3. By the first conformity Man comes to the knowledge of God as he is the Author and end of Grace by the second relies upon his mercy and goodnesse that in due time he will grant and give those good things which Christ hath taught us to ask in his prayer in the last he is taken with the beauty of his divine perfections and so in joyes him in a higher and more eminent manner Both Happinesses in this life are imperfect by reason of the glimmering light Man onely hath of God during the same they will be compleated and perfected in the next When Man after a willing complyance with Gods grace in this shall see him not as in a looking glasse 1 Cor. 13. but face to face as he is in himself CHAP. 4. Of the diversities of faiths hopes and charities 1 IT is demonstrable that there are divers sortes of Faiths Hopes and Charities as habituall and Actuall Divine Habituall and Actuall Humane for some believe hope for and love supernaturall things with the same if not more eagernesse and fervency than naturall which Actions suppose as effects their proper and proportioned causes supernatutall qualities naturall not being able in respect of their meaner extract on and dignity to give such noble births Those are called divine because infused by Gods extraordinary power these humane for that they are acquired by the strength of nature 2. The Habituall divine are the supernaturall qualities themselves The Actuall divine are acts of the will of understanding as raised and enabled to a higher pitch by those supernaturall qualities The Habituall humane are the acquired qualities themselves the Actuall humane are acts of the will and understanding as inclined and fitted for act on by those acquired qualities The Habituall and Actuall divine differ further from the Habituall and Actuall humane in their materiall and formall objects as also in the Means whereby those severall objects come to knowledge the materiall of Habituall and actuall divine being revealed Truths the formal Revelation the materiall of habituall and actuall humane unrevealed Truths the formall the light of Reason private reading or information The meanes of habituall and actuall Divine the Tradition of the Church of Habituall and actuall humane the light of Reason private reading or information 3. Now forasmuch as Christianity is a supernaturall building contrived and framed by the wisdome of God to last for ever of which Faith is the foundation Hope the walls and Charity the Roofe and perfection The conformities expressed in the precedent Chapter are to be understood of divine Faith Hope Charity and not of humane because all nature joyn'd gather'd in one is not able to make a Being above Nature And these are the vertues call'd Theological as having God immediatly for object the harmonious Sisters three in number but one in affection none desiring that which displeaseth other Greatness is their essentiall attribute yet Charity excells St. Paul 1 Cor. 13. compares them together extolls them all but in the close gives unto Charity the preheminence And not undeservedly for she is the enlivening soule of Faith and Hope and all the moral vertues both they and these being out of her company as dead bodies without life or motion as to heaven and Eternity CHAP. 5. Of the Churches power and infallibilitie in matters of Faith 1 SUpposing it for granted ' that Christs knowledge of Gods reaveled truth and his power to convey the same to beliefe raised his preaching teaching to the full height and perfection of a Rule of beliefe to the first Christians it cannot in reason be denied he having communicated his said knowledg and power to the Apostles in them to the succeeding Churches as appears by his own words All I have learnt of my father I have made known unto you Joh. 15. As my father sent me so I send you Joh. 20. but she may challeng a like interest and right in respect of after-Christians whence it followeth that all matters of Beliefe as well other points as scripture are to be taken upon her accompt and ciedit and that whatsoever comes upon any other score is to be reputed Apocryphall and no way appertaining to the Obligation of Beleife 2. St Paul declares this truth unto the Ephesians assuring them that they are builded upon no other foundation than the Apostles and Prophets Eph. 2. likewise to the Thessalonians 2. Thes 2. and Timothy 1 Tim 6. bidding them hold the traditions and keep the depositum and again if an Angell from heaven shall Evangelize any other than what I have Evangelized to you let him be accursed Gal. 7. The reason is cleare because the Rule of Beliefe is the Measure of beliefe beyond which there is not any conformity or obedience due from Beliefe 3. The usuall colour for believing more or lesse than the Church alloweth of grounded upon her pretended subjection to Errour is vain inasmuch as