*By entering Some Monastery, or the like.

tain Subfiftence in fome way or other*, and not be caft
the unfeen Supplies of Divine Providence by that
upon
means; and they alfo afcribe fuch a Merit to them, and
make fuch Challenges thereupon from Divine Juftice,
that they are rather inftances of fpiritual Pride than true
Humility, and fo cannot be thought to have fuch a Per-
fection or Reward in them. And then if we confider the
definition of our Duty in a farther latitude,the Precepts of
God are in fuch a degree,& prefcribe fuch an abfolute Per-
fection of our Behaviour, that in this prefent compofure
of Flesh and Blood we can never attain or reach to it.
To love our Enemies, fo as to have no intention of Re-
venge to them, or be hindred in any Inftances of Bene-
ficence towards them, when it happens in our way:
And to love our Neighbours as our felves, to be indiffe-
rently affected to the Poffeffions of this World, fo that
we can be contented with our own Portion and measure
of them whatever it be; or part with them all in the
defence of a righteous Caufe, not to entertain a motion
of Concupifcence in our Hearts, or the fancy of any o-
ther thing, which being performed and brought into
Action, would be a Sin. Thefe are fuch heights and ad-
vancements of Vertue as we can never afcend to, much
lefs exceed and lay a Merit of Supererrogations, or un-
due Performances thereupon.

And as to the fecond thing, that we can fuffer more either in the chaftifements of Divine Providence which we patiently submit to; or in voluntary Inflictions upon our felves, than the demerit of our Sins, fo as to be a Satisfaction for them, or a Treasure for thofe of other People, will appear very abfurd, when we confider the abominable Nature and Defert of Sin, the infinite Majefty, and the infinite Goodness, and the infinite Affitance of divine Grace, which in the higheft Inftance

of

of Ingratitude, it is committed and acted againft. And that there is no Equivalency in the Sufferings of this Life, to the Reward of Heaven, fo as to purchase it, either for our felves, or other People, the Apoftle gives us his Opinion, Rom. 8. 18. Ireckon that the Sufferings of this prefent time are not worthy to be compared with theGlory which shall be revealed in us.

Thus having proved that we are not capable of undue Performances, or Inftances of Vertue above the Rules of our Christian Duty, nor that we can fuffer in an age gravated manner above the Debt of our Sins, which quite removes the Ground of Satisfactions, both for our felves, and other People: I might ftop here as to any further Purfuit of this Matter; Yet because they exprefly affirm that juftified Perfons can fatisfy for the temporal Pains left to Sin after the Remiffion of eternal Punifhment, I fhall a little further confider this Doctrine. Bell. de Penici lib. 4. C. 7. In Confutation of which we may obferve that fuch is the Nature and Offence of Sin, and its bold Effront to the Divine Majefty, that God in the Effect of his infi nite Mercy would not remit it without an Inftance of his juft Difpleasure and Indignation upon it, the more to imprint by this Means a due Notion of his own Pu rity upon the Mind's of Men,and the Repugnancy of Sin to him, which would have been more loft in them by an Act of pure Impunity. And then an Offence of the Di vine Majesty being to be compenfated and fatisfied for, there could no Equivalent be found but his Sufferings, or the free Oblation of himself, who was God and Man in one Perfon, or in whom the Godhead dwelt bodily; and fo having both the Subject of humane Nature to fuffer in, and the Divinity joyned thereto in a wonderful manner to inhance the Value of thofe Sufferings, he was only a proper Atonement upon that Account,

and

and did fully expiate the whole Offence and Punishment of Sin. In the Sacrifice of himfelf which had fo much Obedience and Refignation in it, to answer the Rebellion of our Sins, and fuch an high Eftimation from the Dignity of his Perfon, he purchased the Priviledg of Repentance to us, and whenfoever we truly perform that, a full Remiffion of our paft Sins, according to his own exprefs Declaration, Luke 24. 47. Which is alfo the Dictate of the holy Spirit, Ephef. 1. 7. In him we have Redemption, the Forgiveness of Sins. And he is the Propitiation for our Sins, 1 John 2. 2. And he has given himself a Ranfom for all, i Tim. 2. 6. And he has redeemed us from the Curfe of the Law, Gal. 1.13. And by the Obedience of one many are made righteous, Rom. 5. 19. The true Importance of all which places is plain

