The triple cord or a treatise proving the truth of the Roman religion, by sacred scriptures taken in the literall sense expounded by ancient fathers. interpreted by Protestant writers. With a discouery of sundry subtile sleights vsed by Protestants, for euading the force of strongest arguments, taken from cleerest texts of the foresaid scriptures.

CHAP. XXXVII. The true State of the Question, concerning me∣rit of Workes.

Whether Workes proceeding from Faith and Charity, do truly merit increase of Grace and Glory. SECT. I.

Catholike Doctrine.

HAVING proued that good workes do iustify, it remayneth now to shew that they are truly meritorious of Grace and eternall Glory. To which purpose the Catholicke Church decreeth that,(1) Seeing Christ Iesus doth continually powre vertue into those that are iustifyed, as the head into the members, and the vyne into the bran∣ches: which vertue doth alwaies precede & accompany, and follow their good workes, and without which they can by no meanes be gratefull to God and meritorious; nothing more is to be thought to be wanting to the iustifyed, but that by those workes which are done in God, they may be iudged to haue fully satisfyed Gods law, for the state of this lyfe, and to haue truly deserued lyfe eternall to be gained in its tyme, if that they shall depart in Grace, &c. neither is that to be omitted, that al∣though so much be ascribed to good workes in the sacred Scriptures, that

to him who shall giue to one of his least ones a draught of could water, Christ promiseth he shall not want his reward &c. Yet God forbid, that a Christian should either trust or glory in himselfe, and not in our Lord; whose goodnes is so great towards all men, as that those things which are his guiftes, he will haue to be their merits. And because all offend in many things, as euery one ought to haue before his eyes mercy and goodnes, so also seuerity and iudgment: neither let any man iudge himselfe, although he be guilty of nothing to himselfe; because the lyfe of men is not to be examined and Iudged by mans Iudgment, but Gods, who will enlighten the hidden things of darknes, and will manifest the Counsailes of the hartes. And then praise shalbe to euery one from God, who, as it is written, will giue to euery one according to his workes. Wherfore,(2) If any shall affirme, a iust mans good workes so to be the guiftes of God, that they are not also the good merites of him that is iustifyed: or that he who is iustifyed by good workes, which are done by him through the Grace of God, and the merit of Iesus Christ, whose liuely member he is, doth not truly merit increase of Grace, life eter∣nall, and the obtaining of lyfe eternall, if so he dye in Grace, as also the increase of glory, Anathema.

In the Councell of Moguntia it is defined, that,(3) Those workes which the iustifyed do &c. to be truly good and gratefull to God, and worthy the reward of eternall lyfe. And so all Catholikes teach, that workes proceeding from Gods Grace, through the merits of Christ, are truly and properly meritorious of Grace and eternall Glory.(4)

Points Disputable.

All belieuing that workes proceeding from Grace do truly merit: some(5) teach, that the reward giuen to such workes is according to the forme of communicatiue Iustice. But(6) others more probably teach, that it is according to the forme of distributiue Iustice.

Some(7) teach that the naturall motions of the mind do merit ex congruo, the first grace.(8) Others ascribe this only to the supernaturall motions of perfect fayth, Charity &c. Whereby we are sufficienly disposed to grace, considering them, not as they proceeded from Grace, but from free will.

(9) Others more probably deny merit ex congruo, to all actes disposing to Grace.

Some(10) thinke, that the good workes of the iust do merit ex condigno lyfe eternall, by reason of the worke, al∣though there were no pact or promise from God.(11) O∣thers thinke that they only so merit by reason of the pact & Gods acceptation. But(12) others most probably teach, that they are so meritorious by reason of the pact, and the worke also.

Protestants Vntruthes.

Melancthon(13) affirmeth, that Catholikes belieue that, by good workes done out of the state of Grace they merit grace by Gods couenant, that, by attrition they merit grace: that, for the blot∣ting out of sinne only detestation of the crime sufficeth: That, by Con∣trition, not by fayth in Christ we may obtayne remission of sinnes &c. Againe,(14) Our Aduersaries are plainly deafe it hath beene so of∣ten sayd, the law not to profit without Christ, for whome good workes pleased. But they euery where Christ excluded, do teach the workes of the law to merit Iustification. But these are all so grosse, that I persuade my selfe insteed of further answere, that no man will belieue him.

