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*

ANSVVER. [ A]

YOu ought first to haue weighed our Doctrine, concerning the definition of Faith, and haue compared the same with the Tenet of sundrie of your owne Doctours, before you had accused vs of fundamentall Errour about the same.

First, We maintaine, that true Christian Catholicke Faith is a 〈◊〉〈◊〉 and foundation (to wit on mans part) of Iustification a, Heb. 11.6. Rom. 1.17. Iud. v. 20.

Secondly, We denie that euery man is iustified, by only be∣leeuing himselfe to be iust; for he must be truely iust, before he can, or ought to beleeue himselfe to be so b. The promise of remission of sinnes is conditionall c, Esa. 1.16, 17, 18. Ezec. [ C] 18. 21. Pro. 28. 13. Math. 6.14, 15. Iohn 15. 10. & 16, 27. Heb. 5.9. and the same becommeth not absolute, vntill the con∣dition be fulfilled, either actually, or in desire and preparation of mind: and the full assurance of remission of sinnes d suc∣ceedeth Repentance, Faith, Obedience, and Mortification, 1. Iohn 3.19, 20, 21, 22.

Thirdly, We denie, that it is an action of Christian Faith, praeuious or fundamentall to Iustification, for a man to be∣leeue himselfe to be one of Gods elect; and admitting that one do not attaine the certainetie of Faith, but of Hope onely, that he is elected e: if there be no other impediment found in him, besides this, we make no question but such a person may be 〈◊〉〈◊〉.

Wherein then lyeth the fundamentall errour, concerning Faith and Iustification, wherewith we are reproched? If it be answered, That we erre fundamentally, by making sauing

Faith, not only an intellectuall, but also a fiduciall assent a to the [ A] promise of the Gospell b; the 〈◊〉〈◊〉 must remember, that many of his owne Doctours affirme the same. Vega. d. Iustiff. lib. 14. Fides in Scripturis 〈◊〉〈◊〉 idem est quod fidueia, & 〈◊〉〈◊〉 idem quod considere, Faith in the Scriptures is many times the same that Trust; and, to beleeue, the same that to trust. Ian∣senius c Concord. Euang. cap. 32. The name of Faith in the Gospell, when Saluation is ascribed vnto it, containeth both firme assent, &c. and also considence and trust conceiued vpon the apprehension of his 〈◊〉〈◊〉 and goodnesse. Adam. Sasboth. d sup. Rom. 1. v. 17. The word Faith in S. Pauls desputation, containeth not only As∣sent, [ B] but also Trust in Christ the Mediatour. Ferus e sup. Math. Non semper Fides est, quod nos Fidem dicimus, &c. That which we call Faith, to wit, to assent to such things as are reported in diuine Histories, and which the Church propoundeth to beleeue, is not al∣waies Faith, &c. for the Scripture speaketh of Faith in another manner; for according to it, Faith is a trust in the diuine mercie, promised by Christ: with these also concurre, Guilliaudus f, Frede∣ricus Nausea g: and Suares h saith, Multi Catholici putant sae∣pe accipi in Scriptura Fidem pro fiducia, Many Catholicks think, that Faith is oftentimes taken in holy Scripture, for Trust. [ C]

The Iesuit therefore wanted matter to fraught his papers, when he obiected this Article against vs, as a fundamentall er∣rour. For if his owne Doctours, and the holy Scripture it selfe i, take the word Faith in this notion, wherein haue we merited so grieuous a sentence? But I haue produced many famous Doctours of his owne part, which say expresly the same that we doe, concerning the signification of the word [ E] Faith, when it is said to iustifie: and in steed of many other

Texts, I referre him to the places of Scripture following, Iam. [ A] 1.6. Math. 9. v. 2. 22. & cap. 14.31. Rom. 9.33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Euery one that beleeueth vpon him, 1. Pet. 2.6. Now in regard of the matter of our Doctrine, the assurance of remission of sinnes, which we teach, is no other, than S. Bernard, Iohn Bacon the Carmelite, Caietan, Catherinus, Ferus, and many other Ponti∣ficians haue formerly taught. Caietan sup. Rom. 8. a We haue from the holy Ghost, and our owne, a most sufficient testimonie, to make vs beleeue, that we are the sonnes of God: for by this testimonie, we cleerely discerne, that we ought to beleeue, that we are the sonnes of God. And S. Bernard b, If thou beleeuest that he only can blot out thine [ B] offences, whom thou hast offended, it is well: but ioine this also to the former, that by him thy sinnes are forgiuen thee. This is the testimo∣nie which the holy Spirit yeeldeth in our hearts, saying, Thy sinnes are remitted vnto thee: and in this sort doth the holy Apostle thinke, that a man is freely iustified by Faith.

