The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 7 · Controversy 8 · Chapter 9
CHAP. 9. That none can ſatisfie Gods juſtice for another.
TO defend borrowed ſatisfactions whereby one man ſatisfieth for another, they reaſon thus.(a)Bell. l. 1. de Indulg. cap. 2. Sect. Poſtremo. Poteſt uni eidemque operi duplex merces deberi, altera ex juſtitia commutativa, altera ex diſtributiva. Atqui operi ſatisfactorio debetur praemium ex juſtitia commutativa, operi meritorio debetur praemium ex juſtitia diſtributiva ſecundum ſubſtantiám. Thom. 1. p. q 21. Art. 1. &c. & Sect. Secunda. Opus bonum, qua parte meritorium eſt, non poteſt alii applicari: poteſt tamen, quá ſatisfactorium eſt &c. Nam ſatisfactio eſt compenſatio poenae, vel ſolutio debiti, poteſt autem unus ita pro alio poenam compenſare. That to the ſame work a double reward is due, the one according to commutative juſtice, the other according diſtributive. And that to the ſame work the remiſſion of the pain is due as it is ſatisfactory, and the reward as it is meritorious. As if one ſaid that the payment of thirty pounds, ſerved to pay a debt of thirty pounds, and together to buy a horſe of that price. For (ſay they) a work connot be applyed unto another man as it is meritorious, but as it is ſatisfactory. Satisfaction is a compenſation of the pain and a payment of the debt. Now a man may pay another mans debt. Then contradicting themſelves, they ask in the Maſs the grace of God by the merits of the Saints, which is asking that their merits be imputed and appplyed unto us.
Theſe grounds being laid, they build upon them, and ſay that(b)Bellarm. ibid. In dubium revocari non poteſt, quin ingens omnino cumulus paſſionum Johanni ſuperfuerit, quo ipſe ad expianda propria peccata non eguit &c. Prophetae fuerunt viri ſanctiſſimi, ita ut modica omnino pro ſuis culpis ſatisfactione opus habuerint, & tamen tot anguſtijs & afflictionibus oppreſſi fuerint, ut plurima & maxima peccata expiare potuerint &c. Conſtat enim martyrium tam plenam ſatisfactionem eſſe, ut expiare poſſit reatum contractum ex quantoris ingenti numero & magnitudine peccatorum. Saints and Monks have ſuffered more then they needed to expiate their own ſins, and that they needed but a very ſmall ſatisfaction for their faults, and yet they ſuffered ſo many ſorrows that by them they might expiate a multitude of moſt heavy ſins. And martyrdome is ſuch a full ſatisfaction that it may expiate the guilt got by ſins, though never ſo great or ſo many.
One might think that theſe Doctors intended only to teach, that God in conſideration of the pains which a Saint hath ſuffered remitteth the pain unto others, and receiveth their afflictions as payments for others. But this is not their chief bent. For they leave not the diſpenſation of theſe ſatisfactions performed by others unto Gods counſel, but ſend us back to the Pope,(c)Clemens VI. Extravag. Unigenitus Tit. de poenit. & remiſſ. who is the diſtributor of the ſame, having a treaſure where he layeth up all the ſuperabounding ſatisfactions, and diſpenſeth them by his Indulgences, giving twenty thouſand, or thirty thouſand, or a hundred thouſand years of true pardon, and ſometimes full, more full, and moſt full indulgence, as they ſpeak that write of this matter. So that when St. Dominick whipt himſelf with an iron chain for other mens ſins, it muſt not be imagined that God preſently received that ſatisfaction for ſuch and ſuch men according to his good pleaſure; But that the Pope hath gathered that overplus into his treaſure, and diſtributes it to them that come to get pardons at Rome and other places where it pleaſed his Holineſs to place remiſſion of ſins. There the contributions are made, and a great treaſure of money laid up. For it is not juſt that pilgrims get ſo many, ſpiritual graces for nought.
