Of Justification By Faith, Treatise · Section 7
SECT. 7.
CHAP. I.
None can be iustified by their owne satisfaction for the transgression of the Law. A briefe summe of Popish doctrine, concerning humane satisfactions for sinne.
THus we hauehave the resolution of the dispute of S. Iames, together with such Cauils, as our Adversaries make vponupon the seuerall passages thereof. By the whole order whereof it appeares sufficiently that Saint Iames disputing against Faith, meanes thereby that false and bastard Faith which hypocrites pleased themselues withall insteed of a true Faith: and that disputing for workes, he meanes nothing but a working Faith. And it appeares also that the drift of the Apostle is not in this place to dispute directly of Man's Iustification: but only to bring that in, as an argument to proue his principall Conclusion. That Faith without workes is dead, because it will not iustifie. In summe it's euident, that neither these Apostles doe disagree between themselues, nor ye… either of them doe agree with our Adversaries in teaching Iustification by the the Workes of the Morall Law. Of the impossibility of Man's Iustification by which meanes, Hitherto.
The…r ex… Proposition is,2 Conclu… proued. that [None can be iustified by their owne safisfaction for the transgression of the Law] For this is this is the only way … for an Offender to obtaine Iustification and Absolution: vi…: to alleage that he hath satisfied for his offence committed, by doing or suffering so much as the party offended could in justice exact of him. Which satisfaction being made, he is no longer debter vntounto him, but deserues his absolution and his fauour, as if he had not offended at all. Now then the Question is. Whether a Sinner may, by any thing done, or endured by himselfe, satisfie the Iustice of God, & so obtaine absolution at the Barre of God's Iudgment. We defend the Negatiue. That it is impossible for a Sinner, by any Action or Passion of his own to doe so much as shall be aequivalent vntounto the wrong which he hath done vntounto the glorious Iustice of God: that there with he may rest satisfied and exact no further paenalty. Which point is so euident vntounto the Conscience of eueryevery one that knowes himselfe to be, either a Creature, or a Man, or a Sinner: that it needes not any confirmation. If we be considered as Creatures, there's nothing that a finite strength in a finite time can performe, which can hold proportion with the offence of an infinite goodnes and Iustice,Phil. 4. …. and the eternal punishment thereby deserued. Consider vsus as Men,Deut. 5. 6. so we are bound to fulfill the Law of God in all perfection, nor is there any thing so true, so honest, so just, so pure, so worthy louelove and good report: but the Law one way or other obliges vsus vntounto the thought and practise of it. So that besides our due debt of Obedience, we hauehave nothing to spare ouer and aboue, whereby to satisfie God for those Trespasses that we hauehave committed vponupon his honour and Iustice. Lastly consider vsus as Sinners, so we are tyed in a double Obligation, 1. of punishment to be suffered for Sinne committed. 2. Another of Obedience to be perpetually performed. Both these debts of punishment and Obedience, are equally exacted of sinfull Men, and ergo 'tis as absurd in Diuinity to say, the Obedience of the Law or good workes, will satisfie for the Transgression of the Law: as 'tis in ciuill dealing to account the payment of one Band the discharge also of another. Wherefore eueryevery one that is not blinde and proud in heart will here be soone perswaded to relinquish all claime of Heauen by his own satisfaction, running vntounto him onelyonly, who alone without the helpe of Man or Angell hath troden the Winepresse of the fiercenesse of God's wrath, bearing our Sinnes in his Body on the Tree, suffering the vtmost, whatsoeuer was due to the punishment of them. Our Adversaries in this busines are at a stand, mistrusting their owne, yet not daring wholly to trust to Christ's satisfactions. They will giuegive him leaue to hauehave his part: but, by his leaue, they will hauehave one share too in satisfying for Sinnes. For they are a generation of Men that are resolued to be as litle beholding to God, as may be, for grace, or for glory. And if there be any article of Religion wherein Scripture and Reason would giuegive the honour of all vntounto God, they looke at it with an Euill Eye, and cast about which way to thrust in themselues for copartners. 'Tis strange to see to what passe Pride and Couetousnesse hauehave brought the doctrine of Satisfaction, as it is now taught and practised in the Romish Church. With you patience I shall take a short survey of it, that you may see whether of v…twaine rest our Consciences vponupon the surer and more stedfast anchor: we that trust onelyonly to Christ's satisfactions; or they that joine their owne together with his.
The summe of their doctrine, as it is deliuered vntounto vsus by the Councell of Trent. Sess. 6. cap. 14, 16. & Sess 14 cap. 8. 9. with the Romish Catechisme. part. 2. cap. 5. quaest. 52. & seq. and explained at large by Bellarmine in his two bookes De Purgatorio in his 4th Booke De Poenitentia, and his Bookes De Indulgentijs: is this. Sinnes are of two sorts.
1. Sinne committed before Baptisme: as Originall Sinne in all that are baptized Infants: and actuall sinnes in those that are baptized at yeares of discretion.
