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A46986 A vindication of the Bishop of Condom's Exposition of the doctrine of the Catholic Church in answer to a book entituled, An exposition of the doctrine of the Church of England, &c. : with a letter from the said Bishop. Johnston, Joseph, d. 1723. 1686 (1686) Wing J871; ESTC R2428 69,931 128

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may be enabled worthily to merit this Reward which is also a manifest sign that we do not expect a new Imputation of the Merits of CHRIST besides that by which we at first received Grace and Strength to operate rightly and merit worthily For when we say that CHRIST has merited Eternal Life for us we do not understand it as if he merited it so for us that it would not be rendred to our Good Works and condign Merits unless by that succeeding Application of the Merits of CHRIST but because CHRIST by his Merits has obtain'd Justification for us and all other things by which we are prepared to it and moreover obtained for them who are already justified those Helps by which they might rightly operate and merit Eternal Life From which last Words and the others left out by this Author it appears manifestly that Vasquez was not disputing whether we merited Grace and Glory of our own selves without the Assistance of the Grace of JESVS CHRIST but whether after that JESVS CHRIST had merited for us Justifying Grace and all other Helps necessary to make our Works good acceptable and meritorious there was still another Grace of JESVS CHRIST required over and above these his other Assistances without which we could not obtain Eternal Life Is this that Doctrine then which he says they most justly detest Pag. 23. and are not a little surprized to finde that no Index Expurgatorius no Authentic Censure has ever taken notice of so dangerous a Prevarication Or rather are they not his own Prevarications which he has put upon us as our Doctrines and which are as detestable to us as they are to him nay more if he thinks these Authors held it possible for us to merit of our selves without the Grace of God which prevents accompanies and Crowns all our Actions for he acknowledges that such a Doctrine of Merit as that which he has represented as theirs would at least justifie a Dissent from a Church in those Particulars tho' it would not engage them wholly to forsake a Church that taught such things whereas we doubt not to say That it cannot be a True Church which teaches such Erroneous Doctrines and therefore that we ought not to communicate with such an one ART VII Satisfactions Purgatory and Indulgences HIs next Article is of Satisfactions Art 7. p. 24. In which he confesses that what the Bishop of Meaux has said they could most readily allow of Pag 25. were there but any tolerable Arguments to establish the Doctrine that requires it Pag. 27. He tells us also that they practice that Discipline for many other benefits of it and wish it were universally established even in a strictness equal to what it is fallen from But yet he will impose upon us a belief that by our own endeavours we are able to make a true and proper satisfaction to God for sin How do's he prove it Ibidem Or how do's he shew that the Council of Trent is contrary to the Bishop of Meaux's Exposition He tells us indeed Page 26. that the Council of Trent declares Conc. Trid. Sess 14. c. 8. That the justice of God requires it and that therefore the Confessors should be charged to proportion the Satisfaction to the Crime which he thinks is more than what the Bishop had explicated when he affirm'd That the necessity of this payment do's not arise from any defect in Christs Satisfaction but from a certain Order which God has established for a wholsome Discipline and to keep us from offending and tells us that Bellarmine concludes from these words of the Council that it is we who properly satisfie for our own sins and that Christs Satisfaction serves only to make ours Valid and cites in the Margin Lib. 1. de Purg. c. 14. whereas there are but eleven Chapters in that Book But that you may see how just he is in his Accusation of the Council of Trent I will give you the words of it The Council having declar'd the necessity of Satisfactions both from various Examples of Scripture Gen. 3. 2 King 12. Numb 12 20. in which it appears manifestly that God sometimes remits the guilt of Sin and yet retains a Punishment as also from the Justice of God which seems to exact a severer punishment for Sins committed against a greater Grace and Knowledge than for Sins committed through Ignorance before Baptism And having also declared the use and benefits of Penitential Works to form in us a true Sense of the Enormity of Sin to be as a Curb to keep us from sinning and as a Medicine to heal the remnants of Sin and conquer evil habits and to render us conformable to our Head CHRIST JESUS with whom if we suffer (a) Rom. 8.17 Conc. Trid. Sess 14. c. 8. we shall raign also adds these words Neque vero ita nostra est satisfactio hoec quam pro peccatis nostris exsolvimus ut non sit per CHRISTUM JESUM nam qui ex nobis tanquam ex nobis nihil possumus eo cooperante qui nos confortat omnia possumus Ita non habet homo unde glorietur sed omnis gloriatio nostra in Christo est in quo vivimus in quo meremur in quo satisfacimus facientes fructus dignos Poenitentioe qui ex illo vim habent ab illo offerunt Patri per illum acceptantur a Patre Debent ergo Sacerdotes Domini quantum Spiritus prudentia suggerit pro qualitate criminum Poenitentium facultate salutares convenientes satisfactiones injungere ne si forte peccatis conniveant indulgentius cum Poenitentibus agant loevissima quoedam opera pro gravissimis delictis injungendo alienorum peccatorum participes efficiantur But this Satisfaction which we make for our Sins is not so ours that it is not JESUS CHRIST 's for we who (b) 2 Cor. 3.5 Phil. 4.13 of our selves as of our selves can do nothing can do all things with him who strengthens us So that Man hath nothing wherein to glory (c) 1 Cor. 1.31 2 Cor. 10.17 Gal. 6.3 But all our glory is in Christ in whom (d) Acts 17.28 we live in whom we merit and in whom we satisfie bringing forth (e) Matth. 3.8.4.17 Luc. 3.8.10 17. Fruits worthy of Repentance which have their Power from him By him are offered to his Father From all which the Council concludes thus Therefore the Priests of our Lord ought as Prudence and the Spirit of God shall dictate to enjoyn salutary and convenient Satisfactions according to the Quality of the Crimes and the Abilities of the Penitents least if they should chance to connive at Sins and be too indulgent to Penitents by enjoyning light Penances for great Offences they should be made partakers of the Sins of others Is not this the very Sense of the Bishop of Meaux And what proof can he bring from hence that we think we can