The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 7 · Controversy 8 · Chapter 6
CHAP. 6. That the Satisfactions of the Roman Church, derogate from Chriſts ſatisfafaction, and are injurious againſt Gods Juſtice.
CArdinal Bellarmine (a)Bellar. lib. 1. de Purgat. c. 14. §. Reſpondeo ſi. Homo ſui ipſius redemptor & ſalvator appellatur, &c. Reſpondeo tres eſſe modos dicendi, Primus quorundam eſt, qui aſſerunt unam tantum & illam Chriſti eſſe, ac nos propriè non ſatisfacere, &c. quae ſententia erronea mihi videtur, nam Scriptura & Patres paſſim vocant noſtra opera ſatisfactiones & redemptiones.diſputing of the wayes to ſatisfie Gods juſtice for our ſins, ſaith that upon that point there are three diverſe opinions. The firſt is of thoſe that ſay, that there is but one ſatisfaction to Gods juſtice for our ſins, which is that of Chriſt. Which opinion he ſaith to be erroneous, affirming that the good works that we do, are ſatisfactions and redemptions for our ſins, and makes no difficulty to ſay, that in Scripture the faithful man is called the Saviour and Redeemer of himſelf.
The ſecond opinion is of thoſe that ſay, that there are two ſatisfactions, the one that of Chriſt, the other our own, yet ſo, that ours depends on that of Chriſt, which opinion he ſaith to be probable, and yet he rejects it, and followeth the third.
He ſaith then,(b)Tertius tamen modus videtur probabilior, quòd una tantum ſit actualis ſatisfactio & ea ſit noſtra. The third way ſeems to me more probable, that there is but one actual [or real] ſatisfaction, and that the ſame is our own. He acknowledgeth no ſatisfaction indeed, but our works or ſufferings: and acknowledging that Chriſt hath ſatisfied, he holds not his ſatisfaction to be actual, but that it ſerveth only to give a value to our ſatisfactions, and that by it we come to have the grace to ſatisfie. As if he ſaid, that Chriſts death is not actually and indeed the ranſom for our ſins, but that it gives us vertue to pay our ranſom: Or that it is not a payment, but that it is like the Philoſophical ſtone, which by her touch maketh our payment, that we our ſelves furniſh, to become good money, and that by vertue of the ſame, the pains of Purgatory are accepted for redemption, from the pain due for the ſins committed after Baptiſm. For this cauſe he maintains that, homo ſui ipſius Redemptor & ſalvator appellatur; man is called the Redeemer and Saviour of himſelf. This is not mincing, it is roundly and openly blaſpheming againſt the Son of God.
If this doctrine be true, we muſt ſay that the Apoſtle ſpake but inconſiderately,1 Tim. 2.5, 6. when he ſaid, that the Lord Jeſus is the only Mediator, who gave himſelf a ranſom for us; for to ſpeak the language of theſe Gentlemen, he ſhould have ſaid, that Chriſt gave not himſelf actually a ranſom for us, but that he gives us the grace to pay our ranſom our ſelves, and that there is no other actual ſatisfaction to Gods juſtice, but that which we do our ſelves. And the Apoſtle to the Hebrews, chap. 1. v. 3. ought not to have ſaid that Chriſt had by himſelf purged our ſins, that is, in his own perſon. For to ſpeak as the Roman Church doth, he ſhould have ſaid, that he gives us the grace to purge our ſins our own ſelves by the torment that we bear in Purgatory.
The queſtion is then of the nature and efficacy of Chriſts ſatisfaction, who his own ſelf bore our ſins in his own body upon the tree, and by whoſe ſtripes we are healed. 1 Pet. 2.24. Iſa. 53.5.And as Iſaiah ſaith, He was wounded for our tranſgreſsions, he was bruiſed for our iniquities, the chaſtiſement of our peace was upon him; where the word chaſtiſement ſignifieth ſatisfaction. He is the propitiation for our ſins, and not for ours only, 1 Joh. 2.2.but alſo for the ſins of the whole world, ſaith Saint John. Col. 1.19, 20.For it pleaſed the Father that in him ſhould all fulneſs dwell. And having made peace through the blood of his Croſs, by him to reconcile all things unto himſelf, ſaith Saint Paul. Neither is there ſalvation in any other, for there is none other name under heaven given among men whereby we muſt be ſaved, ſaith Saint Peter.Acts 4.12.
