A Golden Chain, Section 6
The sixt point. Of satisfaction.
Our consent.
Conclus. I. First we acknowledge and hold Ciuill or Politike satisfaction: that is, a recompence for iniuries, and damages offered any way to our neighbours. This Zacheus practised, when at his conuersion he restored foure-fold things gotten by forged cauillation. Again by ciuill satisfaction I vnderstand, the imposition of fines, mulcts, and penalties vponupon offenders, & the inflicting of death vponupon malefactours. For all these are satisfactions to the law, and societies of men when they are wronged. All these we maintaine as necessarie, for neither Church, nor common-wealth can well be without them: considering they are notable meanes to vphold ciuill peace; and otherwhiles they are fruits of true faith, as the satisfaction of Zacheus was.
Conclus. II. We acknowledge canonicall or Ecclesiasticall satisfaction: and that is, when any hauing giuen offence to the Church of God or any pa…t thereof, doe make an open publike testimonie of their repentance. Mirian for murmuring against Moses, was stricken with leprosie, and afterward by his praier shee was clensed, and yet for all that shee must goe seuen daies out of the tent and congregation, that shee might make a kind of satisfaction to the people for her trespasse. And in the olde testament, sackcloth and ashes were signes of their satisfaction.
Conclus. III. We holde that no man can be saued, vnlesse he make a perfect satisfaction to the iustice of God for all his sinnes; because God is infinite in iustice, and therefore will either exact an euerlasting punishment, or satisfaction for the same.
The dissent or difference.
The point of our difference and dissent are these. The Church of Rome teacheth and beleeueth, that Christ by his death hath made a satisfaction for all the sinnes of men, and for the eternall punishment of them all: yet so, as they themselues must satisfie the iustice of God for the temporall punishmēt of their offences, either on earth, or in purgatorie. We teach and beleeue, that Christ by his death and passion hath made a perfect and all sufficient satisfaction to the iustice of God for all the sinnes of men, & for the whole punishment thereof both eternall and temporall. Thus we differ, and herein we for our parts must for euer stand at difference wi…h them: so as if there were no more points of variance but this one, it should be sufficiēt to keepe vsus alwaies from vniting our religions, and cause vsus to obey the voice of Christ, Come out of her my people. For as in the former points, so in this also, the Papists erre, not in circumstance, but in the very foundation and life of religion.
Our reasons.
I. A satisfaction that is made imperfect either directly or by consequent, is indeede no satisfaction at all. But the Papists make Christs satisfaction imperfect, in that they doe adde a supplie by humane satisfactions: & thus much a learned schooleman, Biel in plaine words confessed. Although (saith he) the passion of Christ be the principall merit, for which grace is conferred, the opening of the kingdome and glorie: Super. lib. 3. dist. 19. concl. 5.yet is it neuer the alone and totall meritorious cause: it is manifest, because alwaies with the merit of Christ, there concurreth some worke, as the merit of congruitie or condignitie of him that receiueth grace or glorie, if he be of yeares and hauehave the vse of reason: or of some other for him, if he want reason. For that which admits a supplie by an other, is imperfect in it selfe. Therefore humane satisfactions can not stand. Learned Papists make answer, that Christs satisfaction and mans may stand well together. For (say they) Christs satisfaction is sufficient in it selfe to answer the iustice of God for all sinne and punishment; but it is not sufficient to this or that man till it be applied: and it must be applied by our satisfaction made to God for the temporall punishment of our sinnes. But I say againe, that mans satisfaction can be no meanes to applie the satisfaction of Christ, and I prooue it thus. The meanes of applying Gods blessings and graces