that very Christ that stored her with knowledge of Gods revealed truth and with power to convey the same hath also indowed her with inerrability whereby to convey it safely and without danger of miscarrying by arming her proof aginst all the enemies of truth against ignorance Mat. 13. To you it is given to know the mysteries of the Kingdom of heaven against darknesse Mat. 6. you are the light of the world against Errour and falshood Joh. 14. I will send unto you the spirit of truth to remaine with you for ever Jsaah 62. thou shalt no more be called forsaken against Weaknesse 1. Tim. 3. she is the Pillar and ground of truth Mat. 16. Hell gates shall not prevaile against her To make which good and the worke sure Christ called his eternall father to his aid prayed him and was heard for his reverence Heb. 5. And to prevent and cut off all occasions of imagining that these favours bestowed on the Church were not to survive the Apostles for a continuance in the succeeding Church Christ adds Behold I am with you all dayes to the end of the world Mat. 28. soe as it must be said that either Christ was not of power to keep his Church from straying or that he wanted fidelity to make good his word 4. The certanity divine faith requires to build on is a further Evidence of the Churches infallibility for how is it possible Faith can be certain if the Church that is to ascertain it be uncertain and fallible look on the Churches composure and nature and her strength will appear yet more by reason she is framed and made up of men dispersed and spread over the world who by this meanes being of severall Nations different tempers and interests neither could nor can meet or conspire to Cheat themselves and posterity with a lie That men of themselves are apt to mistake and deceive is from the purpose So the evangelists might have fallen short of performing their taske But as God holding their hands and guiding their pennes his holy word
was truly and infallibly coucht on the sacred leaves of the Bible so assisting and strengthening his Church she becomes in all matters concerning faith powerfull and infallible God is not tyed to this or tother he is free to worke his wonders where when and to whom he pleaseth Neither is there any disproportion betwixt men thus assisted and infallibility it being not necessary for the production of a supernaturall effect that every part of the total cause be supernatural for it is visible to the eye that God frequently makes use of secondary causes in the production of supernaturall effects in that of faith Rom. 10. of hearing and preaching in that of Grace Mat. 18 19 of Elements and words in that of the blind man Jo. 6. of spittle and earth CHAP. 6. Of the possibilitie of keeping the Commandements 1 NOt onely that it is possible to keep the Commandements but also that divers have kept them is a truth so cleerly delivered both in the old and new Testament that there is cause to wonder any can make question thereof In the old Moses speaking of the Commandments sayes Deut. 30. They are not above but very near us in our Mouths in our hearts to doe them Noe Ezekias Josias Josaphat Asa Gen. 6. 4 Kings 18. 2 Paral. 30. 4 Kings 22. 1 Paral. 15 2 Paral. 20. Tob. 2. Iob 1.17 2 Kings 7. 3 Kings 9. Luke 2. Mat. 11.21 Luke 1. Joacham Tobias Job kept them In the New Christ is no lesse plain My yoke is sweet my burden light Simeon St John the Baptist Zacharias Elizabeth the B. Virgin kept them Gods conditional promises to David and his Posterity could be termed no better than Jeers unlesse the commandements were possible To what purpose so much perswasion in Books and Pulpits to live well if the Commandements be impossible is living well any other than keeping of the Commandements It is assuredly as rid culous as impious to tearm him a good liver that steales murthers and commits adultery c. The justness of lawes that inflict severe punishments vpon the breakers of the Commandements are not at all consistent with the impossibility of keeping them Necessity is a good and forcible excuse against the strongest charge The very light of Reason giveth testimonie to the Commandements possibility they being all grounded upon Reason and suited to her bent and inclination The wickedest man alive cannot say with truth that he breaketh any Commandment without some secret check of conscience 2. To alledge that God onely requires mans indeavour is repugnant to Christs express words which are not Mat. 19. If thou wilt come to heaven endeavour to keep but keep the Commandements Many a good endeavour as many a good purpose burns in Hell Heaven being the reward of doing not of endeavouring Besides it is equally unnaturall to endeavour impossibilityes and to desire things unknown Who could Choose but smile to see one leap and skip as ayming to soar fly in the Ayr knowing it