The orthodox faith and vvay to the Church explaned and iustified in answer to a popish treatise, entituled, White died blacke; wherein T.W. p. in his triple accusation of D. White for impostures, vntruths, and absurd illations, is proued a trifler: and the present controuersies betweene vs and the Romanists are more fully deliuered and cleared. By Francis White Bachelour in Diuinitie, and elder brother of Doctor Iohn White.

CHAP. I.

Paragraph. 2. Wherein T. W. P. chargeth D. White with corrupting the Rhemists concerning the merit of workes.

T. W. P. NOw I will come to M. Whites deprauatiōs, &c.* 1.1 And to begin with one, which as it containeth in it selfe many foule and strange corruptions, so the iniury thereby offered, is not to one, but to many; and those, for their learning and vertue, men of worthiest memory, to wit, the English Doctors of Rhemes.

Answer. The Authors of the Rhemish translation and notes of the new Testament, were Gregory Martin, Bri∣stow, and Cardinall Allenb 1.2: who are therefore extolled for vertue and learning by you, because they were corrum∣pendae veritatis artificesc 1.3, artisans of your-owne mystery, &c.

T.W. If we beleeue M. White, the Rhemists affirme, that our workes of their very nature deserue eternall life, the re∣ward whereof, is a thing equally and iustly answering to the time and weight of the worke, rather then a free gift: so that God should be vniust if he gaue it not. But this brazen faced Minister, in alledging their words, hath committed a double corruption: First, in omitting the word grace, the true words being, Works proceeding of grace, merit heauen. Second∣ly, by inserting in stead of the word grace, the word nature, the which was not so much as dreamed of by the Rhemists, or by

any Catholike author. Yea to defend, that workes of their owne nature do merit, were to renew the Pelagian heresie.

Answer. 1. D. White at the place obiecteda 1.4, nameth not the Rhemists within his text: neither produceth he any one literall sentence of his authors, placed in the mar∣gent: but collecteth into a summe the doctrine of Andra∣diusb 1.5 (whom he citeth as well as the Rhemists) and of o∣ther Pontificians: as appeareth by the words prefixed to his quotation, You heare what is commonly said.

2. He imposeth vpon no Papists, that they maintaine, good works of nature, or proceeding from nature, do me∣rit; but that, good workes of grace, do of their very na∣ture, merit, &c.

It is the heresie of Pelagius (as you say) that morall a∣ctions of naturall and vnregenerate persons do merit [in condignitie,] yet many of your Doctors say, they merit in congruitiec 1.6. But that good workes of regenerate per∣sons, of their very nature, and as they be such, are meri∣torious, is maintained by Andradius, by the Rhemists, and many other pontificians.

The Rhemists say:c 1.7 The value of our workes ariseth from the grace of adoption, which maketh that those actions, which of their nature be not meritorious in themselues, are worthy of heauen.

Vasques the Iesuite saith,d 1.8 Workes of their inbred digni∣tie deserue, &c. and ex natura operis sic factie 1.9, by the nature of the worke thus wrought. (Where you haue the very forme of speech vsed by my brother.) And Suarez:f 1.10 They haue an intrinsecall preportion with the reward.* 1.11

Vasques affirmeth, that it is the tenet of the best learned in the Popish schoole, that workes of grace are meritorious of their very nature and intrinsecall existence, without any new imputation of Christs merit, or addition and supply of Gods promise, besides their first production. And for con∣firmation hereof, he produceth Thomas, Caietan, and sundry other authorsg 1.12.

Forasmuch therefore, as D. White imposeth vpon you no other tenet, concerning the merit of workes, but that which is embraced by your greatest Doctors: it was rude and vnciuill for T.W. to reproch him with the foule termes of brazen faced Minister, &c.

T.W. M. White chargeth the Rhemists with holding that the reward of workes is a thing equally and iustly answe∣ring the time and weight of his trauels and workes, rather then a free gift. I find most of these words, but many of them in seueral lines, and vttered vpon seuerall occasions, all which to ioyne and chaine together in one continued line or sentence, and thereby to make the author speake contrary to himselfe, is a thing easie to performe, but the performance is wicked, shame∣lesse, execrable, &c.

Answer. Is it wicked and shamelesse, from two pre∣mises verbally found in the Rhemists, to collect a right conclusion, and to deliuer the same as their doctrine?

The Rhemists haue two propositions, from whence the assertion and conclusion wherwith my brother char∣geth them, is inferred. As I thus declare.

The Rhemists affirme, The reward of good works is such a reward, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke, and merces in Latine importh 1.13.

But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke, and merces in Latine (as the same Rhemists sayi 1.14) is a very stipend, hire and wages, such as Paul speaketh of 1. Tim. 5.18. saying, The labourer is worthy

of his hire: a thing equally and iustly answering the time and weight of his worke, rather then a free gift.

Therefore the Rhemists hold, as D. White chargeth them, that the reward of good workes is a thing equally and iustly answering the time and weight of the worke, rather then a free gift.

T. W. But giue this libertie, of omitting, and inserting, and coupling, to the Atheist, which your selfe M. White haue assumed, and you shall find strange positions maintained by him. For example, the Psalmist speaking of your selfe, and o∣ther such like, saith: The foole hath said in his heart, there is no God. Now kindly allow him to blot out the word foole, as you more then foolishly did the word grace, and to insert the word wise man, as you according to the wisedome of the world, did the word nature, and then obserue how easily he will proue from the Scriptures, that there is no God. But thus knowingly and deliberatly to corrupt, to the dishonour of your owne, and Catholicke religion, is to me an argument most con∣uincing, that you are one of those fooles, who said in his heart, there is no God.

Answ. A Philosopher obserueth, that euery thing which is weake, vseth to be clamorousk 1.15. And thus it fa∣reth with you. Otherwise, what hath your aduersarie done, to cause such a gust of folly to come from you? The abuse committed, is onely your owne, who subtilly haue peruerted that which D. White rightly conceiued. And therefore as the Ecchol 1.16 returnes backe to the place from whence it came: so these bolts (Psal. 11.2.) which you haue shot, to wit, the foole hath said, &c. must returne a∣gaine to your owne quiuer, or rest in your bosome, vntill you can find a more iust occasion to vent them.

Paragr. 3. Whether Cardinall Bellarmine be corrupted con∣cerning Iustification.

T.W. In the very first page of his Preface to the Reader, (so loth, it seemed, he was to lose any time) he sheweth vs one tricke, somewhat like vnto the former. Where, by the way, I must aduertise him, that I hold him a man herein impoliticke and incautelous, that would not suffer the very face or front of his treatise to passe vnblemished: since first he rather should haue coueted to winne the eare of credulitie, with pleasing in∣sinuations of truth; and then (the iudgement of the reader being once possessed) after to haue vented forth his more im∣pure dregs. For we are taught, Iohn 2. Euery man at the first setteth forth good wine, and afterwards that which is worse.

Answ. S. Hierom hath a saying,* 1.17 Caueas in alterum di∣cere, quod in testatim detorqueri potest: Be warie to vtter that against another, which will presently be retorted vpon your selfe. Could you so well obserue what was expedient for another, and be so obliuious in performing for your self? But it is commonly seene, that they which are prone to aduise others, are blind in guiding themselues, according to the sentence of Euripides:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Surely there was neuer any lame and anhelous iade, which hath more stumbled in his first setting out, then your selfe haue done in the entrance of your booke: which as I haue discouered in the last section, so I will further manifest in euery paragraph of your first Chap∣ter.

T.W. M. White to intimate to his reader, how much the Catholicks do disualue the passion of Christ, thus writeth: The Church of Rome teacheth, that iustification is wrought by the habite of our owne inherent righteous∣nesse,a 1.18 and not by Christs. Thus he peremptorily, without any reseruation, affirmes, that we reiect the righteousnesse of Christ, to concurre to our iustification. To the prouing here∣of, he produceth a testimonie of Bellarmine: Our owne in∣herent iustice is the formall cause of absolute iustificati∣on,b 1.19 and not the iustice of Christ imputed vnto vs. In the producing this testimonie, M. White hath committed a dou∣ble fraud: first, he concealeth the latter part of the sentence, which sheweth how we ascribe our iustification to Christ: se∣condly, whereas Bellarmine excludeth Christs merits from being the formall cause, M. White alledgeth it to proue, that it is no cause thereof at all.

Answ. Had you in this and sundry other of your ex∣ceptions, vsed S. Hilarie his rule, which is, The vnderstan∣ding of sayings must be receiued from things precedent and subsequent in the discourse,c 1.20 you would haue troubled your selfe lesse in quarelling without any cause. The point af∣firmed by D. White, is, There is a reall difference betweene the Church of Rome and vs, in the question of iustification, and the maine difference is concerning the formall cause. The Church of Rome maintaineth, that the iustification of a sinner is done by the habite of our owne inherent righteousnesse (to wit, formally) and not by Christs. And for confirmation hereof, he produceth Bellarmine saying, Our owne inhe∣rent righteousnesse is the formall cause of absolute iustifica∣tion, and not Christs iustice imputed.

My brother intended to charge Bellarmine no fur∣ther, but onely with excluding Christs merits from be∣ing

an essentiall and formall cause of iustification; and with making it onely an efficient and externall cause thereof, according to Scotus:d 1.21 The passion of Christ doth not wipe out our fault, but onely as a meritorious cause, and by consequent as a second cause, which is not of the being of the thing.

T.W. If Christs passion did concurre to iustification, as a formall cause, then it should really inhere in vs, euen accor∣ding to Philosophie, which it doth not.

Answ. The formall cause, is either taken properly for an inward cause, informing the subiect, which it doth constitute and denominate, and euery such formall cause is inherent: or else it signifies logically the next and im∣mediate actuall cause or reason of things, giuing them their distinction and kind:e 1.22 whether the same be inhe∣rent, assistant, or any way by relation applied or vnited to the subiect. And thus the immediate cause of the ecclipse of the Sunne, to wit, the interposition of the bodie of the Moone betweene our sight and the Sunne beames, is called the formall cause of the ecclipse. In like maner, the formall cause of libertie and bondage, is not any thing inherent in the bond or free, but an externall rela∣tion, &c.

Our aduersaries themselues affirme, that the formall cause of redemption is extrinsecallf 1.23, to wit, the oblation of Christ vpon the crosse, Heb. 10.10. Eph. 1.7. And D. Stapletong 1.24, with sundry other pontificiansh 1.25, make the free fauour of God for the merit of Christ, the formall cause of remission of sinnes.

And in the same maner, may the satisfaction of Christ imputed or applied, be the formall cause of iustification, without any opposition to Philosophie. For if iustifica∣tion

were an entitie compounded of matter and forme, or of subiect and accident, like things naturall or artificial; then, as our aduersaries obiecti 1.26, it must haue a forme in∣herent: but being onely a relatiue action of God toward his creature, it admitteth no formall cause inexisting, or properly so called, more then creationk 1.27, redemption, re∣conciliation, &c.

Paragr. 4. Wherein D. White is accused of corrupting Bellar∣mine, about merit of workes.

T. W.* 1.28M. White hauing affirmed, that many Catho∣licks condemne all merit of workes, alledgeth certaine words of Bellarmine to that purpose, saying: By reason of the vn∣certaintie of mans owne righteousnesse, and for feare of vainglorie, it is our safest way to repose our whole con∣fidence in the sole mercie and goodnesse of God. But if all Bellarmines contexture had bene produced, and the sub∣iect of his whole disputation considered, it would haue appea∣red, that he maintaines positiuely the merit of workes, and deposeth the contrary to that whereunto he is produced. Which being so, D. White dealeth herein perfect Minister-like, &c.

Answ. D. Whites assertion, whereunto he produceth sundrie testimonies of Papists, is this: Howsoeuer our ad∣uersaries contend for their merits, yet the learnedst and most iudicious among them, disavow them, teaching people at the way-gate to renounce them.

This position hath two branches: First, the most lear∣ned and iudicious Papists disavow the merit of workes, he meaneth according to the tenet thereof, by diuers

pontificians, since the late Trident Councella 1.29

Secondly, the most learned and iudicious among them, teach people, at the time of their departure out of this life, to renounce them, in respect of reposing the hope of saluation in them.

My brother produced Bellarmine, to proue this se∣cond branch; and therefore the P. P. to manifest his Po∣pish sinceritie, and to make way to a slander, wilfully o∣mitted and concealed the words [teaching people at their way-gate to renounce them] whereunto the saying of Bel∣larmine was referred: and foisteth in a cogging sentence of his owne, which is, In proofe that the Catholike Doctors condemne all merit of workes, he alledgeth the foresaid Car∣dinall, &c. But this shuffling wil not serue your turne: Do∣lis apud ignorantes locus est, scientibus verò, dolum intendere non est aliud quàm risum mouereb 1.30: There is place for guile with the ignorant, but to seeke to put tricks of deceit vpon the vnderstanding, is to moue laughter.