I. Here then I ask theſe Doctors that would be Saviours and Redeemers of themſelves, whether Chriſt by his death and ſufferings hath paid and ſatisfied Gods juſtice for all the pain, both eternal and temporal due to our ſins? And to ſpeak more plainly, I ask, Whether Chriſt payed and ſatisfied for the pain of Purgatory? If he did not ſatisfie for the pain of Purgatory, he did not ſatisfie for the whole ſatisfactory pain which is due to us, and there will be need of ſome addition to the ranſom and ſatisfaction which Chriſt paid for us. And it will be hard enough for them to find in any man that which is deficient in Chriſt, and to find where or how to ſupply what they find wanting in the death of Chriſt. But if Chriſt hath ſatisfied for all the ſatisfactory pain of ſins, both eternal and temporal, and both for Hell and for Purgatory, it is certain that his end in ſatisfying for the pain due in Purgatory, was to exempt us from it. If he paid the debt, it was to acquit us. Why ſhould God demand two ſatisfactions for the ſame ſins? Why ſhould he take two payments for the ſame debt, when the firſt payment is ſufficient? Why ſhould he not receive Chriſts ſatisfaction for ſo much as it is worth? Or why ſhould he abate of the value and efficacy of the ſame? As if in a payment one would take angels only for crowns; or having received the whole Covenanted ſumm for a Priſoners ranſom, would take it for half the ranſom only. May not here poor ſouls frying and tormented in Purgatory now many ages, juſtly ask of God why he puniſheth them, when they are without fault? Why doth he make his children to bear the puniſhment of a ſin fully pardoned, yea of a ſin for which Chriſt hath fully ſatisfied? Truly, ſhould that be done to a ſtranger, yea to an enemy, it would be unjuſt dealing. How much more when a father doth that uſage to his children? Where is that Soveraign bounty of the heavenly Father? Where are thoſe tender compaſſions? that infinite mercy whereby he delivered his Son unto death to ſave his enemies, and make them heirs of his Kingdom?
II. And ſince they acknowledge that there is a reſidue of the merit of Chriſt above that we need for our ſalvation, yea ſo much above, that one onelyonly drop of his blood (if our Adverſaries may be believed) was ſufficient to redeem many worlds, and both from Hell and Purgatory; why, ſince the payment is greater then needs, is it not imployed by God for ſo great a need?
III. Do they not contradict themſelves, when they ſay that Chriſt hath redeemed us from the eternal pain, not from the temporal? For it is as if they ſaid, Chriſt hath redeemed us for ever, but not for two or three hundred years. That he hath ſatisfied for all, but not for this or for that. For the pain of Purgatory (if there be any) is comprehended within eternity.
IV. Ask them proofs of their aſſertion by the Word of God, they will anſwer as if you made them another queſtion. They will bring Texts of Scripture that exhort to good works, and to penitence, and to ſufferings for Chriſts ſake, and they accuſe us of a daſtard mind, becauſe we refuſe to ſatisfie in our own perſon. But they could not yet bring one Text of Gods Word to prove that by Baptiſm the pain indeed, and the fault of the precedent ſins is blotted out, but that for the ſins committed ſince our Baptiſm, it lyeth upon us to ſatisfie for the pain thereof, both in this life and in Purgatory. And that in that reſpect the godly are Redeemers of themſelves, and ſatisfie Gods juſtice. That doctrine is a new Goſpel unknown to the Apoſtles, and a fundamental Article of the Roman faith taken from the unwritten word.