2. Sinne committed after Baptisme, when after the Grace of the holy Ghost receiued in Baptisme; men fall into Sin, polluting the Temple of God, and grieuing his Spirit.
Touching the former sort of Sinnes, they are agreed that Men are freed from them both, the fault and punishment, by the Merits and satisfaction of Christ only without any satisfaction on our part. But now for Sinnes after Baptisme, in obtaining of Remission of them, Christ and we part stakes. Which copartnership is declared vntounto vsus in this manner. In … Sinnes (we must know) there are three things considerable.
1. The fault in the offence of God's Maiesty, and violation of our friendship with him. Here they grant also, That Man can not satisfie for the fault, doing any thing that may appease God's displeasure; and procure his louelove. Christ onelyonly hath done this for vsus, for whose onelyonly satisfaction. God of his mercy freely returnes into fauour and friendship with vsus. But this must be vnderstood in a catholique sense, viz: for fault of Mortall Sinnes; as for Veniall Sinnes God is but slightly angry with them, and so we may satisfie him for the fault thereof, both in this life, and in Purgatory
2. The staine or corruption of Sinne, called the Reliques of Sinne abiding in the Soule. For the purging out of which, there is great force in such satisfactions, as are made by Prayers, Fastings, Almesdeed…s, and other laborious workes, although the Heretiques say otherwise. That the abolishing of inhaerent corruption is by the gift of grace freely bestowed on vsus by degrees, in the vse of all godly meanes.
3. The punishment of Sinne, which after the fault is pardoned, remaines yet to be suffered. For although it be true that God in some causes doth pardon both fault and punishment wholy, as in cause of Martyrdome, which sweepes all cleane, and makes a… l reckonings euen; and although God might, if it had so pleased him, alwaies for Christ's sake hauehave pardoned the whole debt: yet Holy Mother Church hath d…t…rmined, that he doth not so vse to doe. But after that in mercy he hath forgiuen the faul… yet there's an after reckoning, and we must come to Coram for the punishment, by which his Iustice is to receaue satisfaction. But (ye must know) the punishment of Sinne is two fold.
…. Eternall▪ in the destruction of Soule and body in Hell-fire to endure for euer.
Heere now Christ's satisfaction comes in againe. By whose merits alone they grant, we are deliuered from the eternity of the punishment of Sinne. Which must be noted, that Christ's satisfaction hath not eased vsus of the substance of the punishment it selfe: but only in the continuance of it.
2. Temporall; to endure onelyonly for a time, whereof there are also two degrees.
1. One in this life, as namely all calamities and afflictions vponupon the Body, Soule, Name, Goods, &c. together with death the last and greatest of euills. All which are inflicted vponupon m…n; as punishments of …inne. Of these some come vponupon vsus inui…bly as death vponupon all men, or as death in the wildernes on the Children of Israel, with the like punishments, certainly and irreuocably denounced. Now here's no remedy but patience, and that's an excellent remedy too. For (as the ghostly Fathers of Tre…t informe vsus) If they be borne willingly with patience, they be satisfactions for Sinnes: but if vnwillingly they be God's just revenge vponupon vsus. Other some come, Euitably. And heere such a course may be taken, that we need not suffer the punishment it selfe: but we may buy it out and make satisfaction for it vntounto God by other meanes. Which meanes are principally foure.
1. By the vehemency of Contrition, or inward sorrow. Which may be so intensiue as to satisfie for all punishments, both in this life and also in Purgatory.
2. By other outward laborious workes. Whereby we may buy out the obligation to temporall punishments. Such Workes are these.
1. Praier with Confession, Thankesgiuing. &c. For, if we beleeue the Cathol…que Doctors 'tis a very good satisfaction to a Creditour, if the debter pray vntounto him for the forgiuenes of his dept. According to that text. Psal. 50. 15. Call vponupon me in the day of trouble and I will d…liuer thee. Ergo, Praier is a satisfaction for the punishment of sinne.
2. Fasting, vnderunder which is comprehended the sprinkling of Ashes, wearing of haire cloth, whippings, goeing bare-foote and such other paenall workes. These also satisfie for sinnes as 'tis written 2. Sam. 12. Dauid fasted, lay vponupon the ground and wept all night. Therefore he satisfied for his Sinnes of Murther and Adultery. And againe. Paul saieth 1. Cor. 9. 27. I beat downe my body. That is, I whippe and cudgell my selfe to satisfie for my sinnes. And againe. Luk. 18. 13. The Publican smote vponupon his breast. Ergo. Corporall chastisement is a good satisfactions for sinnes.
3. Almesdeedes: comprehending all kind whatsoeuer workes of mercy. These also buy out the punishments of sinne according to the text Dan. 4. 24. Breake off thy sin by Righteousnes: and thine iniquity by mercy towards the poore. that is. By almesdeeds satisfie for the temporall punishmens of thy Sinnes. And againe. Luk. 11. 41. GiueGive almes of that which you hauehave and behold all things shall be cleane vntounto you. That is to say (in the language of Babell.) The temporall punishment of sin shall be taken away. Now all such workes as these are either.