T.W. What impuden••ie is it in M. White to produce Bel∣larmine, as denying the doctrine of merit of workes, when the subiect of this very booke (from whence these words are taken, and also of diuers other bookes in that Tome) is onely to proue that workes do merit?

Answ. It is one thing to disavow merits in regard of placing hope of saluation in them, in our way-gate or time of temptation and triall; and another, to disallow them altogether. D. White chargeth Bellarmine with disavowing merits in the former sort; and the P.P. accu∣seth him of saying, that the said author disalloweth and condemneth merits generally.

But yet further, because you minister so iust occasion of enquiring into Bellarmines opinion concerning merit

of workes, I will be bold to require a solution of you, in these two or three doubts.

First, whether is it not possible for Bellarmine to de∣fend merit of workes in termes, and yet in substance of matter to denie the same? Vasques your Iesuitec 1.31 obser∣ueth that this hath happened to sundry Catholikes.

Secondly, when Bellarmine affirmeth, This is it we meane in saying, good workes are meritorious; that God is not onely delighted with good workes, but conciliated or in∣duced thereby to benefite them which worke welld 1.32. What dif∣ference is there betweene this assertion and ourse 1.33? Also saying in another placef 1.34, Seeing our workes of themselues, considered onely according to their nature, be temporarie, vile, and in no sort equall to a supernaturall and eternall reward, surely there must of necessitie be added vnto them a dignitie beyond their owne, that the reward of eternall life may be ren∣dred vnto them. Whether is not this assertion the verie same which Vasques affirmeth to agree in substance with ours, and in deed, to ouerthrow the merit of condig∣nitieg 1.35?

For thus I reason out of Bellarmine and Vasques: E∣uery merit of iustice and condignitie, requires an equali∣tie betweene the worke and the reward.h 1.36 But Bellarmine affirmeth, that good workes of themselues without Gods promise, are temporall, vile, and not equall to the reward. And Vasques saith, that Gods promise being extrinsecal, increaseth not the dignitie of the worke, neither addeth any further equalitie with the reward then it had before, but onely obligeth God in fidelitie to keep his promisei 1.37.

Neither doth it salue this matter that Bellarmine saith, there is a certain equalitie and proportionk 1.38 betweene the worke and reward: for himselfel 1.39 elsewhere, and other of his fellowesm 1.40 acknowledge, that euery proportion cau∣seth not equalitie. And a figuratiue equalitie (such in∣deed as Bellarmines is) can produce no more but an im∣proper kind of merit. To wit, like as when a father promi∣seth a reward to his child, vpon condition of doing that dutie whereunto he is alreadie boundn 1.41, and the child in much imperfection, yet with a willing mind perfor∣meth so much of this his dutie as he is able, he deserueth no reward in iustice, neither performeth any thing in iu∣stice equall to the reward promised; but obtaineth the re∣ward by the liberalitie and fidelitie of his father.

Thirdly, it seemeth that Bellarmine limpeth and hal∣teth betweene his owne partie and vs, when he affirmeth, that it is most safe to repose all our confidence in the sole boun∣tie and mercie of Godo 1.42. For otherwise, why doth his fel∣low Vasques lash and censure his doctrine, but for that he perceiueth some inclination and concord thereof with vsp 1.43?

Paragr. 5. Touching the testimonie of Tho. Aquinas, Rom. 3. l. 4. & Gal. 3. l. 4.

T.W. Thomas Aquinas in the places alledged, speaketh onely of workes ceremoniall or morall, wrought by the power of nature: M. White produceth him as though he taught, that workes proceeding of grace, could not iustifie.

Answ. * 1.44Although Thomas in the beginning of his Commentarie mentioneth such workes as be performed by the power of nature, yet afterwards he enlargeth his discourse, and speaketh also of workes wrought by the power of grace. For he treateth of such workes as are the manifestation and execution of iustice; and of such as Saint Iames mentioneth chap. 2. saying, Was not Abra∣ham iustified by workes? But these were workes of grace. And therefore Thomas in the places alledged by D. White, excludeth from iustification, workes done in the state of grace.

Paragr. 6. Wherein D. White is accused of corrupting S. Aug. de Ciuit. Dei. l. 19. c. 27.

T. W. S. Augustines testimonie truly alledged, is, This our iustice, though it be true, by reason of the end of the true good, whereunto it is referred, yet it is such in this life, as that it rather consisteth of the remission of our sins, then of the perfection of vertues. Here first our Minister addeth the word all, for greater swelling and fulnesse of speech, which is not in S. Augustine.

Answ. * 1.45Your selfe haue changed this Fathers words: for he saith, Ipsa nostra iustitia, our very iustice it selfe: that is, our purest iustice, our whole iustice, and euery part thereof, which is fully equipollent to all our iustice, and rather more emphaticall: as if one should say, Our very life is miserable; he intendeth, that all our life, and euery passage and degree thereof is such: and you say, Ista no∣stra iustitia, this our iustice, &c.

T. W. Secondly, he leaueth out a parcell of the same sen∣tence,

(to wit, although our iustice be true, by reason of the end of the true good, whereunto it is referred) in which S. Au∣gustine acknowledgeth the very Catholicke doctrine of iustifi∣cation, to wit, that our iustice is true iustice; against which, this very place is vrged.

Answ. D. White produceth this testimonie to proue that sinne cleaueth to the workes of the godly, and ble∣misheth them in partc 1.46: and therefore, that they may be fully iust, they haue need of remission of sinne adherent.

And if you be not transported with affection, you cannot accuse my brother for alledging it to this end: be∣caused 1.47 D. Stapleton and other of your owne partie, haue produced it to the like purposee 1.48: and the place of it selfe doth effectually proue so much. Now presupposing the perpetuall concomitance of remission of sinnes with our iustice, we acknowledge, according to the holy Scripture, Eph. 4.24. and S. Augustine, that the righteousnesse of re∣generation is true iustice, not onely in comparison of wicked∣nesse, but according to the rule of vertuef 1.49.

But this euinceth not, that the same is able to iustifie man, according to S. Paul his acceptation of iustification, Rom. 4. First, because it is lesse in quantitie then the mo∣rall law of God requiresg 1.50. Secondly, because it is, by ad∣herence of sinfulnesse, so farre contaminate in qualitie, that it hath alwayes need of pardon, and new imputation of Christs merits, both to supply the defect, and to re∣mit the adherent impuritie. Thirdly, because Christ hath not bestowed or appointed it to that end. Gal. 3.21.

T. W. He falsly translateth for his owne aduantage, per∣fectione virtutum, by perfection of iustice.

Answ. Your selfe haue translated, tanta, so great, a word noting the quātitie and perfection of our iustice, by talis,

such, a word signifying the qualitie: and so whereas S. Augustine meaneth, that mans righteousnesse is so small in qualitie, that therefore it consisteth rather in remission of sins then perfection of iustice; you will haue it to be onely such, as hath remission of veniall sinnes going with it.

But forasmuch as the word vertue, according to your owne Doctors, noteth both the habite and the acth 1.51, and your inherent iustice containes no more; I know no cause why in translation, these two words may not be vsed as synonimies. It is reported of Domitian the Emperour, that he vsed to sit in his chamber, and catch fliesi 1.52. This Priest might well haue bene his companion, who wan∣ting better emploiment, occupies himselfe in these petite cauils.

And now for a conclusion of this section, I desire the Reader to obserue, that whereas this clamorous P. P. in the first chapter of his booke hath made fiue assaults a∣gainst D. White, and inserted into each of them, many refuse and abusiue reproches: That in regard of the mat∣ter, he is fully answered, and his first encounter is wholly defeated.* 1.53 And concerning his railing, I will say no more, but that as dogs vse to pisse in the fairest places of the house; so it is no newes to heare Popish Priests to reuile them which are of worthy desert in Gods Church.

Obseruation 1. Touching remission of sins in iustification: Wherein is shewed, that some of our aduersaries ouer∣throw the true definition thereof deliuered in the Scripture and primitiue Fathers.

[Proposition 1] The holy Scripture, and primitiue Fa∣thers, describing remission of sinnes, teach that the same

is a free condonation of the crime and guilt of sinne, for the merit of Christ.

Heb. 8.12. Ierem. 31.34. it is expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,a 1.54 I will be mercifull:b 1.55 and the Hebrew word vsed for remis∣sion of sinnes, cometh of a roote, signifying, to pardon, forgiue, to be fauourable, and propitious. Moses pray∣eth to God for the pardon of the peoples sinne, in this maner, Numb. 14.18.19. The Lord is long suffering and of great mercie, forgiuing iniquitie and transgression,c 1.56 &c. pardon, I beseech thee, the iniquitie of this people, from Egypt vnto this day. Reade Dan. 9.9. Esa. 40.2. and Psal. 51.9. Da∣uid prayeth, Hide thy face from my sinnes. Esa. 43.25. I will not remember thy sinne. Iob 7.21. Why doest thou not pardon my transgressiōd 1.57? &c. Esa. 38.17. Thou hast cast all my sins behind thy backe. And Act. 13.38. Through this man is preached vnto you forgiuenesse of sinnes; and by him, all that beleeue, are iustified (that is, absoluede 1.58) &c. And remission of sinnes is resembled to the free forgiuing of a debt, Mat. 18.27. to the making of bondmen and debters free in the yeare of Iubily, Esa. 61.2. Luk. 4.18.19. and the act of it is called, not imputation, Psal. 32.2.

The Fathers also teach, that remission of sinne is a free condonation. Augustine: What is it for God to become pro∣pitious to iniquitie? it is to be pardoning and granting for∣giuenessef 1.59. Bernard: It is sufficient for me, to all iustice, onely to haue him propitious whom I haue offended: all the sinne which he hath decreed not to impute vnto me, is as though it were notg 1.60. Augustine, Sinne is vnloosed by indul∣genceh 1.61.

[Proposition 2] Together with the action of God re∣mitting sinne, concurreth another action of diuine grace, enabling man to forsake and mortifie euery greater sinne which God pardoneth. 1. Cor. 6.11. Heb. 9.14. Reuel. 1.5.6. 1. Pet. 2.9. Ezech. 36.26. Esa. 53.5. Psal. 103.3. Au∣gustine saith, Remission of sinnes maketh men good treesi 1.62. Bernard: Sinnes are not onely pardoned, but the gift of san∣ctitie is conferredk 1.63. And Chrysostome: Deliuering from sinne, he ingrafteth righteousnesse, yea he extinguisheth sinne, and suffereth it not to bel 1.64. And like as when Naaman was healed, 2. King. 5. his leprosie was remoued, and his flesh restored to his naturall health and beautie; so when God remitteth sinne, he remoueth the guilt by free pardon, and conferreth grace, to the destroying of sinne, and hea∣ling the soulem 1.65, Psal. 103.3. Mich. 7.19.n 1.66

We are free from the absurd opinion wherewith our aduersaries charge vs, to wit, that we hold, when sinnes are pardoned, God doth not change the mind of the sinner, neither destroy the blot of sinne, but the same remaining in the soule in the like maner it did before condonation, is onely taken away by a not imputation of the guilto 1.67: for we beleeue, as I haue deliuered before, vsing a twofold explication.

First, the destruction and abolition of the sinne remit∣ted, is a worke of sanctification, and not of iustification, strictly taken, according to S. Paul, Rom. 4.

Secondly, according to the nature of the sinne, so is the extirpation or destruction thereof.

Whensoeuer foule, enormous, and mortall sinnes, 1. Cor. 6.9. Eph. 5.6. 1. Ioh. 3.8. which Tertullian calleth

grauiora & exitiosap 1.68, more grieuous and exitious, are par∣doned by Gods mercie, the same are abolished and ceasse to be: yea ordinarily before the Lord forgiueth them, a sinner beginneth to detest and forsake them. Prou. 28.13. Esa. 1.16. 2. Ioh. 1.6.7. & 3.6.

But habituall concupiscence, & delicta quotidianae in∣cursionisq 1.69, many smaller offences, and delinquences of dayly incursion, which by reason of our frailtie, we can neuer be free from in this life, 1. Ioh. 1.8. remaine in iust persons, and the Lord forgiues them vpon these condi∣tions.

First, that his children be humbled because of them, Rom. 7.24.

Secondly, that they so far represse and mortifie them, as that they leade them not to foule and wilfull offences.

Thirdly, that by confession, prayer, almes deeds,* 1.70 ex∣hibiting mercie and forgiuenesse to others, and other deeds of pietie and charitie, they craue at Gods hand the forgiuenesse of them. Prou. 16.6. Math. 6.14. & 7.7. Act. 10.2.4. 1. Ioh. 1.9. Iam. 5.17. Math. 6.17. 1. Pet. 4.8.r 1.71

If men forsake not damnable crimes, 1. Cor. 6.9.10. 1. Ioh. 3.8. they shall neuer be forgiuen, Ezech. 18.13.21. 1. Ioh. 1.6. And no sinnes may be esteemed so small, as that we neglect the meanes of procuring pardon for them.