V. Holy Scripture ſets forth Chriſt unto us, as ſent into the world to remedy the evil which the ſin of Adam hath brought into the world. To that the moſt part of the fifth Chapter of the Epiſtle to the Romans is employed. Now it is an inconvenient doctrine, that Adam ſhould have more ſtrength to make us debtors to Gods juſtice, then Chriſt to acquit us of that debt, and give ſatisfaction to Gods juſtice. But Adam by his ſin hath made all his poſterity ſubject to ſatisfie Gods juſtice, both by temporal and by eternal pains. Chriſt therefore was ſent into the world to ſatisfie for us, ſo that by his ſatisfaction we are diſcharged from the obligation of ſatisfying Gods juſtice, either by temporal or eternal pains.
VI. Againſt that doctrine of the Roman Church, Cardinal Bellarmine moveth an objection in theſe words,(c)Bellar. lib. 1. de Purgat. c. 14. Sect. Quarta. If Chriſts ſatisfaction be applyed unto us by our [ſatisfactory] works, either they are two ſatisfactions joyned together, the one of Chriſt, the other our own; or it is but one ſatisfaction. If they are two, then the ſame fault is twice puniſhed, and two puniſhments anſwer one fault. Or if there is but one ſatisfaction, either it is that of Chriſt, and ſo it is not we that ſatisfie; or it is our own, and ſo Chriſt ſhall be excluded. Or elſe we ſhall ſhare that honour with Chriſt, he paying for the fault, we for the pain.
To that objection the Cardinal anſwereth nothing, but only propounds three ſeveral opinions, of which he chuſeth the worſt, ſaying, that in effect there is but one ſatisfaction, which is ours, and that our works are the redemption of our ſins.
VII. One reaſon ſeems to me very ſtrong againſt theſe ſatisfactions and penal works, whereby they pretend to ſatisfie Gods juſtice by the puniſhment, after the full pardon of the ſin. That whoſoever will pay or ſatisfie, he muſt do it with his own, not with another mans eſtate. Much leſs can a debt be paid, by giving to the Creditor that which belongs to him already: For then the Creditor will ſay, you pay me with mine own goods: You take money out of my purſe to pay me, and thereby pretend to be quit. Our Adverſaries do the very ſame: They pay and ſatisfie God with his own; for we cannot offer any work which may be acceptable unto him, unleſs it proceed from his grace; And after all, they ſay that God is ſatisfied according to the Laws of commutative juſtice, which payeth ſo much for ſo much, and they ſay themſelves to be Redeemers of themſelves.
VIII. Of this argument the ſtrength groweth, when we come to conſider what God is, and what we are. For the diſtance being infinite, and the inequality between God and man without meaſure, all that we do to ſatisfie his juſtice cannot have any, I ſay not equality (although our Adverſaries ſpeak that language) but not ſo much as any proportion. It is of this, as of the Suns beams beating upon a looking glaſs, whoſe reflexion doth not reach to the Sun again, who is extream far from the ſphere of activity of the glaſs. Thus David ſpeaking of all the good that he could do, ſaid to God, My goodneſs extendeth not to thee, Pſalm 16.2. That holy ſervant of God, did not aim to pay unto God a ſatisfaction ex condigno, by equality of recompence. If a company of Piſmires did preſent a rich man with the fourth part of a corn of Wheat, ſtoln out of the ſame mans barn, what ſatisfaction could that preſent give him? Yet between Ants and the greateſt Kings there is ſome proportion, for both are finite things. But between the infinite God, and man who is finite, yea and wicked, poor, weak, and infinitely in Gods debt, there is no proportion.
IX. This will be more evident yet, when we conſider that a ſervant that muſt ſerve his Maſter every day, cannot by yielding to day the ſervice that he oweth, ſatisfie thereby for his diſobedience of the dayes before. He that oweth a crowns rent every MonethMonth, cannot by paying the crown this MonethMonth ſatisfie for the arrears of the MonethMonth before, nor for other debts of many years that are behind. Now there is never a day but is wholly due unto God, and all our labour is his due. How can a ſinner then by faſting, praying, and giving alms, ſatisfie Gods juſtice for ſins paſt, as the Roman Church will have it, ſeeing that the ſervice which he doth to day, is due for this very day? What more? for that very ſervice which we owe him at this preſent time, we ſhall never render unto God all that we ought to pay, whatſoever we do: So far are we from ſatisfying by our preſent works for our ſins paſt. For we owe unto God all that we can, yea we owe our own ſelves. And among our beſt works there is alwayes ſome imperfection, and matter for craving pardon.
