p. Tho. q. 20. ar. 3. dif. 2. Simpli∣citèr est dicendū, quod ista satisfa∣ctio est condigna & infallibilis. Suar. in 3. p. Tho. to. 4. disp. 48. sect. 3. Bell. d. Indulg. li. 2. c. 9.
• b

  Cyprian. d. Laps. sect. 28. Iu∣stis operibus in∣cumbere, quibus peccata purgātur. Eleemosynis fre∣quentèr insistere, quibus à morte 〈◊◊〉〈◊◊〉.
• c

  〈◊〉〈◊〉. 〈◊〉〈◊〉. Nec Dominum grauiter offensum, longa & 〈◊〉〈◊〉 paenitentia deprece∣tur. Ib. sect. 24. Iejunijs, fletibus, planctibus, Dominum deprecari, 〈◊〉〈◊〉 ad Dominum 〈◊◊〉〈◊◊〉, & 〈◊〉〈◊〉 criminis, 〈◊〉〈◊〉 doloribus exprimentes; 〈◊〉〈◊〉 deprecemur.
• Ambros. Serm. vlt. in Psal. 118. Aug. d. Nat. & Grat. c. 36.
• Luc. 1. v. 8. Greg. in ca. 2. Iob.
• Ad Hebr. 11.38.
• 1. Cor. 4. 2. Cor. 18.
• Cypr. li. 4. Epist. 2.
• Aug. tract. 84. in Iohan.
• Bernard. Serm. 4. in Cantica.
• a

  August. Enchir. ca. 64. Quamuis de illis sit vera citer di∣ctum, Quotquot Spiritu Dei agun∣tur, hi filij sunt Dei: sic tamen Spiritu Dei excitantur, 〈◊〉〈◊〉 tanquam filij Dei proficiunt ad Deum, vt etiam 〈◊〉〈◊〉 suo, ma∣ximè [ E] aggrauante corruptibili corpore, tanquam filij hominum, quibusdam motibus humanis deficiant ad 〈◊〉〈◊〉, & ideo 〈◊〉〈◊〉. Idem, d. Ciuit. Dei, li. 14. ca. 9. Tunc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ista erit, quando peecatum nullum in 〈◊◊〉〈◊◊〉. Nunc verò satis benè viuitur, si sine crimine, sine peccato autem qui viuere se existimat, non id agit vt peccatum non habeat, sed vt veniam non accipiat. Idem, sup. Psal. 44. c. 2. Maria ex Adam mor∣tua est propter peccatum, &c. Idem, d. Pecc. Merit. li. 2. ca. 30. 〈◊〉〈◊〉 indeclinabilem fidei sententi∣am, solus vnus est, qui sine peccato mortuus est, &c.
• a

  Idem, c. duas Epist. Pelag. lib. 4. cap. 4. Pati mor∣tem sine meritis mortis de vno solo Mediatore Catholica fides est.
• Calu Institut. li. 3. ca. 5.
• Clemens Sextus in Constit. vnigenit.
• a

  〈◊〉〈◊〉. Sum. li. 5. d. Remiss. & Disp. Filius Dei non solum guttā, sed totum sangui∣nem fudit pro peccatoribus, & praeterea Martyres pro fide & Eccle∣sia sanguinem su∣um fuderunt, & vltra quod peccas∣sent puniti fue∣runt, restat quod in dicta effusione, omne peccatū pu∣nitum est, & 〈◊〉〈◊〉 sanguinis effusio, est Thesaurus, in 〈◊〉〈◊〉 Ecclesiae repositus, cuius claues Ecclesia inde, quando vult potest scrinium aperire & 〈◊◊〉〈◊◊〉 cui voluerit communicare remissiones & indulgentias fidelibus faciendo, & sic peccatum non rema∣net impunitum, quia punitum fuit in Filio Dei, & Martyribus sanctis suis.
• b

  Antouin. Sum. p. 1. Tit. 10. ca. 3. Potest vt videtur per Indulgentiam in quantum habet rationem cuiusdam absolutionis, remitti culpa [ C] 〈◊〉〈◊〉. Palud. 4. d. 20. q. 4. Viguer. Instit. c. 〈◊〉〈◊〉. vers. 22.
• c