1. Voluntarily vndertaken of our owne accord, as voluntary Pilgrimage, Scourgings, Fastes, Sackloth, Weepings, and Praiers of such a number and measure, with the like rough punishments, which we take vponupon our selues to pacifie God. All which being done with an intent to satisfie for the punishment of our Sinnes; must needs be accepted of God almighty for good payment: because in so doeing, we doe more then he hath required of our hands. Now 'tis very pleasing to God to doe what he bids vsus not: or what he bids vsus, to doe to another end of our devising. He therefore that voluntarily vndertakes such needlesse paines, giues God high satisfaction. According to the Text. 1. Cor. 11. 31. If wee would iudge our selues, we should not be iudged.
2 Inioyned by the Priest. Who by vertue of the Keies committed vntounto him might iudicially absolue the paenitent from the whole debt, were it not thought fit vponupon speciall considerations to keepe backe a part. Wherefore when he hath absolued him from the fault and aeternall punishment, he binds him vntounto satisfaction for the temporall punishment, and therefore he enjoynes him what he shall doe to buy it out. Let him goe visit the shrine of such and such a Saint, say so many Aues & Paternosters before such an Image, whip himselfe so many times, fast so many daies, giuegive so much almes with such like paenalties. And when he in humble obedience hath done these things commanded by the Preist: then 'tis certaine his sinnes be satisfied for. For 'tis to be noted that in enioyning this Canonicall satisfaction, as 'tis called, the Priest and God almighty be just of the same mind. Looke how much the Preist enioynes for satisfaction, God must be content to take the same, or else the paenitents conscience will not be quiet, because, it may be, God expected more to be done for satisfaction: then the party hath done by the Priests iniunction. But it is to be supposed, that as the Pope, so eueryevery Priest in his Chaire of confession hath an infallible spirit, whereby he is able exactly to calculate the just propo…tion betweene the sinne and the punishment, and the price of the punishment, that so he may enjoyne just somuch penance, as will buy it out; neither more lest the paenitent be wronged: nor lesse, lest God be not satisfied. All which is trimly founded vponupon that text which saieth. Whatsoeuer yee binde on Earth shallbe bound in Heauen, and whatsoeuer yee loose on Earth shall be loosed in Heauen. Mat: 16, 19. & 18. 18. That is. Priests may forgiue the fault and retaine the punishment, and what satisfaction they enioyne on Earth to expiate the punishment, that will God accept in Heauen: Or else they be deceaued. This is the second meanes to satisfie for temporall punishments.
The 3. Meanes is by Pardons and Indulgences. Wherin the superabundant merits of Christ and the Saints are out of the treasury of the Church granted by speciall grace of the B…. of Rome vntounto such as are liable to suffer the temporall punishment of their Sinnes. So that they hauing got by his grant a sufficient portion of satisfactory workes, out of the common stocke, they are fre…d thereby from satisfying Gods Iustice, by their owne workes. Which is a rare priviledge no doubt.
4. The fourth meanes is by another liuing mans satisfaction for them. For not onelyonly the superabundant works of Christ and Saints departed: but the good workes of iust men aliue will satisfie for another, being done with that intent. So great is God's clemency towards good Catholiques, that, though one man cannot confesse, nor be contrite for another; yet satisfie he may the Iustice of God for his sinnes. Both these meanes are grounded vponupon pregnant places of Scripture. Gal. 6. 2. Bea…e yee one anothers burthen, that is, satisfie one for another. Againe 2 Cor. 12. 15. I will most gladly bestow and be bestowed for your sakes: that is, to satisfie for your sinnes. Againe 2 Tim. 2. 10. I suffer all things for the Elects sake: that is, that my sufferings may be their satisfactions. So Col. 1. 24. I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. That is. My sufferings with Christ's sufferings make vp a Treasurie for the Church, that such as want of their owne, may make vse of his satisfaction and mine. Againe Rom. 12. 15. We being many are one anothers Members Ergo, We may impart sati…factory workes one to another, as one member doth heate to another. To conclude. 'Tis in our Creede, I beleeue a communion of Saints. Ergo, There is a communion of satisfactions. And so the point is very fitly proued. Whereby it appeares that the Ch…l…ren of the Romish Church are reasonable well prouided of Meanes to recompense God's, Iustice, and redeeme the Temporall punishment of their sinnes in this life.
The other degree of the temporall punishment is in the life to come, namely, in …urgatory, whereinto all they drop who die in Veniall Sinnes, the fault whereof was not forgiuen in this Life; or in Mortall Sinnes, the fault whereof was forgiuen in this Life; but full satisfaction was not made for the punishment before death. Such must fry awhile in Purgatory longer or shorter time according as their Sinnes are more or lesse haynous; or as Mens hearts on Earth be more or lesse pitifull towards them. But howeuer there they must be till the Temporall Punishment of their Sinnes be fully suffered: or bought out by something else that may satisfie God's Iustice.
