The Practical Divinity of the Papists Discovered to be Destructive, Discourse · Chapter 6

The Practical Divinity of the Papists Discovered to be Destructive · Discourse · Chapter 6

p. 153CHAP. VI. Their Doctrine leaves no neceſſity of Holineſs of life, and the exerciſe of Christian Vertues.

Sect. 1. HOlineſs of life, is needleſs by the Popiſh Doctrine, though the Lord hath made this every way neceſſary both as a duty, which he indiſpenſably requires: and as a means, without which he ordinarily will ſave no man, it is declared neceſſary both wayes at once, Heb. 12. 14. The Papiſts indeed boaſt much of it, and ſeem ſometimes to lay great ſtreſs on it, as if they would have it to be a character of the true Church; concluding theirs is the only true Church; becauſe there is no Holineſs to be found in the World, but amongſt them only. Thus they pretend it to be of greateſt conſequence, but this is but to ſerve another turn, the deſign is not for Holineſs of life, for their Doctors count that more than needs. And really they are extream good Husbands here, and make a little Holineſs go a great way: for it is enough to denominate the Univerſal Church holy; if there be but one holy perſon in it, ſo Coſterus. (a)(a)Tametſi ejus plurima membra ſint emortua & impia, non amittit tamen Sancti nomen, quamdiu vel unus pietatem ex animo colens, retinet ſanctitatem. Enchirid. l. 3. c. 8. Poſſibile eſt, quod tota fides remaneret in uno ſolo: & verum eſſet dicere, quod fides non deficit in eccleſia. Abbas in Sylveſt. v. Concil. n. 3.How many ſoever of its Members be dead, and impious; ſo long, as there is any one man, that retains Holineſs, the Church muſt be called holy. And then to make this one man holy, one act of vertue is enough; and that a very ſlender one too, for ſaith Bannes. (b)(b)Quilibet actus charitatis, quantumlibet remiſſus, ſufficit ad implendum omnia praecepta in 2. 2ae. q. 44. a 5.Any one act of Charity how weak ſoever it be, is enough to fulfil all the commandements of God. Now he is doubtleſs a holy man, who fulfils all thoſe Commandements. Further, this one act he need but do once, and that not all his life, he may defer it, till he dye, if he have no mind to trouble p. 154himſelf with it in any part of his life before, as we have already ſhewed. Yea, and he may be excuſed from it, when he is a dying too, as well as whileſt he lives, if he can but get a Prieſt to abſolve him: and (c)(c)Vid. above 40 Doctors for this in Jo. Sanc. diſp. 44. n. 34. Sacramenta Baptiſmi & abſolutionis poſſe conferri, etiam ijs qui in periculo vitae ſunt, licet ipſi vi morbi oppreſſi non habeant uſum rationis aut ſenſuum: modo conſtét eos antea deſideraſſe ejuſmodi Sacramenta. Bellarm. de effect. Sacrament. l. 2. c. 8. p. 121. Actus charitatis ſemper requiritur ad juſtificationem ſecluſis tamen Sacramentis: Sacramenta autem in non ponente obicem, eundem habent effectum, quem haberet charitas & contritio ſine Sacramento. Canus. Relect de paen t. pars. 3. p. 844. Thus, though an act of charity, or repentance be requiſite alwayes where the Sacraments cannot be had; yet the Sacraments in him that gives no obſtruction (as he does not, who has neither the uſe of ſenſe or reaſon) have the ſame effect, that love to God, or Repentance would have, without the Sacrament. i. e. the Sacrament will juſtifie and ſave them, who have no act of love to God, or true Repentance.the Prieſt muſt abſolve him, if the dying man give but any ſign, which may be interpreted a deſire of it. And their Sacrament he muſt have and be abſolved abſolutely when ſpeechleſs and ſenſeleſs, if any can but witneſs that he deſired Confeſſion. Antonin. 3. part. tit. 10. c. 2. Sylveſt. v confeſſ. 3. n. 16. Paludan. diſt. 21. q. 2. a. 2. Concl. 2. Yea if he did not deſire it, nor ever give any ſign of Repentance; he may be conditionally abſolved, Rituale Pauli. 5. And though he have lived wickedly without reſtraint all his days, if at laſt gaſp he be attrite, and have but (though it never appear) the vertue of Judas (…only hoping better i. e. preſuming more than he did) by vertue of ſuch abſolution, he will be as certainly ſaved, as other good Catholicks: though the other unfortunate wretch for want of a Prieſt (as vertuous as himſelf) to abſolve and give him hope, was unhappily damned.

See here a moſt compendious way to be holy! who can imagine any other, but that ſuch principles as theſe, make holineſs of life extreamly needful? But more particularly, we may diſcover how neceſſary they judge it, by what they determine concerning the neceſſity of exerciſing Chriſtian vertues; and the forſaking of ſin. There is no need of either of theſe by their Doctrine.

Sect. 2. It is not neceſſary to live in the exerciſe of ſuch vertues (though one would think, that Religion could not be Chriſtian, which obligeth not the profeſſors of it, to Chriſtian vertues; and excuſeth p. 155them from the moſt proper Character of true Chriſtianity) yet thoſe who have the confidence, to account themſelves the only true Chriſtians, do this. For they teach, that the acts of theſe vertues are required by affirmative precepts; and ſuch commandements oblige not at all times; no nor alwayes when there is occaſion, and opportunity for the exerciſe of them: but only in the Article of neceſſity, and when this is, it is not certain, there's no determination of it, it muſt be left to diſcreet men to judge: and being left to men, either they find no time for it at all; or none that will ſignifie it needful, to live in the exerciſe of ſuch vertues. To exert an Act of vertue once a year, or once in many years, or once in a whole life, or at the hour of death, is far enough from the dayly exerciſe of Chriſtian vertues; or an intimation, that it is needful in their account, who ſo determine. But indeed their Church is more indulgent, and aſſures them all (that have no more regard for their Souls, than to believe it): That at the hour of death, one act of ſlaviſh fear (though themſelves count not that ſo much as a (d)(d)Aquinas. 2. 2. q. 19.moral vertue) with confeſſion, will excuſe the neglect of every Chriſtian vertue, all their lives; and make their way at laſt into Heaven, though they never had one act of vertue, any one character of a Chriſtian all their dayes. A pleaſant doctrine indeed, and greedily to be ſwallowed by thoſe, that have an Antipathy to a holy life; if the Goſpel, and the Doctrine of Chriſt, concerning Hell and Heaven and the way to it, could be counted but Fables.

Sect. 3. They reckon but Three Theological or Divine vertues; all the other they call moral, of which the Divine are the (e)(e)Virtutes Theologicae quae ſunt circa ultimum finem—ſunt cauſae omnium aliarum virtutum. Aquinas. 2. 2. q. 161. art. 4. ad primum.foundation; and ſo all the reſt muſt ſtand or fall with them. Now two of theſe three they make needleſs (as is before declared) and without theſe two, Hope, which is the third, is ſo far from being needful, that it is not poſſible to have it, as themſelves (f)(f)Fides & ſpes—ſine charitate, proprie loquendo, virtutes non ſunt, nam ad rationem virtutis pertinet, ut non ſolum ſecundum ipſam aliquod bonum operemur, ſed etiam bene. Aquinas. 1. 2. q. 6…. art. 4.acknowledge. A lively hope, with them, is needleſs, till they (g)(g)Tempus quo obligan t praecepta fidei & ſpei eſſe idem, quod tempus charitatis. Fill. tr. 22. n. 293.be dying; and then it can p. 156but be like the giving up of the Ghoſt. For to all that follow their Doctrine, and look after no more than that makes neceſſary: their hopes at laſt can be no better, no other, than the expectation of ſuch a pardon of ſin; as a Prieſt can give to an impenitent perſon, one to whom the Lord, did never give hopes of pardon. And this is a hope, than which deſpair it ſelf is more hopeful: for this leaves no ſenſe of danger, (which deſpair retains;) and ſo leaves no deſire, nor endeavour to avoid it, even when they are ſinking into bottomleſs miſery. Hope is no more needful with them, than a Houſe is to him, who thinks himſelf concerned, to dig up the foundation of it; and counts it enough that he hath a Caſtle in the Air. And when they have left nothing that can be a real ground of hope; they found it upon that, which is worſe than nothing, their own (h)(h)Actus ſpei eſt expectare futuram beatitudinem a Deo, qui quidem actus perfectus eſt, ſi fiat ex meritis quae quis habet, quod non poteſt eſſe fine charitate. Aquin. 1. 2. q. 65. art. 4 c. Propria certitudo ſpei eſt ex meritis. Certitudo quae non eſt praeſumptio, ex meritis eſt, & meritis ſe cometitur. Alex. Alenſis. q. 65. in 3.merits: that which is inconſiſtent with the free grace of God, and the merits of Chriſt, without which Sinners are hopeleſs. It is a conjecture, founded upon a deluſion, upon merit, which no man can have, and themſelves ſay, none of them know they have, and ſo upon they know not what. Oh! wretched hopes, that have not ſo much for their foundation as the Sand, that have nothing to bear them up, but a proud and groundleſs fancy; that we might count ridiculous, if it were not too horrid to be the matter of ſport. Can they blame thoſe, who doubt, whether they will be ſaved; when they themſelves have no better hopes of their own ſalvation?

How much they are concerned for hope, they declare, when they tell us, that the precept for hope does but, of it ſelf, oblige, when the ſoul is tortured with the more grievous aſſaults of deſpair. (†)(†)Quando graviores deſperationis impetus animum vexant Victorel. ad Tol. l. 4. c. 7. and Bonacin (with others) in 1. praecep. d. 3. q. 3. p. 2. n. 2.It ſeems, unleſs they be violently tempted to deſpair, they need not hope. This rarely falls out as to any, and is ſcarce the caſe of one in a thouſand, ſo that there is not one of a thouſand in Popery, who would have any hope in God, or of mercy from him. No not any at all, as others p. 157teach; for the command for hope is ſatisfied both by grief for ſin, and alſo by a purpoſe againſt it (Dian. after others, v. Spes.) So that either of theſe, or both at leſt, will ſuperſede all acts of hope for ever, and make them needleſs. And indeed he that conſiders what ſorrow and purpoſes they count ſufficient, may believe them, when they teach, that theſe leave them without hope.

