An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.

CHAP. I.

AFTER the first Iustification which i•• accomplished by Charity, there fol∣loweth the second, that is the increa∣se and augmentation of the same by good works, in which holy men day∣ly walke and go forward, vntill they arriue to the supreme degree of that finite perfection, which God foreseeth they will climbe vnto, by the concurrence of his grace, as the wiseman tea∣cheth in the fourth Chapter of the Prouerbs: The path of the iust, as a shining light, proceedeth euen to perfect day. That is as the dawning appeareth more bright and bright vntill it approach to noone tyde, or to the fullnes of the day: so

the iust man aduaunceth himselfe forwards in the way of perfection, vntill he come to his determined pitch or state of vertue, in which course euery step that he trea∣deth truly augmenteth his former iustice. For as S. Iohn sayth: He that doth instice is iust. And he that is iust let him be iu∣stifyed yet. Doctour Whitaker, D. Fulke, and Doctour Abbot with one accord reply, that S. Iohn speaketh not there of true iustice before God, or of that iustice which purcha∣seth heauen, but of inward sanctification, or outward iu∣stice before men only. But if you distinguish sanctificati∣on from iustice (as deceitfully you do) the proper notion and signification of the word maketh against you, which sayth not, a man is sanctifyed only, but iustifyed, & more iust, by doing iustice. Then S. Iohn expoundeth himselfe adding: He that doth iustice is iust, euen as he is iust. But he, to wit Christ, is truly iust before God by Iustice worthy of heauen, therefore he that doth iustice, is also iust before God by the like iustice, or els the similitude S. Iohn maketh is wholy defeated.

1. Againe S. Iohn in both places compareth him that worketh iustice and increaseth therein, to the peruerse & wicked sinner, who still continueth heaping sinne vpon sinne: but he that walloweth in the filthines of sinne waxeth more filthy, not only before men, but also before God, by hoording vp wrath, and extremity of torments against the day of wrath and indignation. Therefore he that goeth forward in the course of Iustice, augmenteth the same, not outwardly in the eyes of men, but inward∣ly in the sight of the highest, by increasing heere his trea∣sure of mercy, and reward of glory heereafter, which S. Paul punctually confirmeth: As you haue exhibited your mem∣bers to serue vncleanes, and iniquity vnto iniquity; so now exhibite your members to serue iustice vnto sanctification. Lo heer sancti∣fication is all one with iustice, or it is (as Hugo sayth) the stay or confirmation of Iustice. Besides, they that proceed externall workes of iustice, increase the summe thereof, and become more gratious vnto God, euen as when they

were subiect to sinne, by continual & often sinning they augmented their wickednes, & waxed more odious, and detestable in his presence. For those words, to serue iniquity vnto iniquity, are vttered after the Hebrew Phrase, which signify as Theophilact noteth, as it were an addition of sinne to sinne: the like addition is after required of Iustice to Iu∣stice, as Tertullian, Origen, S. Chrysostome, and S. Ambrose expresly interprete the Apostle, of such addition and in∣crease of Iustice, by which we obtaine saluation, saying: He hath commanded vs with the same measure, or degree of dili∣gence to serue God, with which we serued the Diuell; whereas we ought more obsequiously obey God, then the Diuell, because heere sal∣uation, there damnation worketh. Heerupon the law of God, his very Commandements are tearmed our Iustifications. Would God my wayes might be directed to keep thy iustifications. My soule hath coueted to desire thy iustifications. I was exercised in thy iustifications. It is good for me that thou hast humbled me, that I may learne thy iustifications. And why is this? But because the obseruation and keeping of his law doth make vs truly and perfectly iust, because it doth quicken, reuiue and giue life to our soules (which cannot be without perfect Iustice, gratious & allowable before the throne of grace) whereof the Psalmist in the same place is also witnesse. I will not forget thy iustifications for euer: because in them thou hast quickened me. And Ezechiel. When the impious shall turne away himself from his impiety and do iudgment and iustice, he shall viuificate, or make his soule to liue.

2. Likewise S. Paul auoucheth: He that ministreth seed to the sower, will giue bread also to eate, and will multiply your seed, & will augment the increase of the fruits of your iustice. Where the Apostle resembleth almesdeeds to seed, which sowed in the hands of poore, and needy persons yieldeth increase of grace, sayth Theophilact, in this life, and glory in the next; or they are compared to seed, which he that once soweth, twice reapeth, according to S. Anselme: The fruit thereof abundance of temporall goods in this world, of heauenly in the world to come. Which supposeth it to be the increase of

true iustice, and of such whereunto the glory of heauen is due, as the very Text it selfe declareth, both in this and in the former two places. Heere the wordes immediatly before are: He distributed, he gaue to the poore, his iustice remay∣neth for euer. In the sixth Chapter to the Romans after the forementioned exhortation it is added: You haue your fruit to sanctification, but the end life euerlasting. In the two & tw∣entith of the Apocalips, the wordes ensuing are: Behould I come quickely, and my reward is with me to render to euery man according to his workes. Therefore by conference of places and connexion of the Text, it euidently appeareth, that the Apostle spake of the going forward in true Iustice be∣fore God: for no other remaineth for euer, to no other euerlasting life and reward of glory belongeth. For this cause S. Paul prayeth for the Collossians: that they may walk worthy of God in all thinges pleasing, fructifying in all good workes. Euery word strengthneth our cause, that we fructify in good workes, and in workes pleasing God, worthy of of God, as the Greeke Text more plainly openeth. Salo∣mon: Feare not to be iustifyed euen to death, because the reward of God abydeth for euer. Where although M. Abbot out of Caluin contendeth that the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 betokneth, ne differas, do thou not procrastinate or delay, yet it also signify∣eth, ne cesses, surcease not, leaue not off. And S. Augustine readeth, ne verearis, feare not, according to our approued vulgar translation. S. Peter: As infants euen now borne, rea∣sonable milke without guile desire you, that in it you may grow vnto saluation, the Syriacke hath, that in it you may grow to life. Both translations import, that by going for∣vvard in vertue, vve dayly grovv and increase our salua∣tion, our life of grace vpon earth, our right and title to the life of glory in heauen: vvherupon S. Augustine sayth: We are iustifyed, but that iustice it selfe increaseth when we profit and go forward. Thus he.

3. But because the cauilling Protestant will hardly be satisfyed with this; expound, O Augustine, expound yet more playnly, what iustice it is, in which we increase.