According to the ſame doctrine Prieſts will injoin ſatisfactions to a penitent which he muſt performe either by himſelf or by another; ſo that if he may find one that will faſt or whip himſelf for him (which is not done without money) they believe that this is allowed and reckoned in Gods counſel.
I ſuppoſe that ſetting forth this doctrine is confuting it; And that it is of thoſe wares that are ſpoiled, and ſmell ill as ſoon as they are brought to the open air. We ſhould go beyond the terms of the preſent queſtion if we examined the impiety of theſe expreſſions, that Gcdoweth a reward unto man by the rule of juſtice, making God a debtor unto man. Alſo I paſs by that impiety that a man payeth more ſatisfactions to God then he needs, to expiate his own ſins. And that treaſure of the Church, unknown to the Church of the Old Teſtament, under which the high Prieſts did not gather the ſupererogatory labours of Noah and Abraham, to convert them to payment for others. Of this alſo the Apoſtles ſay nothing, nor of that overplus of ſatisfactions, nor of that diſtribution committed to the Roman Prelate. As alſo, we have heard before the confeſſion of two Cardinals, Cajetan and Roffenſis, and of Navarrus, and Gabriel Biel, and many more, acknowledging that in all Antiquity, no mention is made of that doctrine. For Chriſts ſatisfaction being ſufficient, what need to add more ſatisfactions to it, and ſuch ſatisfactions as God did not promiſe to accept, and which are infinitely under the merit of Chriſt? As if to the light of the Sun ſhining in its ſtrength, one ſhould add the light of a candle. And what need to add to that which is infinite? Experience ſheweth, that under that borrowing of other mens ſatiſfactions, a traffick of Indulgences is ſet up; and that they that have money, are thereby made more negligent in good works. For with their money they may buy Maſſes and Suffrages, and have part in all the penal works of the brotherhood, to which they have contributed.
But what? all that is a deep ſink of errour. It will be enough for the preſent Queſtion, to underſtand what reaſons they bring to defend thoſe borrowed ſatisfactions.
I. They bring the Article of the Creed, I believe the Communion of Saints. We anſwer, that the Articles of the Symbol are taken out of the doctrine of the Goſpel. Now the Goſpel ſpeaks indeed of the Communion of Saints, whereby the godly keep the unity of the Spirit in the bond of peace. For in the Church (ſaith the Apoſtle) there is one body and one ſpirit, Epheſ. 4.3, 4, 5.even as we are called in one hope of our calling. One Lord, one Faith, one Baptiſm, One God and Father of all. We are brethren in Chriſt, fellow-members of the ſame ſpiritual body, fellow-ſouldiers in the warfare of Chriſts cauſe, fellow-travellers in this world, fellow-heirs of Gods Kingdom. So many bonds muſt make us ſenſible of our Brethrens afflictions, and breed in us a mutual fellow-feeling. This is the communion of Saints which we find in the Goſpel. But that our labours and pains can be ſatiſfactions for the ſins of others, it is more then God teacheth us, and of that there is not one word in his Word.Gal. 6.5. 2 Cor. 5.10. Pſal. 49.7. But there we learn that every man ſhall bear his own burden. And that every man ſhall receive the things done in his body, according to that he hath done, whether it be good or bad. And that none can redeem the ſoul of his brother. Rom. 2.6.And that God will render to every one according to his deeds, not according to the works or ſufferings of others. As in the Civil ſociety, the communion of fellow-Citizens goes not ſo far, as that one can eat or ſleep for another; likewiſe the communion among Saints goeth not ſo far, as that one may ſatisfie for another, and expiate his neighbours ſins, and believe in God for his brother, and anſwer for him in Gods judgement: For ſo it might happen that one ſhould be ſaved for the other, and that Philip ſhould enter into Paradiſe for his neighbour. The Spirit of God ſaith, Rev. 14.13. that bleſſed are they which die in the Lord, and that their works follow them. If their works follow them, they enter not into the Popes treaſure, and are not converted into payment for others.(d)Aug. lib. quaeſt. de Veteri & Novo Teſt. qu. 102. Ipſe invenitur dixiſſe, Filia, fides tua te ſalvam fecit. Vides itaque nullius adjutorio ſed unumquemque fide ſua ſalvari. Auſtin agreeth to this, We find (ſaith he) that Chriſt ſaith, Daughter, thy faith hath made thee whole. Thou ſeeſt then, that without the help of any one, every one is ſaved by his faith. Wherefore the wiſe Virgins had no oyl to ſupply the want of the fooliſh: And the fore-alleadged Text, Pſalm 49.7. is very poſitive to this purpoſe, None can by any means redeem his brother, nor give to God a ranſom for him. We ſee(e)Tertul. lib. de Pudicitia, cap. ult. Cyprian. de lapſis. in Tertullian and Cyprian, that in their time it was the cuſtom, to ſhorten the penitence preſcribed unto the Penitent, at the requeſt of Martyrs detained in Priſons. Againſt which cuſtom theſe Fathers are declaiming, ſaying, that the righteouſneſs of the one, cannot be a ſatisfaction for the other.