[Proposition 3] Many of our learned aduersaries destroy that which is principall and most essentiall in remission of sinnes, to wit, condonation.

Vasques the Iesuite saith,s 1.72 Euen as the true reason of in∣herent

iustice can by no meanes be explicated, vnlesse we say, that that which is in vs wanteth no fauour and new accepta∣tion of God, to make vs iust and holy before him: so also the same cannot be defended, vnlesse we affirme, that thereby, as by a contrary forme, the whole blot and offence of sinne is ta∣ken away without any fauour or condonation of God.

The said author confirmeth his opinion by these two arguments especially.

[Arg. 1] The Trident Councell makes inherent iustice the forme of iustification; and hereupon, forasmuch, as whensoeuer the forme of any thing is vnited to the sub∣iect, presently the thing hath the constitution and being: if after the infusion of diuine grace, a condonation were required on Gods part, (as Bellarmine, Suares, and other affirmea 1.73) then inherent iustice were not a sufficient and perfect forme.

[Arg. 2] If a condonation be admitted for the merit of Christ, then the merit of Christ imputed, is the formall cause of that condonationb 1.74: and granting this, the iusti∣fication of a sinner must haue two formes: one of remis∣sion of sinnes; the other of inward cleansing and sancti∣fication. But this is contrary to the Trident Councell, af∣firming that iustification hath but one formec 1.75. And it differs very little from the doctrine of the Protestantsd 1.76. For in the principall, it is one with it, to wit, in that it holdeth that a iustified person doth next and immediatly receiue the remission of sinnes for the merit of Christe 1.77 imputed. And the smaller difference betweene the sides, to wit, whether inherēt iustice may be admitted a part of iustifi∣cation, might be qualified by some such modification as

Vegaf 1.78 propoundeth to Caluin, saying, If at all times when one is iustified, he is also sanctified, what offence is it to allow one common word (namely Iustificationg 1.79) to expresse and containe both these parts?

I am not ignorant that many other Papists admit con∣donation; but Vasques chargeth that opinion with ha∣uing affinitie with ours, and affirmeth and proueth, that it is repugnant to the Trident Councell.

Obseruation 2. Concerning Iustification.

The Popish faith of iustification, is supported with three positions, whereof neither is true.

Section 1. Wherein the first pillar of Romane iu∣stification is examined.

Our aduersaries maintaine, that inherent iustice in all regenerate persons, is in this life absolute and perfecta 1.80; and the most famous in their schoole, teach, that it is so, without any further mercie and fauour of God, besides the first production thereofb 1.81. And this is a necessarie principle, whereupon the frame of their iustification de∣pendeth. For seeing no effect exceedeth the cause, from

whence it proceedeth, if inherent iustice be defectiue and imperfect, then the formall effects thereofa 1.82, to wit, the expulsion of sinne, to make a man iust, acceptable to God, and heire of heauen, must be imperfectb 1.83: and such vertues as proceed from the habite of that imperfect iu∣stice, can neuer merit, nor satisfie in condignitie.

But that inherent iustice is imperfect, appeareth by sayings of holy Scripture, testimonie of primitiue Fa∣thers, and confession of some learned Papists.

2. The Scripture teacheth, that a iust mans righteous∣nesse is defectiue, imperfect, and mixed with vnclean∣nesse. Rom. 7.18. Iob 9.20. Esa. 64.6.

And howsoeuer the Iesuitesc 1.84 shake off these testimo∣nies, yet the same in former times were vnderstood by learned Papists and other Doctors, as we expound them.

Gerson alledgeth the place of Esa. 64.6. saying, Who can glorie that he hath a cleane heart? who can say, I am inno∣cent and pure? Whereas Esay himselfe with the rest becoming vile in his owne eyes, pronounceth in a lowly confession, All our righteousnes is as the rags of a menstruous woman, and as the clothes of leapers, defiled with mattery filthd 1.85. Bernard: What can all our iustice be before the Lord? shall it not, according to the Prophet, be accounted as a menstruous garment? and if it be strictly iudged, all our iustice will be found iniust, and hauing lesse then it ought. What shall we say then of our sinnes, when our righteousnesse is not able to answer for it selfee 1.86? And in another place,f 1.87 Our meane iustice, if it be any, is peraduenture vpright, but not pure, vnlesse we value our selues aboue our fathers, who no lesse truly then humbly haue confessed, All our righteousnesse is as the cloth of a menstru∣ous

woman: and how can that be pure iustice, wherein sinne is not as yet wanting? And in the same maner Caietang 1.88, and the Enchiridion of Colenh 1.89, expound that place of Esay.

The place of Iob, chap. 9.20. is expounded by Grego∣rie, of the imperfection and vncleannesse of our workes, saying, All our iustice is manifestly proued to be iniustice, if it be narrowly iudgedi 1.90. And how much soeuer we trauell in good workes, we neuer attaine true cleannesse, but onely imitate itk 1.91.

Secondly, whereas inherent iustice consisteth princi∣pally of faith, hope and charitiel 1.92; if these vertues be im∣perfect, then all our righteousnesse wanteth perfection. But that the same are imperfect, appeares first by the Scripture, exhorting iust persons to increase in these ver∣tues, Luk. 17.5. Ephes. 4.15. Iam. 1.4. 2. Pet. 3.18. and re∣prouing such as hauing the same in veritie, wanted de∣grees of perfection, Math. 14.31. Reu. 2.19.20. Iob 38.1. with Iob 40.5. Secondly, inherent iustice proceedeth from an efficient cause, hauing imperfection and vnclean∣nesse, to wit, from the will and powers of man. For al∣though diuine grace be one efficient thereof, yet (as our aduersaries teachm 1.93) it is but a cause in part, and the free wil of man is another cause, actiuely producing the same. But the will and all the powers of iust persons are regene∣rate onely in part, and haue much of the old Adam re∣maining in them, Eph. 4.22. Rom. 7.18. Gal. 5.17. and thereupon they must needs infuse some vncleannesse in∣to the effects produced by them. And S. Augustine affir∣meth

thus, saying, That the children of God are so led by the Spirit of God, as that they haue also motions of their owne spirit, whereby they failen 1.94. And euen as one hauing a lame leg, although he walke the right way to his iourneys end, and shun all by-paths as farre as his knowledge can di∣rect him, yet halteth as he goeth, Gen. 32.31. so the re∣mainder of weaknesse and sinfulnesse of the old man, hath an influence into the spirituall motion of the iust, which although it preuaile not so much as to peruert the substance of their iust action, yet it maketh them feeble and imperfect in their holy wayes.

[Arg. 2] From the testimonies of the Fathers.

Augustine saith,o 1.95 Poore am I and miserable, and being as yet congealed in the vncleannesse of the earthly image, do in earthly affections and terrene actions, more resemble the first Adam then the second. And againe,p 1.96 Being renewed by faith and hope, how many old things do we? for we are so clo∣thed with Christ, as that we carrie some of the rags of the old Adam about vs.

S. Augustine and all his schollers affirme, that the good workes of iust persons are imperfect in this life, and haue not the puritie which the law of God requireth.

Augustine:q 1.97 No man loueth God so much, as the vn∣changeable rule of veritie requires, and that which is lesse is sinne. And the righteousnesse of this life is inchoater 1.98, accor∣ding to the measure of our infirmitie a certaine smaller iu∣stices 1.99. The same is called true, because it is vnfainedt 1.100. Yet not altogether faire, but by comparisonu 1.101. Called perfect, be∣cause by the vprightnesse of a direct course, it moueth towards

perfection, wanting damnable crimesx 1.102. Vnfained, but not purey 1.103. Such as needeth Gods eye to looke vpon it, affectu pie∣tatis, non iudicio veritatis, by the cōpassion of fatherly pietie, and not by the iudgement of veritiez 1.104. And the cauill which moderne Papists vse,* 1.105 saying, The righteousnesse of iust persons is called imperfect and impure, in respect of the puri∣tie of the diuine nature, or of the glorious state of the heauenly Saints, is censured by S. Hierom, saying: No flesh shall be iustified in thy sight; he speaketh not in comparison, as old and new heretikes teacha 1.106.

Also the Fathers generally affirme, that the good deeds of iust men, after they be wrought, haue need of mercieb 1.107, and must be presented to God with prayerc 1.108, and be excused by his mercyd 1.109, and they cannot go with safetie to Gods tribunall without merciee 1.110: and they must borrow weight from the bow∣els of the Lordf 1.111, and receiue supply of that which is lesse, from himg 1.112. And Isiodore saith,h 1.113 At the barre of the Iudge, the righteousnesse of a iust person is not secure: and the very iustice of the righteous must be iustified by God, otherwise before him it is sinne. And Chrysostome,i 1.114 The repentance of man alone, could not wipe away sinne, but that it is mixed with the mercie of God. And Hugo Victorinus: God by his grace bestoweth vpon man faith, which faith againe by grace he reputeth for perfection, euen as if it were perfectk 1.115.

[Arg. 3] From the testimonie of some learned Papists.

D. Stapleton teacheth, that the iustice of regenerate persons,l 1.116 needeth the mercie and indulgence of God to forgiue

the imperfection and defect in the measure of fulfilling the law. And Cardinall Hosius saith: Were it not for the inter∣cession of the mercie of Christ, who gaue himselfe for vs an oblation and sacrifice for sinne, and but that he appeareth be∣fore the face of God for vs, a woe would be due to our most com∣mendable life, if without his mercie it were to be discussed in iudgementm 1.117. And Pighius: We were all cast away, were it not, that Gods mercy succoreth vs, forgiuing daily that which is lesse, defectiue, exorbitant, and going astray on our partn 1.118.

Section 2. Concerning habituall concupiscence.

Another pillar of Popish iustification, is, that radicall concupiscence,a 1.119 together with the first suggestions, agi∣tation and rebellion of the same, is not sinneb 1.120. For if the same be sinne, then it followeth, first, that iust persons are alwayes sinners, hauing continually need of remis∣sion and not imputation of sinne. Secondly, if concupis∣cence be sinne, forasmuch as the same worketh in all the actions of man, it will distill into the same, sinfulnesse, and thereby distaine, impaire, and attenuate them, so far, as that they cannot attaine to that height and straine of perfection, whereby they shall be able to iustifie be∣fore God, and to satisfie and merit.

Obiection. Concupiscence may be onely veniall, and then it cannot hinder or impaire the perfection of iustice.

Answ. Granting the same to be a sinne, it cannot be veniall by naturec 1.121, because it is a transgression of the last cōmandement, in the proper obiect of the samed 1.122. Rō. 7.7.

And that sinne cannot be veniall by nature, which caused the Apostle to crie out, Oh wretched man that I am, &c. Rom. 7.24.

And if it be onely veniall by indulgence, and not im∣putation,* 1.123 this cannot hinder the physicall or reall influence thereof into mans habites and actions, more then the not imputation of originall sinne stoppeth the propaga∣tion of the vncleannesse thereof into the posteritie. Also, admitting the same in iust persons to be veniall; yet it hath so frequent and perpetuall motions, that such a mul∣titude of irregular cogitations and desires which the same produceth, will equall some mortall sinnes: euen as many lesser crannies in a ship, equall one big onee 1.124; and many small graines of sand, make a heauie burdenf 1.125. And the perpetuall coniunction and concomitance, yea mixture of these sins with the purest motions and holiest actions of iust persons, cause the same alwayes to haue need of remission, by reason whereof they cannot iustifie, merit, satisfie, &c.

Ob. But the holy Scripture and primitiue Fathers mani∣festly teach,g 1.126 that habituall concupiscence and the motions thereof, are not sinne.

Ans. First, the Scripture doth as expresly make it sin, as the same doth theft, adulterie, false witnesse, prohibi∣ting and condemning it by a speciall commandement, Exod. 20.17. Rom. 7.7. And that the Apostle, Rom. 7. speaketh of habituall concupiscence, appeareth by the a∣ctions which he ascribeth vnto it, teaching, that in him∣selfe it lusted against the spirit, and rebelled against the law of the mind, and yet in regard of his consent, was inuoluntarie, and resisted him, v. 20. and also it was such, from which he could neuer be freed so long as he con∣tinued

in this life. And the same Apostle calleth it by the name of sinne fiue times, Rom. 6.e 1.127 and sixe times, Rom. 7. and thrice, Rom. 8. it hath the definition of sinne, for it is repugnant to the diuine law, Rom. 7.7.23. 1. Ioh. 3.4. It hath the qualitie of sinne, and is hateful to God and good men, Rom. 7.15. It is the very roote of the euill tree, and grand stemme which bringeth forth euil fruits, Mat. 7.18. the mother of all sinne; and whatsoeuer ignorance, vnbe∣liefe, iniustice, and wickednesse is committed by man, proceed from it, Mat. 15.19. Gal. 5.19. Iam. 2.14, 15.f 1.128

Secondly, S. Augustine, whose iudgement in this matter is a breuiarie of the faith of the primitiue Church, expresly teacheth, that it is sinne; and this not onely in appellation, but in veritie, saying:a 1.129 Euen as the cecitie of the heart, which God remoueth by illumination, is both a sin, and the punishment of sinne, and the cause of sinne: so the con∣cupiscence of the flesh, against which the good Spirit striueth, is a sinne, by reason there is in it disobedience against the do∣minion of the mind; and a punishment of sinne, because it is rendred to him which was disobedient: and a cause of sinne. And in another place,b 1.130 This vnreasonable and brutish an∣ger would not arise, vnlesse there were sinne in the members.