He telleth you: That we proced and increase in that iusti∣fication, in which we obteyned remission of sinnes, by the lauer of regneration; in that by which we receaued the Holy Ghost, in that wherof we haue some part by Fayth, some be∣ginning by fayth, in that we profit from day to day; that is augmented partly by Hope, but most of all by Charity, as by the most supereminent way, demonstrated vnto vs by the Apostle, by which our fayth is circumcised, and discerned from the fayth of the Diuells. And in his second booke against Iulian: Iustification in this life according to these three meanes, is imparted vnto vs. First, by the lauer of regeneration in which all sinnes are remitted. Then, by wrastling with vices from whose guilt we are absolued. Thirdly, when our prayer is heard by which we say, forgiue vs our trespasses. Finally S. Iames: Do you see that by workes a man is iustifyed, and not by fayth only? which as I haue declared aboue, cannot be vnderstood of outward, but of inward iustification before the face of God, of that wherin Fayth doth iustify yet not only, not alone. Of that wherein Abraham was iustifyed when it is sayd of him: Abraham beeleued, and it was reputed to him to iustice, the chiefe place which D. Whitaker, M. Abbot, and their confederacy, so often alleadge for their true iustifying and internall Fayth. In so much as many of the Lutheran, and Zuin∣glian Protestants, either traduce that saying of the Apo∣stle, or discard the whole Epistle out of the Canon of holy Scripture, by reason he disputeth heere so mightily against them. For this moued Luther to account it no bet∣ter then an Epistle of straw, in comparison of the Epistles of Peter and Paul, as Whitaker after impudent denyalls, was con∣strayned to confesse, by finding an old edition, wherein Luther disgorged that blasphemous paralell, that poysoned speach, which his whelps the Magdeburgian Centurists licking vp after him, cast forth in this manner: It is to be vn∣derstood that, that is a bastard, or an adulterous Epistle. Among other reasons they alleage this: Because against Paul, and against all Scriptures, the epistle of Iames ascribeth Iustice to works, and peruerteth as it were of set purpose that which Paul argueth

out of Genesis, that Abraham was iustifyed by only fayth without workes, and auoucheth that Abraham obtayned iustice by workes. And in the first Century: The Epistle (say they) of Iames swarueth not a little from the Analogy of the Apostolicall doctrine, whereas it attributeth iustification not to only Fayth, but to workes, and calleth the Law, a Law of liberty.

4. Pomeran another Lutheran of singular fame a∣mong them, accuseth S. Iames of no lesse then three noto∣rious faults heerin. First, of making a wicked argument. Se∣condly, of concluding ridiculously. Thirdly, of cyting Scripture against Scripture. Wolfgangus Musculus also a famous Zu∣inglian rebuketh S. Iames, That he alleadgeth the example of Abraham nothing to the purpose &c. He confoundeth the true and properly Christian Fayth, which the Apostle euer preacheth, with that which is common to Iewes and Christians, Turkes and Diuells &c. and setteth downe his sentence so different from the Apostolicall doctrine. The like is affirmed by Vitus Theodorus once prea∣cher of Norimberge, and by Illyricus a great Sholler of Luther, who ioyne with vs against their owne sect-mates (the Caluinists, and all English Protestants, in these two poynts. First that S. Iames cannot be expounded of fayth outwardly professed, but of the inward Christian fayth. Secondly, that Fayth alone doth not iustify according S. Iames, but workes also, in the same sense, as S. Paul at∣tributeth iustification to Fayth. Therfore Luther boldly con∣fesseth a contradiction betweene them which cannot be reconciled. Many (saith he) haue taken great paines in the e∣pistle of Iames to make it accord with Paul, as Philip endeauoureth in his Apology, but not with good successe, for they are contrary: faith doth iustify, faith doth not iustify &c. In another place he hath these wordes. Abraham was iust by fayth before he is knowen such an one by God: Therfore Iames doth naughtily con∣clude, that now at the length he is iustified after this obedience, for by works as by fruits, faith, and iustice is known: but it followeth not (vt Iacobus delirat, as Iames dotingly affirmeth) Therfore the frui∣tes do iustify. From whence we also gather that the spirit of our English Reformers, is different from the spirit of

Lutherans, from the spirit of Zuinglians (and so one of them a lying spirit) in a capitall point, in receauing the epistle of S. Iames for Canonicall, and conteyning the true doctrine of the Apostles, which they contemn•• as apocriphall, and varying from the Apostolicall do∣ctrine in a substantiall article of fayth.

5. But these things I leaue, and come backe againe to my former discourse. After the example of Abraham, he confirmeth it with another of Rahab, saying: Also Rahab the harlot, was not she iustified by workes, receauing the Messengers, & putting them out another way? And then he cōcludeth, for euen as the body without spirit is dead, so also fayth without good works is dead. From which words these consequences may be ma∣nifestly drawn. First, as the body is a true body depriued of the spirit of life, so fayth may be true fayth bereft of the life of Charity, although dead & fruitles without vigour, force, or actiuity to iustify, as the body is dead without the soule. Secōdly the spirit is not any outward effect on∣ly, or sign of life, but the true inward forme which giueth life to the body, no more are works the effects only (as Whi∣taker calleth the) & manifestations of righteousnes, but the true causes also therof. They do (as Hugo commenteth vpon that passage) by the works the fayth was consumate, perfect Faytlr, declare it, augment, and consumate it. Yea they giue it the life & efficacy, both of the first, and second iustification: for if we vnderstand by workes, the spring or fountaine from whence liuely workes proceed (whch is Charity) they formally impart to Faith the first life & efficacy of Iustice. If other actions & operations which flow from Charity, they meritoriously attribute the second life of iustification, which is the augmentation, perfection, and full accom∣plishment of the former. S. Ambrose interpreteth them of the fountaine and first life, explicating those words of the Apocalyps: I know thy workes, that thou hast the name, that thou liuest, & thou art dead. He hath the name that he liued, that is the name of a Christian, but he was dead, because he had not the works of fayth, which is Charity &c. as the body is dead without

the soule; so also if all good things we seem to haue, they are dead, if Charity be wanting. S. Augustine and S. Chrysostome expound them of the works, which flow from Charity, and so they are true causes in way of merit of the second life, which is the increase, and consumation of iustice.

6. To which purpose I remember an argument, with which a Priest taken prisoner in Oxford, once vrged D. Rauies, then Deane of Christs Church, & after preten∣sed Bishop of London, to proue that good workes (taking them in the former two senses heer specifyed) truly con∣curre to all kind of iustice. His first Syllogisme was this.

Omnis iustificatio est ex fide viua. Omnis fides viua ex bo∣nis operibus. Ergo, omnis iustificatio est exbonis operibus.

In English thus. Al iustificatiō proceeds from liuely Fayth. All liuely fayth from good Workes. Therfore all iustificatiō proceeds from good Workes.

Doctour Rauyes answered by distinguishing the Minor proposition thus: Omnis fides viua est ex bonis operibus, conco∣mi••anter concedo, cooperanter nego. That is, all liuely fayth proceeds from good workes, concomitantly as a figne which accompanyeth it, not cooperantly, as the cause which worketh and effecteth the same. Against which distinction the Priest replyed in this manner.