Sect. 4. The next in excellency to the divine graces, by (i)(i)Poſt virtutes Theologicas—humilitas eſt virtutum excellentiſſima, & potiſſina. Aquinas. 2. 2. q. 161. art. 5.their account, is humility, and for this their doctrine makes excellent proviſion, as a vertue moſt neceſſary, by quite ſweeping away the true ground of it. It leaves them without ſenſe of any ſinfulneſs, weakneſſes, or unworthineſs, to make, or keep them humble. Being baptized, by vertue thereof, all the ſinfulneſs of their natures is not only pardoned or weakned, but quite waſhed away, and utterly aboliſhed. (k)(k)Concil. Trident. ſeſſ. c. ſupra.So that they are Pure, Immaculate, Innocent, even as our firſt Parents were in the ſtate of Innocency; not any thing left in the leaſt, that can be truly counted ſin. So that it would be very abſurd and irrational, for them to be humble under the ſenſe of any remaining ſinfulneſs, ſince they believe really there is none. But if they ſin mortally afterwards (for Venial ſins they make no account of, and think that the Lord herein, is ſuch an one as themſelves) they may be preſently reſtor'd again by their Sacrament of Abſolution, to a perfect Righteouſneſs, without the leaſt mixture or allay of what is faulty. A perfection ſhort of Heaven, becauſe not ſo firm and fixed, but not wanting a hair of what is due; having not only all the parts, but every degree of what is required for their preſent ſtate. (l) Soto De natur. & grat. l. 3. c. 4. p. 134. Bellarm. de purgat. l. 2. c. 3. p. 1381. de juſtificat. l. 2. cap. 10. p. 794.And by the power hereof they can fully and perfectly fulfil the whole Law in every Precept, without any culpable defect; they can fulfil it very eaſily (m)(m)Idem. cap. 1.facili & parvo negotio. Yea (n)(n)Poſſumus facere pluſquam debemus, ſi conſideremus legem nobis a Deo impoſi an, & proinde poſſumus facere pluſquam debemus. Idem de Monach. l. 2. c. 13.they can do much more, than the Law requires, or the Lord. p. 158hath made their duty: ſo far are they bereaved of all ſenſe of any weakneſs, that might humble them. And their righteouſneſs is not only ſpotleſs, but meritorious; there is ſuch a tranſcendent worth and ſufficiency in it (as they improve it) that they need not (at leaſt after they are juſtified) ask any thing of God, but what they fully deſerve at his hands. All that God doth for them, is but the paying of his debts, his bounty is prevented, his grace is quite excluded; it is not in his power to beſtow any free gift: all is due to the meritorious excellency of their performances, before-hand. They can merit the firſt grace (o)(o)Vid. Soto ibid. l. 2. c. 3. p. 65. & 66. Bellarm. l. 2. de paenit. c. 12. p. 945. Sancta Clara. Deus. Nat. Gr. Probl. 21. p. 125.in congruity, (p)(p)Conc. Trident. ſeſſ. 6. Ca. 32. & Ca. 16.the ſecond grace by way of condignity: and Heaven and Glory is as due to them, as a penny for a pennyworth; or Hell is due to proud preſumptuous ſinners. God would be unjuſt, and not pay what he oweth them, on their own juſt account, if he ſhould not let them have all the glory of Heaven and Eternity. They can merit the pardon of Mortal ſins before (q)(q)Poteſt homo nodum reconciliatus per opera paenitentiae impetrare & mereri de congruo gratiam juſtificationis. Bellarm. de juſt. l. 5.they have grace; pardon of venial ſins before, or after; they can merit (r)(r)Reparationem poſt lapſum & perſeverantiam uſ que in ſinem, non cadere ſub meritum de condigno, ſed ſolum de congruo. Idem. ibid. cap. 22. tit.the continuance of grace while they have it: and the reſtoring of it, when they have loſt it. They can merit not only for themſelves, but for others; and deſerve for them, not only pardon, but (s)(s)Sicut certum eſt non poſſe unum alteri ex condigno gratiam mereri, ita non dubium eſt, poſſe id ex congruo fieri. Idem. ibid. cap. 21.grace: ſuch grace as will inable them, to ſet up, and merit Heaven for themſelves. They can merit not only habitual grace for them: (t)(t)De congruo poteſt unus alteri mereri primam gratiam, non ſolum ſanctificantem, ſed etiam p…imum auxilium ſupernaturale, & alia dona. S. Thom. 1. 2. q. 114. art. 7. vid. Fill. tr. 21. n. 498.but the Divine aſſiſtance, whereby the Lord works it. They can merit for them not only while alive; but when they are dead: and by their merits, bring them out of thoſe torments which are aequivalent to the pains of Hell, but only for the continuance, which their deſerts hinder from being everlaſting.

p. 159Here's a Doctrine as proper to nouriſh humility, as poyſon is to make a man fat and healthful; however this, as that, is apt to ſwell them big; and mount them upon the heights of boaſting and glorying. (u)(u)Abſit ut juſti vitam aeternam expectent, ſicut pauper Eleemoſynam.It is far below perſons of ſuch Dignity, to receive eternal life at Gods hands, as a poor man receiveth an Alms: abſit, far be it from them, it moves their indignation to think of it; that they ſhould expect eternal glory for Gods ſake. They will not ſo diſparage themſelves as to have it in ſuch a beggarly way: They will have it for their own ſake, as that which they fully deſerve, or elſe be without it. They will have it in a way more glorious, becoming perſons of ſuch tranſcendent worth, as Conquerours and Triumphers (x)(x)Tanquam palmam ſuis ſudoribus debitam.as a Laurel which they have ſweat for, and is due to their merit. The Lord muſt treat them as perſons of ſuch high quality, and in a way that ſuits their honour: (y)(y)Magis honorificum eſt habere aliquid ex merito, quam ex donatione.Now it is much more honourable ſaith Bellarmine, to have a thing by his own merit, than anothers gift (though God be the giver) And the Lord (adds he) to honour them, would have them get Heaven by their own deſerts. Oh! humble Doctrine, and that which is as like the Goſpel, as the Apoſtle St. Paul was to the King of Pride. Can they think Humility needful, who plucking away the true grounds of it inſtead thereof, inſtill thoſe principles, than which Hell can ſcarce hatch any prouder?

Sect. 5. As for thoſe vertues which concern men, they are all comprized in love, that love which aſſects others as capable of eternal happineſs, and ſo deſires it for them. Thus they deſcribe Chriſtian love (as for humane or natural, we are not here, concerned in it) and tell us, it is this the Scripture ſpeaks of Joh. 15. Coloſ. 3. and cannot deny, but it is called for in the New Teſtament moſt frequently, and with greateſt importunity, and yet their Doctrine makes it needleſs. We are not bound ſaith Sylveſter (a)(a)Motu dilectionis—nec tenemur moveri ad quoſlibet homines, niſi ſecundum preparati…nem animi—ſi neceſſitas occurreret. Sylveſt v. charitas. n. 3. Sum Roſel v. charitas. n. 5. both of them in the words of Aquinas.to be moved with love towards any men whatſoever, but only in preparation of mind, if neceſſity occurr. p. 160This ſeems to diſſolve the obligation of this great command, and turn it into a mere Counſel; For in theſe very terms they deſcribe a Counſel to us, (*)(*)Praeceptum differt etiam a conſilio—quia conſilium non eſt de neceſſitate ad ſalutem niſi ſecundum praeparationem animi, ſi oporteret (S. Tho.) 1. 2. q. 108. Idem: ibid v. praeceptum. n. 1. Gratian & Aquinas in Navar. Cap. 20. n. 21.and thereby diſtinguiſh it from an obliging precept: But are we bound to love our Brother, when there is neceſſity? No, not when he is in ſuch neceſſity as is extream (and conſequently never) for though it be requiſite, that we help him in that condition; yet we ſin not, if we do not help him, out of Chriſtian love; it is enough to avoid ſin, if we relieve him out of natural affection. Thus Navarre. (b)(b)Putamus non peccaturum eum, qui hunc amorem charitativum non conciperet erg… eum, qui eam pateretur extremam neceſſitatem vitae corporeae, ſi modo alio amore natura… inferiore, di…ino—ei opitularetur. Navar. cap. 14. n. 9. Lopez. cap. 53. p. 274.And this holds, not only in the external neceſſities of others, but alſo in thoſe that are ſpiritual, only he ſaith, that it very rarely falls out, that one can relieve ſpiritual neceſſities, without this Chriſtian love, but he tells us alſo, (c)(c)Cap. 24. n. 9. Raro tamen ejuſmodi neceſſitatem patitur Chriſtianus, quum p… contritionem, abſ que alia ope ſalvari poſſit.That a Chriſtian is rarely in ſuch neceſſity. So that though it cannot be done without Chriſtian love, but very ſeldome; that will not make ſuch love a duty at any time; becauſe the external act needs not be done, but ſeldome. Yea if the external act alſo, whereby we ſhould relieve the Soul of our Brother, be neglected, it's with them, no great matter. For as Cajetane determines (d)(d)Puſillanimitas quando retrahit ex alijs utilibus proximo, & praecipue ſaluti anim… rum; licet veniale ſit, grave tamen eſt. Sum. v. puſillan. p. 485.That weakneſs of mind, which witholds us from thoſe things which are profitable to our Neighbour, eſpecially for the Salvation of Souls, though it be grievous, it is but a venial fault. In ſhort, what ever be the circumſtances of our Brother; yet we may be excuſed from loving him indeed, if we do but think, we do it. For Navarre (*)(*)Lopez. cap. 53. p. 275. Satisfacit praecepto de diligendo proximum, qui ext… ſtatum gratiae, putans ſe veriſimiliter in eo ſtatu gratiae eſſe.and others tell us, that he who honeſtly thinks himſelf to be in the ſtate of grace, when he is not; may ſatisfie this command for Chriſtian love, by ſome other kind of affection, ſo that it is enough to think that we have this love, p. 161when we have it not; and this is confirmed by a Reaſon (e)(e)Videtur nobis non peccare neve il'um, qui bona ſide credens ſe eſſe in ſtatu gratiae, cum tamen non ſit, adimplet praeceptum de diligendo Deum ex charitate, quando ad id eſt obligatus; ita a fortiori ſatisfacere videtur praecepto de diligendo proximo ex charitate, qui extra ſtatum gratiae, illud implet, putans veriſimiliter ſe in co eſſe. Navar. ibid.a fortiori, becauſe it is ſo, in our obligation to love God. Thus one dangerous errour is grounded upon another, and by ſuch arts we are diſcharged from all Chriſtian affection to God or Men. But we need not ſtay longer here. All neceſſity of this love they quite take away, by making it needleſs to love God; the connexion between theſe, being indiſſoluble, by their own account (f)(f)Amor ſupernaturalis & divinus ſeu charitativus, vel charitas infuſa, qua proximum amamus, eſt ejuſdem generis & naturae, cujus eſt amor Dei charitativus, ſeu charitas ſecundum. S. Thom. Nam licet objectum materiale amoris charitativi proximi ſit idem proximus, objectum tamen formale, ſive ratio vel cauſa amoris, eſt ipſa divina & infinita bonitas quae nihil aliud eſt quam ipſe Deus—ut idem S. Thom. explicatus ibi a Cajetano. Idem. ibid. n. 6. Charitas eſt dilectio qua diligitur Deus propter ſe, & proximus propter Deum, vel in Deo. Pet. Lombard. diſt. 27. Dilectio proximi nihil aliud eſt quam quidam Dei amor Soto de Juſt. l. 7. q. 5. a. 1. p. 242. vid. Suar. tom. 3. diſp. 81. Sect. 8. p. 1078..

