A Reformed Catholic, Doctrine 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. Againe by ciuill satisfaction I vnderstand, the imposition of fines, mulcts, and penalties vponupon offenders, and the inflicting of death vponupon malefactours. For all these are satisfactions to the lawe, 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 fruites of true faith, as the satisfuction of Zacheus was.
Conclus. II. We acknowledge canonicall or Ecclesiasticall satisfaction: and that is, when any hauing giuē offence to the church of God or any part thereof, do make an open publike testimonie of their repentance. Mirian for murmuring aganst Moses, was striken with leprosie, and afterward by his prayer shee was clensed, and yet for all that shee must go seuen dayes out of the tent and congregation, that shee might make a kinde of satisfaction to the people for her trespasse. And in the old testament, sackcloth and ashes were signes of their satisfaction.
Conclus. III. We hold that no man can be saued, vnles, 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 points 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 punishment 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, and for the whole punishment thereof both eternal and temporall. Thus we differ, and herein we for our parts must for euer stand at difference with thē so as if there were no more points of variance but this one, it should be sufficient 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 do adde a supply by humane satisfactions: & thus much a learned schoolman, Biel in plain words confessed. Although (saith he) the passion Super. lib. 3. dist. 19. concl. 5.of Christ be the principall merit, for which grace is conferred, the opening of the kingdome and glorie: yet IS IT NEVER THE ALONE AND TOTAL MERITORIOVS CAVSE: it is manifest, because alwaies vvith the merit of Christ, there concurreth some vvorke, 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 admitts a supply by an other, is imperfect in it selfe. Therefore humane satisfactions cannot stand. Learned Papists make answere, that Christs satisfaction and mans may stand well togither. For (say they) Christs satisfactions 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 applyed: 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 apply the satisfaction of Christ: and I prooue it thus. The meanes of applying Gods blessings and graces vntounto man are twofold: some respect God himselfe, and some respect man. Those which respect God, are such whereby God on his part doth offer and convay 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 benefites 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 answere of the Papist, that make mens satisfactions meanes to apply the satisfaction of Christ vntounto vsus: for by humane satisfactions, Christs is neither offered on Gods part, nor yet receiued on mans part: 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 works hauehave their dignitie & 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, & a Priest in the same order with his owne selfe. But to make sinfull man his owne redeemer, though it be but from temporall punishments, is a doctrine of deuils. For the holy Ghost teacheth that the priesthood of Christ is incommunicable, &Hebr. 7. 24. cannot passe from him to any other. Nowe 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 cannot passe frō 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 cannot be, for Christ vponupon the crosse, when death was vponupon him, said, It is finished, that is, I hauehave fully satisfied for all the sinnes of mankind, 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 and ratifie 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 indeed annihillate the same.
Reason II. In sundrie places of Scripture, especially in the Epistles of Paul: we are 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 out 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 punishment of our sinnes. If we satisfie in our own 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, & to satisfie for our sinnes be contrary: and for all things, for which we can make satisfactiō, we neede not crave a pardon; but we are taught in the foresaid petition wholly and onelyonly to vse the plea of pardon for our sinnes, and therefore we acknowledge that we cannot make any satisfaction at all.
Reason IV. The iudgement of the auncient Church. Tertul. de Baptism. Guiltines beeing taken away, the PVNISHMENT IS ALSO TAKEN AVVAY.Serm. 37. de verbis Apost. August. Christ, by taking vponupon him the punishment and not the fault, hath done away both the fault and THE PVNISHMENT. And Tom. 10. hom. 5. he saith, when we are gone out of this world, there will remaine no compunction or satisfaction. Some newe Editions hauehave foisted in the worde [aliqua] and so hauehave turned the sense on this manner: There will remaine no compunction or some satisfaction. But this is flatte against Augustines meaning who saith alitle 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 THEM: which thing befalls not the body, for when it is healed there remaines a skarre: but God as soone as he exempts thee Luc. 22. Petrinegat.from punishment, he giueth thee iustice. Ambrose saith, I reade of Peters teares, but I read De bono mernot 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 IMPVTED, IS NOT PVNISHED. Chrysostome in Matth. hom. 44. Among all men, some indure punishment in this life and the life to come: others in this life alone: others alone in the life to come: others neither in this life nor the life to come. There alone, as Dives, who vvas not lord so much as of one droppe of vvater. Here alone, as 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 SVFFERINGS FOR PVNISHMENT, but that they might be knowne to be conquerours in the fight.