Vita non concomitatur, sed cooperatur ad sub∣stantiam rei cuius est vita. Sed bona opera sunt vi∣ta fidei viuae. Ergo non concomitan∣tur, sed cooperantur ad substātiam fidei viu••.

In English thus. Life doth not accōpa∣ny or concomitate, but worke or cooperate to the substance of the thing whose life it is. But good workes are the life of liuely fayth. Therefore they do not accompany or conco∣mitate, but worke or cooperate to the sub∣stance of liuely fayth.

M. Rauies not knowing against what proposition he shold contest, yet ashamed either to yield, or say nothing, de∣nyed flatly the argument, with this exception, habet e∣nim quator terminos, it hath foures termes. And when the disputant replyed it had but three, the Deane could not be drawne to assigne any fourth terme, or discouer any fault in the Syllogisme, but dismissed the Priest from his lodging, & brake off the disputation, without any further satisfaction, either to him, or the auditory. Which I leaue to the scanning of the iudicious Reader, and will support the mayne Controuersy I haue in hand, by some other suffrages of antiquity, besides those I haue heere and there interlaced in explaning the Texts of Scripture.

7. Origen: As often as we sinne (sayth he) we are borne of Zabulon (that is of the Diuell.) Vnhappy is he who is alwayes engendred of Zabulon, and againe very happy who is alwayes borne of God: for I will not say, that this man is once borne of God, but by euery worke of vertue, the iust man is euer borne of God. And if you demand how? He telleth you: euen as hē that offen∣deth, becommeth the slaue of Sathan, more wicked and dete∣stable before the face of God. S. Augustine: Hast thou mo∣ney, bestow it: by bestowing money thou increasest iustice. For he dispersed, he distributed, he gaue to the poore, his iustice abydeth for euer. Be hould what is diminished, and what increased; that is di∣minished which thou art to dismisse, that is diminished which thou art to forsake, that is increased which thou art to possesse for euer. Could he write more pregnantly for vs? But it is labour lost to cyte more authorityes. The Centurists haue ga∣thered innumerable to my hands, whose wordes I will only repeate to checke our Protestants with a double ar∣gument at one instance with the testimony of the Father, and acknowledgment of the aduerse part that he giueth in euidence vnanswerable on our side.

8. In the first hundred yeares you haue heard what they write of S. Iames. In the second flourished, as they recount them, Ignatius, Theophil••s Antiochenus, Serapion, Pa∣pias &c. Clemens Alexandrinus, Quadratus, Aristides, Dionysius

Corinthus, Bacchylus, Iustinus, Irenaeus, and the rest. Of whome they auouch: The article of iustification they haue not vnfolded clearely inough, they haue ascribed more then they ought to the workes of the iustifyed, which proceeded perchance from the errour of the false Apostles, concerning the necessity of workes to saluation. The Martyrdome of Saints they extolled with such in∣credible prayses, that some began to thinke them expiations, or appeasements of sinnes. Then they censure by name Clemens Alexandrinus, for contradicting himselfe in writing thus: Let it not repent you to haue laboured: It is in your power if you will, to buy most precious saluation with your proper treasure, with Charity and Fayth of life, which is truly a iust price which God doth willingly accept &c. He placeth square and complete iustice in the perfection of vertue, and to that he accommodateth the im∣putation of Abraham &c. The like altogeather hath Theophi∣lus, Of set purpose he sayth, that God created man free, and of his owne arbitrement, which yet might be excused, if he added not these thinges which follow: God hath communicated a Law, and holy Precepts vnto vs, which if a man obserue, he may attaine sal∣uation, and rysing may purchase an incorruptible inheritance. Be∣sides: He seemeth (say they) either to haue beene wholy ignorant, or not to haue sufficiently explicated the word of the Ghospell: for he doth plainely affirme, that man by the obedience, according to the Law may procure saluation, and life euerlasting to himselfe. And yet they obserue, that Nicephorus accounteth this Theophi∣lus the sixt Bishop of Antioch, to whome S. Luke dedicated his Ghospel, & the Actes of the Apostles: and themselues commend him for his learning, zeale, and constancy, and re∣port him to haue beene, A writer of many excellent workes, a propugnatour of the fayth, and vanquisher of many heresyes, the lesse are they to be credited, when they after accuse him, as wholy ignorant of the word of the Ghospell.

9. In the third hundred years they reproach Origen, the authour of the Homilies vpon the Canticles, Methodi∣us, Tertullian, and S. Cyprian for the like errour, and first affirme of them in generall: They attributed vnto workes iu∣stice

before God &c. So Origen with full mouth declameth of the iustice of Iob. He only pronounceth him to be iustifyed for his ver∣tues and legall workes &c. He also thinketh some whose fayth is enobled with no accesse of works may indeed be saued, but attaine not to the height of the kingdome, or liberty, which (say they) what is it other then without works no man to be perfectly iustifyed? And the Authour of the homilye••in Cantica, maketh a double iu∣stice, one of Fayth, another of Workes, and truly to ech of them ••e imputeth saluation &c. Methodius seemeth to hold that we are iustifyed by the obseruation and fullfilling of the naturall law, which is performed by the ayde and help of Christ. Tertullian sayth: The Saints were iust by the iustice of the law of nature. He attributeth to satisfaction, remission of sinnes, teaching nothing in the meane tyme perspicuously of the fayth in Christ, or of free remis∣sion of sinnes, as almost no where doth he either touch plainely i∣nough, or handleth very slenderly, the article of the Ghospell, and iustification. With which errour Cyprian yieldeth to descipline, or strict obseruation of good life. That it is the guardian of hope, the retentiue or stay, it maketh vs alwayes remayne in Christ, continually liue in God, and to arriue to the heauenly and diuine promised rewards &c. So he professedly teacheth sinnes committed after Baptisme, by almes deeds and good workes to be abolished. At once (sayth he) in Baptisme remission of sinnes is giuen, dayly and continuall doing of good, after the imitation of Baptisme, imparteth the indulgence and mercy of God; which he endeauoureth to proue by words of Scripture, as by almesdeeds and fayth, sinnes are purged: As water extinguisheth fire, so almesdeeds sinne: also by the saying of Chryst, Behould thou art whole, see thou sinne no more least some worse thing befall thee: he reasoneth, that by good workes saluation had, is to be kept, and lost to be recouered.

