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.

THE XXX. CONTROVERSY, IN WHICH The Merit of Good VVorkes is supported: Against Doctour Abbot, and Doctour Fulke.

CHAP. I.

GREAT is the slaunder, and intolle∣rable the reproach, with which our opponents as in many other, so like∣wise* 1.1 in this controuersy are wont to vprayd vs. viz. That we pull downe the merites of Christ to vp our owne: debase his honour, to glory in the dignity of our owne desertes: that we make our owne workes of themselues worthy of re∣ward, gratefull of themselues, and pleasing to God. Whereas we neuer affoard them any such priuiledge, as they are deri∣ued from our veines of earth, but as they take hea••, and are conueyed from the springes of heauen. For we hold three things necessary to eleuate and aduance them to the excellency of merit, all flowing from the celestiall and

deified streames of our Redeemers bloud. The first is, that no worke of man can truly merit, or deserue reward, vnles being wrought with ayde from aboue, it also proceed from inherent grace, from the spirit of adoption inhabi∣tant in our soules. The second is, that God adioyne the seale of his promise, and oblige himselfe to remunerate the worke. For although it be not dignified by the vertue of his promise, or benigne acceptatiō, as some conceaue, but by the prerogatiue of Grace from whence it springeth: yet his promise is requisite, that he be engaged to recompense our labours, who cannot be otherwise indebted to his cre∣atures. The third is, that all meritorious deedes be free∣ly and sincerely done; freely from the necessity or vio∣lence of compulsion, sincerely from the nakednes of sinister intention. These things presupposed we constātly mainteyne with the thrice holy and Oecumenical Coun∣cell* 1.2 of Trent, against M. Fulke, D. Abbot, and all the Secta∣ries of our time, a true worthines & dignity in all such actions as shalbe accompanied, graced, and enobled with the three forementioned conditions; not that these con∣ditions enhaunce them to the perfect value & Arithmati∣cal equality with the promised reward which in rigour of iustice one shilling (for example) hath with another, or the corne sold in the market hath with the common ta∣xed price thereof, but that they infuse virtuall equality and due proportion thereunto, as the seed sowed in the ground hath vertuall proportion to the statelines of the tree, and accidental qualities are sufficient and equiualent dispositions to the introduction of a substantiall forme. Such equiualent proportion, or dignity of merit the holy Scriptures & Fathers acknowledge in our workes achie∣ued by the helpe, and inspiration of the holy Ghost, as* 1.3 appeareth first by these places of holy Writ, where our good deedes and patient sufferinges are expressely sayd to be worthy of God, worthily to deserue the fruition of his sight, as: They shall walke with me in whites, because they are worthy: God hath tempted them, and found them worthy of himselfe:

Giuing thankes to God and the Father, who hath made vs worthy vnto the part of the lot of the Saintes in the light: We pray alwayes* 1.4 for you, that our God make you worthy of his vocation: so in the auncient Protestant translatiō it is, That our God would make you worthy; which errour escaped them, as Fulke acknow∣ledgeth saying: I confesse it is an imperfection in our translations: Therfore it is since corrected in the renewed Bible by his Maiesty to bolster the euasion, by which M. Fulke, D. Abbot and their fellowes seeke to delude the former textes. Their euasion is, That we be counted worthy through Gods free accepta∣tion by grace, & imputation of Christs iustice. Not of the merit of our constancy.

2. But neyther will the wordes beare that violent raking, nor God endure so great a wrong, that he should account those worthy, call them worthy who haue no wor∣thines in them. Then S. Paul there writeth of the Thessalo∣nians, who were counted worthy by true beliefe and im∣putation of Christes worthines long before: Therefore it had beene lost labour for him alwayes to pray for that which they had obtayned, and could not, by Protestants Sophismes, euer loose, or be further perfected and enriched therewith. It was the increase of inherent Godlines and holy conuersation for which he offered his prayers, that profiting heerein from day to day, they might be made* 1.5 worthy of the creation and society of Saintes, to which they were called, as many other Textes euidētly perswade which ascribe vnto our workes the dignity it selfe, and worthines of merit. S. Paul to the Hebrewes: Beneficence, and communication do not forget: For with such hostes God is prome∣rited. So Primasius scholler to S. Augustine: By such sacrifi∣ces,* 1.6 and giftes of almes, Deus promeretur adipisci, God is promerited, or vouchsafed to be gayned: The greeke hath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God is well pleased: The Syriake, scaphar, pulchrescit, that is, God waxeth faire, he becometh more amiable, louing, and fauourable vnto them. S. Chrysostome, Oecumenius, Theo∣philact, and Erasmus read, God is pacified, & reconciled by mea∣nes of these workes, which could not be, vnles they had some

thing in them that procured his fauour. In Genesis also, where our Translation hath in latin and English, I am in∣feriour* 1.7 to all thy mercyes: in the Chaldeake, it is; My merits are lesse then all thy mercies which thou hast shewed to thy seruant. And in Ecclesiasticus, All mercy shall make a place to euery man according to the merites of his workes. And although the Gree∣ke hath only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to his workes, yet that importeth the same with the Latine, as I shall shew hereafter, and the Scripture witnesseth in those places, where eternall life prepared to good works is entitled mer∣ces, a reward or hire, which must needes be correspondent to merit or desert: Be glad and reioyce, because your reward is very great in heauen: Call the workmen, and pray them their hire: Let thy voyce cease from weeping, and thine eies from teares, because there is a reward for thy worke: God rendreth or giueth reward to the iust according to their workes, according to their owne labours.