The same Father calleth it, a culpable qualitiec 1.131, a brutish motiond 1.132, an euill and naughtie sinnee 1.133, no small iniquitief 1.134. He saith, it is prohibited by the morall lawg 1.135, and is vnlaw∣full, lasciuious, and filthyh 1.136. Before baptisme, it is mortall sinne, euen originall sinne it selfei 1.137. And after baptisme, it is taken away in regard of guiltinessek 1.138, and remaineth in actl 1.139. And after baptisme, it must be purged by remissionm 1.140.

And whereas this Father saith in one place,n 1.141 Concu∣piscence in persons regenerate, is no sinne: the answer is, that he simply denieth it not to be sinne, but onely that it is not imputed as mortall sinne to such as resist ito 1.142, and be∣cause it reigneth notp 1.143, nor maketh them iniust persons who resist itq 1.144, and is no crimer 1.145, and intrudeth it selfe vpon iust persons, as an importunate guest, against their wils: and lastly, because it is daily wasting, and tending to destruction, and not being.

And verily, vntill of late time, the best learned and godliest in the Church, taught that it was sinne. Isiodores 1.146 saith, It is a filthy motion of the soule, in the affection of vn∣cleane lust. And Hugo:t 1.147 It is manifest that the law prohibi∣teth the first motions of concupiscence. And Strabus the au∣thor of the ordinarie Glosse, affirmeth the sameu 1.148: and Fe∣rus* 1.149 and Caietanx 1.150 say it is sinne.

Thirdly, let the absurdities be considered, whereinto our aduersaries fall by denying Concupiscence to be sin.

First, they grant that it is prohibited by diuine law, and repugnant to the samey 1.151.

Secondly, they acknowledge, it is hatefull to God, an iniquitie, and vicious qualitie, a thing neither good nor indifferent.

Thirdly, they place it among naturall defectsz 1.152.

But if it be an vnsinfull defect of nature, then it is not prohibited by the morall law, more then blindnesse and death. And if it be hatefull to God and good men, and prohibited by diuine law, then it must needs be sinne, 1. Ioh. 3.4. For whereas Bellarmine maketh answer, that

Euen as the diuell is no sinne,* 1.153 although he resist the law of God: so concupiscence may resist diuine law, and be no sinne: I answer, that we reason in this maner: Euery vicious qualitie and action thereof resisting the law of God, is a sinne. Habituall concupiscence is a vicious qualitie, and the first motions thereof are vicious actions resisting the law of God. Therefore it is sinne.

Section 3. Wherein the third pillar of Popish iustification, to wit, the distinction of veniall and mortall sinne is examined.

Our aduersaries also peece out their iustification, by the distinction of veniall and mortall sinnes. The summe whereof is:

First, that veniall sinne is not simply sinne, but imper∣fectly and analogicallya 1.154. No transgression, but preter∣gression of diuine law, besides it, but not against itb 1.155. Some of them maintaine, that God is not offended with veniall sinnec 1.156. And they generally call such sinnes, light, saying, that God in iustice cannot punish them with more then a temporall punishmentd 1.157; and they are par∣doned without repentancee 1.158, euen by the outward sprin∣kling of holy water, when one thinkes not of themf 1.159.

Secondly, with great presumption they place many foule sinnes in the ranke of veniall, as the examples fol∣lowing

declare:

If one in his rage and furie blaspheme God, not ha∣uing had a precedent deliberate intent, he sinneth onely veniallyg 1.160. Parents cursing their children, without deli∣berationh 1.161. Children disobeying their parents, when the same proceedeth not of contempt, but of negligence or sensualitie, is venialli 1.162. Scurrilous and filthy speaking, in ieast onelyk 1.163. Mens wearing of womens apparell in vani∣tie of mind; painting of the face, &c. are venialll 1.164. And drunkennes is ranked among venials, by Bonauenturem 1.165.

To fast, pray, giue almes, go to the Church, for vaine∣glorie, are venialln 1.166. And Azorius the Iesuite affirmeth, that the sinnes which one committeth against his owne good, are for the more part all of them veniall. As when one offen∣deth by vaine and idle thoughts, by cholericke answers, and excessiue prating, spending the time in idlenesse, gouerning his estate badly, consuming his goods wastfully, or possessing the same couetously, eating and drinking intemperatly, excee∣ding in apparel, confessing his sinnes negligently, and rehear∣sing his matters slothfully; preferring his owne wit, strength and beautie before all others: these and the like are veniallo 1.167.

By this reckoning of their owne making, the Papists wipe out of the debt-booke of sinnes, the greatest part thereof, and are more iniust then the vnrighteous stew∣ard, bidding the man wipe out fiftie measures, who ought an hundred, Luk. 16.6. But how can one be surep 1.168 that the Lord will approoue this reckoning? and where are infallible grounds, whereupon mens soules must rest in matter of so great moment? And are not the bold assertions of Popish Casuists and Schoolemen, here∣in

as vncertaine as the determinations of blind Pharisies concerning the like matters? Math. 23.16.

The holy Scripture reporteth many examples of grie∣uous iudgements inflicted by God vpon smaller offen∣ces then these, which our aduersaries pronounce to be veniallq 1.169, Gen. 19.26. Leuit. 10.2. 2. Sam. 6.7. And our Sauiour teacheth, that of euery idle word, men shall giue ac∣count at the day of iudgement, Math. 12.36. And the primi∣tiue Fathers earnestly exhort to beware of accounting a∣ny sinnes light or smallr 1.170. Yea sundry learned Papists con∣demne this distinction, (as the same is now vsed by thes 1.171 moderne) to wit, Gerson, Roffensis, Almaine, &c.

Obseruation 3. Touching Popish iustification.

The Trident doctrine concerning iustification, is not Catholike in the Church of Rome it selfe.

1. Peter Lombarda 1.172 the master of the Popish schoole, teacheth, that we may be said to be iustified by the death of Christ, in the same maner that the Israelites were healed in the wildernesse by beholding the brazen serpent, Ioh. 3.14.15. and this is plainly our beleefe.

In the yeare 1195. it appeareth by a decretall of Pope Innocent the thirdb 1.173, that many Doctors of those times beleeued, that sinnes were remitted in baptisme without the infusion of habituall grace; and according to this opini∣on, iustification is onely remission of sinnes.

And afterward, about the yeare 1305. Pope Clement the fift, affirmeth,c 1.174 that many Doctors did in those daies

hold the former opinion: and he decreed the contrarie, touching the infusion of habituall grace in baptisme, not as an article of faith, but as the more probable opi∣nion.

2. Andreas Vega reportethd 1.175, that in former ages there was much contention about the formall cause of iustifi∣cation; and he saith, It seemed vnto diuers; that a sinner was not made iust by any created iustice, as one is made white by the qualitie of whitenesse: but that one is in like maner made iust and beloued of God, as he is beloued of another, by the loue he beareth him, and not by infusion.

3. Sundrie famour Papists of later times haue maintai∣ned the faith of the Protestants, touching the formall cause of iustification, namely,e 1.176 Clingius, Pighius, Ferus, the Doctors of Colen in their Antididagma, Cassander, Contarenus, &c.

4. Howsoeuer the Iesuites in schoole propugne a∣gainst vs this speculation of Trent iustification, yet is not the same radicall in their hearts: for in practise and temptation, when men seriously looke about them for their soules health, and are approching Gods iudgement seate, they cast away this proud conceit of perfection of iustice, and wholy repaire to the mercie of God, and me∣rits of Christ.

Anselme saith:f 1.177 My life being narrowly sifted, terrifies me. It appeareth all of it vnto me, to be either sinne or barren∣nesse; and if there seeme to be any fruite, it is either fained, im∣perfect or corrupted, &c. And then he flies to Iesus and his merits, comforting his soule in them, saying: What is Ie∣sus, but onely a Sauiour? be thou, O Iesus, by thy selfe, a Saui∣our

vnto me. And the same Anselme:g 1.178 Oh God, I set my Lord Iesus betweene thee and my sinnes; I offer thee his merit in stead of mine owne which I should haue, but yet do want it.

And Bernard:h 1.179 Where can weaklings find safe and firme securitie, but in the wounds of our Sauiour? &c. I haue sinned, my conscience is vnquiet, I will remember the wounds of my Lord, and what is wanting in my selfe, I will borrow it from the mercies of my Sauiour.

Yea Pope Hildebrand himselfe, the great key-bearer of heauen, (who relating his Papall priuiledges, saith, If the Romane Pontifex haue any personall defects, yet vndoub∣tedly he is sanctified by the merits of the blessed Peter)i 1.180 not∣withstanding in his aduersitie he reposeth himselfe vpon Christ Iesus onely, saying, I find my selfe so far surcharged with the ponderous weight of mine owne actions, that there remaines no hope of saluation for me, but in the sole mercie of Iesus Christk 1.181.

Certaine obseruations concerning Good workes and Merit.

Obseruation 1. Touching Workes: wherein is contained the Protestants faith concerning the reward and effects of the same.

1. We beleeue and maintaine, that good workes are necessarie to saluationa 1.182. 1. Ioh. 1.6.7. Rom. 8.13. Math. 5.20. & Math. 6.21. Euen as walking in the way, is a ne∣cessarie action and meanes to bring a traueller to the end of his iourney, Ephes. 5.10. And this is the constant do∣ctrine

of holy Scripture, and ofb 1.183 all the Catholicke Church.

2. Good workes haue many excellent effects and vses in sundry passages of our saluation; whereof these are principall:

First, they are part of the matter, actions and fruites of repentance, Ezech. 18.21. 1. Cor. 5.7. Ephes. 4.22.24. and they disposec 1.184 and qualifie our persons, that we may receiue and enioy the benefite of remission of sinnes, 1. Ioh. 1.7.

Secondly, they are the matter of our obedience, Rom. 6.13. and thankfulnesse, Psal. 118.19. and of our loue to∣wards God, Ioh. 14.21. the meanes whereby we glorifie God and edifie others, and prouoke them to vertue, 1. Pet. 2.12. Heb. 10.24.d 1.185

Thirdly, they are signes of our election, iustification, and redemption, 2. Pet. 1.10. 1. Ioh. 3.24. Ioh. 8.39. sup∣porters of our faith and confidence in Christ, 1. Ioh. 3.19.e 1.186 helpes and furtherances to our prayers, Act. 10.4. Esa. 58.9. yea certaine inferiour aduocatesf 1.187 and intercessors to God for mercie and forgiuenesse; and for the release or mitigation of temporall punishment, and for many spi∣rituall and worldly benefites, 1. Ioh. 3.22. Pro. 16.6. Dan. 4.24. And euen as foule and enormous sins crie to God for vengeāce, Gen. 18.20. so vertues supplicate for mercy and deliuerance, Esa. 65.24. In the old law, besides propi∣tiatorie sacrifices, there were sacrificia impetrātiag 1.188, Iob 42 8. Ezr. 6.10. in the roome whereof succeed spiritual sacri∣fices

of Christians, consisting of pious and charitable deeds, Heb. 13.6. Reuel. 1.6. Rom. 12.1. 1. Pet. 2.9. and these haue the effect and vse of impetration, Ioh. 9.31. 2 Ioh. 3.22.

Fourthly, iust persons endued with vertue, are the ob∣iect of Gods loue and friendship, Ioh. 14.21. 2. Chron. 20.7. and he dwelleth with such, 2. Cor. 6.16. 1. Cor. 3.17. blessing and protecting them, Gen. 22.16.17. and as Isaac smelling the sweet sauour of Iacobs raiment, began to pronounce a blessing vpō him, Gen. 27.27. so the Lord is rich in mercie and blessings towards those, in whom is found the sauor of grace and vertue, Psal. 84.11.

Fiftly, although we ascribe the whole vertue of pur∣ging sinne,* 1.189 in the article of iustification, to the bloud of Christ onely, 1. Ioh. 1.7. Apoc. 1.5. yet in the doctrine of sanctification, we ascribe power of cleansing and purging sinne to vertue and good workes, according to the maner following: S. Iames saith, Cleanse your hands you sinners, ch. 4.8. and S. Iohn, Euery one that hath this hope, purifieth himselfe, 1. Ioh. 3.3. and Esay, Wash you, make you cleane, Esa 1.16. and Solomon, There is a generation that are pure in their owne eyes, and yet are not washed from their filthynes, Prou. 30.12.