Accordingly Rogers sayth,(15) Sinnes mortall, not by the me∣rits of Christ only, but many wayes besides are clensed, thinke the Pae∣pists, as by the merits of dead Saintes, namely of S. Mary the Virgin. And,(16) Supererogatory workes do merit (say they) remission of sinnes, and that not for the doers of them only but for others besids. But the Rhemistes whome he cyteth for this, haue not the word merit, but only satisfy: teaching as all other Caholic∣kes do, the good workes of one, though they cannot merit for another, yet they may iustly satisfy for him.

Protestant Doctrine.

The Doctrine of merit of workes is so displeasing to Prot. as that(17) Caluin much disliketh the word Merit, or Reward, reprouing the ancient Fathers for vsing the same:

And further saying.(18) We take from men the opinion of meri∣ting. According to M. Perkins,(19) Man cannot merit a mor∣sell of bread. Scharpius,(20) We say, that the workes of the faythfull in ••he sight of God are no wayes meritorious, neyther of congruity, nor condignity.

Protestants agree with Ancient Hereticks.

We condemne (sayth S.(21) Austine) the Errour of Ioui∣nian, who sayd there was no difference of merits in the world to come. And S.(22) Ambrose with others terme it a rude howling &c. to confound all things promiscuously &c. and to take away the degrees of different merits.

Protestant Errours.

Luther teacheth that(23) good workes do not make a man good, nor euill workes euill. And,(24) Thou seest how rich a Chri∣stian or baptized man is, that although he would, he cannot loose his Saluation by any sinnes how great soeuer, vnles he will not belieue; for no sinnes can damne, but only Infidelity.

Many(25) Prot. teach that Christ is our Mediatour ac∣cording to both natures, diuine and humane. Yea Swin∣glius teacheth that,(26) Christ is to vs a Sauiour by that part wher∣in he descended from heauen, not by that he was borne of the most vn∣spotted Virgin. And further addeth(27) elswhere, that the flesh of Christ profiteth nothing, it profiteth nothing at all.

Caluin affirmeth that,(28) to aske whether Christ merited to himselfe (which the Schoolmen do) is no lesse foolish curiosity, then temerarious definition, where they affirme the same &c. by what merits could man obtayne that he should be the Iudge of the world, the head of Angels? And the same is taught by(29) Danaeus, and Paraeus.

Tyndall thinketh that,(30) For as much as concerneth plea∣sing of God, no worke is better then another To make water, to wash dishes, to be a Schoomaker, or Apostle, is all alike. And this do∣ctrine Foxe himselfe thinketh to be free from heresy. Luther, If I should see heauen open, and that I could merit it by taking a straw(31)

from the ground, I would not take vp the straw. So poore esteeme haue Prot. of all merits of good workes.

SECT. II. It is proued by Scriptures that workes proceeding from Faith and Charity, do truly merit increase of Grace and Glory.

TO decyde this by Scripture, such texts proue our Ca∣tholike Doctrine as teach lyfe eternall to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, merces, wages, hyre, or reward.(1) Reioyce for your reward is very great in heauen.(2) Call the workemen, and pay them their hyre. That by reward and hyre in these places is vnderstood lyfe eternall, it is so manifest, that I thinke none will deny it: And that this reward is due not only in regard of Gods pro∣mise, but also in regard of the workes, these words cōuince: Call the workemen & pay them their hyre: Neyther can any with∣out great abuse in speach entitle with the name of wages, hyre or reward, a guift of a King promised vpon meere libe∣rality without all respect of desert and worke in the recey∣uer.

If the reward of heauen be giuen according to the mea∣sure and proportion of our workes and labours, then in the bestowing of that reward, respect is not had only of the pro∣mise and bounty of God, but also of the dignity and desert of the workes.(3) The Sonne of Man shall come in the glory of his father with his Angels: and then will he render to euery man according to his workes.(4) With the same measure that you do meat, it shallbe measured to you agayne.(5) He that soweth sparingly, sparingly also shall reape, and he that soweth in blessings, of blessings also shall reape.(6) Euery one shall receyue his owne reward according to his owne la∣bour.(7) Many sinnes are forgiuen her because, she hath loued much: but to whomelesse is forgiuen, he loueth lesse. These and sundry o∣ther such places conuince that the greatnes or smalnes of our reward, is proportionable to the greatnes or smalnes of the dignity and worth of our workes: which conuinceth the workes to be meritorious.