Now from the precedent positions, I argue thus: [ C]

First, That Doctrine concerning the nature and actions of Faith, which is taught in holy Scripture c, and which hath the consent of many antient Fathers d, and which was deliuered by many learned Doctors of the Roman Church e, is not fun∣damentall Errour. But such is the Doctrine of Protestants con∣cerning iustifying Faith, &c.

Secondly, No Church erreth fundamentally, which teacheth such a kind of iustifying Faith as Abraham, Iob, S. Paul, and other iust persons (commended in holy Scriptures) had.

But Abraham, Iob, S. Paul, and other iust persons (commen∣ded in holy Scriptures) had such a iustifying Faith, as was both an intellectuall and fiduciall assent to diuine Veritie and Pro∣mises. Ergo,

The Church of the Protestants erreth not fundamentally, [ E] teaching such a iustifying Faith, as is both an intellectuall and fiduciall assent to diuine Promises and Verities.

The assumption is prooued by Rom. 4.18, 19, 20, 21. Iob 19. 25. Rom. 8.38. Gal. 2.20. 2. Tim. 4.7. And whereas Pontifici∣ans

bequarrel vs in this argument, two waies: First, saying That [ A] these holy men had a particular promise made vnto them: Secondly, That they knew by extraordinarie Reuelation, that they were indued with Faith, Hope, and Charitie, which wee know only by coniecturall, or morall persuasion.

I answer, First, we haue particular promises contained in the generall, and the generall promises are particularly applied by the word of Absolution, and the Sacraments, and by the te∣stimonie of the holy Ghost, speaking in the conscience of true beleeuers by effects of Grace a.

Secondly, they which want miraculous Reuelation, may vn∣derstand, by ordinarie Grace, that they haue Faith, Hope, and Charitie, because the holy Scripture commandeth all Christi∣an beleeuers to trie and examine themselues concerning these [ C] Graces, 1. Cor. 11, 28. 2. Cor. 13.5. And godly persons which liued in former daies, knew they had these vertues, Psal. 119. 97. Esa. 38.3. Iob 27.5, 6. & 29.14. Luc. 9.24. Ioh. 21.15. And the Apostle speaking of other people, as well as of himselfe, saith, We know the things which are freely giuen vs of God b, 1. Cor. 2. 12. And S. Iohn saith, That he which receiueth the hidden Manna knowes it, Apoc. 2. 17. The Fathers also, and many Doctors of the Roman Church affirme the same. S. Augustine c, I see that I beleeue, if I beleeue: and in another place d, These two things are not vncertaine to me, the goodnesse of God, and mine owne Faith: [ D] and in another place e, Let euerie man enter into his owne heart, and if he find there brotherly Charitie, let him be secure, for he is passed from death vnto life: and in a fourth place f, 〈◊〉〈◊〉 man knoweth the Charitie wherewith he loueth his brother, better than his brother.

But to the end the difference betweene our Aduersaries and

vs concerning this question, may the better appeare, I will de∣liuer [ A] our Doctrine in certaine propositions.

First, We maintaine, that such persons only can haue true assurance and certaintie of their Iustification, which beleeue and repent, and are resolued to obey Gods commandements a.

Secondly, A Christian of a contrite spirit, beleeuing only that his sinnes are remissible, and which earnestly desireth re∣mission of sinnes by the merits of Christ, and ioineth with this desire the exercise of vertue; receiueth forgiuenesse, al∣though he be vexed with scruples and temptations, and want [ C] assurance, and persuasion in himselfe, that his sinnes are re∣mitted b.

Thirdly, The particular certaintie of remission of sinnes which iust persons attaine vnto vpon their Repentance, Obe∣dience, and Faith, is not equall in the firmitie of assent to that assurance which they haue about the common obiect of Faith, to wit, concerning the articles of Creation, Trinitie, Incarnati∣on, Resurrection, or the like c, because these articles are imme∣diately and totally reuealed in the holy Scripture; but that his sinnes in particular are remitted, vnto a penitent person, depen∣deth

vpon an Argument, whereof one part onely is immediate∣ly [ A] the Word of God, and the other part is a collection arising vpon reflection, and obseruation of a mans owne qualities and actions, and the conclusion is more or lesse certaine a; according to the condition of the second Proposition.

Fourthly, The certaintie and assurance of their owne parti∣cular Iustification, which iust persons attaine vnto, is reduced by vs to certaintie and assurance of Faith, because one ground thereof is a Proposition, or Sentence, mediately Diuine; the other is inferred and concluded from that which is Diuine: for the Rule by which a man discerneth himselfe, to beleeue [ B] and repent, is the Doctrine of Gods Word, declaring the qua∣litie of Faith and Repentance.