3. Our aduersaries make answere to these and the like argumentes. First, that heauen is called a Crowne, a reward secundum quid, and in a respect simply and abso∣lutely, it is only a gift, because it is giuen according to grace, according to mercy, not according to desert or merit. But we reply, that although the originall from whence it proceedeth, be grace and mercy, yet that grace being communicated vpon this solemne bargaine, couenant, or promise of rewarding our workes performed, and digni∣fied therewith, it must of necessity include a dignity in them: For euery reward hath an absolute, and intrinse∣call* 1.8 reference to some proportion of worthines or merit. Heere is a true and absolute reward, therefore a true and absolute merit. For which cause the reward is termed a Crowne, not only of grace, but a Crowne of Iustice, due vnto vs by a certaine right of title of iustice: Friend I do thee no wrong &c. Take that is thine and go. Where he speaketh of the day-penny, by which S. Augustine, S. Hierome, S. Chry∣sostome, Theophilact, and Euthymius vnderstand the King∣dome of heauen, and yet he stileth it his, to wit, his by couenant, his by iustice, and not only by gift: vpon the

same ground S. Paul calleth God a iust iudge, in rewarding our workes: God is not vniust to forget your workes.* 1.9

4. The second Answere which D. Fulke, D. Ab∣bot, and the residue of their fraternity returne hereunto, is, That the reward is due by couenant, and so a debt in respect of Gods promise not of our desert: Likewise. God rendreth heauen (say they) as a iust iudge, not to the merit, and worthines of our workes, but to the merit and worthines of Christ imputed by faith, vnto vs. These be the guilty shiftes they deuise to entai∣le all vpon Christ, and vpon Gods promise, which he by those meanes most bountifully vouchsafeth to commu∣nicate vnto vs. For although it be true, that the diuine promise and Christs Iustice be necessary to enable vs to merit, yet they are not the chiefest thinges which God regardeth in rewarding our workes. For the Promise is the same, the Imputation the same equally made and at∣tributed vnto all; but the Remuneration is diuers, in e∣qually assigned, more, or lesse correspondent to the sla∣cknes,* 1.10 or industry of our labours. The Sonne of man will ren∣der to euery one according to his works: Euery man shall receaue his owne reward according to his owne labour: What thinges a man shall sowe, those also shall he reape: For he that soweth in his flesh, of the flesh shall reape corruption, but he that soweth in the spirit, shall reape life euerlasting. So that the seede, the price, and proper cause of euerlasting life, is not only fayth, nor the promise of God, or merits of Christ alone; but also our good deedes of piety and deuotion, which heere we sowe vpon earth. For the Apostle goeth forward in the same* 1.11 place: Doing good, let vs not faile, for in due time we shall reape not fayling: Therefore whiles we haue time let vs worke good to all: Behould I come quickly, and my reward is with me, to render to euery ma•• according to his workes. Fulke reading this phrase so often repeated in holy Scripture, graunteth: that euery one receaueth the crowne of glory, according to his workes, according to his labour, yet not according to the merit of his labour; which others more plainly explicating allow it giuen to our workes, as signes of our fayth, not as

causes meritorious of the same. But the latin text of Ecclesiasti∣cus, hath that very word, according to the merit of our workes,* 1.12 which necessarily implieth a meritorious cause. Besides holy Writ affirmeth, That we receaue the crowne of blisse, as the reward, wages, and hire of our labours, therefore according to the merit of our labours. For hire, wages, and reward, haue mutuall correspondence and inseparable connexion with merit, in so much as heauen* 1.13 is proposed vnto vs as a goale, or price, to be wonne by running, as a Kingdome inuaded by force, as an inesti∣mable gemme prized at the rate of our best indeauours, as a treasure to be bought by the value, worthines, or con∣dignity of our workes, the true meritorious and morall causes thereof. In the race, all runne indeed, but one receaueth the price: So runne that you may obteine. The Kingdome of heauen suffreth violence, & the violent beare it away. Againe, The King∣dom of heauen is like to a merchant-man seeking good pearles, & ha∣uing sound one precious pearle &c. sold all that he had and bought it. S. Augustine: Euerlasting life, and rest is salable and bought by tribulations for Christ. S. Basil: We are negotiators or merchan∣tes who trace the Euangelicall path, purchasing the possession of hea∣uen by the workes of the commundements: Let it not repent you to haue laboured, it is lawfull for you, if you will, to buy most precious saluation, with a proper treasure, by charity, and fayth, which truly is a iust price.

5. Moreouer I demonstrate it irrefragably in this Syl∣logisticall manner.

• When soeuer such proportion is kept in recompensing the labours we achieue, as to greater labours greater crow∣nes, to lesser, lesser rewards are alloted. Thē the crownes and rewards are giuen in respect of the workes done, not as signes and conditions, but truly according to the merit of our labours, as causes of the rewardes.
• But this proportion is obserued by our Soueraigne Iudge in remunerating the good deedes of the Iust which flow from his grace.
• Therefore he rewardeth them, not as signes, but as causes

• of our heauenly blisse, according to the worthines of their merit.

The maior is cleere, for what other then the dignity of the worke doth God regard, in ballancing the measure of them? The worthines of Christs merits imputed by faith: that is not our owne labour, not the thinges we do in our body, for which we must receaue eyther good or euill, as the Apostle writeth: that doth not dignify one aboue ano∣ther, but equally (as hath beene sayd) is referred to al. The promise which God maketh vnto vs? If God had his eye leuelled at that alone, it were as much broken in a little as in a greater, as faythfully kept in recōpensing a small, as in a weighty matter. Therein he looketh not to the greatnes of our endeauours, but to the fidelity of his owne word; in fulfilling whereof, the equality of recompen∣sation, the proportion of workes, the repayment of ser∣uice, the reward of labours, cannot be, as the Scriptures so often insinuate, the principall markes aymed at by God. Further, our vertues are rewarded as worthy of their hire, but the promise of God begetteth not any worthines or dignity in our workes, more then of themselues belong vnto them. For as our Schoolemen teach: He that shall* 1.14 promise a Lordship or Dukedome, in behalfe of some meane seruice, or peece of money of small value; doth not thereby enhaunce the price of the coyne, or estimate of his obsequious seruice; but the estate which is giuen in lieu of that plighted faith, although it require the per∣formance of the seruice, or payment of the money, as con∣ditions necessary to oblige him that promised; yet it doth as much exceed the rate of the one, and desert of the other, as if no promise had beene, no couenaunt made at all. Moreouer the Deuines proue, that if God should threaten to punish with eternall paine an officious lye, or other, light offence, that sinne should not mount thereby to the heynousnes of a mortall crime, nor be worthy of more punishment, then of his owne nature it deserueth: where∣fore, if the commination and threatning of greater tor∣ments,

