Selected quad for the lemma: truth_n
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A66957
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[Catholick theses]
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R. H., 1609-1678.
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1689
(1689)
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Wing W3438; ESTC R222050
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115,558
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162
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to have done them for none can truly be said or thought to have performed such righteousness or satisfactions that hath not done them himself but another for him but as to the benefit or effect of them χ. χ. Bellarm. de Justificat 2. l. 10. c. Dominus Jesus Christus justitia nostra 1. Cor. 1. Quoniam satisfecit Patri pro nobis eam Satisfactionem ita nobis donat communicat cum nos justificat ut nostra satisfactio justitia dici potest And a little after Non esset absurdum si quis diceret nobis imputari Christi justitiam merita cum nobis donentur applicentur ac si nos ipsi Deo satisfecissemus modo non negetur esse in nobis praeterca justitiam inhaerentem c. Again Ibid. 7. c. Si solum vellent nobis imputari Christi merita or justitiam quia nobis donata sunt possumus ea Deo Patri offerre pro peccatis nostris c. Recta esset eorum sententia Cap. 11. Potest sano modo accommodari exemplum Patriarchae Jacob justitiae imputativae si quis dicat oportere ut induamus merita Christi I add or Justitiam sive obedientiam activam Christi for this also is part of his Merits See Bellarm. de Christo 5. l. 9. c initio and illis quodammodo tecti petamus a Deo indulgentiam peccatorum nam solus Christus pro peccatis nostris satisfacere potuit I add tam obedientia activa See Rom. 5.18 19. Gal. 4.4 5. Phil. 2.5 c. Matt. 3.15 quam passiva and illa satisfactio nobis donatur applicatur nostra reputatur cum Deo reconciliamur justificamur Thorndike Epilog 2. l. 29. c. p. 248. The Supposition that one man's doings or sufferings may be personally and immediatly imputed to another man's account is utterly unreasonable And I therefore must and do say that as it is sufficient so it it is true that the sufferings of Christ are imputed unto us in the nature of a meritorious cause moving God to grant mankind those terms of Reconcilement which the Gospel importeth Not all the benefit and effect in such a manner as that whatever is any way due to the active or passive righteousness of Christ is thus due to us for so we should all receive a future reward equal to one another and also equal to that of Christ our Lord's but all that benefit and effect of them which our sinful condition stands in need of and which God hath further thought fit to dispence for the purchasing by an equal compensation and satisfaction of our present pardon and future Glory The benefit and reward of which merits as to our glorification he applies variously according to the different degrees of our own present sanctity and good works that dispose us for such a participation of these Merits Such dispositions produced by prevenient and assistant Grace in adultis are a certain degree of Faith or believing the truth of all the Divine Revelations and Promises and particularly that of God's justifying the ungodly by his Grace thro the redemption which is in Christ Jesus the fear of God's judgments for Sin hope and trust in his mercy thro Christ love of his goodness hate and repentance for former Sins serious purpose of a better life and observance of God's Commandments and the desire and susception where oportunity of Baptisme the Sacrament instrumental hereunto See Conc. Trid. Sess 6.6 c. 4ly They grant that among these previous dispositions or conditions of Justification Faith is the beginning of the rest and so the Foundation and root of all our Justification and that without which it is impossible in any other act to please God So we neither fear God's Judgments nor hope for his Pardon nor love his Goodness nor put confidence in his only Son's Merits unless we first believe these And therefore St. Paul opposing the condition of the new Covenant Faith and all other acts or works following it as by God's promise to them and not their own worth applying Christ's Merits to us for our Justification to the merits of the works of the Law in the Jew and of Nature in the Gentile but never opposing Faith to any of those acts of Grace consequential so long as these maintained in no other manner to concur