Two Treatises Against the Papists, Book 1 · Chapter 1
THAT OFTEN AFTER OVR SINNES BEFOR GIVEN BY THE sacrament of penaunce, there remaineth some due of temporall punishment, for the satisfying of Gods iustice, & some recompence of the offences past. CAP. I.
1 AS it is most true,Ephes. 1. Heb. 9. and the very grounde of all Christian comfort, that Christes death hath payed duely and sufficiently for the sinnes of all the world, by that aboundant price of redemption payed vppon the Crosse:August. Enche. cap. 65. So it is of like credit to all faithfull, that no man was euer partaker of this singular benefite, but in the knotte and vnitie of his body misticall, which is the Church. To the members whereof, the streames of his holy bloud and beames of his grace, for the remission of sinne & sanctification, be orderly, through the blessed Sacraments as condethes of Gods mercy, conueyde. All which Sacraments, though they be instituted and vsed as meanes to deriue Christes benefites,Marke the ground of the cause. and bestow his grace of redemption vppon the worthy receiuers: yet like effect or force, is not by the meaning of their first author and institutor, emploied vponupon all receiuers, nor giuen to all the Sacraments. That may well appeare, if we marke the exceding aboundant mercy, that is powred vponupon al men at their first incorporation and entraunce into the houshold of the faithfull, by Baptisme: In which Sacrament, the merites of our masters death be so fully and largely caried downe for the remission of sinne, that were the life before neuer so loden with most horrible offences, that in this misery man may commit, yet the offender is not onelyonly pardoned of the same, but also perfectly acquieted for euer, of all paine or punishment (other then the common miseries of mankind) which his proper offences before committed by any meanes might deserue. And no lesse free nowe then the childe after baptisme, which onelyonly originall sinne brought thither. So sayth S. Ambrose by these wordes: Gratia Dei in Baptismate non quaerit gemitum, Super vnde. ca. ad Rom.aut planctum, aut opus aliquod, nisi solum ex corde professionem. The grace of God in Baptisme requireth neither sorow nor mourning, nor any other worke, but onelyonly an hearty profession of thy faith. VVhereby he meaneth, that after our sinnes be once thus freely wiped away in our first regeneration, there is no charge of punishment or penaunce for farther reliefe of the same.
But now a man that is so freely discharged of all euill life and sinne committed before he came into the family, if he fall into relapse,Note. & defile the temple of God, then (as Gods mercy alwaies passeth manns malice) euen in this case also, he hath ordayned meanes to repaire mans fall againe. That is, by the Sacrament of penaunce which therefore,In cap. 3. Isai. S. Hierome termeth the second table, or refuge after shipwracke: as a meanes that may bring man to the porte of saluation, though lightly not without present dammage and daunger. In which blessed Sacrament, though Gods grace hauehave mighty force for mans recouery, and worketh aboundantly both remission of sinnes, and the discharge of eternall punishment due by iust iudgement to the offender, yet Christ him selfe (the author of this Sacrament as the rest) meant not to communicate such efficacie or force to this, as to baptisme,The force of Christes death is not so largely applyed vntounto vsus in the Sacrament of penaūce as in Baptisme. for the vtter acquieting of all paine by sinnefull life deserued. For as in Baptisme, where man is perfectly renewed, it was semely to set thoffender at his first entraunce on cleare ground, and make him free for all thinges done abrode: so it excedingly setteth forth Gods iustice, and nothing impareth his mercy, to vse (as in all common welthes by nature and Gods prescription is practised) with grace discipline, with iustice clemency, with fauour correction, and with louelove, due chastisement of such sinnes, as hauehave by the houshold children bene committed.
Nowe therefore, if after thy free admission to this family of Christ, thou doe greeuously offend, remission may then be had againe: but not commonly without sharpe discipline, seeing the father of this our holy houshold punisheth where he loueth,Ad Heb. 12. and chastiseth eueryevery childe whom he receiueth. VVhose iustice in punishment of sinne, not onelyonly the wicked, but also the good must much feare. VVhereof S. Augustine warneth vsus thus: Deus (sayth he) nec iusto parcit, nec iniusto: Lib. 22. cō tra Faustū cap. 20.illum flagellando vt filium, istum puniendo vt impium. God spareth neither the iust, nor vniust: chastising thone as his childe, punishing the other as a wicked person.