to be possible onely for Birds that are fitted with wings and feathers for the purpose Indeed to point at any particular that doth keep the Commandements is hard no man knowing Eccles 9. whether he be worthy of love or hatred But that all in generall may keep them Christ himselfe assures it 2. Tim 2. Willing all to be saved God wills nothing impossible and he that wills the end wills the meanes 3. True it is neither Men nor Angells can love God as he is loveable that 's a perfection God onely is capable of nevertheless it is in the power both of Angells and Men to love God so far forth as the capacity of their condition reacheth which though it be a perfection of a lower degree yeâ— it is sufficient to denominate and render the subject it is in perfect And even this I confess is aâ— effect which Gods grace hathâ— chief hand in but that is no Baâ— for Man having his share to Grace and Nature are not inconsistent yea Grace supporteth nay bettereth Nature they may then joyn and endeavour together as two of unequall strength drawing a boat one draweth more but yet both draw The part Grace acts in the working of salvation is to enlighten the understanding move and enable the Will The part Man acts is to comply with Grace Cor. 6.1 to yield and consent to her good Motions Apocj 3.20 Wherefore salvation is the work not of Grace alone nor of man alone but of Grace and Man joyning hand and heart together St Austin Tom. 10. Serm. 15. de verb. Apost post med speakes truth He that made you without you will not justifie you without you CHAP. 7. Of Religion 1 SUch is the dread of Gods awfull Majesty imprinted in Man that the most bararous people deem it a duty to set apart some time to worship him in the light of reason teaching that a certain return of honour and veneration is due from the effect to its cause whereby to express subjection gratitude and thankfullness and albeit impiety wants not Proselites that rejecting the Deity refuse to do him homage their folly is to be imputed to lack of grace and not oâ— the said light as appeares by readiness observeable in them to suffer for their opinion If thâ— other world yield no Punisher nâ— Rewarder no Hell nor Heaven it is madness to fear and vain prodigality to give away life the chief good and best flower of natures garden 2. This naturall propension to praise and magnify God begets religious acts and Religious acts that great moral vertue called Religion but Religion in a more common acception consists in Beliefe not humane grounded upon Reason but divine relying on the Churches Authoritie and the assistance of the holy Ghost It is the doctrine of Christ delivered by himself in plain and express terms Mar. 16. All power is given to me in heaven and in earth goe ye therefore and preach the Gospell unto all nations hee that believeth shall be saved he that believeth not shall be condemned Jo. 14. I will send unto you the holy Ghost who shall teach you all Truth Christ here speakes to the Apostles the Church giveth power to preach the Gospell to the Apostles the Church promiseth salvation to Believers of the Apostles the Church threatens damnation to unbelievers of the Apostles the Church lastly that there may be no pretence for disobedience he assureth to the Apostles the Church a peculiar assistance of the holy Ghost whose proper effect is to keep power from excess and failing 3. Not a word of or to Reason what colour then for attributing so much to Reason and so little to the Church as to deny Christ to have intrusted her with his Truth as if the Gospell were not Christs truth or Christs impowering the Church to preach the Gospell meant any other thing than to intrust her with his truth Had Reason the preheminence of Belief St Paul would not have subjected Reason unto Belief bidding all
Riches occasion dangers beget dropsie-like new longings rack the thoughts day night with care of keeping apprehension of losing Pleasures if they stay glut gone leave behind them sadnesse and remorse Health is beset on all sides contraries lying perpetually beating and knocking at the four humours to let in distemper Strength be it never so vigorous is at length weakened and jaded by motion and labour Beauty fadeth away Age the canker-worme of mortality gnawerh her sleek smoothness into roughnesse and wrinkles The faculties and habites live in dependence of action and action it self is not quite free being penned up and imprisoned within us All under God hath a mixture of ill carrieth in its honey a certaine sting that none draw neer but they meet with displeasure A forcible argument that the end of creatures abide out of themselves where all perfections abounding sweet conten and rest is to be found and that is God 3 In the supernaturall by reason here is greater lack of ayd more might and power required the effects being greater