Good workes are further sayd to be the cause, why life Eternall is giuen vs.(8) Come you blessed of my father, possesse you the Kingdome &c. for I was hungry, and you gaue me to eate &c. Because thou hast beene faythfull ouer a few things,(9) I will place thee ouer many things; enter into the ioy of thy Lord.(10) These are they which are come out of great tribulation, and haue washed their robes and made them whyte in the blood of the Lambe, therefore they are be∣fore the throne of God &c.(11) Our tribulation which presently is mo∣mentane and light, worketh aboue measure exceedingly an eternall wayght of glory in vs.

For the auoyding of this place,(12) Fulke and other English Translatours of the Byble, do insteed of worketh, translate, prepareth, whereas the Greeke Word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifyeth worketh, and some(13) English Bybles translate, causeth; yea Fulke himselfe confesseth that,(14) That transla∣tion of preparing, is not so proper.

The reward of good workes is sayd to be giuen of Iu∣stice.(15) There is layd vp for me a Crown of Iustice, which our Lord will render to me, in that day, a iust Iudge: and not only to me, but to thē also that loue his coming.(16) Our selues glory in you &c. for your patience and fayth in all your persecutions &c. for an example of the iust Iudgement of God, that you may be counted worthy of the King∣dome of God &c. If yee be iust with God to repay tribulation to them that vexe you, and to you that are vexed rest with vs in the reuelation of our Lord Iesus from heauen with the Angels &c.(17) God is not vn∣iust to forget our workes And hence it is, that our good workes are called(18) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iustifications.

A promise made vpon Condition of some worke, the worke being performed, is of Iustice to be kept, and the worker truly deserueth it: but life Eternall is promised to good workes.(19) Blessed is the man that suffereth tentation for when he hath beene proued, he shall receiue the Crowne of life, which God hath promised to them that loue him.(20) Piety is profitable to all things, hauing promise of the lyfe that now is, and of that to come.(21) Euery one that hath left house or brethren &c. for my sake, shall receyue an hundred fould, and shall possesse lyfe euerlasting.

To be worthy, to merit or dese••ue, signify all one thing. Christ sayth,(22) The workeman is worthy of his hyre.(23)

That you may walke worthy of God, in all things pleasing, fructifying in all good workes.(24) That you may be counted worthy of the King∣dome of God; for the which also you suffer.(25) They shall walke with me in whytes, because they are worthy. And,(26) God proued them and found them worthy of him. Now whereas Prot. for Worthy, translate, Meete, it is so vnworthily done, that Fulke him∣selfe sayth,(27) For my part I wish they had retayned the vsuall signification of that word, and sayd, worthy of himselfe, God being a lust Iudge, & not accepter of persons, doth thereupon giue to euery one according to his merits.(28) There is no accep∣tion of persons with God.(29) If you inuocate the Father, him which without the acception of persons, iudgeth according to euery ones worke.

But the Scriptures are so vnanswerable and conuincing in behalfe of good workes, that Luther for want of other answere doth fly to his desperate and damnable refuge, say∣ing,(30) Although the Papists dobring a great heape of Scriptures, in which good workes are commanded, yet I nothing care for all the words of Scripture, although more then those were yet produced. Thou Papist dost greatly contemne, and with the Scripture makest thy selfe couragious; which yet is inferiour to Christ, as Lord. Therefore I am nothing moued therewith. Go too then, rely vpon the seruant as much as thou wilt, but I do rely vpon Christ the true mayster, Lord and Empe∣rour of Scipture. To him I do assent, and know that he will lye to me in nothing, nor will lead me into Errour. I do rather make choyce to honour and belieue him, then that, with all the sayings of Scripture, I will suffer my selfe to be remoued from my opinion a nayles breadth. So conuincing then are the Scriptures, for the merits of wor∣kes, as Prot. are inforced to disclayme from the Scriptures, and to appeale only to Christ himselfe, as though the do∣ctrine of Christ and the Scriptures were contrary.