This Punishment of Sinne inflicted in Purgatory, is twofold.
1. Poena Damni. of Losse (viz.) of the beautifull vision of God, and ioyes of Heauen.
2. Poena sensus. of sense or smart. viz. The bitter paines of God's wrath sensibly tormenting the Powers of the Soule, inflicted vponupon them either immediatly by God himselfe, or by the ministery of the diuels as his Instruments.
For 'tis a doubt not yet resolued among the Patrons of Purgatory, whether the Diuels hauehave not to doe there also as well as in hell. But whether their Tormentours be Diuels or not, this is agreed vponupon, that the Torment and Punishment which the Soules do suffer in Purgatory, is for the Substance of it the very same with the Torments of Hell, differing only from it in continuance. Those of Purgatory be temporall, these of Hell aeternall. Well now, such as hauehave not bestirred themselues then, well in this Life to make all euen by full satisfactions, such must be arrested in the mid way to Heauen, and cast into this Prison. Out of which two Meanes there be to be deliuered.
1. By suffering all this temporall punishment for so many yeares and dayes as 'tis to continue. How many that is, you must inquire of St Michael, the Church knowes not that. But yet sure shee is, that many Soules shall continue in Purgatory till the day of Iudgement, so there shallbe the same period of the World, and of their Torments. These hauehave a hard time of it; 'tis easier haply with others. But be it as 'twill be, such as these pay the vtmost farthing, where they endure in the flames of Purgatory, so long till the time of their whole punishment be runne out. Then God is satisfied, and they deliuered.
2. By buying out this punishment by some other satisfactory price. For although God could so hauehave ordered it, that eueryevery Soule being once in Purgatory, should suffer all the Temporall punishments due: yet he is content to bee intreated to commute poenance, and take some other valueable consideration by way of satisfaction for this punishment. But this satisfactory payment cannot be made by the Soules themselues: it must be made by some on Earth for them. which is done. 1. Either by laborious workes of any one iust and godly Catholique, whether he be a friend of the deceased, or other touched with a charitable pitty toward a poore soule. Who by store of deuout prayers, Almes, Masses, Pilgrimages, founding of Coue…ts and Hospitals, &c. may procure a gaole-deliuery for that soule for which he intends those good workes. 2. Or by the Pope who is purse-bearer to the Church, and hath the Treasurie thereof vnderunder Lock and Key. He now, though he cannot directly absolue the Soules in Purgatory from their punishment, as he can Men liuing on the Earth, yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of Christ and of the Saints, that thereby God's Iustice may be satisfied, for the whole punishment, which otherwise they should hauehave endured. Yea such is the power of his Indulgences to infuse a vertue into such and such Alt… ▪ Shrines, … &c. that whosoeuer shall frequent such places, or vse such prayers, all Complements duely obserued: he may at his pleasure free one, two, three, or more soules our of Purgatory. Nay did not Couetousnes coole the heare of his Apostolical Charity, he might so bountifully powre out the Treasures of the Church vponupon these prisoners in Purgatory, that they should all hauehave enough to weigh down the feales, & deserue a passe-port for Heauen. Such efficacie there is in that spirituall Picke locke which the Pope hath in keeping. All which is very properly proued by the former places of Scripture, and others also, were it needfull now to alleage them. But thus we see the Catholiques are eueryevery way furnished for satisfactions, that what Christ hath not done for them, they can doe for themselues, either to suffer and ouercome the Temporall punishments of their Sinnes, or else, which is the easier course, to buy out that punishment at a valuable price of other satisfactionary workes, wherewith Gods Iustice shalbe abundantly contented. Now whereas those whom they terme Heretiques, cry out aloud that such satisfactions to God's Iustice be indeed no Satisfactions at all, because they are no wayes equall vntounto the offence committed: and so no full recompence of wrong offered vntounto God: for the assoiling of this doubt, they giuegive vsus this distinction very necessary to be obserued. Satisfaction is double.
1. Iustitiae: ex rigore Iustitiae, ad absolutam & perfectam Aequalitatem Quantitatis. That is. There is a Satisfaction of Iustice consisting in a perfect aequality between the offence and wrong, and the recompence made, when so much is done, or suffered, as the offended party can in iustice exact. Now they grant that Man cannot satisfie God in this sort in rigour of Iustice. Only Christ hath satisfied so; for vntounto such a satisfaction it is required that it be done.
1. Ex proprijs. By that which is our owne.
2. Ex indebitis. By that which is not debt of it selfe.
3. Ad aequalitatem. By that which is of aequall worth and value. Now none of these wayes can our satisfaction passe in strict Iustice Because whatsoeuer we hauehave, 'tis God's free gift: whatsoeuer we can doe, 'tis our due Obedience, & when we hauehave done all, yet we cannot by any finite act doe such honour to God, as shalbe equall to that iniury we hauehave offered to his infinite Maiestie. Euen the right of Nature teacheth. as Bellarmine grants, That Man cannot parca reddere Deo, giuegive him quid pro'quo.