vntounto man are two-fold: some respect God himselfe, and some respect man. Those which respect God, are such whereby God on his part doth offer and conuay his mercies in Christ vntounto man: of this sort are the preaching of the word, Baptisme, and the Lords supper; and these are as it were the hand of God whereby he reacheth downe and giueth vntounto vsus Christ with all his benefits. The other meanes of applying on mans part, are those whereby the saide benefits are receiued. Of this sort there is onelyonly one, namely faith, whereby we beleeue that Christ with all his benefits belong vntounto vsus. And this is the hand of man whereby he receiueth Christ as he is offered, or exhibited by God in the word and sacraments. As for other meanes beside these, in Scripture we finde none. Foolish therefore is the answer of the Papist, that make mens satisfactions meanes to applie the satisfaction of Christ vntounto vsus: for by humane satisfactions, Christ is neither offered on Gods part, nor yet receiued on mans pa…t: let them prooue it if they can. Others, not content with this their former answer say, that our satisfactions doe nothing derogate from the satisfaction of Christ; because our workes hauehave their dignitie and merit from Christs satisfaction: he meriting that our workes should satisfie Gods iustice for temporall punishments. But this is also absurd and false, as the former was. For if Christ did satisfie that man might satisfie, then Christ doth make eueryevery beleeuer to be a Christ, a Iesus, a Redeemer, and a Priest in the same order with his owne selfe. But to make sinnefull man his owne redeemer, though it be but from temporall punishments, is a doctrine of deuills. For the holy Ghost teacheth that the priesthood of Christ is incommunicable, and can not passe from him to any other.Heb. 7.24. Now to make satisfaction for sinne or any part of the punishment thereof, is a dutie, or a part of Christ his priesthood, and therefore to make satisfaction is a worke that can not passe from his person to the person of any man. Againe, if Christ by his satisfaction giuegive power to man to satisfie, then man doth satisfie by Christ, and Christ beside his owne satisfaction vponupon the crosse, must daily satisfie in man to the ende of the world: but this can not be: for Christ vponupon the crosse, when death was vponupon him, saide, It is finished, that is, I hauehave fully satisfied for all the sinnes of mankinde, both in respect of the fault and punishment. As for Christs buriall and resurrection which followed his death, they serued not to satisfie but to confirme the same. Againe Paul saith, 2. Cor. 5.12. He that knew no sinne, was made sinne for vsus, that is, the punishment of sinne for vsus: but if the Church of Rome say true, that Christ doth daily satisfie, then Paul spake too short, and should hauehave saide further, that Christ was made sinne for vsus, and in vsus too: and that God was not onelyonly in Christ but also in vsus, reconciling the world to himselfe. But Paul neuer knew this learning: and therefore let them turne themselues which way they will, by putting a supplement to Christs satisfaction, they doe indeede annihilate the same.
Reason II. In sundrie places of Scripture, especially in the Epistles of Paul, we are said to be redeemed, iustified, and saued freely: which word freely, doth import that we are iustified and saued without any thing done on our part or by our selues in the matter of our saluation: and if this be so, then can we doe nothing at all that may satisfie the iustice of God for the least punishmen… of our sinnes. If we satisfie in our owne persons, we are not saued freely: and if we be saued freely, we make no satisfaction at all.
Reason III. We pray daily, forgiue vsus our sinnes: now to plead pardon, and to satisfie for our sinnes be contrarie: and for all things, for which we can make satisfaction, we neede not craue a pardon: but we are taught in the foresaide petition wholly and onelyonly to vse the plea o… pardon for our sinnes, and therefore we acknowledge that we can not make any satisfaction at all.
