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 SECOND PART [ A] of the Iesuits Disputation, concerning [ B] the supposed Errors of the PROTESTANTS.

IESVIT.

THe Conclusion of this Point, shewing that Protestants erre fundamentally. [ C]

ANSVVER.

THis Conclusion is inferred vp∣on false Premises, and therefore it is a Lying Conclusion. And if Protestants erre not in all, or any of the Articles ob∣iected, eyther materially, or pertinaciously, then they erre not fundamentally. [ D]

IESVIT.

Out of all this appeares, that the Romane is the true Church, and consequently, that Protestants haue funda∣mentall Errors about Faith.

ANSWER.

If the Antecedent were graunted, yet the Consequence is [ E] not necessarie: for the Church of Africa, in the dayes of Saint Cyprian, was a true Church; and yet they which beleeued o∣therwise, touching rebaptising a 1.1, than that Church, erred not eyther materially, or fundamentally.

IESVIT. [ A]

Errours are fundamentall, that is, damnable, either in re∣gard of the matter, because against some substantiall Article of Faith, the knowledge whereof is necessarie for the per∣formance of a required Christian dutie; or in regard of the manner, they are held, to wit, so obstinately, as in defence of them, one denies the Catholicke Church. [ B]

ANSVVER.

The distinction of errours into fundamentall, and preter∣fundamentall, is collected out of the Scriptures: 1. Cor. 3. 12. Phil. 3. 15, 16. 2. Tim. 2. 18. Col. 2. 19. Heb. 6. 1. And the same is found in the Fathers a 1.2, and in the Schoolemen, in tearmes aequiualent b 1.3.

As all verities (according to S^t. Augustine) are fundamentall, without the knowledge and faith whereof, people cannot at∣taine saluation c 1.4: so likewise all errours, directly opposing, and destroying right Faith, concerning those necessarie and es∣sentiall verities, are fundamentall: 1. Tim. 6. 3. 1. Cor. 15. 4, &c. Gal. 5. 2.

All necessarie and essentiall veritie, either concerning Faith, or good manners (according to S^t. Augustine d 1.5) is deliuered in plaine places of holy Scriptures: and therefore they which accuse [ D] others of fundamentall errour, must produce plaine and mani∣fest Scripture against them e 1.6: And if after such ostension, Er∣rants continue obstinate f 1.7, they are guiltie both before God and men, of damnable Heresie, and deserue the title and punish∣ment of Heretickes.

These things being premised, concerning the Subiect of the Iesuits Proposition; I denie that errours in secondarie points,

defended against the common tenet of the Catholike Church, [ A] are alwayes fundamentall: for 〈◊〉〈◊〉. Cyprian, with 80. Bishops of Affrica a 1.8, did stifly defend Rebaptising, against the common iudgement of the Catholicke Church, and yet S. August. freeth them from the guiltinesse of damnable errour. Secondly, if all such errour be damnable, yet the Protestants are innocent, be∣cause they defend no errour, great or small, wilfully or obsti∣nately, neither doe they oppose, but humbly submit themselues to the iudgement of the true Catholicke Church.

The Pharisees of Rome enroabe themselues with glorious titles; but where doth the word of Christ endow them with [ B] priuiledges beyond other Churches: shew vs out of the holy Euangelists, or the Acts and Epistles of the Apostles b 1.9, that you are the onely Catholicke Church. All fundamentall veritie is deliuered in the plaine Texts of Scripture c 1.10, Aug. d. Doct. Christ. l. 2. c. 9. And all fundamentall errour is condemned by manifest Scripture, Et Catholica fides in Scripturis manifesta est, The true Catholike faith is manifest in the Scriptures, Aug. d. Agon. Christ. c. 28. Ecclesia nonin parietibus consistit, sed in dogmatum veritate, Ecclesia ibi est, vbi vera fides est: The Church of Christ consisteth not of outward Titles and walles, but of the veritie of Do∣ctrine. [ C] Wheresoeuer true Faith is, there is the Church, saith S. Hie∣rom. sup. Psal. 133. Where Faith is, there is the Church, saith Saint Chrysostome: Where right Faith is not, there is not the true Church. Et Ecclesia est Hierusalem, cuius fundamenta posita sunt super montes Scripturarum: And the Church is Hierusalem, whose foundations are placed vpon the mountaines of the * 1.11 Scriptures: Eruite igitur aliquid manifestum, quo demonstretis Ec∣clesiam e 1.12. If therefore Papals will force vs to beleeue, that they are the only Catholicke Church, and that we must follow their Pope (though he lead vs to hell) f 1.13 bring something euident, and [ D] manifest out of the holy Scripture. Si diuinarum Scripturarum earum scilicet, quae canonicae in Ecclesia nominantur, perspicua firma∣tur Authoritate, sine vlla dubitatione credendum est. 〈◊〉〈◊〉 vero testibus vel testimonijs, quibus aliquid credendum esse suadetur tibi, credere vel non credere liceat, &c. If (saith S. Augustine) g 1.14 it be confirmed by the perspicuous authoritie of those diuine Scriptures which are Canonicall, it must, without all question, be beleeued: but as for other witnesses and testimonies, by which any thing is persuaded to be beleeued, it is lawfull for thee to beleeue or not [ E] beleeue them, as thou shalt perceiue them to deserue credit.

IESVIT. [ A]

Fundamentall errours of the first kinde, Protestants haue 〈◊〉〈◊〉, particularly these Nine.

ANSWER.

Malice alwayes fighteth against Vertue, and laboureth to impose and rub off her owne faults vpon it, a 1.15 and all they whose brests and minds are inhabited by Satan, testifie their venemous [ B] rage with furious words b 1.16. If this Traducer be able to con∣uince the Protestants of Nine, or of any one fundamentall er∣rour, wee must acknowledge, that we are in a perillous state: but if hee onely depraue and falsifie our doctrine c 1.17, or affirme that to be fundamentall errour, which is diuine veritie, then he prooueth himselfe to be one of his Ministers, of whom S. Gre∣gory speaketh d 1.18, Perfidious dealing is in the Tabernacle of Antichrist, whereby he gainesayeth the faith of the Redeemer.

IESVIT.

First, their Doctrine against Traditions vnwritten, whereby the foundation is ouerthrowne, on which wee be∣leeue all other substantiall and fundamentall points, as hath beene shewed. [ D]

ANSVVER.

Either you wilfully falsifie, or ignorantly mistake the Pro∣testants Doctrine, concerning vnwrttten Tradition.

First, we admit in generall, all vnwritten Traditions, agreeing with the holy Scripture e 1.19, which are deriued from the Apo∣stles, and deliuered vnto vs, by the manifest and perpetuall te∣stimonie of the Primitiue Church f 1.20, and by the vniforme con∣sent of succeeding Churches in all ages.

Secondly, we beleeue in particular, the historicall Traditions [ A] of the Primatiue, and succeeding Churches, concerning the dignitie, authoritie, perfection, authors, number, and integritie of the bookes of Canonicall Scripture a 1.21, and also the Histori∣call Tradition of the said Church, concerning the perpetuall virginitie of the blessed Virgin Marie b 1.22, and concerning the baptisme of infants c 1.23, and all other genuine Traditions, which maintaine the Faith and Doctrine, contained expressely, or by consequent in the Scripture.

Thirdly, we embrace such exposition of holy Scripture d 1.24, as being consonant to the rule of Faith, and to the text of Scripture, is affirmed by antient Tradition, to haue descended from the holy Apostles.

Fourthly, we beleeue the rule of Faith contained in the Apostles Creed e 1.25, both vpon the authoritie of Christs written word, and also vpon the voice and testimonie of vnwritten [ C] Tradition.

If it shall then be demanded, Wherefore do the Romists and you so eagrely contend about the question of Traditions? and wherein lies your difference? we answer as followeth.

First, we yeeld the highest and most soueraigne authoritie to [ D] the sacred Scripture f 1.26, and make the voice and sentence there∣of a supreame rule, and iudge of supernaturall Veritie; and we make Tradition vnwritten, subordinate, and ministeriall to ho∣ly Scripture, admitting the same so farre forth only, as it is con∣formable to the Scripture, and reiecting the contrarie.

Secondly, we affirme, that the Canonicall Scriprure contai∣neth all supernaturall Veritie necessarie to saluation, and being receiued and vnderstood, is a sufficient and perfect rule of

Faith a 1.27, and the sole doctrine thereof is sufficient to instruct [ A] the whole Church, and euery member thereof to saluation. And, that Tradition vnwritten maketh no addition, or increase of new Articles of Faith, but is only an helpe and instrument b 1.28 to deliuer, applie, and interpret the doctrine expresly deliuered, or intended by the holy Ghost, in the Scripture.

Thirdly, we receiue no Tradition as diuine or apostolicall, but such as hath the plaine, manifest, and vniforme testimonie and approbation of the Primatiue Church c 1.29. But our Aduer∣saries either equall d 1.30, or preferre e 1.31 vnwritten Tradition be∣fore the Scripture, and they make Tradition a diuers and larger part of the rule of Faith, containing many Articles which are neither expressely, nor inuoluedly reuealed in the Scripture f 1.32, and they make the present Roman Church an infallible wit∣nesse of such Tradition, affirming, that we are bound to beleeue [ C] euerie Article, which the said Church g 1.33 deliuereth as a Tradi∣tion, with the same assurance of Faith, wherewith we beleeue any written testimonie of S. Paul, or the holy Euangelists. And many of them teach, That it is not necessarie to deriue Traditi∣on by a perpetuall descent, and current through all ages; but the voice of the present Church is sufficient to make any Ar∣ticle ctedible and authenticall to vs h 1.34.

Lastly, many particularopinions of antient Fathers (which they deliuered coniecturally or probably onely, and concer∣ning which they haue not affirmed, that they were diuine or apostolicall Traditions) are ranked by latter Pontificians in the number of diuine 〈◊〉〈◊〉, and made parts of the vndoubted word of God.

And thus the present Roman doctrine, concerning Traditi∣ons vnwritten, is a Seminarie of Errour, and by pretext hereof, Pontificians obtrude vpon the Church many prophane, fabu∣lous, [ E] and superstitious 〈◊〉〈◊〉, fansies, and nouelties re∣pugnant to holy Scripture, and the antient Catholicke Faith. Let therefore impartiall Readers consider, whether this Ro∣mish doctrine, debasing the sacred Scripture, and aduancing hu∣mane

Traditions a 1.35 tendeth not to the corrupting of Christian [ A] Faith, and consequently, whether the same be not rather a fun∣damentall Errour, than an Orthodoxall Veritie? And on the contrarie, whether the doctrine of the Protestants, maintai∣ning the supreame authoritie of the sacred Scripture (which is Gods vndoubted word) and withall yeelding to genuine Tra∣dition, the credit and honour which the antient Church gaue thereunto, is not fundamentall Veritie, and a soueraigne meanes to preserue right Faith.

IESVIT.

Secondly, their questioning the infallibe authoritie of lawfull generall Councels, thereby casting downe the foun∣dation of Vnitie in Gods Church.

ANSWER. [ C]

They which will not permit generall Councels to assemble, or to proceed lawfully, and which oppose the decrees of anti∣ent Councels, are the Romists and not the Protestants.

First, The moderne Popes vsurpe the whole right and au∣thoritieof calling and conuocating Councells b 1.36, contrarie to the antient custome and practise of the Church c 1.37.

Secondly, They receiue and admit no Assessors and Iudges in Councels d 1.38 but onely their fast friends, to wit, men afore∣hand oblieged by solemne oath e 1.39, to proceed according to the will and purpose of the Pope.

Thirdly, The Pope alone is appointed the authenticall [ A] Iudge of all causes and matters, which are concluded in Coun∣cels: he approoueth or refuseth whatsoeuer himselfe pleaseth, and all other Iudges and Assessors, are onely his shadowes and creatures a 1.40.

Fourthly, Whereas in words and tearmes they seeme to ad∣uance and magnifie the antient Oecumeniall Councells, affir∣ming that they honour them as the holy Euangelists, yet when they make against them, they regard them no more b 1.41 (as one of [ D] their owne part affirmeth c 1.42) than a couent of women pratling and chatting in a common bath, stoue, or Weauers shop. And this is apparant by their 〈◊〉〈◊〉 or falsifying the Councells of Nice d 1.43, Constantinople e 1.44, and Chalcedon f 1.45, when the same equal the Patriarke of Constantinople, or other Patriarchall Seas, to the Roman, or forbid the imposition of single life vp∣on the Clergie g 1.46; as also by the Councells of Basill, and Con∣stance, decreeing, that the Popes sentence is fallible.

Cardinall Cusanus treating of generall Councells, deliuereth [ A] these ten Positions following:

First, That a perfect or compleate generall Councell, con∣sisteth of all the Patriarckes a 1.47 and prime Gouernours of the Church.

Secondly, That a Councell which is celebrated by the Ro∣mane Pontife, and those which are subiect to him onely, or ex∣cluding [ B] others, is a particular Councell b 1.48.

Thirdly, A generall Councell may bee celebrated, although the Pope refuse to ioyne and concurre, by his presence and consent c 1.49.

Fourthly, All which meet in Councells, ought to haue free audience and libertie, orderly to debate and determine matters in question d 1.50.

Fiftly, Whatsoeuer must oblige as diuine, vpon the deter∣mination of Councells, ought to be confirmed by the autho∣ritie of holy Scripture e 1.51.

Sixthly, No Councells are legitimate, wherein priuate respects are maintained, vnder pretext of Faith and Reli∣gion f 1.52.

Seuenthly, The Romane Bishop hath not that power which [ E] many flatterers heape vpon him, to wit, that he alone is to de∣termine, and others onely to consult or aduise g 1.53.

Eightly, It is without all question, That a generall Councell [ A] properly taken; is both superiour to the rest of the Patriarchs, and also to the Romane Pope a 1.54.

Ninthly, Experience of things doth manifest, That a plena∣rie vniuersall Councell may be deficient; and wee reade, that many Councels lawfully assembled, haue erred b 1.55.

Tenthly, Whiles we defend, That the Pope is not vniuersall Bishop c 1.56, but onely the first Bishop ouer others, and whiles wee ground the power of sacred Councels vpon the consent of the whole Assembly, and not vpon the Pope, we maintaine Truth, and giue to euerie one his due honour. And then concluding the former Positions, the Cardinall saith d 1.57, I obserue little or nothing in antient Monuments, which agreeth not to these my As∣sertions.

With this Cardinall, agree many other famous Papists; Oc∣cham, Panormitan e 1.58, Almaine f 1.59, Cassander, Ferus, &c. and a∣mong the rest, Occham deliuereth these Positions:

First, That all generall Councels are inferiour to the holy Scriptures g 1.60, and that when S. Gregorie saith, That he honoureth the foure first generall Councels like as the foure Euangelists, this must be vnderstood, not of equalitie, but of similitude h 1.61, [ D] Matth. 5. 48.

Secondly, Councels are not called generall, because they are congregated by the authoritie of the Romane Pope i 1.62; and that if Princes and Lay-men please, they may be pre∣sent, and haue to deale with matters treated of in generall Councels k 1.63. [ E]

Thirdly, Ecclesiasticall Dignitie, as it maketh not men holy, [ A] so it conferreth not infallibilitie of Iudgement a 1.64.

Fourthly, A generall Councell, or that Congregation which is commonly reputed a generall Councell by the World, may erre in matters of Faith b 1.65.

Ioh. Ferus commenting vpon the Acts, chap. 15. compareth the Apostles Councell with moderne, and saith c 1.66: In matters of Faith, and things which concerne the Conscience, it is not suffici∣ent to say, We will and command; but you must consider, in what manner the Apostles deale in their Assembly: They come together in simplicitie of heart, seeking onely Gods glorie, and the saluation of others; no meruaile therefore, if the Spirit of God was in this Councell. But our meeting is in another manner, namely, with great pompe, and seeking our selues, and promising to our selues licence (vpon [ C] fullnesse of Power) to doe any thing. And (this being so) how is it possible for the Spirit of God to approue such Assemblies?

Seeing therefore, by the confession of these learned Papists, latter Councels, celebrated by the meere and absolute authori∣tie of the Pope, are neither vniuersall d 1.67, nor of infallible Iudge∣ment; [ D] and (as experience testifieth) Papall Councels are ney∣ther free, nor proceed in debating and deciding matters con∣trouerted, according to the authoritie of the holy Scripture e 1.68; and that of later yeeres, and especially since Pope Gregorie the seuenth, they haue wholly intended their owne priuacie f 1.69: it is a malicious Censure which this Lojolist casteth vpon the Protestants, in charging them with fundamentall Heresie, for opposing the infallible authoritie of such Councels, and con∣sequently,

with deiecting the foundation of Vnitie in Gods [ A] Church.

Protestants haue alwayes desired a lawfull generall Coun∣cell, for the concluding of differences in Religion a 1.70, and they are most readie and resolute to submit themselues to the de∣termination thereof b 1.71; and they yeeld the same honour and authoritie to all such Councels, which the antient Church in the dayes of Constantine the Great, Theodosius, and Martianus, and which S. Augustine did c 1.72; yea, which the more impartiall Romanes themselues, in precedent Ages, haue done. But the present Papalls will not endure a lawfull and impartiall Coun∣cell; [ B] and vnlesse themselues may be both Accusers, and Iud∣ges d 1.73, and proceed as their forefathers, the Pharisees, did a∣gainst the Apostles, determining all things by the Modell of their owne Cabala, they will admit no tryall by Councels e 1.74, nor any other meanes of Pacification, for restoring the com∣mon Vnitie of the Christian Church.

IESVIT. [ D]

THirdly, their denying of the Primacie of S. Peter, and * 1.75 his Successor; the Foundation which Christ laid of his Church, necessarie for the perpetuall gouernment thereof. Matth. 16. 18.

ANSWER.

PRotestants deny not the Primacie of S. Peter, but they yeeld vnto him, both as he was an Apostle, Primacie of Spirituall Authoritie, and Iurisdiction ouer the Vniuersall Church, Matth. 28.20. Ioh. 20.21. And also respectiuely to the other [ E] Apostles (which were his Compeeres and Equals a 1.76, in regard

of all Apostolicall Authoritie) Primacie of Calling, Order, [ A] Grace, Gifts a 1.77, &c.

And the place of Saint Matthew, chap. 16.18. prooueth not Saint Peter to haue beene a visible Monarch ouer the whole Church.

First, Our Sauiour affirmeth not plainely and literally, that [ B] hee will build his Church vpon him, but vpon the Rocke: which hee confessed b 1.78, verse 16, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Vpon this Rocke, and not vpon this Peter: Non dictum est illi, Tu es Petra, sed, Tu es Petrus, Petra autem erat Christus; It was not said vnto him, Thou art the Rocke, but, Thou art Peter, for the Rocke was Christ. August. Retract. Lib. 1. cap. 21.

Secondly, If hee had affirmed expressely, That hee would build his Church vpon him; yet hee saith not exclusiuely, that hee would build the same onely vpon him, but in other places hee conioyneth the rest of the Apostles c 1.79 with him, Iohn. 20. 23. Eph. 2.20. Apoc. 21.14. Matth. 28.19.

Thirdly, To be a Ministeriall Rocke, and foundation of the [ A] Church, is not to be the sole Monarch of the Church: because S^t. Peter might bee such, in regard of his Preaching and Do∣ctrine, as the other Apostles were, and not in respect of Mo∣narchicall dominion. Heereupon Turrecremate in his Sum. d. Eccles. lib. 2. cap. 11. saith, Non argumentati sumus Petrum prima∣tum habuisse quia dictus fuit fundamentum aut Petra Ecclesiae, sed quia singulariter, &c. Wee argue not, Saint Peter had the Pri∣macie, because he was called the Foundation, or Rocke of the Church, but because he was in a singular manner so called. But [ B] if the name of Rocke, argueth not S^t. Peters supremacie, the singular applying thereof in one Text of Scripture, will not doe it; both because the speaking to him in particular, is onely a circumstance, and relation of a matter, granted by the words of Rocke and Keyes, but no addition of any other essentiall gift: and also because the same Title, in tearmes equiualent, is elsewhere made common to other Apostles a 1.80.

The Iesuit addeth, That we denie the primacie of Peters Suc∣cessour: and that this Successour is the foundation of the Church, laid by Christ, and necessarie for the perpetuall go∣uernment of the same.

I answere, First, S^t. Peter, in one respect, to wit, in regard of his Apostolicall function, had no successour: for the Office of Apostles was extraordinarie, appointed by Christ, for the [ D] first planting of Faith; and consequently, it ceased with the A∣postles a 1.81. Immediate calling, Propheticall inspiration, the gifts of Miracles and Languages, authoritie ouer the whole Church, and all the ordinarie Pastours thereof, were proper to the holy Apostles; and if none succeed them in these gifts and prerogatiues, then it is manifest, that in respect of their Apostle∣ship b 1.82 they haue no Successours.

Secondly, In respect of ordinarie Ministerie, and in regard of the power and order of iurisdiction, S^t. Peter hath succes∣sours, in the same manner, as the rest of the Apostles: to wit,

all Bishops and Pastours a 1.83, teaching (either where hee plan∣ted [ A] Churches, or in any other part of the world) the same Faith and Religion, which himselfe and his fellow Apostles did b 1.84.

Thirdly, That S^t. Peter hath a speciall Successour, differing [ B] in kinde, from the Successours of the rest of the Apostles, and which is to bee for euer, a visible Head and Monarch ouer the vniuersall Church, from whom all Ecclesiasticall power is de∣riued, and to whose sentence, in things diuine, euery Chrstian must submit himselfe; and that the Romane Bishop is the man, is deliuered as a prime Article of Christian Faith, by Papals a 1.85: but it is neither confirmed by the holy Scripture b 1.86, nor by any diuine Reuelation, neither is the same deliuered in the holy Apostles Creed, or by any antient generall Councell, or by the vnanimous consent of the Primatiue Fathers. And sundry [ C] Romists themselues haue made question of it c 1.87, and later Pontificians, doe with so many subtill sleights and inuentions propugne it, that all intelligent and impartiall men may plaine∣ly discerne, That this Doctrine of Papall Supremacie is builded vpon the sand.

For if the Romane Bishop had beene appointed and establi∣shed the perpetuall Successour of Saint Peter, in manner before mentioned: either our Sauiour himselfe would immediately, expreslly, and manifestly haue reuealed the same to his Church; or the holy Apostles would haue taken notice thereof, and de∣clared the same to others. Also Saint Peter must haue carried himselfe as a Monarch among the other Apostles, and exercised the actions of Soueraigntie in the visible Church. But we find [ E] in the holy Scripture, no supereminent iurisdiction, or Monar∣chicall actions exercised by him a 1.88, no vassallage and subiection

yeelded him by the rest of the Apostles. And if hee must haue [ A] had a Successour in his Monarchie, the Apostles suruiuing him, b 1.89 should rather haue beene his Successours, than the ordinarie Pastours of one Diocesse. The Spirit of God also, together with so eminent authoritie, would haue conferred vpon 〈◊〉〈◊〉 Successours, extraordinarie graces, of Learning, Wisedome, Holinesse, &c. necessarie for so high a calling. Also it is not probable, that Eusebius, and other antient Ecclesiasticall Histo∣rians would altogether haue been silent of this Monarchicall authoritie of the Romane Bishop, neither would any Ortho∣doxe Father or generall Councell haue confined the Romane [ B] Pontife to equall bounds, with other Patriarkes. But the anti∣entest Ecclesiasticall Stories, are absolutely silent of such a swel∣ling * 1.90 preheminence as moderne Papals claime; and the Fathers and Councells contest the same. Pope Stephan was slighted by S^t. Cyprian, and the Bishops of Affrica d 1.91, when he enterposed in their affaires: and Pope Victor, by the Bishops of the East e 1.92. The Oecumenicall Councell of Chalcedon f 1.93, equalleth the Patriarch of Constantinople to the Bishop of Rome. Gregory the Great g 1.94 himselfe giueth the Papacie a deadly blow. And a [ C] great part of Christianitie h 1.95 hath euer to this day opposed the Papall Primacie. Therefore it is most improbable that this do∣ctrine should be fundamentall veritie, which hauing no 〈◊〉〈◊〉 or infallible grounds in diuine Reuelation, wanteth also the suf∣frages of all antient Ecclesiasticall Testimonie.

IESVIT.

FOurthly, Their denying the foundation of true 〈◊〉〈◊〉, which is one true Catholicke Christian faith, about reuealed Mysteries; bringing in a fantasticall faith, pre∣tending, [ E] That euery man is iustified, by beleeuing himselfe to be iust, or one of Gods Elect.

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 1.96, 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 1.97. The promise of remission of sinnes is conditionall c 1.98, 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 1.99 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 1.100: 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 1.101 to the [ A] promise of the Gospell b 1.102; 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 1.103 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 1.104 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 1.105 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 1.106, Frede∣ricus Nausea g 1.107: and Suares h 1.108 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 1.109, 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 1.110 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 1.111, 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 1.112, and which hath the consent of many antient Fathers d 1.113, and which was deliuered by many learned Doctors of the Roman Church e 1.114, 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 1.115.