2. Acceptationis facti ex Gratiâ donante ad imperfectam Aequalitatem Proportionis & ex Condigno. i, e. There is a satisfaction of fauourable acceptance, wherein there is a kinde of imperfect Proportion betweene the offence and the recompence, when so much is done or suffered, as God is content in gentlenes to take for good satisfaction. Thus then a man may satisfie God's Iustice, because God giues him grace to doe so much as he will accept for satisfactiō. Which Grace is threefold.
1. The Grace of Iustification, whereby the Holy Ghost dwels in vsus and we are made Members of Christ, and Christ is become our Head. By meanes of which vnion with Christ, and inhabitation of the Spirit, it comes to passe that our workes hauehave a singular vertue. For Christ communicates vntounto vsus his satisfaction▪ and by merits of them, makes our Workes meritorious and satisfactorie vntounto God.
So that whereas all things whatsoeuer we could hauehave done, where of no worth at all in the sight of God: now Christ hath deserued such a Grace for vsus that the spotted ragges of our righteousnes and good workes being tincta Christi sanguine (i. e.) died in the bloud of Christ receaue such a colour, that they will passe for reasonable good cloth. In a word, our money is now good siluer which before was but brasse. Againe, because the holy Ghost dwels in the just, Ergo (as Bellar: profoundly argues) their Workes proceeding from the Holy Ghost hauehave [quandam infinitatem] a kind of infinitenes in them, and thereby, quandam aequalitatem, a kind of aequality with the injury which by sinning we offered vntounto God. Euen as a man may say, that a fly or a spyder is a kind of infinite Creature because 'tis of Gods making: and God you know is infinite. This is the first Grace of Iustification. The 2 ye may call.
2 The Grace of Euangelicall Counsailes. For although God might of right challenge all our workes as due vntounto him: yet so it is that he commands not all, but onelyonly persuades and exhortes vntounto some▪ By which bounty of God, it comes to passe that we hauehave certaine workes Propria & indebita, of our owne which we owe him not; and by these we onelyonly make satisfaction. Yea such is the bounty of God that he suffers vsus to merit by those things which be of his free gift, and is willingly content that what we receaue at his hand, we giuegive it him backe againe for a satisfactorie payment to his Iustice. Which is very strange I tell you.
3 Lastly one Grace more God giues vsus. Namely. When hee pardons the fault he remoues the aeternity of the Punishment, and makes it Temporall that so it may be more easily satisfied for. All which particulars and Priuiledges are sure and certaine, because the Catholique Doctors hauehave firmely proued them out of their owne heads without the helpe of the Scripture. So then they are agreed. That our workes are not satisfactorie in Rigour of Iustice: but only in favourable acceptance, by grace giuen to doe them, and Gods clemency in accepting them being done.
CHAP. II.
All sinne is remitted vntounto vsus wholy in the fault and punishment. For the onelyonly satisfaction of Iesus Christ.
THus I hauehave somewhat largely set forth vntounto you the popish Doctrine of humane satisfaction for sinne: wherein it is plaine to all that can see any thing, that their aime hath bin to lay a plot to delude mens Soules and pi…ke their Purses. It would require a large discourse to prosecute their Arguments, whereby they seeke to couer their Fraud. But they are not of that Moment as to spend time about them, being too hasten to other matters. The summe of them all comes vntounto this. 1. That those afflictions and Temporall chastisements which God hath laied vponupon his Children (for the Triall of their Faith and patience, for their humiliation for sinnes past by hearty Repentance, for their admonition for the time to come, for the example of others. &c.) they must needs be, in these Mens Imaginations, true satisfactions to Gods Iustice to expiate their sinnes past. 2. That such good workes as the godly hauehave performed for declaration of their piety; testification of their thankfulnes vntounto God; for to expresse the sorrow of Heart; for to bring themselues to a greater measure of true humiliation by much Praier, fasting, &c. for to obtaine victorie ouer some Corruption, and temptation; for to get some grace which they wanted; for to preuent or fit themselnes for some Iudgement feared; &c. All this now must be conceaued presently to be meritorious and satisfactorie to Gods Iustice for Sinne.
3. That such Pennance, as in the Primitiue Church was enjoyned vntounto those that after their Conversion and Baptisme, relapsed againe to Heathenisme; or otherwise for such as for scandalous offences were excommunicated: I say that such Pennance enjoyned to these for testification of their hearty sorrow for their offence, and for satisfaction to the Congregation, before they might be againe admitted into it: must now be turned into a direct and proper satisfaction for the sinne it selfe.