Reason IV. The iudgement of the auncient Church. Tertul. de Baptism. Guiltinesse beeing taken away, the punishment is also taken away. aSerm. 37. de ve…bis Apost.Augustine, Christ, by taking vponupon him the punishment and not the fault, hath done away both fault and the punishment. Tom. 10. hom. 5. he saith, When we are gone out of this world, there will remaine no compunction or satisfaction. Some new Editions hauehave foisted in the word [aliqua] and so hauehave turned the sense on this manner: There will remaine no compunction or some satisfaction. But this is flat against Augustines meaning, who saith a little before, that when the way is ended, there is no compounding of our cause with any. Chrysost. proem. in Esa. Say not to me, I hauehave sinned: how shall I be freed from so many sinnes? Thou canst not: but thy God can. Yea, and he will so blot out thy sinnes that there shall remaine no print of thē: which thing befalls not the bodie, for when it is healed there remain…s a skarre: but God as soone as he exempts thee from punishment, he giueth thee iustice. Luc. 22. Petri negat. De bono mor.Ambrose saith, I read of Peters teares, but I read not of his satisfaction. Againe, Let vsus adore Christ that he may say vntounto vsus, Feare not thy sinnes of this world, nor the waues of bodily sufferings: I hauehave remission of sinnes. Hierome saith in Psal. 31. The sinne that is couered is not seene, the sinne that is not seene is not imputed, that which is not imputed, is not punished. Chrysostome in Matthew, hom. 44. Among all men, some indure punishment in this life and the life to come: others in this life al…ne: others alone in the life to come: others n…ither in this life nor in the life to come. There alone, as Dives, who was not lord so much as of one droppe of water. Here alone, the incestuous man among the Corinthians. Neither here nor there, as the Apostles and Prophets, as also Iob and the rest of this kinde: for they indured no sufferings for punishment, but that they might be knowne to be conquerours in the fight.
Obiections of Papists.
I. Obiect. Leuit. 4. Moses according to Gods commandement prescribed seuerall sacrifices for seuerall persons; and they were meanes of satisfaction for the temporall punishments of their daily sinnes. Ans. Those sacrifices were onelyonly signes and types of Christs satisfaction to be offered to his father in his alone sacrifice vponupon the crosse: and whosoeuer offered any sacrifice in the old testament, did thus and no otherwise esteeme of it, but as a type and figure of better things. Secondly, the saide sacrifices were satisfactions to the Church, whereby men did testifie their repentance for their offences, and likewise their desire to be reconciled to God and men. And such kinde of satisfactions, we acknowledge.
II. Obiect. Men, whose sinnes are all pardoned, hauehave afterward sundrie crosses and afflictions laide vponupon them, vntounto the ende of their daies: therefore in all likelihood they make satisfaction to God for temporall punishments. As for example, the Israelites for murmuring against the Lord in the wildernes were barred all from the land of promise: and the like befell Moses and Aaron for not glorifying God as they should hauehave done at the waters of strife. Ans. Man must be considered in a two-fold estate, as he is vnderunder the law, and as he is vnderunder grace. In the first estate, all afflictions are curses or legall punishments, be they little or great: but to them that are in the second estate and beleeue in Christ, though the same afflictions remaine, yet doe they change their habite or condition, and are the actions of a Father seruing to be trialls, corrections, preuentings, admonitions, 1. Cor. 11.32. When we are iudged, we are nurtered of the Lord. and Heb. 12.7. If ye indure chastisment, God offereth himselfe vntounto you as children. and Chrysostome saith, 1. Cor. hom. 28. When we are corrected of the Lord, it is more for our admonition then damnation: more for a medicine then for a punishment: more for a correction then for a penaltie. And whereas God denied the beleeuing Israelites, with Moses and Aaron to enter into the land of Canaan, it cannot be prooued that it was a punishment or penaltie of the law vponupon them. The scripture saith no more but that it was an admonition to all men in all ages following, to take heede of like offences, as Paul writeth, All these things came vntounto them for ensamples, and were written for our admonition, 1. Cor. 10.11.
III. Obiect. Dauid was punished after his repentance for his adulterie, for the child died, and he was plagued in his owne kind, in the incest of Absolon: and when he had numbred the people he was yet punished in the death of his people after his owne repentance. Ans. I answer as before that the hand of God was vponupon Dauid after his repentance; but yet the iudgements which befell him were not curses vntounto him properly, but corrections for his sinnes, and trialls of his faith, and meanes to preuent further sinne, and to renew both his faith and repentance: as also they serued to admonish others in like case; for Dauid was a publike person and his sinnes were offensiue, both within the Church of God and without.