and of a farre nobler Kind And if God was so charie and sparing of his honour as not to let passe the ordaining of nature to himself much more grace Whence it is cleer all flow from God as streames from the sea and are indowed with an innate or ingrafted Propension to return back to him again Now the happiness of every thing consisting in content and rest and content and rest in the injoying of its end it followeth in man that there is a capacity of double happiness natural supernatural he being capable of injoying God as he is the Author and end of nature wherein consists naturall happinesse and as he is the Author and end of grace wherein consists supernaturall happinesse 4 But as nothing would have remained without Being Except God had stretched forth his omnipotent hand to bestow it so possessed of Being it s bent and inclination must take effect by his gracious leave appointment in regard he is to prescribe the means to an end that is the Author and cause of the desire thereof wherefore whosoever desires to arrive safely at the blessed port of happinesse must banish far all self-conceit and steer by no other Compasse than that God hath touchd ' so may they saile right els their course will be evermore crooked and desperate untill they doe run themselves upon the Rocks and Shelves of utter perdition CHAP. 2. Of the will of God PHilosophers assure it for a very truth that the first of every kind is the rule of the rest in the same kind and they are strongly back'd by reason for the nearer a thing draws in likenesse to its first the more perfect it is and so held to be Whence may be easily gathered that the known Will of God is the rule Paramount of all kinds as well natural and humane as supernaturall because it was as hath been proved before them all as Author causer thereof I said known in regard knowledg is so necessary requisite to the compleating of a Rule that wanting it hath not right to challenge compliance Now this knowledg coming from Propension instinct reason tradition or revelation Propertie of speech will yeild proof sufficient that Propension and instinct are the light of naturall things reason of humane tradition of revelation and revelation of supernatural forasmuch as none meaning to be understood will deliver themselves that the Elements hold their severall places by instinct that Beasts prosecute their ends by discourse that men attaine to what is past and to be believed without tradition and revelation Undoubtedly had not Christ revealed a consistencie of Trinitie with Vnitie a possibility of Hypostaticall Vnion and tradition brought this revelation down to us these Mysteries would have been as terra incognita not so much as ever dreamed of Quis cognovit sensum Domini Rom. 11. so as to speak intelligibly and with truth the will of God becomes known in things void of sense by propension insensible by instinct inhumane as to present action by reason as to action past by tradition in beliefe by revelation Alwayes provided concerning reason that it be cleer of passion and strong for in case of byas weakness every one is to submit to the wise and perfect it being but meet that they that see should have the Guidance of those who are in darkensse least the blind leading the blinde both fall into disorder It onely remaines there being an ordinary and an extraordinarie Will to determine how they are to be observed In short thus if they agree obedience ought to bee yeilded to both if not the extraordinary must take place Christ commanding the same with his father was equally to be obeyed the Israelites according to the extraordinary will immediately revealed unto them might lawfully destroy the Cananites all others were bound to observe the ordinary will of love and peace because God onely having the obsolute soveraignty can command at pleasure lives and fortunes CHAP. 3. Of the way to happinesse 1 SIth God hath manifested his power by creating Man and his goodnesse by willing him a double happinesse doubtlesse he hath not been backward to shew likewise his wisdome in contriving the meanes to bring it to passe and his providence in making the meanes discernable otherwise he had willed an impossibility and in vaine for an end is not possible without a meanes and a meanes is to no purpose unlesse it may be known Now the meanes to an end requiting proportion and fitnesse to the end it is ordained to as the end of man is twofold naturall and supernaturall the meanes whereby he is to attaine to these ends must be so to 2. Sutable unto which God hath appointed the meanes to mans naturall happinesse to be acts of his understanding will for by them he may seeke and finde out God as he is the author and end of nature by these cleave and unite and so injoy him To mans supernaturall happinesse to be a conformity of faith to the Church a conformity of hope to our Lords Prayer and a conformity of Charity to the Commandements A conformity of faith without faith it is impossible to please God Heb. 11. He that believeth shall be saved He that believeth not shall be condemned Mar. 16. To the Church Going teach ye all nations he that heareth you heareth me Math. 16. He that heareth not the Church let him be as a Heathen and a Publican A conformity of hope Hope in our Lord Psalm 43. Blessed is the man who hopes in him Psalm 2. To our Lords Prayer When you pray let it be our Father c. Matth. 