And the maner hereof is, that whereas there be foure sorts and meanes of purging sinne: first, by the way of redemption and remission, this is done by Christ onely. Secondly, by immediate application of Christ in our iu∣stification; and this is peculiar to faith aloneb 1.190, Ioh. 3.4 15. Thirdly, by infusing the grace of regeneration and habite of sanctification; this is the worke of the holy Ghost as the principall cause, and of the word and sacraments as the instrumentall, Ioh. 15.3. Eph. 5.26. Ioh. 3.3. Fourthly,

there is a purging and cleansing of sin necessarie to salua∣uation, which standeth in the mortifying and repressing of concupiscence, and subiecting of the powers to the re∣giment of grace; and also in renouncing and expelling of sinne by the contrary actions of vertue, Col. 3.5.12. Workes of light, expell the deeds of darknesse, and the liuely actions of vertue purifie the soule, according to the Apostle, 1. Pet. 1.22. You haue purified your soules in obey∣ing the truth. Prou. 16.6.c 1.191

Sixthly, we teach, that the Lord of his bountie and goodnesse rewardeth all the workes and good deeds of iust persons with rewards spirituall and temporall, 1. Tim. 4.8. and that in rewarding, he obserueth a proportion according to the number and measure of good workes,d 1.192 2. Cor. 9.6. Math. 19.28.29. Dan 12.3. But this reward is not an hire and stipend properly so called, Rom. 6.23. but a reward of bountie or liberalitie, such as a father after his promise, bestoweth vpon his sonne, for performing that dutie which he is otherwise bound vnto, and is onely beneficiall to himselfe.f 1.193

And such reward is free: first, because the Lord hath freely, without any desert of man, prepared it. Secondly, because himselfe by grace, as the principall efficient, pro∣duceth in men the vertues which he rewardethg 1.194. Third∣ly, the worke being produced, he addeth further worth and value to it, by a new imputation of Christ his merits, Heb. 13.15. 1. Pet. 2.5. Reu. 8.3. Rom. 8.34. Heb. 9.24. Fourthly, he detaineth not the reward promised because of the imperfection and blemish of our good deeds, but

freely forgiueth our wants, and beholdeth onely the goodnesse of the vertue, without the defect. Fiftly, in the act of rewarding, God conferreth more then we are able to expect or desire: and when the reward is actually con∣ferred, it exceedeth the outward promise, 1. Cor. 2.9. and the hope and expectation of the receiuer, Eph. 3.20.h 1.195 Lastly, the iustice of God in rewarding, is rather called iustice, by an improper forme of speaking, that by this name the hope of the iust may be confirmed, then be∣cause it partakes the definition and forme of distributiue and commutatiue iustice, according to the rules of mo∣rall Philosophie, or according to any other proper kind of ciuill or humane iustice.i 1.196

Obseru. 2. Concerning merit of works: wherein is shewed, that many learned Papists haue impugned the do∣ctrine of merit.

1. Many learned Papists in former dayes haue con∣demned the present doctrine of merit, maintained by Pa∣pists. Dionysius Cistertiensis saith,a 1.197 Good workes of pre∣cept, because they be commanded, are not meritorious of life e∣ternall. Ferus saith,b 1.198 Reward is due to workes, of grace, but not of debt: and the sufferings of this life are not worthy of the future glorie: and whosoeuer desireth to enioy the fauour of God, must not mention merit. And Pighius affirmeth, thatc 1.199 there is no reall difference betweene him and vs

in this question.

2. Many Schoolemen and Papists reiect the merit of condignitie, holding that good works do merite onely in congruitied 1.200. But the merit of congruitie is indeed no me¦rit, but onely in namee 1.201: to wit, when a reward or benefite is bestowed, neither for the dignitie of the worke, or worthi∣nes of the doer, or for any equalitie betweene the worke and re∣ward, but onely vpon the liberalitie of the donar. And this opinion is the same with ours.

3. Although many Papists in word maintaine the me∣rit of condignitie, yet (according to Iesuite Vasques) they do in deed destroy the same merit: and these also in substance agree with vsf 1.202.

Holcot saith, thatg 1.203 one assisted by grace, may condignely merit life eternall, is vnderstood two wayes: one, so, as that there is as much worth in the substance of the merit, as may deserue life eternall. The other, that it is worth so much, onely by the position of some law; as when a small peece of copper, by the ordinance of the Prince, is made worth a loafe of bread. Good workes are not condignely worthy of life eternall, by the substance of the worke, but by grace onely (according to the latter kind of worthinesse.)

Brulifer:h 1.204 An action wrought by charitie, is onely worthy

of life eternall, by the passiue acceptation of God, and not by the nature of the worke it selfe.

Alphonsus Castro:i 1.205 Workes of grace, of themselues are vnworthy of glorie, and we by them could haue had no right to eternall glorie.

Andreas Vega:k 1.206 We place no greater right in the workes of iust men, in respect of blessednesse, when we say they be con∣dignely meritorious of the same, but that it pleaseth God of his liberalitie to conferre beatitude vpon vs and our deeds.

With these agree Cardinall Hosiusl 1.207; and the learned Chumel seemes to teach the same, where he saith, Merit is the means of blessednesse, by the way of impetrationm 1.208. And merit of impetration, is no more but merit of congrui∣tien 1.209.

Obseruation 3. Touching other Schoolemens opinion con∣cerning Merit.

But the doctrine of merit, as the same is maintained by many great Schoolemen and Papists, is very absurd and wicked.

* 1.2101. Vasques the Iesuite, and before him, all the Papists quoted in the margent, affirme, that good workes wrought by diuine grace, are of themselues condignely worthy of life eternall, without any further promise, com∣p••ct, or sauour of God: and looke how the deeds of mor∣tall sinne are of themselues, without Gods threatning, worthy of eternall punishment; so good workes of their

owne nature, without any promise, are worthy of eter∣nall life.

2. There accrueth no increase of dignitie to the works of iust persons by the merits or person of Christ, which otherwise they might not haue had from the same grace bestowed liberally by God without Christ.a 1.211

3. Gods promise being added to the workes of iust persons, doth in no sort belong to the reason of merit, but without the same they are of themselues both wor∣thy and meritorious.b 1.212

4. Good workes do as truly and equally merit glorie, as mortall sinnes damnationc 1.213: and Altisiodore saith, they do it much more powerfullyd 1.214.

5. Good workes haue this force in them, that they make vs formally worthy of life eternal, which Christs me∣rits do not: and Christ is worthy for them to impetrate what∣soeuer he requestethe 1.215.

6. They teach, that God should be vniust, if he ren∣dred not heauen in recompence of good workesf 1.216.

7. After a man is reconciled to God, his saluation is a worke of Gods iusticeg 1.217. For grace to merit, is bestowed by Christ, but afterwards we neuer craue of God that he would bestow eternall life vpon our meritorious deeds for Christs sake, but onely that he will giue vs grace whereby we may be enabled to merith 1.218. According to this opinion, God vseth no fauour in setting the crowne of glorie vpon the head of his children, but onely an act of iustice. Psal. 103.4.

8. God rewardeth in maner aforesaid, not onely good workes commanded, but workes of counsell and volun∣tarie deuotion, and the fulfilling the Popes will, by taking armes against Emperours and Kingsi 1.219, spoiling and de∣stroying the enemies of the Popish Church, and such like.

Obseruation 4. The ancient Fathers vsing the word Merit, what they meane.

The Fathers vsing the word meritum and mereri, did not speake properly: therefore our aduersaries cannot maintaine their merit of condignitie, being merit in a proper signification, by their authoritie.

1. Saint Augustine vseth the word merit, in the matter of iustification and remission of sinnes, wherein the Pa∣pists confessea 1.220, that merit properly taken, can haue no place. His words are: Remission of sinnes is not without some merit, because faith doth impetrate the sameb 1.221. And Origen: To confesse sinne, meriteth remission of sinnec 1.222. And Hierom:d 1.223 They which humbly confesse their sinnes, by their humilitie do merit the clemencie of our Sauiour.

2. The word merit in the Fathers, doth commonly signifie to obtaine, procure, impetrate, &c. Augustine: The magi or wise men, Math. 2. merited to see the starree 1.224. And Gregorie: S. Paul when he was trauelling to extinguish Christ his name vpon earth, merited to heare his words from heauenf 1.225. And Ambrose: The Church merited the coming of Christg 1.226.

3. Our aduersaries themselues confesse the abusiue

acceptation of the word merit in the Fathers. Vega: I am not ignorant that the name of merit is vsed by the Fathers where there is indeed no merit either of congruitie or con∣dignitieh 1.227.

Notes

• * 1.1

  D. Wh. Way to the Church, Di∣gress. 35. n. 6.
• b 1.2

  Posseuin se∣lect. biblioth. l. 2. c. 12.
• c 1.3

  Cyprian. de vnit. Eccles.
• a 1.4

  Pag. 238.
• b 1.5

  Andrad. orth. expl. lib 6. Rhem. annot. 1 Cor. 3. v. 18. & ••. b. 6 v. 10.
• c 1.6

  Scot. ••. d. ••8 q. v•••••• Durand. 2. d. ••8 q. 6. Adriā Quolib 7. q 4. ••••es. d 17. q. v∣nic ar. 2 concl. 4. Genebr com P•• 67. v. 13 C••ietan opu •• to. 3 tr 11 c 1. 9 nisi ex qua da cong••uit••te, qua congrauit homini recte v∣tenti libero at∣bi rio, in ijs quae Dersunt, Deum largiri, &c. Vega pro cōcil. l. 5. c. 15. Caietan 10. 3. opusc. tr. 11. c 9. Vis Spiritus sancti habitantis i•• homine, non est impar ad ac∣quirendam vitā aeternam & ad efficiendū quod operibus cius in nobis debeatur vita aete••••a.
• c 1.7

  Scot. ••. d. ••8 q. v•••••• Durand. 2. d. ••8 q. 6. Adriā Quolib 7. q 4. ••••es. d 17. q. v∣nic ar. 2 concl. 4. Genebr com P•• 67. v. 13 C••ietan opu •• to. 3 tr 11 c 1. 9 nisi ex qua da cong••uit••te, qua congrauit homini recte v∣tenti libero at∣bi rio, in ijs quae Dersunt, Deum largiri, &c. Vega pro cōcil. l. 5. c. 15. Caietan 10. 3. opusc. tr. 11. c 9. Vis Spiritus sancti habitantis i•• homine, non est impar ad ac∣quirendam vitā aeternam & ad efficiendū quod operibus cius in nobis debeatur vita aete••••a.
• d 1.8

  Vas. q. 1. 2. part. 2. disp. 214. ca. 4. Opera iustorum ex sola ingenita dignitate, meritoria sunt. Ib. ca. 6. n. 39 Ex natura sua, hoc ipso quod facta sunt, ab homine iusto ex auxilio gratiae Dei, esse condigna vita aeterna.
• e 1.9

  Ib. disp. 222. ca. 3.
• f 1.10

  Suar. 3. Thom. p. 1. disp. 41. §. 3.
• * 1.11

  Rhem annot. Rom. 8. vers. 18.
• g 1.12

  Th. Aqu. 1.2. q. 114. at. 3. Caietan. ib. Conrad ib. Fra. Romeus de lib. & necess. o∣perum. verit. 22. Richard 2. d. 27. ar. 3. ad. 9. Drie∣do de red. gen. hum. tr. 2. ca 2. p. 3. at 3 prop. 6. Lindan. panopl. Euang l. 3. c 20. Clictou. unpr. ar. Luth. ca. 3. Iodoc. Tiletan. apol. concil. Trid. tit. de bon. oper. sup. ca. 11. sess. 6. q. 4.
• h 1.13

  Rhem. annot. 1. Cor. 3. n 2. & Math. 5. n. 2.
• i 1.14

  Rhem. 1. Cor. 3.8. & Heb. 6 10 & Math. 5.2. & Reuel 22.4. & 2. Tim. 4.4.
• k 1.15

  Seneca l. 1. de ira. Inualidum omne natura est querulum.
• l 1.16

  Basil. ser. in iracund. Con∣uicium simile est eccho in so∣litudine, quod reuertitur ad conuiciatorem.
• * 1.17

  Hieron. cont. Ruffin. l. 3.
• a 1.18

  D Wh. Way to the Church, Preface, pa. 1.
• b 1.19

  Bellar. de iu∣••ti••. l. 2. c. 2.
• c 1.20

  Hilar. de Trin l. 9. intelligentia dictorum, ex praecedentibus & consequenti∣bus expectetur.
• d 1.21