Many Pontificians maintaine, That this Proposition, to wit, Pope Gregorie the fifteenth is S. Peters Successor, is of Faith b; and yet the same is not an immediate Diuine Reuelation, and the collection thereof from that which is reuealed, is lesse eui∣dent and certaine, than that which a iust person maketh concer∣ning his owne particular Faith and Charitie.

Fiftly, The difference betweene some learned Papists (who liued since the Trident Councell) and vs, concerning this [ C] Question, is very small (if it be any at all) for they maintaine, That iust persons may haue a true and certaine assurance, with∣out distrustfull doubting of their Iustification c; and that in∣fused Faith enclineth and leadeth immediately to this cer∣taintie and assurance d. And it is worthie obseruation which Andreas Vega deliuereth concerning the Trident Councell, saying, Non negat sciri hoc posse per fidem, sed tantum negat sciri hoc posse certitudine fidei e: The Councell denyeth not, that one may be able to know by Faith, that he is in the state of Grace; but it deny∣eth onely, that this can be knowne by certaintie of Faith. [ D]

It is also remarkable, That whiles the Romists accuse vs a∣bout the definition of iustifying Faith, they forget the Beame

which is in their owne eye: for they make such a Faith, the [ A] foundation of true Iustification, as is common with Deuils a, Iam. 2. 19. and which, according to their owne Doctrine, is no true Vertue. It is (saith Michael Palacius b) a great Question, and as yet vndecided among vs, Whether Faith be a true Vertue, or not? and Albertus thinketh, it is not properly a Vertue, but onely improperly. Aquinas, It hath not a perfect Act, and therefore it cannot be a Vertue. The like is affirmed by Bonauenture, Du∣rand, Archangelus Rubeo, &c. And the same is manifest by rea∣son: For Vertue is a good qualitie, making the person in whom it is seated, and his actions, good c; and the Faith which the [ B] holy Scripture and the antient Fathers require to Iustificati∣on d, purifieth the heart, Acts 15.9. and impelleth vnto righ∣teousnesse, Heb. 11. 33. But informed Catholike Faith perfor∣meth none of these things, Iam. 2. 17. And therefore the Ro∣mists depart from the Scripture, and from Antiquitie, when they appoint a dead and informed Faith, which is no Vertue, to be the foundation of true Iustification.

Lastly, Our Doctrine concerning the forme and manner of Iustification, is the same which Peter Lombard e, the Maister of the Schoole, affirmed to be Orthodoxall in his dayes: His words are these, Wee are said also to be iustified by the death of Christ, because by the Faith of his Death, wee are cleansed from our sinnes: Whereupon the Apostle saith, The righteousnesse of God is [ D] by the Faith of Iesus Christ (Rom. 3. 22.) whom God hath set forth, to be a propitiation through Faith in his bloud (Verse 25.) that is through Faith of his Passion; euen as in times past, they which were bitten of fierie Serpents, were made whole by looking vpon the Brazen Serpent, which was raysed vpon a peece of Wood. If therefore wee by the aspect of Faith rightly behold him, who was hanged vpon a Tree for vs, wee are loosed from the bonds of Sathan, to wit, from our sinnes.

〈◊〉〈◊〉 Vega affirmeth, That many Romane Doctors in for∣mer

dayes, denyed that men were formally iustified by any created [ A] qualitie inhaerent, but onely by the free grace and fauour of God, ac∣cepting man, and imparting the righteousnesse of Christ vnto him. And that vntill the Trident Councell, the present Doctrine of Ponti∣ficians, concerning the formall cause of Iustification, was onely recei∣ued as probable a. And before the said Councell, many learned Papists, to wit, Albertus Pighius, the Councell of Colen, set forth by Gropper, Antididagma Coloniense, Conradus Clingius, &c. maintained our Doctrine concerning the formall cause of Iu∣stification, and were not condemned of Heresie by the Romane Church: Wherefore the same cannot in these dayes be a fun∣damentall [ B] Error in vs.