If any will not rely upon conſequences, Cajetan tells them (1)(1)Catherin annot. adv. Cajet. p. 268.that the command to love our Neighbour as our ſelf, obliges not to a love of charity, i. e. to that ſpecial love which was alwayes thought, (till the Roman Doctors taught otherwiſe) to be the great duty required of all Chriſtians by the Goſpel. By the Doctrine of Aquinas (2)(2)2. 2. q. 15. a 8. Quodl. 4. art. 24. ad 1.The precept requires, no ſpecial act of love to our Brethren, no formal or (3)(3)Suar. de Charitate diſp. 5. Sect. 4. n. 4. Jo. Sanc. diſp. 1. n. 21.internal act at all, nor any exterior, that will ſignifie more than the want of hatred. This is the common Doctrine amongſt his devouteſt followers, the Dominicans (4)(4)Vid. Acacium de Velaſco in Guinen. p. 139.Others expreſs it thus. (5)(5)Vid Vaſquez in 3. tom. 3. q. 90. art. 1. dub. 40. dilectionis proximi ex cbaritate, cujus praecepti affirmativi ego nullum tempus video. Satis eſt nihil contra ipſum facere. vid. Jo. Sanc. diſp. 1. n. 21.There is no affirmative precept for love to our Neighbour, no time for it: it is enough that we do nothing againſt him. Thus, ſo great a part of the whole ſum of the Law and the Prophets, and all the rules of the Goſpel, p. 162leading us to Brotherly love and the ſpecial expreſſions of it, are ſnapt off ſhort; and we reach all that they oblige us to do, by doing nothing: we love them well enough, though we neither will, nor do them good, if only we do them no miſchief; or do no more for them than may be done, without inward affection, or any Chriſtian Charity.

Sect. 6. It would be tedious to purſue this in all particular vertues. The generals, which they acknowledge, will ſerve for the reſt. They confeſs (g)(g)Cognitio apprehenſiva praeexigitur quidem ad fidem. Bellarm.that knowledge muſt go before faith, and that faith is (h)(h)Fides eſt fundamentum ſpei & charitatis. Idem. Fides generat ſpem & ſpes charitatem. Aquinas. 1. 2. q. 65. art. 4.the foundation of Charity, and that charity (or love to God which hath its riſe and being from faith) (i)(i)Charitas eſt forma & radix omnium virtutum. Aquinas. ibid. q. 62. art. 4.is the form and root of all vertues. They all agree in it, nor is it only evident by their own confeſſion, but alſo by the nature of the things themſelves; that other vertues depend upon Knowledge, Faith, and Love, for their being or exerciſe. For example, without love to God proceeding from faith, there can be no delight in God, nor deſires to enjoy him. Delight and deſire are but love in ſeveral poſtures; Deſire is love in its motion, and delight is love in its reſt. There can be no (k)(k)Spirituale gaudium quod de Deo habetur ex charitatis dilectione oritur. Aquin. 2. 2. q. 28. art. 1.delight in enjoying that which we love not; nor can the enjoyment of it, be deſirable. So alſo there can be no filial fear without love, for love is eſſential to it, and thereby it is diſtinguiſhed from that which is ſlaviſh. Ingenuous (l)(l)Timor caſtus ſive amicalis quo timemus ne Sponſus tardet, ne diſcedat, ne offendamus, ne eo careamus, timor iſte de amore venit. Mag. ſentent. 3. diſt. 34. Timor ex amore generatur. Bonavent. 3. diſt. 34. n. 83. quanto aliquis plus habet de ſpiritu amoris, tanto plus habet de ſpiritu timoris. Idem. ibid. n. 87. vid. Aquin. 2. 2. q. 19.fear ſprings from love, and is nouriſhed by it, and increaſeth or declines with it. It cannot be, nor act; but when, and where love is, and is acted. So that together with love the fear of God, and the acts of it are caſhiered; even all due Reverence of him, and care not to offend him.

p. 163(*)(*)Licet nonnulli exiſtiment dari ſpeciale praeceptum horum timorum, ita ut eorum defectu ſpeciale peccatum committatur; oppoſitum tamen docetur communiter, longe que eſt probabilius. Pet. S. Joſeph de 1 praecepto. p. 55.It is their common Doctrine, that there is no ſpecial command, either for ſervile or filial fear of God; ſo that the want of it need neither be confeſſed, nor repented of.

So likewiſe, There can be no hatred of ſin, or ſorrow for it, as it is an offence or diſhonour to God, (*)(*)Nulla virtus eſt vera virtus ſine charitate. Aquinas.nor any true vertue at all without love; nor love without faith, nor faith without knowledg. Now theſe radical graces being rendred needleſs by their Doctrine (as I have declared before): They hereby ſtubb up all the reſt by the Roots; ſo that neither ſprigg, nor bud thereof can be expected. To tell us after this, that they count any exerciſe of Chriſtian vertue needful; is as if a man ſhould take the ſpring out of his watch, and then perſwade us ſeriouſly that he counts it very neceſſary, it ſhould ſtill go, and the Wheels be always in regular motion.

Sect. 7. But let us ſtay here a little longer, and obſerve how their principles (concerning love particularly) diſingage all from any exerciſe of vertue, and every act that is truly Chriſtian. They take notice in vertue, of a goodneſs that is merely Moral, ſuch as may be found in Heathens; and of a goodneſs that is Divine and ſupernatural, ſuch as ought to be in Chriſtians. This latter (they tell us) is derived from their end, when in the exerciſe of them, they are referred to God, as our ſupernatural end, and acted for his ſake, (m)(m)Vid Navar. cap. 14. n. 7.with an intent to pleaſe him. They (n)(n)Convenit inter omnes, ut opus referri debeat in Deum, ut finem ſupernaturalem, ſi futurum ſit meritorium vitae aeternae, at opera virtutum caeterarum non referuntur in Deum, ut finem ſupernaturalem, niſi a charitate imperentur & dirigantur, &c. Bellarm. de juſtific. l. 5. cap. 15. p. 958.declare further, That they cannot be thus referred to God without affection for him; nor done with a deſign to pleaſe him, unleſs they be done out of love to him: and ſo muſt be at leaſt IMPERATE acts of love that they may be Choiſtian acts; and any thing better than nature in the Heathen might reach. And yet they conclude (as appears before by variety of Teſtimonies) that we are not obliged to obſerve any command, or act any other vertue out p. 164of love to God. They find no (o)(o)Non obligat pro ſemper, ſed certis opportuniſque temporibus; extra quae ideo tempora, non eſt cur obligemur, caetera ex charitate praeſtare. Soto de Juſt. l. 2. q. 3. art. 10.time at all, when we are obliged to this, unleſs it be when we are bound to have an inward act of love for God; but when this is, they never agree, except in this, that it may be never. For thoſe who ſeem to ſay that it ſhould be ſometime, though but ſeldome, or but once for all; in other words ſignifie it need not be at all: ſince they aſſign ſomething elſe, which may ſerve inſtead of it, when ever it may be thought requiſite. Thus (according to their Rule in indefinite precepts) their wiſe men have determined; if their School-Doctors or Caſuiſts, or their Council of Trent, will paſs for wiſe. Now being thus diſcharged from doing any thing out of love; They are thereby exempted from all Chriſtian acts, and any other Chriſtianity, as to the exerciſe of vertue, their honeſt Heatheniſme. It's true, They hold, they cannot be ſaved without meritorious acts, and cannot well think them meritorious, if they be no better than merely Heatheniſh: they ſhould, (one would think) have ſome Chriſtian character upon them and this of love (p)(p)Vid. Bellarm. Supra.particularly, that they may merit Salvation, and if they diſingage their Catholicks from this, they make it not needful for them to be ſaved. But I cannot help that, ſeeing they will have it ſo.

If they think there is no neceſſity their Catholicks ſhould be Chriſtians (as they do, when they make no Act truly Chriſtian needful for them); they conclude it not neceſſary for them to be ſaved, unleſs they believe, that ſuch as are no Chriſtians can be heirs of ſalvation. Their Church (Pope, or Council, or who-ever it is) muſt provide them ſome other Heaven, ſince that which is prepared for Chriſtians they need not; no one ſtep of the way to it being needful for them. All the neceſſity laid upon them by the Popiſh profeſſion, is not for ſalvation, but for ſomething elſe: they muſt be Roman Catholicks, but they need not be true Chriſtians; they muſt be the Popes ſubjects, but they need not be Chriſts Diſciples; and this (and the reſt) becauſe they need not learn of him one Chriſtian act while they live.

