The Buckler of the Faith, Part · Article 17 – Article 19
THE SEVENTEENTH ARTICLE: Where M. Arnoux moueth the question touching the imputation of the righteousnesse of Iesus Christ.
We beleeue, that by the onelyonly sacrifice which Iesus Christ offered vponupon the crosse, we are reconciled to God, to be holden and reputed iust before him; because we could not be pleasing vntounto God, nor be participants of his adoption, vnlesse he forgaue our sinnes and buried them. So we professe that Iesus Christ is our entire and perfect washing: and that in his death we hauehave entire satisfaction, to acquit vsus of our sinnes and iniquities, whereof we are guiltie, and cannot be deliuered but by this meanes.
ARNOVX.
Section. 33 That is as much to say, that the Sonne of God doth not truly make vsus iust, nor worthy to be beloued of his Father, but leauing vsus in the filthinesse of sinne, he answereth for vsus, to the end that his Father should not execute his vengeance vponupon vsus: and in a word, it maketh vsus to be accounted good and righteous, or rather vsed so, although in effect we are vniust, wicked, and full of sinne. Whereby it followeth, that not onelyonly God deceiueth himselfe, reputing them to be iust that are not, but may be by his grace, which is not so feeble and weake, but that it can make them iust: seeing that the Apostle, Rom. 5.20. saith, Where sinne abounded, there grace abounded much more.
That the righteousnesse of Christ is imputed vntounto vsus.
MOVLIN.
To know the truth of our beleefe, we need but take the contrary to that which M. Arnoux attributeth vntounto vsus: for he is sworne neuer to report the truth of our beleefe.
Then to set downe the truth of our doctrine, and the point of the difference: we say, that by the obedience which Iesus Christ yeelded to his Father, we are made righteous, and that the righteousnesse of Iesus Christ is ours, because it is imputed and allowed vntounto those that beleeue in Iesus Christ. On the contrary, the Church of Rome saith, that man is iustified by his owne workes. Bellarmine in the first booke of Iustification, cap. 2. saith, that the forme of iustification is charitie. And in truth this word, iustification, among our aduersaries, is taken for regeneration or sanctification, and for the studie of good workes. And therefore the Councell of Trent in the sixt Session, setteth downe diuers increasings and degrees of Iustification.
In this matter we agree with our aduersaries in two things: The first, that good workes are necessarie to saluation, and that God acknowledgeth not those men to be iust, that continue and take a pleasure in doing euill. The second is, that the question is not, touching that iustice whereby we are iustified before men, but of that whereby God acknowledgeth vsus to be iust, and by the vertue whereof we may stand before him at the day of Iudgement.
The word of God teacheth vsus, that this righteousnesse which iustifieth vsus before God, is the righteousnesse of Iesus Christ, whereby he hath satisfied for vsus, yeelding himselfe culpable, to the end that we might be absolued; lading himselfe with our sinnes, to the end that his righteousnesse and obedience might be imputed, allowed, and reckoned vntounto vsus.
The Apostle Saint Paul, 2. Cor. 5.21. saith, God hath made him to be sinne for vsus, which knew no sinne; that we should be made the righteousnesse of God through him. And, Romans 5.19. By the obedience of one man, many are made righteous: and in the 18. verse, he teacheth, that the righteousnesse of Iesus Christ iustifieth vsus, saying, that The iustifying of one doth iustifie vsus. If by iustifying, we must here vnderstand sanctifying, or regenerating, the Apostle would hauehave attributed this iustification to the Spirit of God, and not to the obedience of Iesus Christ, which iustifieth vsus, because that by it we are absolued, and acknowledged to be righteous before God, as if we our selues had accomplished this righteousnesse. For seeing that our Aduersaries confesse, that our sinnes hauehave beene imputed to Iesus Christ, why do they finde it strange, that the righteousnesse of Iesus Christ should be imputed vntounto vsus, seeing our sinnes were imputed vntounto Iesus Christ, to no other end, but that his righteousnesse should be imput…d vntounto vsus?*Bellarm. de amiss. gratiae & statu, peccati li. 5. ca. 17 peccatum Adami nobis cōmunicatur per generationem, eo modo quo communicari potest id quod transi… nimirum per imputationē, omnibus enim imputatur qui in Adamo nascuntur. So they acknowledge, that the sinne of the first Adam is imputed to vsus, and yet find fault that the righteousnes of the second Adam should be imputed vntounto vsus: seeing that the second Adam which is Iesus Christ, came to no other end, but to remedie the euill that entred by the first Adam, bringing thereunto a contrarie remedy.
Much more the Church of Rome, by the doctrine of superabundant satisfactions, gathered in the treasure of the Church whereof the Pope hath the keyes, will hauehave the fastings, stripes and paines of the Saints, to be imputed and reckoned vntounto those that buy or get pardons; and in the meane time they chafe and vexe themselues when we say, that the obedience and the passion of Iesus Christ are imputed vntounto vsus.
The same Apostle, Romans 4.6. saith, that God imputeth righteousnesse without workes: speaking of Abraham alreadie regenerated, to whom (he saith) that faith was imputed for righteousnesse. Then Abraham was iustified, not by the workes of regeneration, but by another righteousnes which is imputed vntounto him Now, what this righteousnesse is, hee himselfe declares afterward in the eighteenth and nineteenth verses of the chapter following, where he speaketh of one onelie iustifying, and saith, that By the obedience of one, many shall be made righteous. Where he speaketh of the obedience of Iesus Christ.
