Page:Delineation of Roman Catholicism.djvu/355

 CHP. XI.] !BNANCB.---SA?SAC?MN. 347 it was a sacrifice wtout ot. How preposterous is it then to claim merit for the doings or sufferings of sinful, though regenerated men, who still need the atoning blood of Christ to purge and preserve them from sin ! 'lley say, "that their merits are derived from the merits of Christ, and receive all their value from his." Though they say so, yet, accord- ing to their system, something is done m-torou]/by the sinner. If they believe that Christ's merits have rescued them from eternal punish- ment, they also believe that by their own merits the guilt of sin is effaced, and satisfaction is made for temporal punishment. To say that the efficacy of human works is derived from Christ is nothing to the pur- pose; it is maintained that they are mer/to/ous, and thus, according to their own scheme, salvation cannot be wholly of grace, nor wholly by Christ, nor by sanctification of the Spirit. Their authors constantly quote the corrections and judgments which befell David and the Israelites, as instances in which the temporal punishments were inflicted when the eternal were remitted. It is con- fessed that forgiveness of sins may be enjoyed, while the effects and consequences of sin are to be endured, to a certain extent, even to the end of life, as all suffering is the effect of sin. These afflictions are the �fiasteni, W of the Lord, and designed for our instruction and purifi- cation through the Spirit. But this is very different from viewing them as a at/o, or satirfactio to the justice of God in order to atone for our offences. (3.) Bellarmine argues thus: "If good works ma[. merit eternal life, much more may they avert temporal punishment. tnt the first is true. Matt. x, 8. The kingdom of God is called ,rages, reward. So it is a reward jusdy given to men's deserts. Therefore good works may much more redeem temporal punishments."* We utterly deny that heaven can be merited by good works. St. Paul having first said, "The wages of sin is death," adds farther, "but the gft of God is eternal life," Rom. vi, 23. He calls eternal life a g/j% and not wages. (4.) Our Lord required nothing of the woman taken in adultery but faitA: "Go, sin no more; thy faith hath saved thee," John viii, 11. Therefore no satisfaction for sin is required by Scripture. Indeed, there is no other means to receive pardon but faith. See Romans iii, 22, 25, 26; Eph. ii, 8, 9. (5.) Christ is the propitiation or satisfaction for the sins of the whole world, 1 John ii, 2; John i, 29; 1 Pet. ii, 24. Therefore Christ's redemption completely redeems us, consequently there is no other satisfaction. (6.) The eramioles of pardon furnished by Scripture omit satisfaction as any condition of pardon. The publican, upon his repentance, was pardoned, and no satisfaction was required. So also Peter was for- given without satisfaction. In like manner the man sick of the palsy. The same uniform course is to be seen in the other examples furnished by Scriluro. 7. The distinction which Roman Catholics make respecting sins, by calling some mortal and others venial, tends to immorality and laxity of life. The following view of mortal and veni31 sins is from the Sincere / �hr., c. 8, lib. 4, de Pnitent.

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