  Nazarius, in 3. p. Tho. q. 1. ar. 2. contr. 7. Praemittendum est, Christum esseveluti Hypostasin 〈◊〉〈◊〉 corporis mystici, quod est Ecclesia, &c. Constat au∣tem, Actiones & Passiones, tam capitis quam membrorum, eidem Hypostasi tribui, cuius sunt caput & membra. Ibid. Quia per gratiam ex Christi capitis influxu receptam, constituimur illius viua membra, quorum membrorum, Christus non solum est Caput: sed etiam suppositum, vt ante diximus: ideò hoc ipso, quod nos meremur, & satisfacimus, vt membra Christo Capiti vnita, & vt existentia in Christo, tan∣quam in communi supposito, dicimur mereri, & satisfacere de toto rigore iustitiae; quia secundum 〈◊〉〈◊〉 considerationem non tam nos meremur & satisfacimus in Christo, quàm Christus vt Caput, & vt mysticum suppositum, meretur & satisfacit in nobis. Ibid. Si mystici corporis Ecclesiae membra considerentur, qua∣tenus simul cum Christo capite, vnum integrum & perfectum Ecclesiae corpus constituunt, dici verè & ab∣solutè potest, corpus hoc mysticum per suum caput satisfecisse, de toto rigore justitiae, & superabundasse: non ob eam tantum causam, quod Christus qui Caput est mystici corporis, sufficienter & de toto rigore 〈◊〉〈◊〉 pro membris satisfecerit, fed ea etiam ratione, quod membrorum satisfactiones Christi Capitis sa∣tisfactioni conjunctae, & vt vna completa satisfactio, cum ea consideratae perfectionem accipiunt, ita vt [ D] considerata satisfactione ex parte Christi, cum extensione secundum suae virtutis participationem, ad om∣nes & singulas membrorum satisfactiones à Christi satisfactione dependentes, dicatur Christus, tam 〈◊〉〈◊〉 se, quàm in membris suis satisfacere, mereri, jejunare, &c. consideratis verò membrorum satis∣factionibus, vt satisfactione Christi conjunctis, dicantur membra sufficienter, & ex toto rigore justitiae 〈◊〉〈◊〉 pro peccatis, quatenus sunt offensa Dei. Sic enim quasi consequenter, satisfactio Christi mem∣bris tribuitur, & ex parte membrorum se tenet, & cum eorum satisfactionibus computatur.
• a

  Durand. 3. Dist. 20. q. 2. Po∣tuisset si voluisset reparare humanam naturam, 〈◊◊〉〈◊◊〉 & reparando per satisfactionem potuisset pro satisfa 〈◊◊◊〉〈◊◊◊〉, puri hommis, &c. 〈◊〉〈◊〉. 3. d. 20. q. 2. 〈◊〉〈◊〉, quod non est 〈◊〉〈◊〉 Deo 〈◊◊◊◊〉〈◊◊◊◊〉. 〈◊〉〈◊〉, 3. d. 19. 〈◊〉〈◊〉 20. 〈◊〉〈◊〉. 4. Conclus. 2. 〈◊◊◊〉〈◊◊◊〉 Redemptione, quod bonitas illius 〈◊〉〈◊〉 cuius 〈◊〉〈◊〉 detinetur: Sed 〈◊◊◊〉〈◊◊◊〉 homo 〈◊◊〉〈◊◊〉, a Diabolo potuit acceptare pro offensa illata per hominem, 〈◊〉〈◊〉 modi 〈◊◊◊〉〈◊◊◊〉: Et 〈◊〉〈◊〉 intelligenda 〈◊◊◊〉〈◊◊◊〉 cum 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉 Christi sufficere potuit pro 〈◊〉〈◊〉 totius humani generis.
• b

  Extra. d. Poen. & Remiss. 〈◊〉〈◊〉 6. Non gut∣tam sanguinismo∣dicam quae tamen propter vnionem ad verbum, pro Redemptione to∣tius humani ge∣neris 〈◊〉〈◊〉. Angelus, 〈◊〉〈◊〉. Sum. v. Indulgen∣tia, n. 9. Cuius minima gutta 〈◊〉〈◊〉, vel sudo∣ris, sufficeret ad Expiationem omnium peccatorum, quae vnquam fuerunt perpetrata, vel perpetrabuntur, quia eius 〈◊〉〈◊〉 nihil sunt omnia.
• c

  Nugnus, in Addit. 3. part. Tho. q. 20. ar. 3. dif. 1.
• d

  〈◊〉〈◊〉. Paris, in Henrico 3. Romanorum loculos impregnare. Ibid. pag. 316. Magister Otto Papae Nuntius, Literas recitauit, in quibus Papa allegauit Scandalum Sanctae Romanae Ecclesiae, & opprobrium vetustis∣simum, notam scilicet Concupiscentiae, quae radix dicitur omnium malorum, &c. Sed quoniam Scan∣dali huius & infamiae, Romana paupertas causa est, debent boni filij matris inopiam subleuare, &c.
• e