then sinnes of themselues require, doth not aug∣ment the guiltines of their default, or change a small sin∣ne into the enormity of a greater: neither can the pro∣mise of aboundant remuneration increase the dignity of our workes, to which it is promised; nor the remunera∣tion it selfe be called a reward, weighed forth, as S. Gregory* 1.15 Nazianzen affirmeth, in the iust and euen ballance of God, nor equally imparted according to our labours, as the Holy Ghost often pronounceth; but a free gift, liberally giuen, through the gratefulnes and fidelity of the giuer, vnles be∣sides the promise, some worthines, or value, in our works be acknowledged; to which an agreable reward be cor∣respondently assigned.

6. The Minor, that God obserueth due proportion in* 1.16 recompensing our seruice, more or lesse, conformably to the diligence or slacknes thereof, is also manifest by the sundry textes already quoted, That euery one shall receaue accordinge to his owne labour: And by this of Saint Paul, He that soweth sparingly, sparingly also shall reape, and he that soweth in blessinges, of blessinges also shall reape. Which Cle∣mens Alexandrinus also gathereth out of these wordes of S. Matthew: He that receaueth a Prophet in the name of a Prophet, shall receaue the reward of a Prophet; and he that receaueth a iust man, in the name of a iust man, shall receaue the rewards of a iust man: both receaue rewards, yet not both the same, but seuerall, and vnequall, according to the seuerall sanctity of their persons, and inequality of their merits, whome they receaue. Hence the conclusion of my Syllogisme without checke or controle, is ineuitably inferred: That seeing Almighty God portioneth forth a greater, or lesser share of glory answerable to the greatnes, or slendernes of our workes, as the hire, wages, or reward of them; he truly remunerateth our pious endeauours, not as se∣quells of faith, not as meere gifts of grace, but as precedent causes, or condigne desertes of eternall life. Which when our aduersaries gainsay, they make our soueraigne God an accept our of persons, and not a iust and vpright iudge:

quit contrary to these texts of holy writ. (2. ad Timoth. 4. v. 8. ad Rom. 2. v. 11. 1. Pet. 1. v. 17. Act. 10. v. 34.) For acception of persons is a vice, directly opposite to distributiue iustice; as when a Iudge bestoweth a reward where there is no precedent merit: or when he giueth a more large reward, then the dignity of the merit in any sort deserueth. But God truly recompenseth the labours of his seruants, and recompenseth them with due pro∣portion of greater and lesser reward: therefore he either presupposeth in thē the diuersity of merits; or he violateth* 1.17 the lawes of distributiue iustice. In so much as S. Augustin•• might well say: If there be no merits, how shall God iudge the world. For take away them, and take away Iustice, take away iudgement, take away that article of our Creed, that Christ shall come to iudge the quicke, and the dead.

7. Another Argument or Enthymeme I frame in this sort, The sinnes and euill workes of the reprobate, are not eternally punished, eyther because they are signes of their infidelity, or by reason of Gods commination, and threates which he promulgateth of punishing them with euerlasting torments: But for that they be of themselues the true cause of damnation, merit Gods wrath, be in∣iurious, and offensiue to his infinite goodnes: Therefore the vertuous actes and good deedes of the elect, which flow from the streames of heauenly grace are not only re∣compensed as fruites of faith, or in regard of Gods pro∣mise made to reward them, but because they be true and proper causes thereof, because they be pleasing and accep∣table in his sight, and do deseruedly purchase and merit his fauour. The consequence is inferred out of the words of Christ, who attributeth after the same manner, and with the same causall propositions, the crowne of heauen to the pious workes of the iust, as he doth the punish∣ment of hell to the hard and vnmercifull hartes of sinners saying, Come yee blessed of my Father, possesse yee the kingdome pre∣pared for you, from the foundation of the world: For I was an hun∣gred, and you gaue me to drinke &c. Get you away frō me you cur∣sed

&c. I was an hungred, and you gaue me not to eate, I was a thirst, and you gaue me not to drinke. For this cause the Apostle* 1.18 auerreth the sufferances of his life to win, or cause falua∣tion. Our Tribulation which presently is momentary and light, wor∣keth aboue measure exceedingly an eternall weight of glory in vs, where for worketh our Protestants corruptly translated he∣retofore prepareth, albeit they haue since corrected it, be∣cause it is in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is potently, or forci∣bly worketh. In liew whereof Tertullian readeth perficiet in nobis, shall perfect and accōplish in vs an eternall weight of glory, yet not physically, as the efficient, but morally as the meritorious cause, which winneth and purchaseth the laurell of be atitude, as sinnes procure the bane of end∣les misery. Whereupon S. Augustine: Euen as death is rendred for astipend to the merit of sinne, so is euerlasting life, as a stipend to the merit of iustice. And S. Chrysostome, By good workes we deserue heauen, as by euill hell.

THE SECOND CHAPTER, IN WHICH The same is strengthned by other reasons & au∣thorities: and the Obiections satisfied.