II If God hath ſufficiently rewarded the ſufferings of the Saints, yea infinitely more then they can deſerve, though they were meritorious; with what reaſon can they be made after that, pay-maſters of debts, and making ſatisfaction by thoſe very works, for which they have been more then ſufficiently rewarded? As if thoſe Saints ſaid to God, Thou haſt moſt amply rewarded us for thoſe works whereby we have deſerved ſalvation, but it is juſt that theſe ſame works ſerve yet for a payment for many others. If God anſwered them, Your works are not meritorious, but as for thoſe for whom you will ſatisfie… and take upon you to pay their debts, Chriſt who hath ſatisfied for you, hath alſo fully ſatisfied for them: I know not what their anſwer might be.
III. In vain do they reply, that we are members of the ſame body, which ought to help one another. For the faithful Chriſtians may very well help one another, without taking upon them to do impoſſible things the one for the other, and ſuch as God doth not require, and that are uſeleſs beſides. For it is to no purpoſe to undertake the paying of a mans debts for whom Chriſt hath fully ſatiſfied. Here the queſtion is of the communication of ſuperabounding ſatisfactions, when one hath done more then he needs to expiate his own ſins. Now among the members of the body of the Church, none ſhall be found that have paid unto God more then he owes, and given him any thing above the reckoning.
IV. Cardinal Bellarmine in the firſt Book of Indulgences, chap. 3. alleadgeth theſe texts, 2 Cor. 12.15. I will very gladly ſpend and be ſpent for your ſouls. And 1 Tim. 2.10. I endure all things for the elects ſake. But in theſe texts Saint Paul underſtands not that he will ſuffer death, to ſatisfie the juſtice of God for the Corinthians, and to be in ſome ſort their Redeemer, as the ſame Cardinal ſaith; or that he ſuffers afflictions for the elect to ſatisfie for them. Nay, he ſuffered to encourage and ſtrengthen them by his example. He choſe rather to ſuffer all things, then to be wanting to them by fainting in his labour, and bowing under the affliction. But to pay for them, it is that he never thought on.
V. The text moſt inſiſted upon by theſe Gentlemen is, Col. 1.24. I rejoyce in my ſufferings for you, and fill up that which is behind of the afflictions of Chriſt in my fleſh for his bodies ſake, which is the Church, whereof I am made a Miniſter.