  Angelus 〈◊〉〈◊〉. Sum. 〈◊〉〈◊〉. Indulg. nu. 2. Qui plus dat & magis laborat, caeteris paribus, plus ha∣bebit. Illi qui plus dat, & plus laborat, correspondet annus efficacieoris Poenitentiae. 〈◊〉〈◊〉, Bolog∣ninus, tr. d. Indulg. n. 85. Sanctissimus Dominus Innocentius, concessit Indulgentiam, quod quicun∣que [ D] dederit Decem pro constructione Ecclesiae remittatur ei quinta pars peccatorum suorum: aut si quis offerat vno ictu quadraginta, sint remissa omnia peccata. 〈◊〉〈◊〉, d. Indulg. lib. 1. cap. 16. Si quis visi∣tat Ecclesiam, tamen ob paupertatem non facit Eleemosynam, an lucretur? Resp. Quod non lucra∣tur, & ista (Opinio) est communis. Lucratur augmentum gratiae vel gloriae, sed non remissionem Poe∣nae, seu adeptionem Indulgentiae. 〈◊〉〈◊〉. v. Indulg. n. 19. Nauar. 〈◊〉〈◊〉. Hist. Italiae, lib. 13. pag. 489. Leo. Laurentij Puccij quatuor Sanctorum Cardinalis, secutus Concilium, nullo tempo∣rum & locorum habito delectu, per vniuersum Orbem amplissima priuilegia, quibus non modo viuis delictorum veniam consequendi, sed & defunctorum animas eius ignis in quo delicta expiari dicuntur, poenis eximendi facultatem pollicebatur, promulgarat: quae quia pecunia tantum à mortalibus extor∣quendi gratia concedi notum erat, & à quaestoribus huic negotio praefectis impudenter administraban∣tur, magnam plerisque in locis indignationem, offensionemque concitarant, & 〈◊〉〈◊〉 in Germania vbi à multis ex eius ministris huiusmodi mortuos poenis liberandi facultas, paruo praetio vendi, vel in Cauponum Tabernis aliae subijci cernebantur. [ E]
• a

  August. c. Faust. lib. 22. cap. 20. Nullus homi∣num est tanta 〈◊〉〈◊〉 preditus, cui non 〈◊〉〈◊〉 necessaria tentatio tribulationis, vel ad perficiendam vel ad confirmandam vel ad probandam vir∣tutem [ D] nisi forte nec Paulum, &c.
• b

  Greg. Mor. lib. 3. cap. 1. Ex dolore verberis aucta est glo∣ria remunerationis.
• a

  Bernard. Qua∣drag. Serm. 5. Ne∣mo vestrum fra∣tres parui pendeat Orationem suam, dico enim quod ipse ad quem oramus, non paruipendet eam, & vnum è duobus sperare possumus, quoniam aut dabit quod petimus, aut quod nobis viderit esse vtilius.
• Psal. 118. v. 63.
• Col. 1.12.
• 1. Cor. 8.14.
• Collos. 1.24. 2. Cor. 12.15.
• Origen. Hom. 10. in Num.
• Aug. in Psal. 61.
• a

  Aug. d. Temp. Serm. 181. cap. 13.
• a

  〈◊〉〈◊〉. in Com. AEqūe ego inquit, atque illi te timeo, 〈◊〉〈◊〉 e∣tiam mandata tua obseruo. Vnus e. nim ex illorum numero egosum, qui te maximè ve∣nerantur at{que} ob∣seruant.
• b

  Reade before the Iesuits words, Pag. 505.
• c

  Caietan. in Com. Sors San∣ctorum, haereditas est Sanctorum, & est sensus ad habendam partem Haereditatis Sahctorum, hoc est ad participandum haere∣ditatem Sanctorum, quae appellatur sors, quia non ex proprio consilio, non ex proprijs meritis, sed velut sorte, hoc est diuino munere obtigit ita illis, quod non alijs. Dyonis. Carthus. ib. Sortis Sanctorum id est haereditatis Electorum, &c. Lyra, 〈◊〉〈◊〉 Card. &c.
• d

  Caietan. Sup. 2. Cor. 8.14. Ecce aequalitas, vos a∣bundatis tempo∣ralibus facultati∣bus, Sancti in Hie∣rusalem indigent, ad aequalitatē res reducitur, si vestra abundantia sucur∣rit illorum indi∣gentiae Dioni. Car∣thus. ibid.
• e