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 1.116, 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 1.117, I see that I beleeue, if I beleeue: and in another place d 1.118, These two things are not vncertaine to me, the goodnesse of God, and mine owne Faith: [ D] and in another place e 1.119, 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 1.120, 〈◊〉〈◊〉 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 1.121.

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 1.122.

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 1.123, 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 1.124; 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 1.125; 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 1.126; and that in∣fused Faith enclineth and leadeth immediately to this cer∣taintie and assurance d 1.127. 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 1.128: 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 1.129, Iam. 2. 19. and which, according to their owne Doctrine, is no true Vertue. It is (saith Michael Palacius b 1.130) 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 1.131; and the Faith which the [ B] holy Scripture and the antient Fathers require to Iustificati∣on d 1.132, 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 1.133, 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 1.134. 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.

IESVIT. [ C]

FIftly, Their extenuating the value of the price of our Redemption, not making it sufficient to giue inward sanctitie and puritie to mens soules, nor to rayse the good Workes of Gods children to a due proportion with their reward.

ANSWER.

NO Christian Church euer prised the oblation and merits [ D] of Christ more highly and religiously than wee, Heb. 10. 14. Eph. 5.2. Acts 4. 12. Ioh. 1.29. and wee firme∣ly beleeue the inestimable price and vertue thereof a 1.135, for mans Redemption, Sanctification, Iustification, and Glorification, 1. Cor. 1. 30. And in particular wee beleeue expressely, and contrarie to our Aduersaries accusation, That the same is all∣sufficient to iustifie a sinner in the sight of God, and to giue true and inhaerent sanctitie and puritie to mens soules, and actions: first, in this life, sanctitie and puritie, secundum statum viae, accor∣ding

to the condition of mans wayfaring state: secondly, in [ A] the life to come, sanctitie and puritie of perfect righteousnesse, without error or sinne. And we beleeue, that the Sacrifice of Christ vpon the Crosse effecteth all this, both by way of merit and influence a 1.136, Rom. 6. 3, 4, 5. Ioh. 15. 1. &c.

What then doth this Popish Momus accuse in our Doctrine? I suppose, his owne fancie: for it is ordinarie with Papals to [ B] calumniate, saying, That wee hold Good workes to be mortall sinnes b 1.137, and that they are Vertues onely by extrinsecall denomination: and hee is also offended, that wee make not Good workes properly and condignely meritorious.

Concerning the first, I referre my Reader to the words of Melancthon c 1.138, and Beza d 1.139, who treating of this Question, speake as followeth: Although the workes of regenerate persons are not so perfect and good, as that they are able to merit eternall [ C] life, yet they are truly good, because they proceed from the Holy Ghost, who purisieth the heart by Faith, and because God is glorified by them, and wee our selues receiue excellent fruit e 1.140 by them, &c. The same are good, in regard of their obiect, forme, efficient, and end, Psal. 119. 167. Galath. 5.22. Phil. 2.13. 1. Cor. 10.31. They are good fruits, opposed to euill fruits, Matth. 7.17. workes of Light, opposed to workes of Darknesse, Eph. 5.9. a spirituall Sa∣crifice, acceptable to God, Phil. 4.18. And the same are truly good f 1.141, non comparatione scelerum, not comparatiuely onely, but Regula virtutum, according to the Rule of Vertue. August. [ D] c. 2. Ep. Pelag. lib. 4. cap. 10.

The imperfection and sinne g 1.142 which is adiacent and conco∣mitant to the vertuous actions of iustmen, changeth not their

kind, because the same is freely remitted: Et quicquid alias in [ A] 〈◊〉〈◊〉 vitij est, Christi puritate sepultum non imputatur, saith 〈◊〉〈◊〉. Whatsoeuer defect or fault is otherwise found in them, being couered with Christs puritie, is not imputed a 1.143. And this Doctrine concerning the imperfection of good Workes, as they are considered in themselues (in this life) is deliuered, both by the Fathers, and by many learned Pontificians. Andreas Ve∣ga d. Iustif, lib. 11. c. 38 b 1.144. It is not onely true, that the life of all iust men, is daily spotted with many veniall sinnes, but the very workes of perfect men, are very deficient, from that goodnesse where∣by it beseemed vs, to haue serued, praised, and honoured God: for [ B] they are conioyned with many Imperfections, whiles men liue heere; neither are they so pure, holy, and feruent, as the largenesse of 〈◊〉〈◊〉 goodnesse and bountie towards vs requires, and many good workes are now performed by vs, without any blot of sinne, which notwithstanding, if God should deale strictly with vs, were vnrigh∣teousnesse. To the like purpose speaketh Cassalius c 1.145 d. quadri∣part. Iust. lib. 3. cap. 23. The Councell of Colen d 1.146 d. Sacram. p. 132. Maubnrn. Roset. Exerc. Spirit. tit. 32. part. 2. d. 4. c. 3. m. 2. Didacus. Stella. sup. Luc. ca. 18. And many other, which I haue cited in my Defence of Dr. Iohn White, pa. 20. [ C]

Concerning the second branch of the Iesuites accusation, [ E] to wit, That Protestants extenuate the price of Christs redemption, not making it sufficient to raise the good Workes of Gods children, to

a due proportion, with the reward. I answere: That if by due [ A] proportion, &c. he vnderstand a dignitie in Good workes, 〈◊〉〈◊〉 to the reward, then he must condemne Saint Paul himselfe, for ex∣tenuating the price of Christs redemption, who saith, That the sufferings (Martyrdomes) of this present time, are not worthie to bee compared with the glorie that shall bee reuealed in vs, Rom. 8. 18. S^t. Hierom. sup. Eph. 2. Nec affirmare licet, merita nostra, ex aequo Dei gratiae & misericordiae respondere, alioqui perperam dixisset Pau∣lus, Rom. 8. Non sunt condignae passiones, &c. It is vnlawfull to affirme, that our merits are equall to the grace and mercie of God, for then S^t. Paul had spoken amisse, saying, The sufferings [ B] of this life, are not worthie, &c. Saint Chrysost. Imperf. in Math. Hom. 53. What haue we wrought in this world, to merit communion with God in his celestiall kingdome, and therefore the Apostle spea∣keth iustly: I doe not thinke the passions of this life (condignely) wor∣thie of future glory, &c. sup. Rom. Hom. 14. The Apostle in euery place laboureth to shew vs, that all which God doth for vs, is not of debt, but of meere grace: Leo d. Assumpt. serm. 1. Neque de qualitate operum pendet coelestium mensura donorum. The measure of celestiall gifts, depends not vpon the qualitie of workes. Saint August. sup. Ioh. tr. 3. Non pro merito accipias vitam ae∣ternam, [ C] sed tantum pro gratia: Thou shalt not receiue eternall life for thy merit, but onely for grace. Origen. sup. Rom. 4. I can∣not persuade my selfe, that any worke of man can challenge reward vp∣on debt, because wee receiue our power, to thinke, speake, and doe good, by the gift and larges of God. Saint Basil. sup. Psal. 114 a 1.147. Eternall rest abideth for them which haue lawfully striuen, not as due debt to bee rendred to their workes, but for the grace of the most bountifull God, in whom they haue trusted. Saint Bernard. serm. 1. Annunc. Mariae. Concerning life eternall, we know, that the pas∣sions of this life are not worthie of future glorie, no not if one man [ D] should endure them all. Neither are the merits of men such, as that therefore eternall life is due to them in right, or that God should wrong man, if he should not bestow the same vpon him, &c.

The arrogant and foolish opinion of moderne Papists, con∣cerning the merit of condignitie, was alwayes opposed by Pontificians b 1.148 themselues c 1.149, Scotus, Durand, Marsilius ab Inguen. Dionisius Cistertiensis, Gregorie Arminine, Thomas Walden.

Paulus Burgensis, Ioh. Ferus, Eckius a 1.150, Pighius b 1.151, &c. And many [ A] who propugne the doctrine of merit of condignitie, equiuo∣cate, and speake improperly c 1.152. Paulus Cararia Theolog. Mor. & Canon. Reg. 1. ar. 3. p. 2. Stricte loquendo, non 〈◊〉〈◊〉 meritum condigni, inter nos & Deum: If a man will speake properly and strictly, there is no merit of Condignitie betweene God and vs. Baltassar Nauaret. sup. 1. par. Thom. q. 21. ar. 1. ca. 28. pa. 603. God is said to bee a debtour to man, by a certaine Hyperbole. Gene∣brard. sup. Psal. 19. v. 13. Opera sunt longe infra retributiones, Good workes are farre inferiour to the reward.

And whereas some Pontificians say, d 1.153 that God were vniust, if he did not condignely reward good Workes: Durand e 1.154 af∣firmeth that this speech is blasphemous.

They are miserably diuided and distracted, about their do∣ctrine of merit of Condignitie, like the builders of the Tower of Babell.

First, Some of them simply and absolutely denie it f 1.155.

Secondly, Some say good Workes are meritorious only, by reason of the promise and acceptation of God, and these also vpon the matter denie it g 1.156.

Thirdly, Others affirme, they merit condignely, by the verie nature and dignitie of the work, secluding the diuine Promise h 1.157.

Fourthly, Others affirme, that merit of workes, is founded, partly vpon the dignitie of the worke, and partly vpon the promise of God i 1.158.

Fiftly, Some of them hold, that God rewardeth according [ E] to the rule of commutatiue Iustice k 1.159; others say, according to distributiue l 1.160; and others, according to both m 1.161.

Now considering this vncertaintie of Popish Faith, in the [ A] matter of merit, and also the opposition thereof by so many of great note among themselues; the Iesuit was ouer precipitate in condemning Protestants of fundamentall errour, for not beleeuing that Doctrine, the certainetie whereof, himselfe, and his Colleagues are not able to deliuer.

But the Protestant Doctrine, concerning good Works, is perspicuous, orthodoxall, consenting with the holy Scripture, and the antient Church, and tendeth both to the honour of God, and the aduancing of the Grace of, Christ and also to the [ B] promoting of the care and studie of good Works.

First, we beleeue that good Works are necessarie to saluati∣on a 1.162, and that all men which will be saued must carefully applie themselues to the practise and exercise thereof. Tit. 3.8. Ioh. 15. 2.8. Heb. 12.14. Apoc. 22.14.

Secondly, God rewardeth good Works of his bountie and grace b 1.163 with benefits spirituall and temporall. Gen. 22.16. 〈◊〉〈◊〉. [ C] 6.35.2. Iohn v. 8.

Thirdly, in giuing reward, he considereth the mind and qua∣litie of the doer, the integritie, measure, and quantitie of the worke. 2. Cor. 9.6.

Fourthly, the reward is certaine c 1.164 and infallible, yea more certaine than any temporall benefit which man presently in∣ioies in the world, Gen. 22.16.

Fiftly, there is in all good Works a dignitie, not of desert or equiparance, either in respect of God, of whom we can de∣serue nothing d 1.165, or in respect of the reward, but only of grace, diuine similitude, goodnesse, and honour. Phil. 4.8.

Sixtly, the reward of good workes is called a crowne of righteousnes e 1.166, 2. Tim. 4. 8. because it is bestowed on them [ E] which exercise righteousnes, and in regard of their righteous∣nes:

but merit of condignitie and righteousnes are 〈◊〉〈◊〉 [ A] tstings, as appeareth in Angels and Infants which haue righte∣ousnes, and are crowned with glorie, and yet they doe not merit.

Seuenthly, the antient Fathers maintained no merit of con∣dignitie, but by the word Mereri, they vnderstood either to obtaine a 1.167, or to impetrate b 1.168: and this is manifest, because they applie the word (Merit) not only to iust men, but also to sinners, saying, that they merited Repentance, remission of Sinnes, the calling of Grace, &c.

Eithtly, the prime part of mans iustice is the remission of his sinnes c 1.169, and the righteousnes of Faith; for without these, there can be no true and liuing morall righteousnes, and where these are found, good Workes are neuer wanting.

IESVIT.

SIxtly, Their errours against Baptisme, the gate and en∣trance into Christian life, whereof they deny the vertue to sanctifie men, and the 〈◊〉〈◊〉 thereof for infants, to whom they grant Saluation without Baptisme.

ANSWER. [ D]

ALthough some persons haue been Christians before their Baptisme, as S. Augustine a 1.170 saith of Cornelius. Euen as in Abraham the justice of Faith was precedent, and the seale of Circumcision followed after: so likewise in Cornelius, spirituall Sanctification, by the gift of the holy Ghost, went before, and the Sa∣crament of regeneration in the lauer of Baptisme succeeded, yet not∣withstanding, the ordinarie gate and entrance into Christian life, is Baptisme. S. Ambrose (siue Prosper) d. vocat Gentium, lib. 1. cap. 5 c 1.171. The beginning of true life and righteousnesse, is laid in the Sacrament of Regeneration, that looke where man is new borne, there [ E] also the veritie of Vertues themselues may spring.

Neither do Protestants deny the vertue and efficacie of Bap∣tisme, [ A] to sanctifie men, but according to the holy Scriptures, Eph. 5.26. Tit. 3.5. Gal. 3.27.1. Pet. 3.21. Acts 22.16. Rom. 6.3. and the antient Church a 1.172, they teach and maintaine, That this Sacrament is an instrument of Sanctification, and remission of sinnes. The Liturgie of the Church of England, in the forme of administration of Baptisme, hath these words: Seeing now D. B. that these children be regenerate, &c. Wee yeeld thee heartie thankes most mercifull Father, that it hath pleased thee to regenerate this infant, with thy holy Spirit, to receiue him for thine owne child by adoption, &c. And master Hooker b 1.173 saith, Baptisme is a Sacrament [ B] which God hath instituted in his Church, to the end, that they which re∣ceiue the same, might therby be incorporated into Christ, and so through his most pretious merit, obtaine as wel that sauing Grace of Imputation, which taketh away all former guiltinesse, and also that infused diuine vertue of the holy Ghost, which giueth to the powers of the soule their first disposition towards future newnesse of life. Zanchius c 1.174 hath these words: When the Minister baptiseth, I beleeue that Christ with his hand reached as it were from heauen, besprinkleth the child baptised with water, with his bloud, to remission of sinnes. And in another place d 1.175, The holy Ghost mooueth vpon the water of Baptisme, and san∣ctifieth [ C] the same, making it to be a lauer of Regeneration. Caluin e 1.176 saith, Per Baptismum Christus nos mortis suae fecit participes, vt in eam inseramur, By Baptisme, Christ hath made vs partakers of his death, that we may be ingraffed into it. And in another place f 1.177, If any man demand, How can infants which want vnderstanding be regenerate? I answer, Although we are not able to fadome or vnfold the manner of this Worke of God, 〈◊〉〈◊〉 it followeth not from thence, that the same is not done.

And the same author, with others of his part, maintaine the former Doctrine concerning the efficacie of the Sacrament of Baptisme, and they differ only from Lutherans and Pontifici∣ans. [ E] First, In that they restraine the grace of Sanctification only to the elect g 1.178. Secondly, In that they deny externall Baptisme to be alwaies effectuall, at the very instant time when it is admi∣nistred h 1.179. But our Aduersaries must be ouer rigid, if they shall

censure questions of this nature, which are touching circum∣stance, [ A] so hardly, as to make euery such difference a fundamen∣tall errour, especially because some among themselues (as the Master of the schole reporteth a 1.180) affirme the same.

Thirdly, whereas the Obiector addeth, that Protestants de∣nie the necessitie of Baptisme for Infants, granting them Salua∣tion without Baptisme; he must vnderstand, that necessitie is ei∣ther [ B] absolute, or else of precept and supposition. We verily maintaine the latter necessitie of Baptisme, for the saluation of Infants, against the Pelagians and Anabaptists: and the contempt and wilfull neglect of this holy Sacrament is damnable to such as are guiltie of this contempt: and our Church b 1.181 prouideth di∣ligently, that all Infants (if it be possible) may receiue Baptisme before they depart this life. But if it fall out ineuitable c 1.182, that new borne babes, descending of Christian parents, cannot re∣ceiue this Sacrament, not onely Protestants, but the antient Church it selfe, and discreeter Papists, haue thought it more [ C] pious to hope of Gods indulgence towards such infants, than to aggrauate his vengeance with such rigour and extremitie, as the Trent Fathers d 1.183, and their disciples e 1.184 do.

First, the antient Church allotted onely two seasons f 1.185 in the yeare for Baptisme, which they could not in their charitie haue thus restrained to set times, if they had beene persuaded [ D] as moderne Papals are.

Secondly, Gerson g 1.186, Biel h 1.187, and Caietan i 1.188, with many other famous Pontificians k 1.189, affirme, That Infants departing this life without Baptisme, may be saued by the speciall Grace of God, and by the prayers and faith of their parents. And the words of Thomas Elysius l 1.190, a late Pontifician, are very remarkeable, saying, Opinio quam tenent Theologi plurimi, & Ecclesia secun∣dum communem legem, est satis dura & onerosa, & non conformis [ E]

preceptis Christi quae sunt suauia & leuia. The opinion of many [ A] Diuines, which is commonly holden by the Church (concer∣ning the damnation of Infants, deceasing without Baptisme) is ouer hard and rigid, and in no sort conformeable to the pre∣cepts of Christ, which are sweet and easie. And the same Au∣thour: Non est haeretica, cum non sit contra Fidem Catholicam, sea ei conformis, & maxime secundum fidei pietatem. This opinion (which propugneth the saluation of Infants vnbaptised) is not hereticall, for it is conformeable, and not repugnant to Catho∣like faith, and most conformeable to pietie.

To Elysius, I adde Cassander, a 1.191 a moderate and peaceable Ro∣mane, [ B] in his Booke d. Baptismo Infantum, which with many authorities and weightie Arguments, defendeth the same do∣ctrine concerning Infants, against the common straine of rigo∣rous Pontificians.

And thus againe, our braine-sicke Aduersarie fighteth against pietie and humanitie, obiecting that against Protestants as a [ C] fundamentall errour, which moderate Romists themselues propugne, as the more safe and tollerable Doctrine.

IESVIT.

SEauenthly, Their errour against Reall Presence, which they denie, or else the mayne Article of the Creed, That Christ is still in heauen, at the right hand of his [ D] Father: for they will not allow a bodie in two places at once.

ANSWER.

THe more learned Iesuites themselues, acknowledge b 1.192, That Protestants beleeue the reall Presence of Christs Bodie and Blood, in the holy Eucharist; and our Di∣uines deliuer their Faith concerning the Sacrament in this [ E]

manner a 1.193: God forbid wee should denie, that the flesh and bloud of [ A] Christ are truly present, and truly receiued of the faithfull at the Lords Table: it is the Doctrine wee teach others, and comfort our selues with.

The difference then betweene Papals and vs, is not concer∣ning the obiect, or matter receiued in and by the Sacrament, [ B] but touching the manner of Presence, and the manner of Re∣ceiuing. Caluin b 1.194 saith thus concerning the difference, That the bodie and bloud of Christ are communicated to vs in the holy Eucharist, none of vs denie; the question is, concerning the manner of this communication.

The sacred Scripture neither expressely, nor yet by any for∣mall consequence, teacheth the Doctrine of Transubstantiati∣on (as some learned Papists c 1.195 themselues confesse) neither is [ C] this Doctrine any part of the antient Catholique Faith (as some other among them say d 1.196.)

The Fathers are against Transubstantiation: The mysticall signes (saith Theodoret e 1.197) doe not, after sanctification, depart from their owne nature, but remaine in their former substance, figure, and [ D] forme. The Sacraments which wee receiue of the bodie and bloud of Christ (saith Pope Gelasius f 1.198) are a diuine thing, and by them wee are made partakers of the Diuine Nature; and yet for all that, the nature of Bread and Wine ceaseth not to be. After consecra∣tion (saith S. Chrysostome g 1.199) it is deliuered from the name of Bread, and reputed worthie to be called the Lords Bodie: notwith∣standing, the nature of Bread still remaineth. The signes, as touching the substance of the creatures, are the same after consecration, which they were before (saith Bertram. h 1.200.)

To the other part of the Iesuits speech, Or else the maine Ar∣ticle, [ E] &c. I answer, first, we cannot graunt, That one indiuidu∣all Bodie may be in many distant places at one and the same instant, vntill the Papals demonstrate the possibilitie hereof by

testimonie of sacred Scripture, or by the antient Tradition of [ A] the Primitiue Church, or by apparent reason. And if they shall except, saying, That they make not Christs bodie locally present in many places at once, but substantially a 1.201 onely; wee say with Augustine b 1.202, Spacia locorum tolle corporibus & nusquam erunt, & quia nusquam erunt, nec erunt, Take away their places from bodies, and the bodies shall be no where; and if they shall be no where, they shall haue no being. And in another place c 1.203, Corpora non possunt esse, nisi in loco; Bodies cannot be, but in some place. And againe d 1.204, Christus homo secundum cor∣pus, [ B] in loco est, & de loco migrat, & cum ad alium locum venerit in eo loco, vnde venit, non est; The man Christ is in a place, accor∣ding to his Bodie, and hee passeth from place to place; and when hee commeth to another place, hee is not in that place from whence hee came.

The Papals paralogize, saying, That because circumscripti∣on and localitie are not of the essence of the bodie e 1.205, there∣fore by the omnipotent power of God, the bodie may be without them. But if this illation be good, then wee may likewise inferre, That because to be created, made, or begot∣ten, is not of the definition of humane bodies f 1.206, therefore hu∣mane bodies, by the omnipotencie of God, may be increate, and without beginning. The learned Iulius Scaliger g 1.207 spea∣keth [ D] in this manner: (Tametsi quod non includitur in definitione, abesse potest, à definito in definitione, non omne tamen abesse potest, à re definita. Propria enim quae vocantur, in definitione non ponuntur, à re tamen abesse nequeunt, cuius propria sunt, Etsi namque sunt na∣tura suis subiectis posteriora, non tamen re, &c. Qua necessitate, coniunctum cum corpore locum, arbitror.) Although that which is not included in the definition, may be separated from the thing defi∣ned, in the very definition, yet it cannot be parted from the subiect, or thing, which is defined: for the essentiall properties of things are not placed in the definition, yet they cannot be diuided from the [ E] subiect, whose properties they be: And although by posterioritie of nature, they follow the subiects, yet indeed they are inseparable. And thus, place or circumscription is inseparably conioyned with a bodie.

Secondly, The bodie of Christ in the Eucharist, hath mag∣nitude, [ A] and quantitie, as Aquinas a 1.208 and other Schoolemen b 1.209 commonly teach. But things which haue magnitude, and quantitie, are diuisible, and limitted and confined to a certaine space, and measure, equall to their bulke and materiall sub∣stance: also they haue distance of parts, and are extended at leastwise in order to themselues, and bounded by their owne termination, compasse, or surface, although nothing extrinse∣call to them, should containe them outwardly (as is instanced in the highest Heauens c 1.210.)

When Sophisters say, That Christs bodie hath quantitie, and not the manner (or nature of quantitie) they deliuer plaine Chimaera's, and Fictions: For as a thing cannot be a substance, and want the proper nature and manner of a substance, so like∣wise a bodie cannot haue quantitie, and want the proper man∣ner [ C] and condition of quantitie d 1.211.

And whereas to elude so manifest Veritie, Papists flye to the Omnipotencie of God e 1.212, saying, That although in na∣ture it be impossible for one and the same bodie to be in ma∣ny places at once; yet because God is omnipotent, hee is able to effect it. Wee answer, first, it implyeth a contradicti∣on, [ D] That God should destroy the nature of a thing, the na∣ture of the same thing remaining safe. Secondly, wee say with Tertullian f 1.213, The power of God (which we must stand of) is his Will, and that which he Will not, he cannot. And S. Augu∣stine g 1.214, Christ is said to be omnipotent, in doing what he Will. No∣thing is impossible to God, because it exceedeth his power (saith S. Ambrose h 1.215) but some things are repugnant to his Will, and some things to his veritie, Tit. 1. 2. And the impossibilitie of these things proceedeth not of Infirmitie in God, but of Might and

Maiestie, because his Truth admitteth no Lye, nor his Power any [ A] Inconstancie.

Because therefore Christ hath a true and perfect Bodie, both in regard of substance and matter, and also in respect of quan∣titie a 1.216, stature, measure, posture, proportion, &c. and because euerie true humane bodie, by the Ordinance of the Creator, (who hath formed and constituted the seuerall kinds and na∣tures of things after a speciall manner) is determined to one indiuiduall place at one instant b 1.217, and must also haue distinction and diuision of parts, with a length, latitude, and thicknesse proportionall to the quantitie thereof: Therefore, except [ B] God himselfe had expressely reuealed, and testified by his Word, that the contrarie should be found in the humane bo∣die of Christ, and that the same should haue one manner of corporall being in Heauen, and another in the holy Eucha∣rist, at one and the same time; a Christian cannot be com∣pelled to beleeue this Doctrine, as an Article of his Creed, vpon the sole Voyce and Authoritie of the Laterane or Tri∣dent Councell.