Sect. 8. Moreover, all exerciſe of Virtues ſo oppoſite to Acts in their account, but venially evil, is with them unneceſſary. And this goeth p. 165neer, not only to diſcharge all acts of Virtue, which are required of Chriſtians, but ſuch alſo as were found even in Pagans. This is grounded upon their doctrine concerning venial ſins; theſe with them are not neceſſarily to be avoyded, being either not prohibited by any command (as moſt of them hold), or by no command neceſſary to be obſerved (as ſome of them had rather expreſs it), and therefore no need, that the virtuous acts oppoſite to them ſhould be practiſed. Upon this account, no exerciſe of Virtue will be neceſſary, but what is conſiſtent with the vicious acts contrary thereunto, in any degrees of wickedneſs which they think Venial; no acts of Temperance, Sincerity, Righteouſneſs, Truth, or Faithfulneſs, Chaſtity, Liberality, &c. will be needful, but what is conſiſtent with all the Intemperance, Hypocriſie, Unrighteouſneſs, Perfidiouſneſs, &c. which by their doctrine is Venial. So he may be temperate who ſtill loads his ſtomach till he Vomits, and is daily half drunk. He may be ſincere enough, though he always deſign to ſeem better than he is, or good when he is not. He may be a man of Truth and Roman faithfulneſs, though his conſtant practice be telling Lyes, or breaking promiſes, or ſwearing falſly, ſo all be but in venial meaſures. He may be juſt enough, though in all his dealings, he be continually wronging others in leſſer matters. He may be Chaſt enough, though he be unclean in thought, word, and deed venially. And he may be liberal enough, though he conſtantly practiſe all the covetouſneſs which is oppoſite to every degree of liberality, ſo it be no worſe. He may be Religious enough, though his ſoul never actually worſhip God; and Devout enough without any inward devotion, and Reverent enough, though greatly irreverent, even in the worſhip of God; and though at other times he be ſtill prophaning the Name of God with vain Oaths, and divers ſorts of Blaſphemies: Holy enough alſo, though he never have one act of inward holineſs, no not on thoſe days which either God or themſelves have made holy. And in ſhort, he may be Godly enough, though he never love, nor fear God till he dye. (Some of theſe particulars are plain by the premiſſes, the reſt will appear ſo when we preſent their account of Venial ſins): So that, though a man were ſo far from expreſſing any Chriſtian Vertue, that he ſhould be inſtead thereof, continually acting the contrary ſins in all degrees not mortal, yet he would not be condemned: For by p. 166their doctrine, (q)(q)Etiamſi omnia peccata venialia, ſimul colligerentur. in unum, nunquam efficerent id, quod facit unum lethale Bellarm. De amiſſ. grat. l. 1. c. 13. p. 91. Non eſt meae mentes hic aſſerere, quod veniale poſſit fieri mortale per multiplicationem actuum venialium, etiamſi in infinitum multiplicarentur, Lopez. cap. 2. p. 12.all the venial ſins in the world that a perſon can be guilty of (though every hour, every minute of a whole life, how long ſoever, ſhould bring forth one or other of them), cannot poſſibly damn him. And ſince whoſoever ſhall not be condemned, will be ſaved, (which themſelves alſo maintain), conſequently, he that after Baptiſme, acts not one vertue Divine, or Moral, whoſe whole life hath nothing of a Chriſtian in it, but leſs and worſe than a Pagan, will yet be ſaved. Thus may they be deluded, who will truſt their ſouls in this infallible Church. They may be true Catholicks, though they be not Chriſtians, ſo much as to one religious Act; and may paſs currantly to Heaven, though they never move one foot in the way. Such a thing we muſt take Chriſtianity to be, and with ſo gaſtly and frightful a face will it look upon the world; if Popery have not thus far abandoned it, and obtruded upon us a Changling, inſtead of what Chriſt left us; there will be no lineament of virtue in the viſage of it, not one of neceſſity; nor needs there be more in the lives of thoſe, who would be counted the only true Profeſſors, and faithful embracers of it.

Sect. 9. They have other ways to make the exerciſes of Chriſtian Vertues unneceſſary. They do it eſpecially by turning the commands of God into Counſels. Of thoſe things that are required in Scripture, ſome, they ſay, the Lord only adviſeth and commends; others he commands and injoyns. Thoſe which he adviſeth, they call Evangelical Counſels; the other are divine Precepts. Now the precepts, they ſay, are neceſſary to be obſerved, ſometimes at leaſt; the Counſels are not needful to be obſerved at all, any man may be ſaved without complying with them, they are matters of ſupererogation, more than we need to do. So that all thoſe Vertues, which they make but matter of Counſel, are unneceſſary, the acts & exerciſe of them more than needs. And thoſe which they make ſo expreſly, are not ſmall nor inconſiderable in themſelves; and in conſequence little leſs than all. Many of thoſe admirable rules which Chriſt giveth us in his Sermon on the Mount, p. 167wherein the ſingular and divine excellency of that Religion, to which he calls the world, is ſo very conſpicuous, they will not have to be Laws, obliging all Chriſtians, but diſſolve the obligation of them by declaring them mere Counſels; though they were ratified by our great Law-giver with thoſe univerſal Sanctions, Matth. 7. 21. Not every one that ſaith unto me Lord, Lord, ſhall enter into the Kingdom of Heaven, but he which doth the Will of my Father, which is in Heaven; and v. 26. Every one that heareth theſe ſayings of mine, and doth them not, ſhall be likened unto a fooliſh man, who built his Houſe upon the Sand; Maldonate giveth that as the account, why he is ſaid, chap. 5. v. 2. THEN TO OPEN HIS MOƲTH, becauſe he (r)(r)Quod nunquam ante, ſublimem illam de Evangelica perfectione doctrinam propoſuiſſet, Comment. in Matth. p. 99.never before propounded that ſublime doctrine of Evangelical perfection. Of this nature in (s)(s)Vid. Joh. de Combiſ. in compend. Theol. l. 5. cap. 70. Ludolph. de vita Chriſti, par. 2. cap. 12. Angel. Sum. v. & v. praecept. n. 17. Sylveſt. Sum. v. praeceptum, n. 2. Soto de Juſt. l. 2. q. 9. art. 3. Navar, c. 24. n. 5. Soto, de nat. & grat. l. 3. c. 2. p. 126. Jo. Sanc. diſp. 7. n. 10.their account, is truſting in God ſuch as frees us from ſolicitouſneſs, about the things of this life, chap. 6. v. 31. 34. Sincerity of intention in doing good, ſuch as is injoyned, v. 1. Patient digeſting of injury, ſuch as is commanded, v. 39. Relieving others freely, ſuch as is required, v. 42. Innocent Communication, ſuch as is ſpecified, v. 37. Avoyding occaſions of ſin, ſuch as are meant, v. 29, 30. Exemplary walking (t)(t)Unde ſtatim Chriſtus in ſolenni illa legis promulgatione, ante neceſſaria praecepta propoſuit perfectorum conſilia Beati pauperes ſpiritu—Beati qui lu…ent, & his ſimilia. Et ideo ſubdit vos eſtis lux mundi: quaſi quibus competit non ſolum jeſtitiam …ulgariter colere, ſed egregi… uſum etiam rerum licitum abjicere, Idem. ibid.intended, v. 14. Poverty of ſpirit, v. 3. Spiritual mourning, v. 4. Chriſtian meekneſs, v. 5. The three laſt, ſaith Soto, (u)(u)Quod ſi trinum hoc conſiliorum votum, quod uno hoc loco ſtabilitur, &c. Idem. de juſt. & jur. l. 7. q. 5. art. 1. p. 243.are Trinum Conſiliorum votum. We muſt take them to be the peculiar concerns of votaries. Righteouſneſs (x)(x)Idem. ibid.likewiſe, as to earneſt deſires after it, v. 6. (y)(y)Ibid.Mercifulneſs, v. 7. (z)(z)Ibid.Purity of heart, v. 8. as it is the p. 168height of Charity, (a)(a)Ibid.Peacefulneſs alſo, v. 9. Love to Enemies, v. 44. more preſſed by Chriſt than the reſt, v. 45, 46, 47, 48. And before Popery, taken to be the proper character of Chriſtians; but with them (b)(b)Quae ad cumulatiorem virtutum perfectionem ornatumque attinet, ſub forma conſilij admonet, qualia ſunt illa quae pertinent ad inimicorum dilectionem, Prov. 25. Si eſ… rierit inimicus tuus, ciba illum.Prov 25it is no duty, nor any thing of like nature, as that Prov. 25. If thy Enemy hunger, feed him, &c. Yea, (c)(c)Et reliqua praecepta miſericordiae, Ut cap. 3. Idem. ibid. l. 2. q. 3. art. 2. p. 37.Acts of Mercy are no more our duty, for theſe are another inſtance of the ſame Authour, immediately adding, Et reliqua praecepta miſericordiae; not only that, Prov. 3. 4. Honour the Lord with thy ſubſtance; but all the reſt in Scripture of like nature. So likewiſe, not only (d)(d)De magnificentia & de magnanimitate, non fuerunt danda praecepta, ſed magis conſil…a, Aquinas 2. 2. q. 140. art. 2. ad primum.Magnificence, and magnanimity, but (e)(e)Dico virtutes Evangelicas dici illas, quae colliguntur ex conſiliis Evangelicis traditis a Chriſio Domino—ducentes hominem ad perfectionem ſupra communem bonitatem—potiſſimum Sex. 1. pauperas ſpiritus. 2 Caſtitas virginum, 3. Obedientia, praeſertim religioſa, 4. Hamilitas qua ita animi noſtri comprimitur elatio, ut ad altiora non ſe erigat—5. Paenitentia qua pro commiſſi… culpis Deo ſatisfacimus, 6. Simplicitas quae poſita eſt in quadam facilitate & ſynceritate morum juxta rationis praeſcriptum, Fill. tr. 21. n. 194. 195.humility alſo, with ſincerity of Converſation, and Chriſtian ſimplicity, or plain dealing. If theſe be not enough, all good works are in danger to become no duties. Dominicus a Soto, tells us, (f)(f)V…nam gloriam a tribus operum generibus expulit, ad quae cuncta officia reducuntur—ex his enim tribus, eo quod opera ſunt ſupererogationis, ſolent homines mundi auram ambere, Ibid. l. 2. q. 9. art. 2. p. 66.there are three kinds of good works, to which all Chriſtian Offices are reduced: One reſpects a mans ſelf, the quelling of his own pleaſures, ſignified by faſting; the other reſpects the Love of our Neighbours, of which kind is Almesdeeds; the third reſpects God and divine Worſhip, denoted by Prayer: and all theſe three with him are works of ſupererogation. When they come to an account in particulars, they vary not: As to what concerns our ſelves, (g)(g)Licitis voluptatibus abſtinere ad conſilium continentiae attinet, Idem. ibid. art. 3. p. 67. Conſilia vero ea reſcindunt, quae etſi licita ſint, nec Charitati prorſus inimica, tamen non nulla ſunt ad culmen progredientibus obſtacula, l. 7. q. 5. art. 1. p. 242.to abſtain from our lawful pleaſures, even when p. 169they may be an impediment to holineſs, is but advice, we need not follow it. Alſo to avoid worldly cares, to be content with Food and Raiment, not to be eager after ſuperfluities, not to be too ſolicitous for the body; not to affect dignities, are but matter of Counſel by their common doctrine, in Jo. Sanc. diſp. 7. n. 10.