  AEstius. in Com. Ea quae reliqua sunt passionum, id est quae posterius adhuc restant per∣soluenda.
• a

  〈◊〉〈◊〉. 〈◊〉〈◊〉. Col. 1. Pro vobis id est pro confir∣matione vestri. Aug. d. Gen. ad. lit. li. 3. ca. 15. Et ex∣empla Demonstranda sunt patientiae ad exempla aliorum.
• b

  Lira. Col. 1. Licet non predicauerit cis 〈◊〉〈◊〉, predicauit tamen eis per suos Discipulos.
• c

  Lira. ib. Pas∣siones Christi du∣pliciter dicuntur, vno modo in cor∣pore proprio, in quo suftinuit fa∣mem, sitim, & mortem, & fic ac∣cipiendo, nihil e∣rat ibi ad implen∣dum: alio modo prout patitur in membris suis, qui sunt fideles, secun∣dum quod dicit Act. 9. Saulê, Sau∣lê, quid me perse∣queris. Leo. serm. vlt. d. Pass. Domi∣ni. Passio Domini inquit vsque ad finem perducitur mundi, & sicut in Sanctis suis ipse honoratur, ipse diligitur, & in pau∣peribus ipse pascitur, ipse vestitur: ita in omnibus qui pro iustitia aduersa tollerant, ipse compatitur, &c. [ D] Aug. d. Agon. Christi. ca. 7. Cruciatus corporis, malas animas miserabiliter affligit, bonos autem fortiter purgat. Anselm. in Coloss. 1.29. In carne Christi quam virgo peperit, nihil passionum deest, sed omnes in illa passiones sunt impletae: sed adhuc restat pars passionum eius in mea carne, quas quotidiè tollero pro vniuersali corpore eius quod est Ecclesia. Si enim ab eruditione fidelium cessarem, has passiones ab infide∣libus non sustinerem.
• d

  Theodor Sup. Colos. ca. 1. Diuinus quoque Apostolus varias perpessiones pro ipso tollerauit, & lubenter sustinuit Gaudio enim inquit in passionibus pro vobis, sciebat enim vitam ex ijs procurari. Dixit autem se adimplere ea quae desunt afflictionum Christi, vt qui quod restat impleat & pro ijs perpessiones sustineat. Restabat autem vt predicaret gentibus & munificum solutis suppeditatorem ostenderet.
• e

  Aug. in Psal. 30. Conc. 1. Totus Christus, caput & corpus, caputille saluator corporis, qui iam a scendit in coelum, corpus autem Ecclesia quae laborat in terra. Hoc autem corpus nisi connexi∣one Charitatis adhaereret capiti suo, vt vnus fieret ex capite & corpore, non de Coelo quendam perse∣cutorem corripiens diceret: Saulê, Saulê, quid me persequeris? Idem. Psal. 140. Vos inquit Aposto∣lus estis corpus Christi & membra. Si ergo illi caput, nos corpus, vnus homo loquitur, siue caput loquatur, siue membra, vnus Christus loquitur, & capitis est proprium loqui etiam in persona membro∣rum. [ E]
• f

  Greg. Praef. Moral. ca. 11. Redemptor noster vnam se personam cum sancta Ecclesia quam assumpsit exhibuit. Theophil. Com. Coloss. 1. 24. Adeo diligit vos, vt tanquam non sufficiant priores pas∣siones & afflictiones, post mortem etiam patiatur in meo corpore, nondum enim contentus est morte, sed adhuc inmumera facit. Non igitur seipsum 〈◊〉〈◊〉 Paulus 〈◊〉〈◊〉 dicit, sed monstrare volens quod Christus etiamnum pro ipsis curam gerat.
• a

  Aquin. 3. q. 48. Art. 5. ad. 2. Di∣cendum quod 〈◊〉〈◊〉 Sanctorum proficiunt Eccle∣siae, non quidem per modum redēp∣tionis, sed per mo∣dum exempli, & 〈◊〉〈◊〉 se∣cundum illud, 2. Cor. Siue tribula∣mur pro vestra ex∣hortatione & sa∣lute. Lira. in Colos. 1.24. 〈◊〉〈◊〉. ib. Adam Sasbot. in Epist. Paul ad Col. cap. 1. Christus non omnia perfe∣cit in corpore suo: non enim sufficit passio ipsius ad cōuersionem gen∣tium, si non prae∣dicetur Euangeli∣um: Quod ergo hic deest passionū Christi, ego adim∣pleo monendo sci∣licet, docēdo, prae∣dicando, quod dū sedulo studeo fa∣cere, multa patior dura & grauia, imo vincula & carceres. Illud (pro corpore eius) hunc habet sensum, vt corpus ipsius quod est Ecclesia perficiatur: hic videtur germanus esse sensus huius loci. B Iustinian. ibid. Pau∣lutius. ibid. Guilliand. sup. Hebr cap. 10.
• b