Notes

• a

  〈◊〉〈◊〉. d. Spir. sanct. ca. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [ B] Damas. lib. 4. ca. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Cyril, in Iohan. li. 4. ca. 9. Ianua & via in vitamsi∣des est, & recursus quidam atquè reductio à corruptione in immortalitatem. Aug. d. Temp. Serm. 181. Fides omnium bonorum est 〈◊〉〈◊〉, & humanae salutis initium. Sine hac nemo ad numerum 〈◊〉〈◊〉 Dei 〈◊◊〉〈◊◊〉, & sine 〈◊〉〈◊〉 in hoc seculo, nec iustificationis consequitur gratiam, nec in futuro possidebit vitam 〈◊〉〈◊〉. Fulgent. d. Incarn. & Grat. c. 20. Vita nostra à fide sumit initium, quia justus ex fide viuit. 〈◊〉〈◊〉. Sum. li. 3. 〈◊〉〈◊〉. 12. q. 2. Nos sequentes authoritatem Apostoli, & expositiones Sanctorum dicimus, quod fides formata praecedit omnem aliam 〈◊〉〈◊〉. Origen. sup. c. 4. ep. ad Rom. Aug. sup. Psal. 31. Et d. Verb. Apost. serm. 22.
• b

  Meisner. An∣throp. Dec. 3. p. 329. Credimus peccata nobis esse remissa, sed haec fides for∣malitèr non iustifi∣cat, verum 〈◊〉〈◊〉 sequitur.
• c

  Musculus. loc. com. d. Remiss. pecc. sect. 6. Discernen∣dum est intèr eam gratiam Dei, quae nullas habet adiectas conditiones, qualis est quod Solem suum producit su∣pèr bonos & 〈◊〉〈◊〉, &c. Et cam quae conditionaliter confertur, ad quem modum remissio peccatorum nobis con∣tingit.
• d

  Beza. Colloq. Mompelgard. pa. 471. Edit. Tubing. Consolatio quod adoptati sumus, petenda est, ex effectis spiritus sancti, quandò videlicet, sentimus in nobis eiusmodi motus spiritus sancti, qui testificantur nos [ D] vetè regeneratos.
• e

  Aug. d. Cor. & Grat. c. 13. Quis ex multitudine fideli∣um quamdiu in hac mortalitate viuitur, in numero 〈◊〉〈◊〉 se esse praesumat quià id occultari opus est in hoc loco, vbi ca∣uenda [ E] est elatio.
• a

  Ioh. Ferus. sup. Math. 8. v. 8. Vera fi∣des fiducialitèr ac∣cedit, nòn dubitat Deū posse aut vel∣le. & ca. 9. v. 2. Fides haec nihil aliud fuit quā fiducia in mi∣sericordiā Christi.
• b

  The manner of this 〈◊〉〈◊〉 as∣sent is: Being hum∣bled with sence of mine owne iniu∣stice, I beleeue that God will be merci∣full vnto me, and pardō all my sinnes for the merits of Christ my Sauior: and I depend and relie only vpon the merits of my Ro∣deemer, as vpon the prime cause of my iustification.
• c

  Iansen. Conc. Euang. c. 32 p. 206. Nomine fidei in E∣uangelijs cùm ei tribuitur salus aut consecutio omniū 〈◊〉〈◊〉 volumus compleri, vtrum{que} nempè & assensum illū fir∣mum in credendis de Deo ac Christo, & fiduciam ex illius omnipotente bonitare conceptam. Bernard. ser. 3. d. An∣nunciat. Nèc oleum misericordiae, nisi in vase fiduciae ponis.
• d

  〈◊〉〈◊〉. Dicimus Fidem in disputatione Pau∣di de iustificatione accipi, vt complectatur non solum 〈◊〉〈◊〉, verùm etiàm 〈◊〉〈◊〉 in Christum propitia∣torem.
• e

  Ferus. sup. Math. c. 8. citatur à Sixto Senensi, Biblioth. lib. 6. 〈◊〉〈◊〉. 48. Non sempèr Fides est quod nos Fidem dicimus: Fidem nos dicimus 〈◊〉〈◊〉 quae diuinis 〈◊〉〈◊〉 produntur, & quae Ecclesia credenda proponit. Hanc Scholastici informem, Iacobus 〈◊〉〈◊〉 appellat fidem. Qualis 〈◊〉〈◊〉 est fides quae mortua est, formaquè sua caret, profectò non Fides sed vana opinio est, &c. secundùm Scripturam Fides non est 〈◊〉〈◊〉 fi∣ducia misericordiae diuinae promissae in Christo.
• f

  Guilliaud. sup. Ioh. c. 3. v. 16. & sup. Ioh. 6.53.
• g

  Nausea. Cath. Chatech. li. 1. ca 12. Fides qua iustificamur est constans firmaquè animi per 〈◊〉〈◊〉 sanctum de Deima∣iestate omnipotentia & bonitate, de què illius promissis indubitata persuasio: qua vt verbis 〈◊〉〈◊〉 certam Fidem ha∣bet, ita & de eius ergase bonitate, omnia sibi indubitato pollicetur.
• h