But there the Apoſtle ſpeaks not of the ſatisfactory afflictions of Chriſt, for to thoſe there is nothing wanting, and no part of them behind. But he ſpeaks of the afflictions and combates that Chriſt ſuffereth yet every day in his body, when his Church is oppreſt. For the holy Scripture ſaith, that the afflictions of the Church, are the afflictions of Chriſt, becauſe the Church is one body with him. When faithful Chriſtians who are his members are perſecuted, his hands and feet are pierced with nails again: When they are ſtript of their goods, the lot is caſt upon his coat again. As on the other ſide, when the head is crowned, the whole body hath a ſhare in that honour. When Saul perſecuted the Church, Chriſt cryed unto him from heaven, Saul, Saul, why perſecuteſt thou me? Acts. 9.4.although he was in his glory. And in the laſt day he will ſay to them that have not clad his poor members, In as much as ye did it not to one of the leaſt of theſe, Matth. 25.43.ye did it not to me. And what ſhall he ſay then to them that ſtript them? Wherefore 1 Cor. 12.12. Saint Paul by this word Chriſt, underſtands the whole body of the Church, which comprehends both the head and the members. Theſe are the afflictions of Chriſt that are behind, and ſome part of them ſhall be behind ſtill, and all his ſufferings not filled up, till the laſt day, when the combate ſhall be ended. And theſe afflictions are not ſatisfactions to Gods juſtice, but combates and tryals, wholeſom exerciſes, Liveries of our war, and conformities of the members with their head, yea in their ſuffering for righteouſneſs, not in ſattisfying Gods juſtice as he did.
For Saint Paul ſaying that he ſuffers for the Church, meaneth not that he ſuffers to ſatisfie Gods juſtice for the Church, or that he will be the Redeemer of the Church in any ſort, or that he intends that after his death Chriſtians ſhall ask ſalvation of God by his merits, as it is ſung(f)Quorum precibus & meritis rogamus, ut in omnibus protectionis tuae muniamur auxilio. in the Maſs every day. But he ſuffered for the Church, that is, to edifie the Church by his conſtancy, and encourage others by the example of his fidelity and perſeverance, as himſelf ſaith, Phil. 1.12, 14. that the things which happened unto him, (meaning his ſufferings) fell out unto the furtherance of the Goſpel: So that many of the Brethren in the Lord, waxing confident by his bonds, were much more bold to ſpeak the word without fear.
It is ſo, that the Antients underſtood that Text. Auſtin upon Pſalm 61. expounding that text, by the ſufferings of Chriſt,(g)Paſſiones Chriſti non in ſolo Chriſto, immo paſſiones Chriſti non niſi in Chriſto, ſi enim Chriſtum intelligas, caput & corpus paſſiones Chriſti non niſi in Chriſto, &c. Si enim paſſiones Chriſti in ſolo Chriſto, immo in ſolo capite, unde dicit quoddam membrum ejus, Paulus Apoſtolus, ut ſuppleam quae deſunt preſſurarum Chriſti in carne mea. underſtands thoſe that he ſuffered in his body, and by Chriſt he underſtands, the head and the body together. Then he addeth, If the ſufferings of Chriſt be in Chriſt alone, yea in the head only, why doth one of his members, Paul the Apoſtle, ſay, that I may fill up that which is behind of the afflictions of Chriſt in my fleſh?
And Aquinas in his Comment upon that place: The Apoſtle ſaith,(h)Et ideo dicit, adimpleo ea quae deſunt, paſſionum Chriſti, id eſt, totius Eccleſiae cujus caput eſt Chriſtus. I fill up that which is wanting to the ſufferings of Chriſt, that is, of the whole Church, whoſe head Chriſt is. And a little after, expounding in what ſenſe Saint Paul ſaid, that he ſuffered for the Church.(i)Hoc enim deerat, quod ſicut Chriſtus paſſus erat in corpore ſuo, ita pateretur in Paulo membro ſuo, & ſimiliter in aliis; & pro corpore quod eſt Eccleſia, quae redimenda per Chriſtum. Sic etiam omnes Sancti patiuntur propter Eccleſiam, quae eorum exemplo roboratur. This was wanting, that as Chriſt had ſuffered in his body, ſo he ſhould ſuffer in Paul his member, and likewiſe in other members; and that for the body which is the Church, that was to be redeemed by Chriſt. Thus alſo all the Saints ſuffer for the Church, which is confirmed by their example. Note that the ſufferings of the Saints ſerve for examples, not for ſatisfactions.