to our Justification than Faith it self doth therefore most perfectly agreeeth with St. James λ. λ. Mr. Thorndike Just Weights 9. c. p. 60. To be justified by Faith alone is with St. Paul to be justified by Christianity alone St. James in arguing that a Christian is justified by Works and not by Faith alone intended to teach that the profession of Christianity justifieth not when it is not performed Bishop Forbes de Justifie 4. l. 6. c. p. 173. Sanctus Paulus intellexit semper ex fide viva quatenus viva i. e. operante vel externe vel interne per charitatem nos justificari Atque hoc ipsum est quod Beatus Jocobus hic sed Paulo clarius distinctius affirmat hominem ex operibus justificari non ex fide tantum The same thing appears from St. Paul's Arguments made against Justification by Works many of which are faulty if made against Works following Faith and wrought by Grace As his arguing Rom. 4.4 Rom. 4.13 compared with 2.6 1. Cor. 3.13 14. Jo. 15.10 Gal. 2.21 5.4 3.13 Eph. 2.8 9 10. Tit. 3 4 5. Phil. 3.9 compared with the precedent verses 3 4 5 6. and with Rom. 10.3 9.31 In all or most of which if instead of works of the Law you read works of the formerly justified and pardoned their Sins by God's meer mercy produced by Grace that is procured by Christ's merits you will find the arguing and consequence invalid and faulty This Apostle I say mentions this Faith more frequently than the rest as being the very beginning and first fruits of Divine Grace and that without which none of the rest that are added to it either can be at all or if being can be any thing worth μ. μ. Conc. Trid. Sess 6.8 c. Cum vero Apostolus dicit justificari hominem per fidem per fidem ideo justificari dicimur quia fides est humanae salutis initium fundamentum radix omnis justificationis sine qua impossibile est placere Deo ad filiorum ejus consortium pervenire Stapleton de Justificat 8. l. c. ult Fide nos necessario vel ante omnia maxime justificamur dum impius quidem justificatur quia a fide ordiendum est Dum justus autem justificatur magis quia omnia justitiae opera in fide recta fieri a fide procedere debent Bellarm. de Justificat 5 l. 7. c. In homine nondum conciliato primus motus ad salutem est fidei inde sequitur amor desiderium beatitudinis per fidem jam cognitae post amorem sive cupiditatem Beatitudinis sequitur in homine spes Mediante
Laodicea Council of Trent Sess 4. under Paul the Third ratified in full Council Sess ult under Pius and accepted by all the Western Churches save the Reformed Or according to St. Austine's Rule De Doctrina Christiana 2. l. 8. c. In Canonicis autem Scripturis Ecclesiarum Catholicarum quam plurimum authoritatem sequatur Inter quas sane illae sunt quae Apostolicas sedes habent Epistolas i. e. communicatorias ab illis Ecclesus Apostolicis accipere meruerunt or the more and more dignified Churches Catholick have received and used for such 5. There is no more assent or belief required upon Anathema by any Council concerning those Books of the Canon which the Reformed call in question than this Ut pro Sacris Canonicis suscipiantur So Council Trid. Sess 4. Si quis libros ipsos c. pro Sacris Canonicis non susceperit Anathema sit But these words by some imposed upon that Council See Bishop Consin § 81. p. 103. Si quis omnes libros pari Pietatis affectu reverentia veneratione pro Canonicis non susceperit Anathema sit are not found there Next Concerning the Sufficiency of this Canon of Scripture as a Rule or that which contains in it the matter of the Christian Faith Concerning the sufficiency of the holy Scriptures for the Rule of Faith 1. Catholicks concede the holy Scriptures to contain all those Points of Faith that are simply necessary by all persons to be believed for attaining Salvation α to contain them either in the conclusion it self or in the Principles from which it is necessarily deduced And contend that out of the Revelations made in the Scriptures as expounded by former Tradition the Church from time to time defines all such points except it be such Practicals wherein the question is only whether they be lawful for the deciding of which lawfulness it is enough if it can be shewed that nothing in Scripture as understood by Antiquity is repugnant to them 2. But 2dly The sense rather then the letter being God's word they affirm that all such Points are not so clearly contained in the words of Scripture as that none can mistake or wrest the true sense of those words 3. And therefore 3dly They affirm the Church's Tradition or traditive Exposition of these words