4. That such indulgence or fauour as was then sometimes vsed toward such relapsed and excommunicate persons (in remitting vntounto them some part of their enioyned Pennance vponupon euident tokens of their vnfained repentance) this is now by these men turned quite to another vse. Namely, to the freeing of men from further satisfaction to Gods Iustice by applying vntounto them certaine phantasticall supererogations treasured vp in the Popes Cabbinet. These are the maine Issues and Errors of their disputes, wherein I will proceed no farther: but onelyonly lay downe one generall Conclusion opposite vntounto their Doctrine, and so end this point with a few Reasons, for the confirmation of the Trueth and confutation of this Error. The Position is this.
All Sinne whatsoeuer; Originall or Actuall is remitted vntounto vsus wholy in the Fault and Punishment, aswell Temporall as Aeternall for the only satisfaction of Iesus Christ: and not any satisfaction made by vsus vntounto the Iustice of God.
For confirmation of this sacred Trueth deliuered vntounto vsus in the word and generally embraced by the Reformed Churches (yea by our Aduersaries themselues when the Agonies of Consciences; the app…ehension of Death and of Gods Iudgement doe cleere vp their eyes, a litle to behold the vanity of their poore satisfactions.) obserue we these Reasons.
First the innumerable Testimonies of Scripture ascribing the Remission of Sinne, onelyonly to the mercy of God in Christ crucified. That Christ hath borne a1 Pet. 2. 24.our Sinnes; His bloud hath purged bHeb. 13.vsus of all Sinne; His death cTit. 2. 14.redeemed vsus from all iniquity; His dIsa: 53: 5. 1 Pet 2 24.Stripes healed vsus; That he hath e1 Tim. 2. 6.paied the foreign or price of our Ransome; That God for his fColl. 2. 13.sake hath for giuen vsus our trespasses; Blotted out gIbid v. 14.our sinnes; Cast them hIsa 38. 17.behind his backe; Forgotten iIer. 31. 34.them; with store of the like sayings, ascribing the doeing away of all Sinnes to the Grace of God through the Satisfaction of Christ without limi…ing it to any Sinne, or mentioning any satisfactorie workes of ours. Now what say our Aduersaries to this? By a shift they turne of all Scriptures tending to this purpose. Thus Christ hath satisfied for the fault of our Sinnes; and so reconciled vsus vntounto God, and for the aeternity of the Punishment: but he satisfied not for temporall punishment: We must endure Torment's though but for a while. This is a meere Cavill without any apparant ground from such Texts of Scripture; or necessary deduction from other. We deny it therefore as they affirme it. And that it may appeare to be but a forged devise. Let vsus inuert the distinction and we shall hold it with as good probability the other way. Christ satisfied for the fault, not for the punishments (say they.) We will goe contrary and say, Christ satisfied for the punishment: but not for the fault. We by our owne satisfaction must procure Gods fauour. Now let them object what they can against this: if we list to ca…ill as they doe: it may be shifted off with as faire probabilitie; as they doe our Arguments on the other part. Let them name all the places that say, Christ hath kColl. 1. 10.reconciled vsus to God his Father. This is easily put off. Christ hath reconciled vsus. that is, Christ deserued such Grace for vsus: that we by our workes may reconcile ourselues. Iust as they say. Christ hath satisfied. that is. procured Grace for vsus: that we by our workes might satisfie. Let them object, Our workes can be of no worth to appease Gods anger. We will say. True. Of themselues they are not: but Christ hath merited that they should be of sufficient worth. Iust as themselues say vntounto vsus objecting, that our workes be not of value to satisfie Gods Iustice. True, say they. Of themselues they be not: but Christ hath deserued for them to make them satisfactorious. Thus if eueryevery idle distinction not fortified by necessary deduction from Scripture might passe for a good answere, the certainty of diuine Doctrine were soone shaken to pieces: and no Position so absurd, but would be defended with much facility.
2. That Assertion of theirs. Namely. That the fault is forgiuen and the punishment required, is most false and absurd; euen in common sense. To pardon a fault and be friends and yet require full satisfaction; to forgiue the debt, yet to exact the payment, be not these trimme kindnesses? aBell. de poen. lib. 4. cap. 1.Bellarmine tels vsus, there be some offences of so grieuous Nature: that satisfaction cannot be made, but in a long time. Now in this case the partie wronged may pardon the other, and be reconciled to him: yet the offender remaine still bound to make entire satisfaction for the wrong. But now the Iesuite doth not name any such case: neither indeed can doe. For suppose a subject hath offended his Prince and the fault deserued 7. yeares close imprisonment for satisfaction. If the Prince should say vntounto him I pardon your offence, you hauehave my louelove; but yet you shall lie by it to the last daie: were it not a mockerie, would any man thank him for such a kindnes? It is to be thought the Iesuites, the incendiaries of Christendome would not thanke Christian Princes for such a courtesie, if they should pardon them their fault, and hang them vp. The like absurditie there is in this, when they say; That after the fault pardoned; yet in this Life and in Purgatory, the temporall punishment must be suffered. For wherefore must it be suffered? For satisfaction say they, To what? To God's Iustice. For what now? Is it for the fault and offence committed? No, That's pardoned. For what then? For just nothing.