Some learned Papists confesse ingeniously, That secluding the Authoritie of the Church, there is no written Word of God c 1.218 sufficient to enforce a Christian to receiue this Do∣ctrine: [ D] And moderne Pontificians are not able to confirme their present Tenet (to wit, That Christs humane bodie may be in many vbities or places at one time, and that the whole bodie of Christ is circumscriptiuely in Heauen, and accor∣ding to the manner of a Spirit d 1.219, and of the Diuine nature it selfe, without extension of parts, in euerie crumme of the

Sacramentall formes.) This Doctrine (I say) Papals are not [ A] able to confirme, by the vnanimous Testimonie and Tradition of the antient Church. Therefore because the same is groun∣ded, neither vpon Scripture nor Tradition, they begge the question, when they alleadge Gods omnipotent power: for it must first of all, and that vpon infallible Principles appeare, That God will haue it thus; before his omnipotencie be plea∣ded a 1.220, that he is able to make it thus.

But the Iesuites Sophisme, whereby hee would intangle vs within the snares of fundamentall Errour, when wee denie Christs bodily presence in many places at once, proceedeth in this manner:

No bodie can be truely receiued in many places at once, vnlesse the same be corporally present in many places at once.

The Bodie of Christ is truely receiued in many places at [ C] once, to wit, in euery place where the holy Eucharist is admi∣nistred. Ergo:

The Bodie of Christ is present in many places at once.

I answere: The Maior Proposition is denyed; for there is a twofold manner of true Presence, and consequently of Re∣ceiuing: one Naturall, by the hand and mouth of the bodie: [ D] Another Mysticall and Spirituall, by the deliuerie of the holy Ghost, and by the apprehension and action of the soule.

First, The holy Ghost truely and verily reacheth and pre∣senteth the Obiect, which is Christs Bodie and Blood, cruci∣fied, and offered in Sacrifice for mans Redemption.

* 1.221 Secondly, The reasonable soule being eleuated by a liuely and operatiue Faith, apprehendeth and receiueth the former obiect, as really, verily, and truely, after a spirituall and su∣pernaturall manner, as the bodie receiueth any corporeall or sensible obiect, after a naturall manner, Iohn 1. 12. Ephes. 3. [ E] 17. Fulgentius b 1.222 saith, Filium Dei vnicum per fidem recipiunt: They receiue the onely Sonne of God by Faith. Our Sa∣uiour saith, That holy Beleeuers receiue the Flesh, and drinke the Blood of Christ, Iohn 6. 50, 53, 54. Credendo, by

〈◊〉〈◊〉 a 1.223, v. 35.47. Paschasius b 1.224 hath these words, The [ A] flesh and blood of Christ, &c. are truely 〈◊〉〈◊〉 by Faith, and vn∣derstanding. It is not lawfull to eate Christ with teeth. This Sacra∣ment is truely his flesh and his blood, which man eateth and drin∣keth spiritually. 〈◊〉〈◊〉 saith, Hold readie the mouth of thy Faith, open the iawes of Hope, stretchout the bowels of Loue, and take the Bread of life, which is the nourishment of the inward man. Eusebius Emisenus c 1.225, When thou goest vp to the reuerend Al∣tar, to bee filled with spirituall meates by Faith, behold, honour, and wonder at the sacred Bodie and Blood of thy God, touch it with thy minde, take it with the hand of thy heart: and chiefly prouide, [ B] that the inward man swallow the whole. Saint Ambrose e 1.226, Come∣dat te cor meum panis Sancte, panis viue, panis munde, veni in cor meum, intra in animam meam: Let mine heart eate thee, oh holy Bread, oh liuing Bread, oh pure Bread, come into my heart, enter into my soule. Saint Augustine f 1.227, There is ano∣ther Bread which confirmeth the heart, because it is the Bread of the heart. And in another place g 1.228, Then is the Body and Blood of the Lord life to each man, when that which is visibly taken in the Sacra∣ment, is in very truth spiritually eaten, spiritually drunken. [ C]

Now from the former Testimonies, it is manifest, that the Bodie and Blood of Christ, may truely and really bee [ D] eaten and receiued, by operatiue Faith in the Sacrament.

And if it bee further obiected, That spirituall eating and drinking of the Bodie and Blood of Christ, may bee without the Sacrament:

I answere, That the same is more effectually and perfectly accomplished in the Sacrament, than out of the Sacrament: because the holy Ghost, directly, and in speciall, when the Sa∣crament is deliuered, exhibiteth the Body and Blood of Christ, as a pledge and testimonie of his particular loue towards euery worthie Receiuer; and the liuely representation and comme∣moration [ E] of Christs death and Sacrifice, by the mysticall signes and actions, is an instrument of the Diuine Spirit, to apply and communicate Christ crucified, and to increase and confirme the Faith, Charitie, and pietie of Receiuers.

Lastly, It is remarkeable, that vntill the thousand yeeres, [ A] and more, after Christs Ascension a 1.229, Orthodoxall Christians beleeued, that the Bodie and Blood of Christ were truely and really present, and deliuered to worthie Receiuers, in, and by the holy Eucharist, according to S^t. Pauls Doctrine, 1. Cor. 10.16. And that the same must be spiritually receiued by Faith, or else they profited nothing b 1.230.

But the manner of Presence (which some Modernes now obtrude) by Consubstantiation, or by Transubstantiation, was not determined as an Article of Faith c 1.231.

And (to say nothing of Consubstantiation, the defence [ C] whereof, inuolueth them in many absurdities, which vnder∣take for it) it is apparant, that Transubstantiation is a bastard plant, and vpstart weed, neuer planted by the heauenly Fa∣ther, but the same sprang vp in the declining state of the Church, and it is perplexed and inuolued with so many ab∣surdities and contradictions to Veritie formerly receiued; that our Aduersarie was transported with partiall folly, when he presumed to ranke the refusall of this new d 1.232 and prodigious Article, among fundamentall Errours. [ D]

IESVIT.

EIghtly, Their denying the Sacrament of Penance, and Priestly Absolution, the necessarie meanes for remission [ E] of finnes committed after Baptisme.

ANSVVER. [ A]

THe Obiector, by Penance, vnderstandeth not Repentance, as it is a vertue (for Protestants beleeue true repentance, to be a second Table after spirituall Ship-wrecke a 1.233, and a necessarie meanes of remission of sinnes committed after Baptisme b 1.234) but he speaketh of Auricular Confession, accor∣ding to the Tenet of the Trident Councell, and priestly Ab∣solution vpon the same, affirming (but without any proofe) that this kind of penance, is a Sacrament of the Gospell, and a ne∣cessarie [ B] meanes to obtaine remission of sinnes committed after Baptisme.

The Protestants, in their Doctrine, acknowledge that priuat confession of sinnes, made by penitent people to the Pastours of their soules, and particular absolution, or speciall applicati∣on [ C] of the promises of the Gospell, to such as be penitent, are profitable helps of vertue, godlinesse, and spirituall comfort.

The Augustane confession c 1.235 speaketh in this manner: We retaine confession, especially because of absolution, which is Gods word, applied to euerie priuate person; therefore it were an vngodly thing to remooue priuate absolution out of the Church: neither do they duly consider, what is remission of sinnes, or the force of the keyes of the kingdome of heauen, which contemne or repudiate priuate absolution. A reuerend Bishop d 1.236 [ E] of our time, deliuereth the Doctrine of our Church in this manner: The power of absolution in generall [ D] and particular, is professed in our Church, where both in the publicke seruice is proclaimed pardon and absolution vpon all penitents, and a priuate applying of absolution vnto particular penitents, by the office of the Minister. And concerning priuat confession, Bishop Iuell e 1.237 saith, Abuses and errors being remooued, and the Priest being lear∣ned, we mislike no manner of confession, whether it be publicke, or pri∣uate.

His most excellent Maiestie, our gratious and religious [ A] king Iames, in his Meditation vpon the Lords Prayer, hath these words, For my part with Caluin (Institut. lib. 3. cap. 4. Sect. 12.) I commend Confession, euen priuately to a Church-man, and I wish with all my heart it were more in custome among vs than it is, as a thing of excellent vse, especially of preparing men to receiue the Sa∣crament.

The difference then betweene Papals and vs, in this questi∣on, is not about the thing it selfe, considered without abuses a 1.238, but concerning the manner, and also the obligation and neces∣sitie thereof. [ B]

First, they require of all persons, being of age, a priuate and distinct confession of all and euery knowne mortall sinne, open and secret, of outward deed, and inward consent b 1.239, together [ C] with the circumstances c 1.240 thereof, though obscene and odious to Christian eares, to be made at the least annually d 1.241 to some Roman Priest authorised e 1.242. And they affirme the same to be simply necessarie, either in act, or in desire f 1.243, by diuine pre∣cept g 1.244 for the obtaining remission of sinnes committed after Baptisme. And they teach, that this confession, and absolution vpon it, is one of the proper Sacraments h 1.245 of the New Testa∣ment, hauing an operatiue vertue, to conferre Grace, and to change Attrition i 1.246, or imperfect sorrow for sinnes past, into contrition. [ D]

Secondly, our Tenet is, that auricular confession is not ab∣solutely [ E] necessarie to remission of sinnes after Baptisme, nei∣ther is the same generally in respect of all persons k 1.247, comman∣ded

or imposed by diuine law, and the rigorous vrging thereof [ A] according to the Popish Doctrine a 1.248, is not Orthodoxall or Ca∣tholicke Faith: neither is penance a Sacrament of the new Te∣stament, like vnto Baptisme, and the holy Eucharist.

The true ends of priuate confession are these which follow: First, to informe, instruct, and councell Christian people in their [ B] particular actions. Secondly, if they be delinquents to re∣prooue them, and make them vnderstand the danger of their sinne. Thirdly, to comfort those that are afflicted, and truely penitent, and to assure them of remission of sinnes by the word of absolution. Fourthly, to prepare people, to the worthie re∣ceiuing of the holy Communion. And if priuate confession be referred and vsed to these ends, it is a worke of godly dis∣cipline, consonant to the holy Scripture, and antiently practi∣sed by the Primitiue Church b 1.249. Bishops and Ministers of the Church are Sheepheards, Stewards, and Ouerseers of Gods [ C] people committed to their charge, 1. Pet. 5. 1, 2. Acts 20. 28. They haue receiued the keyes of the kingdome of Heauen, and power to loose and bind sinners, Math. 16. 19. Math. 18. 18. Iohn 20. 23. They haue power to direct and gouerne their whole flocke, and euerie sheepe and member of the same, in things concerning their Saluation. The people are subiect to them, in such offices and actions as concerne their spirituall state, Heb. 13. 17. 1. Thess. 5. 12. And if Christian people must confesse and acknowledge their faults one to another, Iames 5. 16. then also when there is cause, why should they not do the same to the Pastors of their soules c 1.250? [ D]

But the precise and strict Law of Confession, imposed vpon [ A] all Christians as a necessarie meanes of remission of sinnes a 1.251, is neither commanded in the New Testament, nor hath warrant from the Primitiue Church.

First, It was not instituted, or practised, Matth. 3. 6 b 1.252: for that Confession was before Baptisme, and not at the Sacrament of Penance; and so great a multitude, as is mentioned in that [ B] Text, could not within so smal space of time make speciall enu∣meration of all their sinnes, and no priuat absolution was vsed.

Secondly, It cannot be prooued from Act. 19. 17. because this Confession was open, and not secret; the same was volun∣tarie, and not commanded; it was performed once onely, and [ C] not annually, or often euerie yeere, and no Absolution was gi∣uen after it. And Cardinall Caietan c 1.253 graunteth, that it was no Sacramentall Confession, but onely an open profession of their former wicked life.

Thirdly, It was not appointed, Iam. 5. 16. For our Aduer∣saries acknowledge, That it is not certaine that S. Iames spea∣keth [ D] of Sacramentall Confession d 1.254, Rhemists, Iam. 5. Annot. 10. And the persons to whom S. Iames commands Confession to be made, are not onely Priests (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Confesse, or ac∣knowledge your faults one to another) but also any other person, whom one hath wronged and offended, or from whom he may receiue counsaile, or comfort.

Fourthly, Neither was Sacramentall Confession instituted,

Ioh. 20. 23. because no mention is made in that Text of auri∣cular [ A] Confession. And the power granted to Ministers of the Gospell, to apply remission of sinnes, by Preaching, Sacra∣ments, and Absolution, may be exercised, and also be effectuall in contrite people, vpon the inward confession of sinnes to God himselfe, and their liuely faith in Christ Iesus, and vpon their Baptisme, Act, 3.19. & 26.18. Matth. 11.28. without priuate disclosing and manifesting their secret offences to man.

If the Aduersaries shall obiect, None can forgiue sinnes by a iudiciall Act, vntill they know them, and haue them reuealed. But Priests, by commission from Christ, forgiue sinnes by a iudiciall Act; [ B] and therefore sinnes must by confession, bee reuealed and made knowne vnto them. I answere, That hee which properly and directly pardoneth sinnes by a iudiciall Act, ought to know them; and thud God himselfe forgiuing sinnes, knoweth them, Psal. 69.6. But they which forgiue sinnes declaratiuely a 1.255, and by publish∣ing Gods iudiciall Act, like as a Cryer pronounceth the sen∣tence of a Iudge, and by applying the Word and Sacraments to penitent persons (vpon the holy and worthie receiuing whereof, the holy Ghost himselfe conferreth the grace of Re∣mission) may performe that which belongeth to their office, [ C] without distinct knowledge of all the particular sinnes, where∣of the penitent person hath repented himselfe in the sight of God b 1.256: as appeareth in Baptisme, and generall Confession, ioy∣ned with Contrition. And when a Priest applyeth the word of Absolution, hee knoweth not whether the person confes∣sing his sinnes, performeth the same truely, and with contrition of heart, or not.

Iohn Medina c 1.257, Cardinall Caietan d 1.258, and Iansenius e 1.259, acknow∣ledge

the weakenesse of this Argument, to prooue Auricular [ A] Confession. And Vasques saith, That a man can hardly find, a∣mong those which maintaine Auricular Confession, out of the place of Ioh. 20. 23. which doe effectually conclude the same from thence a 1.260. Ioh. Medina treating of Auricular Confession, saith b 1.261, The Romane Catholike Doctors haue laboured till they sweat againe, to find proofe for this veritie: He might well haue said, They la∣boured to as good purpose, as the man who sought to finde Nodum in Scirpo, or, A Needle in a Bottle of Hay. Mich. Pa∣lacius c 1.262 saith, Diuines are perplexed in finding places of Scrip∣ture, or other conuincing arguments, to prooue Auricular Confession [ B] to be of Diuine Institution; and it is worthie admiration, what con∣tention is about this matter, and how badly Authors agree concer∣ning the same.

Our Aduersaries labour tooth and nayle, to prooue from the former Text in S. Iohn, That Priests exercise a Iudiciall [ C] Power, when they absolue sinners. But if this were graunted, they gaine nothing, for this Iudiciall power is exercised, ac∣cording to the word of Christ: And if that word absolue contrite and penitent persons, vpon internall Confession to God himselfe d 1.263, and vpon their generall Confession before men, without secret Confession; then it followeth not, That because a Priest exerciseth a Iudiciall power, when hee absol∣ueth, Ergo, Penitents must confesse all their knowne sinnes. A penitent person may haue mortall sinnes, which he remem∣breth not, Psal. 19.13. and when vpon profession of his repen∣tance [ D] he is absolued, those sinnes are pardoned e 1.264, Psal. 103.3. and the Priest, in giuing Absolution, exerciseth a Iudiciall Act (according to the Popish Tenet) and yet those finnes are not disclosed, or manifested vnto him.

Secondly, The present Romish Doctrine, concerning the [ E] absolute necessitie of Auricular Confession, is not Catho∣lique. The Greeke Church, both of antient and later times,

reiected the same, as appeared by Nectarius a 1.265, S. Chrysostome b 1.266, [ A] and by the testimonie of learned Papists, which affirme the same, concerning that Church. The Glosse vpon Gratian, saith c 1.267, Auricular Confession is not necessarie among the Grecians. Greg. Val. Lib. 2. d. Miss. cap. 4. saith, That Panormitan and Gerson maintained, that secret Confession was not necessarie. An∣dreas Vega d 1.268, Very many learned Catholikes haue doubted of this necessitie of Confession, by Diuine Law. Maldenat. e 1.269 sum. q. 18. ar. 4. There be also among Catholikes, which thinke there is no Diuine Precept touching Auricular Confession, to wit, all the Interpreters of the Decrees, and also Scotus. B. Rhenanus f 1.270 and Petrus Oxomen∣sis [ B] g 1.271 denyed the said Confession to be of Diuine Institution. And Gratian h 1.272 himselfe hauing disputed the Question pro & con, concludeth in this manner, I leaue it to the Readers choyse, which opinion to follow, because each opinion (to wit, the one holding Confession to be of Diuine Institution, and the other Ecclesiasticall) hath fautors, both wise and religious.

Now if Auricular Confession is not certainely and infalli∣bly of Diuine Institution, then it is impossible for the same, [ D] conioyned with Absolution, to be a Sacrament; because Sa∣craments of the New Testament were immediately instituted by Christ, and haue their institution, matter, forme, visible signes, and promises, expressely and manifestly deliuered and appointed in the Scripture of the New Testament. From hence I argue:

If that which Romists tearme Sacramentall Penance, haue no word of Institution, no visible and corporeall Element i 1.273, no expresse forme, or word of Consecration, neither any Sacra∣mentall [ E]

effect appropriated vnto it by Christ and his Apostles; [ A] then the same is no Sacrament of the New Testament.

But all and euerie of these Conditions are wanting in Popish Penance: Ergo,

The same is no Sacrament of the New Testament.

If Penitencie be not affirmed by the Fathers of the Primi∣tiue Church to be a Sacrament properly taken; then, that the same is such in our dayes, is not Catholique Doctrine. But [ B] learned Pontificians haue narrowly searched euerie Sentence of Antiquitie concerning Penitencie, and cannot yet produce one place, where the same is plainely and expressely affir∣med to be one of the Sacraments of the New Testament, properly taken, to wit, such as is Baptisme, and the holy Eu∣charist.

Therefore the present Doctrine of Romists, concerning Penitencie, That the same is a Sacrament, is neither groun∣ded vpon the Scripture, nor the perpetuall Tradition of the Church: And our Romish Aduersarie is the eight time [ C] * 1.274 guided by a lying Spirit, when he accuseth vs of fundamen∣tall Error, because wee denie Popish Penance to be a Sa∣crament.

IESVIT.

NInthly, Their denying the Catholique Church, ex∣pressely [ D] set downe in the Creed, which of all the other Articles, is with greatest danger denyed: For the standing out against this, makes men Heretikes; and without er∣ring against this, no man is guiltie of Heresie: whatso∣euer Doctor Field to the contrarie saith, That an errant against a fundamentall point, is an Heretike, though hee erre without pertinacie, whereof he brings not any sylla∣ble [ E] of proofe. And yet his Doctrine is against the whole consent of Diuines, and expressely against S. Augustine, * 1.275 who saith, That a man holding with Photinus, whose

errors were most fundamentall, against the Trinitie [ A] and the Godhead of Christ, thinking hee holds Catho∣lique Doctrine, is not yet an Heretike, till warned that hee holds against the Catholique Church, hee chuseth to perseuere in his error.

ANSWER.

WEe beleeue stedfastly the Article of the Apostles Creed, concerning the Catholique Church; and de∣nie [ B] onely the false sense, which Romists impose a 1.276, and the absurd inferences which they draw from this Article.

And whereas the Iesuit affirmeth, That this Article is with greatest danger denyed, because the standing out against it, makes men Heretikes, &c. Both the Proposition it selfe, thus [ C] rawly and confusedly deliuered, and the Confirmation, are false.

The Article of the Catholique Church, is not the most fundamentall and prime Article of the Creed; for many other Articles are, about a more principall and excellent Obiect, to wit, immediately concerning God the Creator, and Christ Iesus the Sauiour and Redeemer, and God the Holy Ghost, &c. whereas the Obiect of the Article in question, is concer∣ning the Creature.

The prime foundation of Christianitie, is Christ himselfe, [ D] 1. Cor. 3. 11. 1. Pet. 2.6. The Church is the seruant, and Spouse of Christ, the House of God, whereof Christ him∣selfe is the grand Lord, and Builder. But wee haue learned in the Gospell, That the seruant is not greater than his Lord, Ioh. 13. 16. Hereupon S. Augustine, Enchyrid. cap. 56. Good order requireth, that the Church be placed after the Trinitie, as an House after the Inhabiter, his Temple after God, and the Citie after the Founder b 1.277.

And if the Aduersarie replie, That although it be a lesse Article, in regard of the Obiect; yet the denyall thereof is

of greater consequence, because it maketh men guiltie of He∣resie, [ A] &c.

I answere, Granting that the denyall of the whole Arti∣cle, being rightly expounded, maketh men Heretickes: but I denie, that a Christian which beleeueth this Article is no Hereticke a 1.278, if hee beleeue and maintaine any Errour, a∣gainst the plaine Doctrine of the holy Scripture, which hee knoweth, or which hee is bound, Necessitate 〈◊〉〈◊〉, or 〈◊〉〈◊〉, to know, beleeue, and maintaine. Saint Hierom, vpon the Gala∣thians, saith b 1.279, Whosocuer (to wit, in waightie points) vnder∣standeth the Scriptures, otherwise than the sence of the holy Ghost [ B] whereby they were written, requireth, may bee called an Hereticke, al∣though hee depart not out of the Church. Tertullian saith c 1.280, What∣soeuer (in points Diuine and Sacred) is repugnant to Veritie, is Heresie. Albertus saith d 1.281, Hee is an Hereticke, which followeth his owne opinion, and not the iudgement of the Scripture. Occham e 1.282, Hee is an Hereticke, which with a pertinacious minde imbraceth any Errour, the contradictorie doctrine whereof, is contained in holy Scripture.

Two things, constitute an Hereticke: First, Errour and false Doctrine, as the materiall. Secondly, Malicious and pertina∣cious adhearing to the same, or defending the same, as the for∣mall. A man may haue both these, without any explicite de∣nying the Article of the Catholicke Church. For the Trueth which hee gainesayeth, may be plainely deliuered in the holy [ D] Scripture, and hee may reade the same, and haue sufficient meanes to know it in the Scripture, and maliciously or inordi∣nately resist the holy Ghost, speaking by the Scriptures: Act. 7.51.

* 1.283 Our Sauiour condemneth some for Heretickes; calling them false Prophets, Murtherers, and Theeues, Mat. 7.15. Ioh. 10.5. Not because they opposed the present Church; for some of these were principall Rulers of the Iewish Church, Mat. 23.1. but because they taught and beleeued contrarie to the Scrip∣tures, Mat. 22.29.

Saint Augustine a 1.284 d. Bapt. c. Don. li. 4. c. 16. speaketh not [ E]

altogether as the Iesuit 〈◊〉〈◊〉 him: but saith onely, That hee [ A] would not affirme of such a person, who being baptised in the 〈◊〉〈◊〉 Church, beleeued as Photinus the hereticke did, supposing the same to be Catholicke Faith, that he was an he∣reticke: he absolutely affirmeth not, that such a person was no Hereticke, but that hee would not pronounce him an Here∣ticke, before hee was conuicted. And hee speaketh of Here∣tickes, not as they were in foro coeli, according to the iudge∣ment of God; but in foro Ecclesiae, according to Ecclesiasti∣call Censure. Neither doth hee speake of persons, sufficient∣ly conuicted by plaine euidence of holy Scripture, and mali∣ciously [ B] and inordinately resisting the Truth; but of simple Er∣rants, misled and seduced, through ignorance or infirmitie. Doctor Field, (whose learned Treatise of the Church, is * 1.285 nibbled at by Papists, but yet remaines vnanswered by them) is censured by this Obiectour, for saying, without any Proofe, that an Errant against a fundamentall point, is an Hereticke, though he erre without pertinacie.

But the Iesuit reporteth amisse, when hee saith Doctor Field deliuered this Assertion without Proofe; for in the Mar∣gine of his Booke he confirmeth the same, by the testimonies [ C] of Gerson a 1.286 and Occham b 1.287, two famous Doctors of the Roman Church. And it is remarkeable, that the Iesuit censuring the Doctour, himselfe produceth no Argument out of diuine Au∣thoritie, to confirme his owne Position, but resteth onely vpon the single testimonie of one Father, which (as I haue alreadie shewed) speaketh not to his purpose.

IESVIT. [ E]

Hence Jinferre, that Protestants erre fundamentally, according to the second kind of erring, to wit, in the man∣ner, in all points they hold against the Romane Church,

which I haue prooued to be the true Catholicke Church. For [ A] he that holds any priuate opinion so stiffely, as rather than forsake them, he denyes and abandons the Catholike Church, a mayne Article of his Creed, erreth fundamentally, as is cleare. But Protestants hold their priuate opinions so stif∣ly, as thereupon they haue denied and abandoned the Catho∣licke Church, to wit, the Romane.

ANSWER. [ B]

The mayne Proposition of this Section, to wit, Protestants 〈◊〉〈◊〉 fundamentally, according to the second kinde of erring, &c. is denied: and the Assumption of the Syllogisme, whereby the Obiectour laboureth to prooue the same, is palpably vntrue. For Protestants maintaine no priuate opinion, either stiffely or remissely, whereby they haue denied and abandoned the true Catholicke Church.