10. In the fourth hundred yeare, they reproue for the same cause, Lactantius, Nilus, Chromatius, Ephrem, S. Hierome, S. Gregory Nissen, S. Hilary, S. Ambrose, and Theo∣phil•••• Alexandrin••••. Some of their words I will set downe, as they are recorded by the Centurists: the rest I omit for

breuityes sake. Lactantius (say they) auerreth, that God giueth eternall saluation for our vertues, labours, afflictions, torments &c. To serue God (sayth he) is nothing els, then by good workes to maintaine and preserue iustice. Chromatius attributeth so much to voluntary pouerty, that he auerr••th, the riches of the heauenly kingdome to be attayned by the merit thereof. Hierome sayth: It is not inough to haue the wall of fayth, vnles fayth it selfe be strengthned with good workes. S. Ambrose: What saluation can we haue, vnles by fasting we wash away our sinnes? When as the Scripture fayth, fasting, and almesdeeds deliuereth from sinne. Who are therefore these new Maisters who exclude or deny the me∣rit of fasting? Is not this the voice of the Gentils, saying: Let vs eate and drinke &c. Theophilus Alexandrinus: Such as fast, that is, imitate in earth Angelicall conuersation through the vertue of abstinence, by a short and small labour gaine to themselues great and eternall rewards.

11. In the fift age are traduced by them in like man∣ner, S. Chrysostome, S. Cyrill, S. Leo, S. Augustine, Theodoret, Sedulius, Prosper, Hesychius, Primasius, Theodulus, Saluianus, Ma∣ximus, Salonius, Thalasius, Marcus Eremita, Eucherius, and Paulinus. For in the beginning of that Paragraffe of Iu∣stification, thus they write: Most of the Doctours of this age ascribe also too much to workes in iustification, and acceptation of men before God &c. Chrysostome speaketh of many wayes or kindes of iustification &c. Chrysostome is an immoderate Enco∣miast, or prayser of humane workes. For this he sayth, Let vs endea∣uour withall our forces to attaine saluation by our owne good workes &c. Againe: Is it inough to life euerlasting to belieue in the Sonne? No truly &c. Cyrill also contendeth, that fayth alone sufficeth not to saluation but fayth and workes▪ Augustin attributeth some∣tyme too much too workes &c. He recyteth some testimonyes, by which he proueth euill workes to condemne, good workes to merit e∣ternall

life. As out of the first to the Corinthians the sixt Chapter. Out of the first to the Galathians, out of the ninetenth, and fiue and twentith of S. Matthew. Theodoret contrary to himselfe affir∣meth, that only fayth is not sufficient to saluation, but it needeth workes. Prosper sayth: Neither workes without Fayth, nor fayth alone without workes doth iustify. Hitherto the Centu∣rists.

12. And yet they are not singular in condemning all these Doctours of the Church. Pomeran once Superin∣tendent of Wittemberge sayth: In the books of the Ecclesiasticall Doctours seldome shall you find the article of Iustification purely ex∣pressed, not certes, in the bookes of Athanasius. A little after: Touching Iustification they write at a venter whatsoeuer cōmeth in their mind. Then he concludeth: You ought not to beleeue the Fathers, because out of the same mouth they blow both heate and could. Chytraeus another Protestant, complaineth that not only Basil, and Hierome, but most of the Fathers, either very sleigh∣tly touch, or darken and depraue, with politicke opinions concerning the iustice of the law, the speciall doctrine of the Ghospell, touching the grace of God, and Iustice of fayth, which is the chiefe and pro∣per patrimony of the Church. Schnepsius one of the same fra∣ternity, sayth: Augustine neuer vnderstood the true and settled opinion of the Church, concerning imputatiue Iustice. The like accusation of the most ancient Fathers made by Bullinger, D. Whitguift, Humfrey, Whitaker and others, you may see heereafter recyted in the Treatise of merit, and in the first part of this worke, in the Controuersy of Satisfaction, which more then aboundantly conuinceth the consent of the Primitiue Church (for of the later there is no doubt) to be wholy with vs in this substantiall point of Fayth, and that our Reformers bandy against it, and the long continued current of truth in all tymes and Countryes e∣uer since. Howbeit M. Field to win credit with the simple, audaciously craketh: We no way oppose our selues against the vniuersall resolution, and practise of the whole Church, which to do, Augustine pronounceth insolent madnes. Let this then M. Field be your taske, or let some of your new Maisters take the

payns to discouer some other publick or hidden Congre∣gration of theirs, some other pastours besids the fornamed, who taught your doctrine and reproued our errours in S. Cyprian, S. Hierome, S. Austine, & the rest, as the true sheep∣heards, & watchmē ouer the house of God, haue alwayes done. Were they reckoned such small defects, as might be cloaked & dissembled? And not essentiall, not fundamē∣tall points of fayth, which shake the whole ground of Religion? Were they whispered in corners by some vn∣knowne or obscure companions, & not printed in books, preached in pulpits, diuulged to the whole world, by sun∣dry troups of learned men, in such vast Regious, & king∣domes, and not one of your ••olifidian professours to open their mouth against them? Shall we expect after so long tyme your wresting of their words to some fauourable ex∣position of your deuising? The Centurists (your own Col∣legues & partners in beliefe) wanted neither will, wit, di∣ligence, or cunning to haue performed it, had they not found their sayings vnanswerable, their words vndefeata∣ble, the mayne drift & scope of their discourses wholy vn∣capable of other construction. Shall we thinke they also fauoured the opinion of Protestants, and so breathed out of the same mouth truth & falshood, fire & water, heate & cold, as Pomerane blasphemeth? or which is all one, that they contradicted themselues (as the Centurists sticke not in plaine tearmes to auerre of Clemens Alexandrinus that fa∣mous Writer, and Maister to Origen, and of Theodoret Bi∣shop of Cyrus?) It were too notorious a stumbling, and headlong course not heard of before, that so huge an army of deuout and learned pillers of the Church, should all vniformely precipitate and contradict themselues in this sole point: In a chiefe point of Fayth, and that not once or twice, but ech of them diuers and sundry tymes, and none to haue the grace to see so great an ouersight, or see∣ing it to amend it, to recant it, to seeke to reconcile it with other of their sayings: no zealous man in the whole world, for so many ages who durst note, or twite them

of it, vntill drunken Lutherans, enraged with the fury of an Apostata Frier, began to espy that horrible Antichri∣stian, and often repeated contradiction. It is incredible, it cannot be imagined, or of it could, certes they were no Protestants, who maintayned & beleeued an article of Fayth, quite opposite to the life of Protestancy, or worse then Infidells, who sought to perswade and in∣culcate to others, that which they beleeued not, or knew to be falfe. Fye vpon such impious Chams, as cannot vp∣hold their follyes, without disgracing their predecessours, who cannot enter the kingdome of heauen, without they condemne these Saints into the pit of hell, nor become Christians themselues without making them impious hypocrits, damnable Idolaters: for no better doth Luther account such as dissent from him and his mates in the iustice of only Fayth. Let vs heare his words.