X. To ſhew here the wraſtling of truth againſt untruth in a prejudicate mind, and obſtinately ſet upon errour, I will bring here Cardinal Bellarmine's words,(d)Bellar. lib. 4. de Poenitentia, cap. 8. Illud antea praemittendum putamus, nos hoc loco de ſatisfactione illa verba facere, quae (ut noſtri loquuntur) ex condigno quidem poenam temporalem explets non tamen ex rigore juſtitiae. Satiſfactio enim ex rigore juſtitiae duo requirit, ut ſatisfiat ex propriis, & ad aequalitatem, nulla videlicet praeveniente aut intercedente gratia ejus, cui debetur ſatisfactio. Nos autem neque aliquid habemus, quod Dei non ſit, neque poſſumus ullo genere honoris adaequare injuriam quam Deo fecimus, cum injuriae menſura aeſtimetur ex dignitate Dei quae infinita eſt, menſura honoris quem illi impendimus, aeſtimetur ex infirmitate noſtra quae eſt finita & perexigua. We muſt (ſaith he) give this warning before-hand, that we ſpeak in this place of that ſatisfaction, which (as our Doctors speak) expiates the temporal pain by a condigne (that is equipollent) ſatisfaction, yet not according to the rigour of Juſtice. For ſatisfaction in the rigour of juſtice requireth two things, that we ſatisfie with our own proper goods and with equality, no grace of him to whom the ſatisfaction is due prevening or intervening. But we have nothing that belongs not unto God, and we cannot by any kind of honour equal the injury which we have done to God, ſeeing that the meaſure of the injury is eſteemed by the dignity of God which is infinite, and the meaſure of the honour which we yield unto him, is eſteemed according to our dignity, which is finite and very ſmall.
This is evidently the language of a man ſet upon the rack, who having ſaid before, things that directly oppoſe the Word of God, and where untruth is evident, namely, that we can expiate the temporal pain by condigne or equipollent ſatiſfaction, endeavours to return to the good way, and to give glory to God, but ſoon after the ſpirit of errour giveth him a ſtop, and makes him turn about again: For he adds,(e)Nihilominus tamen accedente Dei gratia eaque multiplici, verè poſſumus, aliquo modo, ex propriis, & ad aequalitatem, ac per hoc juſtè & ex condigno ſatisfacere. Nevertheleſs the grace of God intervening, and that grace being of many ſorts, we can truly, in ſome ſort, give ſatisfaction of our own, and with equality, and by conſequent juſtly ſatisfie, and with condignity, that is, with equipoellncy. Truly he had clearly proved, that we cannot ſatisfie God with any thing of our own, nor preſent any ſatisfaction unto God, but that there will be an infinite diſtance between that ſatisfaction, and that which is due by the rigour of juſtice. But now overthrowing all that he had ſaid, he coyneth a grace of God, which makes us to give unto God a ſatisfaction of our own, & with equality and condignity. Truly, if it be the grace of God that we ſatisfie, the ſatiſfaction is not of our own. And if it be infinitely under the rigour of juſtice, it is not with equality and equipollency. Beſides, that doctrine puts our ſatisfactions and torments among the graces of God. And ſo we muſt believe that to be burnt in a vehement fire for many ages, is a grace of God, and one of his bleſſings. But I ſhould rather think, that to be free from that torment is a grace of God. And if to be delivered from that torment by Indulgences is a grace of God, here is one grace of God that deſtroyeth another, and a bleſſing of God, that keeps God from doing us ſo much grace as to torment us.