First, They maintaine no doctrine as matter of Faith, but that which is deliuered in holy Scripture, and which consen∣teth [ C] with the Primitiue Church, either expresly or virtually. But such doctrine is not priuate opinion, because the holy Ghost, which is the supreame gouernour and directour of the Church, and the Prophets and Apostles which were inspired from heauen, are the Authours thereof.

Secondly, The Romane Church is not the Catholicke Church, but an vnsound part of the generall visible Church, as it is prooued by the Learned of our part a 1.288, whereunto the Ad∣uersaries haue, as yet, made no replie.

IESVIT.

Neither doth it import that they retaine the word, ha∣uing reiected the sence, seeing not the letter of the Creed pronounced, but the matter beleeued makes men Christians. Neither is it enough to say, that they beleeue the Church of the Elect, seeing the Church of the Creed, is not the Church of the onely Elect (a meere fancie) but the visible and [ E] conspicuous Church, continuing from the Apostles by suc∣sion of Bishops, which thus I prooue.

ANSWER. [ A]

* 1.289 We retaine both the words, and the sence of the Article, and the Catholicke Church in the Apostles Creed, in respect of the militant part thereof, is a Church of right beleeuers, and especially of iust and holie persons, and principally and in∣tentionally, and as it comprehendeth both the militant and tri∣umphant, the congregation of all the elect; for this Church is the mysticall and liuing bodie which Christ saueth, Ephes. 5. 23. It is the Church of the first borne, which are written in [ B] Heauen, Heb. 12.23. It is the Church builded vpon the Rocke, against which the gates of Hell shall not preuaile a 1.290, either by Haeresie, Temptation, or mortall Sinne b 1.291, Math. 16. 18. & Math. 7.24. And if it be a meere fancie to hold this, then Gregorie the Great c 1.292, with many other of the antiēt Fathers were fantasticks for teaching in this manner. But the Church of the Creed is not alwaies the Church Hierarchicall: for the Church in the Apostles Creed is that societie of Beleeuers, against which Hell gates preuaile not finally, either by Heresie or mortall sinne. But Hell gates preuaile against Popes and Popish Prelats by mortall sinne, so farre, as that they descend into the infer∣nall [ C] lake. Therefore the Roman Hierarchicall Church consi∣sting principally of Popes and Popish Prelats, is not the holy Catholicke Church in the Creed, for that Church hath re∣mission of sinnes, and life eternall, and passeth not into Hell, Ioh. 10.28. August. d. Doctr. Christ. li. 3. ca. 32.

IESVIT.

The Church whereof Christ said, Math. 28.20. I am alwaies with you to the consummation of the world, is the [ E] Church of the Creed, or the Church, which to forsake is damnable. For the Church wherewith Christ still abi∣deth, not according to corporall and visible presence, but by

his Spirit, is the body of Christ, whereof he is head, into [ A] which he infuseth the life of Grace: and consequently, he that forsaketh this Church, forsakes the body of Christ, the head thereof, and cannot liue by his Spirit, but is in a dead and damnable estate, as a member cut off, and seperated * 1.293 from a liuing bodie, as S. Augustine long ago noted. The Catholicke Church is the bodie of Christ, whereof he is head, out of this bodie the holy Ghost quickeneth no man. Now the Church whereof Christ said, I am alwaies with [ B] you to the consummation of the world, is not the Church in∣uisible of onely the Elect, but a visible Church deriued by succession from the Apostles: therefore hee that forsakes this Church deriued by succession from the Apostles, for∣sakes the Church of the Creed, the Catholicke Church, the bodie of Christ, and puts himselfe into a dead and dam∣nable state, and may haue all things besides Saluation and eternall Life, as Fathers affirme, whose testimonies in this * 1.294 behalfe are notable, and famously knowne, whereunto D. [ C] Field yeeldeth, acknowledging One, Holy, Catholicke Church, in which only the light of heauenly Truth is to be sought, where only Grace, Mercie, remission of Sinnes, and hope of eternall Happinesse are found.

ANSWER.

The Church whereof Christ said, Math. 28.20. I am alwaies with you to the consummation of the world, is the Church of the [ D] holy Apostles, & of Pastors and Beleeuers succeeding them in the same Faith and Religion: and this is a principall part (for the Catholicke Church in generall containes all Faithfull and iust persons, from Abel a 1.295, &c.) of the Church in the Creed. Secondly, some part of the Catholicke Church of the Creed, is alwaies visible in the world, sometimes in an ampler, some∣times in a smaller number of Professours. Also the visibilitie thereof, is at sometimes illustrious and notorious, and at other times it is obscure, according to the state of Persecution b 1.296. Thirdly, to forsake the true Church in the maine and pri∣marie [ E] Articles of Faith, or by any wilfull infidelitie, is dam∣nable: and all people which desire Saluation, must actually (if it be possible) or Voto, in case of necessitie, conioine themselues to some part of the Orthodoxall Catholicke Church c 1.297.

But our Sauiour promised to no one visible Sea or Church, [ A] continuing after the Apostles by succession of Bishops, abso∣lute immunitie from all Errour, and infallibilitie of Veritie; but only presentiall assistance, and protection of. Grace, suffici∣cient for the saluation of his people, vpon condition, to wit, when the said Pastours taught and obserued that which he commanded, and continued in the right vse of those meanes which he had deposed among them, Ioh. 8.31, 32. Rom. 11. 22. Read before in this Treatise, pag. 94.99.

The Testimonies of S. Augustine a 1.298 obiected by the Ad∣uersarie, which are, That the Catholick Church, is the body of [ B] Christ, whereof he is head: and that out of this bodie, the holy Ghost quickeneth no man, make altogether against him∣selfe; for none are vitall members of Christs mysticall body, but iust and holy persons. And it is the same Fathers doctrine b 1.299, Impij non sunt reuera Corpus Christi, wicked persons are not in deed and veritie Christs bodie. And in another place, In corpo∣re Christi non sunt quod est Ecclesia, quoniam non potest Christus ha∣bere membra damnata c 1.300, They are not in Christs bodie, which is the Church, because Christ cannot haue damnable members. [ C] And Bernard d 1.301 saith, Manifestum est, non esse Caput Hypochritae Christum, It is euident, that Christ is not the head of an Hypo∣chrite. But the visible Rulers of the Popish Church haue many times bin (as our Aduersaries themselues report) not only Hy∣pochrites, but apparantly monstrous and damnable sinners e 1.302, therefore they are not the Catholicke Church, out of which no Saluation can be had f 1.303, neither is perpetuall influence and assistance of Grace absolutely intailed vpon them.

Out of the former premises, I argue thus:

Wolues, Hipochrites, and impious persons are not the holy Ca∣tholicke Church of the Creed, out of which there is no Saluation.

Romish Prelats haue beene Wolues, Hypocrites, and impious men, for they haue maintained false and superstitious Doctrine, repugnant to the holy Scripture, and aduerse to the Faith of the Primitiue Church (which Protestants haue, and are againe [ E] readie to demonstrate) and they haue beene most notorious, for all kind of abhominable vices (as Romists themselues haue pub∣lished to the World) and they haue also most iniustly and tyrani∣cally * 1.304 persecuted and oppressed true beleeuers, Ergo,

Romish Prelats are not the holy Catholicke Church of the [ A] Creed, out of which there is no Saluation.

Argument 2. Out of the holy Catholicke Church of the Creed there is no Saluation. * 1.305

Out of the fellowship of the Roman Church there hath beene, and is Saluation. Ergo

The present Roman Church is not the holy Catholicke Church of the Creed.

And thus the Obiector hath gained nothing by accusing our Church of fundamentall error, and his nine Accusations [ B] are prooued to be so many calumniations: and we neither erre fundamentally in any maine Article, nor yet pertinaciously or maliciously against any other Christian veritie. For although whiles we liue in the world, tenebras huius mortalitatis circumfe∣rimus, * 1.306 (as S. Augustine speaketh) we carrie about vs (in regard of our selues) the darkenes of mortalitie, tamen ad Scripturae lucer∣nam ambulamus, yet we studie carefully to walke according to the true light of holy Scripture, and God hath hitherto so as∣sisted vs, that the euill eye of our Aduersaries, is not able to dis∣couer in our Doctrine any capitall Error: neuerthelesse, if vp∣on [ C] further inquisition, they shall make it appeare by diuine te∣stimonie, or other sufficient proofe, that we are deceiued in any matter of Faith, small or great, we will be as 〈◊〉〈◊〉 to reforme our selues, as they are readie to accuse vs. And in all differences betweene them and vs, we submit our selues to a free, lawfull, generall Councell, to be tried by the rule of Gods word; con∣cerning which S. Augustine saith a 1.307, Extat authoritas diuinarum Scripturarum, vndè mens nostra deuiare non debet, nec relicto solida∣mento diuini eloquij, per suspitionum suarum abrupta praecipitari, There is extant, the sacred authoritie of diuine Scripture, from [ D] whence wee may not deuiate, nor forsaking the infallible ground of Gods word, be carried into the precipicies of mens fancies. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith great Athanasius, b 1.308) The sacred Scriptures, giuen by diuine inspiration, are all-sufficient of themselues, to the de∣monstration of (sacred) verity. But a theefe (saith Chrisostome c 1.309) entreth not into the sheepfould by the testimonie of the Scrip∣tures, which are called a doore, & that most iustly, because they leade vs to God, and manifest diuine knowledge to vs, they make vs Christs sheep, and preserue vs, so as wolues cannot rush [ E] in vpon vs. But he that vseth not the holy Scripture, but climeth in some other way, that is a way not permitted, the same is a theefe. Now Protestants follow the Scriptures, and Romists enterby humane Traditions.

Notes

• a 1.1

  〈◊〉〈◊〉. Carthag. de Bap. Haeret. apud Cyprian.
• a 1.2

  Aug. c. Iulian. Pelag. l. 1. c. 6. Alia sunt in quib' inter se aliquando etiam Doctissimi atque optimi regulae Catholicae Defensores, salua fidei compage non consonant & alius alio de vna re melius aliquid dicit & verius, hoc autem vnde nunc agimus, ad ipsa perrinet fidei fundamenta. 〈◊〉〈◊〉. Ep. 143. Sunt alia in quibus perniciosissimè erratur, &c.
• b 1.3

  Aquin. 22. q. 2. ar. 5. Occham. Dial. p. 1. li. 2. c. 2. Stapl. Rel. c. 1. q. 3. ar. 6. notab. 1. [ C]
• c 1.4

  Aug. Enchir. c. 20. Sunt vera quae nisi credantur ad vitam beatam quae non nisi aeterna est non potest perue∣niri, &c. Idem. d. Bon. perseu. cap. 21. Sed interest quan∣tum & in quibus rebus erretur. &c.
• d 1.5

  Aug. d. Doctr. Christ. l. 2. c. 9. In ijs enim quae apertè in Scriptura posita sunt inueniuntur illa omnia quae cō∣tinent fidem moresque viuendi. Idem. d. Pecc. mer. & Remiss. l. 2. c. 35. Illud tamen credo, quod etiam hinc diuinorum eloquiorum clarissima authoritas esset, si homo illud sine dispendio promissae salutis ignorare non posset.
• e 1.6

  Id d. vnit. Eccles. c. 12. Si non ea de Scripturis sanctis legunt, sed suis contentionibus persuadere conantur, credo 〈◊〉〈◊〉 quae in Scripturis sanctis leguntur, non credo ista quae ab haereticis vanis dicuntur. Ib. c. 3. Auferantur illa de medio, quae aduersus nos in vicem, non ex diuinis Canonicis libris, sed aliunde recitamus.
• f 1.7

  Aug. d. Ciu. Dei. l. 18. c. 51. Qui in Ecclesia Dei morbidum aliquid prauumque sapiunt, si correpti vtsanum rectumque sapiant, re∣sistunt [ E] contumaciter, suaque pestifera & mortifera dogmata emendare nolunt, sed defensare persistunt, haere∣tici fiunt, &c.
• a 1.8

  Concil. Carthag. apud Cyprian.
• b 1.9

  Aug. d. vnit. Eccles. c. 6. Legite nobis hoc de lege, de Prophetis de Psalmis de ipso E∣uangelio, de 〈◊◊〉〈◊◊〉 is, legite & credimus. Ibid. c. 15. Legant nobis hoc de Scripturis san∣ctis & credimus. Hoc, inquam ex Canone diuinorum librorū legant, &c. 〈◊〉〈◊〉 nobis hoc ex diuinis oraculis.
• c 1.10

  Chrys. 〈◊〉〈◊〉 2. Thes. Hom. 3. In diuinis Scripturis quae cun∣que necessaria sunt manifesta sunt.
• * 1.11

  d Chrys. Imperf. sup. Mat. Hom. 6.
• e 1.12

  Aug. d. vnit. Ec∣cles. c. 16.
• f 1.13

  Dist. 40. c. Si Papa.
• g 1.14

  Aug. Epist. 112. c. 1. Si diuinarum Scripturarum, ea∣rum scilicet quae Canonicae in Ec∣clesia nominantur, 〈◊〉〈◊〉 firmatur authoritate, sine vlla dubitatione credendum est. Alijs vero testibus veltestimonijs, quibus aliquid credendum esse suadetur, tibi credere vel non credere liceat quantum meriti ea admonentem ad faciendum fidem vel habere vel non habere perpenderis.
• a 1.15

  Chrys. sup. Gen. Hom. 62. Malitia semper contra Vir∣tutem pugnat, & ei sua peccata Affri∣care & 〈◊〉〈◊〉 vult.
• b 1.16

  Cyprian. Epist. 55. Omnes quorum pectora & mentes diabolus obsedit venenatam rabiem suam furiosa voce testantur.
• c 1.17

  Aug. d. Nupt. & Concupisc. l. 2. c. 2. Quae verba tam recta & tanta luce fulgentia tenebrosis & tortuosis expositionibus, &c. depra∣uare [ C] moliuntur.
• d 1.18

  Greg. sup. Reg. l. 1. c. 2. 〈◊〉〈◊〉 Antichristi est amor perfidiei, quo fidei 〈◊〉〈◊〉 Redemptoris. Idem. Moral. l. 13. c. 6. Sicut incarnata veritas in praedicatione sua pauperes Idiotas & simplices eligit, sic contrario damnatus ille homo Antichristus, &c. Ad predicandā falsitaté suam astutos & duplices 〈◊〉〈◊〉 est.
• e 1.19

  Chem. Exam. Concil. Trid. p. 1. d. Trad. pa. 68. Apo∣stoli multa tradide∣runt viua voce. A∣postolici ab Apo∣stolis ex Traditione viuae vocis multa acceperunt quae suis postea discipulis rursus tradiderunt. Sed Ireneus in∣quit [ E] omnia 〈◊〉〈◊〉 fuisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consona Scripturis. Et nos eorum nihil reijcimus, sed omnia quae Scripturis sanctis consentanea sunt, suscipimus & veneramur.
• f 1.20

  Caluin. c. Pighium. d. libero Arb. Non difficulter posset inter 〈◊〉〈◊〉 & Pighium conuenire, si modo Ecclesiae Traditionem ex certo & perpetuo 〈◊〉〈◊〉 & 〈◊◊〉〈◊◊〉, non ex testimonijs hinc inde male 〈◊〉〈◊〉 demonstraret. Gesner. l. sup. loc. Paul. 2. Tim. 3. 16. c. 7. Si 〈◊◊〉〈◊◊〉 Traditiones eadem via per testificationem antiquissimae & Apostolicae Ecclesiae 〈◊〉〈◊〉 nostra vsque tempora, deduxerint, 〈◊〉〈◊〉 eas. Reza ad. Repet. Saint. Resp. pa. 13.
• a 1.21

  Chem. ibid. pa. 69. Et hanc Tradi∣tionem qua nobis in manum dantur sacrae Scripturae li∣bri reuerenter ac∣cipimus. Aug. d. Ci∣uit. Dei, li. 15. c. 23. & d. Doctrina Christ. h. 2. c. 8. &c. Faust. Manich. li. 11. c. 2. D. Fulke c. Rhem. 2. Thess. 2. num. 19. The bookes of the Scripture are giuen by Tradition, but the matter written in the bookes doth iustifie the Tradition to be true.
• b 1.22

  Aug. d. Dogm. Ec∣cles. [ B] c. 69.
• c 1.23

  Aug. d. Gen. ad Lit. li. 10. c. 23.
• d 1.24

  Chem. Exam. p. 74. Quartum ge∣nus Traditionū, est de Expositione, ve∣ro sensu, seu natiua sententia Scriptu∣tae. Tertul. d. praescript. ca. 20. & 21. & 37. &c. Marcion. lib. 4. cap. 5.
• e 1.25

  Chem. ibid. pa. 70. &c. Tertium ge∣nus Traditionum, &c. pa. 74. Descrip∣si haec Symbola vt ostenderem nos non reprobare quas certò constat veras & antiquas esse Apostolorum Traditiones. Aug. d. Fid. & Smbo. c. 1. & Serm. 115. de Temp. Ruff. Expos. Symb. Hier. epist. 61. ad Pammach. c. 9. Cassand. Def. lib. d. Offic. bon. 〈◊〉〈◊〉. pa. 820. Intelligentia Scripturae quae ex Traditione percipitur, non est ab ipsa Scriptura seperanda cum in ea contineatur, vel tanquam definitio in definito, vel tanquam conclusio in praemissis.
• f 1.26

  Thom. Wald. Doctr. fid. li. 2. ar. 2. c. 27. n. 7. Videtis se∣quendum esse in Ecclesia Catholica gradatim authori∣tatem multiplicem Doctorum, scilicet, Cotholicorum omnium: 〈◊〉〈◊〉 sanctorum magis, Ecclesiarum Apostolicarum potiùs & ex eis ampliùs Ro∣manae Ecclesiae: & abundantius his omnibus authoritatem Concilij generalis: nec tamen alicni iàm dictae ita obediendum censea & tàm prona fide, ficut primae fidei Scripturae. Ibid. 〈◊〉〈◊〉. Omnis Ecclesiastica authoritas cum sit ad testificandum de Christo & 〈◊〉〈◊〉 eius, vilior est Christi 〈◊〉〈◊〉, & Scripturis sanctis necessariò post ponenda. Ibid. Longè distat authoritas 〈◊〉〈◊〉, & eminet 〈◊〉〈◊〉 cunctorum Doctorum etiàm to∣tius [ E] Ecclesiae Catholicae, quamuis super cius authoritate Catholica 〈◊〉〈◊〉 Ecclesia.
• a 1.27

  Casland. Def. lib. d. Offic. pij viri. Nemo tam insanus est vt dicat cogniti∣onem salutis non ex diuinis literis, sed ex Taditione 〈◊〉〈◊〉 maiorum hauriendam. Idem. pa. 841. Non quià Canon solus non sibi ad vniuersa sufficiat &c. Jdem pa. 827. Non negamus ex sola Scriptura pe∣ti ceitam definitionem &c. Idem. pag. 832. Illud inter nos conuenit nihil esse huiusmodi non Scriptarum Tra∣ditionum quae non cum eis quae scripta sunt conueniunt atquè adeò in his quae scripta sunt non compre∣hen duntur.
• b 1.28

  Meisner. Consult. c. Lesseum. p. 590. Neque tamèn Traditiones simplicitèr omnes reijci∣mus, sed si quae probatae sunt & à pat. ibus constantèr traditae illas recipimus, non vtfidei mensuram sed vt 〈◊〉〈◊〉 stem temporis & argumentum Historicum. [ B]
• c 1.29

  Hosiand. c. Val. Analys. fid. pa. 126. Si ea Traditiones 〈◊〉〈◊〉 quae in Ecclesia 〈◊〉〈◊〉 fuerunt quaequè, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 admittimus.
• d 1.30

  Concil. Trid. sess. 4. Sixt. Senens. Bibl. li. 2. pa. 123.
• e 1.31

  Pigh. contr. Ratisb. lo. 3. Baron. 〈◊〉〈◊〉. tom. 1. anno 57. n. 11. Greg. Val. tom. 3. pa. 347.
• f 1.32

  Bannes sup. Thom. 22. q. 1. ar. 10. Stapl. 〈◊〉〈◊〉. sup. Ioh. 16. Pigh. contr. Ratisb. lo. 3. d. Ecclesia. Sed magna pars, &c. Andrad. Def. Trid. fid. li. 2. Ex Traditionibus nos multa accepisse agnoscimus quae sacris literis non continentur. Greg. Val. Analys. fid. li. 5. ca. 2. & 3.
• g 1.33

  Coster. Enchir. pa. 47. Petr. Soto. Infallibilis est regula, & certa quaecunquè credit tenet & seruat Romana Ecclesia, & in Scripturis [ D] non habentur, illa ab Apostolis 〈◊〉〈◊〉 tradita.
• h 1.34

  Gretsar. Def. Bellarm. d. verb. Dei, li. 4. c. 9. 1713. & 1715.
• a 1.35

  Petrus Soto. Instruct. Sacerdot. part. 1. lect. 6. pag. 17. Quae ad 〈◊〉〈◊〉 pertinent, magis ex Traditione & Spi∣rit' Sancti Illustra∣tione, quam ex Scriptura petenda 〈◊〉〈◊〉. Hosius. d. Ex∣press. verb. Dei, pa. 50. Nō oportet Le∣gis aut Scripturae esse peritum, sed à Deo doctum, vanus est labor, qui Scripturae impenditur. Scriptura enim 〈◊〉〈◊〉 est, & egenum quoddam elementum. Non conuenit Christiano, 〈◊〉〈◊〉 creaturae addictum esse, &c. Pigh. Hieratch. Ec∣cles. [ B] Et nisi hac admissa aut etiam Scripturis praemissa, ne 〈◊〉〈◊〉 quidem authoritatem satis sibi constate, vt quae vniuersa indè dependeat. Qua non adhibita velut plumbeam quandam regulam, &c.
• b 1.36

  Bulla Indict. Concil. 〈◊〉〈◊〉. a Iulio 3. Nos ad quos sum∣mos pro tempore Pontifices spectat generalia concilia indicere & dirigere Bellarm. d. Concil. li. 1. ca. 12.
• c 1.37

  Cu∣san. Concord. Cath. lib. 2. ca. 2. Licet vniuersalia Concilia saepè legamus conuocata per Imperatores, imò omnia [ D] octo, vt. ex gestis haberi potest, &c. Euseb. d. vit. Const. lib. 1. ca. 37. & li. 2. ca. 6. & lib. 4. ca. 47. Socrat. Hist. Eccles. lib. 2. ca. 16. Sosomen. Hist. Eccles. lib. 3. ca. 10. Theod. Hist. lib. 2. ca. 8. Euagr. Hist. Eccles. lib. 1. ca. 3. Niceph. 〈◊〉〈◊〉. Eccles. lib. 14. ca. 34. Athanas. Apolog. 2. 〈◊〉〈◊〉. c. Ruffin. lib. 2. Doce qui eo anno Consules fuerunt? Quis Imperator ius∣serit hanc Synodum conuocare? Leo Epist. 43. ca. 2. See Nilus, d. Primat. Papae, pa. 277. Concil Chalced. in principio. Haec sancta Synodus, quae secundum gratiam Dei, decreto pijssimorum Imperatorum congregata est, in Chalce∣donensi ciuitate. Iacobatius. d. Concil. lib. 3. ar. 1. n. 19. Leo primus Pontifex, cum lachrimis Imperatori scripsit & supplicauit, vt congregaret concilium.
• d 1.38

  Didac. Nug∣nus in 3. part. Tho. Addit. q. 20. artic. 3. Summus Pontifex [ E] mittit ad. Concilium generale, Cardinales quos ipse vult, & vocat Episcopos quos ipse vult, & multoties non con∣gregat Episcopos de vniuerso Orbe, sed de aliquibus 〈◊〉〈◊〉. 〈◊〉〈◊〉. d. Consist. part. 3. q. 1. pag. 114. Qui vul∣gò creaturae Papae vocari solent.
• e 1.39

  〈◊〉〈◊〉. Ego 〈◊〉〈◊〉 Episcopus, &c. 〈◊〉〈◊〉 ero beato 〈◊〉〈◊〉 sanctaequè Rom. Apostol. Ecclesiae & Domino nostro Iulio Papae &c. 〈◊〉〈◊〉 Romanum & Regalia S. 〈◊〉〈◊〉 adiutor eis ero ad retinendum & defendendum, &c.
• a 1.40