13. Whosoeuer falleth from the article of Iustification, he becommeth ignorant of God, and is an Idolater, & therefore it is all one, whether he be a Monke, a Turke, a Iew, or Anabaptist: for this article once taken away, there remayneth nothing but meere errour, hipocrisy, impiety, idolatry, although in shew there ap∣peare excellent truth, worship of God, holynes &c. And some few lines after: If that face and forme of old papistry stood now, if that discipline were obserued now with so much seruerity and ri∣gour, as the Here••its, as Hierome, Augustine, Gregory, Bernard, Francis, Dominicke, and many others obserued it, little perhaps should I profit by my doctrine of Fayth, against that (state of papi∣stry:) yet neuertheles after the example of Paul inueighing against the false Apostles, in appearance most holy & good men, I ought to fight against such Iustice workers-of the Papistical kingdome. Thus he confessing S. Hierome, S. Augustine, S. Gregory, S. Ber∣nard &c. to haue beene iustice-workers of our kingdome, and to haue beene bondmen of the law of sinne, and the Diuell, cast out of the house of God, as he wretchedly auoweth in the same place; of which some of his followers being since ashamed, haue clipped and pared off much of this his discourse in the later editions. But it is high time to

view the forces wherein the Aduersary confideth.

14. The huge host of obiections, which the muti∣nous enemy disorderly leuieth against vs, & the Tenent of their Ancestours in ••his, and the former two Contro∣uersyes, I for more perspicuity and orders sake, sunder and part into diuers wings, or squadrons. In the first, I rank those texts of Scripture, which attribute vnto Fayth the corporall benefite of health or saluation, by which the spirituall was betokned, because our Sauiour seldome cu∣red any in body, whome he cured not also in soule. As when to the woman troubled with an issue of bloud he sayd: Haue a good hart daughter, thy Fayth hath made thee safe. To the blind man: Do thou see, thy fayth hath made thee whole. To the Prince of the Synagogue: Feare not, beleeue only, and she shalbe safe. To the cured leaper: Aryse go thy wayes, be∣cause thy fayth hath made thee safe. Likewise: Iesus seeing their fayth, sayd to the sicke of the palsey: Haue a good hart Sonne, thy sinnes are forgiuen thee. These and the like which our aduer∣saryes produce, rather witnes against them, then speake in their behalfe: for not one of them mentioneth their speciall assurance, and particuler fayth relying on the mercy of God, remitting their sinnes, of which the forna∣med persons had not at the first any thought or imagina∣tion, vnles it were in a couert, implicite (as the Schoole∣men call it) and vnexpressed Fayth, which Protestantes deride with Caluin their forerunner; but they all specify the Fayth of miracles grounded on the power of God, which our Reformers deny to be sufficient for saluation. For what was the fayth of the womā healed of her blou∣dy fluxe, but the fayth of miracles, by which she belee∣ued such power and vertue in Christ, as she sayd in her hart: If I shall touch only his garment, I shalbe safe? What was the fayth of the blind man, but the fayth of miracles, that Christ could restore him his sight: What wilt thou that I do ••o thee? He sayd: Lord that I may see. What the fayth of the Prince of the Synagogue, but the fayth of miracles, that Christ could recall to life his deceased daughter? The

same I auerre of the rest, yet this later was not the proper fayth of the reuiued daughter, but the fayth of the Father. So the Fayth which Christ chiefly regarded, in pardoning the man sicke of the palsy, was the ••ayth of those that▪ car∣ryed him, & brought him vp vpon the roofe, & through the tyles let him downe, Iesus seeing their fayth: whereby though we Catholikes proue, that the Fayth of one may preuaile to obtaine health and safety for another, yet no Sectarye graunteth that the fayth of one can iustify ano∣ther. Therefore not one of these places serueth to rayse, but all pluck downe the rampire of their iustifying fayth, in so much as they labour to vnderprop it by some other testimonyes crowded into the selfe same rancke, as, the iust liueth by Fayth. Abraham beleeued and it was reputed him to iustice. Being iustifyed by Fayth, let vs haue peace towards God. Like∣wise: In him euery one that beleeueth is iustifyed: whosoeuer be∣leeueth that Iesus is Christ, i•• borne of God.

15. All which haue so many true and litterall ex∣positions, as it can betoken no lesse then grosse dulnes in Protestant Ministers, who either for want of reading did not find, or finding conceaued not some one of them, The first is, that by Fayth we liue, are iustifyed, and are made the children of God inchoatiuely, as the De∣uines speake, because fayth is the first supernaturall seed, roote, or beginning from which our iustification sprin∣geth, and the first foundation, or ground-worke vpon which our whole spirituall building relyeth, as Ga∣briel Vasquez solidly proueth by the authority of Clemens A∣lexandrinus, Origen, and S. Augustine. Secondly, Fayth iu∣stifyeth by way of impetration, excyting our will by the consideration of Gods goodnes, and other beleeued my∣steryes, to aske and obtayne the remission of our faults, & iustice of our soules. Thus S. Augustine often interpreteth those and the like wordes of S. Paul, saying: Therefore by fayth the Apostle affirmeth man to be iustifyed, not of workes, be∣cause sayth is first giuen, by which the rest are impetrated: by the law the knowledge of sinne, by fayth impetration of grace against

sinne, by grace health and saluation of the soule. The same in di∣uers other places: Not workes, but fayth doth inchoate merit. Thirdly, all the former places, may be vnderstood of li∣uely fayth, formed with Charity, and accompanyed with the retinue of other vertues, which wholy and intierely iustify vs in the sight of that infinite Maiesty. So also S. Augustine: Men not vnderstanding that which the Apostle sayth (we count a man to be iustifyed by Fayth &c.) did thinke that he sayd, Fayth would suffice a man though he liued ill, and had no good workes: which God forbid the Vessell of Election should thinke, who in a certaine place, after he had sayd: In Christ Iesus, neither cir∣cumcision, nor prepuce auayleth any whit, he straight added, but fayth which worketh by loue. Fourthly, fayth (as all other vertuous and laudable acts) flowing from Grace, doth li∣kewise iustify meritoriously by procuring increase of for∣mer iustice: Therefore S. Paul to the Hebrewes sayth of holy men and Prophets: That by fayth they ouercame king∣domes, wrought iustice, obtayned promises. And S. Cyprian teacheth, That God in the day of iudgment, payeth the reward of Fayth, and deuotion. These foure wayes, the forenamed Texts may be truly vnderstood, howbeit our Reformers stupidity was such, as they could not light on them, euery where obuious to the diligent searcher.