  Suar. d. fid. disp. 1. sect. 1. n. 5. Vega. d. [ D] Iustif. lib. 9. c. 7. Multi Cath. ante editum 〈◊〉〈◊〉 Concil. Trid. aiebant manifestum nobis esse posse, ea opera a nobis fieri, quae necessaria sunt ad Iustificationem, & exillis, & testimonio conscientiae nostrae suffulto & adiuto testimonio Spiritus sancti, 〈◊〉〈◊〉 nos posse ad eam nostrae gratiae certitudinem cui non posset subesse falsum.
• i

  Steuart. sup. Iacob. epist. c. 1. v. 6. pa. 29. Fide i 〈◊〉〈◊〉 licet in sacris literis pro certa persuasi∣one vsurpetur qua vera esse credimus, quae nobis à Deo, siue per S. Scripturam, fiue per 〈◊◊〉〈◊◊〉 sunt, 〈◊〉〈◊〉 fuerint, siuè Historiae Heb. 11. 〈◊〉〈◊〉 praecepta 〈◊〉〈◊〉. 20 Act. 15. siuè promissiones, aut comminationes: Hoc tamen loco Fdes pro fiducia 〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉 in Fide sapientiam, Deiquè caetera dona 〈◊〉〈◊〉, 〈◊〉〈◊〉 ex certa minimequè dubia persuasione & affectus fiducia, de diuina 〈◊〉〈◊〉, 〈◊〉〈◊〉, & 〈◊〉〈◊〉 postulat.
• a

  Caietan. sup. Rom. 8. v. 15. Inspi∣rat nobis confiden∣ter appellate Deū patrem, & gemi∣natur parris nomé ad signif. firmitudi∣né & 〈◊〉〈◊〉 fi∣duciae. Testimoniū à Spiritu sancto & nostro sufficiétissi∣mū habem' ad hoc vt credamus quod sumus filij Dei. Nā ex hoc testimonio clarè videmus, credendum nobis esse quod sumus filij Dei.
• b

  Ber. serm. 1. d. Annunc. Si credis peccata tua non posse deleri, nisi ab eo cuisoli peccasti, & in quem peccatum non cadit benè facis, sed ad∣de adhuc, vt credas quià per ipsum tibi peccata donantur. Hoc est testimonium quod perhibetin corde nostro Spiritus sanctus dicens, dimissa sunt tibi peccata tua. Sic 〈◊〉〈◊〉 arbitratur Apostolus gratis iustificari hominem per fidem.
• c

  1. Ioh. 2. 5. & ca. 3.14, 19, 24. &c. 5.13. Rom. 8. 15. 2. Cor. 1.22. & ca. 5.5. Gal. 4. 6. Ephes. 1. 13, 14.
• d

  Basil. Aschet. q. 269. Gre. Naz. or. 15. d. Plaga grandinis. Hilar. sup. Math. Can. 5. Cyril. sup. Ioh. li. 10. ca. 3. Ambr. serm. 5. & sup. 2. Cor. 13. Chrys. sup. Rom. hom. 14. Aug. d. Symb. ad. Chat. c. 10. & tr. 5. sup. ep. Ioh. Constant. ap. Theod. hist. Eccles. lib. 1. ca. 7. Gregor. Mor. li. 6. c. 8. Bernard. serm. 1. Annunciat. Cypr. li. d. Mortal.
• e

  Ioh. Bacon. sup. sent. refert. Lorin. in. 1. [ D] Ioh. 2, 3. pa. 63. Caietan. sup. Math. 6. & sup. Rom. 8. & sup. ep. Ioh. Catherin. li. d. Cert. Gratiae. Cassand. Consult. d. Iustif. Marinar. or. in Concil. Trid. Dom. 4. Quadrages. an. 1546. Ferus, sup. Ioh. ca. 14. & ca. 17.
• a

  Chrys. sup. Ro. serm. 14. Quando [ B] vero Spiritus testatur quaenam relinquitur ambiguitas? Si enim homo quispiam vel Angelus, aut alia certe hu∣iusmodi quae dam potestas aliquid promitteret, 〈◊〉〈◊〉 quispiam dubitauerit. Suprema verò illa essentia quae & hocipsum largitur, quod promittit, atque adeo orare 〈◊〉〈◊〉, 〈◊〉〈◊〉 nobis perhibente, quis 〈◊〉〈◊〉 de dig∣nitate hac deinceps dubitare poterit. Catharin. lib. d. cert. Gratiae Assert. 2. Aut possunt hoc testimonium sentire in seipsis, & excipere & agnoscere, aut frustra datur. Beda. in epist. 1. Ioh. ca. 5, 10. Qui ita creditin filium Dei vt exerceat operando quod credit, habet testimonium Dei in se, illud vtiquè quià ipse quoque in filiorum Dei numero iure computetur. 〈◊〉〈◊〉. Jb. Qui in filium Dei credit, &c. in seipso habet testimonium, 〈◊〉〈◊〉 se 〈◊〉〈◊〉 in filium credat per Iesum, qui adoptatus à Deo est.
• b