SECT. III. The Fathers do expound the Scriptures in proofe of Merit of Workes.

S. Ambrose demaundeth,(1) What saluation can be to vs, vnles we wash our sinnes away by Fasting, seeing the Scripture saith,(2) Fasting and almes do free from sinne: who are therfore these new Maisters, who exclude the merit of fasting? And vpon those wor∣des of the Psalmist, Be mindfull of thy word, he further saith,(3) God wilbe agreed with, that if any following the rewards propounded to vertues, shall striue well, he may expect suite of reward, yea he may exact it.

Tertullian asketh.(4) How there are many Mansions with the Father, if it be not for the diuersity of merits? And how shall a(5) star differ from a star in glory, vnles it be for the diuersity of beames?

Clemens Alex. writeth that,(6) There are with our Lord many rewards and Mansions by proportion of their liues. For who,(7) saith he, receiueth a Prophet in the name of a Prophet, shall re∣ceiue the reward of a Prophet. And he that receiueth a Iust man in the name of a iust man, shall receiue the reward of a iust man; and who shall receiue one of these litle Disciples, shall not loose his reward.

Let vs returne (saith S. Austine)(8) to Paul the Apostle, whom we fynd without any good desertes, yea with many euill deserts to haue obtained the Grace of God, giuing good for euill. Let vs see what he saith now, his Passion drawing neere, writing to Timothie:(9) For I am euen now to be sacrificed, and the tyme of my resolution is at hand. I haue fought a good fight, I haue consummate my Course, I haue kept the faith. These his good merites he now rehearseth, that af∣ter good merits he may obtayne the Crowne, who after euill merites obtayned Grace. Finally attend what followeth: Concerning the rest, saith he, there is layd vp for me a Crowne of Iustice, which our Lord will render to me in that day, a iust Iudge. To whom would the Iust Iudge giue a Crowne, if the mercifull Father had not giuen Grace? And how had that bene a Crowne of Iustice if grace had not gone be∣fore, which iustifyeth the wicked? How should it haue bene giuen as

due, if it had not formerly bene giuen gratis? And againe,(10) Al∣though one be stronger then another, one wyser then another one more iust then another one more holy then another in my Fathers house there are many mansions. None of them shalbe estranged from that house, where euery one is to receiue a Mansion according to his merit.(11) That penny truly is equall to all which the Maister of the family com∣mandeth to be giuen to all them who wrought in the vinyard, not in tha•• making difference who had laboured lesse and who more: by wh••ch penny lyfe eternall is signifyed, where no man liueth longer then ano∣ther, because in eternity there is no different measure of liuing: but ma∣ny Mansions do signify the diuers dignities of merits in one lyfe eter∣nall: for one is the glory of the Sunne, another of the Moone, another of the Stars, for star differeth from star in glory, so also is the resurre∣ction of the dead. As stars the Saintes obtaine in the kingdome diuers Mansions, diuers excellencies as it were in the heaueus Yea saith he,(12) We condemne the Errour of Iouinian, who saith there is no dif∣ference of merits in the world to come. Of this say the Centuri∣stes,(1) It appeareth, that Austine was of that opinion, that Virgins dedicated to holines, haue more merit with God then the faithfull that are maried: for because Iouinian thought the contrary, that they had no more merit, this in him reprehendeth Austine.

S. Gregory in proofe of merits argueth thus;(14) Be∣cause in this lyfe there is difference of workes, there shall no doubt in the other, be difference of honours, that by how much here one excel∣leth another in merite, there one shall exceed another in reward. Wherupon in the Ghospell the Truth saith,(15) In the house of my Fa∣ther there are many Mansions. But in those same Mansions, there shall be in some respect an agreeing diuersity of rewards: because such force of loue doth ioyne vs in that peace, that what any one receiueth not in himselfe, he reioyceth to haue receiued in another.

S. Irenaeus(16) produceth Salomon saying,(17) He len∣deth our Lord that hath mercy on the poore. For God who needeth no man, taketh vnto himselfe our good workes to this end, that he may be∣stow vpon vs the retribution of his goods. Euen as our Lord said,(18) Come ye blessed of my Father, receiue the kingdome prepared for you, for I was hungry, and ye gaue me to eate &c.