The same Apostle in Rom. 4.5. saith, that Faith is counted for righteousnesse. Whereupon I aske, which of these two, (to speake properly) is imputed vntounto vsus for righteousnesse, whether faith in Iesus Christ, inasmuch as it is inherent in vsus, or the righteousnesse of Iesus Christ apprehended by faith. It is certaine, that faith, forasmuch as it is a vertue inherent in vsus, cannot be imputed vntounto vsus: for our vertues and our actions are not imputed vntounto vsus, but another mans, when they are allowed and reckoned vntounto vsus, as if we had done them. As also, that to beleeue, (of its owne nature) is not a righteousnesse: much lesse to beleeue according to the faith of the Romish church; which is, but to beleeue that all that which God hath said, is true; which is a beleefe that the diuels hauehave, and more certainly then men. It resteth then, that faith is imputed vntounto vsus for righteousnesse, because it apprehendeth and layeth hold vponupon the righteousnesse and the benefit of Iesus Christ, by the which we are iustified, that is, absolued and quit before the iudgement seate of God. And so faith iustifieth, in the same manner, that the mouth feedeth man, because it taketh and receiueth in the meate, but to speake properly, it is the meate which nourisheth.
For these causes the Prophet Ieremy, in the twenty three chapter and verse the sixt, calleth our Sauiour, The Lord our righteousnesse. And the Apostle to the Philippians, chapter 3. verse 9. will be found in him (that is Iesus Christ) not hauing (saith he) mine owne righteousnesse which is of the Law, but that which is through the faith of Iesus Christ.
For also, when we shall appeare before the iudgement seate of God, by the vertue of our righteousnesse to obtaine eternall life, what shall we present vntounto God? Shall we present our owne righteousnesse,Esay 64.6. which is like a menstruous cloth? our imperfect perfections, and our merits, which are no merits? Certainly God receiueth no payment if it be not perfect. God forbid that hee should weigh our good works in the exact ballance of his iustice. Then we must present vntounto him a perfect righteousnesse, which is able to hold the examination of the iustice of God. Such is the most complete righteousnesse which Iesus Christ hath accomplished for vsus, and the payment which he hath made, that it might be allowed vntounto vsus.
foreignSo Iustin Martyr said, aboue fourteen hundred years past, in an Epistle to Diognetus, What other thing could couer our sinnes but the righteousnesse of Christ? In whom can we that are impious and wicked be iustified, but in the onelyonly Sonne of God? O sweet exchange! O incomparable art! O benefites surmounting all expectatiō, that the iniquity of many should be hidden in one righteous man, & that the righteousnes of one, should make many to be reputed righteous!
In this the truth is so strong, that Bellarmine, after hee had tried all wayes, at the last yeelded vntounto vsus; for behold his words in the 7. chapter and 2. booke of Iustification: If the heretikes would onelyonly hauehave, that the merites of Iesus Christ should be imputed vntounto vsus, because they are giuen vntounto vsus, and we may offer them to God the Father for our sins, because Christ hath taken on him the burthen to satisfie for vsus, and to reconcile vsus to God his father, their opinion should be true and right. We say no other thing, and this simply is our beleefe. And in the tenth chapter, after he hath said that Christ is our righteousnesse, because he hath satisfied for vsus, he addeth; In this manner it should not be an absurditie, if any man should say, that the righteousnesse and the merites of Christ are imputed vntounto vsus, because they are giuen and applyed vntounto vsus, as if we our selues had satisfied vntounto God. Then let vsus hold there; for we say nothing more. By this meanes God shall not be deceiued, as M. Arnoux saith; and our righteousnesse shall be much more assured then if it were grounded vponupon our owne workes: and yet God will not leaue to regenerate and sanctifie vsus inwardly, and frame vsus to good workes. As God was not deceiued when he imputed our sinnes to Iesus Christ, so he is not deceiued when he imputeth the righteousnesse of Iesus Christ vntounto vsus. There is neither iniustice nor ignorance committed, to deliuer a prisoner that lieth in prison for debt, when another man hath payd it for him. For, as the sinne of Adam was imputed to his posteritie, because he represented all humane kinde, as the beginning of them; so the righteousnesse of Iesus Christ is imputed to all the faithfull, because that by accomplishing all righteousnesse, he represented all the Church, as the beginning thereof. And the righteousnesse of Iesus Christ is imputed vntounto the faithfull by greater reason then the sinne of Adam is imputed vntounto other men, because Adam did not vndertake for others to obey God:Galat. 3.13. and cap. 4.4.5 but Iesus Christ voluntarily subiected himselfe to the Law, to deliuer vsus from the curse of the Law.
ARNOVX.
Section. 34 Places quoted in the margent of the Confession: 1. Pet. 2.24. Who his owne selfe bare our sinnes in his body on the tree, that wee being dead to sinne, should liue in righteousnesse: by whose stripes ye were healed; and in the verses following. For ye were as sheepe going astray; but are now returned vntounto the Shepheard and Bishop of your soules.
These places are so farre from confirming that for the which they are alledged, that they rather ouerthrow it: Seeing the Apostle saith, That we are by Iesus Christs meanes, dead to sinne, healed of sin, conuerted from sinne. Could he clearlier say, that sin liueth no more in vsus, that the mortall disease thereof is no more in vsus, and that we no more go astray? And can a man from thence conclude the contrary, that we are holden and reputed to be righteous, although in effect we are not?
MOVLIN.
This place of Saint Peter is not imployed in our Confession, to that sence, or to that end which this Doctor imagineth. Our Confession saith, that by the onelyonly Sacrifice which Iesus Christ offered vponupon the crosse, we are reconciled to God. For proofe thereof, the first Epistle and second chapter and twenty fourth verse of Saint Peter, is quoted in the margent; Christ bare our sinnes in his body, on the tree: that we being dead to sinne, should liue in righteousnesse, by whose stripes ye were healed. Can there be a stronger, or a more expresse place alledged, to proue, that Iesus Christ by his death vponupon the crosse hath reconciled vsus vntounto God? for that is the bearing of our sinnes in his body, and to heale vsus. But it pleaseth M. Arnoux to make this place to serue to another end, contrary to our meaning.