  Caietan. sup. 1. ep. Ioh. v. 19. Dili∣gendo opere, non solū cognoscim' nos esse ex veritate &c. sed suade bim' cor∣dibus nostris, non fictè, non blandien∣do, sed in conspe∣ctu Dei, vndè ap∣paret, quod non de notitia euidentiae, sed de notitia Fi∣dei, dixit in hoc cognoscim', ex illa enim oritur vt suadeam' intimis 〈◊〉〈◊〉 corāDeo quod sum' ex 〈◊〉〈◊〉. 〈◊〉〈◊〉. sup. Ro. 8. v. 38. Cert' sum, pro persuasus sum, non de certitudine euidentiae, sed de certitudine persuasionis (〈◊〉〈◊〉 constat esse Fidei) sermo est
• c

  Aug. d. Trin. 〈◊◊〉〈◊◊〉. Video me 〈◊〉〈◊〉 si credo.
• d

  Jdem. sup. Psalm. 10. Haec duo non mihi incerta sunt bonitas illus, & 〈◊〉〈◊〉 mea.
• e

  Idem sup. Ioh. tr. 5. Nemo 〈◊〉〈◊〉 hominem: redeat vnusquisquè in cor suum, si ibi inuenerit fraternam charitatem, securus sit 〈◊〉〈◊〉 transijt à morte ad vitam, 〈◊〉〈◊〉 in dextera est.
• f

  Id d. Trinit. lib. 8. c. 8. Magis nouit dilectionem qua diligit, quam fratrem quem 〈◊〉〈◊〉. 〈◊〉〈◊〉 sup. 2. Cor. 13. Qui Fidei suae sensum [ E] in corde habet, hic scit Christum 〈◊〉〈◊〉 in se esse. Aug. d. verb. Apost. serm. 6. Eccè adiuuante ipsius misericor∣dia spiritum Christi habemus, ex ipsa 〈◊◊〉〈◊◊〉, integrà Fide, Catholica Fide, spiritum Dei nobis inesse cognoscimus. Cyprian. lib. d. Mortal. Si in Christum credimus 〈◊◊〉〈◊◊〉 & promissis eius habeamus, & non morituri in 〈◊◊〉〈◊◊〉 Christum, cùm quo & victuri & regnaturi semper sumus, laeta se curitate venismus.
• a

  Beza Colloq. Momp. p. 471. Con∣solatio quod adoptati sumus, petenda est ex effectis Spiritus Sancti, quando videlicet sentimus in nobis eiusmodi motus Spiritus Sancti, qui testificantur nos vere regeneratos, & in filios Dei adoptatos esse. Nam Spiritus Sanctus testimonium perhibet Spiritui nostro quod simus filij Dei, hos motus in nobis si sentiamus minime dubitemus nos vere esse filios Dei. D. 〈◊〉〈◊〉. d. Perseu. c. 15. Neque preterquam in studio bonorum 〈◊〉〈◊〉 cuiquam certa esse potest. 〈◊〉〈◊〉. loc. com. to. 3. d. Iustif. p. 1089. Nequaquam affirmamus, quemlibet hominem sine discrimine cer∣tum esse posse de salute sua, siquidem Epicuraeis contemptoribus omni paenitentia destitutis, tantum abest vt certi∣tudinem gratiae persuasam esse velimus, vt potius certam damnationem illis expectandam esse doceamus, tota [ B] autem quaestio est de homine peccatore veram & seriam poenitentiam agente, ac fide in Christum Mediatorem se errigente. an is 〈◊〉〈◊〉 esse possit ac debeat. Chem. Exam. Concil. Trid. p. 1. pa. 185. Muscul. loc. com. d. Remiss. pecc. Sect. 6. Discernendum est inter eam gratiam Dei, quae nullas habet adiectas conditiones: qualis est, quod solem suum producit super bonos & malos, pluitque super gratos & ingratos, & eam quae conditionaliter confertur, ad quem modum peccatorum nobis remissio contingit.
• b

