great soever But 3ly that there are some greater crimes and offences against God which are inconsistent with and destructive of the State of Grace which do so break God's Commandments as that if not worthily repented of they make us actually liable to eternal Damnation after the committing of which expelling us from the Grace and Priviledges of our Baptisme we cannot be reconciled to God nor restored to our former condition without the help of the Keys of the Church where-ever this may be had Lastly from which Sins by the Grace of God the Regenerate Person may totally abstain and totally reform his life and in respect of them may through his whole life perfectly observe all God's Commandments 4ly That there are other lesser Sins which are well consistent with the State of Regeneration From committing of which one or other of them no man tho Regenerate abstracting from God's special Priviledge can for any long time live free nor in respect of these can be said perfectly to observe God's Commandments Bellarm. de amiss Gratiae upon Matt. 5.22 Si quis leviter irascitur which he calls a Venial Sin is jam recedit a perfecta observatione legis Si quis autem manifestum convitium in proximum jactat is demum non a perfecta observatione sed simpliciter ab observatione legis recedit Which Sins however they do or do not offend against God's Laws or also in their nature do or do not merit eternal punishments yet all agree on this that no Regenerate person at all by committing them doth actually fall from God's favour or his former righteousness nor actually incur external punishments and that the Regenerate committing them have always at least an habitual repentance of them Next Concerning a Possibility to the Regenerate of fulfilling God's Laws and freedome from either Mortally or Venially offending him Next Concerning a Possibility to the Regenerate of fulfilling God's Laws 1. Catholicks do believe that some good thought word or work may be performed by the Regenerate and God's Commandments be observed therein perfectly and without any contagion or adherence of any Sin But 2ly that none can certainly know of himself 1. Cor. 4.4 when any work is so purely done 3ly They also willingly concede that the most or very many of the good works of the Regenerate are not done without some Sin or defect in some smaller Circumstances thereof by reason of concupiscence negligence and that no Regenerate person abstracting from the Divine special Priviledge can for any long time keep all God's Commandments as these Commandments are understood by any to involve the Prohibition of lesser and those commonly called Venial Sins But 4ly they maintain that many have kept and may keep them all thro the Grace given us by Christ at our Regeneration in the abstaining from greater or those commonly called Mortal Sins HEAD XVIII Of Works commonly called of Supererogation Counsels Evangelical or Works of Supererogation COncerning Evangelical Counsels or Precepts of Perfection and the Observance of them called Works of Supererogation 1. Catholicks disclaim any such Works taken in such a sense as Protestants explain and impose on them viz. That all things be performed and fulfilled that the Divine Law commandeth i. e. in living free as well from all those called Venial as from Mortal Sins α α. Bishop White Answer to Fisher p. 522. To the Definition and being of Works of Supererogation Two things are required First That all be performed and fulfilled which the Divine Law commandeth he meaneth without any Sin at all incurred Venial or Mortal See p. 525. but if without Mortal Sin and such as excludes from Grace were only meant by this Bishop so he must grant That all persons whilst in the State of Grace do thus fulfil God's commands He goes on But if just men have any Sin they perform not all which the Divine Law requireth Again p. 527. Supererogation implies these things 1st A perfect and exact performance of all commanded Duties without omission of any c. But saith he supposing the perfection of the Divine Law and presupposing all men to be Sinners in part i. e. as to Sins Venial the former is impossible So Perkins Demonstrat Problem p. 117. Of the Fathers Volunt Supererogationem fieri non quod officium aliquod praestari possit ultra legem moralem integram as now the Papists hold sed quod fit 1suo Ultra negativam partem ut non furari c. 2suo Ultra actus externos 3suo Unum aliquod mandatum 4suo Ultra mandatum caeteris hominibus commune Bishop Andrews Resp ad Apol. 8. c. p. 196. Quis nescit fieri a nobis multa libere quae a Deo non sunt imperata voveri reddi In hoc tamen Supererogandi vis tota non est Erogare prius oportet summam integram quae imperata est nobis Erogare quicquid debitum