As for the concerns of God, (h)(h)Ex praecepto colendi Deum homo tenetur duntaxat cultam externum ei exhibere, S. Joſeph. Sum. de 1. praecept. art. 5. Attentio ad Deum non eſt neceſſaria; this is commonly aſſerted, even when it is acknowledged that all inward worſhip is included in it; ſub hac autem attentione ad Deum ineluditur omnis interior reverentia & cultus, omnis oratio & petitio, ut eleganter deſcribit Gregorius 10. in c. Decret. de immunitat. Eccl. in 6. Suarez. tom. 3. diſp. 88. Sect. 3. p. 1146. Solus exterior cultus cadit ſub hoc praecepto—ſola miſſa communiter eſt in praecepto.—Utrum autem audiatur (miſſa) vel non—ſub praecepto non cadit, Cajetan, Sum. v. feſt.no inward worſhip in publick is under command, nor any outward, but the Maſs; and for the hearing of that, no divine precept. No more are we obliged to worſhip in private, (i)(i)Meditatio Scripturarum—perfectionis instrumentum, Soto, ibid.Meditation is reckoned among Counſels of perfection. (k)(k)Uldericus. Sum. confeſſ. & Piſan. & alij in Sylveſt. v. orat. n. 8. ſupra.Vocal prayer is not enjoyned by God, and ſo all publick prayer in Chriſtian Families and Aſſemblies, are under no divine injunction. Mental prayer may be a duty, (l)(l)Supra.when it is our duty to Love God; but when that will be, is not (m)(m)De praecepto diligendi Deum & aliorum, nempe fidei & ſpei—non ſatis certo conſtat quando obligent, & quando violentur, Fill. tr. 22. n. 297.well known: So mental prayer will be a duty, no body well knows when. But this is a Jeſuite who minces the matter too preciſely. In the judgment of Aquinas, (n)(n)Ut orent mentaliter—ſolum ſub conſilio—ut tenet D. Thom. 2. …. q. 32. & communiter, Doctores, Jo. Sanc. ibid. Oratio mentalis, in qua omnes actus interni religionis comprehenduntur, Suar. de Orat. l. 2. c. 7. n. 10.and the generality of their Doctors, mental prayer is under Counſel only. And it is the more conſiderable, becauſe they tell us, that in mental prayer all the internal acts of Religion are comprehended; ſo that hereby the very ſoul of Religion is diſmiſſed as a thing of no neceſſity among Roman Catholicks. And ſince in all worſhip, publick or private, they will have ſpiritual attention and devotion to be but matter of Counſel, p. 170(without which all that they call Worſhip is but a Cipher, or a blot rather); they leave no worſhip of God at all neceſſary. Cardinal Tolet gravely diſtinguiſheth (o)(o)Adverte, feſtum poſſe ſanctificari, & poſſe bene ſanctificari. Ad ſanctificandum du… ſunt neceſſaria—id eſt, ſacrum audire—& abſtinere ab opere ſervili & prohibito, l. 4. c. 24. p. 685. ad bene autem ſantificandum, ultra hoc, aliud eſt neceſſarium, puta, ut qui eſt in mortali, tunc conteratur, & ad Dominum converti ſtudeat: qui vero eſt in gratia, divinae vacet contemplationi, & bonis operibus, uterque autem a novo peccato abſtineat. Adverte tamen, quod homo, tenetur ſub mortali ad ſanctificandum feſtum, ſed non tenetur ſub mortali ad bene ſanctificandum. Ita ſolum obligor ad illa duo in feſto praeſtanda, non ad ſinem, quamvis conſilium ſit optimum, omnia iſta exequi in die feſto, vid. Soto, Navar, Cajetan, qui nobiſcum ſentiunt, ibid. p. 687.of a SANCTIFYING the Lords day, and all other holy days (for which preſence at Maſs, and abſtaining from ſervile work is ſufficient); and of a ſanctifying them WELL, (to which it is neceſſary, that he who is in mortal ſin, ſhould be contrite, and turn to God; and he that is in Grace, ſhould give himſelf to divine Contemplation and good works, and both of them ſhould abſtain from new ſin). Yet obſerve (ſaith he) that a man is bound under mortal ſin to SANCTIFY the day, but not to Sanctifie it WELL. And after concludes, So I am only obliged to theſe two things, viz. (preſence at Maſs, and avoyding ſervile works) but not to the end (to wit, ſanctifying it well); although it be very good Counſel to perform all the other upon this day. Thus with him it is no neceſſary duty, to which any are obliged on Lords days, or any other days for worſhip; to repent of ſin, and turn to God, to meditate on divine things, and do good works, and abſtain from any wickedneſs; all theſe it ſeems are only matter of Counſel; and herein he ſaith, Soto, Navarre, and Cajetan concur with him. And if they be only Counſels on all theſe days, the world will ſcarce find a day, when they will be duties. However with them, to do a thing, is commanded; to do it well, is not neceſſary. On all the days which either God or themſelves would have kept holy, it is mere Counſel, either to do that which is good, or to think of it, either to be ſorry for paſt wickedneſs, or not to commit more. And ſince it is no more on the holieſt, it may ſeem not ſo much as a Counſel on prophane and common days. The means of honouring God, being thus by them made unneceſſary, no wonder if they diſcharge us from the due uſe of them; (p)(p)Pia ſedulitas inter conſilia recenſet Hunnaeus in Catechiſm. ad finem Sum. Aquin.pious ſedulity p. 171(diligence for Heaven and our ſouls) is but matter of Counſel, we need not trouble our ſelves with it. No more ſcarce with any thing elſe, for (q)(q)Evitatio otij non eſt in praecepto, Soto, ibid. l. 7. q. 5. art. 2. p. 243. ad ſin.the ſhunning of Idleneſs is but Counſel, yea, and ſuch as doth not oblige the Monks themſelves, though they will have none elſe obliged by Counſels; in reference to them, Soto ſays, the avoyding of Idleneſs is not commanded.

Acts which concern others, are either thoſe of Righteouſneſs or Charity; for the former, how favourable they are, we ſaw before, they (*)(*)Quaecunque vultis ut faciant vobis, &c Scil. neceſſario, aliter conſilium eſt, Angel. Sum. v. praeceptum, n. 17.diſcharge us from ſuch deſires thereof as Chriſt encourageth to the uttermoſt, Matth. 5. 6. The latter they make corporal or ſpiritual. That Mercy or Charity which affords outward relief, even their (r)(r)Eleemoſynas erogare non eſt in religioſis virtus. Soto, ibid.Religious are not obliged to. Nor need others exerciſe it, by (s)(s)In quibus vero duobus non eſt de praecepto ſubvenire donando; ſed ſatis eſt ſubvenire commodando vel mutuando, Navar. cap. 24. n. 5. Non ſemper eſt neceſſe donare, ſed tunc ſolum, cum egenti neque per mutuum, neque per venditionem, neque alia ratione ſuccurri poteſt—quamvis haec doctrina vera ſit, & non ſolum a S. Thoma. in 2. 2. q. 32. art. 6. ſed etiam ab alijs Theologis communiter tradi ſoleat, Bellarm. de bon. Operib. l. 3. c. 8. Conſule, caſtiga, remitte, ſolare, fer, ora.GIVING any thing, no, not to thoſe that are in greateſt neceſſity, how much ſoever themſelves have, how extreamly ſoever others want. Spiritual relief, in affording of which, the exerciſe of mercy conſiſts, they give an account of in many particulars, viz. adviſing thoſe that want Counſel, teaching the Ignorant, comforting the Dejected, correcting Offenders, remitting Offences, bearing thoſe that are burthenſome, and praying for others. Now all theſe (and as many more belonging to the other branch) (t)(t)Miſericordia ſeu Eleemoſyna ſive ſit ſpiritualis, quae melior eſt corporali, ſive ſit corporalis, eſt de conſilio; vel ſaltem non de praecepto obligante ad mortale, exceptis duobus caſibus, Idem. ibid. ſubvenire neceſſitatibus proximorum corporalibus, ſicut propriis neceſſitatibus, pertinet ad conſilium, vid. Aquin. Quodl. 4. art. 24. ad. 1. Miſericors cor proximi neceſſitatibus communibus praeſtare, infaeticeſque eventus corum condolere—conſilium, in Jo. Sanc. diſp. 1. n. 1.are no neceſſary duties, or (which is all one in effect) under no precept obliging to mortal guilt, except in two caſes only, ſaith Navarre, and thoſe two concern only corporal relief; ſo that all the other p. 172dutys which we owe to the ſouls of men, are left arbitrary, as mere roatters of advice without exception. (*)(*)Gloſſa in loc.That of the Apoſtle, 1 Pet. 2. 13. For ſubjection to Governours is with them a Counſel. No more is that rule of Chriſt for Church Diſcipline & government, Math. 18. 15, 16, 17. if thy Brother ſhall Treſpaſs againſt thee, &c.