  Scot. 4. d. 15. q. 1. ar. 2. Passio Christi non de∣let culpam no∣strā, nisi vt causa meritoria, & per consequens vt causa secunda, quae non est de essentia rei. Al Hal. 4. q. 17. m. 4. ar. 1. Bo∣nau. 4 d. 17. ar 1. q. 1. Th Aq. 4. d. 17. q 1.
• e 1.22

  Zabarel. For∣ma accipitur improprie pro qualibet causa quae definitio∣nem rei consti∣tuit. Timpler. metaph. l. 3. c. 2. q. 8.
• f 1.23

  Vega pro Cō. l. 7. c. 23. Re∣demptio cum sit quid extrin∣secum, conuenit Christo forma∣liter, sicut pre∣tium captiui dicitur illius re∣demptio.
• g 1.24

  Stapl. de iustif l. 6. c. 8.
• h 1.25

  Vasq. 1. 2 p. 2. d. 204. c 1 &c 5. Qui citat multos.
• i 1.26

  Hos. confess. Petr. c. 71. D. So∣to de nat. & gra. l. 2. c. 20. Becan. de iustif. Calu. c. 2. pa. 204. Ru∣ard Tapper. art. 8. de iustif.
• k 1.27

  Vasqu Deus verè est & dicitur Creator, non tamen à forma intrinseca, sed extrinseca. Caietan. opusc. to. 3. tr. 11. c 9. Infantibus baptizatis debetur aeterna vita merito duntaxat Christi.
• * 1.28

  Way to the Ch. Digress. 35. n. 15. pa. 235.
• a 1.29

  Reade the end of this Chap. Obseru. 2. con∣cerning merit.
• b 1.30

  Ruffin. hist. Eccles. l. 1 c. 11.
• c 1.31

  Vasq. 1. 2. p. 2. d. 214. c. 1. n. 1. contingere po∣test vt si veram caulam & ratio∣nem meriti non assignemus, ver∣bis solum ab haereticis dissi∣dentes, reipsa cum ijs conue niamus: quod sanè ali quibus Catholicis in hac controuer∣sia accidisse, in∣feriùs patebit, &c.
• d 1.32

  Bellar. de iu∣sti•• l. 5. c 2.
• e 1.33

  Reade the end of this Chap. Obseru. 1. of merit.
• f 1.34

  Bellar. de iu¦stif. l. 5. c. 14. Cū opera nostra bona, si per se considerentur, sint temporalia, & vilia, & nullo modo aequalia precio superna∣turali, &c.
• g 1.35

  Vasq. 1. 2. d. 214. c. 1. & de∣inceps, c. 5.
• h 1.36

  Bellar. de iustif. l 5. c. 14. &c. 17. Ita vt in opere bono, &c. sit quaedam proportio & aequalitas ad praemium vitae aeternae, &c. Vasq. 1. 2. d. 214. c 5. n. 29.
• i 1.37

  Vasq. ib. c. 5. n. 24. 26. &c. &c. 6. Immota omnino actione nostra secundum omnes circumstantias, &c. non potest effici magis bona ex solo verbo Dei promittentis, &c. qui promitteret equū pro obsequio exigui valoris, &c.
• k 1.38

  Bellar. de iu∣stif. l. 1. c. 21.
• l 1.39

  Ibid. l. 5. c. 19. in fine.
• m 1.40

  Vasq. ib. d. 215. c 4. n. 27. Sixt. Senens. biblioth. l. ••. ann 199. Du∣••and. 2 dist. 27. q 2. Quod dici∣tur de gratia, quod aequatur gloriae, in virtu∣te, quia est eius seminarium, patet quod me∣taphoricè dici∣tur, &c.
• n 1.41

  Iansen con∣cord. Euang. c. 39. Si quis pro∣ponat patrem, munere aliquo promisso, silium ad feruens lite∣rarum studium prouocantē. &c. Vega opusc. q. 5 & q. 6. Erit tantùm dispositio quaedam ad habendum illud munus. pa. 809.
• o 1.42

  Bellar. de iustif. l. 5. c. 7. Tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere, &c. Vega opusc. quaest. 4. Stapl. de iustif. l. 10 c 14.
• p 1.43

  Vasq. 1. 2. p. 2. d. 21. 3. c. 7. n. 37. &c.
• * 1.44

  Th. Aq. com. Gal. 3 l. 4. Ope∣ra non sunt cau∣sa, quod aliquis sit iustus apud Deum, sed po∣tius lunt execu∣tiones & mani∣festationes iusti∣tiae. Ib. Iacob. 2 di∣citur, Nonne Abraham ex o∣peribus iustifi∣catus est?
• * 1.45

  Aug. de ciu Dei l. 19. c. 27. Ipsa nostra iustitia quamuis vera sit propter veri bo∣ni finem ad quē refertur: tanta tamen est in hac vita, vt potius re∣missione pecca∣torum constet quàm perfecti∣one virtutum.
• c 1.46

  See Aug. cont Iulian. l. 2. in Hi∣lario.
• d 1.47

  Stapl. de iustif. l. 6. c. 8.
• e 1.48

  Cassand. con∣sult. art. 6. 10. Lo. Viues schol. in Aug. de ciuit. Dei. l. 19. c. 27. Vega pro con∣cil. l. 15. c. 20. mentioneth some Papists who haue vsed this place of Aug. as before.
• f 1.49

  Aug. cont. 2. e∣pist. Pelag l. 3. c. 7. &c. 10 Iu∣stitia secundum quam iustus ex fide viuit, est ve∣ra iustitia, regu∣la virtutum. Caluin. instit. l 3. c. 15. §. 7.
• g 1.50

  Reade after∣ward Obseru. 2. §. 1. concerning iustif. the end of this chap. where you shall find this afterward confirmed.
• h 1.51

  Bellar. de amis gratiae l. 1. c. 1. Stapl. de iustif. l. 5. prolog. 3. See Durand. 2. d. 26. q. 1. Ru∣ard. n. 2. de iu∣stif. Ab ipsa vir¦tute sola ratione differens.
• i 1.52

  Sueton. in Do∣mitian. c. 3. Te∣nebras & secre∣ta captauit, & muscas figebat.
• * 1.53

  Ioseph. Scaliger. cont. Serrar. de sect.
• a 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 130.4.
• c 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 her iniquitie is absolued: or God is made propitious for the iniquitie cō∣mitted by her, and now par∣doned.
• d 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 passe by.
• e 1.58

  Stapl. Antid. Act. 13.38. An∣drad. orth. ex∣pl. l 6. pa 462. ••ol. 2.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Chron. 29.10. Numb. 30.5. Deut 21.8. Psal. 78.38.
• f 1.59

  Aug. Psal. 64.
• g 1.60

  Bernard. in Cant. ser. 23.
• h 1.61

  Aug. contra Iulian l. 6. & de nupt. & concu∣pisc l. 1. c. 32. Chrys. ex var. in Math. ho. 18. & in Psal. 50. hom. 2. & de poenit. hom. 6. Greg. Naz. ad Vital. Iren. contra haer. l. 5. pag. 583. Iust. orth. quaest. q. 108. Cypr de laps. n 23. 24. Tertul. de orat. c. 7. Athan. orat. 3. contra Arian. Cyril. l. 2. sup. Leuit. Gregor. M. expos. 4. Psal. poenit. August. in Psal. 118. Bernard. de inter. Dom.
• i 1.62

  Aug. de verb. Domini, ser. 12.
• k 1.63

  Bernard Cant ser 37.
• l 1.64

  Chrys. de poe∣nit. hom. 3. Cy∣ril. sup. Ioh. l 9 c. 5. Gregor. m. moral. l. 32. c. 1. & sup. Psal poe∣nit. 4. v. 1.
• m 1.65

  Whitak. de pecc. orig. l. 3. c. 3. Remiss. pec. facit, vt sanctitas in nobis in∣chetur. Chem. exam. conc Trid. p. 1. de iustif.
• n 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signif. opprime∣re & deijcere, &c. Ribera com. in Mich.
• o 1.67

  Vasqu. 1.2. d. 202. c 4 n. 22. iuxta sensum haereticorū, &c. peccata nostra radi & non era∣dicari, tegi & non tolli: nihil aliud esse quam peccata nostra in nobis reuera manere, atque eodem modo post iustif. sicut antea nos manere iniustos pec∣catores. Bellar. Becan. & alij, &c. Bell. com. Psal. 31. v. 2. Dicunt haeretici, hanc remissionem pec∣catorum, non esse remissionem peccatorum veram, sed imputatitiam. &c. Sander. de visib. mo∣narch. l. 1. c. 4.
• p 1.68

  Tertul. de idol c. 1. Aug. Euchir c. 64. & sup. Ioh. tr. 71.
• q 1.69

  Tertul. de pud. c. 19.
• * 1.70

  Aug. tr. 5. sup. epist Ioh. & cont. Crescon. l. 2. c. 12 & de perf. iust. ad rat. 16.
• r 1.71

  Reade hereaf∣ter obs. 1. of the ment of works.
• s 1.72

  Vasq. 1. 2. p. ••. d. 204. c. 3. Vera ratio iustitiae in∣haerentis, nulla ratione explicari potest, &c. nisi asseramus ea sola tanquam contraria forma SINE FAVORE ET CONDONATIONE DEI remitti & deleri totam rationem maculae ET OF∣FENSAE. He alledgeth for this opinion, Thom. Aq. Caietan. Sotus. Ruard. Tapper. Trid. Con∣cil. &c.
• a 1.73

  Bellar. de pec. l. 5. c. 19. & de iustif. l. 2 c 16 & de purgator. l 1. c. 10. Suar. 10. 4. d. 8. §. 3. n. 11. Andrad. orth. expl l. 6. Stapl. de iustif. l. 5. c. 1. & l. 6. c. 8.
• b 1.74

  Stapl. de iustif. l. 5. c. 1. Miseri∣cordia Dei siue favor Dei, prop∣ter Christum.
• c 1.75

  Bellar. de iustif l. 2. c. 2. Concil. Trid sess. 6. c 7. Apertissimis verbis dixit, vni cam esse for∣malem causam iustif.
• d 1.76

  Vasqu. 12. d. 202. c. 1. Haec opinio à sen∣tentia Chem∣nitij parum differt.
• e 1.77

  Stapl. Antid. Euang. Math. 20. v. 28. Homo impius Deo reconciliatur & iustificatur, seu ex impio fit iustus, per gratuitam pecc. remist. precio sanguinis Christi sibi concessam.
• f 1.78

  Vega pro cō∣cil. Trid. l. 15. c. 5.
• g 1.79

  Beza annot. Tit. 3 v. 7. Iustif. nomen large accipio, vt com∣plectitur quic∣quid á Christo consequimur, tam per impu∣tationem, tam per Spiritus in nobis sanctificationem. Sic accipitur iustif. verbum, Rom. 8.30. Beza in quaest. Interdum nomine iustificationis intelligitur etiam sanctificatio, quia haec duo prorsus cohaerent.
• a 1.80

  Bellar. de iu∣stif l. c. 3.
• b 1.81

  Vasq. 1.2. p. ••. d. 204. n. 11. O∣stendam talem esse iustitiam nostram in hae∣rentem, vt su∣apte natura, abs∣que vllo fauore, nos iustos reddat. lb. c. 3. n. 32. Concilium Trid. ostendit nostram iustitiam inhaerentem, esse ve∣ram & perfectam iustitiam, quae virtute sua purgat à peccato. lb. d. 208. n. 25. Suapte natura ita pellit maculam ipsam, vt nulla indigeat condonatione Dei. Soto de nat. & grat. l. 2. 20. Vega pro Concil. Trid. l. 15. c. 12. Ruard. Tapper. art. 8. de iustif. Haec iustitia, &c. ferre potest Dei seuerum iudicium, eiq́ue opponi, &c. opera iustorum nulla ratione reprehendi possunt seuerissime dis∣cussa.
• a 1.82

  Bellar. de iustif l. 2. c. 16.
• b 1.83

  Andrad orth. expl l. 6. scelerū venia imperfe∣cta, &c.
• c 1.84

  Bellar. de iustif l. 4 c. 20.
• d 1.85

  Gerson p. 3. de consol. theol. l. 4. prosa 1. & p. 4. tr de sig. Sunt foeditates quasi pannus menstruatae, aut sicut panniculi leprosorum, qui per continuam saniem defluen tem sordidātur.
• e 1.86

  Bern. fest. om Sanct. ser. 1. Adrian 4. de sac. Euchar. q. 2. resp pa. 60. col. 2. Reade the place in obs. of merit. Clictou: in canon. super illud, non aestimatur meriti, &c.
• f 1.87

  De verb. Esa. ser. 5. Adrian. in 4 de sacr. ••uchar. Iugiter super pannum bonae vitae, &c. stillamus saniem diuersorum criminum.
• g 1.88

  Enchir. Co∣lon. de sacr. Eu∣cha. Defecerant sacrificia laudis post lapsum, & vt Esaias ait, Fa∣cti sumus vt im∣mundi omnes, &c.
• h 1.89