Againe, this Assertion is contrary to good reason. For God's Friendship, and his Iustice may not be diuided in this sort, as if he were reconciled and well pleased with that Creature, which hath violated his Iustice, and not made satisfaction for it. God's friendship with Man followes satisfaction to his Iustice: euen as his Enmity with Man is a consequent of the breach of his Iustice. His righteous will is transgressed, therefore he is offended. His righteous will must be satisfied before he be pleased. So that it is a vaine speculation to thinke. Christ hath appeased God's anger, but not satisfied his Iustice, for as much as his fauour is purchased onelyonly by satisfaction to his Iustice offended.
3. This doctrine of humane satisfactions, obscures the dignity, and ouerthrowes the Force of Christ's satisfactions. If we hauehave a share, he hath not all the glory. Nay, he hath scarse any at all. For aske wee. For what hath Christ satisfied? They say, to procure God's LoueLove to vsus. But that cannot be, vnlesse he hath satisfied his Iustice. Hath he done this, or no? Yes, he hath satisfied for the Aeternity of the punishment. Yea. But how know they that? What if we vponupon their grounds say, That he hath not satisfied for the Aeternity of it: but only merited, that our sufferings and satisfactions should be aequivalent to the aeternity of the Punishment? Especially considering that our Workes according to Bellarmine, hauehave a certaine kinde of infinite value in them. Againe, Aeternity is but an Accident of punishment of Sinne: the Essentials of it are the Losse of Ioy, and the sense of Paine: if therefore Christ hauehave satisfied only for that, he hath done but the least part. Neuerthelesse our Adversaries will needes perswade vsus, that humane satisfactions doe not so much eclipse as illustrate the glory of Christ's satisfactions: in as much as thereby he hath not only satisfied himself: but made vsus able also to satisfie. A great matter doubtlesse. But where saith the Scripture any such matter, that Christ hath merited that we might merit and satisfie. And moreouer by this Tricke, whilest Christ makes vsus able to merit and satisfie: his owne satisfaction is plainly excluded. For come to the point, and aske. Who is it satisfies God's Iustice for Sin? Christ, or wee? HeerebBel. Lib 1. de Purga…: cap. 14. §. quarta Ratio. Bellarmine stumbles like a blind horse, and of three answeres takes the very worst. Some say 'tis Christ, and he only satisfies Properly: but we Improperly. Our works being only a Condition without which Christ's satisfaction is not applied vntounto vsus. But such smell of the fagot. For 'tis a perilous Haeresie to say, Christ onelyonly satisfies for Sinnes. Well others say, That both Christ and we our selues doe satisfie, & also there's two satisfactions for the same offence. But this mettall clinketh not well neither. Wherefore others are of opinion, and Bellarmine likes it. That Wee only satisfie, not Christ. Tertius tamen modus probabilior videtur [Quòd una tantum sit actualis satisfactio, & easit nostra.] Yea this is as it should be, thrust out Christ, and let vsus only satisfie while he stands by and holds the Candle. Yet the Iesuite will not doe Iesus so much wrong: for marke, to mend the matter hee adds. [Ne que tamen excludit…r Christus, vel satisfactio eius. Nam per eius satisfactionem habemu… gratiam, vnde satisfacimus. Et hoc modo nobis dicitur applicari Christi satisfactio; non quòd immediatè ipsae eius satisfactio tollat poenam temporalem nobis debitam: sed quod mediate eam tollat, quatenùs gratiam a… ea habemus, sine qu… nihil valeret nostra satisfactio.] Which wordes they may vnderstand that can; For I cannot. The Iesuite. walkes in the darke: seeking to hide this shamefull Injury to the Merits of Christ, but it will not be. 'Tis too apparant that Christ is to them of no account. Only for a fashion they make vse of his Name, when they hauehave reckoned vp a bedrol of their own Merits, & Sts Merits, and such other trash, then to conclude all with a [Per Iesum Christum Dominum nostrum.] That's the burden of the Song, and the oyle that seasons all the Salet: asaTabula de differentia 4 part. Tom. 2. cap. 15. 16. Marnix merily.
