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
reconciliatione consequendae ejusdem beatitudinis c. 5. This Faith therefore Catholicks maintain That it may be said in this respect primarily to justify us I mean by way of disposition and condition required and accepted from us in order thereto But 5ly not it solely either when it is not accompanied with the rest for so it may be but in such case is injustificant or yet as if when so accompanied it alone and not they as well as it and in the same manner as it concurred to our Justification For first in the Scriptures frequently our Justification i. e. pardon of Sin and donation of Grace is attributed as to it so to them See for Repentance which also includeth fear justifying or procuring both remission of Sin and renovation by the Spirit the Apostles Sermons in the Acts ch 2. v. 38. Repent saith St. Peter and be Baptized in the Name of Jesus Christ for the remission of Sins and you shall receive the gift of the Holy Ghost And Chap. 3. ver 19. Repent ye that your sins may be blotted out Chap. 5. ver 31. This Prince hath God exalted to give Repentance to Israel and remission of Sins And Chap. 11. ver 18. Then hath God say the Christians also given to the Gentiles repentance unto life And Luk. 24.47 Our Lord commandeth That Repentance and remission of Sin be preached in his Name unto all Nations And Luk. 13.3.5 telleth the People That without Repentance they must perish See the same 2. Pet. 3.9 1. Jo. 1.9 But if we confess our sins God is faithful and just to forgive them in so much that it is agitated in the Schools whether Faith or Repentance in our Justification have I say not the first for Repentance presupposeth Faith but the principal place The same may be shewed of Love Luk. 7.47 Much is forgiven her saith our Lord because she loved much And 1. Jo. 3.14 We know that we are translated from death to life because we love the brethren he that loveth not abideth in death And very frequently it is the reward of eternal Life particularly promised See 1. Cor. 2.9 Luk. 6.35 Jam. 1.12.2.5 Rom. 8.28 1. Cor. 16.22 The same promise of Remission of Sin and eternal life made yet more frequently to Obedience Reformation of Life works of Charity and Mercy Matt. 6.15 If ye forgive not men their trespasses neither will the Father forgive your trespasses Matt. 5.7 Blessed are the merciful for they shall obtain mercy Acts 10.35 In every Nation He that feareth God and worketh righteousness is acceptable to him Heb. 6.10 God is not unrighteous to forget your work and labour of Love And 2. Tim. 4.7 8. The Lord the just Judge lays up a Crown of Righteousness for those who fight a good Fight And Gal. 6.7 Be not deceived saith the Apostle St. Paul speaking of good works God is not mocked what a man sowes that shall he reap And let no man deceive you saith St. John 1. Epist c. 3. v. 7. He that doth righteousness is righteous even as he our Lord Christ is righteous 'T is needless to name more See St. Jam. c. 2. v. 21. c. Matt. 5.1 Jo. 15.14 Nay not only by their deeds but words also men are justified or condemned Matt. 12.37 The same promise made also to the receiving of the Sacraments Acts c. 2.28 22.16 Eph. 5.26 Tit. 3.5 6 7. This concerning the Expressions of Scripture 2. As Faith may be conceived to justify us only by its relation to and apprehension of Christ's Merits and not as it is a work of our's any way meriting of it self our Justification so also may all the rest of the forenamed dispositions For by Love and Hope built on Faith we do yet more closely apprehend and apply these Merits than we do by Faith alone and as God is pleased to justify us by Christ's Merits but not by these unknown to us but that he first requires an eye of Faith that we see them or if you will a hand of Faith that we take or lay hold of them So he requires further the arms of Love to embrace them and of Hope to hold them fast and this after that Repentance also with much importunity and tears hath first procured our nearer access to them otherwise whatever we think our Faith without these sees or catcheth at them but possesseth them not and what greater opposition is there shewed to our meriting by saying we are justified by Faith alone and that relatively too than that by Faith and other works of Grace so long as we say all in their proper acts only point at and terminate in the same Merits of Christ not their own as well as Faith doth r. Of this matter well the Cardinal de Justificatione Lib. 1. 16. Cap. Esto apprehendatur aliquo modo justificatio per fidem certe non ita apprehenditur ut reipsa jam habeatur inhaereat sed solum ut sit in mente per modum objecti actione intellectus aut voluntatis apprehensi at hoc modo apprehendunt etiam amor gaudium ut scribit St. Augustinus in Lib. 8. Cons cap. 2. Ubi de Victorino loquens volebant eum inquit omnes rapere in corsuum rapiebant amando gaudendo Hae rapientium manus erant Dr. Fern Answer to Scripture Mistaken 4. c. p. 92. Albeit good Works do not justify but follow Justification yet are there many works or workings of the Soul required in and to Justification Again These works or workings of the Soul naming there desire fear love sorrow purposes are preparatory and dispositive to Justification And Pag. 94. There are other acts and works also besides Faith which according to their measure are required in Justification as conditions of receiving remission of Sins so Repentance and the act of Charity in forgiving others Bishop Forbes de Justificat 1. l. 4. c. Sacrae literae nusquam nec diserte nec per necessariam consequentiam fidoi Soli omnem omnino vim justificandi tribuunt five quod idem est asserunt fidem esse unicum instrumentum medium accipiendae apprehendendae gratiae justificationis Ibid. Patres plurimi nos Sola fide justificari affirmant Sed si pura mente c. legeris clare videbis per vocem Sola Patres omnia simpliciter fidei gratiae opera a causis justificationis salutis aeternae nunquam excludere voluisse Sed primo legem naturae Mosaicam Secundo opera omnia propriis viribus sine fide in Christum gratia Dei praeveniente facta Tertio falsam fidem vel haeresin cui tunc fidem non autem operibus opponunt Quarto Operum externorum etiam ex gratia factorum ut charitatis paenitentâ—e Sacramentorum perceptionis necessitatem absolutam quando scilicet aut potestas aut occasio deest ejusmodi opera faciendi tum enim sufficit Sola fides sine operibus externis Sed non sine omni bono affectu