6. Thus shall you pray Our Father c. Luke 11. A conformity of Charity If I give all to the poor and have not charity it profiteth nothing 1 Ioh. 3. To the Commandments This is the charity of God that we keepe his Commandements Ioh. 14. If ye love me keepe my commandements Ioh. 15
captivate the understanding to the obedience of Faith 2. Cor. 10. Indeed to give Reason the guidance of Belief were to make the blind lead the blind Mat. 15 For asmuch as Reason is at a losse in the object of Belief and in Belief it self the hottest zealots of Reason having come short of the one and the other witness the Manichees and other Heretiques The Reason is because both are above Reason as being high mysteries and revealed so long since But Christianity is not against Reason and he is to be reputed silly and light that hasteneth upon a truth Eccl. 19. however proposed without examination of its credibility and consistence with Nature which must be the work of Reason very true nay more Belief is beholding to Reason even for discerning and finding out her guide the true Church But this onely amounts to an evidence that Reason helps and contributes to belief so doth preaching reading hearing c. 4 To be the guide of Belief requires further ability and skill to lay open immediately to Belief Gods revealed Truth a Prerogative belongs to the Church and no other as to whom alone revelation was made Whence it followeth that the Religion of Sectaryes is deficient vain their belief being grounded upon some humane respect and not upon the authority of the Church and assistance of the Holy Ghost And consequently that for them to deserve the name of true Chrstians and to be styled of the right Religion their onely way is to level at a perfection that takes its rise from an absolute resignation of their wills to the will of God in order to the Church which according to Christ is to become spiritually little ones Mat. 18. in resemblance to naturall Children who are at best when they most follow and obey their Parents directions and commands Hilar. in Mat. CHAP. 8 Of the Unity of Religion 1 IT is an undoubted Maxime amongst all that have any insight in nature that Being and Unity are inseparably together insomuch that where Being is there Unity cannot be wanting If then there be any such thing as Religion appointed by God for the salvation of soules without all peradventure it is one Christ himself cleares the difficulty saying One sheepfold and one Pastor Jo. 10. St Paul declares no lesse to the Ephesians willing them to affect unity to the end that they may bee as one Body one Spirit one Faith one Baptisme as God is one Ephe. 4. And again He gave some c. Untill we all meet in the unity of Belief 2. Now experience shews that this unity of Religion is an effect of acknowledging the Church for the Rule of Belief it being visible to the eye that all that square their Belief to the Church are one in Religion whereas they that take to themselves other rules dissent and jarre of which no other reason can be given but that the Church is all wayes constant and certain in her proceedings and clear in her expressions other Rules subject to uncertainty change and obscurity The fixedness of the severall Centers of fire and water inclines that to a constant ascension and this to a like descension That Pilot were guilty of much ingratitude and injurious to the Polars that should not yeild the guidance of the Ocean to the regularness of their motion Contrariwise it is a plain demonstration that the inequality of dayes and nights relates wholly to the wavering progress of the Sun for every cause giveing that it hath and no more as certain effects of one and the same kind hold dependance of constant and certain causes so uncertain effects of many and divers kindes must needs belong to unconstant and various causes 3. True it is that Scripture in it self that is as it is the word of God dictated by the holy Ghost is certain and infallible but to us to wit as it is lyable to this and t'other private interpretation it is as uncertain and fallible as man Witness the many contrary interpretations we se dayly made of Scripture which cannot possibly be all true wherefore the conclusion issueth abundantly that the Church is the onely fit Principle to unite Christians