16. The second bande of Obiections are those, which affirme our iustification to be freely made by the benefite of grace, therefore without the supply of works, viz. He that thirsteth, let him come, and he that will, let him take the water of life, gratis. All yee that thirst come to the waters &c. come buy without siluer, & without any exchange, wine and milke. Againe: Iustifyed gratis by his grace. By grace you are saued tho∣rough Fayth. I answere, our first Iustification is free & gra∣tis, because fayth which first beginneth and stirreth vs vp vnto it, is freely giuen vs, & Charity which after accom∣plisheth it, is likewise freely imparted, not due to nature, or hauing any connexion, or dependance with our na∣turall actions, be they neuer so good or commendable in themselues, which is not my exposition, but the interpre∣tation

of S. Augustine (confirmed by the diuine sentence of the thrice holy Councell of Trent) By grace man is iustifyed that is, no merits of his workes going before, and (which the Centurists reprehend) the Apostle will haue nothing els vnder∣stood in that which he sayth gratis, but that workes do not pre∣cede Iustification. The Councell of Trent hath defyned the same. Therefore we are sayd to be freely iustifyed, because none of those thinges which go before iustification, whether it be fayth or workes, do promerit the grace it selfe of iustification. But if our Aduersaryes by reason that iustification is free, and of the grace of Christ, will renounce all workes, they must euen renounce true fayth itselfe, of which S. Iohn sayth: This is the worke of God, that yee beleeue in him. Or if that work doth not hinder the free grace of iustification in Prote∣stants conceit, because it is the gift of God, because it doth not iustify according to them, as it is an actiō proceeding frō man, but as it taketh hold, and applyeth vnto them the iustice of Christ. Why should our preparatiue workes any way preiudicate the freedome of that fauour as long as we acknowledg thē also the meer guift of the highest, and not to dispose vs to the life of grace, as they are a∣chieued by our owne forces alone, or flow from the drye and barren soyle of Nature, but as they are made fertile by the water of the holy Ghost, as they are eleuated and in∣spired by his viuificall motion. For if the Beggar (which is Cardinall Tolets example) who of his owne accord stretcheth out his hand to receaue the offered almes, doth not hinder the francke and liberall bestowing of the mo∣ney, much lesse should the cooperation of our freewill, which not of our selues, not of our owne endeauours, but moued and strengthned by God yieldeth to his moti∣ons, any way withstand his liberall donation, and free guift of Iustice.

17. In the last wing wherein the only hope of their victory remayneth, such sentences of Scripture are ranged as flatly debarre the concurrence of workes from all kind of Iustice, to wit, By grace you are saued through fayth (and that

not of your selues, for it is the guift of God) not of workes, that no man glory. We account a man to be iustifyed by fayth without the workes of the law. If by grace, not now of workes, otherwise grace, now is not grace. If Abraham were iustifyed by workes, he hath glory, but not with God, with many others to the same pur∣pose. I answere, that the Apostle excludeth indeed from the grace of iustification, either first or second, all workes which proceed from the vigour or strength of nature, on which the Pelagians so much relyed. Then he excludeth the good vse and exercise of freewil done without Christ, to which the Semipelagians ascribed the dowry of grace. Thirdly he excludeth the moral vertues performed by the light of reason & precepts of naturall Philosophy, wher∣in the Gentils boasted, and placed their happines. Lastly he excludeth all works achieued by the sole notice of the Law, both cerimoniall and morall, in which the Iewes trusted so farre, as they deemed themselues thereby only assured of Gods fauour, and some of them vrged the neces∣sity of circumcision, the obseruation of their ceremonyes, euen to Gentils conuerted vnto Christ, of whome they auouched: Vnles you be eireumcised, you cannot be saued.

18. Against these the Apostle so often inculcateth, that neither circumcision, prepuce, nor any worke, ei∣ther of Iew, or Gentill, done by themselues, or by the knowledge of the law without the grace of the Spirit in∣wardly mouing, is able to saue them: but he neuer exclu∣deth the Sacraments of Baptisme, or Pennance, nor the works proceeding from the help of supernaturall grace to be dispositions to attaine the first & true causes of increase in the second iustification; whereof read S. Augustine, S. Hierome, and Prosper, who interprete the Apostls meaning in the selfe same manner, as I haue heere declared; which interpretation the Century-writers haue also es∣pyed, and reproued in Origen, engrossing these wordes in the Catalogue, as they account them, of his errours: It is to be vnderstood that the workes which S. Paul reiecteth, and so often reprehendeth, are not the iustices which are commanded in

the Law, but those thinges in which they boast and glory, who ob∣serue the law according to the flesh, or rites of sacrifices, or obser∣uation of Sabaoths, and new Monnes, these and the like, are the workes by which he auoucheth no man may be saued. Hitherto Origen quoted by the Magdeburgians. To which pur∣pose the Councell of Trent hath very diuinely decreed: If any shall teach man may be iustifyed before God by his works, which either by humane nature, or by the doctrine of the Law are accom∣plished, without the diuine grace of Iesus Christ, let him be accur∣sed. According to this authentical exposition S. Paul and S. Iames, are clearely discharged from that irreconciliable contradiction M. Fulke imagineth betweene them in our opinion: for either S. Paul speaketh of the first iustificati∣on, and S. Iames of the second, which is not as he mista∣keth another kind of iustification, but the augmentation of the former; or they both treate of the first and second also, as Gabriel Vasquez thinketh most probable, and the one excludeth workes wrought without the inward mo∣tion of grace from iustification; the other acknowledgeth such workes to cooperate thereunto, as proceed from grace, which is no contradiction, but the true and vn∣doubted position of our Catholike fayth.

19. Although all the sentences of the Fathers which are stumbling blockes in our Reformers way, be satisfyed in the same manner, as these Texts of Scripture: yet to ease the studious Reader from further trauaile, I will par∣ticulerly set downe, how the chiefest of them are to be vnderstood, whome our Reformers oppose against vs, concerning this point. S. Ambrose, S. Chrysostome, S. Basil, S. Augustine, Hesichius, and S. Hilary when they affirme vs iustifyed by fayth alone without any workes, they mean without any workes, eyther of our owne, or of Moyses law done without grace. Or they are to be interpreted of Fayth, which is liuely, indewed with Charity, and accompanyed with other vertues. So S. Augustine in his treatises vpon S. Iohn, when he sayth: Fayth is the soule of

our soule. Prosper, S. Bernard, and S. Augustine againe in the seauenth Chapter of his booke of predestination of Saints, are to be interpreted of fayth alone inchoatiuely. S. Leo auerreth: That the only Catholike fayth quickneth, sanctifyeth, & giueth life, excluding not any workes, but the false beliefe of Heretikes. Origen vpon the third Chapter to the Ro∣mans, and S. Chrysostome in his booke of Fayth, and the law of Nature, attribute Iustification to fayth alone, without the outward accomplishment of any externall worke, or without the precedent obseruation of the law, whether it be externall or internall (according to Vasquez) both exemplifying in the theese vpon the Crosse: so that among all the Fathers whom they obiect, no one giueth sentence on their side.