a nobis Id ubi jam factum tum ultra illud amplius quid Supererogare Peccavit in praecepta quis quae debuit facere non fecit sed votivum nescio quid vel voluntarium praestitit Hoc jampraeter erogare est forte non super Where his Answerer Discovery of Dr. Andrews Absurdities p. 363. long ago observed That he would have Works of Supererogation to be such good works only as are done after the Precepts are fulfilled or fully observed and so quite changed the question as it is stated by Catholicks And 2ly beyond this That something more be performed by us than is any way due to God from us β. β. See the Reason given in the Fourteenth Article of the Church of England why the Doctrine of Works of Supererogation is arrogant and impious For saith the Article by them men do declare that they do not only render unto God as much as they are bound to do i. e. absolutely in respect of all the Divine Precepts but that they do more ' for his sake than of bounden duty is required Whereas Christ saith plainly When ye have done all that are commanded you say We are unprofitable Servants Vossius Thes de bonis Operibus Quest 3. Thes 1 2. Cum nemo in hac infirmitate vitae praestet ea quae debet impia est eorum sententia qui plus aiunt proestare quam debet Refellit hoc etiam Christus apud Lucam 17.9 10. Bishop White 's Answer to Fisher p. 526. out of St. Bernard By the obligation of Gratitude we owe to the Almighty omne quod sumus possumus c. And 3ly As some Protestants add γ. γ. Dr. Hammond Of Will-worship § 52. vindicating himself in the holding Evangelical Counsels yet from maintaining works of Supererogation The Romanists saith he mean by Supererogating that after having sinned and so become debtors to God they have paid that debt by satisfaction i. e. done something else which may satisfy God for their former sins Which satisfaction they say they may perform so far as
forementioned is not allowed nor other explicite Faith than the forementioned required Therefore that Proposition Haec est vera Catholica fides extra quam nemo Salvus esse potest as applied to the larger Creeds that of Athanasius or yet further to all the Decrees of all lawful Oecumenical Councils as in the Bull of Pius the Fourth ought either to be understood not distributively as if any Decree of any such Council unknown and so not believed or assented to excludeth from Salvation For how few among Christians do know or yield actual assent to all the Decrees of some one Council And how can the Doctors of that Church require such Belief to all the Decrees suppose of the Council of Trent a many of whom require it not to all the Articles of the Apostles Creed But collectively thus That all that Fides extra quam nemo Salvus is contained therein and that extra eam totaliter sumptam or si tota desit nemo Salvus esse potest As elsewhere in the same Council of Trent the Nicene Creed is called Fundamentum firmum unicum contra quod portae inferi nunquam praevalebunt Conc. Trid. Sess 3. or to be understood distributively but hypothetically thus That when any one knows any such Article to have been defined by the Church wherein a non-culpable ignorance of the Church's Definitions always excuseth he after this in non-believing or in dissenting from such Article doth by this his Pertinacy and Disobedience to the Church as by other greater sins persisted in and unrepented of incur the loss of Salvation HEAD XIV Concerning Obedience to Humane Laws made by the Ecclesiastical or Civil Magistrate Concerning Obedience required to Humane Laws 1. CAtholicks do not affirm from God's commanding Obedience to the Ecclesiastical and Civil Magistrate and to their Laws That therefore all Dis-obedience to them or their Laws is a mortal Sin For so all Dis-obedience to any of their Laws whatever tho never so light for their matter would be mortal Sin 2. It is manifest that many times the matter which these Magistrates command is antecedently our duty in obedience to some Divine Law under Penalty of Mortal Sin tho they had not commanded it As in matters of much consequence to the publick or our private good the Charity to our Neighbour or also to our selves that is commanded by God's Law requires that which the Magistrate also exacts of us In such cases therefore there may be a great and mortal Sin committed in dis-obeying the Ecclesiastical or Civil Laws but this by vertue of the Divine concurring with and corroborating them in these particular Injunctions 3. Catholicks affirm That the Breach of a humane Law made in a thing that is left indifferent by the Divine out of contempt may be a greater Sin than breaking one of the Divine Precepts out of Infirmity but this is also by vertue of our offending against another particular