And yet this place proues not, that we are already wholly dead to sinne, nor that we are exempted from sinne. S. Peter speaketh of the benefits which the death of Iesus Christ bringeth vntounto vsus; but of these benefits there are some, whereunto we cannot attaine but by degrees, & wherof the perfect accomplishment shal not be performed but in the kingdome of heauen. But M. Arnoux will perswade vsus, that he is absolutely righteous, and that sinne liueth no more in him. And yet neuerthelesse, he goes to the Iubilie to get pardons; and when he is confessed, he receiueth absolution. When he saith his Pater noster, he saith, Forgiue vsus our trespasses; he beleeueth to go to Purgatorie, and makes profession to doubt of his saluation. And if with the rest of the Iesuites, he approueth and alloweth of Equiuocations in matter or trials of Iustice; of the rebellions of subiects against their King, and of the secret of Confession, by the which a Priest shall hauehave knowledge of an ent…rprise against the life of a King: I can not see how that agreeth with a perfect righteousnesse.
ARNOVX.
Section. 35 Contrary places. Rom. 5.5. The louelove of God is shed abroad in our hearts by the holy Ghost, which is giuen vntounto vsus. Weigh these words (Shed abroad in our hearts.) Then it is not imputed without other effect.
MOVLIN.
To whom speakes he? The Apostle saith, and we also with him, that the louelove wherewith God loueth vsus, is shed abroad in our hearts by the holy Ghost. What is that to the purpose touching the righteousnesse of Iesus Christ, and of his imputation? And againe, did we euer say, that this imputation is without any other effect?
ARNOVX.
Section. 36 Eph. 4.23.24. And be renewed in the spirit of your mind, and put on the new man, which after God is created vntounto righteousnesse and true holinesse.
It is an errour to beleeue, that by the new man he vnderstandeth Iesus Christ, seeing that Iesus Christ was neuer the old man, and that Saint Paul alwayes attributeth to one and the same subiect, to be the old man, or the man of sinne, and the new man, or renewed by the grace of Iesus Christ; as old, he is a member of the first Adam, as new, of the second: he descendeth from the first by naturall generation, which transferreth sinne vntounto him; and descendeth from the second, by the second birth, which maketh him a child of God by the fountaine of grace.
MOVLIN.
This in no sort toucheth or concerneth the imputation of the righteousnesse of Christ. I thinke M. Arnoux thought vponupon some other thing, or that some other body hath thrust this allegation into his booke without his knowledge. What makes this to our question, whether Iesus Christ is called or not called the new man?
ARNOVX.
Section. 37 Adde, Romans 5.19. For as by one mans disobedience, many were made sinners, so by the obedience of One, many also shall be made righteous.
And then as it is true, that we are sinners by Adam, and not onelyonly reputed so; euen so are we righteous by Iesus Christ, and not onelyonly accounted so.
MOVLIN.
All that is true: for by Iesus Christ the children of God are truly made righteous in two sorts: first, because they are truly absolued and iustified before the iudgement seate of God. Secondly, because the Spirit of Iesus Christ working in them, truly regenerateth them. But this regeneration is done by degrees, it beginneth here on earth, and is perfected in heauen.
ARNOVX.
Section. 38 The same article lower. We professe that Iesus Christ is our entire and perfect cleansing or washing, and that in his death we hauehave entire satisfaction, to discharge vsus of our offences and iniquities whereof we are culpable.
These faire words are set downe to abolish all sit or proper satisfaction, to draw the spirit of penitencie out of a mans heart, to quench the desire to endure or suffer any thing for the louelove of God whom we hauehave offended, to drowne the soule in the bog of negligence and carelesnesse of good workes: and to be short, to assure the wickedest man that is, of the righteousnesse of the Sonne of God, and of escaping the rigour of his Father in his person, without binding the sinner to punish his sinnes in himselfe with a good will.
Of humane Satisfaction.
MOVLIN.
Our Confession saith that Iesus Christ is the only purgation of our sinnes, and that his death is a full and a perfect satisfaction for the same: which we ground vponupon the word of God, which saith, Apocalips 1.5. That Iesus Christ hath washed vsus from our sinnes in his owne bloud. 1. Ioh. 1.7. The bloud of Iesus Christ cleanseth vsus from all sinne: Colos. 2.13. By him God freely forgiueth all our trespasses. Acts 4.12. There is no other name vnderunder heauen whereby we must be saued. Colos. 1.19.20. For it pleased the Father, that in him should all fulnesse dwell, and hauing made peace through the bloud of the crosse by him to reconcile all things vntounto himselfe, both which are in earth, and which are in heauen. 1. Iohn 2.2. He is the reconciliation for our sinnes, and not for ours onelyonly, but also for the sinnes of the whole world. Heb. 10.14. For by one offering he hath perfected for euer them that are sanctified. Heb. 7.25. He is able also perfectly to saue them that come vntounto God by him. Rom. 3.24. We are iustified freely by his grace through the redemption that is in Iesus Christ. And to conclude, it is the whole scope of the Gospell.
This so holy, so euident and so true a doctrine, full of consolation, displeaseth M. Arnoux: he saith it abolisheth our satisfactions, quencheth the spirit of penitence, and drowneth our soules in the gulph of presumption.