20. Finally, besides these authorityes and the for∣mer common obiections, one the Aduersarie yet reser∣ueth as his sole Achilles, and properly belonging to this place, that our pious and godly workes are outward to∣kens only, and manifestations (as whitaker calleth them) of inward righteousnes, but not the causes which augment, or make vs more iust: for as the tree is not made good by the fruites it beareth, but only declared and knowne to be such, no more can a iust man become more iust by the fruits of good workes which he produceth, but only be discouered, and knowne to be iust, because as the fruits presuppose the goodnes of the tree, from whence they spring, and do not make it good: so good workes prere∣quire iustice in the worker, and cannot concurre to con∣stitute him iust. Whereupon Christ compareth the iust man with a good tree, which bringeth forth good fruits, and can∣not produce euill; the wicked to an euill tree, which shooteth forth euill, and cannot bring good. I answere with Maldonate, first by retorting the argument vpon my Aduersaryes. If by good works we cannot be made, but only knowne to be good, it followeth by necessary con∣sequence, that by euill works we cannot become euill, but only declared and signifyed to be such. So Adam being

once a good tree planted by God, either could not dege∣nerate and bring forth the euill fruits of sinne (as he did) or by sinning was not made euill or worse then before, by iniustly transgressing the Commandment of God, became not indeed vniust, but was only marked & figured with the notes of iniustice, which cannot be affirmed without plaine impiety. Secondly I answere, that there is a great difference between naturall and morall causes, as euery Nouice in our Schooles can instruct you. Naturall causes by their good or euill effects, are neither made good or euill, better or worse, as the fire waxeth not more hoat by the heate it casteth, nor the stocke of the vine in it selfe more fruitful by the outward brāches it spreadeth abroad, but these only demonstrate the fruitfullnes of the vine, or heate of the fire. Morall causes do not only worke well or badly, because they are good or euill, but by vvorking vvell, or euilly, they grovv good or euill, become better or vvorse: As vvee do not only liue temperatly, because vve are tēperate, but by many acts of temperance become temperate, & by the like, dayly go forward & increase in temperance. For sayth Aristotle: As by building, builders, by singing to the harpe men arriue to be cunning harpers or musitians; so by doing good things men become iust, by temperate things, tempe∣rate, by valiant exployts, valiant. Likewise, by accustoming our selues to contemne and endure things fearefull, and to be dreaded, fortes efficimur, we grow stout & couragious. Therfore although the tree which is a naturall cause of budding fruits, recea∣ueth not from them any sparke of life, or increase of good∣nes, yet the iust man who is a morall cause in acheiuing good workes, is more quickned in spirituall life, and perfected in iustice by achieuing of them.

21. Then they vrge out of S. Augustine: That good workes go not before the iustifyed, but follow him that is iust. Out of S. Thomas: Workes are not the cause that any one is iust before God, but rather the executions and manifestations of Iustice. The like out of S. Ambrose, Venerable Bede, & others. I answere, they are manifestations and remonstrances of the first iu∣stice,

of the first infusion of grace, as S. Thomas expoun∣deth himselfe, and so they follow, and are not the cause, that any one is iust in that kind, yet this withstandeth not, but that they perfect and increase the infused iustice, as true meritorious and morall causes thereof, which is all that we require, all that the Oecumenicall & holy Coun∣cell of Trent hath enacted, touching the Iustice of our works, quickned with the seed, or watered with the due of Gods celestiall grace.