  Estius. in Com. ibid. Hinc Theologi quidam putant, ostendi Sanctorum passiones fidelibus prodesse ad remissionem paenarum, quae vocatur indulgentia. Quae quidem Doctrina, Etsi Catholica & Apostolica sit, atque aliunde satis probetur: Ex hoc tamen Apostoli loco, nobis non videtur admodum solide statui posse.
• c

  Estius. Com. 2. Cor. 12.15. Equidem inquit, lubentissime non solum, vt pater quaecunque habeo vobis impendam, id est impendere paratus sum, tantum abest vt quae vestra sunt quaeram: verum etiam si sit opus, pro vita, & salute vestra, ipse expendar, hoc est, meipsum in [ D] consumptionem, & mortem dare paratus, iuxta illud Saluatoris, bonus pastor animam suam dat pro ouibus suis.
• d

  Origen. sup. Num. Hom. 10. Quomodo autem & filij eius aufe∣runt peccata San∣ctorum, id est A∣postoli & Martyres, si poterimus ex Scripturis diuinis probare tentabimus. Audi primo Paulum dicen∣tem, libenter enim (inquit) expendam & expendar pro animabus vestris. Pro ijs ergo quibus scribebat expendi se, & immolari dicit Apostolus. Hostia autem cum immolatur ad hoc immolatur, vt corum pro [ E] quibus iugulatur peccata purgentur. De Martyribus artem scribit Iohannes Apostolus in Apoccalipsi, quiá animae eorum qui iugulati sunt propter nomen Domini Iesu adsistant Altari: qui autem adsistit Altari ostenditur fungi Sacerdotis officio. Sacerdotis autem officium est, pro populi Supplicare peccatis: vnde ego vereor ne, forte ex quo Martyres non fiunt, & hostiae Sanctorum non offeruntur pro peccatis nostris, pecca∣torum nostrorum remissionem non mereamur.
• a

  Zerula. d. In∣dulg. lib. 1. cap. 11. Per Indulgentiam nō remittitur cul∣pa peccati, nec 〈◊◊◊〉〈◊◊◊〉 in temporalem, sed sola temporalis remittitur, tota vel pars. Aquin. Quodlib. 2. ar. 66. & 1.2. q. 87. ar. 3.4. & 4. sent. d. 46. q. 1. ar. 3. Caietan. Opusc. to. 2. q. 4.
• a

  Aug. super Psalm. 61 Sed de∣bemus intelligere personam nostrā, personā Ecclesiae nostr̄ae, personam corporis Christi. Vnusenim homo cum capite & cor∣pore suo Iesus Christus saluator corporis & mem∣brorum corporis, duo in carne vna, & in voce vna, & in passione vna, & cum transierit in∣iquitas in requie vna, passiones itaque Christi non in solo Christo, imò passiones Christi non nisi in Christo. Si enim Chri∣stum intelligas caput & corpus passiones Christi non nisi in Christo. Si autem Christum intelligas solum [ C] caput, passiones Christi, non nisi in solo Christo, imo in solo capite, vnde dicit quoddam membrum eius Pau∣lus Apostolus, vt suppleam quae desunt pressurarum Christi in carne mea? Si ergo in membris Christi es quicunque homo, Quisquis haec audis, quisquis haec non audis, sed tamen audis si in membris Christi es quicquid pateris ab eis qui non sunt in membris Christi, deerat passionibus Christi. Ideo additur quia 〈◊〉〈◊〉, mensura implens non supersundens. Tantum ergo pateris quantum ex passionibus suis inferendum erat vniuersae passioni Christi, qui passus est in capite nostro, & patitur in membris suis, id est, in nobis ipsis ad communem hauc quasi Rempublicam. Nam quisque pro modulo nostro exoluimus quod debemus & pro posse virium nostrarum quasi canonem passionum inferimus.
• Cypr. li. 3. ep. 15.
• 〈◊〉〈◊〉. lib. d. pu∣dicitia cap. 22.
• a

  Concil. An∣cyran. Concil. 1. Nicen. Burchard. lib. 19. Gratian. d. 28. c. Presbi∣ter. & 35. q. vlt. & 24. q. 1. & 16. q. 5. &c.
• b