THE third Argument to support the me∣rit of workes, is drawne from those pla∣ces of Scripture, which testify the sin∣gular valew & prerogatiue of Almes∣deeds,* 1.19 that it deliuereth from death, purgeth sinnes, maketh vs find merit and life euerlasting: Giue almes and behold all things are cleane vnto you: By mercy and faith sinnes are purged. By mercy and truth iniquity is redeemed. Redeeme thou thy sinnes with almes, and thy iniquities with the mer∣cies of the poore: which place by the Protestants former, and by their later translation set forth by commaundement of his Maiesty, is thus adulterated, Breake of thy sinnes by righte∣ousnes. For although the Hebrew, or rather Chaldeack word Peruk of Perak the roote, signifieth sometime to breake in pieces, to deuide, to rend in sunder, and also to redeeme, yet neuer properly to breake off, or cease to do, couering by righteousnes, as our sectaries wrest it, not

extinguishing by almes deeds, as the Verbe inforceth, the remaynes of sinne. But albeit the Chaldeake word had beene ambiguous, as in no indifferent mans iudgement it is in that place, yet the Latine word Redime, redeeme, at least the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which hath no other natiue signification, then ransome or redeeme thy sinnes) should haue taken all doubt and ambiguity away, had those Protestant translations syncerely followed the originall fountaines as they pretend.

2. The fourth and last reason is insinuated in holy writ, in these very textes, which commend some vertu∣ous, and heroicall actes, as better in themselues, & more gratefull vnto God then others, although both the faith be equall & inhabitant grace by which they are wrought.* 1.20 For so S. Paul sayth, He that ioyneth his virgin in matrimony doth well, and he that ioyneth not, doth better. Likewise spea∣king of the widdow, Let her marry to whom she will only in our Lord, but more blessed shall she be if she so remaine. In like manner to distribute all our goodes to the poore and fol∣low Christ, is of it selfe more perfect, then to enioy the riches of the world, and bestow them in his seruice: Yf thou wil•• be perfect go and sell the thinges that thou hast, and giue* 1.21 to the poore &c. To sacrifice our liues in testimony of our faith, is more precious in the eies of God, then to releeue the poore with a cup of cold water, Greater loue then this no man hath, that a man yield his life for his friends. In so much as there is some valew, some worthines in the act of Martyrdome, which is not in almesdeeds, some dignity in voluntary pouerty which is not in rich liberality, some excellency of merit in virginity, beyond the degree, or holines of wedlocke, wherein least our aduersaries should wrangle, that they are more excellent and worthy, only as they are signes of greater faith, both our Sauiour and the Apostle speake absolutely, without any condition of greater or lesser prerogatiue of faith. Therefore the thinges considered in themselues are better, more gr••tefull and meritorious, all other circumstances being equally

weighed. For as conditionall assertions cannot be abso∣lutely* 1.22 vnderstood, no more can absolute and irrestreyned be expounded conditionally, vnles we peruert the ten our of Gods sacred lawes, and shake the whole fabrike of di∣uine oracles in peeces. Whereupon very religiously S. Ambrose, Bassian, and other Bishops without any conditi∣on of more feruent faith absolutely auouch; Mariage is good by which the posterity of Irumane succession is propagated, but Vir∣ginity is better whereby the inheritance is gotten of our celestiall Kingdome, and the succession is found out of heauenly merits. Also the same S. Ambrose with Bassian, and the rest a little be∣fore: It is a wild and rusticall howling to awaite or looke for no fa∣uour of virginity, no prefermēt of chastity, to be willing promiscuously to confound all thinges, to abrogate the degrees of diuers merits, and bring in a certeine pouerty of celestiall remunerations. S. Augustine: You see that clarity is promised to the bodies of Saintes, and a various lustre of clarity for the various merits of charity. But of him, S. Ambrose, Origen, Chromatius, S. Hierome, Tertullian and S. Ig∣natius the Apostles Scholler, I alleadge no other then the words of the Centuristes. It is apparant (say they) that Au∣gustine was of this mind, that Virgins deuoted to sanctimony haue more merit with God then the faithfull married folkes. For because Iouinian thought the contrary that they haue no more merite, this he reprehended in him. Ambrose to insolently pronounceth of the me∣rit of virgins. Origen maketh virginity a worke of perfection. Chro∣matius extolleth voluntary Pouerty, and sayth, that by the merite thereof the riches of the heauenly Kingdome are obteyned. Hierome de striuing too much for Virginity, is somewhat vniust, or aduerse to marriage. Tertullian attributeth merit to Fasting. It appeareth out of the Epistles of Ignatius, that men euen then (in the next age after Christ) began too studiously to loue and reuerence the state of Virginity.

3. Concerning the preheminence and merit of Martyrdome they record the like: howbeit M. Doctour Field with his wonted procacity outfacingly deposeth; The Century writers reproue not the Fathers for any such errour as the Papistes do maynteyne touching the force of martyrdome &c.

Touching the merite, satisfaction, and expiation of sinnes which they fancy to be in the bloud of martyrs, of which impiety the Father* 1.23 neuer thought. Deale once sincerely M. Field, I pray belie vs not, gaynesay not that which is euident in the Cen∣turistes. We allow not any merit, satisfaction, or expia∣tion of sinnes in the bloud of Martyrs, but in the noble re∣solution of their mind, and in the heroicall act of shee∣ding their blood. And of this the Century-writers so vn∣doubtedly controule the auncient Fathers, as he is past all shame who goeth about to deny it. I will produce their sayinges, and referre them to the iudgement of any not ouerpartiall sectary. First chronicling the vnfitting spea∣ches (as they terme them, because they fit not their er∣rours) with which the doctours of the first two hundred yeares garnish the resplendent crowne of Martyrdome, thus they write. They (the Fathers of the next age after Christ) beganne to thinke too honourably of Martyrdome, in so much as they attribute vnto it a certaine expiation of sinnes. For Clemens expresly sayth; Martyrdome is a cleansing, or expurgation of ossences with glory: and Ignatius in diuers of his Epistles speaketh very daungerously of the merit of Martyrdome. Then proceeding* 1.24 to the Fathers of the third hundred yeares, to Tertullian, Origen, and S. Cyprian. All the Doctours (say they) of this age, extoll Martyrdome beyond measure. For Tertullian doth almost equall it with Baptisme. Filth, or dregs (sayth he) are washed a∣way by Baptisme, but spots are made white with Martyrdome. And īn his Apology: Who, when it cometh to passe, doth not long to suffer, that he may purchase the grace of God, that he may obteine all pardon from him, by the satisfaction or recompense of his bloud: for to this worke all sinnes are forgiuen. And in his booke of the soule, Yf thou diest for God, thy bloud is the whole key of Paradise. But Origen much more insolently then Tertullian, preferreth Martyr∣dome before Baptisme, and holdeth vs to be made more pure by that, then by Baptisme. Likewise that by Baptisme, sinnes passed are scowred forth, but by Martyrdome future are killed: he sayth, that Diuells cannot appeach the soules of Martyrs, for so much as they are rinsed in their owne liquour, clarified in their death, washed