  Bosius. d. Sign. 〈◊〉〈◊〉 5. ca. 9. Po∣test Pontifex Rom. qua parte voluer it habere Con cilia rata, eademquè vbi voluerit reprobare, & quod ipse 〈◊〉〈◊〉 cit ab vniuerso Concilio sancitur. Paleot. d. Consistor. part. 1. q. 3. ar. 4. & 8. Speaking of the Colledge of 〈◊〉〈◊〉, which may also be applied to Councels. Sicut manus in 〈◊〉〈◊〉 distributio, eius nec robur nec vires imminuir, &c. Cum sempèr pendet ab eius imperio, illos huc 〈◊◊〉〈◊◊〉 deflectere: sic Papa auditis Concilijs, 〈◊〉〈◊〉 ea tanquam digitos in manu 〈◊〉〈◊〉, aut si placeat, operi 〈◊〉〈◊〉 admouere. Quemadmodum qui in nemoribus ligna caedunt, solam materiam administrant architecto, ad fabricam struendam, ille 〈◊◊〉〈◊◊〉 ab 〈◊〉〈◊〉 secernit, & quod aptius censuerit ad aedificium transfert: sic in rebus difficilibus post explanata ab 〈◊〉〈◊〉 Concilia, decernit. [ B] Papa quid sit agendum: & ideò illius vnius iudicio tanquàm supremae regulae, non 〈◊〉〈◊〉 standum esse dici∣mus, alioquin status Monarchicus 〈◊〉〈◊〉. Bannes. 22. q. 1. ar. 10. 〈◊〉〈◊〉. 70. Omnis qui contradixerit legatis praesentibus suspectus erit de Haeresi. Bellarm. d. Concil. 1. b. 2. c. 11. Idem est siue Pontifex expresse Concilium reprobet, siue Concilium agat contra Pontisicis sententiam. Ibid. c. 13. Quandò legatus ab eo missus 〈◊〉〈◊〉 Con∣cilio, sed agit contra voluntatem Pontificis, 〈◊〉〈◊〉 non est verè eius Legatus, licet protali se gerat. Greg. Val. tom. 3. disp. 1. q. 1. punct. 7. d. Concil. Si Legati sequuntur instructionem & quasi conceptam 〈◊〉〈◊〉 Pontifics senten∣tiam, &c. pa. 365. Binius. tom. 1. not. sup. Concil. Constantinop. pa. 515. Tantùm toboris & firmitatis quaelibet Sy∣nodus consequi solet, quantùm authoritatis illi Apostolica sedes impertit. Bernard. 〈◊〉〈◊〉. d. sacr. Ador. cult. disp. 3. fect. 6. pa. 263. Certum est, quod quandò summus Pontifex, per seipsum non adest in Concilio, sed per Lega∣tos, huiusmodi Legati prius 〈◊〉〈◊〉 à summo Pontifice, de hijs quae in 〈◊〉〈◊〉 Concilio agenda 〈◊〉〈◊〉. Bellarm. d. Imag. c. 14. Certum est Synodum cui repugnat Rom. Pontifex, nullius 〈◊〉〈◊〉 authoritatis. Idem. d. 〈◊〉〈◊〉. li. 4. c. 1. Illud iudicium tum demum esse firmum, cum accesserit summi Pontificis confirmatio: proinde 〈◊〉〈◊〉 summi Pontificis esse. Ib. c. 2 Ipsa infallibilitas non est in Concilio Episcopotum, sed in solo Pontifice. Azor. Instit. Mor. tom. 2. lib. 5 ca. 12. & ca. 14. Anton. Perez. Pentateuch. fid. vol. 2. du. 7. ca. 4. pa. 41. col. 2. 〈◊◊〉〈◊◊〉 [ C] legitimum, id est legitime congregatum, & in legitima congregatione 〈◊〉〈◊〉, adhuc potest omnino erra∣re, si ab instructione 〈◊〉〈◊〉 Pontificis, vel latum vnguem discedat. Ib. Saepe Romani 〈◊〉〈◊〉 mittunt per Le∣gatos suos 〈◊〉〈◊〉 eorum, quae Concilia decernere & stabilire tenentur, &c. Quod si 〈◊〉〈◊〉 auderet definire 〈◊〉〈◊〉, contrà instructionis tenorem, tunc temporis omnino erraret. Hinc 〈◊◊◊〉〈◊◊◊〉, quoties contrà instructionem Pontificis, aliquid definit, siuè Legati Pontif. ascentiant, vt in 〈◊〉〈◊〉 Constanti∣ensi, siuè dissentiant, vt in Concilio Ephesino secundo. Ib. conclus. 3. Illa Concilia generalia, quoram decretis ascentiunt Legati-summi Pontif. 〈◊〉〈◊〉 instructionem eius, possunt esse falsitati 〈◊〉〈◊〉, &c. In Concilio Basi∣leensi, de facto erratum est, Legatis Pontificis errorem approbantibus, & caeterorum 〈◊〉〈◊〉 subscribentibus.
• b 1.41

  〈◊〉〈◊〉. d. Rom. 〈◊〉〈◊〉. lib. 2. cap. 17. Resp. decretum il∣lud magni quidem esse Concilij, sed non 〈◊〉〈◊〉 factū, proindè 〈◊〉〈◊〉 esse roboris vel 〈◊〉〈◊〉. He 〈◊〉〈◊〉 of the Councell of Chalcedon.
• c 1.42

  〈◊〉〈◊〉. Vi∣ues. Schel. in Aug. d. Ciuit. Dei, li. 20. c. 26. 〈◊〉〈◊〉 illa demum 〈◊〉〈◊〉 videntur Edicta & Concilia, quae in 〈◊〉〈◊〉 suam 〈◊〉〈◊〉, reliqua non [ E] pluris 〈1 line〉〈1 line〉 in textrina vel 〈◊〉〈◊〉.
• d 1.43

  Concil. Nicen. 1. Cod. 〈◊◊〉〈◊◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.44

  〈◊〉〈◊〉. 〈◊〉〈◊〉 2. An. Dom. 381. 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.45

  Synod. 〈◊〉〈◊〉. Action. 16. & ca. 28.
• g 1.46

  Hist. Tripart. li 2. ca. 14. Socrat. Hist. Eccles. li. 1. ca. 8. Sosom. Hist. li. 2. c. 22. Niceph. Hist. li. 8. ca. 19. Gratian. Dist. 31. c. Nicen. Synod.
• a 1.47

  Cusan. Concord. Cath. l. 2. c. 3. Quod ex quinque Patri∣archalibus sedibus plenum vniuersale Concilium Colligitur, gesta Octaui Concilij clare docent, &c. Et cap. 5. Plenarium Concilium est totius vniuersae Ecclesiae.
• b 1.48

  Ibid. ca. 7. Non equitur vbi praesi∣det Papa in Concilio vel eius legatus, ibi esse vniuersale Concilium vniuersalis Ecclesiae.
• c 1.49

  Id. ca. 2. Si ex∣pectatus non mit∣teret, vel non veniret vel nollet Concilium congregatum, suae necessitati & Ecclesiae saluti prouidere debet. Hoc probat benè textus Octaui vniuersalis Concilij, &c. Quoniam dudum expectati fuerunt vicarij Seniorum Romae, & amplius expectare non sit iustum, incongruum omnino putamus, despicere fluctuantem Christi & saluatoris nostri Ecclesiam, per dilationem dispositionum quae illi debetur. Hinc ergo velut ex necessitate denunciamus. &c. Ac idem legitur in gestis secundae Ephesinae Synodi. [ C]
• d 1.50

  Ibid. c. 3. Liber∣tas talis in eo esse debet, vt quisque liberam loquendi habeat facultatem. Id. Ecce nunc essentialia ad vniuersale Concilium, vbi vniuersalia tractare debent, quod non secretè sed publicè, omnibus liberima detur audientia. Id. c. 5. Secunda Ephesina Synodus ritè congregata fuit, &c. Tamen defecit libertas, &c.
• e 1.51

  Idem. cap. 10. Oportet quod om∣nia [ D] talia, quae ligare debent, contineantur in authoritatibus sacrarum Scripturarum. Id. ca. 6. Secundum testi∣monia Scripturarum decreuit Synodus.
• f 1.52

  Id. c. 3. Opor∣tet quod priuatae causae religionis obtentu non exerceantur. vnde Leo Papa ad Theodosium Imperat. de errore Synodi Eph. dicit Dum priuatae causae religionis exercentur obtentu, commissum est impietate paucorum, quod vniuersam Ec∣clesiam vulneraret.
• g 1.53

  Id. c. 12. Et vide∣mus quantū Roma∣nus Pontifex, vltra sacras antiquas obseruationes, ex vsu & consuetudine subiectionalis obedientiae hodie ac∣quisiuit, &c. In Concilijs Rom. Pontificem in condendis statutis generalibus, eam non habere potestatem, quam quidem adulatores eidem contribuunt: scilicet quod ipse tantum statuere habeat, alijs consulentibus.
• a 1.54

  Idem, cap. 17. An vniuersale 〈◊〉〈◊〉 proprie captum, scilicet quod vniuersam Catholicam Ecclesiam representat, sit supra Patriarchas & Rom. Pontificem, credo dubium esse non 〈◊〉〈◊〉.
• b 1.55

  Idem, cap. 3. Multa Concilia 〈◊〉〈◊〉 rite conuocata errasse legimus. Idem, cap. 5. Notandum est experimento retum, vniuersale Concilium ple∣narium posse deficere. Idem, cap. 14. [ B]
• c 1.56

  Idem, cap. 13. Dum hanc partem defendimus, quod Papa non est vni∣uersalis Episcopus, sed super alios pri∣mus, & sacrotum Conciliorum, non in Papa, sed in con∣sensu omnium vi∣gorem fundamus, tunc quia veritatem defendimus, & vnicuique suum honorem reseruamus, recte Papam hono∣ramus. [ C] 99. Dist. Ecclesiae.
• d 1.57

  Idem, cap. 15. In Concilijs parum de illis omnibus inuenire potui, quae prae∣dictis positionibus meis ad plenum non concordarent.
• e 1.58

  Panormit 1. De∣cretal. d. Elect. ca. signif.
• f 1.59

  Almain. Quaest. Vesp.
• g 1.60

  Occham, Dial. part. 3. tr. 1. lib. 3. cap. 13. Sanctum tamen Euangelium cum maiori reue∣rentia & deuotione suscipiendum est, quam Concilium generale quodcunque.
• h 1.61

  Ibid. Hoc 〈◊〉〈◊〉 est, de generall Con∣cilio ritè, iustè, & Catholicè celebrato, &c. Ita tamen quod hoc vocabulum sicut, omnimodam similitudinem ne∣quaquam importet, ficut cum dicit Christus Estote perfecti sicut pater vester, &c.
• i 1.62

  Idem, par. 1. lib. 6. cap. 85. Non ideo solummodo, vocatur Concili∣um generale, quia authoritate summi 〈◊〉〈◊〉 conuocatur.
• k 1.63

  Ibid. Reges & Principes & nonnulli Laici, possunt si voluerint, ad generale Concilium conuenire, & eiusdem Concilij tractatibus interesse.
• a 1.64

  Idem, par. 1. lib. 5. cap. 7. Dig∣nitas Ecclesiastica non attribuit sanctitatem: & per consequens, non confert impossibilitatem errandi contra fidem.
• b 1.65

  Idem, par. 1. lib. 5. cap. 25. Con∣cilium generale licet sit pars Ecclesiae militantis vniuersalis, tamen non est Ecclesia vniuersalis. Igitur temerarium est dicere, quod Concilium generale contra fidem errare non potest. Ibid. cap. 28. & p. 3. tr. 1. lib. 3. cap. 9. & cap. 10. Concilium generale seu quod Concilium generale a maiori parte Christianorum putatur, potest errare [ B] contra fidem.
• c 1.66

  Ferus, sup. Act. 15. pag. 180. In re∣bus fidei, & quae conscientiam tan∣gunt, non satis est dicere, volumus, mandam': vides igi∣tur quomodo 〈◊〉〈◊〉 Apostoli. Simpliciter conue∣niunt, nihil nisi De∣um quaerunt, & ali∣orum salutem ex∣petunt, denique omnia prudenter perpendunt. Quid igitur mirum, si in hoc Concilio, fuerit Spiritus Sanctus, iuxta promissum Domini: vbi duo vel tres congregati fuerint, &c. Nos aliter conuenimus, nempe cum magna pompa, nosque ipsos querimus, atque nobis pollicemur, nihil nobis non licere de plenitudine potestatis. Et quomodo Spiritus Sanctus eiusmodi conuentus probare possit?
• d 1.67

  Anton. Perer. Pentateuch. Fid. Vol. 2. dub. 4. cap. 2. Ad Concilia gene∣ralia Occidentis, v. gr. Lateranense, sub Innocentio 3. ad Lugdunense sub Gregorio 11. ad Vi∣ennense sub Cle∣mente 5. denique ad Tridentinum, raros, aut nullos ex toto Oriente Episcopos, conuenisse videmus.
• e 1.68

  Syluest. Prier. lib. d. Mod. Inquir. pag. 9. Cur ergo sancti Patres suo tempore Haercticos per Scripturas expugnarunt? Resp. Hic est alia ratio temporis. [ E] Nam tunc Ecclesia nondum fuit firmata, nec fides satis roborata: ideo necesse fuit per Scripturas cum eis 〈◊〉〈◊〉: nunc autem oportet de firma fide eos examinare.
• f 1.69

  〈◊〉〈◊〉 Syluius, d. gest. Basil. Concil. lib. 1. pag. 14. Dum vnius hominis (Papae) libidinem sustinere conantur, dumpque priuatum bonum com∣muni anteuertunt, incredibile est quantas errorum nebulas excitent.
• a 1.70

  Chemnit. Ex∣am. p. 1. d. Trad. pag. 84. Clamitanta multis iam annis, totius orbis 〈◊〉〈◊〉 querelae, reg∣num Pontificium multas corruptelas, abusus & supersti∣tiones inuexisse in Ecclesiam: petunt in legitimo Conci∣lio grauissimas has Controuersias ex∣verbo Dei dijudi∣cari, & definiri. Sed ecce Pontifi∣cij, &c. Phil. Me∣lancth. Resp. ad Ar∣tic. Bauar. Inquisit. q. 7. Hac generali Interrogatione odia contra nos accendere student, quod videamur omnes Synodos, & omnia acta in Synodis reprehendere. Nos vero palam fatemur, oportere in Ecclesia iudicia esse, & affirmamus multas pias Synodos fuisse, & profuisse Ecclesiae, & maxime optamus nunc in his dissidijs recte constitui iudicium Ec∣clesiae.
• b 1.71

  D. Andr. Episcop. Winton. c. Apolog. Bellarm. cap. 14. pag. 333. Date nobis Concilia legitime [ C] congregata, & procedentia, &c. in eorum sententiam, imus statim.
• c 1.72

  August. c. Donat. post. collat. cap. 15. Quasi 〈◊〉〈◊〉 Concilia, Scripturis Canonicis, aliquando fuerint comparata. 739.
• d 1.73

  Verger. d. Con∣cil. Trid. Papa vult esse Dominus totius Concilij, & non modo illud indicere quando velit, & eo conuocare quales iudices ipsi videatur, & eijcere quos ipse velit, sed dirigere illic omnia, & cogere vt omnes dieant quicquid ipse imperauerit. Protest. Reg. Gal. facta Concil. Trid. Quippe quibus nec liber, nec tutus eo pateret accessus, neue idipsum Concilium, a quo excluderetur inuitissimus, generale totius Ecclesiae Catholicae, aut haberetur, aut appellaretur, quin potius priuatum existimaretur Concilium.
• e 1.74

  Paraleip. Ab. Vsperg. in Concil. Basil. Eu∣genium Papam tantum abesse, vt geueralibus Concilijs debeat obedire, vt tunc se maxime dicat 〈◊〉〈◊〉, cum Concilij Decreta contemn at. AEneas Sylu. d. Gest. Basil. Concil. lib. 1. pag. 14.
• * 1.75

  Tu es Petrus, & su∣per hanc Petram, &c.
• a 1.76

  〈◊〉〈◊〉. d. Vnit. Eccles. Hoc erant 〈◊〉〈◊〉 & caeteri Apostoli quod fuit Petrus, pari 〈◊〉〈◊〉 praediti & honoris & potestatis. Chrysost. sup. Galath. cap. 2. lamque se caeteris honore, parem ostendit (Paulus) 〈◊〉〈◊〉 se reliquis illis, sed īpsi summo comparat, decla∣rans quod horum 〈◊〉〈◊〉 parem sortitus sit dignitatem. Barlaam. lib. d. Pap. princip. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.77

  Hilar. sup. Matth. Canon. 14. Euseb. Hist. Eccles. lib. 2. cap. 14. August. sup. Ioh. tr. 124. Read D. Reinolds Confer. Hart. cap. 5. diuis. 3. pa. 178. 〈◊〉〈◊〉. Serm. 66. B. Petrus & Paulus eminent inter vniuersos Apostolos & peculiari quadam 〈◊◊〉〈◊◊〉, vttum inter ipsos quis cui 〈◊〉〈◊〉 incertum est.
• b 1.78

  August. sup. Ioh. tr. 124. Super hanc ergo inquit Petram quam con∣fessus es, aedificabo Ecclesiam meam, Petra enim erat Christus. Idem, d. Verb. Dom. Serm. 13. Tu es ergo, inquit, Petrus, & super hanc Petram, quam confessus es, Super hanc Petram, quam cognouisti, dicens, Tu es Christus, filius Dei viui, aedificabo, Ecclesiam meam. Super me aedificabo te, non me super te. Ambros. sup. Eph. 2. ver. 20. Super hanc Petram aedificabo Ecclesiam meam, hoc est in hac Catholicae fidei confessione statuo fideles ad vitam. Hilar. d. Trinit. lib. 6. Super hanc igitur confessionis Petram, Ecclesiae [ C] aedificatio est. Chrysost. sup. Matth. Hom. 55. Eusebius Emissen. Gregor. Beda, 〈◊〉〈◊〉, Glossa Gratiani, Lyra, Ferus, 〈◊〉〈◊〉, Stella, & complures alij.
• c 1.79

  Orig. in Matth. tr. 1. Si autem su∣per vnum illum Petrum, arbitraris vniuersam Ecclesiam aedificari a Deo, quid dices de Iacobo, vel Iohanne, &c. Ambros. sup. Psal. 38. Quod Petro dicitur, Apostolis 〈◊〉〈◊〉 Hieron. c. Iouinian. lib. 1. At 〈◊〉〈◊〉 super Petrum fundatur Ecclesia, licet [ D] id ipsum in alio loco super omnes Apostolos fiat. Idem, sup. Galath. cap. 2. Licet Petrum & Iohannem secum Apostolos habuerit, &c. Et super ipsos Ecclesiae sit 〈◊〉〈◊〉 fundamentum. Cyril. sup. Esa. lib. 4. Orat. 2. Est omnium fundamentum & basis inconcussa Christus, &c. Fundamenta etiam proxima & viciniora nobis in∣telligi possunt, Apostoli & Euangelistae, oculati testes & ministri Sermonis facti, in confirmationem fidei, &c. Ab ipso enim dictum est Diuino Petro, &c. Tu es Petrus, & super hanc Petram, &c. Petram opinor vocans, immotam fidem Discipuli, Dictum est item voce psallentis: Fundamenta eius in Montibus sanctis. Optime sanctis Montibus comparandi sunt sancti Apostoli & Euangelistae, quorum cognitio firmata est instar funda∣menti posteris, non sinens eos, qui per ipsos irretiti sunt in reprobam fidem decidere. Cusan. Concord. Cath. lib. 2. cap. 13. Nihil dictum est ad Petrum, quod etiam alijs dictum non sit. Sixt. Senens. Biblioth. lib. 6. an. 68. Credimus & certa fide fatemur, Christum esse primum ac 〈◊〉〈◊〉 totius Ecclesiastici aedificij fundamen∣tum; sed super hoc etiam fundamentum, asserimus, alias Petras superimpositas, nempe Petrum, & caeteros Apostolos, quos Iohannes in Apocalypsi nominat duodecim fundamenta Coelestis Hierusalem. Victoria. Re∣lect. 2. d. Pot. Eccles. Con. 4. Apostoli omnes habuerunt aequalem potestatem cum Petro & Paulus ad Gal. 1. & 2. Satis defendit, se parem potestatem cum Petro habere. Haec est aperte sententia Cypriani in Epistola [ E] de vnitate Ecclesiae ad 〈◊〉〈◊〉: & habetur 24. quaest. 1. Ego dico tibi, hoc vtique erant caeteri 〈◊〉〈◊〉, quod Petrus, pari consortio praediti & honoris & potestatis. Nec audienda est Glossa dicens, hoc debere intelligi in ordine & dignitate Consecrationis, non in potestatis plenitudine.
• a 1.80

  Aug. d. Agon. Christ. ca. 30. Non sine causa inter omnes Apostolos huius Ecclesiae Catholicae personam sustiner Petrus, huic enim Ecclesiae claues 〈◊〉〈◊〉 caelorum datae sunt, cum Petro datae sunt, & cum ei dicitur ad omnes dicitur, Amas me, pasce oues meas. Beda. Hom. in Euang. Quem me dicunt? Potestas ligandi & soluendi, quamuis soli Petro à Domino data 〈◊〉〈◊〉, tamen abs{que} vlla dubitatione noscendum; quod & caeteris Apostolis data est. AEnaeas Syluius. d. gest. Basil. [ C] Concil. l. 1. p. 28. Maximus omnium Theol. Aug. super literam Math. Euang. Tibi dabo claues, &c. Ait, per verba illa iudiciariam potestatem datam esse, non solum Petro, sed alijs etiam Apostolis & toti Ecclesiae, in Episcopis & Presbiteris.
• a 1.81

  Victor. Relect. 2. Con. 4. Prop. 12.
• b 1.82

  Bellar. d. Rom. Pontif. l. 4. c. 25. A∣postoli non suerunt ordinarij sed extraordinarij & quasi 〈◊〉〈◊〉 Pastores, quibus non succeditur. Victoria Relect. 2. d. pot. Eccles. Con. 4. Propos. 12. Nemo 〈◊〉〈◊〉 alijs Apostolis cum aequali potestate & authoritate iurisdictionis hoc est vt in toto orbe haberet plenitudineni potestatis, sicut 〈◊〉〈◊〉 Apostolorum habuisset. [ E]
• a 1.83

  Hieron. Epist. ad. Euagr. to. 3. pa. 150. Caeterum om∣nes 〈◊〉〈◊〉 suc∣cessores sunt. Id. ad. Heliodor. Epist. 1. Absit vt de his quicquam sinistrum loquar qui Apostolico gradui succedentes, &c. Ambros. Dignit. Sacerd. ca. 1. Claues regni Caelorum quas in Beato Petro Apostolo 〈◊〉〈◊〉 suscepimus Sacerdotes. Ibid. cap. 2. Quas oues & quem Gregem, non solum tune Beatus 〈◊〉〈◊〉 Petrus, sed & nobiscum eas suscepit, & cumillo cas nos suscepi∣mus omnes.
• b 1.84

  Iren. lib. 4. cap. 43. Eis qui in Ecclesia sunt Presbyteris obaudire oporter, his qui successio∣nem habent ab Apostolis, qui cum Episcopatus successione, Charisma veritatis certum, secundum placitum Patris acceperunt. Ibid. cap. 44. Qui Apostolorum Doctrinam custodiunt. Greg. Nazian Orat. 21. d. laud. Basil. Qui eandem Fidei doctrinam 〈◊〉〈◊〉, 〈◊〉〈◊〉 quoque throni particeps est, &c.
• a 1.85

  Bellarm. d. Pon∣tif. Rom. praef. Ex∣trauag. com. l. 1. tit. 9. d. Maior. & obed. ca. vnam sanctam. Subesse Rom. Pon∣tifici omni humanae creaturae, declara∣mus, dicimus, defi∣nimus, & pronun∣ciam' omnino esse de necessitate salu∣tis. Paul. Cararia. sum. mor. & Canon. q. 2. ar. 4. p. 4. n. 26. Non solum omnis fidelis populus, verum etiam infidelis, & omnis rationalis creatura, Papae imperio subiacet.
• b 1.86

  Canus loc. l. 6. c. 8. Romanum Pontif. Petrosucoedere, non est perse quidem in Sacris literis Reuelatum. Dried. d. Ecclesia Dogm. l. 4. c. 3.
• c 1.87

  Soto 4. Sent. Dist. 24. q. 2. ar. 5. Nulli particulari Ecclesiae addixit, neque aliunde insti∣tutio Christi circa hoc constat, &c. Cusan. Concord. Cath. l. 2. c. 34. pa. 599. Non 〈◊〉〈◊〉 probari Rom. Pontif. perpe∣tuum Principem 〈◊〉〈◊〉 esse. Succession in loco non 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉. AEneus. Sylu. d. gest. Basil. Concil. l. 1. Ioannes 〈◊〉〈◊〉 The 〈◊〉〈◊〉 peritissimus, glossam illam singularem, quae Rom. Ecclesiam orbi, praepone∣ret, [ D] dixitse omnino contemnere, beneque singularem esse, quae tam fatua diceret: indignumque fore vt illam quispiam 〈◊〉〈◊〉, &c.
• a 1.88

  Chrys in Act. A∣post. Hom. 3. Petrus egit omnia ex communi Discipulorum 〈◊〉〈◊〉, nihil ex 〈◊〉〈◊〉 nihil cum 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.89