Divine Law prohibiting such contempt of the Magistrate But such contempt neglect c. set aside that a much greater guilt is ordinarily contracted from the breach of a Divine than only an humane command both from the greater necessity and benefit in general of the matter of the Laws Divine and from the supreme Dignity and Majesty of the immediate Legislator 4. Catholicks affirm That no humane Laws made in matters of what consequence soever do bind beyond the Law-Giver's intention so that such Laws tho given in matters of greatest moment bind not under pain of mortal Sin I mean as they are his Laws if he doth not intend them to do so In whose Power since it is to lay no obligation so not to lay the greatest 5. That whatever obligation to Sin such Laws may have from the Law-givers intention yet that in some Circumstances they may not bind at all as the Divine do as in Periculo mortis cum pergravi damno aut infamia for quod valde difficile moraliter impossibile and to Impossibles Laws bind not I say if the thing commanded appear not of a greater consequence than such private damage nor hath been expressed by the Magistrate to be esteemed so Otherwise it is presumed that the Law-Giver in that Charity which he oweth to his Subjects doth or ought to pass his Laws without any intention that they should bind under Sin in such cases 6. Most of the Church's Laws are passed without any express Declaration of her Subjects incurring mortal Sin in the Breach of them yet this rationally collected by her Doctors from the great consequence of the matter commanded the heavy punishment annexed c. And sometimes her Laws are so indulgent as to oblige to a Penalty only without any Guilt laid upon the Transgressor of them HEAD XV. Of Justification Of Justification COncerning Justification whereby man hath Right by vertue of the Evangelical Covenant to freedome from eternal Death and possession of eternal Life 1. Catholicks declare That by Justification they mean both God's pronouncing or reputing Man just or not unjust i. e. freed from his wrath and from punishment due to the unjust by God's free remission of all his former Sins And 2ly God's making and so reputing him just or holy by habitual Grace infused or by inherent righteousness Thus making God's Remission of the former Acts of Sin and our Sanctification and so by it the removal of former habits of Sin the two parts of our Justification or the two effects of God's mercy in justifying us α. α Conc. Trid. Sess 6.7 c. Hanc dispositionem Justificatio ipsa consequitur quae non est Sola peccatorum remissio sed Sanctificatio Renovatio interioris hominis c. Again In ipsa Justificatione cum Remissione peccatorum haec omnia simul infusa accipit homo per Jesum Christum cui inseritur fidem Spem Charitatem 6. Sess 11. Can. Si quis dixerit homines justificari Sola peccatorum remissione exclusa gratia charitate quae in cordibus eorum per Spiritum Sanctum infunditur Anathema sit Bellarm. de Justificationes l. 2. 6. c. Cum tam mors Christi quam resurrectio ad justificationem necessaria esset potuisset Beatus Paulus utramque partem justificationis i. e. Remissionem peccati donum renovationis tribuere morti Christi sed maluit resurrectioni tribuere renovationem Rom. 4.15 And § Deinde Justificatio non ideo Solum nobis confertur a Deo ut Gehennae paenas evadamus i. e per remissionem peccatorum sed etiam ut praemia vitae caelestis acquiramus i. e. per gratiae infusionem bona opera And see Ibid. c. 2. § Quod si Where he makes remissionem peccatorum infusionem gratiae duos effectus Dei hominem justificantis Where therefore renovatio interioris hominis per susceptionem gratiae is affirmed to be the formal cause of Justification and deletion of Sin to be the effect of it It is spoken of the only formal
not only to satisfy for their own Sins but also to do more than so help towards the raising of a bank or treasure for others also Reiterated also in his Answer to Cawdry p. 225. That they be such works as are satisfactory for our own or also other mens Sins and Disobedience and that are also laid up in the Church's Treasure for this purpose Catholicks freely granting 1st That none can perfectly fulfil the Law not only without the mixture of some imperfection but also without the intervening of several venial or lesser sins frequently happening See Head Justifica ξ. γ. But yet these sins or deficiencies not such as cast us out of God's friendship or the state of Grace or as can hinder us from the greater reward in our observing of Counsels any more than they do from that lesser reward in our observing Precepts From which Venial Sins also David when yet he is said to have loved God toto corde was not free 2ly Granting also That none can