Touching mens satisfactions, we say briefly, that if the word Satisfaction were taken in that sence which the ancient Fathers tooke it, that is, for humiliation and acknowledgment of our faults, there should be no disputation betweene vsus. But at this day, satisfaction signifieth a payment of debts, and a recompence which man maketh to God to satisfie his iustice. The Catechisme of the Councell of Trent, saith, that satisfaction is an entire payment of that thing which is due,Cap. de Sacramento poenitentiae. Satisfactio est rei debitae integrasolutio: est compensatio cum homo pro peccatis commissis Deo aliquid persoluit. and a recompence which man maketh vntounto God for his sins: as when a man punisheth himselfe (as M. Arnoux saith) by fasting, whipping, pilgrimages, and giuing something to the Church, and when God torments him in purgatory. Cardinall Bellarmines words are remarkable vponupon this point, in the first booke of Indulgences, cap. 4. If a righteous man (saith he) by his works may by equiualence merit life euerlasting, why can he not satisfie for temporall paine, which is a lesse thing? And in the second chapter of the same booke he saith, The remission of the paine is due to the satisfying work, by commutatiue iustice: which is a iustice that payeth so much for so much, or a bartering iustice, in such manner that God ought to be content therewith. By this reckning, God should do contrarie to iustice, if he should not accept for good payment, the satisfying paines wherewith a sinner punisheth himselfe. And in the 10. chap. of the first booke of Purgatorie; It seemeth (saith he) more probable, that in effect there is but one satisfaction, which is ours. Touching that of Iesus Christ, he will hauehave it to serue onelyonly to make ours auaileable. Nay the pride of the Romane Church is so great, that in it they hold that a man can make more satisfaction vntounto God then he ought to do, so that there is something remaining to be allowed to the sinner ouer and aboue: that is it which they call superabundant satisfaction, which is the monasticall life.
1 As for vsus, seeing that in Iesus Christ we hauehave a full satisfaction for all our sinnes, we are content therewith, and take not vponupon vsus by our owne sufferings to pay a debt which Iesus Christ hath wholly satisfied.
2 Also we do not beleeue that Iesus Christ died to make our sufferings of any worth before God, but to free and exempt vsus from suffering. For the benefite of Iesus Christs suffering consisteth not herein, to make vsus pay, but to pay and satisfie for vsus vntounto God. Saint Paul in the 1. to Tim. 2.6. saith, that Iesus Christ gaue himselfe for a ransome for vsus. But he saith not, that he gaue vsus the vertue to pay our owne ransome. And the Apostle, Hebr. 1.3. saith, that The Sonne of God hath by himselfe purged our sinnes. Then not by our satisfactions.
3 That if it be an honour which God doth vntounto vsus, by our sufferings to make our owne satisfaction, (as the Papists alledge) & that if our satisfying paines and punishments are reckoned among the graces of God, the diuels and the damned shall hauehave more part in those graces then we; seeing God doth them that honour, to make them to pay by continuall torments, and draweth full satisfaction from them.
4 God forbid that we should beleeue, that God takes payment twise for one debt, when the first payment is sufficient. Will God that is soueraignly iust, (after he hath pardoned all our offences,) punish those sinnes that he hath pardoned, with satisfying paines?
5 And seeing that the Church of Rome beleeueth, that by the death of Iesus Christ all our guiltinesse is taken away, will God punish men without fault in a burning fire? The cause (which onelyonly produceth an effect) being taken away, by necessitie the effect ceasseth. Now the fault is the cause which onelyonly produceth the satisfying punishment. Therefore the fault being taken away, necessarily satisfying punishment is taken away:Exempto reatu remittitur & poena. as Tertullian saith in his booke of Baptisme cap. 5. The fault being taken away, the paine also is taken away.
6 Besides, God is no mocker: but he should manifestly mocke vsus, if he should say, I will forgiue thee, but yet I will punish thee. I forgiue thee thy debt, but thou shalt pay me. For our sinnes are debts, the payment whereof is the punishment.
7 It is not credible, that God would hauehave vsus to be more mercifull then himselfe. But he will hauehave vsus wholly to forgiue him that hath offended vsus: he permitteth not vsus to take any vengeance or reuenge, after we hauehave forgiuen him. For what is forgiuenesse but not to punish? Then if God forgiueth the sin, & not the punishment of the sin, the way is made open to fraudulent reconciliations: & he that shall hauehave pardoned an iniury will in his heart receiue a punishment for the same. For he wil say: Will you hauehave me to be more mercifull then God? herein I hauehave followed his example. We are too much inclined to vice, without seeking to proue that God incites vsus thereunto by his example.
8 I would hauehave them to shew me, how and in what manner Iesus Christ bore our offences.Suscipiendo poenam, & nō suscipiendo culpam, & culpam deleuit & poenam. Was it not by suffering the punishment due to them? And if he endured the punishment, was it not to exempt vsus from it? This is it which S. Augustine saith in his 27. Sermon of the words of the Lord. Christ taking vponupon him the punishment and not the fault, hath abolished both the fault and the punishment.
9 It also appeareth, how foolish this doctrine is, that the fault should be remitted and not the punishment, by this, that there is no criminall person but would be very well content that the king should not pardon his offence, so that he would wholly remit the paine and punishment thereof, and not suffer him to endure any punishment at all.
10 I… by our owne suffering we must satisfie and appease the wrath of god, when shall we hauehave satisfyed for the least part of our sinnes? seeing that by the iudgement of the Sonne of God Mat. 5.12, to call our brother foole is a fault punishable with hell fier: & that S. Paul 1. Cor. 6, saith, that euill speakers shall not inherite the kingdome of God. And yet these are sinnes from which the most righteous men can hardly cleare themselues.