  Saint 〈◊〉〈◊〉 li∣ued 30. yeeres after Saint Peter. Baron. annual. to. 1. An. 69. n. 1. & to. 2. Anno. 101. n. 2. 〈◊〉〈◊〉. Haer. 66. Praeterijt generatio Aposto∣lorum, à Petro in∣quam vs{que} ad 〈◊〉〈◊〉, & Ioannem, qui etiam 〈◊◊〉〈◊◊〉 in mundo, vsque ad 〈◊〉〈◊〉 tempora.
• * 1.90

  c Eusebius, in his 〈◊〉〈◊〉 Hi∣storie speaketh no word of it. Bulen∣ger. c. 〈◊〉〈◊〉. Si quando apud Euse∣bium aliosque non∣nullos de potestate sedis Apostolicae, Paulo obscurius agi videris; Sic 〈◊〉〈◊〉, ante be 〈◊〉〈◊〉 illud 〈◊〉〈◊〉 secu∣lum, &c.
• d 1.91

  〈◊〉〈◊〉. apud. Cypr. Ep. 75. Atque ego in hac parte 〈◊〉〈◊〉 indignor ad hanc tam apertam & manifestam Stephani stultitiam, quod qui sic de Episcopatus sui loco gloriatur; & se successionem Petri tenere contendit. Tertul. d. pud. c. 21. De tua nunc sententia quero, vndè hoc 〈◊〉〈◊〉 Ecclesiae vsurpes? Si quia dixerit Petro. Dominus super hanc Petram aedificabo Ecclesiam meam, tibi dedi claues Regni caelorum: velquaecunque alligaueris, &c. Qualis es euertens, atque commutans manifestam Domini intenrionem, personaliter hoc Petro conferentem: super te inquit aedificabo Ecclesiam meam.
• e 1.92

  Euseb. Hist. l. 5. c. 26.
• f 1.93

  Chalced. Concil. Act. 16. ca. 28. Centum quinquaginta Dei amantiss. Episc. sanctiss. noua Roma throno, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aequalia 〈◊〉〈◊〉 [ D] 〈◊〉〈◊〉, recte iudicantes, vrbem quae & imperio & senatu honorata sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aequalibus 〈◊〉〈◊〉 antiquiss. Regina Roma priuilegijs fruatur etiam in rebus Ecclesiast. non secus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ac illa extolli & magni fieri, secundam post illam existentem.
• g 1.94

  Greg. li. 4. Epist. 31. 32. 34. 38. 39. & li. 6. Epist. 24. Cusan. Concord. Cath. li. 2. c. 34.
• h 1.95

  Graeci. Asiani, &c. Nilus Archiepisc. 〈◊〉〈◊〉. l. c. d. Primat Papae.
• a 1.96

  〈◊〉〈◊〉. 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 1.97

  Meisner. An∣throp. Dec. 3. p. 329. Credimus peccata nobis esse remissa, sed haec fides for∣malitèr non iustifi∣cat, verum 〈◊〉〈◊〉 sequitur.
• c 1.98

  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 1.99

  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 1.100

  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 1.101

  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 1.102

  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 1.103

  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 1.104

  〈◊〉〈◊〉. Dicimus Fidem in disputatione Pau∣di de iustificatione accipi, vt complectatur non solum 〈◊〉〈◊〉, verùm etiàm 〈◊〉〈◊〉 in Christum propitia∣torem.
• e 1.105

  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 1.106

  Guilliaud. sup. Ioh. c. 3. v. 16. & sup. Ioh. 6.53.
• g 1.107

  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 1.108

  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 1.109

  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 1.110

  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 1.111

  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 1.112

  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 1.113

  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 1.114

  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 1.115

  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 1.116

  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 1.117

  Aug. d. Trin. 〈◊◊〉〈◊◊〉. Video me 〈◊〉〈◊〉 si credo.
• d 1.118

  Jdem. sup. Psalm. 10. Haec duo non mihi incerta sunt bonitas illus, & 〈◊〉〈◊〉 mea.
• e 1.119

  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 1.120

  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 1.121

  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 1.122

  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 1.123

  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 1.124

  Bern. in 〈◊〉〈◊〉. 3. 〈◊〉〈◊〉 crescis in gratiam, tantum 〈◊〉〈◊〉 in fiduciam.
• b 1.125

  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 1.126

  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 1.127

  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 1.128

  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 1.129

  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 1.130

  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 1.131

  August. d. lib. Arbitr. lib. 2. cap. 18, 19. Idem, d. Mor. Eccles. Cath. cap. 6.
• d 1.132

  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 1.133

  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 1.134

  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.
• a 1.135

  Bernard. Fer. 4. Heb. Pentacost. Mirabilis passio tua Domine Iesu, quae Passiones omnium nostrum propulsa∣uit, propitiata est omnibus iniquita∣tib' nostris, & nulli vnquam Pesti no∣strae inuenitur in efficax. Ambros. lib. d. Isaach. cap. 8. Ipse Christus est os nostrum, per quod Patri 〈◊〉〈◊〉, [ E] oculus noster per quem Patrem 〈◊〉〈◊〉, dextera nostra per quam nos Patri offerrimus. Idem, in Serm. Quodam. Omnia habemus in Christo, &c. 〈◊◊〉〈◊◊〉 desideras Medicus est, fi febribus aestuas fons est, si 〈◊〉〈◊〉 iniqua sententia, iustitia est, si indiges auxilio, virtus est, si mortem times, vira est, 〈◊〉〈◊〉 tenebras fugis lux est: Si 〈◊〉〈◊〉 desideras, via est: si alimentum quaeris, cibus est.
• a 1.136

  Caluin. sup. Rom. 6. v. 4. 〈◊〉〈◊〉 Apostolum non hic simpliciter nos adhortari ad Christi imitationem, ac si diceret 〈◊〉〈◊〉 Christi exempla∣ris vice esse, quod Christianis omnibus conuenit, imitari: nam certe altius conscendit, &c. Haec est autem 〈◊〉〈◊〉, Quod mors Christi efficax est, ad nequitiam Carnis nostrae extinguendam, &c.
• b 1.137

  〈◊〉〈◊〉. d. Iu∣stif. lib. 4. c. 1. Bona opera non sunt bo∣na, ex ipsorum sen∣tentia, nisi nomine & secundum quid, reipsa vero & simpliciter sunt mortalia peccata. Perer. sup. Genes. cap. 6. Disp. 5. nu. 138.
• c 1.138

  Melanct. Corp. Doctr. tit. d. Bon. oper. pag. 20.
• d 1.139

  Beza, Quaest. & Resp. in Opusc. to. 2. pa. 676. Bucer. & alij in colloquio, Ratisbon. pag. 313. Hoc vero tu pie le∣ctor, nos de iustitia inchoata haec sen∣tire & confiteri: Esse quidem illam iustitiam veram & viuam, Dei prae∣clarum & eximium Donum, vitamque nouam in Christo hac iustitia consta∣re, omnesque san∣ctos hac ipsa quoque iustitia iustos esse & coram Deo, & coram hominibus, & propter eam quoque sanctos a Deo iustificari iustificatione operum, id est comprobari eos a Deo, laudari & remunerari. Attamen quamlibet haec iustitia vera sit & viua, &c.
• e 1.140

  August. d. Spir. & Lit. cap. 14. Praecepta Legis tam sunt salutaria facienti, vt nisi quis ea faecerit vitam habere non possit.
• f 1.141

  Orig. sup. Rom. lib. 6. Non 〈◊〉〈◊〉 in iustis 〈◊〉〈◊〉 verae vir∣tutes non sint, &c.
• g 1.142

  Greg. Mor. li. 5. cap. 7. Ipsa iustitia nostra ad examen diuinae iustitia deducta, iniustitia est, & sordet in districtione Iudicis, quae in aestimatione fulget operantis, vnde Paulus nihil mihi conscius sum, sed protinus adiunxit, sed non in hoc iustificatus sum. Ibid. cap. 8. & lib. 8. c. 13. [ E] & 20. & 23. & lib. 9. c. 14. & 27. & lib. 35. c. 26. Bona quae nos habere credimus, pura bona esse nequaquam pos∣sunt. 〈◊〉〈◊〉. d. verb. Esa. Serm. 5. Nostra si quae est humilis iustitia recta forsitan sed non pura, &c. Idem, d. Ded 〈◊〉〈◊〉 Serm. 5. & sup. Cantic. Serm. 38. & 61. 〈◊〉〈◊〉. Confess. lib. 9. cap. 13. Vae etiam laudabili vitae si remota misericordia discutias eam Domine.
• a 1.143

  〈◊〉〈◊〉. Instit. l. 3. c. 17. n. 10. 〈◊〉〈◊〉. Concil. En∣chir. d. Sacram. p. 132. 〈◊〉〈◊〉 illa 〈◊〉〈◊〉, & opera nostra adiuta per gratiam 〈◊〉〈◊〉 & si legem non adimpleant, tamen Deo placent, non quidē propter dig∣nitatem voluntatis, seu operis nostri, sed imputatiue per gratiam.
• b 1.144

  Veg. d. Iust. li. 11. c. 38. Non so∣lum verum est, vi∣tam quorumuis iu∣storum, multis ma∣culis venialibus, iu∣giter sordidari, & deturpari, sed ipsa etiam perfectorum opera, à bonitate illa longe deficeere, qua deceret nos Deum colere, laudare, & honorare: sunt quippe multis imperfectioni∣bus quoad hic viuitur coniuncta, neque tam pura, neque tam sancta, & feruentia, quam magnitudo diuinae bo∣nitatis, & beneficentiae in nos exigeret. Ibid. Multa nunc fieri à nobis bona opera, & absque vlla macula pec∣cati, quae tamen si districtè vellet Deus nobiscum agere, iniustitiae essent, &c.
• c 1.145

  Cassal. d. quadr. Iust. l. 3. c. 23. Aliud est loqui de nostra iustitia prout est sola: & aliud est loqui de nostra iustitia prout est cum poenitentia & charitate, prout est sola, fortassis manca, est mutila, & deformis, quia in multis deficimus omnes, 〈◊〉〈◊〉 autem est cum poenitentia, & charitate, longe alio modo se habet, quia poenitentia nostra 〈◊〉〈◊〉 nostros defectus a 〈◊〉〈◊〉 dissimulari, & charitas facit nostros defectus à lege operiri: vbi vero defectus à lege dissimulantur & operiun∣tur, nullus apparet defectus nullaque deformitas in 〈◊〉〈◊〉 legis.
• d 1.146

  Conc. Colon Imperfecta illa obedientia & opera nostra adiuta, per gratiam subsequentem, etsi legem non adimpleant, tamen Deo placent, non quidem propter dignitatem voluntatis seu operis nostri, sed imputatiue per gratiam. Mauburn. Si quaedam bona ex gra∣tia agit, tanta indeuotione ea permiscet quod omnes iustitiae nostrae (〈◊◊〉〈◊◊〉) sunt Deo quasi pannus menstruatae quo foedius execrabiliusque nihil. Stella. Non est confidendum in propria iustitia, quia iustitiae no∣strae [ D] non sunt purae, iuxta illud Esaiae, facti sumus, vt immundi omnes nos. Gerson. to. 3. d. Consol. lib. 4. pros. 1. Quis gloriabit mundum cor se habere? Quis dixerit innocens & mundus sum? Quis non constitutus sub iudicijs Dei terribilis in Consilijs super filios hominum, non trepidauerit? Hinc afflictus Iob verebar omnia opera mea (ait Deo) sciens quod non parceres delinquenti. Et iterum, si voluerit mecum contendere, non poteto respon∣dere vnum pro mille. Cui conformis est Oratio Prophetica, non intres in iudicium cum 〈◊〉〈◊〉 tuo Domine, quia non iustificabitur in conspectu tuo omnis viuens. Et 〈◊〉〈◊〉 si iniquitates obseruaueris Domine, quis sustinebit? Porro quid Esaias se cum coeteris inuoluens sibique vilescens humili confessione protulerit 〈◊〉〈◊〉. Omnes iu∣stitiae nostrae tanquam pannus menstruatae. Quis igitur iustitias suas velut gloriabundus ostentauerir Deo: plus∣quam pannum confusionis suae mulier viro. Quem denique non exterruerit Apostoli verbum dicentis. Nihil mihi conscius sum sed non in hoc iustificatus sum. Caiet. in. 2. Thess. 1. Vt digni habeamini regno Dei, &c. Non dicit digni sitis (quoniam non sunt condignae passiones huius temporis, ad futurum regnum) sed vt digni ha∣beamini ab ipso Deo.
• a 1.147

  Basil. Manet requies sempiterna illos, qui in hac vita legitime certaue∣runt, non tanquam debitum 〈◊〉〈◊〉 redditum, sed ob 〈◊〉〈◊〉 Dei gratiam, in quo spe∣rauerunt exhibi∣tam. pag. 137.
• b 1.148

  Ioh. Ferus. in Math. l. 3. c. 20. Do∣cet 〈◊〉〈◊〉 haec pa∣rabola, primo gra∣tiam [ E] 〈◊〉〈◊〉 non debitum, 〈◊〉〈◊〉 à Deo nobis datur. Omnes enim iustitiae, nostrae, tanquam pannus men∣struatae: imo ne ipsae passiones quidem huius temporis sunt condignae ad 〈◊◊〉〈◊◊〉. Quod si aliquando mercedem audis polliceri, scias non ob aliud esse debitum, quam ex 〈◊〉〈◊〉 diuina. Gratis promisit, gratis reddit. Si igitur Dei gratiam & fauorem 〈◊〉〈◊〉 cupis, nullam meritorum 〈◊◊〉〈◊◊〉.
• c 1.149

  Velosil. Aduert in 〈◊〉〈◊〉. & alios. in to. 8. August. Quaesit. 13. pa. 369. Scotus negat meritum de condigno, &c. si∣militer Durandus & 〈◊〉〈◊〉.
• a 1.150

  Eckius. in 〈◊〉〈◊〉. & d. praedest.
• b 1.151

  Pigh. d. lib. Arb. li. 5. pa. 81.
• c 1.152

  Scribon. Pantal. in Theandr. d. mer. Christ. Disp. 11. pa. 177. Cum longe praemium excedat meritum, & opus quodcunque homi∣nis sit valoris finiti, quatenus 〈◊〉〈◊〉 est Creatura, est finita, nunquam omnibus 〈◊〉〈◊〉 operibus ex 〈◊〉〈◊〉 posset gloriam scmpiternam promereri, & fruitionem infiniti boni, nisi ex diuina compla∣centia [ B] placeret Deo optimo maximo retribuere 〈◊◊〉〈◊◊〉 vltra 〈◊〉〈◊〉, serui enim inutiles sumus. 〈◊〉〈◊〉 lib. 2. in sent. q. 18. ar. 4. Opus esse meritorium vitae aeternae, potest intelligi 〈◊〉〈◊〉, vno modo quia tale est ex parte sui, vel secundum se, vel ex gratia cooperante. Alio modo 〈◊〉〈◊〉 quia Dei 〈◊〉〈◊〉 libera∣liter acceptante, & ex illa dispositione liberali, tantum praemiare disponente pro opere sic facto. 〈◊〉〈◊〉 est mo∣dus minus proprius.
• d 1.153

  Altisiodor. sum. l. 3. tr. 12. q. 2. Mereri de condigno 〈◊〉〈◊〉 fa∣cere de debito de∣bitum vel de debito magis debitum, ita quod iniuste agitur cum eo nisi reddatur ei quod meruit: Ergo Deus iniuste ageret cum eo nisi reddatur ei quod meruit. Rhem. Hebr. 6. Annot. 10. Good workes are meritorious, &c. so farre, that God should be [ C] vniust if he rendred not heauen for the same.
• e 1.154

  Durand. 2. Dist. 27. q. 2. n. 14. Sentire seu dicere oppositum est te∣merarium seu blasphemiū propter quod si decedenti in gratia Deus non daret gloriam nihil iniustum faceret, &c.
• f 1.155

  Dionis. Cistert. 3. Dist. 1. q. 2. ar. 3. & 4. d. 43. q. 3. ar. 1. Marsil. 2. q. 18. ar. 3. & 4.
• g 1.156

  Vasques sup. 1.2. p. 2. Disp. 214. ca. 1. Opera bona perse spectata, &c. Non habere condignitatem & rationem meriti, &c. [ D] sed totam rationem meriti habere petitam ex promissione & pacto Dei affirmant, Scotus, Greg. Arimin. Gabriel, Occham, Alph. Castro, Vega, &c. Hij Doctores, reuera denegant miritum operum, & totam vim merendi ascri∣bunt operibus Christi. Vide etiam pa. 805. 〈◊〉〈◊〉. d. Tripl. Hom. Offic. l. 2. c. 28. pa. 366.
• h 1.157

  Vasques ibid. Caietan. Soto, &c. vt 〈◊〉〈◊〉. Fran. Petigi∣an. 3. Dist. 20. ar. 3.
• i 1.158

  Bellarm. Suares. Medina. vt refert. Fran. Petigian. 3. Dist. 20. ar. 3.
• k 1.159

  Greg. Val. to. 1. q. 21. Suares. Disp∣d. iust. Dei sect. 2. & 6. & refert Pius d. Ponte. sup. Tho. 1. q. 21. dub. 1.
• l 1.160

  Richard. 4. d. 46. ar. 1. q. 1. Argentina. ib. q. vnic. ar. 1. conclus. 2. Capreol. 1. d. 45. q. vn. Hosius confess. c. 73. Ferrar. c. gent. l. 1. c. 93, &c.
• m 1.161

  Bell. d. 〈◊〉〈◊〉. l. 5. c. 14. Quod si quis hic explicari cupiat vtrū Deus secundū 〈◊◊〉〈◊◊〉, an secundum commutatiuam, bonis hominū meritis sit praemia 〈◊〉〈◊〉, breuiter habeat substantiam 〈◊◊〉〈◊◊〉 secundum distributiuam, iustitiam sore, modū autem secundum commutatiuam.
• a 1.162

  Apologia Ec∣clesie Anglicanae 〈◊〉〈◊〉 bona ope∣ra necessaria esse Christiano ad salu∣tem. 〈◊〉〈◊〉. apolog. Thes. pag. 263. August. d. Spir. & Lit. c. 14. Praecepta Legis tam sunt salutaria facienti, vt 〈◊〉〈◊〉 quis ea fecerit, vitam habere non possit.
• b 1.163

  Marsil. 2. q. 18. ar. 4. Talis est obligatio creaturae ad Deū quod quan∣tò plus soluit, tantò plus tenetur, patet per rationem, 〈◊〉〈◊〉 quantò plus soluit, tantò plus de merito habet & bonis operibus, & ergo tanto plus debet.
• c 1.164

  Chrys. Gen. hom. 55. Non ita fi∣dere debemus, his quae in manib' ha∣bemus & videmns, [ D] vt promissionibus Dei. Idem. tom. 1. hom. d. Nom. Abrahae. Aug. sup. plal. 109.
• d 1.165

  Perer. in 〈◊〉〈◊〉. 6. v. 5. disp. 5. n. 148. Praeter debita gratitudinis, quae nemosatis exoluere Deo potest, ea quoquè debita quae diuino praecepto persoluere tenemur, nemo perfectae persoluit.
• e 1.166

  Marsil. 2. q. 18. ar. 4. Iustus est in remunerando, quià iusta dispositione sua, disposuit ex gratia acceptationis, minus 〈◊〉〈◊〉 maiori praemio coronare non iustitia debita, sed gratia & dispositione bene placiti diuini. 〈◊〉〈◊〉. Concil. Colon. d. Sacram. so. 130. Reposita est nobis Corona Iustitiae Dei, qua iustum est vt reddat, quod 〈◊〉〈◊〉 promisit, non quidem ex debito sed ex gratia.
• a 1.167

  〈◊〉〈◊〉. d. 〈◊〉〈◊〉. Dei, lib. 5. c. 24. Haec & alia vitae huius munera &c. quidā cultores Daemonū accipere meruerūt, [ B] qui non pertinent, ad regnum Dei, &c. Idem. d. Temp. Serm. 49. Paulus meruit Indulgentiam, & Serm 58. Man asses 〈◊〉〈◊〉 inter amicos Dei numerari. Ambros. Serm. 53. Iohannes tantam gratiam nascendo meruit, Idem. d. Paen. lib. 〈◊〉〈◊〉. ca. 〈◊〉〈◊〉. Ecclesia Domini Iesu meruit Aduentum.
• b 1.168

  Aug. Epist. 105. Nequè ipsa remissio peccatorum sine merito est si Fides hanc impetrat. Isiodor. Exhort. ad Paenit. Niniuitae impia obscoena nefanda 〈◊〉〈◊〉 flagitia, 〈◊〉〈◊〉 paenitendo merentur. Vid. Andr. Vegam. d. Iustif. li. 8. c. 6. & 7.
• c 1.169

  Ioh. Hessel. sup. Math. 6. v. 12. Huius vitae Iustitia praeci∣puè (vt ait August de Ciuit. Dei, li. 19. c. 27.) in remissione peccatorum 〈◊〉〈◊〉 [ C]
• a 1.170

  August. d. Bapt. lib. 4. cap. 24. Sicut in Abraham prae∣cessit fidei iustitia, & accessit Circum∣cisio signaculum ru∣stitiae fidei: ita in Cornelio, 〈◊〉〈◊〉 sanctificatio Spiri∣tualis in dono Spi∣ritus sancti, & ac∣cessit Sacrameutū regenerationis in lauacro Baptismi, &c. Ambr. li 5. epist. in orat. Funeb. Valentin. Imperat. Tilman. Segeberg. d. 7. Sacram. c. 1. P. Lombard. li. 4. Sent. Dist. 4. E.
• c 1.171

  Ambr. Origo verae vitae, veraequè iustitiae, in regenerationis est posita Sacramento, vt vbi homo 〈◊〉〈◊〉, ibi etiam 〈◊◊〉〈◊◊〉 veritas oriatur.
• a 1.172

  Aug. ep. 157. Non est salsa etiàm in paruulorū Bap∣tismate, Remissio peccatorum, nec 〈◊〉〈◊〉 dicitur, Ted veraciter agi∣tur. Concil. Carthag. Ap. Aug. epist. 90. Quicunquè negat paruulos, per Bap∣tismum Christi, à perditione liberari, & salutem percipe∣re aeternam Ana∣thema sit. Aug. sup. Ioh. tr. 80. vnde tan∣ta 〈◊〉〈◊〉 aquae vt corpus tangat, & cor abluat, &c. Id. Encherid. c. 42. Con∣cil. Mileuitan. ca. 2. Proptèr hanc regu∣lam Fidei, etiā par∣uuli qui nihil pec∣catorum in semet∣ipsis adhuc cōmit∣tere potuerūt, ideò in peccatorum re∣missionem veraci∣tèr baptizantur, vt in eis regeneratio∣ne mundetur, quod generatione traxe∣runt. Chrys. sup. psal. 22. Leo, d. Natiuit. serm. 4. Greg. Nissen. in Bapt. Christi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.173

  Hooker. Eccles. pol. li. 5. sect. 59 pa. 132. & sect. 67. pa. 174.
• c 1.174

  Zanch Miscel. li. 3 pa. 134. Cum Minister bap∣tisat, [ D] oculis mentis in Coelum sublatis, cogito & credo, Christum quasi manu suaè Coelo demissa, filium meum sanguine suo in remissionem peccatorum aspergere, per manum illius heminis, quem video aqua caput Infantis aspergentem.
• d 1.175

  Idem. d. Trib. Eloh. lib 7. pa. 266. Spiritus sanctus cum incubaret aquis illis primis 〈◊〉〈◊〉 mun∣di, easque 〈◊〉〈◊〉 & animaret, Symbolo quodam declarauit, quod facturus erat super aquas Baptismi à Christo instituendi, se nimirùm descensurum super Christum in specie Columbae, & mansurum super eum: & illum etiàm nunc incubare aquis nostri Baptismi easquè sanctificare, vt lauachrum sint regenerationis. Et qui baptizantur ele∣cti, illos per hunc Spiritum sanctificari, regenerari animari ad opera bona.
• e 1.176

  Caluin. Instit. lib. 4. ca. 15. §. 5.
• f 1.177

  Caluin. ibid. c. 16. §. 17 At quomodo in quiunt regenerantur In fantes, nec boni, nec mali cognitione praedicti? Nos autem respondemus, opus Dei, etiamsi captui nostro non subiaceat, non 〈◊〉〈◊〉 esse nullum.
• g 1.178

  Vide Beza in Act. Colloq. Mons∣belgard. Tit. d. Bap.
• h 1.179

  Beza, ibid.
• a 1.180

  P. 〈◊〉〈◊〉. Sent. lib. 4. Dist. 4. Quamuis quidam diffiteantur, illis qui perituri sunt paruulis, in Baptismo dimitti peccata, innitentes illi verbo Aug. Sacramenta in solis electis efficiunt quod figurant? Jbid. G. Nec mireris rem aliquandò praecedere Sacra∣mentum, cum aliquandò 〈◊〉〈◊〉 longè post sequatur: vt in illis qui fictè accedunt, quibus cum postea paenituerint incipiet Baptismus prodesse.
• b 1.181

  Canon. Eccles. Synod. Anglic. ann. 1603. Can. 69. If any Minister, &c.
• c 1.182

  Tilman. d. 7. Sacram. ca. 1. Non allegauit Deus po∣tentiam suam (vt est communis The∣ologorum senten∣tia) ità visibilibus Sacramentis, vt si∣ne ipsis (modo absit coutemptus) saluare nequeat aut nolit, maximè quando impossibile est, 〈◊〉〈◊〉 ea suscipere possit.
• d 1.183