this, that we are wholly refcued from all the Guilt and Penaltics of Sin in the Sufferings of our Saviour, thofe are our Ranfom, and the Price of our Redemption, and there is no Remains of any Punishment to paft Sins, after a fincere Repentance of them, and the Application of Chrift's Sufferings thereto through Faith.

And that this great Atonement was abfolutely neceffary in Refpect to the whole Punishment of Sin, both temporal and eternal, which has no fuch nice Diftribution of it in Scripture, and that we cannot fatisfy the Divine Juftice upon either Account by any Behaviour, or Action of ours,is very demonftrable from the Inabilities of lapfed Nature, that we can perform no good thing in our own Strength, or the abftracted Principle of our own Natures, without an Influence of Divine Grace, (which Bellarmine fometimes affirms to be neceffary in Satisfaction, Ibid. p. 1104.) neither if we could entirely comply with the infinite Principle of Divine Grace, as it infpires good Thoughts into us, and as it

afiffis

affies us in the execelag of them, would are 4.75pm for of a fufficient Valot to iàtishy the Ofence of an infante Majefty, or offer a due Compentation thereto; fermg they are not confiderable abtracted as the Operations of the holy Spirit (as one cannor fay that that abdams, gives Alms, or the like;) but asthey proceed from buymane Liberty, and are the Ekets of our own Wills, which we produce in that Alliance; but then coffdering that we are often wanting to this Heavenly In Aluence in cur Minds, and too much yield to our carnal Affections, nor endeavouring in a duc Intention of our Faculties against them, and fo through Remiliels in cur les, and Dilocintment of Diving Help by theat Mears, fall into mar Inftances of Sin; as all that our Bet Actors have many Imperfections, and Defella Is them. ather wanning a due Dinction to God's Glo rt. Vidi is made The to work funds and Aftion of Tee Wine ear sobat ding desto, we arg se Juttice, for a

brought down by fome temporal Hardship. We fhall then be more recovered, to all the benefits of confideration, which a profperous Circumftance often hinders, and fo be more left in the free exercife of our reasonable Faculties, to determine our felves in the refult of them, as Creatures of our quality ought to do. And there being this Preffure upon the animal Nature, it will be less apt to fally forth into its usual habits of Pride, Intemperance, or the like; and fo we shall have more moderate Temptations to engage withal. Afflictions, when they happen to good Perfons, are fignal Advantages to their Vertues, and they always grow into a more Christian Habit and Temper by them: Nay, in refpect of wicked Men, they have this tendency likewife, and will obtain the like Advantage, unless it be prevented by an incorrigible Obftinacy, or a confirmed Habit and Difpofition that cannot change. This was the Apoftle's Method concerning the Corinthian that was guilty of Inceft, to excommunicate him (which was always attended with bodily Pain) and is therefore expressed to deliver him to Satan for the deftruction of the Flesh, that the Spirit might be faved in the Day of the Lord, I Cor. 5. 5. And 'tis not to be queftioned but this is often the Procefs of Divine Providence to caft Men into a state of Adversity, as the most proper and effectual Remedy of their Vices.

And then fecondly, Afflictions as they reduce the extravagant temper of Flesh and Blood, by which our Vertues become more eafy, fo they will excite a greater Vigilancy for the future,that we offend not afterwards, when we confider the fevere Chaftifements we either prefently are, or formerly have been engaged in, as our own Confcience will inform us of the true caufe and occafion of them. Thefe will bring us to a juft appreherfion and notion of Sin, that we rightly conceive of