A childe then of this houshold continuing in fauour, though he can not euerlastingly perish with the impenitent sinners, yet he must (being not by some especial prerogatiue pardoned) beare the rodde of his fathers discipline. And gladly say with the prophet. In flagella paratus sum. I am ready for the roddes. And whatsoeuer these wantons, that are runne out of this house,Psal. 37. for their owne ease or other mennes flattery shal forge, let vsus continue in perpetuall cogitation of our sinnes forgeuen: and by all meanes possible recompence our negligences past. Let vsus not think but God hath somewhat to say to vsus, euen for our offences pardoned: being thus warned by …is owne mouth.Apoc. 2.4. Sed habeo aduersum te pauca, quòd charitatem tuam primam reliquisti: Memor esto itaque vnde excideris, & age poenitētiam, & prima opera fac. But somewhat I hauehave against thee, because thou art fallen from thy first louelove. Remembre therefore from whence thou fell, do penaunce, and beginne thy former workes againe. And the consideration of this diuersitie betwixt remission had by baptisme, and after relapse by the sacrament of penaunce, moued Damascen to call this second remedie,De orth. fide lib. 4. ca. 9. Baptismum vere laboriosum, quod per poenitentiam & lachrymas perficitur. A kinde of Baptisme full of trauell, by penaunce and teares to be wroght. In which God so pardoneth sinnes, that both the offence it selfe, and the euerlasting paine due for the same being wholy by Christes death & merites wyped away, there may yet remaine the debt of temporal punishmēt on our parte to be discharged, as well for some satisfactiō of Gods iustice, against the eternal ordre wherof we vnworthely offended,In Ench. cap. 65. as for to aunswere the Church of her right (as S. Austine saith) in which only al sinnes be forgeuē
Mary when occasion of satisfying for our offensies in this life is neglected, or lacke of time, by reason of longe continuance and late repentaunce, suffereth not due recompense in our life, which is the time of merciemercy, then certes the hand of God shall be much more heuie, and the punishment more greuous. And this is with out doubt to be looked for, that the debt due for sinne, must either here by paine or pardon be discharged, or els to our greater grief after our departure required.
CAP. I.
1 ALthough the argument of this chapter be but one, yet I thought it good to diuide the answere into two partes. The former part containeth his proposition, the latter his confirmation. And first concerning the sufficiency of Christes redemption, there is nothing can be spoken so magnifically, but that the worthines thereof passeth and excedeth it. I will therefore agree with you in that you say of the comfort, sufficiency and aboundant p…ce of the death of Christ, and I would you would alwayes agre with your selfe in the constant confession of the same truth, I receaue also that which you affirme, that the benefit of his death, extendeth also to the members of his mystical body. But in that which you make to be the onelyonly meane, whereby the same is conueyed and applyed vntounto vsus, I can not but dissent from your iudgement. For the meane on Gods behalfe, by which we are made partakers of the fruites of Christes passion, and so grafted into his body, is his holy spirite of promise, which is the earnest and assuraunce of our inheritaunce, who worketh in vsus fayth, as the onelyonly meane by which the righteousnes of Christ is applyed vntounto vsus. Eph. 1. And as for the Sacraments, which you seeme to make the onelyonly condittes of Gods mercy, we are taught in the holy Scriptures, that they are the seales of Gods promises geuen for the confirmation of our fayth, as was circumcision to Abraham, when he was iustified before through faith, Rom. 4. You will vsus in the margent, to marke the grounde of your cause, which is in deede a good admonition. For seeing the grounde of your cause leaneth vponupon your onelyonly affirmation, and is contrary to thautority of Gods word, iniurious to the spirite of God, and neglecting the fayth of Christ, what so euer you buyld thereuppon, must needes be like the foundation. But howe shoulde your free will be maintayned? if Gods spirite had any place, that distributeth to eueryevery one according to the good pleasure of his owne will. 1. Cor. 12. And how should the