perform any work at all that is not by many titles a due debt to the Divine Majesty of which see before Head XVI γ. 1. yet not a debt exacted by him under pain of sin or loss of heaven to those who do not pay it 3ly Granting that these works are no way satisfactory for any ones Sin or the eternal punishment thereof nor yet of the temporal but by application of Christ's Satisfactions nor again these Works of Supererogation and observance of the Counsels satisfactory in any other manner than other works that are observances of the Precepts are also affirmed to be nor is this that there is any Treasure of the Church partly at least made up of these maintained to be any part of the Roman Faith Concerning all which peruse the ensuing Head concerning Satisfaction But notwithstanding these Concessions 1st Catholicks wherein Learned Protestants joyn with them δ. δ. Mountague in his Appeal Licensed by Bishop White p. 214. I know no Doctrine of our English Church against Evangelical Counsels I do believe there are and ever were Evangelical Counsels such as St. Paul mentioneth in his Consilium autem do such as our Saviour pointed at and directed unto in his Qui potest capere capiat such as a man may do or not do without guilt of sin or breach of Law therefore are these no particular Precepts obligatory to some which have received from God such a particular gift for then all that are so gifted would sin in omitting them all not so gifted in doing them and they would be Counsels to none at all Nor would there be any place in them for St. Paul's doing well in the one but better in the other Again p. 216. out of St. Nazianzen We have Laws that do bind of necessity others that be left to our free choice to keep them or not so as if we keep them we shall be rewarded if we keep them not no fear of punishment And out of St. Chrysostome A man may do more than is commanded i. e. not as to fulfilling the whole Law with freedome from all Venial Sin but as to some particular Precept thereof with freedome from transgressing it either by Mortal Sin at all or Venial Sin for some time Again p. 215. and p. 218. The Doctrine of Antiquity with universal consent held Evangelical Counsels Name but one Writer in all Antiquity of a contrary mind to this There are Evangelical Counsels Bishop White Answer to Fisher p. 522. ' God Almighty doth not rigorously or as simply necessary to Salvation therefore not under pain of sinning or such sinning at least as excludes any from Salvation exact of his Saints and Servants that in every particular work in his service they do the uttermost of their force c. Again p. 527. He grants men may do more than God hath commanded by his Law as simply necessary to Salvation to wit ' They who give all their Goods to the Poor c. Again p. 527. He allows Counsels i. e. free-will offerings or spontaneous actions exceeding that which the ordinary bond of necessary duty obligeth men unto and which are acceptable unto God in respect of their end Dr. Hammond in his Treatise of Will Worship § 41. Every man is not bound under pain of Sin to be prudent or pious or merciful in such a degree I may give so much as will denominate me merciful and pray so often as to denominate me pious and yet be capable of growing in each of these Graces And § 47. That ordinary saying ' That every one is bound to do that which is best it is most discernably false and that which a world of falsities are builton which to prove I shall need no further testimony than that of the Apostle 1. Cor. 7.38 He that giveth in Marriage doth well and he that giveth not doth better If all were bound to do that which is best that which were only good were evil for so is that whatever it is which comes short of what we are bound to do Ibid. in his Answer to Cawdry p. 192. The Macedonians saith he are an instance of doing more in this kind than either all men at all times or they at this time were obliged to have done And see before p. 184. His instancing in St. Paul's taking no hire from the Corinthians for his preaching Ibid. p. 195. He that observes the duty in any degree of the Latitude doth well and he that goes yet further but not beyond the Latitude doth better Why better but because he doth more than the other and more than the command requires under sin Again p. 224. If every regular act of Obedience which comes short of the highest degree of perfection is a sin than every act of Virtue in this life is a sin for the fullest perfection which cannot be increased is not to be found in any man in this life And p. 229. he saith That such persons may expect from our great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more and greater acceptance I shall add reward also than the same person