11 Adde hereunto, that by this doctrine the afflictions of the faithfull are bitter, and their finger is dipt in gall. For the faithfull which beleeueth that God punisheth him for his good, and that it is a great punishment not to be chastised, is easily comforted in his afflictions, which he receiueth as spiritual remedies. The maladies of the body, are vntounto him medicines of the soule. Pouertie to him is a diet, and a discipline of abstinence. Banishment an abandoning of the world, & an admonition that he is a stranger vponupon earth. And if they be afflictions for the Gospel, he glorieth therein, as in honorable wounds and badges of our warfare, and conformitie to the crosse of Christ. But where shall the faithfull finde comfort and consolation in their euils, if they must beleeue that God punisheth them to satisfy his iustice? and that their sufferings are satisfactions vntounto him? Therein they hauehave no other consolation then Pagans hauehave, which is, to giuegive place to necessitie, and to arme our selues with hardnesse against blowes, with a kind of patience without comfort.
12 Then when these satisfactions shall be well weighed, they will be found very light: and it will appeare, that the Papists would pay the iustice of God with base money; whose satisfactions are, to abstaine from flesh certaine dayes, to go on pilgrimage, and so to leade an idle life; to gird their bodies with cords, to enter into the Order of any Friers, to whip themselues openly, as the penitents in Rome vse to do in the weeke before Easter, some for their owne sinnes, others being hired, whipping themselues for other mens sins: some also for louelove, and to satisfie God for the sinnes of their mistresses. Thus you see wherewith they would hauehave God satisfied and contented for their sinnes, for they esteeme it to be an easie composition. To ioyne these things with the infinite satisfactions of the Sonne of God, is as if one should few beggers rags to a kings robe.
13 Certainly these people with their penall workes, whipping, and voluntarie torments, seeme to men to speake vntounto God, and say, I will satisfie thee. Thou wilt wholly remit my sinne, but I will not be so much beholden vntounto thee. Then it is great reason that they should pay to the full: and if hereupon by a Capuchins penitence, or by a proud humilitie they cut and mangle their flesh, I trow they hauehave well deserued it. And seeing that to satisfie God they are obstinately bent to be burnt after this life in so long and burning a fier, it is reason that they should soake in fire, and that sentence which they alledge of Christ should be practised vponupon themselues, Mat. 5.26. Ʋerily I say vntounto thee, thou shalt not come out thence, till thou hast payd the vtmost farthing.
14 But at the day of iudgement, when they must yeeld an account of their actions, and that their sinnes shall be laid open before them what shall be their excuse? They will say, Lord it is true, I hauehave committed such and such sinnes, but I hauehave satisfied for them; for I whipt my selfe, I abstained from eating of flesh for so many dayes, I went on pilgrimage, I was one of the order of Gray friers. But here I am afraid, that things being put into the ballance of Gods Iustice, they will be found too light by many graines, & that the same which they giuegive for satisfaction, would rather be found to be a sinne; seeing they are things which God neuer required at their hands. I am afraid, that these satisfiers will be found culpable, not onelyonly for seeking to pay God with false money, but also finding out another satisfaction, then that of the Sonne in whom the Father is well pleased,Math. 17.5. 1. Ioh. 1.7. and whose bloud cleanseth vsus from all our sinnes.
15 But among the satisfying paines, there is one kind that to me seemes to be full of impietie. The Church of Rome placeth prayers and almes among penall works and satisfying paines. What a religion is this, that placeth good workes among sufferings for sinnes? which on the contrarie… if they should be prohibited to a man fearing God, it would be an vnsufferable punishment vntounto him And by this meanes they will hauehave men to serue God by punishment. By this meanes good workes are made odious, and the exercise of pietie becomes a punishment. Neuerthelesse they hauehave some reason to put prayers (such as they make) among penances; for, to be condemned to repeate one prayer fiftie times one after the other, in an vnknowne language, and eueryevery day to say his seuen Psalmes of mercy, without vnderstanding them, byting their fingers because of the tediousnesse thereof, me thinkes it is a great punishment.
16 Superstitious ignorance hauing fowne the seeds of this abuse, the auarice & ambition of Priests hath nourished them: for there is nothing but they will do it for gaine. Who being very sensible in the belly, are much moued when men touch theit profits, and seeke to shorten their commons. For these satisfactions are very fruitfull vntounto them, seeing that Purgatory is so beneficiall vntounto them, & that by the satisfactions which Priests impose vponupon men, they take authority to inflict corporall punishments vponupon sinners, which by the order of the Romane Church may be changed into pecuniarie punishments. And that by the same meanes, the Popes hauehave bene so bold to punish kings, and make them to endure blowes with a whip; as Alexander the third did to Henry the second King of England, and as of late Clement the eight did to our great King Henrie the fourth in the person of the Bishop of Eureux his embassador; to whom falling downe at his feete the Pope caused certaine blowes with a staffe to be giuen, for a satisfaction. Pope Innocent the third imposed vponupon Iohn King of England for satisfaction, that he should resigne his kingdome vntounto him, and make his Crowne and Realme tributary to the Pope.
17 Iesus Christ did not so, for in the eight of Saint Iohn, hauing pardoned the woman taken in adulterie, he imposed no satisfiing paine vponupon her, but onelyonly said vntounto her Go, and sinne no more. The Apostle Saint Paul: 2. Cor. 2. saith, that he had pardoned the incestuous person to whom neuerthelesse inioyned no penance after the pardon.
18 If these satisfactions be euill, why do they enioyne them? If they be good, why do they dispence with them by Indulgences? why do they hinder the sinner from making be satisfaction vntounto God?
The abuse being thus discouered, they runne for aide, and seeke to support their ruinous cause with reeds.