Sacrament geue grace of the worke wrought? if fayth were requisite in them that receiue them. Of like authority it is, which you say, that like effect is not geuen to all the Sacramentes. Surely all the Sacramentes of Christes institution, hauehave lyke effect in Gods elect. But let vsus heare your difference. By baptisme all sinne committed before, and the punishment thereof, is clearely forgeuen, by the Sacrament of penaunce, though the sinne be forgiuen, yet there remayneth a temporal punishment. When the Pope geueth a general pardon à poena & culpa, doth he not it by ye sacrament of penaunce? if he do it by yt sacrament, then are temporall paines also remitted therby. Thus one falshod ouerthroweth an other. But Christ you say the author of this sacrament, meant not to communicate such efficacie …o this, as to Baptisme. Here are two assertions, first of the author, then of the force of this Sacrament, but neither of both able to be proued by the word of God. Neuerthelesse here is brought in that which is thought to be the piller, not onelyonly of purgatory, but also of all other popish satisfactions: namely the chastisement and correction, that God ministreth to his children, whose sinnes he hath pardoned, which is not a satisfaction for the sinnes past, but a warning for the time to come, and is neuer accompted in scripture, for an answering of Gods iustice, but a token of his mercy, being not the punishment of a iudge, but the chastisement of the father to the amendement of his childe that suffereth, and for an admonition of other, that they likewise offend not. Heb: 12. And after this manner, are also those places to be vnderstood, where God is sayd to punish the offences of his children. But whereas M. Allen allegeth the saying of Christ vntounto the Angell of the Church of Ephesus, Apoc. 2. But I hauehave somewhat against thee, &c. to proue that God hath somewhat to say for our offences pardoned, I maruell whether he were sleeping or waking when he wrote it, for there the pastor and Church is charged, for their offence which is not to be pardoned, except they repent, & if they repent to be clearly remitted. But foreign, or, age poenitentiam, with M. Allen, is doe penaunce, & doing of penaunce, with him soundeth to make satisfaction. He professeth in one place his ignoraunce in the Greeke tongue: but if he would but acknowledge what poenitere in Latine signifieth to be sory, he neede not to hauehave occupied him selfe in alleging that place. But proceding a litle further, he maketh two causes why the debt of temporall punishment remaineth to be discharged by vsus. One for some satisfaction of Gods iustice, as though the satisfaction of Christ were imperfect. An other to answere the Church of her right (as S. Augustine sayth). In deede the olde discipline of the Church, required that open offenders, should not onelyonly repent priuatly before God, but also shew open signes of harty repentaunce for satisfying the Church, by whom they were to be receaued as before their repentaunce they were cast out. And in this sense, satisfaction is often vsed by the auncient fathers, and not to fulfill the righteousnes of God, either by doing or suffering of any thing. Seeing therefore that God… iustice is throughly satisfied by Christes suffering, there remayneth no satisfaction to be supplyed by men. For the afflictions of the faithfull, are t…e matter of their patience and conformitie with Christ their head, the punishments that are inflicted vponupon them, are the corrections of mercy, not the satisfactions of iustice. There remaineth therefore no temporall punishment for satisfying of Gods iustice in our life, and much lesse after our death.
2 And this to be the graue doctrine and constant faith of the fathers I must first declare: both for that it shall firmly establish our whole matter, and clearely open the case of controuersie betwixt vsus and the forsaken company. VVho would so gladly liue at ease in their onelyonly faith, that they list nether satisfie for their sinnes, nor procure Gods mercy by well working. In this case then let vsus seeke the ordre of Gods iustice, by the diligent consideration of some notable pers…nages, of whome we may hauehave by the plaine Scripture euident testimonie both of the remission of their sinnes, and their penaunce and punishment after they were reconciled againe.