Notes

• ••. Prouer. v. 2••.
• 1. Ioan. 3. v. 7. Apoc. 22. v. 11. VVhitak. l. 8. aduer. Duraeum. Fulk in c. 22. Apo••. sect. 3. Abbot c. 4 sect. 35. 36. Ibidem.
• Rom. 6 ••. 19.
• Hugo in illum locū.
• Theophil. in ••um loc. Tertul. de resur. carn. c. 47. Orig. l. 6. in e. 6. ad Rom. Chrys. ho. 12. in. c. 6. ad Rom. Ambr. in hunc loc. Cùm hic salus, illic damnatio operetur.
• Psal. 118. v. 5. Vers. 120. Vers. 48. vers. 71.
• Ibidem v. 93.
• Ezech. c. 18. v. 27.
• 2. Cor. 9. v. 10. Theophil. in buncloc. Anselm. in bunc loc.
• Ibid. v. 9. Rom. 6. v. 21. Apoc. 22. v. 12.
• Coloss. 1. v. 10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Eccles. 28. v. 23. Abbot c. 4. sect. 36. fol. 541. Ang. in speculo ex vtroq: Te∣stament. ex Ecclesias. 1. Pet. 2. v. 2.
• L••••haije •• Aug. ser. 16. de verb. Apost.
• Aug. ibid.
• Aug. l. 2. in Iulian, c. 8.
• Iac. 2. v. 24.
• Gen. 15. v. c. Rom. 4. v. 9.
• VVhitak. l. 8. aduers. Duraeum Abbot in his defence c. 4. VVhitak. in his pre∣face to the reprehens. p. 4. Cent. 2. c. 4. Colum. 71. Sciendum est esse eam adulterinā.
• Rom. 4. Gen. 15. Cent. 2. c. 4. Colum: 71. Cent. 1. c. 4. Colum: 54. Pomeran. ad Rom c. 8 Musculus in locis cō∣mun. c. de iustific. num. 5. p. 271. Vitus Theod. in annot. in nouum Testam. p. vltim. Illiricus in praf. Iac. Rom. 4.
• Luth. in collo. con∣utualib. latin. tom. 2. de libris noui Test. Idem in c. 22. Genes.
• Rom. 4.
• Iac. c. 2. v. 25.
• Ibidem v. 26.
• VVhitak. in his an∣swere to M. Camp. 8. reason. Huge in illum lo••ū Iac. c. 2. v. 22.
• Ambr. in c. 3. Apo.
• Ambros. ibidem. Aug. l. 83. q q. 76. de fide & o∣per. c. 14. 15 & praes. in psal. 3••. & Chrys. ho. 3. in. c. 1. Gen.
• Orig. hom. 9. in Isa.
• August. serm. 20. de verb. Dom. secund. Matth. c. 3. Psal. 1••1.
• Cent. ••. c. 4. Colum. ••4.
• Prefat. in Centur. 2. dedicated to the most illustrious Princes Iohn Fre∣derike the second, & Iohn Al∣bertus &c. and placed insome edi∣tions befo∣re the se∣cond book•• of the first Century, Cent. 2. c. 4. Col. 60. & 61. Clem. in paren. & l. 6. strom. Cent. 2. c. 4. Col. 60. &. 61. Theophil. l. 2. ad. Autolic. Niceph. l. 3. histor. c. 15. Gent 2. c. 10. Colum. 169. 170. 171. Cent. 3. c. 4. Colum. 79. 80. 81.
• Orig. l. 1. in Iob.
• To wit infants and such as by Baptism or contrition being iusti∣fyed, are preuented by death. before they can accom∣plish any good workes. Method. serm. de re∣surr. Cu∣ius frag∣mentum extat apud Epiphan. l. 2. tom. 1. Tertul. l. aduers. Iu∣daeos Cent. 3. c. eo. Colum. ••40.
• Done by grace and fayth in Christ. Cent. 3. c. 4. Col. 80. 81. Cypr. l. 3. ep. 25. Serm de eleemos. Tob. 4. v. 11. Eccles. 3. v 33. Ioan. 5. v. 14. Serm. de eleemos. Cent. 4. c. 4. Colum. 292. 293. Cent. 4. c. 4. Col. 292. 283.
• Lactant. l. 7. c. 27. & l. 3. c. 9. Chrom. in conc. de beatid. Cent. 4. c. 4. Col. 301. Voluntari∣am pauper∣tatem suo merito di∣uitias reg∣ni caelestis acquirere ait. Eadem cent. col. 192. l. 8. comment. in Isa. Eadē cent. Col. 293. Ambr. l. 10. ep. ep. 82. Qui sunt hi Precepto∣res noui qui meritū excludunt i••iunij? Eadē cent. col. 293. Theoph. Alexand. l. 3. Pasch. Cent. 5. c. 4. Colum. 504. 505. 506. 507. 508. 509. 510. &c. 10. colum. 1008. Chrys. hom. 6 in c. 1. Ioan. c. 4. col. Cent. 5. c. 4 Colum. 504. Chrysost. hom. 20. in e. 2. Ioan. eadem cent. 506. Cyril. c. 18. in Ioan. Eadem cent. c. 4. col 505. citant Aug. it a dicentem l. 2. de peccat. merit. c. 3. & 4. &c. haec de Aug. cent. 5. c. 4. colum. 507. 508.
• The••d quest. 63. in Exod. ita asserunt de Theod. cent. 5. c. 10. col. 1008. Prosp. l. 1. de vit. con∣temp. c. 19. Cent. 5. Col. 505.
• Chytr. l. de stud. theol.
• Sch••••ps. l. de Eu∣char.
• Feild in append. 1. p. fol. 19.
• Thus S. Ambrose derideth Protestāts before they were hat∣ched l. 10. ep. ••p. 82.
• Pomeran. vbi supra.
• Cent. 2. c. 4. Colum. 6••. Cent. 5. c. ••. Colum. 1008.
• Luth. tom. 5. in Gal. c. 4. f. 382.
• Luth. ibid. fol. 400.
• VVhitak. l. 8. aduers. Dureum and in his answere to 〈◊〉〈◊〉. C••mpiā ••. r••ason. Abbot in his defence ca••. 4. Fulke vpon sundry of these places against the new Testam.
• Matth. ••. v. 22. Luc. 18. v. 42. Luc. 8. v. 50. Luc. 17. v. 19. Matth. ••. v. 2.
• Calu. l. 3. instit. c. 2. §. 2. Luc. 18. v. 41.
• Matth. 9. v. 2. Luc. 5. v. 19.
• Abac. 2. v. 4. Rom. 4. v. 3. Rom. 5. v. 1. Act. 13. v 39. 1. Ioan. 5. v. 1. Gabr. Vasq. in 1. 2. disp. 210. c. 7. Clemens Alexand. l. 2. Strom. Orig. in. 4 ad Rom August. serm 22. de verb. Dom. de hono perseu. c. ••. serm. ••6. de verb. Apo.
• Aug. l. de praedestin. Sanctor. c. 7. & de spir. & lit c. 30. Idem epist. 105▪ & 106 Idem l. de gra. & lib arbit. c. 14. defide & o∣per. c. 21. August. l. de grat. & lib. arbitr. cap. 7.
• Hebr. 11. v. 33. Cypr. l. 4▪ ep. 6.
• Apo. 22▪ v. 17. Isa. 55. v. 1. Rom. 3. v. 24. Ephes. 2. v. 8.
• Aug. l. de spir. & lit. c. 10. & 16. Cent. 5. c▪ 4. Colum. 505.
• Similia ha∣bet Aug. in psal. 18. exp. 2. ep 106. de praedest. Sanctor. c. 15 & praef. in psal. 31. Concil. Trid sess. 6. c. 8. Ioan. 6. v. 2••.
• Tole••. in c. 3. ad Rom.
• Ephes. 2. v. 8. Rom. 3. v. 28. Rom. 11. v. 6. Rom. 4. v. 2.
• Act. 15. v. 1. Aug. l 5. cont. 2. ep Pelag. c. 7. in pr••f. ps. 3••. ep. 107. & tract. 50 de verb. Domini secundum Euang. Matth. Hier. l. ••: com. in c. 3. ad Gal. Prosper. cont. collat c. 22. Cent. 3. c. 4. Col. 80. ci••ant. Orig. l. 8. in epist. ad Rom.
• Concil. Trid. sesl. 6. Can. 1. Fulk in c. 2. Iacob. sect. 9. Fulk. ibid. Vasq. in 1. 2. disp. 210. cap. 9. VVhitak. l. 1. aduerf. Duraeum. VVhitak. in his an∣swere to M. Campiā 8. reason. ••ulke in c. 2. Iac. sect. 9. Abbot in his defence c. 4. Ambr. in c. 3. & 4. ad Rom. Chrys. in c. 3. ad Gal. & hom 7. in c. 3. ad Rom. Basil. serm. de humi••it. Aug. l. 1. cont. 2. ep. Pelag. c. 21. & l. 83. q. 76. Hesich. in Leuit. l. 4. cap. 14. Hilar. cap. in Matth. August tract. 49. in Ioan.
• Prosp. de voca. gent. l. ••. c. 8 9. Bernar ser. 22 in cant. Aug. de praedest. Sanctor. c. cap. 7. Leo serm. de Epipha•• & alibi. Orig. in c. 3. ad Rom. Chrysost. hom. de fide & lege n••∣turae. Vasq. in ••. 2. disp. 210. c. 9.
• VVhitak. in his an∣swer to the 8. reason of M. Campi∣an fol. 254.
• Matth. 71 v. 17. Maldon. in c. 7. Matt.
• A differē∣ce betw∣eene na∣turall and morall causes ne∣cessary to be noted.
• Arist. l. 2. de mori. c. 1. Ibid. c. 2. VVhitak. l. 1. & 8. aduers. Duraeum August. l. de fide & o∣per. c. 14. & in psal. 31. S. Thom. in Gal. 3. lect. 4. Ambr. in cap. 8. ad Rom. Beda in c. ••. ep. lac.
• S. Thom. in c. 2. ad Gal.