  Concil. An∣cyran. can. 5. Con∣cil. Nicen. 1. Can. 11.
• c

  Cassand. Consult. ar. 12. d. Indulg. 〈◊〉〈◊〉 paenarum Canonicarum imminutio & relaxatio, in∣dulgentia dicebatur.
• d

  Durand. 4. d. 20. q 3. De indul∣gentijs pauca dici possunt per certitudinem, quia nec Seriptura expresse de 〈◊〉〈◊〉 loquitur, &c. Sancti etiam, Ambrosius, Hilarius, Augustinus, Hieronymus, minime de eis loquuntur.
• e

  Antonin. Sum. Mo∣ral. p. 1. tit. 10. cap. 3. De indulgentijs nil expressè habemus in Sacra Scriptura, &c. Nec etiam ex dictis Anti quorum Doctorum seu modernorum.
• a

  Maior 4. d. 20. q. 2. Difficile est modum indulgen∣tiarū fundare au∣thenticè 〈◊〉〈◊〉 Scrip∣tura Sacra. In sig∣num cuius, tres primi Doctores Ecclesiae, parum de isto modo Indul∣gentiarum loquuti sunt.
• b

  Roffens. c. Lu∣ther. ar. 18. Nemo iam dubitat Or∣thodoxus an pur∣gatorium sit, de quo tamen apud priscos, nulla vel quam rarissima 〈◊〉〈◊〉 mentio. Sed & Graecis, ad hunc vsque diem, non est creditum purgato∣rium esse, legat qui velit Graecorum veterum Commentarios, & nullum quantum opinor vel quam 〈◊〉〈◊〉 de purgatorio sermonem inueniet; sed neque 〈◊◊〉〈◊◊〉 omnes ac censim huius rei veri∣tatem conceperunt. Cum ita que purgatorium tam 〈◊◊〉〈◊◊〉 receptum vniuersae Ecclesiae fuerit, quisiam de Indulgentijs mirari potest quia in principio nascentis Ecclesiae nullus fuerit earum vsus.
• c

  〈◊〉〈◊〉 v. Indulg. n. 18.
• d

  Cassand. Consult. ar. 12. d. Indulg.
• e

  Maire. 4. Dist. 19. Alph. Castro. c. 〈◊〉〈◊〉. li 8. v. Indulg. Inter omnes res de quibus in hoc opere 〈◊◊〉〈◊◊〉 est, quàm minus apertè 〈◊〉〈◊〉 literae prodiderunt, & de qua minus vetusti scriptores dixerint. Apud 〈◊〉〈◊〉 nulla mentio Indulgentiarum.
• f

  Sum. Angel. v. Indulg. n. 9. Ego teneo cum Franci. d. Mairo in tractatu de Indulgent. [ C] quod cum 〈◊〉〈◊〉 Sanctorum sunt vltra condignum remunerata à Deo & sic exhausta, quod so∣lum dantur ex merito Christi & passionis eius, cuius minima 〈◊◊〉〈◊◊〉 vel sudoris sufficeret ad expia∣tionem omnium peccatorum quae vnquam fuerunt perpetrata aut perpetrabuntur.
• g

  〈◊〉〈◊〉. Medin. d. Indulg. ca. 14. Caietanus dixit Indulgentias dari tantam de impositis poenitentijs Caiet. Opusc. to. 1. tr. 8. q. 1. Ex hac opinione sequitur quod qui ab Hispania imo ab altero orbe Romam aut Hierosolymam indul∣gentiae plenariae lucrandae gratia profisiscatur non aliud habebit quam non dicendi tricies 〈◊〉〈◊〉 Angelicam, aut nummum tribuendi pauperibus libertatem, ita vt iam priori illi obligationi non astringatur, videmus hac illius opinione non minus Sacras indulgentias quibus nunc Ecclesia vtitur, risui Haeretico∣rum exponi, quam si omnino earum conferendarum potestas apertè negaretur.
• h

  Albert. 4. d. 20. Ar. 17.
• i

  Gand. Quodlibet. 15. Altisiodor. Sum. li. 4. d. Relap dicunt quidam quod relaxatio non valet quantum Ecclesia promittit: sed facit vt excitentur fideles ad dandum, & decipit eos Ecclesia.
• k

  Cypr. Epist. 15. li. 3.
• l

  Li. 3. 16. & 18. Epist.
• m

  〈◊〉〈◊〉. in 4. d. 21. q. 1. ar. 3. 〈◊◊〉〈◊◊〉. Duran. Caietan, &c. Fatentur indulgentiarum vsum esse rem nouam quae 〈◊◊〉〈◊◊〉, Augusti∣ni, 〈◊〉〈◊〉, &c. aut id genus diuorum patrum connitatur, sed solum pontificum 400. retroannis.
• a