Sundry Prot. do reproue S. Austine for our Doctrine of the merits of good workes. Osiander saith,(19) Austine

sometime in the Article of Iustification seemeth to attribute ouer much to the merits of good workes, which are done after a mans Conuersion. Others charge him for teaching that,(20) We obtaine remis∣sion of our sinnes and lyfe, not only for Christ his sake through faith, but also for the merit of our workes. Doctour Humfrey saith,(21) It may not be denyed, but that Irenaeus, Clemens, and others whom they ca•••• Apostolicall haue litle Apostolically inserted into their wri¦tings the op••nion of Freewill, and Merit of workes Caluin,(22) I conf••ss••••nat the writers of the ancient Church haue euery where vsed the n••me of Merit, and I would to God, that by the abuse of this word they bad not giuen t•• ••sterity occasion of Errour. White guift acknowledgeth th••(23) Almost all the Bishops and learned writers of the Greeke Church, and Latin also for the most part were spotted with doctrines of Freewill of Merit &c. And the very same is affi med by(24) D. Couell Wherfore the Fathers are most cleere in their Expositions of the Scriptures for merits of workes, and are therfore reproued by Prot. writers.

SECT. IV. That Protestant writers teach our Catholicke Doctrine of Merit of Workes.

PRotestantes(25) teach that good workes shalbe rewarded in heauen: And that,(26) Men may or ought to do good in respect of reward. That,(27) the degrees of glory shalbe according to our workes.

Friccius teacheth that,(28) Christ doth plant in vs vertues of new lyfe, and imparting to vs Merit and Iustice with most singu∣lar fruite, he is sayd, to liue in vs, and by this meanes the glory of Christ is not obscured, but made cleere.

Perkins acknowledgeth that,(29) The man iustifyed doth deserue and merit at Gods hands the kingdome of heauen and eternall lyfe in, and by Christ. The Confession of Auspurge speaking of Fasting, saith,(30) These Exercises be good in the godly, and are meritorious workes. And the like is more then insinuated by M(31) Hooker. The same Confession also acknowledgeth

good workes to be,(32) a righteousnes worthy of reward: and(33) Spirituall Sacrifices deseruing reward. And that,(34) Re∣pentance deserued that God should alter his purpose touching Niniue. And the like is taught by other(35) Prot. amongst whom Melancthon saith that,(36) After we apprehended our Reconcilia∣tion by faith, the worthines of our workes is not (then) to be extenua∣ted, for the Scripture setteth honourably forth this Iustice of workes. Caluin saith,(37) Our Lord calleth the good workes which he hath bestowed vpon vs, ours, and testifyeth that they are not only acceptable to him, but that they shall haue reward. And a litle after, Therfore good workes do please God, neither are they vnprofitable to the workers, but rather in liew of reward they bring the greatest benefits of God. So certaine it is, euen by the Confession of Protestants, that good workes proceeding from Grace, do truly merite Re∣ward.

SECT. V. Obiections from Scriptures against Merit of Workes, answered.

SOme vrge that,(1) The Passions of this tyme are not condigne to the glory to come. Answ. The Passions of this tyme con∣sidered in their owne nature, or only in reguard of their short continuance, are not worthy of the forsai•• glory, which hindreth not their due worth considered as procee∣ding from faith and Charity. The Passion of Christ himselfe in reguard of that immense glory, which therby he purcha∣sed to himselfe, and that vnspeakable good which he meri∣ted for man, was but short, and yet he truly merited therby his owne glory, and our redemption. So likewise the plea∣sures of this world are but few and of litle esteeme, in respect of eternall and most painfull damnation. In like sort it is most true that,(2) Our tribulation which presently is momentane, and light, worketh aboue measure exceedingly an eternall waight of glory in vs.

Others vrge those places wherin our Reward is said to

be giuen vs of mercy and not of Iustice,(3) Who crowneth thee in mercy and comm••serations.(4) Blessed are the mercifull, for they shall obtaine mercy. Answ. Our reward (as S.(5) Austine & S. Gregory do expound) is attributed to mercy, not because merit hath not a true reward, but because our merits are gi∣uen of mercy; for no man can merit vnles he be first iusti∣fyed, which first Iustifica••ion is not merited by workes, but giuen gratis, and of mercy.