in their bloud. Cyprian also affirmeth immortality to be gayned by the bloud of Martyrs. And in his booke of exhortation to Martyr∣dome, he aduenturously teacheth Martyrdome to be a Baptisme, grea∣ter in fauour, more subly me in power, in honour more precious then the Baptisme of regeneration. In the Baptisme of water the remis∣sion of sinnes is receaued, in that of bloud the Lawrell of vertues. Hitherto the Centurists word by word, who if they re∣prooue not the Fathers for the same errour which we maintaine, if they assigne not to the excellency of martyrdome out of the Fathers writinges, Merit, Recompence, Satisfaction, Ex∣piation, Purging, Cleansing, forgiuenes of sinnes, clarity, whitenes, immortality, glory, the laurell of vertues, the key of Paradise, which openeth the gates of heauen; then let M. Feildes shameles wantones in denying, be accounted hereafter well aduised sobernes, in excusing these thinges.

4. Other Protestant writers although they treate not of Martyrdome in particular, yet of merit in particular they accuse the auncient Church. Bullinger auoucheth:* 1.25 The doctrine of merit, satisfaction, and iustification of workes did incontinently after the Apostles time lay their first foundation. Do∣ctour Humfrey: It may not be denied, but that Irenaeus, Clement and others haue in their writings the opinions of freewill and merit of workes. Doctour Whitgift: Almost all the Bishops of the Greke Church & Latin also for the most part were spotted with do∣ctrins of freewil, of merit, of inuocation of Saintes &c. Some wrā∣gler may cauill, as Bell the Apostata doth, that the merit which the primitiue Church allowed, is not the same which we defend, but the merit of impetration only, as though merit were not a thing quite different from impe∣tration. 1. The begger doth impetrate, he doth not merit his almes. The hired seruant meriteth, he doth not impe∣trate his wages. 2. Merit ariseth from the worthines of de∣sert, impetration from the earnestnes only of request. 3. That is grounded in some title of iustice, or clayme of right, this in meere prayers and supplications, directly excluding the right of clayme. 4. That hath intrinsecall re∣ference to a due reward or payment, presupposing a di∣gnity.

in the worke, this to a liberall gift without any res∣pect to the value of the worke: wherefore seeing S. Gre∣gory Naziazen sayth, that for good workes we may exact reward, not as grace, but as a plaine debt, seeing the rest auow with* 1.26 him that we deserue heauen, as the stipend or crowne of our workes, they cannot be wrested to be vnderstood of impetration, but of true and proper merit, or else the Mag∣deburgian Protestants with their english Collegues were to blame, in reprehending the Fathers for that kind of merite, which for impetration no doubt they would ne∣uer haue done.

5. Neuertheles it is obiected, that eternall life is the free* 1.27 gift of God, imparted by grace, bestowed vpon vs of mercy: That it is proposed in scripture vnder the condition of an inheritance, which befalleth to children without their desertes. I graunt all this, yet I find that as it is affirmed to be giuen by grace, so also to be gotten by violence: as it is called a free gift, so a price or reward: as a goale of mercy, so a crowne of iustice: as an inheritance belonging to children, so a payment, hire or wages purchased by workmen, deserued of labourers.* 1.28 Therefore we ought not so to adhere to one text, or man∣ner of speach that we defeate the force of the others, as Protestants are accustomed, but we must allot to euery one the life, and vigour of their natiue signification. We allow therefore that our happy life, is a free gift, giuen by grace, bestowed of mercy, in regard of the benefite of re∣conciliation, or first iustice most freely and mercifully communicated vnto vs, yet being iustified, encouraged to worke, and promised to be accordingly rewarded, it* 1.29 is then not only a gifte, but a true price, recompense, or payment due vnto vs by diuine conuenant, or bargaine. In which sort S. Augustine often interpreteth the former savings, and teacheth, that euerlaging blisse, is a reward to iustice, a grace & fauour vnto man, that is, a grace to man, en∣dewed only with his naturall qualities, a reward to him renewed, iustified, and diligently labouring with Gods assistance, a grace to the infidell, a debt to the faithfull, a

grace to Saul a blasphemer, a debt to him a beleeuer, as the same S. Augustine in another place largely declareth; ad∣ioyning these words; Hearken how Paul asketh a debt, or a•• due, who first receaued grace, not due &c. There remaineth to me a crowne of iustice: now he craueth a debt, now he exacteth a debt. So heauen is our inheritance as we are the adopted chil∣dren of God and coheires of Christ, our Crowne as we fight and conquere the assaults of the diuell, our hire wages, and day-peny also as we are workers, and colla∣bourers with Christ in the vineyard of his Father. For al∣beit terrene and worldly patrimonies are by succession without labour or desert often deuolued to vnworthy in∣heritours, to vngracious childrē, sometime rashly without iudgment, euen against the will of their parentes, yet our* 1.30 heauenly inheritance is neuer graunted (infantes only ex∣cepted) but to such as deserue it, to such dutifull and obe∣dient children, as by their labours, merits, and vertuous demeanour, are made worthy of that celestial Kingdome.