Mortification can ſcarce with them be ſo much as a Counſel, for their doctrine will have nothing in us to be mortified; that which is to be ſo treated, is ſin in us; but they maintain, that in a juſt man there is no ſin after Baptiſme. Carnal concupiſence it ſelf is ſinleſs; it is natural to us, and ſo innocent. (u)(u)Concupiſcentia carnis naturalis nobis eſt—Igitur cum ea quae nobis inſunt a natura, nec loude digna ſint nec vituperio, quis vel caecus, dixerit concupiſcentiam illam, eſſe peccatum? niſi forſan material…ter ante baptiſmum. Ut ſuperius explicatum eſt. Revera qua ratione id dixeris, ſequenter compulſus confiteberis, & viſum, & auditum, & reliquos ſenſus qui nobis poſt peccatum Adae inſtrumenta ſunt delinquendi, delicta & ipſos eſse. Quin vero & aurum & honores, & muliebrem formam, & quicquid nos pellicit, pellitve ad malum, Soto, de nat. & grat. l. 1. c. 12. p. 24.That which is in us by Nature, they ſay, is neither worthy of praiſe or diſpraiſe: Hence they conclude, he is blind, who will ſay, concupiſence is a ſin. They grant it induceth us to ſin, but it is no more ſin upon that account, than hearing, ſeeing, or other of our ſenſes; than Gold, or Honour, or Beauty, or any thing elſe that may draw us to evil; and ſo plainly, we are no more bound to mortifie it (if ſin only is to be mortified) than we are obliged to ruine our ſenſes, to deſtroy gold, or to ſpoyle the beauty of a hanſome Woman. And the ſame muſt be ſaid of other vicious habits, contracted by a continued practice of ſin; for though they call theſe Vices, yet Vices with them are no ſins, no more than Vertues are dutys; (*)(*)De habitu conſtat non eſſe peccatum, How they would prove it, ſee in Suar. l. 3. de Juram. c. 6. n. 1. Non ſufficit habitualis affectus ſeu diſpoſitio ad peccandum, ſed requiritur actualis affectus ſeu diſpoſitie, ut peccatum reipſa contrahatur, Bonacina, de peccat. diſp. 2. q. 3. p. 5. n. 3. alij communiter.the Law of God is not concerned in any habits, as it commands not thoſe that are good, ſo it forbids not thoſe that are vicious; and no reaſon to mortifie that which is not condemned by the Law. However, they retain the word, but little elſe we meet with in them, about this great concern of a Chriſtian; and a very odd object they find for it, inſtead p. 173of that which the Scripture aſſignes; it is the natural body that is to be afflicted and macerated, not the body of ſin; and ſo they are not concerned to get the work of the Devil deſtroyed; it is the work of God that muſt be mortified. They may be excuſed, if they make not this ſo much as a Counſel. But they ſay the meceration of the body is in order to the bridling of concupiſence: It ſeems, as Innocent as it is, it may need a curb, yet they take care to leave it looſe enough, for thoſe ſeverities which ſhould hamper it, they ſay are not commanded. (x)(x)Afflictio corporis non eſt in praecepto, de juſt. & jur. l. 7. q. 5. art. 2. Mortificationis operibus ſedulo eſſe addictos, conſilium, in Jo. sanc. diſp. 1. n. 1.Afflicting of the body is under no precept, ſaith Soto and Sylveſter, having told us out of Aquinas, that a Vow is properly of a work of Supererogation, acceptable to God; he adds, the (y)(y)Sum. v. Votum. 1. n. 4.maceration of the body, as ſuch, for the bridling of Concupiſcence, falls under Vowes. And ſo how unruly ſoever the fleſh is, they may chooſe, whether they will uſe the bridle or no. Yea, if the Prieſt ſhould be ſo rigid as to enjoyn ſeverities of this tendency, the Sinner needs not ſubmit to them.

Nor will they have us more engaged againſt the world than againſt the fleſh; all the evils of the world are by the Apoſtle reduced to three heads, 1 Ioh. 2. 16. but the Oracle of their Schools tells us, that to relinquiſh theſe three wholly, (z)(z)Haec autem tria totaliter derelinquere ſecundum quod poſſibile eſt, pertinet ad conſilia Evangelica, Aquinas 1. 2. q. 108 art. 4. Corp.as far as we can, belongs to Evangelical Counſels. Soto herein follows him, and tells us (a)(a)Temporalium tria ſunt genera, ſcil. concupiſcentia carnis, concupiſcentia oculorum, & ſuperbia vitae—animos vero ab illis prorſus evellere, non eſt cunctis, immo neque multisin hoe ſaeculo poſſibile. Quare ſub conſilio Chriſtusid cuique reliquit, ut qui capere poſſet, caperet, Ibid. l. 2. q. 9. art. 3. p. 67. vid. Jo. Sanc. diſp. 7. n. 10. Huc emim (viz. ad votum religionis) attinet Paulinum illud verbum ad Gal. 6. mihi abſit gloriari niſi in cruce Domini, &c. per quem mihi mundus cruciſixus eſt, & ego mando, Ibid. l. 7. q. 5. art. 1. p. 242Gal 6that Chriſt left this unto every one under Counſel. So to be crucified to the world, and to get the world crucified to us, Gal. 6. is matter of advice with him, nor are we obliged thereto, in reference to thoſe things, (b)(b)Non poſſunt non multa alendae charitati creare pericula, Ibid,or Luſts, which very much endanger our ſouls.

p. 174Self-denyal alſo hath the ſame meaſures from them. Bellarmine, by thoſe words of Chriſt to the young man, Matth. 19. 21. Follow me, underſtands ſelf-denyal, explaining it by Matth. 16. If any man will come after me, let him deny himſelf, it is nothing elſe, ſaith he, (*)(*)Abnegare ſe nihil est aliud, quam valedicere ſuo judicio, & ſuis affectibus, & accommedare ſe alterius judicio & voluntati.but to renounce ones own judgment and affections, and to accommodate himſelf to the judgment and will of other; this the young man ſhould have done, but it was not his duty, it was only a Counſel of perfection, (as he and all of them conclude) to ſubject himſelf thus to the will and judgment of Chriſt. He diſtinguiſheth indeed, and will have ſubmiſſion to the will and judgment of Chriſt in things neceſſary to ſalvation, to be a common duty enjoyned, Matth. 16. and Luk. 9. But ſuch a ſubjection of our wills and judgments to Chriſt in things not of themſelves neceſſary to ſalvation, to be only a Counſel; (c)(c)Solis ijs conſulitu… qui volunt eſſe perfecti, de qua agitur, Matth. 19. Luc. 18. de Monach. l. 2. c. 9. p. 1151.Matt 19Luke 18it is advice for thoſe alone that would be perfect. This is bad enough, for thus it will not be a duty to ſubject our ſelves to Chriſt in moſt things; or to deny our ſelves in any thing, which is not in their ſenſe a deadly evil. But Soto, than whom there was no Divine more conſiderable in the Council of Trent, advanceth farther, and concludes that ſelf-denyal, not only which is required, Matth. 19. Luk. 18. But that alſo commanded, Luk. 9. Matth. 16. (which the Cardinal underſtood to be a ſubjecting of our wills and judgments to Chriſt in things neceſſary to ſalvation) is but a Counſel; and tells us (d)(d)Luc. 9—Idem eſt ſe hominem ipſum abnegare, quod propriam libertatem alterius arbitrio voti nexu ſubdere. Ibid. p. 248. Abnegare ſeipſum, eſt propriam voluntatem, per quam homo eſt bomo, abnegare: quod revera niſi obligatario vot… alteri eam ſic tradas, ut in tua non ſuperſit facultate eandem rerſus tibi uſurpare, fieri non poteſt. Ibid. art. 4. p. 24….Luke 9for a man to deny himſelf, is by Vow to give up his liberty to anothers will; and ſo Chriſt no where enjoynes other ſelf-denyal, than what their Perfectioniſts voluntarily oblige themſelves unto by Vow, and the main duty of Chriſtians is confined to Cloyſters; that ſelf-reſignation, wherewith Chriſt ſhould be honoured, being transferred to an Abbot.

There is one thing more remains, which Chriſt requires of thoſe, who will be his Diſciples, that is, Chriſtians (and but one where he p. 175gives us the ſum of all) and that is ſuffering for him. It would be ſtrange, if when they have eaſed themſelves of the reſt, they ſhould leave their Catholicks obliged to this. The device of Evangelical Counſels had not been ſo uſeful a tool, though it freed them from the reſt of Chriſts Yoke, if it would not have ſerved to caſt off the heavieſt part of it; but hereby they can caſt off Sufferings, greater, or leſs. Martyrdom they reſerve for thoſe who receive the truth in Love; for themſelves it is only a Counſel (e)(e)Eſt autem ſolum in Conſilio, quando ex eo nihil amplius quam Dei gloria, vel fidei exaltatio conſequitur; ſecundum mentem ejuſdem Doctoris. Navar. c. 12. 11. 40. Lopez. c. 41. p. 224. Si adeſt ſolum oportunitas manifeſtandi Divinam gloriam & aediſicandi eccleſiam, martyrium eſt ſupererogationis, & non neceſſitatis. Angel. ſum. v. charit. n. 5. Sylveſt. ſum. v. Martyr. Secundum Bonavent. & S. Thom. ſum. Roſel. v. charitas. n. 10.when it ſerves for nothing more than the glory of God, and the advancing of the Faith; and this according to the judgment of Aquinas. If it be no more than an opportunity of manifeſting the divine glory and edifying the Church, it is a work of ſupererogation, and of no neceſſity, ſaith another. (f) Math. 19. Omnis qui reliquerit Domum vel fratres, &c. Vide quam cu…ctis rebus eum denudet, qui optaverit eſſe perfectus. Soto. ibid. art. 2. p. 244. Religio—nihil aliud ſignificat, quam quod Chriſtus Evangelicum adoleſcentulum docuit: Sivis perfectus eſſe, vade & vende, &c. Et ſequere me.Matt 19Parting with other things for Chriſt is no more a duty; to forſake Brethren, or Siſters, or Father, or Mother, or Wife, or Children, or Lands, for Chriſt's ſake, Matth. 19. 29. is not a duty of any Chriſtian, but only ſuch as profeſs perfection, ſuch forſaking all for Chriſt, to follow him, is more than needs, it was ſo in (g)(g)Et quod ſubinde Petrus ſubjunxit: ecce nos reliquimus omnia, & ſecuti ſumus te. Ibid. art. 3.the Apoſtles. In ſhort, taking up the Croſs is more than is commanded, when it is joyn'd by Chriſt with ſelf-denyal, and following him, as the beſt character of his Diſciples, Luk. 9. (h)(h)De voto obedientiae intelligit. Luc. 9. Si quis vult poſt me venire, abneget ſemeipſum, & tollat crucem ſuam quotidie, & ſequatur me. Ibid. art. 1. p. 243. vid. art. 4. p. 247.Luke 9They take it to be but matter of Counſel, and ſo quit themſelves of the full character of Chriſtians at once.