1 They alledge the counsell that Daniell, 4.27. gaue to Nabucadnezzer, Redeeme thy sinnes by righteousnesse, and thine iniquitie by shewing mercy to the poore. But they are deceiued to thinke, that Daniel speaketh of sinnes before God: for he speaketh of redeeming and satisfying before men whom the king had wronged, whom he ought to recompence by liberalitie. Adde hereunto that almes are good workes, and not punishments nor penances. And which is more our aduersaries will hauehave almes and other satisfactions, not to satisfie for sinnes, but for the punishments due to sinnes. The chiefe point is, that the Chuch of Rome holdeth, that satisfactions serue onelyonly to satisfie for the temporall punishment, and not for the eternall: and that they serue for nothing before baptisme, no more then they did in time past before circumcision. Now this king was a pagan vncircumcized, and ought rather to thinke vponupon sauing himselfe from eternall paines. For satisfactions of Purgatorie are of no value nor worth vntounto them that go into hell. To go about to satisfie for temporall punishment, when a man is bound to eternall punishment, is all one, as for a man to set vp a weathercocke before he hath laid tht foundation of the building.
2 They say, that the benefit of Iesus Christ ought to be applied vntounto vsus, and that it is applied vntounto vsus, by satisfactorie punishment, and by the torments of Purgatorie; whereunto I answer, that they say it without proofe, and without testimony of the holy Scriptures. It belongs to the word of God to prescribe vsus the meanes to apply vntounto our selues the benefit of our Redeemer, and not to vsus to guesse at it. Adde hereunto, that none can applie any thing by his contrary, as these Doctors do, that will hauehave God to apply the remission of our debts, by making vsus pay them, and the pardon in Iesus Christ by the punishment, as if a man should apply a medicine by poyson. Certainely, to apply the grace of God to a man, by rosting him in a fire, is a strange kinde of application. The benefits of our Sauiour, are applied vntounto vsus by faith, Ephes. 3.17. by Baptisme, Galat. 3.27. By the holy Supper of our Lord, 1. Cor. 10.18: but not by blowes with a whip, wasting of the spirits by a haire-cloth, or by a Monks coule.
3 They adde, that in all the workes of God, his Iustice as well as his MercieMercy must appeare; but Saint Iames, 2.13. contradicteth that, saying, There shall be condemnation mercilesse to him that sheweth not merciemercy. Then let vsus say the like, that there shall be merciemercy without iudgement to him that shall shew merciemercy. And as Saint Paul saith, Rom. 8.1: There is no condemnation to them that are in Christ Iesus. If none, then neither eternall nor temporall, and yet the iustice of God hath euidently bene displayed against the sinnes of the children of God, by punishing them in Iesus Christ, who bare the punishment; and his merciemercy shewed by freely imputing that satisfaction vntounto vsus.
4 They also say, that after the King hath pardoned an offender, yet the partie offended is to be agreed withall. I answer, that that falls out so, because the King and the partie are two; but here God which is the King, is also the partie: who hauing remitted al that belongs to him, there is no more parties to content.
5 Their reason is no better, when they say, that the King hauing granted an offender his life, neuerthelesse condemnes him to pay a great fine. For in that case (say they) the pardon which the King giueth, is not a full pardon, but a diminishing of the punishment. But Gods pardon is full and entire, Coloss. 2.13 God freely forgiueth all our offences. And 1.foreign Iohn 1.7. The bloud of Iesus Christ cleanseth vsus from all sinne.
6 They also set downe experience for a proofe: for they say, that after God hath pardoned vsus, he ceasseth not to punish vsus. So Dauid was punished by God after he had declared vntounto him, by the Prophet Nathan, that he had forgiuen his offence, 2. Sam. 12.13. And from thence Cardinall Bellarmine in the tenth chapter of his first booke of Purgatorie inferreth, That Iesus Christ hath not fully satisfied for all the punishments of our sinnes.*Si Christus satisfecit pro omni culpa & poena nostra, cur post remissam culpam adhuc tam multa mala patimur? If (saith he) Christ hath satisfied for all our faults, and for all our punishments, why do we yet suffer so many euils after the fault is remitted? This Prelate wrongs the Sonne of God, denying that his death is our full payment. But to answer to this obiection, I say it is nothing to the purpose, for the question is of satisfactory punishments: but the punishments suffered by Dauid were chastisements; the one, are punishments of a Iudge, the other, the corrections of a father. The one serueth to make satisfaction to him that is offended, and to the iustice of the Iudge; the other to correct our vnrighteousnesse, and to amend a sinner. The chastisements wherewith God visiteth his children, are benefits, and are spirituall medicines: they are exercises and not payments. Medicines are not satisfactions. A good father correcteth his children to make them better, and not to content himselfe, and to satisfie his iustice. If our Aduersaries would, with vsus, beleeue that God punisheth not his children, but with punishments of amendment and fatherly chastisements, Purgatorie would soone fall, where amendment hath no place. For they will hauehave Purgatorie to be a vengeance which God taketh for faults past, and not a warning for the time to come. The death of Iesus Christ serueth to exempt vsus from satisfying the iustice of God by satisfactorie punishments, but not to exempt vsus from chastisements. For it ought not to serue to hurt vsus, and to make vsus incorrigible; but those whom God hath adopted in Iesus Christ, are those whom he chastiseth most seuerely for their instructions. So he chastened Dauid, who in supporting his fatherly corrections, neuer thought by that meanes to satisfie the iustice of God.