Obiections of Papists.
I. Obiect. Levit. 4. Moses according to Gods commaundement 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 offred to his father in his alone sacrifice vponupon the crosse: and whosoeuer offered any sacrifice in the olde testament, did thus and no otherwise esteem 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 likelihoode 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 lande 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 twofold 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 we indure chastisement, God offereth himselfe vntounto you as children. and Chrysost. 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 denyed 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 lawe vponupon them. The scripture saith no more but that it was an admonition to all men in all ages following, to take heed of like offences, as Paul writeth, All these things came vntounto them for ensamples, and were written for our admonition, 1. Corinth. 10. 11.
Obiect. III. Dauid was punished after his repentance for his adulterie, for the child died, and he was plagued in his owne kinde, 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 prevent further sinne, & to renewe 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 offensive, both within the Church of God and without.
Obiect. IV. The Prophets of God, when the people are threatned with the plague, famine, sword, captiuitie, &c. exhorte them to repent and to humble themselues in sackcloth 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. Ans. 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 humbled them that they might repent: or thus, they were punishments tēding to correctiō, not seruing for satisfaction. And the punishments of God are turned from them, not because they satisfie the iustice of God in their owne sufferings, but because by faith they lay houlde on the satisfaction of the Mesias, and testifie the same by their humiliation & repentance.
Obiect. V. Dan. 4. 24. Daniel giueth this counsell to Nabuchadnezar, redeeme thy sinnes by iustice and thine iniquities by almes deedes. Behold (say they) almes deedes 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, & to inlarge thy kingdome thou hast vsed much iniustice & crueltie, therfore now repent of thine iniquitie, and breake off these thy sinnes, testifie they repentance by doing iustice, and giuegive almes to the poore whome thou hast oppressed. Therfore here is nothing spoken of satisfaction for sinne, but onelyonly of testification of repentance by the fruits thereof.
Obiect. VI. Math. 3. 2. Doe penance; and bring forth fruits worthy of penance, which (say they) are works 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 be 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 revenge, wherby repētant persons punish themselues, thereby to satisfie Gods iustice for the temporall punishment of their sinnes. Ans. A repentant sinner must take reuēge of himselfe, & that is onelyonly to vse all means which serue to subdue the corruption of his nature, to bridle carnall 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 deeds. For the first, it is meere foolishnes to thinke, that man by prayer 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 creditour 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 obtainement of the kingdome of heauen, no more then eating and drinking doth. Thirdly and lastly almes deedes cannot be workes of satisfaction for sinnes. For when we giuegive them as we ought, we doe but our dutie, wherevnto we are bound. And we may as well say, that a man by paying one debt, may discharge another: as to say that by doing his dutie he may satisfie Gods iustice for the punishment of his sinnes. These we confesse be fruits of faith, but yet are they no workes of satisfaction: but the onelyonly and all-sufficient satisfaction made to Gods iustice for our sinns, is to be found in the person of Christ, beeing procured by the merit of his death, & his obedience. And thus our doctrine touching satisfaction is cleared: and it is to be learned carefully of our common people, because the opinion of humane satisfaction is natural and stickes fast in the heart of naturall men. Herevpon when any hauehave sinned, and feele touch of conscience any way, their manner is, then to performe some outward humiliation and repentance, thinking thereby 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 Creede, the Lords prayer, and the tenne Commandements, so foolish are they in this kinde.