If there be any vertue left, requiſite for the practice of a Chriſtian, which this Engine hath not yet demoliſhed and brought to diſcretion, p. 176by working it otherwiſe, it will make clear work. The leaſt degree of vertue, they ſay, is all that is neceſſary; (i)(i)Bellarm. de paenit. l. 2. c. 11. ſupra.none can be aſſigned above the loweſt (in Faith, Hope, Love, Repentance, or other Vertues) which is enjoyned. Now that which is loweſt of all, is next to nothing; and that which is no more, can act no further; ſo that all exerciſe of Vertue which their doctrine makes needful, is either nothing, or next to it. All growth in grace, with them, is (k)(k)Niſi forte in religioſo, qui tenetur habere propoſitum proficiendi: quia nullibi eſt praeceptum, ut iſtam curam habeamus, ſed conſulitur tantum, Sylveſt. v. peccat. n. 4. &c.needleſs, for the firſt degree they attain is not only a ſufficiency, but all the perfection that is neceſſary; (h)(h)(l) Perfectio una neceſſaria ad eſſe, altera neceſſaria ad bene eſſe, quae conſiſtit in conſilijs. Bellarm. de Monach l. 2. c. 12. p. 1158.what is more, may be profitable, but not ſimply needful. The firſt and leaſt degree of Vertue in every kind ſatisfies the precept, and that being ſatisfied requires no more. So all other degrees will be but under Counſel; it will be no duty to look after more than the leaſt, nor will the groſſeſt negligence, as to endeavours for more, be any ſin.

And ſince encreaſe of Vertue is by the exerciſe of it, where the increaſe is not neceſſary, the exerciſe is needleſs. Further, no Act of Vertue in any degree is requiſite, but only in the article of neceſſity; for then only affirmative precepts oblige, at all other times, they bind no more than mere Counſels, nor than neither, unleſs it can be known when this Article occurs; and how ſhall it be known? the Scriptures have not declared it, they ſay, nor Councels neither, why they have a rule in the caſe. (m)(m)Quae indefinita relinquuntur a lege, arbitrio boni viri ſunt definienda, Navar.Things not determined, are left to the Arbitrement of an honeſt man; & ſo it is left to every mans will, who can ſuppoſe himſelf honeſt; if he never find time for any act of vertue, he will not be obliged to any: or if he will be ſo cautious to conſult their Divines in the caſe, ſome of them declare, that ſuch a vertuous Act is rarely needful, nor can they certainly tell when: others conclude there is no neceſſity of it all. Now he may follow which pleaſe him beſt, even thoſe (if he liſt) which diſcharge him from all obligations to the acts in queſtion; and this he may do ſafely, not only by their doctrine of probability, but by the determination of their Oracle. The Council of p. 177Trent will ſecure him, though he never perform one act of Vertue all his life, nor repent thereof at his death, by a fine device, which is neither Repentance nor a Vertue, of which before.

Beſides, all acts which have more than moral goodneſs, ſeem by their doctrine to be under Counſel, and all acts ſupernatural and truly Chriſtian more than needs. They are not truly Chriſtian, unleſs they be done out of reſpect to God, with an intent to pleaſe and honour him, as the Apoſtle requires, 1 Cor. 10. 30. But this rule, as Soto tells us, (n)(n)Poteſt tamen accipi in ſenſu, ut ſit conſilium: & hic videtur propinquior literae, ſcilicet ſive comeditis ſive bibitis, &c. omnia actu referatis in Deum. De nat. & grat. l. 1. c. 23. p. 60.taken in that ſenſe which is neereſt to the letter, that all be actually referred to God, is but a Counſel. But may not a vertual intent to glorifie God be neceſſary, though an actual reſpect thereto be but advice? No, not that neither, for without ſuch a vertual reference, the acts we ſpeak of, may be morally good, (as they ſay they were in thoſe that knew not God) and ſo no ſin. Now in any degree above this (viz. wherein they are more than not ſins, or any thing better than meerly inculpable) (o)(o)Si addam alterum gradum (viz. praeter eum quo non pecco) eo modo facio actum ſupererogationis & conſilij. De Monach. l. 2. c. 13. p. 1162.they are works of ſupererogation, if their great Cardinal be not miſtaken.

There is yet another Maxime pregnant for this purpoſe; (p)(p)Modus virtutis non cadit ſub praecepto neque legis divinae neque legis humanae.The mode of Vertue falls not under the Precept; that is, we are not enjoyn'd to act in a vertuous manner, or as becomes vertuous perſons, viz. out of a vertuous habit or principle. Aquinas, who delivers and maintains this maxime, explains it by this inſtance: (q)(q)Neque enim ab homine neque a Deo punitur tanquam praecepti tranſgreſſor, qui debitum parentibus honorem impendit, quamvis non habeat habitum pietatis, 1. 2. q. 100. art. 9. c.He is neither puniſhed by God, nor men, as a tranſgreſſor of the Precept, who paies his Parents due Honour, though not out of a habit of piety. Such Honour, though it be no act of that Vertue (Piety they call it) from whence proceeds what we owe to Parents, doth ſatisfie the Precept, ſo that the perſon is free both from ſin and the puniſhment. Accordingly Soto, (r)(r)De nat. & grat. lib. 1. c: 22. p. 57. ſupra.We are not p. 178commanded to pay what we owe, out of the habit of Righteouſneſs, or liberality, but only to pay it to the full. By this one inſtance he would have us judge of all other Precepts concerning Vertues: The habits, i. e. the vertues need not be exerciſed; let the thing be done, and it is all, the command of God requires, though it be not done out of a vertuous principle, nor be any act or exerciſe of it. So Bellarmine (s)(s)De grat. & liber. arbitr. l. 6. c. 7. p. 664. ſupra., When God commands that we live righteouſly and ſoberly, he commands not that we do this from a habit, but only that we do it. The external acts which Pious, Sober, and Righteous perſons do, are requiſite; but the exerciſe of any vertues therein, whether they concern God, others, or our ſelves, is not commanded: (*)(*)Per virtutem intel igimus habitum bonum, Nav. c. 23. n. 1.The habit is that, which they count the vertue; ſince therefore they ſay, that nothing need be done out of habit, they thereby declare that no exerciſe of vertue is enjoyned; nothing that we do, need be the act or iſſue of a vertuous principle; this will be but matter of Counſel, and not under any obliging command. Indeed they make the exerciſe of vertue univerſally needleſs, ſince they declare it not requiſite in all thoſe caſes, where if in any at all, it would be needful, they find no neceſſity for it, either in worſhip, or common converſation; all may be done very well, without any act of grace or vertue. They may pray effectually; they may celebrate or hear Maſs meritoriouſly (and theſe are the ſum of all their ordinary worſhip); they may partake worthily of all their Sacraments; they may obtain all the effects of Sacraments or Sacramentals (theſe are evident by the premiſſes); they may ſatisfie all the commands of God, and peecepts of their Church, ſo as to free both from ſin and puniſhment in the judgment of Aquinas and his Followers; yea, they may merit too, not only other things, but grace and glory: this is the point more ſtuck at than the reſt, but the (t)(t)Non deſint graviſſimi authores, qui ſentiant, omne opus bonum hominis juſti, & habitu Charitatis praediti, vitae aeternae meritorium eſſe, Bellarm. de Juſtif. l. 5. c. 15. p. 957. Ad meritum imperium charitatis non eſt neceſſarium proprie & in rigore, ſufficit enim, ut ab habente charitatem proficiſcatur, vid. Suar. tom. 4. diſp. 37. Sect. 3. u. 3.graveſt of their Authors maintain, that it is ſufficient p. 179for merit, that a man be in the ſtate of grace, though he do not act it; and this ſtate conſiſts but in that imaginary grace, to which a Prieſt can help an impenitent Sinner. It will be hard to divine, for what ends the exerciſe of vertue can be by them counted needful, ſince without it, all the ends ſpecified may be accompliſhed, the chief not excepted. However here's enough to enter the exerciſe of vertue amongſt mere Counſels.

If we ſhould take into this account all theſe rules in Scripture, the tranſgreſſion of which is by their doctrine but Venial, as Scotus, Gabriel, and others, would have us, (Scotus & Gabriel, aſſerunt peccata mortalia eſſe contra praecepta; venialia vero contra conſilia, Vaſq. in 1. 2. tom. 1 diſp. 143. c. 4. n. 7.) the number of Counſels would ſwell infinitely, and all Conſcience of the exerciſe of Vertue would be in a manner ſtifled under that notion: but of Venials hereafter. They have, without this, yet another expedient ready to do them univerſal and effectual ſervice this way, for by their principles any one may turn what divine precept ſoever pinches him, into a Counſel, and make no more Conſcience of it, if he have but ſome Doctors opinion for it (ad praeceptum non teneris, ſi te non teneri probabilis Doct. eſt ſententia, Medina, Soto, in Victorell. ad Sa. v. dubium, n. 2.) Yea, though he have but the opinion of ſome one Doctor, that's enough to ſecure him, as Angelus, Sylveſt. Navar, Sairus, Victorel, (ibid. & in Jo. Sanc. d. 44. n. 61.) and above 20. of their Authors conclude (vid. infra). So far is it from being the ſingular conceit of ſome Jeſuites, yea, though that Doctor therein be oppoſed by all others, idem. ibid. after Lorca, Villalobos, and many more.