together and consequently that those may despair of ever wearing the Badg and Ornament of true Chrstianity viz. unity who dare with Core and the rest of that rebellious Crew bid defyance to the Church Num. 16. Jude 11. CHAP. 9. Of the goodnesse of the Roman Cotholique Religion 1 IF Excellency of nature and sweetness of disposition be ground enough to term a thing good the Roman Catholique Religion may not unjustly claym that appellation For first in her nature she is made up of Excellencies acknowledging a God Eternall Almighty Provident Wise Good Just Maker Govern our of heaven Earth One in nature three in persons Father Sonne and Holy Ghost the Sonne to have taken humane flesh whereby to converse with man to instruct and free him from the Bondage of Hell and sinne to have instituted seven Sacraments to supply the necessityes of his spirituall life Baptisme that he might be regenerate Confirmation that he might grow strong and able to profess his Faith before his enemies the Eucharist that he might be fed with divine grace Penance that his Maladies and sores of sinne might be cured and healed Extream unction that he might be comforted in his last Agony against the usuall assaults of the Divell Holy Order that he might be provided of spirituall teachers and Guides Matrimony that he might be multiplyed in a holy and sacramentall way that he hath an endless store of bliss and happiness to reward the good and a like of pain and misery to punish the bad that he hath chosen and establisht some to propose and apply all those good things to others Now for her disposition it is also good teaching to love God above all our Neighbours as our selves to make an hearty and ready expression of both of the former by laying down wealth honour liberty yea life it self rather than offend him by building Churches and Oratories to praise and serve him in by adorning and enriching them for the better stirring up of devotion and reverence by retaining and holding dear things appertaning to him or his by setting a part dayes to remember his favours and benefits by worshipping him for his own sake with supream his servants and beloved for his sake with inferiour honour by abhorring all manner of Idolatry of the latter by bearing in juries leaving revenge to God by forbearing even the least wrong and if any be done by making full reparation and amends by perswading not forcing Religion by relieving the poor needie with foundations of Hospitalls Almshouses Colledges c. by keeping faith with all especially Magistrates be they Catholiques or Sectaries Christians or Infidells good or bad and that for very Conscience sake These are the Roman Catholiques tenets and howbeit they admit of more yet none being what ever ignorance or malice hath noised
to Christs Mediation either in confounding or equalling the same with that of Saints and Angells that she puts as wide a difference betwixt them as can be betwixt two things of different appellations acknowledging in Christs Mediation a worth or right whereto the thing desired is of Justice due in the mediations of Saints and Angells onely a vertue of moving Gods goodness and mercy to grant their desires which being not held in jurious to Christs Mediation to allow of as good in the prayers of sinners hated and abominated by God for their Crimes and iniquities much less ought it to be esteemed a wrong to attribute it to the intercession and prayers of Saints and Angells whose purity and sanctity render them gracious and pleasing in the sight of God 2. It will be opposed in the vast distance as is betwxt heaven and earth Saints and Angells cannot hear Repl. blessed Soules in their state of separation have as Angells Luke 15. an hearing quite other from that of soules immersed and plunged in flesh and blood these hear by meanes of corporall organs which limited within a certain distance cannot receive impression out of the same Those hear with their understandings which are by so much the more open and quick of apprehension by how much the less their dependence is on matter The Saints then being freed of Corporall Cloggs may hear at any distance 3. It will be opposed Be it Saints can hear at what distance soever yet this is not possible unless objects be proposed and what capacity in prayers sent sofar off as to reach to Heaven Repl. Catholiques boast not of any such vertue in their prayers but they beleive as is confessed by all that God is every where in Heaven on Earth and all the way betwixt both and that he is the cheif and principall cause of all effects and so of mans prayers Now it being proper for every cause to relate to its effects and so to represent the same as looking glasses do faces and other opposed objects the Saints whose happiness consists in a clear vision of God must needes see and behold amongst other effects of his goodness