Our first father Adam,Adam that first did fal, and vvas first pardoned▪ did yet abide the scourge for his sinnes. in whome we may beholde almost the whole course of Gods iudgement, and through whome both sinne and all punishment due for sinne entred into the world, I thinke he had the first benefite by Christes death for the remission of his disobedience: or at the least (because I woulde not auouch an vncertain thing) this I am sure, that by Christ he was raised vp to Gods fauour againe. Of whome we finde it thus written in the booke of wisdome. Haec illum qui primus formatus est pater orbis terrarum, cum solus esset creatus, custodiuit: Cap. 10.& eduxit illum a delicto suo. This (saith he, meaning by Christ vnderunder the name of wisedom) safely preserued him that was first formed of God, the father of the world, when he was created all alone: and raysed him out of his sinne again. The which disobedience (with what other sinne so euer was thereunto in him ioyned) though it was thus clearly pardoned, yet the punishment thereof, both he felt long after in his owne person, and it lieth vponupon his posterity till this day. For which sinne he him selfe began to doe penaunce (as Irenaeus saith) euen in paradise:Lib. …. ca. 33 and then God practised iudgement vponupon him (as Augustine noteth) first by his disinheritaunce, then by painfull trauell inioyned, by the vnaptnesse of the earth to serue his turne, by rebellion of the inferiour creatures, by the troublesom motions of his owne affections, & briefly in all pointes by a lothsom life and a dreadfull death. Yea and that his punishment ceased not in this world by his death, but many hundreth yeares after remained as further condemnation of his disobedience, I shall more conueniently anone declare.
Now seeking further to hauehave cleare and open euidence in this case, we can not wish more proofe then may be had by the straung working and dispensation of God, in the manifold affaires of that sanctified people, and chosen nation of the Israelites. In which peoples perpetuall protection, a man might finde a perfect platte of mercy and iudgement. So often they fall, so sodenly they rise: so grieuously they offend, such mercy they finde, that it is maruelous to consider. Of this elect family therefore thus God speaketh.Psal. 88. Si autem dereliquerint filij eius legem meam, & in iudicijs meis non ambulauerint, visitabo in virga iniquitates eorum, & in verberibus peccata eorum: misericordiam autem meam non dispergam ab eo, neque nocebo in veritate mea. If his children reiect my lawe, and walke not in my iudgements, with rodde will I visit their wickednes, and in stripes their sinnes: yet will I not take my mercy from him (or them, as it is also redde) nor harme him in my truth.Gods people first pardoned, vvas then …fter punished. Exod. 32. This people, at their first passage out of Egypt committing horrible idolatry, was pardoned thereof at the instance of Moises: yet so saith our Lord God vntounto him: Ego autem in die vltionis, visitabo & hoc peccatum eorum: But yet in the day of reuengement, I will visit this their offence also. The same people offending greuously again by murmure and mistrust of Gods carefull prouidence towards them, at their Gouernours humble sute were expresly forgiuen in these wordes.Numer. 14. Dimisi iuxta verbum tuum. I hauehave pardoned them according to thy word. But after their assured warraunt for the full remission of the fault, & the eternall paine due to that greeuous sinne, behold yet their punishment temporall for the same. Attamen omnes homines qui viderunt maiestatem, &c. For all that (saith our Lord) eueryevery one that hath seene my maiesty, and the wonders which I wrought in Egypt, & in the wildernes, & yet hath notwithstanding tempted me tenne times, shall not beholde the land for which I bound my selfe by oth to their forefathers. But passing the peoples sinne Moises and Aron them selfe, in many pointes minister aboundant profe of this matter. VVho both dying in perfect fauour of God, yet for their mistrust were discharged of guiding Gods people, or entring them selfe into the land so hartely desired, and so long loked for before,Num. 20. Of these two the Prophet sayth thus:Psal. 98. Custodiebant testimonia eius & praeceptum quod dedit illis. Deus tu propitius fuisti eis, & vlciscens, in omnes adinuentiones eorum. They obserued his testimonies, and the charge that he gaue vntounto them. Lord God thou wast mercifull vntounto them, and sharply reuenged their owne inuentions. The like ordinaunce of Gods iustice in punishment of such as he highly fauoured, may appeare in Samson, in Hely, sudic. 16. 1. Reg. 3.& all other notorious personages in the whole Scripture.