4. That distinction of Satisfaction in Strict Iustice, and satisfaction in fauourable acceptance is vaine in this businesse. We grant indeed that our good workes done out of Faith, are pleasing to God, and graciously accepted of him: but can it appeare, that God accepts them as satisfactions to his Iustice? No Scripture intimates any such thing, That God's fauour doth thus dispense with his Iustice, and make that satisfaction acceptable, which is in it selfe no full satisfaction of his Iustice. Shall we thinke that God in this case is put vponupon those termes of Necessity, and complement which fall out in humane satisfactions, betweene Man and Man? It may so fall out that a Creditor (to whom 1000 Crowns are owing) may be content if the debtor will yeeld vp his whole Estate, though not worth 50. Because no more can be had. So in case of offence,Bell. lib. 4. de Paenit. cap. 1. sometime, a litle formality, or a word or two of confession of the wrong may be accepted for satisfaction. But God wants no meanes to receiue full satisfaction of vsus, either vponupon our owne persons, or vponupon Christ for vsus. And therefore 'tis without ground to imagine such a facility and partiality of his Iustice, as to be satisfied with a few poore complementall Formalities. Satisfactions to God's Iustice wee acknowledge none; but such as are in Iustice sufficient. Such are Christ's satisfactions. But as for vsus, we hauehave nothing to doe with satisfactions, but with free Pardons.
5. This Doctrine of humane satisfactions taught in the Church of Rome is altogether full of vncertainty, and ergo, brings no rest and peace vntounto mens Consciences, at all. God pardons the fault: but requires the punishment say they. But when is this? Is it alwaies? No, sometimes he pardons both. But can they tell certainly when he doth? when not? At Martyrdome he pardons all. How know they that? or how know they he doth it not at other times too? Contrition (say they) if it be vehe…nen…, satisfies for all. But can they tell vsus the i…st asure of that Contrition which is satisfactorie? It may be the partie is contrite enough: yet the Pre…st enioynes Penance when 'tis needlesse. It may be he is not co…ite enough: yet no penance enioyned. Where's the certainty, what's to be done in such a case? Christ (say they) hath satisfied for the Aeternity of Hell punishments. Well. But can they tell how many yeares or daies are left vnsatisfied for; that so all things may be fitted according to the Race of time? Laborious workes, of Praiers, Fastings, Almes-de…ds, satisfie for temporall Punishments in this life (say they) Sup…ose it be so. Are they sure they can also satisfie the paines of Pu…gatorie? The Priest enjoynes satisfactorie penance. But is he sure he enioynes iust so much as will doe the Feate? Is he certaine that God will take that for paiment, which he decrees to be paied? What if there be not Aue-Maries enough &c? Againe suppose there were Evangelicall Counsailes, as Vowes of Chastity, Pouerty &c. and that to doe these things were pleasing vntounto God. Are they sure they shall passe for satisfactions presently? thou saiest I giuegive this Almes, I vow Poverty, I doe this and that to satisfie Gods Iustice for such or such a sinne. What? Is it a Match presently, that God must doe as thou desirest: and take what thou offerest for paiment? Soft there, a while. Where's the warrant for that? Those that are in Purgatory, when hauehave they satisfied enough? who brings word, when they are deliuered? How knowes the Pope when he hath bestowed vponupon them sufficient supererogatiue Money to pay the Fees of the Prison? Or doth S. Michael that hold's, the Scales send him word, when their satisfactions weigh downe their Sinnes? Not to reckon more vp; there is in all this Doctrine no firme ground whereon a distressed Soule may cast anchor: But when it hath once let slip that maine Cable, wherevpon it might rid it out in all stormes (the satisfaction of Christ) afterwards it is carried a d…ift vponupon all hazards of Windes and Seas.
6. The-…rpractise betraies their Opinion. Did they indeed thinke that there were any seueritie in Gods Iustice, any necessitie or sufficiencie in such their satisfactions, 'tis not possible, they would prostitute such thing's in so base a manner, as they doe. But when an Aue Maria, a Pater noster before such or such an Altar; a wax-Candle to such a Saint; a kisse of such a cold stone; a pilgriamage to Compostella for cockle-shels; a lash or twaine vponupon the Bare; two or three meales meat forborne; a pardon purchased at a few Deniers; yea when the roughnes and meanesse of Adams figgleaue breeches shall be accounted a worthy matter to satisfie for his sinne, asaDe po…nit. lib 4. cap. 9. sect. 5. Irenaeus. Bellarmine most ridiculously doates; I say, when such base trifles shalbe reckoned to be valuable satisfactions to Gods Iustice: they must pardon vsus if we guesse at their meaning. They may dispute and talke while they will in big wordes and faire glosses of Bridles against Sinnes, and I know not what: but in fine all proues but Gins to catch money: But such as serue themselues thus, vponupon God; and play with his Iustice, as the flie with the Candle; let them take heed, lest in the end, they be consumed by it.
To leaue then these vaine Inuentions. Let vsus giuegive to God the glory that's due to his name: and so we shall well provide for the peace of our Soules. Trusting entirely and onelyonly vntounto that Name of bActs Apost, cap, 4. v. 1….Iesus Christ. besides which, there is not in Heauen, or in Earth (in Man or Angell) any name, Merit, Power, Satisfaction, or whatsoeuer else, whereby we may be saued. And thus much touching the first maine branch of the matter of our Iustification, namely Our owne Righteousnes, Whereby, it appeares sufficiently, that we shall neuer be justified in Gods Sight.
Μόνῳ τῷ Θεῷ δόξα.
FINIS.