  Chem. Exam. Concil. Trid. p. 1. pa. 185. d. Fid. Iustif. Fides nec semper, nec in omnibus est Iux ardens, sed saepè linum tantū fumigans, est enim 〈◊◊〉〈◊◊〉 in Centurione, & Cananaea, est modica, Math. 14. imbe cillis, Rom. 14. & haec infirmitas vel est in agnitio∣nc, Rom. 14. vel in fiducia, Rom. 9. iustificat autem fides, non propterea quod sit virtus, tam firma & 〈◊〉〈◊〉, sed propter obiectum, scilicit Mediatorem quod apprehendit, aut apprehendere conatur: quando igitur fides in ob∣iccto non errat, sed illud inter trepidationes fiducia quantumuis languida apprehendit, aut apprehendere cona∣tur, est quidem modica & infirma fides, vera tamen fides, & Paulus, dulcissimas proponit consolationes in tali 〈◊〉〈◊〉 infirmitate. Phil. 3. Apprehendo, imo magis apprehensus sum à Christo. Gal. 4. Cognouistis Deum, imo magis cogniti estis à Deo, ex sensu etiam consolationis & gaudij spiritualis, non semper iudicari vel debet vel potest, an fides sit vera. Sensus enim ille non precedit sed sequitur Fidem, & saepè absconditur, & 〈◊〉〈◊〉 cruce & tentationibus. [ D]
• c

  Bannes. 22. q. 6. ar. 2. Concl. 5. pa. 235. Haec certitudo quod ego habeam lumen fidei super∣naturale, nunquam est tanta licet sit infallibilis, quanta est 〈◊〉〈◊〉 fidei circa obiectum directe 〈◊〉〈◊〉 à Deo, & [ E] ab Ecclesia propositum. Quia fides non causat directe illum assensum, sed per reflectionem intellectus supra suū actum, per quam expresse lumine naturali videt se credere, vtrum autem credat ex lumine fidei 〈◊〉〈◊〉 argumen∣tatiue, per bonam consequentiam, sed nullus Theologicus discursus est tam 〈◊〉〈◊〉 quam assensio Principiorum. Ergo nemo potest esse tam certus se habere sidem, 〈◊〉〈◊〉 certus est Deum esse hominem. 〈◊〉〈◊〉. Medina. sup. Thom. Aq. 1.2. q. 112. ar. 5. pag. 628.
• a

  Bern. in 〈◊〉〈◊〉. 3. 〈◊〉〈◊〉 crescis in gratiam, tantum 〈◊〉〈◊〉 in fiduciam.
• b

  Did. Nugnus, sup. 3. p. Tho. Addit. q. 20. ar. 3. Iac. Bro∣wer. Clauis, Apost. ar. 4. Franc. Arau∣xo. Carillo. Mich. Marcos. Mich. Vas∣ques. Peres.
• c

  Andr. 〈◊〉〈◊〉, d. Iustif. lib. 9. cap. 47. Mature tamen om∣nibus, hinc inde pensatis, probabi∣lius profecto esse crediderim, posse aliquos 〈◊◊〉〈◊◊〉, tantopere in exercitijs spiri∣tualibus, & in fa∣miliaritate Diuina proficere, vt absque vlla temeritate, possunt certo & absque vlla haesitatione credere se inuenisse gratiam & remissionem peccatorum suorum apud Deum. Ibidem, cap. 20. Possum gloriari & 〈◊〉〈◊〉, quod mihi con∣scius sum, me habere fidem synceram, spem certam, & 〈◊〉〈◊〉 non fictam, in Deum & proximos. Ruard. Tapper, 〈◊〉〈◊〉. 9. pag. 81. Nam in intellectu ex consideratione 〈◊〉〈◊〉 Dei respondet certa, & firma 〈◊〉〈◊〉, omne dubium de peccatorum remissione excludens, non tamen infallibilis, quasi de eo haberetur ver∣bum 〈◊〉〈◊〉 peculiariter ad aliquem factum, ficut ad Paralyticum factum 〈◊〉〈◊〉. 〈◊〉〈◊〉. d. Cert. Grat. cap. 5. 〈◊〉〈◊〉 remissionem, & gratiam Dei non solum sperare, 〈◊◊〉〈◊◊〉 credere posse ac debere, quo 〈◊〉〈◊〉 modo 〈◊〉〈◊〉 debet? Eo planè sensu, quo 〈◊〉〈◊〉 verbum Credo solet 〈◊〉〈◊〉, pag. 161. Perer. sup. Rom. 8. Disp. 9.
• d