To the same effect are vrged these textes,(6) Come ye and buy without siluer, and without all change wyne and milke.(7) Not in our Iustifications do we prostrate prayers before thy face, but in thy many Commiserations. Answere. Wyne and milke (according to S.(8) Hierome) do not signify Eternall glory, but pre∣sent Grace, which though it be not obtained without workes, yet not for workes but gratis. And in signe that wine and milke do signify Grace, S. Hierome testifyeth, that Christians were accustomed to giue to such as were newly baptized, wyne and milke to tast. Daniel prayeth not here for eternall glory, but for deliuery out of temporall Capti∣uity, into which the people of God through their sinnes were cast.

But many vrge that,(9) when you shall haue done all things that are commanded you, say, we are vnprofitable seruants; we haue done that which we ought to do. Answ. According to S.(10) Ambrose Christ commandeth heerby, that we acknow∣ledge that which we are of our selues, to wit, vnprofitable seruants, vnable to fullfill those things which he comman∣deth, whereas by his grace we are made profitable, accor∣ding to that of the Apostle,(11) If any man therefore shall clense himselfe from these, he shalbe a vessell vnto honour, sanctifyed and profitable to our Lord, prepared to euery good worke. 2. According to S.(12) Austine, we may be sayd to be vnprofitable ser∣uants, when he haue done all things that are commanded vs, because we do nothing but that which we ought, ney∣ther can we exact any reward, had not God of his volun∣tary and liberall Couenant agreed with vs: for of our own condition we are the basest slaues of God, bound without expectation of all reward to performe all workes himselfe

pleaseth. And this our base estate, for the preseruation of humility, Christ heere directeth vs to acknowledge: which nothing hindreth, but that, supposing the bountifull pact and promise of God, we may throgh his grace truly merit, and expect reward, himselfe saying,(13) Didst thou not coue∣nant with me for a peny? take that is thyne, and go. 3. S(14) Chri∣sostome obserueth that Christ sayth not, you are vnprofita∣ble seruants, but say, you are &c. willing vs after our good deeds to thinke humbly, lest they be corrupted with pryde; for that those which worke euill be only vnprofitable, and that those who worke good, profitable, our Sauiour testify∣eth saying,(15) Well fare thee good and faythfull seruant, because thou hast beene faythfull ouer a few things, I will place thee ouer ma∣ny things; enter into the ioy of thy Lord. And the vnprofitable seruant cast yee out into the vtter darknes.

Agayne it is obiected that,(16) The stipend of Sinne, death: but the grace of God, lyfe euerlasting: And,(17) To him that wor∣keth, the reward is not imputed according to grace, but according to debt. Answ. The Apostle (as S.(18)) Austine teacheth) might truly haue sayd, The wages of Iustice, lyfe eternall, as he sayd, The wages of Sinne, death; but yet he did not, lest any should thinke, that as of our selues we haue sinne, so likewise we haue Iu∣stice: wherefore life eternall is called Grace, not because it is not the reward of merit, but because our merites proceed from grace. In the second place S. Paul speaketh only against such workes, as are done without the Grace of God, only by the(19) naturall power of our freewill.

Lastly, it is generally vrged, that if any thing be attri∣buted to our merits, iniury is thereby done to Christes me∣rits, as though they were not sufficient. Answ. The merits of the iust are not to be opposed to the merits of Christ, but springing from them, whatsoeuer prayse they haue, redoun∣deth to the merits of Christ.(20) He is the vyne, we are the bran∣ches.(21) As the branch cannot beare fruit of it selfe, vnles it abyde in the vyne; so we neyther without Christ.

Now as i•• nothing detracteth from the glory of the vyne, that the branches are fruitfull, but rather augmenteth the same; so doth it neither diminish the glory of Christ, but ra∣ther

addeth thereunto, if his seruants through Fayth, Chari∣ty and other vertues, inspired and giuen by him, do produce such workes, as are truly iust and meritorious. Neyther are the merits of man requisite for any insufficiency of the me∣rits of Christ, but rather for proofe of their great vertue and efficacy: for the workes of Christ not only merited with God our eternall Saluation, but also that we might obtaine the same through his grace and merits, by our owne merits. To giue light to the world by the sunne, or to giue heate or cold therto by fyre or water, doth nothing derogate from the power of God, but rather more proueth his Omnipo∣tency, wherby he could worke those things, not only him∣selfe, but likewise could giue to his Creatures, the power of working.