of Scripture necessary for several Points to be made use of for the discerning and retaining the true sense which under those words is intended by the Holy Ghost and was in their teaching delivered by the Apostles to their Successors wherein yet they make not the Tradition or delivering of this Sense but the Sense delivered that is the Scripture still for these Points their Rule or that which contains the matter of their Faith the oral expression or exposition thereof being only the same thing with its meaning or sense and why are the Scriptures quoted by them but because the matter is there contained 4. They contend that there are many things especially in the governing of the Church in the Administration of the Sacraments and other sacred Ceremonies which ought to be believed and practised or conformed to that are not expresly set down in the Holy Scriptures but left in the Church by Apostolical Tradition and preserved in the Records of Antiquity and constant Church-custome in several of which Protestants also agree with them in the same Belief and Practice β And amongst these Credends extra Scripturas is to be numbred the Article concerning the Canon of Scripture γ α S. Thom. 22.1 q. art 9. primus ad primum Art 10. ad primum In Doctrina Christi Apostolorum he means scripta veritas fidei est sufficienter explicata Sed quia perversi homines Scripturas pervertunt ideo necessaria fuit temporibus procedentibus explicatio fidei contra insurgentes errores Bellarm. de verbo Dei non scripto 4. l. 11. c. Illa omnia scripta sunt ab Apostolis quae sunt omnibus simpliciter necessaria ad salutem The main and substantial points of our Faith saith F. Fisher in Bishop White p. 12. are believed to be Apostolical because they are written in Scripture γ See Dr. Feild 4. l. 20. c. Dr. Taylor Episcopacy asserted § 19. Reasons of the University of Oxford against the Covenant published 1647. p. 9. Where they speak on this manner Without the consentient judgment and practice of the Universal Church the best Interpreter of Scripture in things not clearly expressed for Lex currit cum Praxi We should be at a loss in sundry Points both of Faith and Manners at this day firmly believed and securely practised by us when by the Socinians Anabaptists and other Sectaries we should be called upon for our Proofs As namely sundry Orthodoxal Explications concerning the Trinity and Co-equality of the Persons in the God-head against the Arians and other Hereticks the number use and efficacy of Sacraments the Baptizing of Infants National Churches the Observation of the Lord's Day and even the Canon of Scripture it self γ Dr. Field 4. l. 20. c. We reject not all Tradition for first we receive the number and names of the Authors of Books Divine and Canonical as delivered by Tradition Mr. Chillingworth 1. l. 8. c. When Protestants affirm against Papists that Scripture is A Perfect Rule of Faith their meaning is not that by Scripture all things absolutely may be proved which are to be believed For it can never be proved by Scripture to a Gain-sayer That the Book called Scripture is the word of God HEAD V. Concerning the perpetual use and necessity in all Ages of New Determinations and Definitions in matter of Faith to be made by the Church Concerning the necessity of the Church in several Ages her making new Definitions in matter Faith 1. IT is granted by Catholicks That all Points of Faith necessary to be known explicitly by every one for attaining Salvation are delivered in the Scriptures or other evident Tradition Apostolical or also all those of speculative Faith so necessary delivered in the Apostles Creed 2. Granted also That the Church Governours since the time of our Saviour and his Apostles have no power to Decree or impose any new Doctrine as of Faith or to be believed as a Divine Truth which was not a Divine Truth formerly revealed either explicitly in the like terms as they propose it or implicitly at least in its necessary principles and premises out of which they collect it Nor have power to decree or impose any new thing as of necessary Faith or necessary to be believed to Salvation that is necessary absolutely to be by all persons whatever some of whom may be blamelesly ignorant of what the Church hath defined after such Decree known or believed explicitely with reference to attaining salvation which was not so necessarily formerly 3. Yet notwithstanding this Catholicks affirm that there are many divine truths which are not explicitely and in terminis delivered in the Scriptures Apostles Creed