could in reason expect for doing only what is commanded And of two men which have been equal in obedience one exceeding the other in acts of uncommanded perfection the more perfect shall have the richest reward In all which he saith plainly enough that a man may do more than is commanded as to some particular commands praying giving Alms and that without sinning in such act or simning either Mortally or Venially against such Precept at another time tho he denies this not sinning § 51. in respect of all commands whatsoever i. e. our never sinning against any of them where if he mean venially so saith the Roman Church with him Mr. Thorndike in Epilog 2. l. 32. c. p. 296. c. Justifies the Counsels of Continency of abandoning riches to which one hath just title and St. Austin's Comment upon St. Paul's forbearing his dues for Preaching Potuit S. Paulus ex
dilectio Dei quanta illi cognitioni plenae perfectaeque debetur jam culpae deputandum est but that in some particulars or others still there is in some part in this life a failing of our duty not only some defect in our Virtue but also from it St. Thomas 2 2. q. 184. art 3. speaks thus in answer to the Argument Ad observationem praeceptorum omnes tenentur cum sit de necessitate salutis igitur perfectio Christianae vitae non consistit in praeceptis quia omnes ad perfectionem non tenentur That Non est transgressor praecepti perfectae dilectionis qui non attingit ad medios perfectionis gradus dummodo attingit ad infimum Which lower degree every justified person must be possessed of before performing Counsels Est autem saith he alia perfectio charitatis i. e. the higher degrees of it that transcend the Precept ad quam aliquis per aliquid spirituale augmentum pervenit i. e. by practising and using the advantage of Counsels ut puta cum homo etiam a rebus licitis abstineat ut liberius divinis Obsequiis Vacet So the very highest Degree that of perfect Dilection Diliges Dominum Deum tuum ex toto corde totis viribus doth not command under pain of sinning and punishment an entire employment of all our powers thoughts and affections on God wholly perpetually nor that we never love desire or think on any thing besides him Protestants assenting but only such a sincerity of our love ut nihil supra eum aequaliter ei diligatur Beyond which there may be yet a more intense dilection of him in Consilio and most acceptable to God to which we stand upon no such penalty obliged ζ. p. 125. Neither can Zachary and Elizabeth who walked in all the Commandments of the Law blameless and so observed this Precept amongst others be imagined to have always exercised the same intensive act of love or the one an act always exactly equal in degree to that of the other 4ly In comparing Counsels and Precepts or some Counsels with others it is granted that the practice of some may be the means or instruments of the acquiring of the other or of any higher perfection therein or also of the preservation of them acquired in respect of which as the means compared with the end there Counsel may be esteemed inferior to the Precept So by exercising some higher degrees of temperance that are in Consilio we arrive easilier to the preservation of virginal or also a conjugal and necessary Chastity and such as is sub Praecepto And granted That all Counsels whatsoever are subordinate and instrumental to the attaining of that one Counsel of perfect Dilection In which and not in any other of them tho every one of them also containeth a greater perfection than the particular Precept to which it relates as hath been said Thes 2. ultimately consists the greatest perfection attainable in this life and of which is that much noted proposition of St. Thomas 2.2 q. 184. a. 3. to be understood That perfectio Christiane vitae per se essentialiter consistit in Praeceptis viz. in these two charitatis or dilectionis Dei proximi secundario autem instrumentaliter in Consiliis viz. those higher acts of other Virtues that do all tend to the perfecting of this love but it is meant by him of this Precept of Love in respect of the superior degrees thereof which are in Consilio and not of the inferiour to which we are obliged under Sin nor of the necessary degree of Charity which every one must already have to be in the state of Grace or Justification which state only produceth the acceptable performance of these Counsels we speak of that tend all to a greater Dilection and yet which state always presupposeth this Dilection already had in some degree γ p. 119. 