Notes

• (1)

  Conc. Trid. Sess. 6. cap. 16.
• (2)

  Sess. 6, Can. 32.
• (3)

  Cap. 8. See Conc. Senon. Decret. 16.
• (4)

  Bellar. de Iustif. l. 5 c. 1. 2. &c. Rhem. Test in Rom. 2.6.
• (5)

  Durand. 1. Dist. 17. q. 2.
• (6)

  Caiet. 1. p. q. 21. art. 1.
• (7)

  Durand. 2. Dist. 28. q. 5. Gabr. 2. Dist. 28 q. vnica.
• (8)

  Vega q. 7. de Iustifi••.
• (9)

  Valent. Tom. 2. Disp. 8. q. 6. P. 4. §. 2.
• (10)

  Caiet. in. 1.2. q. 114. art. 3. Sotus l. 3. de Nat. & Grat. c. 7.
• (11)

  Scotus 1. Dist. 17. q. 2. Vega de Iu∣stificat. q. 5.
• (12)

  S. Tho. 1.2. q. 114. art. 1.3. S. Bonauent. in 2. Dist. 27.
• (13)

  In Apol. art. 12.
• (14)

  In Apol. p. 112.
• (15)

  Def. of the Art. art. 11. p. 52.
• (16)

  Ib. Art. 14. p. 61.
• (17)

  Iustit. l. 3. c. 15. §. 2.
• (18)

  Ibid. c. 16. §. 2.
• (19)

  Reform. Cath. Contro. 5. c. 1.
• (20)

  De Iust. C••ntrou. 15. p. 218.
• (21)

  De temp. Ser. 191.
• (22)

  Conc. Te∣lense & Res∣criptum Am∣brosij & alio∣rum ad Siri∣cium. Pap. Ib.
• (23)

  L. de li∣bert. Christ.
• (24)

  L. de Captiu. Ba∣byl. c. de Bap.
• (25)

  Caluin in Epist. duabus ad Polones. Chem. l. de duabus natu∣ris. Melancth. in loc. cap. de filio. & in l. concor. p. 556. 645. 736.
• (26)

  L. de vera & fal. Relig. c. de Euchar.
• (27)

  Tom. 4. in c 6 Ioan. p. 310.
• (28)

  Instit. l. 2. c. 17. § 6.
• (29)

  Controu. 2. p. 207. Pa∣raus de Iu∣stif l 5. c. 3. p. 1227.
• (30)

  In Fox his Act. & Mon. edit. 1610. p. 1138.
• (31)

  Apud Scioppium in Ecclesiastico. c. ••7.
• (1)

  Mat. 5.12.
• (2)

  Mat. 20.8.
• (3)

  Mat. 16.17. Rom. 2 6. Apoc. 22.12.
• (4)

  Luc. 6.38.
• (5)

  2. Cor. 9.6.
• (6)

  1 Cor. 3.8.
• (7)

  Luc. 7.47.
• (8)

  Mat. 25.34.
• (9)

  Mat. 25.23.
• (10)

  Apoc. 7.14.15. sect. 1. Io 3.22.
• (11)

  2. Cor. 4.17.
• (12)

  Ag. Rhem. Test. 2. Cor. 4.17.
• (13)

  Of 1576.
• (14)

  In de∣fence of the Engl. Tran∣slation. p. 173.
• (15)

  2. Tim. 4.8.
• (16)

  2. Thes. 1.4.5.6.
• (17)

  Heb. 6.10.
• (18)

  Luc 1.6. Apoc. 19.8.
• (19)

  Iac. 1.12.
• (20)

  1. Tim 4.8
• (21)

  Mat 19.29.
• (22)

  Lu. 10.7.
• (23)

  Col. 1.10.
• (24)

  2. Thess. ••.5. See Luc. 20.35. & 21.36.
• (25)

  Ap 3.4.
• (26)

  Sa••. 3.5
• (27)

  Defence of the Engl. Transl p. 276.
• (28)

  Rom. 2.11. Gal. 2.6.
• (29)