But the heartely beloued of God King Dauids example so beareth downe our aduersaries, that I can not wel omit it, though I now long to be nearer my matter. This Prophet had an expresse pardon, with a plaine prouiso that he should notwithstanding beare the heauy hand of God, for the punishment of his former sinne. Once for taking pride in the multitude and numbring of his people, God, though he pardoned him, yet by the prophet,2. Reg. vlt. God gaue him leaue to chuse of thre named scourges, which he would: to whom he answered. Coarctor nimis: sed melius est incidere in manus Domini, multae enim sunt misericordiae eius. I am sore vrged: but better it is to fall into Gods handes, for his mercyes be exceding many. And so according to his election, he had many thousandes of his people perished by Gods plague. Of whose case, S. Gregory sayth maruelous much in these fewe wordes. Deus delictum delet, sed inultum non deserit: peccato non parcitur, quia sine vindicta non laxatur. Lib. 9. in Iob. cap. 82.God wypeth away mannes offence, but he leaueth it not vnpunished: sinne is not spared, because it is not without reuenge released. But before this, he had a full warrant of remission of his horrible murder and adultery, by the Prophet Nathan, saying vntounto him thus after his repentaunce.2. Reg. 12. Dominus quoque transtulit peccatum tuum, nonmori eris: veruntamen quoniam blasphemare fecisti inimicos nomen Domini propter verbum hoc, filius qui natus est tibi morte morietur. Our Lord hath remoued thy sinne: neuerthelesse, because thou hast made thenimies blaspheme our Lordes name by this worde, thy sonne which is borne vntounto thee shall dye the death. Of which matter S. Augustine by occasion talking against Faustus, asketh what maner of pardon it was,Lib. 23. cap. 67. that the Prophet brought from God vntounto Dauid. And he answereth thus. Ad quam rem nisi ad sempiternam salutem? neque enim praetermissa est in illo, secundum Dei comminationem, flagelli paterni disciplina. To what ende else (had he his pardon) but to euerlasting-saluation? For he scaped not the scourge of his fathers discipline, according as the threatning of God before did portend. All the forsa…d examples then being so euident, they must needes conclude this assuredly, that after our offences be remitted, there commonly yet remaineth some paine and right debt, to be discharged by the offenders punishment, before he receiue the ample benefite of eternall saluation.
2 Now commeth in the colourable confirmation of this false proposition, and that by examples of the holy Scripture, which must therefore more diligently be wayed, because they are so seldom alleged. But first he must rayle a crash at the forsaken Protestantes, which would so gladly liue at ease in their onelyonly faith, that they list neither to satisfie for their sinnes, nor to procure Gods mercy with good workes. Doubtles (M. Allen) they list not by seeking to iustifie them selues, procure to be forsaken of God. But you Papistes are they, that seeke to iustifie your selues, like the olde pharisees, and boast of your prayers, fastings and satisfactions, but God knoweth what you are within. As for our onelyonly faith shall stand before God, when your infidelity shall condemne you, and the fruites of our onelyonly faith shall appeare to Gods glory, when the vayne bragge of your meritorius workes shalbe discouered to your eternall shame. But to come to your examples, I must admonish the Reader, that neither your wit, memory, diligence, nor learning, deserueth any commendations, for alleging them that hauehave so often before bene abused, by all them that of your side hauehave defended your cause, of whom you are but a translator or borower, not an author or obseruer your self. And therefore I might iustly referre the Reader to the learned and godly aunswers of so many, as hauehave impugned this heresie before, but because eueryevery man either can not or will not seeke further then this booke, I will briefly aunswere eueryevery example, as it is an easy matter to doe, they are so vnfitly applyed to the purpose for which they are alleged. The first example is of our first parent Adam, whose sinne though it were pardoned through Christ, yet he and all his posterity feeleth the punishment thereof. An argument very farre fetched to maintayne the paynes of purgatory. The miseries of this life in that they be common to the godly, with the wicked, they sufficiently declare, that they are no satisfaction for sinne, but a demonstration of our miserable condition to humble vsus, & make vsus desirous of restitution by Christ. And although they were enioyned by the curse of God against sinne, yet to those that are deliuered from the curse of God by the blessed seede Iesus, they