6. All which is cleerely testified, and profoundly taught; by that graue learned and auncient doctour of the greeke Church S. Basil the great. Grace, sayth he, is thine after some sort, by which thou shalt deseruedly enter crowned. For if thy creatour had giuen thee all before hand, by what fauour should the gates of the heauenly kingdome be opened vnto thee meriting nothing? But now something he hath bestowed, some thing he hath left to be accomplished, that when thou hast in thy self brought it to perfection, thou mayest be pronounced no whit vnworthy, to receaue the reward of thy imployed labour, God redeeming his pledge. As many wordes, so many euidences doth he bring to witnesse for vs: for grace is not so free a gift, but that it is some way ours. To wit, by our working and cooperation with it. 2. We are nothing vnworthy, but we deseruedly enter crowned into our most happy inheritance. 3. God giueth not all, but leaueth some thing for vs to be done, holpen by his grace. 4. When we haue persued that in our selues, we receaue the reward, not of Gods promise, not of Christs merits, no•• of our saith only, but of our imployed labour and paynes. 5. The reward of glory,

is not a meere donatiue, but a iust redemption, by with God redeemeth his formerly pledged, and engaged grace. Nothing can be spoken more excellently, nothing writtē more vnanswerablely for our aduersaries conuiction, if conuicted they would yeald.* 1.31

7. But M. Abbot ashamed to yield, obiecteth againe out of S. Paul: The afflictions of this time are not worthy of the glory to come that shalbe reuealed vpon vs. Then he alleadgeth the like sayinges of many Fathers, to proue that our tribula∣tions merit not the glory of heauen. I answere, they haue not any merite in themselues, according to their na∣turall valew, worthy of the guerdon prepared for vs: After which manner S. Augustine, S. Basil, S. Gregory, S. Bernard, and the rest, exclude the recompense of our me∣rites. S. Augustine expresly sayth, God crowneth not thy merits but as his giftes. Howbeit the Apostle discourseth of our tribulations, as they are sprinckled with grace, and pro∣ceed from the iustified, yet doth not say, as Protestantes corruptly translate, they are not worthy of the glory, but, are not condigne to the glory to come that shalbe reuealed in vs, that is, they haue no condigne equality, because our passions are momentary, our felicity eternall; these small, tolerable and measured forth according to our weaknes, that infi∣nitely great, immense, and heaped vp beyond all mea∣sure, and so of no account in comparison of it, as a mo∣ment is nothing paralelled with eternity: yet if they had not some true proportion of merite, the Apostle would not say, as he plainly doth, that our tribulation which pre∣sently is momentay, and light, worketh aboue measure exceedingly an eternall weight of glory in vs. The short and temporall* 1.32 pleasures, which the reprobate take in sinning, are not comparable to the euerlasting tormentes they endure in hell, yet they truly merit & deserue their damnation. The very heroicall and most excellent actions of our Sauiour Christ, his bitter passions were not equall to the prehe∣minence of glory he receaueth in heauen, and yet no Pro∣testant will deny them to haue beene of infinite merit▪

both to himselfe and vs, because of the dignity of his per∣son; Therefore notwithstanding our afflictions, ney∣ther in length of time, nor extremity of paine, be answe∣rable to the excessiue ioyes reserued for vs: yet they be tru∣ly meritorious of themselues, by reason of the worthy streames of grace, and diuine dignity of supernaturall life from whence they flow. For this cause it is true which M. Abbot diligently obserueth out of the Fathers: That God vouchsafeth to giue vs aboue our merites. Aboue them* 1.33 we graunt in magnificence of payment, yet according to them also in some proportion of reward, as the Em∣perour liberally dispenseth by the rules of distributiue iustice the spoyles taken in warre, vnto his souldiours, answerable to the exployts of euery man, yet aboue the rate of their desertes. But he insisteth further partly out of S. Fulgentius, and partly out of S. Bernard, That Gods reward doth so incomparably exceed all the merite, and worke of man, a•• that eternall life is not due thereunto by right, neyther should God do any wrong if he did not giue it; Which is easily solued, that it is not due vnto vs by absolute right, independant of all precedent mercy and grace, or that God should do any such wrong, as in rigour of meere iustice, without re∣gard to any fauour or promise of his, he should be absolu∣tely bound to recompense our labours. This right in e∣xacting this wrong, or iniury in not repaying, those Fa∣thers deny, but neuer that right which is grounded also in mercy. For of that S. Bernard flatly pronounceth; S. Paul doth confidently exact the promise; the promise truly of mercy, but not of iustice to be fullfilled. And S. Fulgentius: God of his benignity vouchsafeth to make himselfe a debtour: A debtour (sayth S. Augustine) he is made vnto vs &c. to whome we may say repay that which thou hast promised, because we haue done that which thou hast commanded. Likewise: Thou vouchsafest, o Lord because thy mercy shineth for euer, by thy promises to become a de••∣tour to them, to whome thou forguiest all their debtes.