Lombard in his Comment upon that Epiſtle of Saint Paul expounding the ſame text,(k)Paſſionibus quas ſuſtineo pro vobis confirmandis in veritate Evangelii; & adimpleo ea paſſionum Chriſti quae deſunt. Suas paſſiones dicit eſſe Chriſti, quia noſtrae paſſiones, qui ſumus Chriſti membra, Chriſti ſunt. The afflictions which I bear to confirm you in the truth of the Goſpel: And I fill up that which is wanting in the ſufferings of Chriſt, becauſe we are his members. Of ſuperabounding ſatisfactions, to ſatisfie for the Church, he ſpeaks not one word, in the expoſition of that text.
Anſelmus in his Comment upon that text, perſonates Paul ſpeaking thus, I rejoyce in ſufferings, to confirm you in the truth of the Goſpel: And I fill up that which is wanting of the ſufferings of Chriſt in my fleſh, that is, the things that Chriſt hath not ſuffered in his fleſh, I ſuffer in my fleſh, for the increaſe of his body, which is the Church, for the ſufferings of Chriſt are not in Chriſt alone.
Then having copyed out Auſtins words, he makes the Apoſtle ſpeak thus, There is still part of Chriſts ſufferings behind, which I ſuffer every day, for his univerſal body, which is the Church. (m)Si enim ab eruditione fidelium ceſſarem, has paſſiones ab infidelibus non ſuſtinerem. Sed quia ſemper Eccleſiae ſtudeo prodeſſe, ſemper adverſa cogor tolerare.For if I gave over teaching the faithful ones, I ſhould not bear theſe ſufferings by the infidels; but becauſe I ſtudy to be uſeful to the Church alwayes, I am conſtrained to bear adverſities alwayes. This was the end of the Apoſtles ſufferings for the Church, the increaſe and inſtruction of the Church.
What more? Our Adverſaries preſt by the truth, begin to reject the interpretation of Bellarmine and other Advocates of humane ſatisfactions. Eſtius, a Doctor and Profeſſor of Doway, in his Comment upon this text, expounds thus theſe words of the Apoſtle, I ſuffer for his body, which is the Church, that is, that the myſtical body which is the Church may be gathered and perfected. He means that not only his ſufferings are fruitful to the Church, but alſo that he aims at this in ſuffering, that his ſufferings may be profitable to the Church. (n)Hinc autem Theologi quidam putant oſtendi Sanctorum paſſiones fidelibus prodeſſe ad remiſſionem poenarum, quae vocatur indulgentia. Quae quidem doctrina etſi Catholica & Apoſtolica ſit atque aliunde ſatis probetur, ex hoc tamen Apoſtoli loco nobis non videtur admodum ſolidè ſtatui poſſe. Non enim ſermo iſte quo Apoſtolus dicit ſe pati pro Eccleſia, neceſſariò ſic accipiendus eſt, quod pro redimendis peccatorum poenis quas fideles debent patiatur. Quod fortè non nihil haberet arrogantiae.Hence ſome Divines hold, that it may be inferred, that the ſufferings of the Saints ſerve to the faithful ones for the remiſſion of the pains, which is called indulgence. Which doctrine, though it be Catholick and Apoſtolick, and be ſufficiently confirmed by other proofs, yet it ſeems not to me to be ſolidly eſtabliſhed by this text of the Apoſtle. For this ſpeech whereby the Apoſtle ſaith that he ſuffers for the Church, muſt not be of neceſſity ſo underſtood, as if he ſuffered to redeem the pains of ſins, which the faithful ones owe. Which perhaps could not be ſaid without ſome arrogance. Note that this Doctor affirms, that this Doctrine is Catholick and Apoſtolick, and that nevertheleſs one cannot ſpeak ſo without ſome arrogance.