also are conuerted into blessings. Hereof the godly reioyse in afflictions, knowing that afflictions worke patience, patience worketh trial, triall hope, and hope confoundeth not, yea by them we are made conformable vntounto Christ, that suffering with him we may raigne with him. Rom. 5. & 8. As for that which Adam suffered after his death, when you hauehave declared it, then will I also confute it. Next followeth the examples of the Israelites which often fell, were punished and rose againe. The former example was not so farre of in tyme, as this is in matter, for that example although it were impertinent, yet it had some similitude with the cause, for that Adam was pardoned, and yet bare some part of punishmēt. But here are brought in the whole people, among whom many were wicked, and commonly more hypocrites then true Israelites, and yet the very text alleged out of the 88. Psalme, declareth that the godly children which were punished, were chastised in mercy, and not condemned by iustice. And as for the saying of God. Exod. 32. that notwithstanding he had pardoned the Israelites, yet he would visit their sinne in the day of vengeance, litle helpeth the matter. For the pardon was generall to the whole people, that he would not destroy them from being a nation, as appeareth in the 14. verse of that chapter, but not perticular to eueryevery one, that he would remitte their sinne & take them into his fauour, as appeareth verse 33. where he sayth, that who so euer had sinned he would put him out of his booke. The same answere serueth for the like text. Num. 14. But Moises & Aaron are examples of this matter most manifest. I answere to the punishment of Moises & Aaron, as to the punishment of all other faithfull persons, they were not to satisfie the iustice of God, but to declare his mercy in admonishing them, and others by their examples, how odious sinne is vntounto him, and yet euen the chastisement of God is a benefite vntounto his children, not onelyonly because it is a signe of his fatherly louelove toward them, but also because he conuerteth it alwaies vntounto their reward and profit. As in the example of Moises and Aaron, it was a fatherly rodde to discharge them of guiding Gods people, and entring into the lande of promise: but in the meane time it was a great benefite that they were discharged of a heauy and troublesome burden, and entred sooner into that land of eternall life, whereof the other was but a signe and shadow. And therefore the Psalmist sayth iustly of them, that God was mercifull vntounto them, in reuenging their inuentions. But because S. Augustines words may be of more credit with you, he sayth of the death of Moises & Aaron, that they were signa futurorum non supplicia indignationis Dei. Signes of things to come not punishments of Gods displeasure. Quaestion. Num. lib. 4. Quest. 53. But the example of King Dauid is counted a great and speciall bulwarke of this cause, which notwithstanding is answered euen as the rest. Dauid the child of God, was beaten with the mercifull rodde of Gods fatherly correction, and set as an example to Gods children of all ages, to shew how God abhorreth murder and adultery. And although the payne were bitter for the tyme, as all chastisment is, yet no doubt but he receaued great profite thereby. Heb. 12. And as for the plague for numbring the people, it fell vponupon them for their own sinnes, as the text is playne. The saying of Gregory, that God leaueth no sinne vnpunished, which is pardoned: if it be vnderstood that all the sinnes of the faithfull are punished in Christ, which became sinne for vsus, it is most true. But if he meane that God punisheth all sinnes that he pardoneth in the partyes them selues, it is contrary to the manifest worde of God, and infinite examples of the Scripture. The Publicane, the prodigall childe, the debters, all clearely remitted, doe playnly proue that God freely forgiueth, iustifieth, rewardeth the penitent sinners, without exacting any punishment of them for aunswering of the debt, satisfying for the sinnes, abusing his fatherly clemency. Luke 7. & 15. & 18. Finally for auouching myne aunswer, I would wish no better authority of the auncient fathers, then euen that which M. Allen him selfe allegeth out of Augustine contra Faustum, lib. 23. cap. 67. that the punishment of Dauid, was flagelli paterni disciplina, the chastisement of Gods fatherly scourge, as he doth most playnly declare the same in his booke de peccatorum meritis ac remissione, lib. 2. cap. 33. and for a flatt conclusion contradictory to M. Allens assertion, I will vse the very wordes of Chrysostome in the 8. Hom. vppon the Epistle to the Rom. Vbi venia ibi nulla erit poena. Where there is forgeuenes, there is no punishment.