There is in all good Works a dignity of Grace Divine similitude goodness and honour Phil. 4.8 4ly Affirm also this worth of the actions of the Regenerate after Justification much different from and transcendent to that worth which is in the former dispositions precedent to Justification done indeed by the external help of God's Grace but before the transfusion into us of his Spirit But this always to be remembred that no worth of the one or the other is from our selves as of our selves but the worth of them is from God They affirm accordingly that there is in these Works of the justified proceeding in us from this Divine Principle a worth and similitude some way proportionable and corresponding to the reward promised to them in respect of which worth Life eternal and the beatifical Vision of God and all the consequences thereof are called the Wages and Stipend Reward Prize and Crown of these Works Matt. 5.12 Apoc. 22.12 Matt. 20.8 2. Tim. 4.8 Apoc. 2.10 1. Cor. 9.24 25. And they said truly to merit such reward according to the sense of the word Merit used by the Fathers and the word Dignity used in the Scriptures a chief portion of which reward as a greater measure of God's Spirit and Charity and Sanctification in the most intense degree received in the next world and the augmentations of Grace daily received in this are only higher degrees of the same kind and nature with that of which they are the reward And God also is said to give such rewards to these ex justitia quia digni sunt Apoc. 3 4. 2. Thess 1.5 Heb. 6.10 2. Tim. 4.8 not only in this respect that God is just and faithful in keeping his promise once made tho to a Service of little or no worth at all but in respect of some valuable goodness and worth tho this from God also in the condition it self to which he makes the promise of such reward They rationally affirm also that whatever benefit any ones Sanctity or good Works may be said by way of impetration to procure from God for others they may be said also to have the same power with God for themselves when by relapse into sin or falling into any necessity or misery themselves are in the same condition as such others and when their ingratitude and affront and contempt of former Grace c. doth not aggravate their offence and fall beyond that of others See 2. Chron. 9.3 Nehem. 13 14.22.31 5ly Yet this worth of the Righteousness or works of the justified whatever it it be as it hath its original not from us but from God and is also without any purchase thereof wholly due to him from us his Creatures and Vassals so is it not affirmed to ascend so high as any way to equal those rewards promised to it but to be far inferior and God ever to reward beyond any such Merit Matt. 25.22 2. Cor. 4.17 For whereas our good Works momentary are not only said to merit Life eternal but also to merit those higher measures of the Holy Spirit and degrees of Sanctification that shall be conferred on us there as also the the increase of Grace in this life here it is manifest that the lesser degree the Merit and the greater the reward cannot be equalled in their worth Some proportion some similitude there is between this Seed the justified sow here and the Fruits thereof they reap hereafter sufficient to support the Phrase especially after the intervening of a Pact of the one meriting or being worthy of the other but not to maintain in commutative justice one of equal value or worth to the other α. This we have title to by Christ's Merits only not our Works to the which Merits also we owe that we have these Works therefore the Council of Trent that admits meritum bonorum operum ex pacto and so ex justitia c yet waves the expression ex condigno as liable to Mistakes ε. ε. Bellarm. de Justificat 5. l. 16. c. Catholici omnes agnoscunt opera bona justorum esse meritoria vitae aeternae sed tamen aliqui censent non esse utendum his vocibus de condigno de congruo sed absolute dicendum opera bona justorum esse meritoria vitae aeternae ex gratia Dei Bishop White Answer to Fisher p. 172. and the same p. 512. The Opinion of Modern Papists saith he concerning the Merit of Condignity was always opposed by Pontificians themselves Scotus Durand Marsilius Dionysius Cisterciensis Gregory Ariminen Thomas Walden Paulus Burgensis Joh. Ferus Eckius Pighius c. and see many more later added by Bishop Forbes de Justificat 5. l. 4. c. which I mention here to shew a liberty of Opinion herein left to her Subjects by the Roman Church and many who propugne ' the Doctrine of Merit of Condignity speak improperly Thus Bishop White Mr. Thorndike Epilog 2. l. 33. c. p. 308. As it cannot be denied that the Church of Rome allows this Doctrine of Merit he means of Condignity to be taught yet can it not be said to enjoyn it Because there have not wanted to this day Doctors of esteem that have always held otherwise Again They who only acknowledge Meritum congrui in Works done in the state of Grace i. e. that it is fit for God to reward them with his Kingdome say no more than that it was fit for God to promise such a reward which who so denieth must say that God hath promised that which was unfit for him to promise And if the Dignity of our Works in respect of the reward may have this tolerable sense because God daigns and vouchsafes it such reward the Council of Trent which hath enacted no reason why they are to be counted Merits can neither bear out these high Opinions he means maintained by some of the Roman Authors nor be said to prejudice the Faith in this point Again That which necessarily comes in consideration with God in the bestowing the reward which the condition he contracted for must necessarily do tho it cannot have the nature of Merit i. e. taken in a Protestant sense because the Covenant it self is granted meerly of Grace in consideration of Christ's death yet it is of necessity to be reduced to the nature and kind of the Meritorious Cause Nor can the Glory of God or the Merit of Christ be obscured by any consideration of our Works that is grounded upon the Merit of our Lord Christ and expresseth the tincture of his Blood as all the Roman Merit professedly doth And so do many Roman Authors both before and since the Council And also most of those other that use this Phrase to signify some true worth in these Works as before explained Thes 3 4. yet so qualify it as that it can offend no rational Protestant 6ly That therefore first he who conceits any good works of the justified are or may be such as may challenge from God's justice life