IV. Obiect. The prophets of God, when the people are threatned with the plague, famine, sword, captiuitie, &c. exhort them to repent and to humble themselues in sackcloath and ashes: and thereby they turned away the wrath of God that was then comming forth against them. Therefore by temporall humiliation, men may escape the temporall punishments of the Lord. Answ.. Famine, sword, banishment, the plague, and other iudgements sent on Gods people, were not properly punishments of sinne but onelyonly the corrections of a father whereby he humbleth them that they might repent: or thus, they were punishments tending to correction, not seruing for satisfaction. And the punishments of God are turned from them, not because they satisfie the iustice of God in their own s…fferings, but because by faith they lay hold on the satisfaction of the Messias, & testifie the same by their humiliation & repentance.
Obiect. V. Dan. 4.24. Daniel giueth this counsel to Nabuchadnezar, redeeme thy …innes by iustice, and thine iniquities by almes deedes. Beholde (say they) almes deeds are made a meanes to satisfie for mans iniquities. Ans. The word which they translate to redeeme, (as the most learned in the Chalde tongue with one consent auouch) doth properly signifie to breake off; as if the Prophet should say: O King, thou art a mightie Monarch, and to inlarge thy kingdome thou hast vsed much iniustice and crueltie, therefore now rep… of thine iniquitie, and breake off these thy sinnes, testifie thy repentance by doing iustice, and giuegive almes to the poore whome thou hast oppressed. Therefore here is nothing spoken of satisfaction for sinne, but onelyonly of testification of repentance by the fruits thereof.
Obiect. VI. Matth. 3.2. Doe penance: and bring forth fruits worthy of penance, which (say they) are workes of satisfaction inioyned by the priest. Ans. This text is absurd: for the word foreign, signifieth thus much, change your mindes from sinne to God, and testifie it by good workes, that is, by doing the duties of the morall lawe: which must bee done, not because they are meanes to satisfie Gods iustice for mans sinne, but because they are fruits of that faith and repentance which lies in the heart.
Obiect VII. 2. Cor. 7.10. Paul setteth downe sundrie fruits of repentance: whereof the last is reuenge, whereby repentant persons punish themselues, thereby to satisfie Gods iustice for the temporall punishment of their sinnes. Ans. A repentant sinner must take reuenge of himselfe, and that is onelyonly to vse all meanes which serue to subdue the corruption of his nature, to bridle carnal affections, and to mortifie sinne: and these kinde of actions are restrainments properly, and not punishments: and are directed against the sinne and not against the person.
Lastly, they make three workes of satisfaction, praier, fasting, and almes deedes. For the first, it is meere foolishnes to thinke, that man by praier can satisfie for his sinnes. It is all one, as if they had said, that a begger by asking of almes should deserue his almes: or, that a debter by requesting his creditor to pardon his debt, should thereby pay his debt. Secondly, fasting is a thing indifferent, of the same nature with eating & drinking, and of it selfe conferreth nothing to the obtainment of the kingdome of heauen, no more then eating and drinking doth. Thirdly and lastly almes deedes cannot bee workes of satisfaction for sinnes. For when we giuegive them as we ought, we doe but our dutie, whereunto we are bound. And wee may as well say, that a man by paying one debt, may discharge another: as to say that by doing his dutie hee may satisfie Gods iustice for the punishment of his sinnes. These we confesse bee fruites of faith, but yet are they no workes of satisfaction: but the onelyonly and alsufficient satisfaction made to Gods iustice for our sinnes, is to be found in the person of Christ, beeing procured by the merit of his death, and his obedience. And thus our doctrine touching satisfaction is cleared: and it is to bee learned carefully of our common people, because the opinion of humane satisfaction is naturall and stickes fast in the heart of naturall men. Hereupon when any hauehave sinned, and feele touch of conscience any way, their manner is, then to performe some outward humiliation and repentance, thinking therby to stoppe the mouth of conscience, and by doing some ceremoniall duties to appease the wrath of God for their sinnes. Yea, many thinke to satisfie gods iustice by repeating the Creed, the Lords praier, and then tenne commandements, so foolish are they in this kind.