and mercy the Petitions of those who become humble suitors to them 4. It will be opposed If Saints and Angells hear not mens prayers before God proposeth them he knoweth them beforehand whence may be inferred that their intercession is needless Answer Gods foresight of mens prayers makes not the intercession of Saints and Angells any way unprofitable or fruitless inasmuch as the effect intended thereby is not to better Gods understanding but to obtain from his blessed will mercy and compassion For which the intercession of Saints and Angells is powerfull as well because it is an act of fervent Charity the practise whereof is most pleasing and acceptable to God as also because Saints and Angells are Gods freinds and favourites Princes have often notice of subjects imprisonments and condemnations yet seldome give reprieves or enlargements but at the entreaty of some freind or favourite Men are warranted yea wished to pray for one another 1. Tim. 2. notwithstanding God hath the foresight of their wants and necessities Davids adultery and guilt of blood were in the sight of God unpardoned till after a low humiliation and an hearty acknowledgment of his fault 1. King 12. Objection 6. 1. The sixth Objection is the Roman Church entertaineth division and Contrariety in Religion the Dominicans maintaining a Phisicall predetermination The Jesuits a morall Those that the Virgin Mary was conceived in originall sinne these that she was prevented by Grace conceived in the same And if this be not enough to inferre contrariety in Religion severall Councells have contradicted each other Answer Not every difference but a difference in pointes of faith makes division and contrariety in Religion the Dominicans and Jesuits onely quarell about opinions it being no matter of beleif that Gods predetermination is Phisicall or Morall or that the blessed Virgin was conceived in originall sinne or in grace These are meer Schoole nicities and not at all destructive to that unity which Catholiques so much Reverence in Religion It is as untrue that generall and approved Councells have contradicted one another in matters of Faith or Occumenicall decrees They have indeed talked and discoursed contrary yea latter Councells have altered and changed Laws and constitutions of government made and established by former But this onely proves that Councells admit a liberty and freedome to debate matters of Religion and that what was once good and convenient may prove afterwards Circumstances varying bad and inconvenient which no wayes prejudices beleif And this is it and all St Austïn hints where he sayes the precedent generall Councells are mended by the following lib. 2. Cont. Donatist Cap. 9. Objection 7. 1. The seventh objection is the Roman Church is injurious to Christs merits approving of humane merits Answer Reason and experience shew a diversity of Agents That as some are necessitated as beasts other some are fee as men and therefore capable of merit and demerit whereby they are differenced from beasts which are uncapable of either The Assertion then of humane merits is no other wrong to Christ than the affirming of a plain and clear truth can be wrong to him 2. It will be opposed men are capable of merit and demerit in order to temporall but not to eternall reward Repl. As God hath enabled men to deserve temporall so eternall Rewards as is apparent in Scripture terming Heaven a Crown of Justice a Reward a Goale 2. Tim. 4. Math. 5.1 Corint 9. which necessarily suppose merits as their correlatives bare actions void of desert being look'd on onely as by way of gift It were indeed no less than Blasphemy to go about to equall in worth other merits with Christs but the Roman Church offereth not any such thing whilest she beleiveth Christs merits to be of infinite value others onely of finite Christs merits to have their desert and worth from no other others to hold dependance for both of them Rather the Roman Church by asserting other merits and withall acknowledging their desert and worth to flow from Christs merits attributeth more to Christs merits than they do who deny other merits For hereby are yeilded to Christs actions a capacity of meriting themselves and a communicability of the same to other actions which are two perfections and to acknowledg two perfections in a thing is undoubtedly to give more to that thing than to acknowledg onely one 3. It will be opposed All actions besides Christs are dutyes and dutyes are inconsistent with merit Repl. They are so without Covenant and acceptance so is obedience in a Childe a servant a subject due to his father his master his Prince Nevertheless as a father a master a Prince making a Compact to gratify some particular act of his Childe his servant his subject innables the same and entitles it to what was promised even so by the meanes