  Caietan. com. 2. Cor. 5. Iustitia Christi est me∣ritum Christi &c. quod dici∣tur Dei quia est apud diuinum tribunal vera iustitia ad diffe∣rentiam iustitia∣rum nostrarum, quae apud diui∣num tribunal, sunt velut PAN∣NVS MEN∣STRVATAE.
• i 1.90

  Greg moral. l. 9. c. 14.
• k 1.91

  Ib ca. 28. Quousque poe∣na corruptionis astringimur, quamlibet re∣ctis operibus insudemus, ve∣ram munditiā nequaquam ap∣prehendimus, sed imitamur. Quanto ad illū (Deum) verius per bona opera surgimus tanto subtilius vitae nostrae sordes agnoscimus, quibus ab eius iustitia discordamus.
• l 1.92

  Bellar. de iustif. l. 2. c. 7.
• m 1.93

  Becan. de praedest Cath. c 3. Bel∣lar. de iustif. l. 5. c. 5. Stapl. Antid. Euang Ioh. 15. pa. 356. Greg. Val. to. 2 d. 8. q. 3. p. 4. Chemel. var. disp. p. 2. disc. 5. §. 1. Vasqu. 1. 2. d. 211. c. 4. n. 25. &c. 7. n 50. Lindan panopl. l. 3. c. 17. Voluntas hu∣mana Christi auxilio coelesti adiuta, vere est boni operis non sine gratia facti causa.
• n 1.94

  Aug. enchir. c. 64 l. 3, cont. 2. epist. Pelag. ca. 7 Haec est nostra in ipsa perigrina tione iustitia, vt ad illam perfe∣ctionem, pleni∣tudmemq́ue iu∣stitiae, &c. nunc ipsius cursus re∣ctitudine & per∣fectione tenda∣mus. Reade Aug. de nupt. & concup. l 1. c. 7. Basil. cited by Iac. Graph. de∣cis. aur. p. 1. l. 2. c. 52.
• o 1.95

  Aug. ep. 106.
• p 1.96

  Aug. sup. Psal. 38. Chrys. in Gal. 6. Sicut au∣rum videtur quidem splen∣didum, prius∣quam mittatur in fornacem, ve. um vbi tra∣ditum fuerit ig∣ni, tum vero ce••to dignosci∣tur, eo quod a∣dulterinum est, ab eo quod est sincerū separa∣to: sic & nostra opera, vbi dili∣genter examinaueris, tū euidenter retegentur, vide bi mus{que} nosipsos multis criminibus obnoxios.
• q 1.97

  Aug. de pec. mer. & remis. l. 2. c. 15. & de perf. iust resp. ad. 15. & ep. 29. & cō. 2. ep. Pelag. l. 3. c. 7.
• r 1.98

  De pecc. mer. l. 2. c 7.
• s 1.99

  Cont. 2. epist. Pelag. l. 3. c. 7. & de spir. & lit. c. 36. & cont. Faust. Ma∣nich. l. 22. c. 27.
• t 1.100

  De pecc. mer. l. 2. c. 13.
• u 1.101

  Bernard. Cant. ser. 38.
• x 1.102

  Aug. de perf. iust. ad. 16.
• y 1.103

  Bern. de verb. Esa. ser. 2.
• z 1.104

  Bernar. in. de∣dic. eccles. ser. 5.
• * 1.105

  Andrad. orth. expl. l. 6. pa. 532.
• a 1.106

  Hieron. l. 3. in Ierem. c. 13.
• b 1.107

  Aug. confess. l. 9. c. 13. de Trin l. 13. c. 20.
• c 1.108

  Greg. Moral. l. 9. c. 14.
• d 1.109

  Ib. l. 5. c. 7.
• e 1.110

  Hieron. in Ie∣rem. l. ••. c. 30.
• f 1.111

  Bernard. in Cant. ser. 61.
• g 1.112

  Bern. in Epi∣phan. ser. 1.
• h 1.113

  Isiodor. l. sent. c. 27. Ipsa iusti∣tia qua quisque iustus est, Deo iustificante iu∣stificatur, alio∣qui apud Deū, ipsa peccatum est.
• i 1.114

  Chrys. ad pop. Antioch. ho. 80.
• k 1.115

  Hug de sanct. victor. elucid. in Rom. 4. q. 101.
• l 1.116

  Stapl. de iustif. l. 6. c. 8. Iustitia bonorum operum infide, est vera coram Deo iustitia, vtcunque mixta peccatis & imperfecta, tum quoad vniuersa peccat••, tum quoad modum implendi, &c. Quicquid ad plenam & perfe∣ctam adimpletionem mandata praetermittendo, & frequenter venialiter peccando, siue propter imperfectionem in modo implendi, id totum Christi misericordia & gratia indulget, facitq́ue indulgendo, vt perinde simus coram Deo iusti, vt si vniuersa ad amussim mandata, eademq́ue perfectissime fecissemus.
• m 1.117

  Hos. confess. c. 73.
• n 1.118

  Pigh. Ratisb. disp. de iustif. c. 2.
• a 1.119

  Radicalis con∣cupiscentia. Al. Hal. q 38. m. 2.
• b 1.120

  Trid. Concil. ••ess. 5. de pecc. orig. Bellar. de pecc. l. 5. c. 7. Non est pecca∣tum non solum quia non impu∣catur, sed quia imputari non potest. Non est veri nominis pecc. ipsa titilla∣tio & incitatio cum delectatio∣ne coniuncto, nisi consensum mētis obtineat. Stapl. de iustif. l. 3. c. ••. Becan. de iust. bon. op. c. 1. Gr. Val. to. 2. d. 6 q. 12. p. 1. B. Medin. 1.2. q. 72. ar. 1.
• c 1.121

  Bellar. de amiss. grat. & pecc. l. 1. ca. 3. Venialia ex natura & ratione peccati.
• d 1.122

  Aug. de verb. apost. serm. 5. Si concupiscis quidem, quod lex vetat, cum di∣cit, Non concupisces.
• * 1.123

  Veram & realē.
• e 1.124

  Aug. ep. 108. Quid interest ad naufragium, vtrum vno gra∣ui fluctu, nauis obruatur, &c.
• f 1.125

  Aug. sup. Ioh. tr. 13. Minutae sunt guttae, quae flumina implēt: minuta sunt grana arenae, sed si multa are∣na imponatur, premit. atque opprimit.
• g 1.126

  Adam. Sasb. com. Rom. 7. Non videtur posse pertinere ad personam hominis nondū renouati, quod dicitur, Iam non ego operor il∣lud, &c. Conde∣lector legi Dei, &c. Denique quod ex doctri∣na coepta in hoc 7. cap. intulit in 8. c. nihil ergo damnationis est ijs, &c.
• e 1.127

  Gloss. ordin. Rom. 6. Pecca∣tum, id est, fo∣mes pecc. nihil aliud est quàm concupiscentia. Adam. Sasb. Peccatum, id est, somes fiue habitualis con∣cupiscentia, quae inest nobis ex peccato A∣dae.
• f 1.128

  Aug. de verb. ap. ser. 6. Quic∣quid est pecc. in dictis, in factis, in cogitationi∣bus, non oriun∣tur nisi ex mala cupiditate.
• a 1.129

  Aug. contra Iulian l. 5 c. 3.
• b 1.130

  Aug. in Ioh. 11 41.
• c 1.131

  De perf. iu∣stit. ad. 12.
• d 1.132

  De pecc. mer. & rem. l. 6. c. 16.
• e 1.133

  Contra Iulian. l. 6. c. 5.
• f 1.134

  Ib. c. 8.
• g 1.135

  De Spit. & lit. c. 4. &c. 36. de perf iust. ad. 11. de verb. apost. ser. 4. & 5. epist. 200. l. 1. de nupt. & concup. c. 29.
• h 1.136

  L. 5. hom h. 42.
• i 1.137

  De nupt. & concup. per totum. & cont 2 epist. Pelag. & cont. Iul. l. 3. & de pec. mer. l. 2. Soto de nat. & grat. l. 1. c. 8. Bonau. 2. d. 30. ar. 2. q. 1. Hugo. Elucid. Rom. q. 104.
• k 1.138

  Aug. de praedest. c. 13. & de nupt. & concup. l. 1. c. 25. & 28. & l 2. c. 34.
• l 1.139

  De nupt & concup. l. 1. c. 32. cont. Iulian. l. 2. in principio.
• m 1.140

  Cont. 2. ep. Pelag l. 1. c. 14.
• n 1.141

  De nupt. & concup. l 1. c. 25.
• o 1.142

  Ib. l. 2 c. 3 4.
• p 1.143

  De cor. & gra. c. 12.
• q 1.144

  De nupt. & concup. l. 2. c. 24.
• r 1.145

  In Ioh. tr. 41. & enchir. c. 65.
• s 1.146

  Isiodor. de diff spir. l. 2. c. 27.
• t 1.147

  Hug. Elucid. Rom. q. 171.
• u 1.148

  Gloss. ordin. Rom. 7. cited by Al. Hal. p. 3. q. 38. m. 2.
• * 1.149

  Ferus com. Ioh 13 taxed by Dom. Sotho.
• x 1.150

  Caietan. com Rom. 7. appella∣tur pecc causali∣ter, tum forma∣liter.
• y 1.151

  Bellar. de pec. l. 5. c. 10. & 12. Stapl. de iustif. l. 3. c. 2.
• z 1.152

  Stapl ib esse quandam ini∣quitatem & ob∣liquitatem, non solùm contra dominatum mentis, sed con∣tra legem D••••: ideoq́ue eam Deo displicere, nec tamen in renatis esse vere ac proprie pecc. Ib. Nec esse rem bonam nec indifferentem. Ruard. Tap. expl. artic. 2. act. Fa∣temurhanc carnis & voluntatis, ad malum pronitatem, esse obliquitatem, & deuiationem à lege & regula, secundum quam natura instituta est ad Dei imaginem, &c.
• * 1.153

  Bellar. de pecc. orig. l. 5. c. 10. Ruard. Tapper. explic. artic. 2. at. pag. 67.
• a 1.154

  Tho. Aqu. Quodli. 4. ar. 22. Non habet rati∣onem perfecti pecc. Bellar. de iustif. l. 4. c. 14. Peccata venialia, non esse pecc. sim∣pliciter, sed im∣perfectè, & se∣cundum quid. De amiss gra∣tiae, l. 1. c. 11. Azor. instit. mor p. 1. l. 4. c 8. Iac. de Graph. decis. aur. p. 1. l. 1. c. 6. Suar. to. 2. d. 4. §. 9. Non est proprie offensa & iniuria, sed valde analogice. Hae leues offensae, non sunt magni valoris aut momenti.
• b 1.155

  Bellar. supra. Victorin. tr. de pecc. mortal. Altissodor. sum. l. 2. tr. 27. c. 2. q. 3. Alex. Hal. p. 2. q. 18. m. 6. Bonau. 2. d. 42. ar. 2. q. 1.
• c 1.156

  Bonau. ib. q. 2. ad. vlt.
• d 1.157

  Azor. p. 1. inst. mor. l. 4. c. 8. Bellar. de iustif. l. 5. c. 5.
• e 1.158

  Bonau. 4. d. 16. ar. 3. q. 2.
• f 1.159

  Iac. Graph. decis. aur. p. 1. l. 1. c. 6. n. 10. Si nullatenus excitetur ad seruorem, nec memoriam habeat venialium, tamen obtinebit per illam aspersionem veniam.
• g 1.160

  Hauar. ma∣nual. c. 12. n. 84. lac. Graph de∣cis. p. 1. l. 1. c. 6. n. 17.
• h 1.161

  Nauar. ib. c. 23 n. 117.
• i 1.162

  Iac. Graph. ib. l. 2. c. 56. n. 15. Siluest. sum. v. filius, q. 22. Na∣uar. c. 14. n. 12.
• k 1.163

  Lesseus de iust. & iure. l 4. c. 4. dubitat. 13. n 97.
• l 1.164

  Less. ib. dub. 14 n. 109. 110. 114. Hauat. c. 23. n. 20.
• m 1.165

  Bonau. 4. d. 16. ar. 3. q. 1.
• n 1.166

  Tho. Aq. 2.2. q. 2 o. Tol. in∣str. sac. de pecc. mortal. c 7. Sil∣uest. verb. vana gloria. Nauar. &c.
• o 1.167

  Azor. instit. moral. p. 1. l. 4. c. 9. n. 8. pa. 238. Iac. Graph. decis. l. 2. c. 52. n. 13.
• p 1.168

  Greg. Val. to. 2. d. 6. q. 18. p. 3. Ex Scriptu∣ris diuinis, quā∣uis de multis pecc. constet, quod sinr mortalia, tamen vix de vllis expresse satis videtur constare, quod sint tantum venalia.
• q 1.169