  Concil, Trid. 〈◊〉〈◊〉. 6. ca. 7.
• e 1.184

  Bellarm. d. Bapt. li. 1. ca. 4. Cabrer. sup. 3. p. Thom. quest. 68. ar. 2. n. 7. Henriq. sum. Theolog. li. 2. c. 22. Qui citat alios.
• f 1.185

  Tom. 1. Con∣cil Ap. Surium. pag. 731. Socrat. hist. Ec∣cles. li. 5. ca. 21. Tert. d. Bapt. cap. 19. & d. Cor. Mil. c. 3. Hieron in 14. ca. Zachar. & Epist. 61. ca. 16. Leo Epist. 4. Vid. Durant. d. rit. Eccles. Cath. lib. 1. ca. 19. n. 14
• g 1.186

  Gerson. p. 3. serm. in Natiuit. B. Mariae.
• h 1.187

  Biel. 4. Sent. Dist. 4. q. 2.
• i 1.188

  Caietan. in 3. Thom. q 68. ar. 1. & 2. 〈◊〉〈◊〉. venet. Anno 1547. In late editi∣ons the place is ca∣strated.
• k 1.189

  Tilman. Segeberg. d 7. Sacram. c. 1. p. 43. Thom. Elysius Clyp. Pior. Hom. Tit. 11. d. Bapt. ar. 3. Cassand. d. Bapt. Infant. p. 772. & 777. Eos quoquè infantes qui voto patentum, vel propinquorum Christo 〈◊〉〈◊〉 sunt, ac iàm nunc voto & animi 〈◊〉〈◊〉 Christo ad Baptismum oblati, si ante expirent quàm externum signum ad∣hiberi possit, non priuari Baptismi gratia pie credi posse existimo.
• l 1.190

  Elys. ibid. so. 102. Col. 2.
• a 1.191

  Cass. d. Bapt. Infant. pa. 775. Vi∣dentur haec (quae dicta sunt de Bapt. Flaminis) ad Infan∣tes quoque non in∣commode trans∣ferri posse. Nihil enim eis ad salutem praeter aquae tinctionem, deesse videtur, ad quam tinetionem, parentum & Ecclesiae volun∣tate & fide iam destinati sunt, cur igitur non hic quoque dicamus, supplere omnipotentis benignitatem, quod Sa∣cramento desuerit, nisi Deum seueriorem se Infantibus, quam adultis exhibere putemus?
• b 1.192

  Bellarm. d. Euchar. lib. 1. cap. 1. Greg. Vol. Tom. 4. Disp. 6. q. 3. punct. 1. Suares 3. q. 75. Disp. 46. Sect. 1. pag. 518. Caluinus, &c. Cum negaret corpus Christi esse realiter ac substantialiter praesens, in hoc Sacra∣mento sed solum in coelo: nihilominus absolute concedebat, substantiam, & corpus Christi sumi & Manducari à fidelibus, ineffabili quodam 〈◊〉〈◊〉.
• a 1.193

  D. Bilson. BB. of Winchest. Diff. true Subiect. par. 4. pag. 779. 〈◊〉〈◊〉, li. d. Spir. mand. om∣nes vere Christia∣ni, sacrae Coenae Domini, ex ipsius instituto communicantes, manducant corpus & bibunt sanguinem Iesu Christi spiritualiter, efficacitate Spiritus sancti. Junius, Animad. ad. 〈◊〉〈◊〉. d. Imag. cap. 9. n. 50. Eucharistiae Sa∣cramentum 〈◊〉〈◊〉 proprie aut figurate. Proprie Sacramentum capit & panem 〈◊〉〈◊〉, & corpus 〈◊〉〈◊〉 Domini, ex instituto & veritate Christi.
• b 1.194

  Caluin. Opusc. lib. Consens. inter Tigur. & Calu. 〈◊〉〈◊〉 no∣bis (in Coena) Christi corpus & sanguinem, nullus nostrum negat, qualis autem sit corporis & sanguinis Domini communicatio, queritur.
• c 1.195

  Caietan. in 3. part. Thom. q. 75. ar. 1. Edit. Venet. anno 1547. Peti∣gian. 4. Dist. 10. q. 1. ar. 1 Et in hoc Caietanus 〈◊〉〈◊〉 defecit, qui eneruauit vim hulus argumenti 〈◊〉〈◊〉 Haereticos Sacramentarios. Dixerat enim in Comment. ar. 1. q. 75. 3. p. qui iussu Pij V. in Romana editione merito ex∣punctus est, seclusa Ecclesiae Authoritate, verba illa ad veritatem hanc confirmandam non sufficere.
• d 1.196

  Suar. in 3. part. Tho. q. 75. ar. 5. Disp. 50. Sect 2. saith, That Scotus and Biel held so.
• e 1.197

  Theod. Dial. lib. 2.
• f 1.198

  Gelas. c. Ne∣stor. & 〈◊〉〈◊〉. Bibl. Bign. to. 4. fo. 565.
• g 1.199

  Chrysost. ad Cae∣sar. Monach.
• h 1.200

  Bertram. li. d. corp. & sang. Dom.
• a 1.201

  〈◊〉〈◊〉. d. Sa∣cram. d. Euchar. Disp. 4. q. 3. punct. 5. Respondeo, Chri∣stum existere sub speciebus Sacra∣mentaliter modo, quodam admirabi∣li & ineffabili, per modum substantiae spiritualis, secun∣dum totam suam substantiam, quan∣titatem & membra, 〈◊〉〈◊〉 modo quo in coelis existit, ad dexteram Dei Pa∣tris omnipotentis, non vero existere modo quantitatiuo, seu per extensionem 〈◊〉〈◊〉, in ordine ad locum. Thom. Aq. p. 3. q. 76. ar. 4. Nugnus, ibid. Coninch. ibid. n. 66. Henriq. Sum. lib. 8. cap. 25. Reginald. Greg. Val. Tolet. Philiarch. Petigian. Angles. Barth. ab Angelo, Victoria, Chamerota, Pezantius, Vasques, Viguer. Institut. Theol. d. Euchar. & alij.
• b 1.202

  August. ep. 57.
• c 1.203

  August Serm in Mont. lib. 2. cap 9. &c. Faust. lib. 20. cap. 11. Secundum praesentiam corporalem, simul & in Sole, & in Luna, & in Cruce, esse non possit.
• d 1.204

  August. sup. Ioh. 31. Vigil. c. Eutych. lib. 4. cap. 4. Fulgent. Trasimund. 〈◊〉〈◊〉. 2. cap. 5. Theod. Dial. lib. 2. Arnob. Adu. [ C] Gent. lib. 6. Quae sunt priuata singulariaque natura, multa fieri 〈◊〉〈◊〉, simplicitatis suae integritate seruata. Nunquid esse decem omnibus in millibus, potis est vnus, vno in tempore? non opinor.
• e 1.205

  〈◊〉〈◊〉. d. Eu∣char. lib. 3. cap. 3. Non repugnat es∣sentiae corporis, esse in vno & pluribus locis, cum sint om∣nia extrinseca, & posteriora ipsa cor∣poris essentia.
• f 1.206

  Arist. 1. d. Coe∣lo. Text. 2. Corpus est quod diuisibile est secundum om∣nes mensuras.
• g 1.207

  Scalig. d. Sub∣til. Exerc. 5. Sect. 6.
• a 1.208

  Aquin. 3. Quest. 76. ar. 4. substantia corporis Christi, realiter non denu∣datur a sua quanti∣tate dimensiua, & ab alijs accidenti∣bus.
• b 1.209

  Nugnus, ibid. Fides est (〈◊〉〈◊〉 vt op∣positum sit errone∣um) quod tota quantitas corporis Christi Domini, est [ B] in hoc Sacramento.
• c 1.210

  Bellarm. d. Euchar. lib. 3. cap. 5. Sententia communis Scholarum & Ecclesiae est, &c. Petigian. 4. d. 10. q. 1. ar. 4. Dub. 2. Est conclusio 〈◊〉〈◊〉 quod corpus Domini in Eucharistia, suam habet quantitatem, & est communis opinio omnium Theologorum. c Scalig. d. Subtil. Exerc. 5. Sect. 3. Primum Coelum est in loco, & sane in suo spacio quod occupat. Bellarm. d. Euchar. lib. 3. cap. 7.
• d 1.211

  Durand. 4. Dist. 10. q. 2. Vbicunque est substantia in se realiter, ibi est substantialiter, quia est ab ea, iste modus inseparabilis, ergo 〈◊〉〈◊〉 vbi∣cunque est quantitas in se realiter, ibi est 〈◊〉〈◊〉, quia iste modus est ipsi essentialis & inseparabilis, sed illud quod est quantitatiue alicubi, non potest comparari ad totum, vel 〈◊〉〈◊〉 partem consimiliter.
• e 1.212

  Bellarm. d. Eu∣char. lib. 1. cap. 14.
• f 1.213

  Tertul. lib. c. Prax. Dei velle posse 〈◊〉〈◊〉, & non posse nolle.
• g 1.214

  August. d. Ci∣uit. Dei, lib. 5. cap. 10. Dicitur omni∣potens, faciendo quod vult, non pa∣tiendo quod non vult, vnde propre∣rea [ E] quaedam, non potest, quia est omnipotens.
• h 1.215

  Ambros. lib. 6. ep. 37. Quia ergo ei impossible: Non quod virtuti arduum, sed quod naturae 〈◊〉〈◊〉 contrarium. Impossibile istud, non 〈◊〉〈◊〉, sed virtutis, & maiestatis, quia veritas non recipit mendacium, nec Dei virtus, leuitatis errorem.
• a 1.216

  Occhagania, d. Sacram. tr. 1. d. Eu∣char. q. 20. Quan∣titas debet comi∣tati corpus Christi, vbicunque sit. Ex∣tensio localis est propria passio quā∣titatis. Ex vi ver∣borum constituitur corpus organicum. Quaeret aliquis qui fieri possit, vt mo∣dus ille extensio∣nis localis, quem corpus Christi ha∣bet in Coelo, re∣uera insit in cor∣pore Christi, & à corpore reipsa, non seperetur (vt cer∣tum sane est) & tamen non sit cum corpore Christi in Eucharistia?
• b 1.217

  Siluestran. in 4. Sent. Lect. [ C] 27. Vbi vnica substantialis essentia, & vnicum vbi, &c. Durand. 4. Dist. 10. q. 2. Si quantitas corporis Christi est in Sacramento per concomtantiam ad substantiam, non apparet possibile, qualiter ipsa tota possit esse 〈◊〉〈◊〉 praesens speciebus, & cuilibet parti specierum. Petigian. in 4. Dist. 10. q. 2. ar. 1. Si corpus Christi potest esse Sacramentaliter praesens multis locis, ergo omnibus, ergo vbique: si autem de fide est crea∣turam non posse esse vbique non solum est secundum praesentiam quantitatiuam, sed etiam secundum quam∣cunque praesentiam realem, etiam indiuisibilem & Angelicam, nam etiam de 〈◊〉〈◊〉 spirituali creata, erit de fide, non posse esse vbique alioquin ex illa proprietate, non colligeretur diuinitas filij & Spiritus Sancti.
• c 1.218

  Scotus, 4. Dist. 11. q. 3. Camerac. 4. q. 6. ar. 2. Licet ita esse non sequa∣tur euidenter, ex Scriptura. Caietan. 3. q. 75. ar. 1. Non apparet ex 〈◊◊〉〈◊◊〉 a∣liquid, &c.
• d 1.219

  Bellarm. d. Eu∣char. lib. 1. cap. 2. & cap. 14. Non habet Christus in Eucharistia, 〈◊〉〈◊〉 existendi corporum, sed potius Spirituum. Ibidem, lib. 3. cap. 4. 〈◊〉〈◊〉 si quis contendat esse in loco tam 〈◊〉〈◊〉 quam 〈◊〉〈◊〉, id requirere vt res nullo modo sit alibi, dicere possumus dari tertrum modum existendi in loco, 〈◊〉〈◊〉 per solam. 〈◊〉〈◊〉, quomodo Deus est in loco, & hoc modo in loco 〈◊〉〈◊〉 ea corpora, quae per Diuinam po∣tentiam, 〈◊〉〈◊〉 sunt in 〈◊〉〈◊〉 locis. Ochagauia, d. Sacram. tr. 1. d. Euchar. q. 22. Deus est vnus, & tamen est [ E] totus 〈◊◊〉〈◊◊〉 locis. Ibid. 4. 21. Christus existit in hoc Sacramento, quemadmodum Angelus existit in loco. 〈◊〉〈◊〉. in 4. d. 10. q. 1. Disp. 32. Sect. 5. Corpus Christi non est in Eucharistia, per modum quantitatis, sed potius per modum substantiae, Angelo potius accommodatum quam quantitati.
• a 1.220

  〈◊〉〈◊〉 4. Dist. 10. q. 1. ar. 5. In illa Angelica enunciatione non erit impossibile apud Deum omne verbum, id duntaxat significari videtur, quod [ B] nihil, quod Deus dixerit se facturum, est illi impossibile. Petig. 4. Dist. 10. q. 1. ar. 3. Caietan & Soto dicunt, quod, &c. Non est sermo de impossibili, secundum diuinam potentiam absolute, sed secundum potentiam ordinatam, secundum quam attenditur possibile velimpossibile, in Ecclesiasticis Mysterijs.
• * 1.221

  d Euseh. Emissen. d. Consecrat. dist. 2. ca. Quia corpus. Cum reuerendum 〈◊〉〈◊〉 caelestibus cibis 〈◊〉〈◊〉 ascendis, sacrum Dei tui corpus, & sanguinem fide respice, honora, mirare, mente continge, cordis manu 〈◊〉〈◊〉, & maxime haustu interiore assume.
• b 1.222

  Fulgent. d. 〈◊〉〈◊〉. & Grat. c. 〈◊〉〈◊〉.
• a 1.223

  August. sup. Ioh. tr. 25. Vt quid paras dentes & ventrem, crede & manducasti. Ibid. tr. 26. Credere in cum, hoc est man∣ducare panem vi∣rium. Qui credit in 〈◊〉〈◊〉 manducat, in∣uisibiliter sagina∣tur. Jb. Qui man∣ducat intus non fo∣ris, qui manducat in corde, non qui premit dente.
• b 1.224

  Paschas. d. corp. & sang. Dom. c. 11.12.14. Spiritualiter sanguis potatur in mysterio. Totum spirituale est quod comedimus. Virtus fidei & intelligen∣tiae, quae nihil de Christo dubitat, to∣tum illud spiritua∣liter sapit & degu∣stat.
• c 1.225

  Fulbert. Epist. ad Adeodat. 〈◊〉〈◊〉. Colon. to. 11. pa. 4. 〈◊〉〈◊〉 fidei, dilata fauces spei, viscera charitatis extende, & sume panem vitae, interioris hominis alimentum, &c.
• e 1.226

  Ambros. praec. in praepar. ad Missam.
• f 1.227

  August. sup. Psal. 103. Conc. 3. Est alius panis qui cor confirmat, quia panis est 〈◊〉〈◊〉.
• g 1.228

  August. serm. d. corp. & sang. Dom. citatur à Beda 1. Cor. 10.16. Vita vnicuique erit corpus & 〈◊〉〈◊〉 Christi, si quod in Sacramento visibiliret sumitur, in ipsa veritate spiritualiter manducetur, spiritualiter bibatur.
• a 1.229

  Petigian. in 4. Sent. d. 10. q. 1. ar. 1. p. 353. Constat ex Ecclesiasticis Histo∣rijs & ex his quae colliguntur ex sa∣cris Concilijs & Doctrina Patrum per mille annos & amplius à passione Domini, nulla fuit excitata Haerefis in Ecclesia circa realem praesentiam, &c.
• b 1.230

  August. sup. Ioh. tr. 27. Hoc est ergo manducare illam escam & illum bibere potum, in Christo manere & illum manentem in se habere. Ac per hoc qui non manet in Christo, & in quo non maner Christus procul dubio non manducat spiritualiter carnem eius, nec bibit eius sanguinem licer carnaliter & visibiliter premat Dentibus Sacramentum [ B] corporis & sanguinis Christi sed magis tantae rei 〈◊〉〈◊〉 ad iudicium sibi manducat, & bibit, quià immun∣dus praesumpsit ad Christi accedere Sacramenta quae aliquis non digne sumit nisi qui mundus est.
• c 1.231

  Aug. sent. prosp∣citatur à Bandino. sent. pag. 367. Si modum queris quo id fieri possit breuiter dico mysterium fidei salubriter credi potest, inuesti∣gari non potest. Cyril. in Ioh. lib. 4. cap. 13. Firmam fidem mysterijs adhibentes, nunquam in tam sublimibus rebus, illud quomodo aut cogitemus, aut proferamus. Ibid. c. 24. Quomodo id fiat, nec mente intelligere, nec lingua dicere possumus, sed silentio & firma fide id suscipimus.
• d 1.232

  Suar. sup. 3. Tho. d. Euchar. disp. 50. sect. 2. pa. 602. Corrigendos esse Scholasticos qui hanc Doctrinam de conuersione hac, seu de Transubstantiatione non admodum antiquam esse dixerint. Inter quos fuit Scotus. Dist. 10. q. 1. § Quantum ergo ad istud Argum. & Dist. 11. q. 3. Gabr. lect. 41. in Can.
• a 1.233

  〈◊〉〈◊〉. ep. 8. & ep. 47. & sup. Esa. ca. 3. Tertul. d. Poen. c. 4. Ambros. ad virg. Laps. c. 4.
• b 1.234

  Caluin. Instit. li. 3. c. 3. n. 1. Nō abs re summa Euange∣lij statuitur in poe∣nitentia & remissi∣one peccatorū. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Epist. 20. Viam & antegressionem esse dicimus ad petendum & percipiendum Christi beneficium. Zanch. d. Relig. c. 18. Thess. 1. Credimus ad veram Iustitiae Christi participationem, coquè ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum Christo ne∣cessariam esse poenitentiam, qua à peccatis & mundo muratione animi, ac voluntatis auersi, ad Christum conuer∣tamur, illi agglutinemur, ecquè 〈◊〉〈◊〉 peccatorum in ipso & ex ipso consequamur, iusticiaquè ipsius & San∣ctitate 〈◊〉〈◊〉. Marc. 1.4, 15. Luc. 13.3.5.
• c 1.235

  August. Con∣fess. d. Confess. Nàm & nos confessionē retinem' praecipuè propter absolutio∣nem quae est verbū Dei, quod de singu∣lis authoritate di∣uina, pronunciat po testas clauium, qu are impium esset ex Ecclesia priuatā absolutionem tolle∣re, nequè quid sit remissio peccatorū aut potestas 〈◊〉〈◊〉 intelligunt, si qui priuatam absòluti∣onem aspernantur. Harmon. Confess. sect. 8. Chemnic. Exam. Concil. Trid. p. 2. pa. 221. Priuata vero absolutio annunciat vocē Euan∣gelij per quam non dubium est Deum efficacem & peccata 〈◊〉〈◊〉 illis qui vocem Euangelij in absolutione fide apprehendunt. In absolutione igitur Deus ipse per Ministerium 〈◊〉〈◊〉 elij 〈◊〉〈◊〉 peccata singulis creden∣tibus atquè hoc modo 〈◊◊〉〈◊◊〉, testimonium est diuinae absolutionis, vndè conscientia testimonium habet sibi verè a Deo 〈◊〉〈◊〉 esse peccata.
• d 1.236

  D. 〈◊〉〈◊〉 BB. of Cou. & Liechf. protest appeal. li. 2. ca. 16. sect. 1.
• e 1.237

  Iuel. Def. Apolog. 2. p. c. 7. Diuis. 2. pa. 192. Zanch. d. Oper. Red. p. 757. Petr. Martyr. loc. 〈◊〉〈◊〉. Class. 3. c. 8. §. 28. Gerhard. loc. com. tom. 3. d. Poen. n. 99. Priuata coràm Ecclesiae 〈◊〉〈◊〉 confessio, quam auricularem vocant, quam∣uis non habeat expressum acspeciale mandatum, ac 〈◊〉〈◊〉 non sit absolutae necessitatis, tamen cum plurimas praestet vtilitates paulo post enumerandas, ac disciplinae Ecclesiasticae pars sit non postrema, publico Ecclesiae consensu recepta, ideo nequaquam temerè vel negligenda, vel abroganda, sed piè, ac in 〈◊〉〈◊〉 Dei timore, praeser∣tim ab illis qui ad sacram Synaxin. accedunt vsurpanda.
• a 1.238

  Cassand. Con∣sult. ar. 11. Credo de hac re controuersi∣am nullam fuisse futuram, si non sa∣lutatis haec confitendi medicina, ab imperitis & importunis medicis, multis inutilibus traditiunculis infecta, & contaminata fuisset, quibus conscientijs quas extricare & leuare debebant, laqueos iniecerunt, & tanquàm tor∣mentis quibusdam excarnificarunt. Quaproptèr 〈◊〉〈◊〉 rei occuretur, si pij tantùm, &c. Beat. Rhenan. sup. Tertul. d. 〈◊〉〈◊〉. praef. Thomas ab Aquino, & Scotus homines nimium arguti, confessionem hodie talem rediderunt, vt Io∣hannes 〈◊〉〈◊〉 grauis ac sanctus Theologus, qui 〈◊〉〈◊〉 annis argentorati concionatus est, apud amicos suos 〈◊〉〈◊〉 testatus sit, iuxtà illorum deuteroseis, impossibile esse confiteri. Concil. Colon. d. Poen. so. 158. Interim tamen non probamus hanc Exomologesim, hominum spinis & scrupis sic 〈◊〉〈◊〉, vt vix quisquam à Sacerdote discedat tran∣quilla conscientia, quam magis veterum exemplo expediri conuenerat.
• b 1.239

  Concil. Trid. Sess. 14. c. 5. Canon. 4. & Can. 7. Opor∣tere à 〈◊〉〈◊〉 bus omnia peccara mortalia, quorum post diligentem 〈◊〉〈◊〉 discussionem, con∣scientiam habent in confessione re∣censeri, etiàmsi oc∣cultissima illa sint, & tantum a 〈◊〉〈◊〉 duo vltima Deca∣logi praecepta com∣missa, &c.
• c 1.240

  Pre∣tereà eas circumstantias, &c. quae peccati speciem mutant, &c. Nauar. Enchir. c. 2.
• d 1.241

  Ibid. Can. 8. & Extr. d. Poen. & Remiss. c. 12. Omnis 〈◊〉〈◊〉 sexus.
• e 1.242

  Trid. Concil. ibid. ca. 7.
• f 1.243

  Ibid. ca. 4. Reconciliationem ipsae contritioni sine Sacramenti voto, quod in illa includitur, non esse ascribendum.
• g 1.244

  Ibid. c. 6. Ad salutem necessariam esse iure diuino.
• h 1.245

  Ibid. Can. 1. Si quis dixer it in Catholica Ecclesia, poenitentiam non esse ve∣re & proprium Sacramentum, &c.
• i 1.246

  Ibid. ca. 4. Medin. Cod. d. Confess. tr. 2. q. 39. Multorum sententia est, & probabilis, quod sine contricione, possit quis absolui modo attritus sit. 〈◊〉〈◊〉. Addit. ad. 3. par. Tho. q. 6. ar. 1. Dub. 1. Cum confessione sufficit 〈◊〉〈◊〉 ad iustificationem. Guil. Rubeo. 4. Dist. 18. q. 1. Confitens de peccatis suis, modicum dolens, per sacramentum poenitentiae sibi ministratum à Sacerdote eum absoluente, consequitur re∣missionem culpae.
• k 1.247

  Vasques. in. 3. to. 4. q. 90. ar. 1. dub. 1. n. 3. 〈◊〉〈◊〉 Oxomensis D. Salmant. Docuit confessionem Sacramentalem, non esse in praecepto ijs qui iàm vere contriti à peccatis suis iustificati sunt.
• a 1.248

  Cassand. Con∣sult. d. Confess. ar. 11 At quod, subijciunt enumerationē om∣nium delictorū non esse necessariam, quadam ex parte recte habet, videlicet, si intelligatur de ignotis, & non occurrentil us pecca∣tis: item si intelligatur de nimis anxia inquisitione omnium 〈◊〉〈◊〉 quae in multis conscieniae carnifi∣cinam gignit, quam nemo moderatus approbat. Concil. Colon. d. Poen. 10. 158. Non aliter 〈◊◊〉〈◊◊〉 hanc confessionem necessariam, quam fecerunt veteres illi patres, hoc est, necessariam illis qui habent grauatam con∣scientiam nimirùm quibus Concilio, consolatione & absolutione est opus.
• b 1.249