  Ruard. ar. 9. d. Fid. & Spe. pag. 80. Quae quidem 〈◊〉〈◊〉; 〈◊〉〈◊〉 multo sit infe∣rior certitudine 〈◊〉〈◊〉, quia tamen a sententijs Scripturae 〈◊〉〈◊〉, ideo fides quae est virtus infusa mediate ad illam 〈◊〉〈◊〉.
• e

  Vega, d. Iustif. lib 9. cap. 8. pag. 216. 〈◊〉〈◊〉, in 1.2. p. 2. Disp. 201. cap. 2. 〈◊〉〈◊〉. 11. 〈◊〉〈◊〉 semel concedamus, nobis certo constare 〈◊〉〈◊〉 cui non 〈◊〉〈◊〉 subesse falsum, nos habere dilectionis affectum erga Deum, 〈◊〉〈◊〉 etiam certo nos esse in gratia, 〈◊〉〈◊〉 aut 〈◊〉〈◊〉 actu iustificamur, aut cum 〈◊〉〈◊〉 [ E] 〈◊〉〈◊〉 est iustificatio.
• a

  August. in Ep-Ioh. tra. 10. Fides sine dilectione fides Daemonis. Iansen. Conc. Euang. cap. 32. Qualem fidem etiam Daemones habent. Mich. Pa∣lac. sup. 3. Sent. Dist. 23. Disp. 7. Daemones credunt omnibus Articulis Fidei.
• b

  Ibid. Disp. 5. Disputatio haec sub lite adhuc agitur. Albert' credit, non esse proprie virtu∣tem sed improprie. 〈◊〉〈◊〉. Aquin. in 3. d. 23. q. 3. ar. 2. In∣formis fides non habet actum per∣fectum, & ideo non potest esse virtus. Bonauent. 3. d. 23. q. 2. Durand. 3. d. 23. q. 6. n. 11. Arch. Rubeo 3. d. 23. Non est virtus proprie dicta.
• c

  August. d. lib. Arbitr. lib. 2. cap. 18, 19. Idem, d. Mor. Eccles. Cath. cap. 6.
• d

  Idem, sup. Psal. 32. In ipsa fide [ C] sunt omnia opera quae diligit Deus. Sixtus, Papa, ep. 3. d. Mal. Doct. Vbicunque fidei fructus non est, illic quo∣que nec ipsa fides esse credenda est. Hieron. sup. Gal. cap. 5. Cum dilectio procul abfuerit, & fides pariter abscedit. Saluian. d. Gub. Dei, lib. 3. Quid est credulitas vel fides? Opinor fideliter hominem credere Christo, id est fidelem Deo esse, fideliter Dei mandata seruare.
• e

  Pet. Lomb. sent. lib. 3. d. 19. A. In eo quod sumus iustifi∣cati, id est a pecca∣tis soluti, &c. Di∣cimur quoque & a∣liter per mortem Christi iustificati, quia per fidé mor∣tis eius a peccatis mundamur. Vnde Apostolus iustitia Dei est per fidem Iesu Christi. Et item quem Deus proposuit propiti∣atorem per fidem in sanguine ipsius, id est, per fidem Passionis: Vt olim aspicientes in Serpentem AEneum in ligno erectum, a morsibus Serpentum sanabantur. [ E] Si ergo recte 〈◊〉〈◊〉 intuitu in illum respicimus, qui pro nobis pependit in ligno a vinculis Diaboli soluimur, id est, a peccatis: Et ita a Diabolo liberamur, vt nec post hanc vitam in nobis inueniat quod puniat Morte quippe sua, vno verissimo Sacrificio, quicquid culparum erat, vnde nos Diabolus ad luenda supplicia detinebat, Christus extinxit.
• a

  Andr. Vega, d. Iustif. lib. 7. cap. 24. Magna fuit iam ab aliquibus retro se∣culis inter nonnul∣los Doctores con∣certatio, quae esset nostrae iustificatio∣nis causa formalis: & quibusdam qui∣dem placuisse videtur, nullam esse iustitiam creatam, a qua formaliter homo esset iustus, sicut ab albedine est homo albus: sed perinde esse hominem iustum, & amicum & gratum Deo, ab amore quo Deus illum amat, & ad Gratiam suam & beatitudinem acceptat, ac Petrus est Iohanni amicus & gratus, ab amore quo Icannes Pe∣trum prosequitur. Ac 〈◊〉〈◊〉 in hac sententia crediderunt Magistrum Sententiarum fuisse. Alij vero, &c. Causam formalem nostrae Iustificationis asseruere esse aliquam qualitatem creatam, &c. Et haec opinio ac∣ceptata est ab Ecclesia in Concilio Viennensi, vt probabilior.