  Aug. Enchir. c. 79. Leuissima putarentur, nisi in Scripturis demonstraten∣tur opinione grauiora. Quis enim dicentem fratri suo fatue, reum gehennae putaret, nisi ve∣ritas diceret? Math. 5. Chrys. in Math. hom. 42.
• r 1.170

  Basil. quaest. paru. q. 4. Aug. ep 108. & l. 50. hom. 42. & in Ioh. 11.13. Chrys. sup. Gala. c. 1.
• s 1.171

  Gers. to. 3. de vit. spir. lect. 1. coral. 1. Roffens. cited by Vega. pro conc. l. 14 c. 15. Almai. mor. tit. 3. c. 20.
• a 1.172

  Magist. 3. d. 19 he liued anno 1147.
• b 1.173

  Decret. tit. 42. c. maio. de bapt. Ruard. Tapper. de iustif. art. 8. in cap. maiora. Innocentius 3. quasi problema vtrinque dispu∣tabile proponit, &c. Adrian. 4. sent. de sacr. bapt. q. 3. ad oppos.
• c 1.174

  Clem. l. 1. de sum. Trin. Con∣cil. Viennens. Tanquam pro∣babiliotem. See Guid. Car∣mel. sum. de haeres. generat. c. 8.
• d 1.175

  Vega pro concil l. 7. c. 24.
• e 1.176

  Clingius loc. com. l. 5. ca. 42. Deus iustos nos reputat, propter solam fidem in Christum. Pigh. cont. Ra∣tisb. l. 2. Ferus com. Ioh. 13. taxed by Domi∣nicus Sotho. Cassand consult artic. 4. de iusti∣tia, id est merito & satisfactione Christi nobis imputata, hoc est, nobis, acsi propria esset attributa, scrip∣turae satis aper∣tè loquūtur, &c. Card. Contaren l. de iustif. Ego prorsus existi∣mo pie & Chri∣stiane dici, quod debeamus niti, tanquam re sta∣bili quae susten∣tat nos, iustitia Christi nobis donata, non au∣tem sanctitate & gratia nobis inhaerente. Hac sola, certa, stabíli nobis nitendum est: & ob eam solam credere nos iustificari coram Deo, id est, iustos haberi.
• f 1.177

  Anselm. meditat.
• g 1.178

  Cited by Ho∣sius confess. c. 73
• h 1.179

  Bern. in Cant. fer. 61. Reade Stella Luc. 7.
• i 1.180

  Baron. an. 1076 n. 33.
• k 1.181

  Greg. 7. ap. Baron. to. 11. an. 1075. n. 7.
• a 1.182

  Apologia Ec∣clesiae Anglica∣nae testatur, bo∣na opera neces∣saria esse Chri∣stiano ad salu∣tem. Rainold. apol. thes. pa. 263. Whitak. de Eccles. fol. 301. Pet. Matt. com. Rom. 2. Beza quaest. part. 1. Piscat. anal. Math. 25.
• b 1.183

  Aug. de spir. & lit c. 14. Hieron, ad Celan. ep. 14. Ambros. com. Tit. 2. Gaud. Brixian. ad Gen. de vil. iniq Leo de Epiphan. serm. 2. Clem. Al Strom. l. 5. Greg. Naz orat. 40. Theod Ex∣od. quaest. 63. Cyprian. ep. 14.
• c 1.184

  Bez. annot. Math. 5. v. 20. & quaest. part. 1. opusc. pa. ••69. & cont. Illiric. demonstr. Exi∣stimandum est, praeparari, dis∣poni, & aperiri corda nostra, &c. Chem. ex∣am. p. 1. pa. 171. 172.
• d 1.185

  Chrys. hom. 18. in Rom. Aug. 50. hom. h••••.
• e 1.186

  Chrys. in Math hom. 16.
• f 1.187

  Cypr. de op. & eleemos. De∣precationes so∣lae, parum apud Deum valent, nisi factorum & operum ac∣cessione farciantur. Aug. cont. 2. ep. Pelag. l. 4. c. 7. Eleemosynis & orationibus impetrantibus. Fulg ep. 2. de stat. vid. vt agnoscamus bona opera, LOCVM ORATIONIS HABERE apud Deum. Chrysost. in Genes. hom. 5. Hilar. in Math. can. 4. Charitas, &c. Errorum nostrorum ambitiosa ad Deum; patrona est.
• g 1.188

  Pined. com. Iob. 1.5.
• * 1.189

  Aug. ••nchir. c. 7••.
• b 1.190

  Tol. com. Rom 3 an 17. ••des immedia∣tius & distincti¦us, in eum fer∣••u•• enius virtute iustif••••mur, si∣cut a pectus ae∣ne•• serpentis Vega de iustif. ••8 c 1. Adam Sasboth com Esa. 1.
• c 1.191

  Altisiodo••. sum l 4 tr. 6. ca 4. Hesich. in Leuit. li 4. c. 14. Haec opera ne∣cessaria habet, quae virtutibus & actionis stu∣dio valeant de∣lere peccatum. Cornel ad apid. com. Rom. 12. vers. 1. n. 85. Est moruficat. viua quaedam mors: facit enim mori concupiscentia•• carnis, dum eas truncat per vi∣uos continen∣tiae, abstinentiae, & poenitentiae actus.
• d 1.192

  Fulg de fid. ad Petr c. 3. Hieron in Esa. c. 24. l 8 Tertul. Scorp. c. 6. Chrys hom de praem. san∣ctor. Bernard. ser 9. qui habi∣tat. Beza quaest p. 1.
• f 1.193

  Disp. Ra••isb. c 2. Velut si li∣beralis benig•• nusq́ue herus, &c Propositis praemijs liberalibus inuitet, &c vnum illud respiciens vt bonos faciat, &c Basil. in Psal. 114. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.194

  Caietan. opusc. to. 3 tr. 11. c 6. Om∣nis bona operatio voluntaria hominis debetur Deo, & quanto potioribus & pluribus bonis ope∣ribus pollet homo tanto plus Deo debet, quia ipse Deus operatur in nobis velle & perficere.
• h 1.195

  Caietan opus. to. 3. tr. 11. ca.
• i 1.196

  Aug. de temp. serm. 40. Chrys. 2. Cor. hom. 23. Deus, hoc in mercedem im∣putat, non quod iuste nobis de∣beat, sed quod misericors est & pius. An∣selm. prosolog. c. 10. Iustus es, O Deus, non quia nobis reddis debitum, sed quia facis quod decet te summe bonum. Cling. loc. com. l. 1. ca. 14. Quia finito ad finitum nulla est proportio, sed om∣nia opera nostra sunt finita, gratia autem, iustificatio & vita aeterna quid infinitum: ergo nihil debet Deus operibus nostris, semper gratis dat, &c.
• a 1.197

  Dionys. Cister. 3. sent. q. 3. ar. 3. c. 6. cited by Vasq.
• b 1.198

  Ferus com. Math. l. 3 c. 20. Ge••s. tom 4 tr. de sig. Signum malum est, of∣ferre Deo opera sua, quasi dignū aliquid habeant ex persona ope∣rantis, & non potius sint foeditates, quasi pannus menstruatae, aut sicut panniculî leprosorum qui per continuam saniem defluentem sordidantur.
• c 1.199

  Cont. Ratisb. l. 2.
• d 1.200

  Greg. Arim. 1. d. 7. q. 1. ••. 1. Dura. d. 1. d. 17. & 2. d. 27 Mar∣si••••us. Th••. Wal∣den. Burge••s••s. Eckius. See Ve∣ga opusc. q. 5.
• e 1.201

  Bellar. de iu∣st••. l. ••. c. 22. B. Medin. 1. 2. q. 114. art. 10. Cai••tan. 1. 2. q. 114. art. 10. Becan. de iustif. Cath. c. 3. Gabr. 2. d. 27. q. vnic. art. 1. not. 3. Adrian. in. 4. de sacram. euchar. Sunt merita no∣stra, velut bacu∣lus arundineus, &c. & quasi pan¦nus menst••uatae, sunt omnes iu∣stitiae nost••ae, &c. Gr. Arim. 1. d. 17. q. 1. Volens per hoc, Aug. innue∣re, quod cū vita aeterna datur iu∣stis, non tā redditur quā donatur. Cling. loc. com. l. 1. c. 22. Docemus opera esse meritoria iust••tiae, ex gratia, id est, immerita misericordia, scilicet fauore ••olum Dei non merito & dignitate ope∣rum.
• f 1.202

  Vasqu. 1. 2. p. r. d. 14. c. 1. Contingere potest vt si veram rationem meriti non assigne∣mus, verbis solum ab haereticis dissidentes, reipsa cum ijs conueniamus, quod aliq••ibus Catholi∣cis in hac controuersia accidisse pat••bit. Scotus. G. Arim. Gabriel. Occham. Alphonsus Castro. Guil. Paris. Bruliser. Antididag. Colon. Concil. Colon. Concil. Senonen••. Holcot. Vega, Hosius, Victoria, Canus, Ioh. Bunderius &c.
• g 1.203

  Holcot. in Sap. 3. lect. 35. Cling. loc. com. lib. 1. cap. 19. Condignum meritum non est ex parte operum, sed gratiae Dei quae promisit meritum hoc ope∣ribus: ita vt condignitas illa meriti respicit gratiam, non opus operatum, &c.
• h 1.204

  B••uli ••••••••ent. d. 17. cited by Hosius confess. c. 73. Aegid. Conick. Iesuit. de sacram. to. 2. disp. 10. dub. 2. n. 1••. Quod nostra opera tam immensum praemium merentur, magis prouenire ex munificentia Dei, quam dignitate operum.
• i 1.205

  Alph. Castro. c. haer. verb. me∣ritum.
• k 1.206

  Vega opusc. q. 5.
• l 1.207

  Hos. con. Brent l. 5. Nullum à Sanctis exire porest opus, quod si in se cē∣seatur. confusi∣onem iustam non mereatur: docemus igitur mercedem reg¦ni coelestis da∣tam ni operi∣bus nostris, verum non propter eorum, quatenus á nobis proficiscuntur dignitatem, sed propter Christum, cuius manuum opera sunt.
• m 1.208

  Chumel. q. var. p. 3. pa. 339.
• n 1.209

  Bella. de lib. concor. mend. 8. Meritum impetrationis, quod scholastici Meritum de congruo nominare solent.
• * 1.210

  Vasq. 1. 2. p. 2. d. 114. ••. 4. 7. Fra. Romeus, Ca••etan. Sotus, Conrad. D••••e lo, C••preolus, Cli∣ctoueus, Lin∣dan. Tile••an.
• a 1.211

  Vasq. 1.2. p. 2. d. 214. c 5. n. 31. &c. 7. per to∣tum.
• b 1.212

  Vasq. ib. c. 8.
• c 1.213

  Vasq ib. c. 5. n. 31. Coster. enchir. c. 7. Mal∣don. com. Ezech 18. v. 20.
• d 1.214

  Altis. sum. li. 3. tr. 16. quaest. 2. Bona opera ma∣gis sunt bona quàm mala o∣pera, & multo fortius meren∣tur vitam aeter∣nam ex con∣digno.
• e 1.215

  Vasq. ib. d. 222 c. 3. n. 32. Merita in nobis hanc vim habent, vt reddant nos for∣maliter dignos vita aeterna: me∣rita autem Chri∣sti, non reddunt nos dignos for∣maliter, sed CHRISTVS DIGNVS EST QVI PROPTER ILLA IMPETRET, QVICQVID ipse pro nobis petit.
• f 1.216

  Rhem. annotat. Heb. 6. n. 4. Ruard. Tap. art. 8 de iustif.
• g 1.217

  Tol. com. tom. 5. v. 10. Amicos & reconciliatos, salua∣re per Christum, iam non morientem sed viuentem, opus est ad iustitiam pertinens, &c. Rhem. 2. Tim. 4. n. 4.
• h 1.218

  Vasq. ib. Nunquam petimus à Deo per merita Christi, vt nostris dignis operi∣bus & meritorijs reddatur merces aeternae vitae, sed vt per Christum detur nobis gratia qua possi∣mus digne mercedem hanc promereri.
• i 1.219

  Sigon. de reg. Ital. l. 18. Praemia salutis eternae omnibus polli∣cebatur, qui cru∣cem aduersus F••edericum acrem Ecclesiae hostem sumpsissent, ac multos ad eam sumendam accendit.
• a 1.220

  Bellar de iu∣stis. l. 5. c 12.
• b 1.221

  Aug. com. 2. ep. 105.
• c 1.222

  Origen. Leuit hom 3.
• d 1.223

  Hieron. l 2. cont. Pelag.
• e 1.224

  Aug. de temp. ser. 35.
• f 1.225

  Greg. m. mo¦ral. l. 9. c. 17.
• g 1.226

  Ambros. de poen. l. 1. c. 15.
• h 1.227

  Vega pro concil. l. 8. c. 6.