8. Their last obiection or cauill rather, is, That our merites are preiudiciall, and iniurious vnto Christ, a decrease of the

full tide of his aboundant merits. As though it were a lessening to the Sun, that the starres shine with his borrowed light: A wrong to the fountayne that sundry pipes are filled with his streames: An iniury to the tree that all her braunches be loaden with fruite. Our Sauiour sayth: In* 1.34 this my Father is glorified, that you bring very much fruite. Is the Father glorified by the plenty of our fruitfull and vertu∣ous deedes, and is not Christ honoured by the accrew of our merites? I am content to stand to the iudgement of a Protestant, of that most graue and learned Father Brentius▪ so he is stiled by M. Iewell) who inueigheth against vs not for extenuating, but for magnifying hereby too much the vertue of Christ, and of his passion: To attribute (sayth he) vnto Christ, that, not only he by his death had deserued the ex∣piation of our sinnes, but also hath imparted that merit to our good workes, this is to assigne much more to Christ, then eyther he ack∣nowledgeth, or the thing it selfe can suffer: and it is contumely not only to detract from the glory due to any thing but also to ascribe too* 1.35 much praise and glory to it &c. Notwithstanding M. William Reynolds our famous Champion, dexterously conuinceth by the verdicte of Andreas Frisius another zealous Protestāt, That we neither dishonour, nor magnify too much our Redeemers merites, but keep the current of golden me∣diocrity, not bending to the right hand, nor to the left. Thus Frisius writeth. Although Christ take not away all infir∣mity from such as be regenerate, and renewing them by his spirit, and planting in them vertues of new life, and imparting to them me∣rite and his iustice, most truly and with singular fruite he is sayd to liue in them. And by this meanes the glory of Christ is not obscured, but clarified: the Crosse of Christ is not euacuated but made more co∣pious, the price of the bloud shed for vs is not diminished, but increa∣sed. So he, manifestly demonstrating these two remar∣keable thinges. First that our meritorious workes do not blemish or extenuate, but adde greater renowne, & lustre vnto the merites of Christ. Secondly that the worthines of our merites, spring not from the old roo••es of nature, but from the new plantes of vertue, grafted in vs by the

spirit of adoption, we receaue from God; which new spirit, that it should bring forth seedes of merit is so con∣sonant vnto reason, as no iudicious person can speake a∣gainst it. For if the vitall breath, or soule of man, infused into this lumpe of humane flesh, causeth beauty, motion; speach, and other actions of naturall life; if the morall ha∣bit or roote of vertue, worketh and produceth actes of morality correspondent thereunto; if the purchased ha∣bites of Philosophy, Theology, and the like, beget new Philosophicall and Theologicall discourses, new actes, new propositions; what should hinder the diuine habit and supernaturall fountaine of grace, from achieuing di∣uine and supernaturall works meritorious of new grace, meritorious of glory, worthy of God, worthy of the re∣ward he bestoweth vpon them, supposing alwaies his promise, by which he obligeth himselfe to be a debtour vnto vs. Hereupon the grace which is giuen is called our regeneration, or new birth, because it aduanceth vs to a new state of life by which we are enabled to bring forth new and supernaturall actions, which could not be* 1.36 wrought out of the forge of nature. As S. Augustine most cleerly testifieth in these wordes. When grace is giuen, then beginne also our good merits, by the meanes of that grace; for if grace be taken away, man doth presently fall headlong by his owne free∣will: therfore when a man beginneth to haue good merits, he ought not to attribute them vnto himselfe but to God, to whome it is said in the psalme: O Lord be my helper, and do not forsake me.

8. And thus, seeing the store of our meritorious deeds is honorable vnto Christ, glorious vnto God, and pro∣fitable to our selues, giue me leaue to seale vp this Trea∣tise* 1.37 with that exhortation of the Apostle: Therefore my be∣loued brethren, be stable, and immoueable, abounding in the wor∣kes of our Lord, alwayes knowing that your labour is not vayne in our Lord: but so pretious in his sight, as euery houre spent, e∣uery worke accomplished in his fauour, he remunerateth with the guerdon of incomparable felicity. For as no hayre of your head, so no moment of tyme shall perish (sayth S. Ber∣nard.)

But more elegantly S. Ambrose and venerable Bede by those wordes (a haire of your head shall not perish) vnder∣stand,* 1.38 that not only the noble exploytes of Saintes, but that their least thoughtes, and cogitations, shalbe scored vp by our iust Iudge, and be copiously rewarded in the day of retribution: For what doth it auile me (sayth S. Am∣brose) if God keepe an account of all my haires? But this redoun∣deth to my profit, if he a watchfull witnes of my workes, bestoweth vpon them the remuneration of eternall glory. With what care then, and sollicitude, with what diligence and alacrity, should we endeauour to treasure vp great plenty of ver∣tues, now whilest the tide serueth, and haruest lasteth; ••ow when short labours may purchase perpetuall crow∣nes, repentant teares euerlasting ioyes, voluntary almes riches of immortality: Now when euery good thought meriteth a Kingdome, euery moment may gaine Eter∣nity.

Laus Deo, & immaculatae semper V. M.

Notes

• * 1.1

  Abot in his defence c. 4 & 5. Fulk and al other Pro∣testants.
• * 1.2

  Concil. Trident. Sess. 6. c. 16.
• * 1.3

  Apoc. 3. v. 4. Sap. 3. v. 5. ad Coloss. 1. v. 12. 2. ad Thess. 1. v. 11.
• * 1.4

  Fulk in ca. 1. 2. ad Thess. sect. 1. Fulk in Ep. 2. ad Thess. c. 1. sect. 1. I•• c. 1. ad Coloss. sect. 3. Abbot in his defence c. 5. sect. 7. 8. & 14.
• * 1.5

  Ad Heb. 1••. v. 16. Pri∣mas. in e∣••m locum.
• * 1.6

  Chrysostō, Oecumen. Theophil. & Erasm. in eum locū
• * 1.7

  Gen. 32. v. 10. Ecclesiast. ••6. v. 15. Matt. v. ••2. Matth. 20. v. ••. Ier. 31. v. 16. Rom. 2. v. 6. ad Co∣rinth. 3. v. 8. Apoc. 22. v. 12. Abbot in his defence c. 5. sect. 14 fol. 686. Fulk in ca. 3. 1. ad Co∣rinth. sect. 2. In ••p. 4. 2. ad Tim. sect. 4. in c. 25. Matth. sect. 6.
• * 1.8