  Orig. in Luc. Hom. 17. Vnde & nos si peccauerim', debem' dicere, pec∣catum meum no∣tum feci tibi, & in∣iquitatem meā nō abscondi, dixi an∣nunciabo iniustici∣am meam contrà me Domine: si e∣nim hoc fecerimus, & reuelauerimus peccata nostra, non solum Deo, sed & his qui possunt me∣deri vulneribus no∣stris atquè peccatis, delebuntur peccata nostra ab eo qui dixit. Ecce delebo vt nubem iniquitates tuas, & sicut caliginem peccata tua. Idem. in Psalm. 31. Fortassis (inquit) sicut hi qui habent inclusam intus escam indigestam, aut humoris aut flegmatis, stomacho grauiter & molestè conuenientia, si vomuerint releuantur, ità etiàm fi qui peccauerunt, siquidém retinent in se peccatum, intrinsecus vrgentur, & propemodum suffocantur à flegmate vel humore peccati, si autem ipse sui accusator fiat, dum accusat semetipsum, & confitetur, simul euomit & delicta, at∣què omnem morbi digerit causam. Hieron. sup. cap. 10 Eccles. Si quem serpens Diabolus occultè momorderit, & nullo conscio eum peccati, veneno infecerit, si tacuerit qui percussus est, & non egerit poenitentiam, nec vulnus suum fratri, & magistro voluerit confiteri, magister qui linguam habet ad curandum facilè ei prodesse non pote∣rit. Si enim erubescat aegrotus vulnus medico confiteri, quod ignorat medicina non curat. Aug. sup. Psalm. 66. Tu∣am iniquitatem confitere, gratiam Dei confitere, te accusa illum glorifica te reprehende, illum lauda, vt & ipse ve∣niens inueniat te punitorem tui, vt exhibeat se tibi saluarorem tuum. Quid enim time tis confiteri, qui 〈◊〉〈◊〉 hane viam in omnibus gentibus. Quid timetis confiteri, & in confessione vestra cantare canticum nouum, cum omni terra. In omni 〈◊〉〈◊〉 in pace Catholica confiteri times Deo, ne confessum damnet? Si non confessus lates, [ E] non confessus damnaberis. Times c̄ofiteri, qui non confitedo esse non 〈◊〉〈◊〉 occultus, damnaberis tacitus, qui pos∣ses liberari confessus.
• c 1.250

  Caluin. Instit. lib. 3. c. 4. n. 12. Cum omnes mutuò nos debemus 〈◊〉〈◊〉, & in fiducia diuinae misericordiae confirmare, videmus tamen Ministros ipsos, vt de remissione peccatorum, certas reddant con∣scientias, testes eius ac sponsores constitui. Officij sui vnusquisquè fidelium esse 〈◊〉〈◊〉, &c. vt ad se subleuan∣dum priuata confessione apud Pastorem suum vtatur. Sistant se pastori oues, quoties sacram coenam participare volunt.
• a 1.251

  Francis. Sil∣uius. Com. in 3. par. Tho. d. Confess. q. 6. ar. 1. De necessitate praecepti, non potest esse dubium. Illo autem supposito, dicendum est quod necessaria 〈◊〉〈◊〉 necessitate 〈◊〉〈◊〉, quià non est aliud remedium, consequendi veniam peccatorum mortalium à Baptismo commissorum, quam per confessionem Sacramentalem re vel voto 〈◊〉〈◊〉. Nugnus. 〈◊〉〈◊〉 3. part. Tho d. Poen. q. 6. ar. 1. Dub. 2. Con∣fessio 〈◊〉〈◊〉 ad salutem 〈◊〉〈◊〉 medij, pro his qui 〈◊◊〉〈◊◊〉 post Baptismum.
• b 1.252

  Bellar. d. Poe∣nit. li. 1. ca. 11. Resp. Poenitentiam quā Christus & Bapti∣sta praedicarūt, ideo Sacramentum non fuisse, quià desinit pars Sacramenti potissima, 〈◊〉〈◊〉 verbum absolutions, confessioni peceatorum adiunctum. Non habemus exē∣plum Sacramenti poenitentiae, in Actis Baptistae, & antè Christi resurrectionem. Suares. in 3. 〈◊〉〈◊〉. 4. disp. 35. sect. 1. Sed haec & fimilia 〈◊〉〈◊〉 se sumpta, solum probant, generalem necessitarem 〈◊〉〈◊〉, & indifferentia sunt ad poenitentiam requisitam, antè vel post Baptismum vt sensit 〈◊〉〈◊〉 Concil. Trid. Sess. 14. c. 1.
• c 1.253

  Caietan. sup. Act. 19. Quemad∣modum ad Baptis∣mum Iohannis cō∣currebant confiten∣tes peccata sua (vt dicitur Marci primo) ita modo describuntur confitentes facta sua, procul dubio in genere aut publice. 〈◊〉〈◊〉 enim fuit confessio Sacramentalis, sed professio poenitentiae, vitae praeteritae.
• d 1.254

  Caietan. sup. Iam. 5. Non hic est sermo de Sacramē∣tali confessione vt patet ex eo quod dicit, confitemini inuicem, Sacramē∣talis enim confessio non fit inuicem, sed Sacerdotibus tantùm, sed de 〈◊〉〈◊〉 qua mutuo fatemur, nos peccatores vt oretur pro nobis, & de confessione hinc inde erratorum pro mutua 〈◊〉〈◊〉 & reconciliatione. Scot. 4. Dist. 17. q. 1. 〈◊〉〈◊〉. 1. Gabr. 4. Dist. 17. q. 1. Vasques. in 3. tom. 4. q. 90. ar. 1. dub 1. nu. 26. Quamuis Hugo. vict. & 〈◊〉〈◊〉. d. Confess. Sacra∣mentali illum locum intelligunt, tamen non est ità concors sententia, multi enim alij de confessione quae inui∣cem fieri debet inter fratres vt 〈◊〉〈◊〉, 〈◊〉〈◊〉. Myth. 〈◊〉〈◊〉 4. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Nequè enim consentaneum [ E] videtur, confessionem Iacobum promul asse, in 〈◊〉〈◊〉 illis 〈◊〉〈◊〉 alterutium peccata vestra. Yrebarn. 4. dist. 17. Dico praeceptum confessionis non haberi ex asserto Iacobi. Aureolus. 4. dist. 17. q. vnic. Ad 〈◊〉〈◊〉 illam Iacobi dicendum est, quod loquitur de mutua obligatione, qua 〈◊〉〈◊〉 est obligatus, ad 〈◊〉〈◊〉 alteri, de offensa.
• a 1.255

  Lombard. 4. dist. 18. 〈◊〉〈◊〉. Non hoc Sa∣cerdotibus conces∣sit, quibus tamen tribuit potestatem soluendi & ligandi, id est oftendendi homines ligatos, vel solutos. In soluendis culpis vel retinendis ita ope∣ratur Sacerdos E∣uangelicus, & iudi∣cat 〈◊〉〈◊〉 olim lega∣lis in illis qui con∣taminati erant le∣pra, quae peccatum signat. Ambros. d. spir. sanct. li. 3. ca. 19. Peccatum nemo condonat, 〈◊〉〈◊〉 vnus Deus. Homines in remissione peccatorum Ministerium suum exhi∣bent, non ius alicuius potestatis exercent. Neque enim in suo, sed in Patris & Filij & Sp. Sancti nomine pecca∣ta dimittuntur; isti rogant, Diuinitas donat. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Ioh. 20. Vis & efficacia Remissionis, non in Discipulis [ D] sed in Deo remitrente.
• b 1.256

  Medin. Cod. d. poenit. tr. 2. q. 2. Saepissime Deus 〈◊〉〈◊〉 peccata antequam à 〈◊〉〈◊〉 remitrantur. Quamprimus, Quis intus de peccatis propter Deum conteritur, etiamsi de confessione vocali nil sciat nihilque memoriae eius occurrat; illico consequitur à Deo, remissionem omnium mortalium. Ochagania. d. Sacram. poenit. tr. 2. q. 1. Ex praedicto loco Scripturae Ioh. 20 Aliqui sic colligunt necessitatem con∣fessionis, quia Sacerdotes ibi 〈◊〉〈◊〉 iudices, & per consequens debent cognoscere causam, &c. Verum hac ra∣tione non potest colligi necessitas confessionis, &c. Sacerdotes sunt Iudices Ordinarijrespectu poccarorum ve∣nialium & tamen non est preceptum 〈◊〉〈◊〉 confitendi.
• c 1.257

  Medin. ibid. E∣sto quod illinc col∣ligeretur necessitas confitendi Sacerdotibus non tamen ostenditur quod fit necessarium in partitulari singula confiteri, etiam occulta cordis peccata, quod peccator in genere se peccatorem coram Sacerdote esse cognos∣cat [ E] & confiteatur, & ab ipso Sacerdote, ita in genere absoluatur.
• d 1.258

  Caietan. sup. Ioh. 20. Fateor institu∣tionem Sacramenti poenitentiae, hic non habere praeceptum.
• e 1.259

  Iansenius Harm. Euang. cap. 147. Quo∣niam Remissio peccatorum impendi potest sine praeuia confessione illa speciali, ex 〈◊〉〈◊〉 quod Sacerdotibus hoc 〈◊〉〈◊〉 potestas est collata remittendi aut retinendi peccata, non mox consequitur specialem peccatorum confes∣sionem esse necessariam.
• a 1.260

  Vasques, 3. to. 4. q. 90. ar. 〈◊〉〈◊〉. Dub 2. Inter alios qui pla∣ne fatentur ex illis verbis Ioh. 20. Ne∣cessitatem Confes∣sionis, 〈◊〉〈◊〉 inuenies qui efficaciter inde deducat.
• b 1.261

  Medin. Cod. d. Poen. 〈◊〉〈◊〉. 2. q. 2. Ad huius 〈◊〉〈◊〉 pro∣bationem 〈◊〉〈◊〉 Doctores 〈◊〉〈◊〉 insudarunt.
• c 1.262

  Palacius, 4. Dist. 17. pag. 240. Auxij sunt admodum Theologi in inuestigandis 〈◊〉〈◊〉 locis, aut 〈◊〉〈◊〉 rationibus, qua hoc esse iuris Diuini euincant. Et miratu dignum, quanta sit de hac re concertatio, quamque sibi male conueniant.
• d 1.263

  Chrysost. in Psal. 50. 〈◊〉〈◊〉. 2. Quia ex animo poenituit, &c. con∣fessus est Deum, esse Christum, me∣ruit Paradisi, esse Colonus. Ibid. Pec∣cata tua dicito, vt 〈◊〉〈◊〉 illa. Si con∣funderis 〈◊〉〈◊〉 di∣cere quia peccasti, dicito ea quotidie in 〈◊〉〈◊〉 tua, non dico vt confitearis conseruo tuo vt exprobret, dicito Deo qui curat 〈◊〉〈◊〉 Ibid. Reminiscons 〈◊◊〉〈◊◊〉 effunde lachry∣mas, & poteris in lecto tuo positus, ea delere. Chrysolog. Serm. 84. 〈◊〉〈◊〉 Petrus (Acts 2.) peccata, & toto cum gaudio 〈◊〉〈◊〉 poenitentes.
• e 1.264

  Paludan. 4. d. 17. q. 2. n. 8. Culpa mortalis, non potest remitti sine noua infusione 〈◊〉〈◊〉: Sed confessio Sacram. 〈◊〉〈◊〉 valet ad 〈◊〉〈◊〉: quia ex quo homo facit quod potest, confitendo 〈◊〉〈◊〉 in speciali de 〈◊〉〈◊〉, & in generali de 〈◊〉〈◊〉: Absolutio sequens, ab omnibus 〈◊〉〈◊〉, 〈◊〉〈◊〉 Praecessit 〈◊〉〈◊〉.
• a 1.265

  〈◊〉〈◊〉. Hist. Ec∣cles. l. 5. c. 19. 〈◊〉〈◊〉. li. 7. c. 16. Trip. Hist. li. 9. c. 35. Niceph. li. 12. c. 28. 〈◊〉〈◊〉. d. Sacram. poe∣nit. tr. 2. q. 1. nu. 12. Res haec multu fa∣cessit negotij The∣ologis nostris. Qui∣dam fatentur Hi∣storiam veram esse. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Th. Wald. Mych. Palacius. Quidā negant La∣tinus Latinius no∣mine: breuem dis∣putationem edidit Romae, anno 1587. vt ostenderet hanc Socratis Historiam fabulosam esse, quod meo iudicio nullo firmo funda∣mento docet. Refert Vasques 3. to. 4. q. 90. ar. 1. Dub. 3.
• b 1.266

  Chrys. sup. Heb. Hom. 31. & sup. Psal. 59. & Hom. 5. d. In∣comprehensib. Dei naturae.
• c 1.267

  Gloss. d. paenit. Dist. 5. c. 1. Necessaria est confessio in mortalibus apud nos, apud Graecos non, quia non emanauit apud illos Traditio talis.
• d 1.268

  Vega. d. Iustif. li. 13. c. 28.
• e 1.269

  Mald. sum. q. 18. ar. 4. Suares. 3. to. 4. Disp. 35. Sect. 1. De hac confessione est tertia sententia extremè contraria, quae negat in lege gra∣tiae [ C] datum esse à Christo Domine proprium Diuinum praeceptum huius confessionis, quam sententiam non so∣lum docent Haeretici, &c. Sed etiam graues Theologi. Hugo Victor. Alex. Halens. Bonauentura, &c. Cum negent confessionem esse expresse institutum a Christo a fortiori negant esse praeceptam.
• f 1.270

  Rhenan. in Tertul. d. paenit. Praefat.
• g 1.271

  Refert Alphons. Castro. v. Confess. Vasques. 3. q. 90. ar. 1. Dub. 1.
• h 1.272

  Grat. d. Poen. d. 1. cap. 89. Quamuis. Quibus Authoritatibus vel quibus rationum firmamentis vtraque sententia satisfactionis & confessionis innitatur, in medium breuiter exposuimus. Cui autem harum potius ad∣haerendum sit. Lectoris iudieio reseruatur. Vtraque enim, fautores habet sapientes, & Religiosos. 〈◊〉〈◊〉. sup. 5. lib. Decretal. d. Poen. & Remiss. cap. 12. Omnis vtriusque, n. 18. Multum mihi placet illa opinio (Gloss. Gratian. d. Poen. dist. 5.) Quia non est aliqua authoritas aperta quae innuat, Deum seu Christum, aperte institu∣isse, confessionem fiendam Sacerdoti, pag. 256.
• i 1.273

  August. sup. Ioh. tr. 80. Accedat verbum ad Ele∣mentum & fit Sa∣cramentum. Ibid. Visibile verbum. Idem, c. Faust. lib. 19. cap. 16. Visibilia inuisibilis Gratiae signa. Idem, Serm. d. Bapt. ad Neophyt. Sacramentum dicitur, quia aliud videtur, aliud intelligitur. Quod videtur, habet speciem corporalem, quod intelligitur habet fructum spiritualem.
• * 1.274

  August. Confess. lib. 10. cap. 3. Quid mihi est cum ho∣minibus, vt audi∣ant confessiones meas, quasi ipsi sa∣naturi sint omnes languores meos? Curiosum genus ad cognoscendam vitam alienam, desidiosum ad cor∣rigendam suam.
• * 1.275

  Aug. d. Bapt. c. Don. lib. 4. ca. 6. [It should be, ca. 16.]
• a 1.276

  Stapl. Relect. contr. 4. d. potest. Eccles. q. 3. ar. 2. in Symbolo profite∣mur, Credo Ecclesiam 〈◊〉〈◊〉. &c. Hoc est credo omnia quae Deus per Ecclesiam 〈◊〉〈◊〉 docet. Canus, Loc. 〈◊〉〈◊〉. lib. 4. cap. 4. Bannes, 2.2. q. 1. ar. 1. pag. 10. 〈◊〉〈◊〉, sum. pag. 237. Omnis Baptisatus sanctam Ec∣clesiam explicite tenetur credere, scil. quod sit verax & infallibilis, in proponendis nobis ea, quae sunt fidei, Rhem. 1. Tim. 3. Sect. 9.
• b 1.277

  August. En∣chir. cap. 56. Rectus ordo poscebat, vt Trinitati subiungeretur Ecclesia, tanquam habitatori 〈◊〉〈◊〉 sua, & Deo Templum suum, & [ E] conditori Ciuitas sua.
• a 1.278

  Bellarm. d. Pon∣tif. li. 4.7. Pontifex si posset esse haereti∣cus, solum erit ne∣gando aliquam ve∣ritatem antea defi∣nitam. Non potest, autem esse haereti∣cus, dum ipse ali∣quid noui definit, tunc enim non 〈◊〉〈◊〉 contra aliquid definitum ab Ec∣clesia.
• b 1.279

  Hieron. sup. Gal. c. 5. 〈◊〉〈◊〉 Scripturas ali∣ter intelligit, quam sensus spirit' Sancti flagitat quo con∣scripta est, licet de Ecclesia non recesserit, tamen Haereticus appellari potest.
• c 1.280

  Tertul. d. vel. virg. c. 1. Quod∣cunque [ C] aduersus veritatem sapit, hoc erit Haeresis.
• d 1.281

  Albert. 4. Sent. Dist. 13. ar. 39. Ille est Haereticus, qui sententiaru suam sequitur & non sententiam Scripturarum.
• e 1.282

  Occham. Dial. p. 1. l. 1. c. 6. Haereticus est, qui per∣tinaci auimo tenet aliquam Haeresin, cuius contradictoria in Sacris 〈◊〉〈◊〉 continetur.
• * 1.283

  e Cyprian. Ep. 75. 〈◊〉〈◊〉 differentia est, inter pseudo propheram, & hae∣reticum.
• a 1.284

  Aug. d. Bapt. c. Don. lib. 4. cap. 16. Constituamus ergo duos aliquos isto modo, vnum eorum verbi gratia, id sentire de Christo quod Photinus opi∣natus est, & in eius Haeresi baptizari extra Ecclesiae Catholicae communionem: alium vero hoc idem sentire, 〈◊〉〈◊〉 in Catholica Baptizari, existimantem ipsam esse Catholicam fidem. Istum nondum Haereticum dico, nisi manifestata sibi Doctrina Catholicae fider 〈◊〉〈◊〉 maluerit, & illud quod 〈◊〉〈◊〉 elegerit, quod antequam fiat, manifestum est illum, qui foris baptizatus est esse pejorem.
• * 1.285

  D. Field. 3. Booke of the Church. c. 3.
• a 1.286

  Gerson. to. 3. d. Consol. li. 4. pros. 1. pa. 53. Dubius in fide infidelis est? Quod vtique veri∣tatem habet, dum quis illa dubitat, quae per eruditio∣nem sacrae Scrip∣turae, certa tenetur & explicata 〈◊〉〈◊〉 tenere.
• b 1.287

  Occham. Dial. p. 1. l. 4. c. 3. Quidam sunt nescientes Haeretici, qui assertionem nullam pertinentem ad fidem Christianam sub propria forma Scriptam in Scriptura diuina re∣pertam dubitant esse veram, quia 〈◊〉〈◊〉 Scripturam diuinam recipiunt: Sed tamen 〈◊〉〈◊〉 assetriones sequen∣tes ex illis, propter hoc, quod aliter intelligunt Scripturas diuinas, quam sensus Spiritus Sancti flagitat, à quo [ D] sumptae sunt, non credunt esse veras, quià non putant quod sequantur ex illis, quià autem credunt irreuocabili∣ter contrarias assertiones esse veras, ideo Haeretici sunt censendi qui tamen in genere credunt totam fidem Chri∣stianam esse veram. Idem. p. 2. tr. 1. ca. 10. Haeretici sunt in duplici differentia, quidam sunt scientes Haeretici, qui∣dam sunt Haeretici non scientes, &c. Errantes contra fidem Christianam aberrant, Ipso facto, & hoc 〈◊〉〈◊〉 dupliciter: quià aut errant contra 〈◊〉〈◊〉 quam tenentur explicitè tenere vel credere: sicut si quis assentiret 〈◊〉〈◊〉 non fuisse 〈◊〉〈◊〉, putans hoc ad fidem Christianam minimè pertinere. Ibid. Errans contrà fidem debit 〈◊〉〈◊〉 per regulam fidei Christianae, qui ergo regulam fidei putat falsam, non est paratus 〈◊〉〈◊〉, igitur est 〈1 line〉〈1 line〉 Secundo ex verbis praedictis concluditur quod errans contra veritatem Catholi∣cam, quam 〈◊◊〉〈◊◊〉 credere, est Haereticus reputandus: quià talis non quaerit cauta sollicitudine veritatem.
• a 1.288

  D. Rainold. 〈◊〉〈◊〉. sex. Thes. Rom. Ec∣clesia nec Catho∣lica est nec sanum membrum Catho∣licae [ D] Thes. 5.
• * 1.289

  d Origen. in Math. tr. 1. Si quis fuerit ad∣uersus [ D] quem praeualiturae sint portae inferorum, talis nequè Petra fuerit, super quam Christus aedificat Ecclesi∣am, nequè quae à Christo super Petram aedificatur Ecclesia, &c. Ibidem. Vbi vero considerauimus, quod vnum quodquè peccatorum ob quae Christus iturus erat ad inferos, portae sunt inferorum, compraehendemus, quod anima quae maculam habet, aut rugam, aut aliquid huiusmodi, ac propter malitiam nec sancta est, nec irrepre∣hensibilis, ea neque Petra est, super quam Christus aedificat, nequè Ecclesia, nequè Ecclesie pars, quam super Pe∣tram Christus aedificat. Ambros. in Luc. lib. 2. c. 3. Bernard. in Cantic. serm. 78. D. Rainold. d. Script. & Eccles. Thes. 4. confirmeth the same at large.
• a 1.290

  Aug. d. Ciuit. Dei, li. 20. c. 8. Nun∣quam ab illo, Ec∣clesia seducetur, praedestinata & e∣lecta antè constitu∣tionem mundi.
• b 1.291

  Origen. tr. 1. in Math. Vnūquod∣què peccatorū, &c. portae sunt infero∣rum, vna inferorū porta, vocatur scor∣tatio. Cum multae sint, neque recen∣seri numero possint inferorum portae, nulla porta infero∣rum, valet aduersus Petram, aut Eccle∣siam quam Chri∣stus super illam ae∣dificat. Hieron. sup. Math. c. 16. Ego portas inferi reor, vitia atquè peccata, vel certè Haereticorum Doctrinas, &c.
• c 1.292

  Gre. Mor li. 4. ca. 11. Quid per dies nisi singulae quae{que} Electorum mentes? Quid per menses nisi multiplica∣tae eorū Ecclesiae quae vnam Catholicam faciunt, designatur. Jd li. 28. c. 6. Sanctam Ecclesiam de sanctis in aeter∣num permansuris constructam, nuliis huius vitae persecutionibus superandam, Ipse super quem aedificata est, eui∣dentèr ostendit, cum ait portae inferi non praeualebunt aduersus eam.
• * 1.293

  August. Epist. 50. d. Vnit. Eccles. c. 16.
• * 1.294

  Aug. Com. 〈◊〉〈◊〉. Con∣cion. de Emerito ad Plebem. Lact. lib. 4. Diuin. Institut. ca. vlt. Cyp. epist. 62. ad Pompon. Field li. 1. of the Church, ca. 23.
• a 1.295

  Aug. Enchir. c. 56. & 〈◊〉〈◊〉 61. Idem. sup. 〈◊◊〉〈◊◊〉. & sup. Psalm 90. Gregor. Moral. li. 4. c. 10.
• b 1.296

  Whitaker. d. Ecclesia cap. 2. q 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. non omni∣bus quidem, sed ijs tantum, quibus∣cum rem habent, & qui rectè de religi∣one iudicare possūt.
• c 1.297

  Read before pa. 7.50.61.
• a 1.298

  Aug. epist. 50. Idem. d. vnit. Eccles. ca. 16.
• b 1.299

  Aug. d. Doctr. Christ. li. 3. c. 32.
• c 1.300

  Idem. sup. ep. Ioh. tr. 3. & in psal. 131. In hijs est do∣mus Dei, quos prae∣destinauit, & prae∣sciuit perseueratu∣ros. Et in Psalm. 47. Proefat. Secundam Sabbathi non de∣bemus intelligere, nisi Ecciesiā Chri∣sti: sed Ecclesiam Christi in sanctis, Ecclesiam Christi in hijs qui scripti sunt in Coelo, Ecclesiā Christi in hijs qui mundi huius tentationibus non cedunt.
• d 1.301

  Bernard. in 〈◊〉〈◊〉. 1.
• e 1.302

  Read before pa. 5.57. 111.112.113.
• f 1.303

  Aug. c. Crescon. lib. 2. c. 21. Omnia ista monstra, absit omni∣nò [ D] vt in membris illius columbae vnicae 〈◊〉〈◊〉, absit vt intrare possint limites horti conclusi, cuius ille custos est, qui non potest falli.
• * 1.304

  Read before in this 〈◊〉〈◊〉, pag. 111. 112.113.
• * 1.305

  Read before in this Treatise, pag. 1.2.
• * 1.306

  Aug. d. Tem. serm. 237.
• a 1.307

  Aug d. Trinit. li. 3. ea. 11.
• b 1.308

  Athan. orat. c. Gent. Greg. Moral. li. 18. c. 14. Si rectè loqui desiderāt, in∣dè sumere debent, quid loquātur. Am∣bros. Hexam. li. 2. c. 2. Nos 〈◊〉〈◊〉 Scripturarum coe∣lestium magifterio.
• c 1.309

  Chrys. in Ioan Hom. 58.