  〈◊〉〈◊〉. 〈◊〉〈◊〉. Eccles. 〈◊〉〈◊〉. Sequuntur 〈◊◊〉〈◊◊〉 orationes, & pri∣mò oratio Sancti 〈◊〉〈◊〉 de sin∣gulis articulis pas∣sionis Domini, quam Anastasius 〈◊◊◊〉〈◊◊◊〉, dans 〈◊◊〉〈◊◊〉 dicenti∣bus 〈◊〉〈◊〉 dies indulgentia∣rum. Jbid. Inno∣centius Papa 〈◊〉〈◊〉, concessit 〈◊〉〈◊〉 hanc o∣rationem sequen∣tem denotè 〈◊◊〉〈◊◊〉 milia dienum 〈◊〉〈◊〉. Auevulnus lateris nostri 〈◊〉〈◊〉, &c. Ibid. 〈◊〉〈◊〉 orati∣onem sequentem deuotè dixcrit 〈◊〉〈◊〉 vndecima milia annorum Indulgentiarum. Et per tot dies videbit beatam virginem Mariam, antè diem exitus sui, per quot annos 〈◊〉〈◊〉. Aue Domina Sancta Maria mater Dei Regina coeli, porta Paradisi, Domina 〈◊〉〈◊〉 Lux sempiterna imperatrix inferni: singularis & pura tu es virgo tu concepisti Iesum Christum sine 〈◊〉〈◊〉: tu peperisti Creatorem Redemptorem ac Saluatorem mundi in quo non dubito, libera meab om∣nibus malis: & ora pro peccatis meis. Gerson. to. 2. d. Indulg. Consid. 10. Indulgentiarum concessio per tot mi∣lia 〈◊〉〈◊〉 dierum sed & annorum videtur difficulter sanabilis post remissionem aeternae poenae & commu∣tationem in temporalem. Constat 〈◊〉〈◊〉 quod nec homo singularis in hac vita potest, aut debet ad tot annos 〈◊〉〈◊〉 poenitentiam agere cum non victurus sit per millessimam partem tot annorum & nemo ad impos∣sibile obligatur: constat 〈◊〉〈◊〉 quod dum mundus finem habebit cessabit purgatorium & ex consequenti dies poenarum suarum.
• b

  〈◊〉〈◊〉. 4. d. 21. q. 2. ar. 1. 〈◊〉〈◊〉 verum habet quod indulgentiae valeant [ D] ad remissionem poenarum purgatorij? Fateor 〈◊〉〈◊〉 cum varie de hoc 〈◊〉〈◊〉 Doctores nullibi quod plenesa∣tisfaciat me legisse.
• c

  Taxa. Sacrae poenitentiariae. 〈◊〉〈◊〉. Sarisbur. Hanc orationem edidit Sixtus. pa. 4. & Concessit 〈◊〉〈◊〉 dicentibus coram imagine B. Mariae Virginis in sole 40000. annorū Indulgentiarum.
• d

  Pammel. An∣not. in Tertull. d. pudicitia. ca. 22. nu. 192,
• e

  Tertul. ib. Cum 〈◊◊〉〈◊◊〉 & fornicatoribus à Martyre expostu∣las veniam.
• a

  Delicti, culpae, Of the sinne, crime, and fault it selfe, and not onely of the temporall punish∣ment.
• b

  Vide Soto 4. d. 21. q. 1. ar. 3. Ma∣gister autem sen∣tentiarum, &c. Neque Hugo eius coaetaneus qui de Sacramentis scripsit de illis meminit. Sunt qui arbitren∣tur indulgentiarum concessiones caepisse à tempore Gregorij. m. de hoc autem nulla extat historia, &c. Sub 〈◊〉〈◊〉 ergo innocentij. 3. 〈◊〉〈◊〉, Alexandri, Alberti, & S. Thomae, de indulgentijs scribere orsi sunt. 〈◊〉〈◊〉. to. 4. disp. 53. sect. 1. n. 5.
• a