7 Maister Arnoux, to make vsus odious, saith, that by abolishing our owne satisfactions and merits, we pull the spirit of penitence out of our hearts, and drowne the soule in the bog of slothfulnesse and negligence of good workes. On the contrary, I maintaine, that there is nothing which more stirreth vp and wakeneth repentance, nor that inciteth a man more to feare God, & louelove him, then the memorie of our free redemption by Iesus Christ, and of our full reconciliation. The true motiue vntounto pietie, is not the ambition of merites, or of paying God with our owne, nor the feare of a fire after this life, but filiall louelove, kindled by the acknowledging of his louelove. He that serueth God onelyonly for feare of punishment, is moued thereunto by a seruile feare, and not by a filiall louelove. God sheweth great clemencie vntounto such a man, if he punisheth him not for his seruice. Therefore, the Scripture that speaketh of free pardon, and of redemption in Iesus Christ, ordinarily from thence draweth exhortations to feare God, and to liue holily. Dauid, Psal. one hundred and thirtie, and the fourth verse, saith, But there is forgiuenesse with thee, that thou mayest be feared. And Saint Paul Rom. 12 1. exhorteth vsus, by the mercies of God, to offer and consecrate our bodies vntounto the Lord.Tit. 2.11.12. For (saith he) in another place: The grace of God that brings saluation vntounto all men hath appeared, and teacheth vsus, that we should deny vngodlinesse, and worldly lusts, and that we should liue soberly, righteously, and godly in this present world. Iesus Christ hath redeemed vsus, to the end that we should serue him: his benefit is not a prophane impunitie: Christian liberty is not a licence. Peace of conscience is not a carnall sluggishnesse. The Apostle saith, Iesus Christ cannot be deuided:1. Cor. 1.13. but it is a deuiding of him, if we will hauehave him for a Redeemer, and not for a Maister, and participate in his promises, reiecting his commandements 1. Peter 2.24. He bare our sinnes in his body on the tree, that we being dead to sin should liue vntounto righteousnesse.
We see not in the Romish church, where humane satisfactions are preached, that by that means vice is diminished; for the church of Rome is the onelyonly church in the world, where vice is become a law, and where, by publike ordinances, the Stewes are erected, whoredome permitted, and marriage forbidden. There is none but the Romish church, wherein by lawes & decrees the people are taught to be rebels to their Prince, and not to keepe faith with those that are excommunicated, and where a trafficke of sacred things is publikely established.
8 All this abuse is grounded vponupon a most pernitious maxime, which is one of the cankered vlcers of the church of Rome. This maxime is, that the punishment for sinne before Baptisme is remitted vntounto vsus by Baptisme; but that for the punishment of sinnes committed after Baptisme, we are to satisfie for them by penall workes and satisfactory penance, aswell in this life as in Purgatorie. A new Gospell, whereof there is not one print nor footstep in all the word of God. The Councell of Trent in the fourteenth Session, eight chapter, to defend this doctrine, saith, That it seemes that the Iustice of God requireth, that those that before Baptisme hauehave sinned by ignorance, should be more fauourably vsed then those that hauehave sinned voluntarily after Baptisme. But these Fathers, by saying so, condemne themselues. For, may it not fall out, that some may sinne maliciously before Baptisme: and on the contrary, that after Baptisme they may sinne by ignorance or infirmitie? In this case what apparence is there, that God will not exact any satisfactorie punishment for sins committed of deliberate malice, and will exact them for sins committed by ignorance or infirmity? And which is more, may it not happen, that a man should cause himselfe fainedly or for gaine to be baptized, and yet in his heart is an enemy to the Name of Christ? Is it a iust thing, that hypocrisie should be auaileable vntounto him, and that for mocking of God, all his sinnes committed before baptisme should be pardoned, without any pennance or satisfaction?
To conclude, the bloud of Iesus Christ cleanseth all our sinnes, 1. Iohn 1.7. Then as well sinnes before baptisme, as sinnes after baptisme. By Iesus Christ God pardoneth all our offences, Colos. 2.13. This word, all, alloweth no exception. Saint Paul to the Galat. cap. 3.27. saith, That all those that are baptized hauehave put on Christ. By this word put on, he sheweth vsus, that the fruite of baptisme is specially for the time after baptisme, for we put on clothes for the time to come.
ARNOVX.
Section. 39 Places of the Scripture noted in the margent of the Confession. Hebrewes 9.14. How much more shall the bloud of Christ, which through the eternall Spirit offered himselfe without fault to God, purge your consciences from dead workes, to serue the liuing God? And 1. Peter 1.18.19. Knowing that you were not redeemed with corruptible things, as siluer and gold, from your vaine conuersation receiued by the traditions of the Fathers: but with the precious bloud of Christ.
In these two places there is not one word spoken of satisfaction, and the words of entire and perfect washing vnderunder the which the venome is hidden, are not found therein: but here the Apostle ascribeth to the merits of Christ the vertue to purifie our consciences, to deliuer them from dead workes, to make vsus serue the liuing God, and to redeeme vsus from our vaine conuersation.
MOVLIN.
It is true that in these places the word Satisfaction is not found, but the word redeeme, which is all one in effect; for our redemption by Iesus Christ, is a satisfaction for vsus. He that redeemeth a prisoner, by that redemption satisfieth for him. The word wash also is not there, but the word cleanse, which is all one,To him that hath loued vsus, and washed vsus from our sinnes, &c. and is found in other places, as in Apoc. 1.6. Touching the perfection and integritie of this redemption and washing, we hauehave before produced a great number of places to proue it. That which M. Arnoux addeth, that the merits of the Sonne of God purifie our consciences, and deliuer them from dead workes, &c. is true, but to what end serues that to establish humane satisfactions?
Of superabundant Satisfactions, and whether the merite of Christ is applied vntounto vsus by our owne Satisfactions.
ARNOVX.
Section. 40 Contrary places of Scripture. Coloss. 1.24. Now reioyce I 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.
It is not because the Sonne of God hath not abundantly satisfied, as touching the sufficiency of his paines and dolours infinitely meritorious, and of the smallest drop of his bloud that was shed, which is much more worth then a thousand worlds: but the Apostle teacheth vsus, that if we be not like Iesus Christ, and do not suffer with him following his example, his rich treasures of merits will serue vsus for nothing, for want of being applied by our proper satisfactions, which are the true and first effects of his death, by the which he hath merited grace for vsus to do them, following his example.