  2. ad Tim▪ 4. Matt. 20. v. 4. & v. 13. & 14. Aug lib. de sāct. virg. c. 26. Hie. l. con. Iou. Chrysost. Theophil. & Euthim. in eum locū
• * 1.9

  2. Tim. 4. ad Heb. 6. 10. Fulk. in c. 4. 2. ad Tim. sect. 4. Abbot in his defence ••. 5▪ sect 1. 4.
• * 1.10

  Matth. 1••. v. 27. ••. ad Cor. 3. v. 8. ad Gal. 6. v 7. ••. Ibidem v. 9
• * 1.11

  Apoc. 22. v. 12. Fulk. in ••. ad Cor. 3. sect. 2. Cal∣uin 3. instit. cap. 18. §. ••. & 7.
• * 1.12

  Eccles. 16▪ v. ••••.
• * 1.13

  ••. ad Cor. 9. v. 24. M••••••. 11. v. ••2. Matt. 13. v. 45. Aug. in Psal. 93. prope finem Basil in hom. quam scripfit in initium. Prouerb. Clem. A••••. in paraen••••.
• * 1.14

  Gab. Vasq. in 1. 2. tom. 2. disp. 214 cap. 5. & others ibid. in q. 114. D. Tho.
• * 1.15

  Greg. Na. orat in san. Bap. extre∣ma.
• * 1.16

  2. ad Cor. 9. v. 6. Clem. Alex. l. 4. strom Matth. 10. v. 4.
• * 1.17

  Aug. ep. 46. ad Va∣lent.
• * 1.18

  Matth. 25. v. 34. v. 41. 1. Cor. 4. v. 17. Tertult. l. de r••sur. carnis c. 40 in Scorp. cap. 13. Aug. ep. 105. Chrysost. hom. 3. de Lazaro.
• * 1.19

  Tob. 1••. v. 9. and Eccles. 3. v. 33. Prou. 25. v. 27. Pro. 16. v. 6. Dan. 4. v. 24.
• * 1.20

  1. Cor. 7. v. 38. ••bidem v. 39. & 40. Matt. 19•• v. ••1.
• * 1.21

  Ioā. 15. v. 13
• * 1.22

  In conc. Mediolan. Ambros. Epist. 81. Ambr. ibid. ep. 8 c. Aug serm. 143. de tēp. (Diuersa specits cla∣ritatis quia diuersa sūt merita cha∣ritatis.) Centur. 5. c. 4. col. 518. Aug. l. 3. de peccat. meritis. Contur. c. 4 4. col. 301. Amb. l. 2. ad Marcel. Cent. 3. 4. col. 86. Orig l. 10. ep. ad Rom. Cent. 4. c. 4. Col. 192. Cbrom. in concion. de Beat. Cent. 4. c. 10 col. 1250. Ierom aduer. Iou. Cent. 3. c. 4. col. 86. Tertul l. de Ieiunio. Cent. 2. c. 4 col. 64.
• * 1.23

  Ignatius in ep. ad An∣tioch. ad Her••. ad Tarsen. Field in his 3. book. c. 21. fol. 1. ••. Cent. 2. c. 4. Col. 64. Clem. in strō. Igna. in ep. ad Smir. ad Antioch. & Polycar▪
• * 1.24

  Cent. 3. c. 4. col. 85. Tertul in. Scorpiaco. & in Apo∣logia, & in lib. de anima. Origen. Homil. 7. in lud. Cypr. l. 2. epist. 6.
• * 1.25

  Bulling▪ vpon the Apoca. ser. 87. fol. 270. Humfrey Ies. part. 2. pag. 530. Bell in his downe fall. pag. 61.
• * 1.26

  Nazian. ora. 3. in hap.
• * 1.27

  ad Rom. 6. v. 23. 1. Io. 5. v. ••1. Abbot in his defence c. 5. very often.
• * 1.28

  Aug. ep. 105. de cor∣rep. & gra. c. 13. in en••h. c. 107. & lib. arb. c. 8. & 9.
• * 1.29

  Aug. tra. 3. in euang Ioan. 〈◊〉〈◊〉 debitū flagitatiam debitum exigit.)
• * 1.30

  Basil. he. ••••. i•• He∣xametr. Tua aliqua ex part•• est gratia, quare me∣rito ingre∣di••ris co∣ronatus pronoun∣ciere nihil indignus qui merce∣dem in∣sumptae operae deo repignorāt ••ecipias.
• * 1.31

  ad Rom. 8. v. 18. M. Abbot c. 5. sect. 9. fol. 6••7. 668. Aug. l d•• gra & lib. arbit. c. 7.
• * 1.32

  2. ad Corin. 4. v. ••7.
• * 1.33

  Abbot in his defence c. 5. sect. 13. fol. 683. Abbot in▪ the same place & fol. 669. Fulgē. ad Mon. l. ••. Bern. in aununt. sect. 1. Bernard l. de gra. & lib. arbit. propefinē. Fulgen. in prol. lib. ad Mon. Redde quod pro∣mifisti, quia fecimus quod iussi∣sti. Aug. ser. 16. de ver. Apost. Aug. l. ••. Confess. c. 9. in fine.
• * 1.34

  Ioan. 1•• 9. v. 8. Brentius in Apol. con∣f••ss witem. c. de contri.
• * 1.35

  M. VVil∣liam Rey∣nolds in his refutation of M. whi. Reprehens. fol 94. 95. Andr. ••ri•• de Eccles. lib. 4. c. 12.
• * 1.36

  Aug. de gra. & lib. arb. c. 6.
• * 1.37

  ••. ad Cor. ••5. v. 58. Bernard. ser. in illa∣verba, Ecce nos reliqui∣musomnia.
• * 1.38

  Amb. in prolo. l. 2. de sp. sanc. Beda. l. 6. in Luc.