Not to be tedious; where Chriſt intimates, Math. 5. 19. that ſome of the commands are greater, and ſome leſs; the great commands ſome of their Writers will have to be Evangelical Counſels, becauſe they are better, more meritorious, and tend to greater perfection: (u)(u)Vid. Soto, ibid. l. 3. c. 2.others will have the leſs commands to be but ſuch Counſels, becauſe they are not neceſſary to be obſerved. Now betwixt theſe two, both the great commands, and the leſs, will be diſſolved into Counſels, and what then becomes of the exerciſe of Chriſtian vertues? If this be but p. 180matter of Counſel, there is no neceſſity that any ſhould trouble themſelves about it. For this is the difference, ſaith Aquinas, betwixt a Precept and a Counſel (x)(x)Praeceptum importat neceſſitatem, conſilium autem in optione ponitur ejus, cui datur, 1. 2. q. 108. art. 4.. A Precept imports neceſſity, Counſels are left to the free choyce of him, to whom they are given: So that he may mind or not mind them, as he liſts: if he obſerve them not, there is no fear of penalty, either eternal or temporal: (y)(y)Conſilium ſi non ſervetur, nullam habet paenam, De Monach. lib. 2. c. 7.There is no puniſhment ſaith Bellarmine, if a Counſel be not obſerved. (*)(*)Operari vero contra conſilium licet altiſſimum, peccatum non eſt: nullus enim Theologorum concedit fractionem conſilij puniendum fore a Deo, Jo Sanc. diſp. 7. n. 5.They all maintain this. Not one of their Divines will yield, that God may puniſh any one for acting againſt his Counſel, though of the higheſt importance. And no wonder, for by their doctrine he no way ſins mortally or venially, that doth not obſerve it. Though it may ſeem ſtrange, that it ſhould be no ſin to neglect Counſels given us from Heaven, and not to follow the advice of the All-wiſe God; yet it is paſt all doubt by their principles. (z)(z)Intermittere conſilium, nullum peccatum eſt, Vega. de Juſtific. l. 14. c. 12. Nec ulla (leges) divinae conſultoriae etiam ad veniale obligant, Navar. c. 23. n. 49. &c. 21. n. 43. Inobedientia aut eſt contra conſilium, & tunc ſi ſit conſilium perfectionis, non eſt peccatum, Sylveſt. v. inobedient. n. 2. ut enim optime ait Suarez, operari contra conſilium, nulla nece minima Chriſti offenſio eſt, Jo. Sanc. ibid.A neglect of Counſel is no ſin at all. It is not only no ſin to neglect theſe Counſels at other times, but alſo when God calls us to comply therewith by divine inſpirations and motions of his Spirit; to diſobey theſe calls, and reſiſt theſe inſpirations is no fault at all. Cardinal Tolet is rejected as too rigid, for counting it ſo bad as a venial fault, not to yield to theſe divine inſpirations, (Jo. Sanc. diſp. 7. n. 4). So that if the great God calls to us, either by his Spirit, or by his Word, or both together, as our Counſellor; we need not regard it, we may reſiſt both, and yet be innocent. Herein others concur; Aquinas himſelf counts it no ſin to neglect Counſels, even againſt Conſcience dictating, that it is good to follow them, (2. ſentent. diſt. 39. q. 3. art. 3. ad. 6.) They may refuſe the obſervance of them with ſome contempt, a preſumptive contempt (i. e. a continued neglect thereof) paſſeth p. 181without controll, as innocent. (a)(a)Contemptus negativus eſt peccatum mortale, ſi Dei lex quam violat, eſt praeceptiva: aut veniale, vel nullum, ſi eſt conſultoria tantum Sylveſter, v. contempt. n. 3.A negative contempt hereof is juſtified, as either a ſmall fault, or none at all. And ſome of them exclude not a poſitive contempt of theſe Counſels of perfection, but allow a contemptuous neglect of them as ſinleſs. (b)(b)Si vero non contemnit autoris poteſtatem, ſed obſervantiam conſilij ſeu exhortationis: & ſic ſolum peccat venialiter, ſi conſilium eſt reverentiae—ſi vero eſt conſilium perfectionis, nec etiam venialiter peccat & tunc eſt perfectionis quum licite poteſt dimittere, Sit Archi. 6. diſ. & ſic intellige Gloſſ. & jura quae alligat Sum. v. contempt. n. 1. omittere rem levem ex contemptu formali non eſt mortale, vid. plures in Dian. p. 3. tr. 6. reſ. 72.So Angelus, after their Law, and Gloſs, and their Saint Antoninus. They may glory in their neglect of theſe divine Counſels, and make their boaſt thereof; this will be but a ſlight fault at moſt; for they may glory in any thing but mortal crimes, and this is not ſo much as venial. It will be no worſe if they not only neglect, (c)(c)Et ex hoc patet, quid dicendum de eo qui attediatus abhominatur divina & ſpiritualia: quoniam niſi ſint neceſſaria ad ſalutem, & ea demittat: vel deliberate diſponat dimittere, non peccat mortaliter, Angel. Sum. v. accidia. n. 1.but abandon them with ſome abhorrence too. They may bind themſelves by Oath, not to obſerve them; it will be but a ſmall fault at worſt, to Swear, and call God to witneſs that they will not follow his Counſels. (d)(d)Non eſt peccatum mortale per ſe loquendo jurare aliquid contrarium conſilij, Gloſſa, Tabien. Cajetan, Navar, c. 12. n. 16. Antoninus, Soto, & alij in Suarez, de Juram. l. 3. c. 18. n. 6. Graff. l. 2. c. 15. n. 6. &c. 18. n. 11.So they commonly determine; and (e)(e)Hujuſmodi juramenta ſine peccato obſervari poſſ…nt, Navar, ibid.if they be true to their Oath, it will be no fault at all: So that if we be loth to believe, that they abandon holineſs in the exerciſe of Chriſtian vertues, as a thing ſuperfluous, and more than needs, under this notion of Counſels; to put us out of doubt, they are ready to Swear it, and their Doctors aſſure them they may do it ſafely.

Sect. 10. But if all this were otherwiſe, and any exerciſe of vertue were needful by their doctrine; yet would there be no neceſſity of it, but only during the Popes pleaſure. For by their principles, if the Pope ſhould determine, that any Vertue were a Vice, all Romaniſts are bound in Conſcience to conform to his judgment, and Vertue muſt be avoyded as if it were a Vice indeed. Bellarmin, their chief Champion (who is wont with ſo much confidence to deny, or with ſo great Artifice p. 182to hide or diſguiſe any thing in Popery which may render his party either odious or ridiculous) delivers himſelf plainly to this purpoſe. (f)(f)Si autem Papa erraret praecipiendo vitia, vel prohibendo virtutes, teneretur Eccleſia credere vitia eſſe bona, & virtutes malas, niſi vellet contra conſcientiam peccare, De Rom. Pontif. lib. 4. cap. 5. p. 721. Sect. ſecunda.If the Pope, ſaith he, ſhould miſtake in commending Vices, and forbidding Vertues, the Church would be bound to believe thoſe Vices to be good, and thoſe vertues to be evil, unleſs ſhe would ſin againſt Conſcience. The Cardinal would have us think, that he proceeds herein upon an impoſſible ſuppoſition, and that the Pope cannot thus miſtake, as to commend Vices, or forbid Vertues; but the world knows, that this is ſo far from being impoſſible, that he hath already actually done it, and this in ſuch inſtances as may well perſwade us, that it is not only poſſible, but likely; that there is not any Virtue, but (if occaſion ſerve, and his intereſt requires it) he may forbid it, and declare it a ſin, yea, and bind the Church in Conſcience to avoyd it, as if it were a Vice.

(*)(*)He may bind the Catholick Church in Conſcience to believe a Lye, and to call good evil, and evil good. This is to ſpeak home: and now let Bellarmin ſay a worſe thing of Antichriſt if he can, and ſhew us what the Gates of Hell can be imagin'd to deſign or attempt more deſtructive to the Chriſtian Church and Religion, than what he ſuppoſes the Pope to have full power and authority from Chriſt to do.He may do it with as much demonſtration of Reaſon, Holineſs, and Infallibility, in any caſe, as he hath already done it in too many. Since then, that Church hath ſo far ſubjected all the Conſcience and Reaſon they have unto him, as they cannot without ſin but believe him, if he ſhould determine, that light is darkneſs, and good is evil; he may take away all Conſcience of Vertue, and the exerciſe of it, when ever he pleaſeth; there will be no need of any act of Vertue for any Papiſt, if he liſt but out of his Chair to ſay ſo; they cannot without ſinning againſt Conſcience, practice any, if he do but the ſame thing in the reſt, as he hath done in a great many already.

This is enough to ſhew how needleſs they count the exerciſe of Chriſtian Vertues, and ſo how unneceſſary they make all holineſs of life; but it will be yet more evident, if their doctrine allow them to live in a courſe of ſin, and make it not neceſſary to forſake wickedneſs p. 183and abandon ſuch evil ways, as are condemned by the Holy God. For continuance in ſin is as inconſiſtent with holineſs of life, as it is with hopes of Salvation; and this is as clear in Scripture, as if it were deſcribed with a Sun beam, 1 Joh. 3. 8. Act. 3. 26. 2 Timoth. 2. 19. Gal. 5. 16. & 19, 20, 21. 1 Cor. 6. 11. 9. &c. Notwithſtanding, by their doctrine it is not neceſſary to forſake ſin; this will be manifeſt, if we take notice, that there are many ſins that they count Vertues, and ſo not to be avoyded; and many which they call ſins, but think it not neceſſary for the Salvation of any man to abandon them; and many ſins alſo, which they have made to be no ſins at all.