MOVLIN.
Our aduersaries ordinarily alledge this place out of the first chapter of the Colossians, to proue that the Saints and Monkes make more satisfactions, and endure more paines then they need, to satisfie for themselues; whereupon they inferre, that the same is meritorious for others. Therefore Bellarmine in the fourth chapter and first booke of Indulgences, saith, that the Saints in some manner are our redeemers. Therfore also, the Canon of the Masse requireth aide of God, not only by the prayers of Saints, but also by their merits.Quorum praecibus meritisque rogamus, &c. Which is a new Gospell, & a meere prophanation of the doctrine of saluation, whereby they will hauehave God to receiue and accept the superabundant stripes and fastings of S. Francis, or of S. Dominicke, in recompence for our sinnes, as if a Iudge should discharge and set a prisoner free, because his brother was whipt for him. How can he hauehave any remnant or superfluitie of merit, that hath need of pardon? How can he satisfie for another, that cannot satisfie for himselfe?
But M. Arnoux dares not stirre this filthy puddle, but contents himselfe to alledge this place, to support humane satisfactions presupposing that S. Paul by his suffrings made satisfaction vntounto God: which is false, for in this place there is neither trace nor footstep therof to be seene. It is true, that S. Paul suffered for the Church, but not to make satisfaction for the Church, but to edifie and confirme the Church, as Lombardus, Anselmus, and Thomas expound it in their Commentaries vponupon this place, conformable to that which the said Apostle saith to the Philippians, 1.12. Th… rest of the afflictions of Christ, which are not yet accomplished, are the afflictions of the Church, which Iesus Christ saith are his, Acts 9.4. Saul Saul (said he) why persecutest thou me? And Matth. 25.40. In as much as ye hauehave done it vntounto one of the least of these my brethren, ye hauehave done it to me. That which our Doctor saith (that we must suffer according to the example of Iesus Christ) is true, but not thereby to satisfie Gods iudgements, or to content his iustice. That is to conuert the afflictions for Iesus Christ into bitternesse, and to make them intollerable, if we make them payments, satisfactions, and penances to appease and content the iustice of God: whereas they are the liueries of Christian souldiers, an honourable opprobrie and conformitie to the Sonne of God. It is no glory to be punished: but it is an honour to fight after Iesus Christ and for Iesus Christ.
Touching that which M. Arnoux saith, that the merits of our Sauiour are not applied vntounto vsus, by our owne satisfactions, it is an inuention forged vponupon the anuile of couetousnesse, and blowne with the bellowes of pride, without the word of God, to the which belongeth the authority to prescribe the manner how to apply Iesus Christ vntounto vsus, and not to vsus to inuent the meanes. Behold the meanes which it giueth vsus to apply Iesus Christ vntounto vsus. First by baptisme, Galat. 3.27. For all ye that are baptized into Christ, hauehave put on Christ. Secondly, by the holy Supper, 1. Cor. 10.16. The bread which we brake, is it not the communion of the body of Christ? Thirdly by faith, Ephes. 3.12. By whom we hauehave boldnesse and entrance with confidence, by faith in him. And this faith is by hearing of the word of God. Rom. 10.17. But to apply Iesus Christ vntounto vsus by suffering paines and torments in this life, or in Purgatory, the word of God speaketh not at all. The reason is most manifest; for we do not apply a thing by the contrary thereof, as the Church of Rome doth, that will hauehave God to apply grace and pardon of sinnes freely vntounto vsus by punishing vsus: and that God applieth the remission of our debts vntounto vsus, by making vsus to pay them: that is, not to apply but to cut off and drie vp this grace. Is not this a notable application, to burne a man two or three thousand yeares in a fire? And yet to intoxicate our braines, they place this fire among the graces of God: they will hauehave the bloud of Iesus Christ to giuegive vertue to this fire to be a satisfaction. In the end we shall find by their doctrine, that the diuels are Gods minions: for God sheweth them that fauour to satisfie to the full, and by that meanes they hauehave this aduantage, not to be much bound vntounto him.
ARNOVX.
Section. 41 And Romans 12.1. I beseech you therefore brethren, by the mercies of God, that you giuegive vp your bodies a liuing sacrifice, holy, acceptable vntounto God, which is your reasonable seruing of God.
MOVLIN.
I cannot conceiue how this place serueth for humane satisfactions. Saint Paul by this holy and pleasing sacrifice to God, vnderstandeth our good workes, but not corporall or pecuniary punishments which make amends or satisfie for our sinnes. Our good workes are sacrifices of thanksgiuing, and not expiatory punishments, to recompence or satisfie the iustice of God.
THE EIGHTEENTH ARTICLE.
We beleeue that all our righteousnesse is grounded vponupon the remission of our sinnes, as also our whole felicitie, as Dauid saith. Therefore we reiect all other meanes to iustifie vsus before God, and without presuming of any merits or vertues, we simply and wholly depend vponupon the obedience of Iesus Christ, which is allowed vntounto vsus, as well to couer all our faults, as to make vsus find grace and fauour before God. And to conclude, we beleeue, that declining (how little soeuer it be) from this foundation, we can find no rest nor comfort elsewhere, but rather are continually disquieted in mind, because we are neuer at peace with God, vntill such time as that we are fully resolued that we are beloued in Iesus Christ, for that otherwise of our selues we are worthy to be hated.
THE NINETEENTH ARTICLE.
We beleeue that by this meanes we hauehave free liberty and priuiledge to call vponupon God, with full assurance that he will shew himselfe to be our Father. For we shall hauehave no accesse vntounto the Father, if we be not directed by this Mediatour; and that to be heard in his name, it behoueth vsus to hold our liues of him, as of our head.
The aduersary saith nothing to these two points, as finding nothing therein worthy reprehension.