5ly In comparing the several States of men according to their practice of necessary Duties or also of Counsels as it seems clear that in respect of any Precept of necessary Obedience and the Counsel relating to it caeteris paribus he must needs possess a higher degree of Christian perfection that besides the Precept observes also the Counsel that is that performes the higher degrees of any Virtue than he who only the less so it is granted that one in the observance of some particular Counsels as Virginity or Evangelical Poverty c. may be much inferiour to another that observes them not where some other disparities appear As where the other observes some other Counsels of an higher perfection in which the former person is deficient and especially if the later have attained to that which is the end of all the other a more intensively-perfect love of God or also if he hath been constant in the performance of all the necessary duties with more purity and freedome from Venial Sins 6ly Affirmed also That in one who in respect of some duties aspires to Counsels and doth more at least as to the external act than is commanded yet if he be disobedient so far as to sin mortally in respect of any other duty there ceaseth now all Supererogation or any acceptable or rewardable performance of any such Counsels because no work Meritorious or of Supererogation can be done save by those who are in the state of Grace and possessed of the habit of Charity See Head XVI And therefore far are Catholicks from imagining any acquitting or recompensing of disobedience in one thing by Supererogation in another neither is the laudable tho imperfect performance of some Evangelical Counsels before Justification whereby more easily to attain it and the practice of necessary duties reckoned by Catholicks any work of Supererogation or to be any way preferrable to or so perfect as the observance of those Precepts of necessary Obedience after our Justification to which such Counsels facilitate the way Much less yet is any thing to be accounted an act of greater perfection or work of Supererogation which is necessary to be done in order to performing any Precept for every Precept involves the injunction of all such means without which it cannot be observed upon the same penalty 7ly This for the thing As for the expression of Supererogations it is a word used but not invented by later times but derived from Antiquity who also took it up from the Scripture Luk. 10.35 Quodcunque Supererogaveris ego cum rediero reddam tibi Where St. Austine De Sanctis Virgin cap. 30. Nec enim sicut non Maechaberis non occides ita dici potest non Nubes illa exiguntur ista offeruntur si fiunt ista laudantur imperat vobis in hoc autem si quid Amplius Supererogaveritis in redeundo reddit vobis And De Opere Monach. c. 5. Amplius erogabat Apostolus Paulus qui suis ut ipse testatur Stipendiis militabat Again Confess l. 1. c. 4. Supererogatur tibi ut debeas quis habet
forbidden Again p. 171. The Pharisees doing some things which were not commanded was no part of their Hypocrisy I add or fault but on the contrary either their saying but not doing or their preferring their own Traditions before commanded Duties But still this is no prejudice to those real performances of more strictness than the Law exacts Fasting twice in the Week and the like supposing they offend in no other respect but that they are uncommanded performances Again p. 128. To Cawdry urging concerning these very matters we are here speaking of Penances Pilgrimages Laniations of the Body c. That since the Romanists do not hold them forth as Commands of God that which makes them impious mistaken Mortifications is their being voluntary Worships He answers It is not their making them the Worship of God that renders them culpable but the unfitness or inordinateness of them to that end to which they are designed Such Laniations of our own Bodies and might not he here have added St. Paul's 1. Cor. 9.27 being on that account deprived of all appearance of being acceptable to God Acceptable to God useful to that end or such end the pricklings of an hair cloth Matt. 11.21 But not the lashes of a Discipline Why so Yet allows he there St. Paul's Sufferings 2. Cor. 11.27 which why it may not include beating or scourging as well as pining or prickling the Body who can give a good reason Bishop White Answer to Fisher p. 302. In a thing adiaphorous i. e. no way commanded by the Scripture it is sufficient to make the practice lawful if it be not repugnant to the Scripture That are no way prohibited 2ly As are some way expedient and conducible to that good end to which they are designed and therefore also acceptable to God which many Penal Works ordinarily used in the Catholick Church need no such refuge being either such as are commanded and no where prohibited and such as are known to be acceptable to his Divine Majesty commanded us in the Scriptures at least as to