  1. Pet. 1.17. Act. 10.35.
• (30)

  Colloq. Isl••b de Chri∣sto. fol. 96. tom. 1. Ger. Wit. part 2. fol. 190 tom. 5 len. fol 500. in Colloq. de Sanct. fol. 1••5. de tenta∣tionibus fidei, fol. 288. ••om. 6. Ger. Ie••. fol. 86. tom. 7. Ger. Wit. fol. 483.
• (1)

  L. 10. Ep. 82.
• (2)

  Tob. 4. & 12.
• (3)

  Ser. in Ps. 118.
• (4)

  In Scor∣piac. c. 6.
• (5)

  1. Cor. 15.41.
• (6)

  L. 4. Strom.
• (7)

  Mat. ••••41.
• (8)

  De Grat. & lib. Arb. c. 6. & ho. 14. ex 50. & in Ps. 83 & in Ps. 100.
• (9)

  2. Tim. 4.••.
• (10)

  Tract. ••7. in Ioan.
• (11)

  Mat. 20.2.10.
• (12)

  Ser. 191. de Tem••ore.
• (1)

  ent. 5. c. 4 Col. 518. See Chemnit. Ex. part p. 4. 110. 142. and Wotton in defence of Perkins. p. 500.
• (14)

  L. 4. Mor. c. 31.
• (15)

  Io. 14.2.
• (16)

  L. 4. c. 28.
• (17)

  Prou. 19.17.
• (18)

  Mat. 25.34.
• (19)

  Cent 4. ••4. c. 23.
• (20)

  English Ha••m. of Conf sect. 16 c 25.
• (21)

  In Ie∣suit. part. 2 p. 530.
• (22)

  Instit. l 3. c 15 n 1.
• (23)

  D••f. p. 472.
• (24)

  Against the Plea of the Inno∣cent. c. 9. p. 120.
• (25)

  See Fulke ••g. Rhem. Test. in 2. Cor. 9. sect. 2. f. 312. In his Ans∣were to the Marginall notes.
• (26)

  Ib. in Heb. 11. sect. 3. fol. 417. & in. 1. Cor. 9.23. sect. 7 f. ••76. & in Mat. 19. sect. 13 f. 38.
• (27)

  Cla∣pham in his Soueraigne remedy ag. Schisme. p. 46 Hook. in Eccl Pol. l 2. s••ct 8 p. 122. Haffent. loc. Theol l. 3. loc. 10. p. ••••4.
• (28)

  D•• Eccles. l. 4 c. 18.
• (29)

  In his 4. Treatises. 4. treat. n. 9.
• (30)

  Harm. of Confess. p. 495.
• (31)

  Eccl. Pol. l. 5 sect. 72. p. 208.
• (32)

  Harm. of Conf. p. 273.
• (33)

  Ib. p. 273.
• (34)

  Ib. p. 229.
• (35)

  Ib. p. 300. And Spang∣burg in his Margar. Theol. de Sa∣cram. p. 48. 50. Hook. Eccl Pol. l. 5. sect. 72.
• (36)

  Loc. Com. de bonis operibus.
• (37)

  Instit. l. 3. c. 15. §. 3.
• (1)

  Rom. 8.18.
• (2)

  Cor. 4.18.
• (3)

  Ps. 10••.4.
• (4)

  Mat. 5.7.
• (5)

  Ep. 105. & l. de correp. et. gra. c. 13. Greg. in Ps. 7. Poenis.
• (6)

  Isa. 55.1.
• (7)

  Dan. 9.18.
• (8)

  In Com∣ment.
• (9)

  Luc. 17.10.
• (10)

  L. 8. in Lucam.
• (11)

  2. Tim. 2.21.
• (12)

  Ser. 3. de verb. Dom.
• (13)

  Mat. 20.13.14. and see ver. 2.
• (14)

  In Illud, Elatum est Cor Isaiae.
• (15)

  Mat. 25.20.21.30.
• (16)

  Rom. 6.23.
• (17)

  Rom. 4.4
• (18)

  L. de Gra & lib. Arb. c. 8. 9. & ep. 105. in Enchyr. c. 107.
• (19)

  See Eph. 2.8.
• (20)

  Io. 15.5.
• (21)

  Io. 15.4.