  〈◊〉〈◊〉. Sup. Coloss. 2. De legc siquidem Moy si loquitur, quae lex mandatorum, de∣cretorum, & facto∣rum appellatur. Adam. Sasbot. ibid. Legemautē Moysi siue Decalogum, Chirographū ap∣pellauit, quod ac∣cusaret & contestaretur aduersus nos. Eph. 2.15. Lex enim iudicabat nosreos, dum non praestabamus quod precipiebatur, vnde etiam dicit Chirographum ipsum fuisse contrarium nobis. Hoc Chirographum deleuit Christus, quia ipsius beneficio iam amplius non tenemur lege. AEstius. ibid. vult enim docere Apostolus, legem veterem per Christum abolitam esse, totamque eius obligationem cessare, introducta lege Christi.
• a

  Greg. Val. O∣pusc. li. d. Satisfac. ca. 3. Cogitandum est Christum non solum suam, sed etiam nostram si∣mul satisfactionē aeterno patri ac∣ceptandam obtu∣lisse, vt ex vi etiam satisfactionis no∣ftrae, debitum il∣lud, quod ad poenam quidētemporalem attinet solueretur.
• b

  Nugnus. Addit. in 3. p. Th. q. 20. ar. 3. dif. 1. Quod autem fuerit diuina institutio, licet non possit, manifeste probari, quia non constat ex sacris literis, neque ex concilijs, tamen loca supra adducta, precipuè Pij quinti, sufficienter illud probant.
• c

  Bzouius. An∣nal. Tom. 14. An∣no. 1300. n. 4. In∣super publicè cla∣mabant, quia di∣ctorum Apostolo∣rum (Petri & Pau∣li) meritis, Omnes animae in Purgatorio, non solum à poenis suissent liberatae, sed etiam aeternam quoque [ E] gloriam consecutae.
• d

  Onus. Eccles. ca. 15. Papa non mortuorum sed viuentium terrestris est Deus. Ga∣briel. in Can. Miss. lect. 57. Dicit Sanctus Bonauentura, si quis contendat vicarium Iesu Christi, habere iudiciariam potestatem super eos qui sunt in Purgatorio, non est ei multum resistendum, dummodo hoc di∣ctet ratio vel authoritas manifesta. Rubeo. 4 d. 19. q. 2. Indulgentiae non proficiunt nec dari possunt existenti∣bus in Purgatorio, &c. quia existentes in Purgatorio, non sunt de foro Papae. Gerson. to. 4. ser. 2. d. Defunct. q. 9.
• d Viguer. instit. cap. 16. §. 6. vers. 22. Videtur dicendum quod valet ad totannos, ad quot secundum diuinam ordinationem, pro peccatis preteritis, haberet sustinere in Purgatorio, si ante Indulgentiae consecutionem, in gratia decessisset. Petud. 4. d. 20. q. 4. n. 18. Negas. 〈◊〉〈◊〉. to. 4. disp. 50. sect. 5. n. 11. 12. Saepè conceduntur mille vel decem mille anni Indulgentiae cum tamen poenae Purgatorij ordinariè non sint tanto tempore duraturae. Est igitur communis sententia, diem vel annum in huiusmodi Indulgentijs proxime significare, durationem poenitentialis satisfactionis in hac vita exhibitae pro peccatis, per Indulgentiam autem remitti non solum satisfactionem poenitentialem, sed tantam poenam Purgatorij, quanta per poenitentiam vnius diei vel anni remitteretur. 〈◊〉〈◊〉 4. d. 21. q. 2. ar. 1. Cordube d. Indulg. q. 11. 〈◊〉〈◊〉. d. Sacram. Disp. 6. q. 1. punct. 2. pa. 661. 〈◊〉〈◊〉. sup. Decret. dist. 1. d. poenit. in Leuitico. q. 24. n. 25. 26. 27. &c.
• a

  Zerula. d. In∣dulg. l. 1. c. 21. q. 8. Octauo quaeritur quanto tempore a∣nima potest stare in Purgatorio? Resp. breuiter ex Sot. loc. cit. dist. 21. q. 2. ar. 1. col. 4. & dist. 19. q. 2. ar. 2. In fine: vbi ait ani∣mam non detineri in Purgatorio spa∣tio viginti imo nec decem annorum. Aureol. 4. d. 20. ar. 1
• b

  Reade before in the Margen, pag. 564. Rubeo 4. d. 19. q. 1. Aliquando pro vno denario vel obolo, quinquaginta vel cen∣tum anni de Indulgentia conceduntur.
• c

  Jac. d. Graph. Append. d. Indulg. cap. 1. n. 24. Poeua Pur∣gatorij etsi aeterna non sit, miro tamen modo est grauis, excedit enim omnem poenam quam vnusquisque vnquam passus est in hac vita: vnde nunquam in carne inuenta est tanta poena licet mirabilia pasci sint Mar∣tyres [ C] tormenta, &c.