some inferior degree or recommended to us there either in particular or in general and such as have been frequently practised by former Saints and experienced powerful for correcting vicious habits preventing temptations and such as in Scripture have frequent promises made to them of remission both of Sin to the not yet justified and of God's temporal scourges for Sin to those already received into his favour γ. 2. γ. 2. Bellarm. de Paenitent 4. l. 6. c. Opera Satisfactoria in genere non sunt caeremoniae sed res utilissimae quarum in divinis literis extant exempla promissiones prâ—cepta i. e. quoad certum modum the superior degrees being in Consilio and therefore when done much more acceptable to God Again Cap. 4. Paenitentiam Scripturae passim describunt per fletum planctum jejunium saccum c. Itaque cum dicuntur aliqui Paenas sponte sua assumere illud sponte sua non excludit mandatum Dei de paenitentia agenda operibus laboriosis assumendis sed excludit certum genus aut majorem mensuram operum laboriosorum quam Scriptura aut Ecclesia in particulari praescripserit Lastly Catholicks affirm that any such Acts may be reckoned penal and satisfactory either when voluntarily undertaken and imposed by our selves or when enjoined us by our spiritual Physitian the Priest God's appointed Officer for reconciling Penitents and prescribing the ways of making their peace with God or also when some of these or other Sufferings first imposed on us by God yet are by our patience and chearful acceptation of them made and so offered back unto him as it were Sufferings of our own choice in conformity to his holy Will This said concerning the matter of Penances next to proceed to their effect 2ly Catholicks then declare That in the freeing us from Sin and its bad effects there are contained these particulars 1st The remitting of the fault or sin it self as to the offence given to God by it and our being resumed into his favour 2dly The remitting of the eternal punishment due thereto which always accompanies the former the retention of such punishment not consisting with a restored amity 3ly The remitting of the temporal punishment or of some part of it 4ly The removing out of our Soul of the vicious habit or inclination to Sin left in it by the former frequented acts thereof That three of these the 1st 2d and 4th are removed in our Justification without any thing in us meriting this or satisfying for them ε. ε. Concil Trident. Sess 6.14 c. In paenitentia continentur c. Satisfactiones per jejunia c non quidem pro paena aeterna quae vel Sacramento vel Sacramenti voto una cum culpa remittitur c. See Melancthon Apol. Confess Aug. Art de Confess Fatentur Adversarii quod Satisfactiones non prosint ad remissionem Culpae And Rivet in Dialys Discuss Grot. Art 4. opposing Grotius thought by him to speak somewhat Socinian-like concerning our Saviour's Satisfaction Hic etiam novam ipsis Pontificiis doctrinam aperit Baptismo precibus satisfieri Deo pro peccatis Applicari Satisfactionem Christi per Sacramentum per fidem hactenus apud Christianos creditum est Sacramentum preces adhibitas esse Satisfactionem pro peccatis nemo hactenus dixit vel credidit Only some pre-dispositions in us being required without which the Application of Christ's Merits and Satisfactions and our Justification is not attained That of these conditions or predispositions required in us one is Repentance and in it a due Contrition in a greater or lesser degree according to the quality of our former offences especially in any greater relapses from our first Justification And again That for the producing such due contrition as likewise for the bringing the purpose of Reformation another and chief part thereof to good effect there is ordinarily requisite the practice of the forementioned works of Penance some or other more or less according to the more stubborn or flexible inclinations of the Soul to a penitent sorrow and remorse and softness or hardness of the hearts of wretched sinners less Penance being necessary as the person better disposed χ. Yet that neither are these Penal Works so far made necessary by Catholicks as if all or most of them were to precede every ones Justification or any of them so absolutely necessary thereto as that true Contrition may not possibly be without it or such true Contrition as is without it not obtain a perfect Justification ζ. ζ. Bellarm. de Indulgent 2. l. 17. c. Satis novinus posse hominem per internam conversionem ad Deum ita vehementer accendi in amorem Dei de peccatis suis dolere cum proposito Confessionis ut continuo recipiat remissionem omnium culparum paenarum I add further which intense and worthy Sorrow or Contrition did the Church know she might absolve such