XI. The force of truth giveth another ſtretch to our Adverſaries, and extorts this confeſſion from them, That it followeth from their doctrine, that God takes a greater payment then needeth, according to the rigour of juſtice, and a greater ſatisfaction then juſtice requireth, becauſe Chriſt having ſufficiently paid both for all the pain and for all the fault, yet he requireth from us another ſatisfaction for the ſame pain, for which Chriſt hath fully ſatisfied. Theſe are the words of Gregorius de Valentia, (f)Gregor. de Valent. lib. de Satiſ. c. 3. ſect. Hoc tamen. Hoc tamen ex hac re conſequi negandum non eſt nempe, compenſationem pro offenſa per aliquid amplius Deo fieri, quam alioqui ſecundum rigorem juſtitiae oportuiſſet. Siquidem abſque noſtra ſatisfactione potuiſſet ſola Chriſti ſatiſfactio abundantiſſime ſufficere.We muſt not deny that hence it followeth, that the compenſation for the offence is done to God by ſome thing more then otherwiſe it needed, according to the rigour of Juſtice; for the ſatisfaction of Chriſt alone might have been moſt abundantly ſufficient, without our ſatisfaction. And a little after,(g)Neque vero injuſtum eſt, quod plus in offenſae compenſationem Deus ex pacto exigit, quam alioqui ſatis eſſe potuiſſet, &c. God by paction exacteth more for the compenſation of the offence, then might have been ſufficient, &c. which he maintaineth to be juſt.(h)Quo fit, ut ſecundum juſtitiae normam ſatisfiat Patri aeterno in propoſito, etiamſi aliquid amplius, quàm alioqui ad aequalitatem oportuiſſet, ipſi offeratur. Whence (ſaith he) it happens that ſatisfaction is made to the eternal Father, according to the rule of juſtice, and as he had purpoſed it, although ſomething more be preſented to him, then needed to ſatisfie with equality. Could one diſgrace more the juſtice of God, or offer a greater wrong to his Mercy? For not only Fathers, but equitable Judges uſe to remit ſomewhat of the rigour of Juſtice towards Delinquents by the vertue of(i)foreign. equity, which for conſiderable cauſes abates ſomething of(k)foreign. the rigour of the Law, giving a favourable interpretation to the Law, according to that rule that ſummum jus very often is ſumma injuria. But theſe men will have God to exact more ſatisfaction then is due to him by the rigour of juſtice, and to take a greater payment then he ſhould; Yea that he exceeds the rigour of Juſtice in puniſhing his own children.
XII. Alſo it ought to be conſidered in what ſtate that doctrine puts conſciences. For holy Scripture teacheth us to glory in our afflictions, and to be well pleaſed with the chaſtiſements wherewith God viſits us, taking them for wholſom remedies and teſtimonies of his love. But theſe men ſtudy to aggravate afflictions, and dip them in gall; teaching Gods children to believe that God afflicts them to content his juſtice, not chaſtiſing them as a father doth his children, but puniſhing them as a Judge doth felons to get ſatisfaction from them. It is but a poor glory for one to pay his debts by torments. It is a cold comfort to yield to neceſſity, ſaying, God juſtly torments me, for he executeth his judgements againſt me, and his Juſtice takes ſatisfaction from me. But alas! when ſhall I have ſatiſfied enough? When ſhall his juſtice be fully ſatisfied? What do I know how much I owe? or what God will allow me for every laſh, and every faſt? Truly it is hard to know that, ſeeing that Bellarmine in his Book De gemitu columbae, ſaith that Pope Innocent the III. is condemned to be in Purgatory till the day of judgement, although he be reckoned among the moſt excellent Popes, who made more Decrees then any, and depreſt the Crowns of Kings under the Papal See, more then any other Pope. Maſſes are ſtill ſaid at Saint Denis for the ſoul of King Dagobert, dead above a thouſand years ago, although he was a very devout King, and he that made the greateſt gathering of relicks. What may then the condition be of a Gentleman or a Merchant, who in his life-time contented himſelf to believe in Chriſt, and never troubled himſelf to buy the ſatisfactions of other men; and obeying Gods Commandments to his power, never pretended to works of ſupererrogation? For the relief of ſuch a mans ſoul, perhaps his ſurviving friends may think it their beſt courſe to go to ſome priviledged Altar, to which the Pope hath granted, that who ſo gets a Maſs to be ſung upon it, fetcheth a ſoul out of Purgatory, ſuch as he will call for; and where the Pope hath given ſeven or eight hundred thouſand years of true pardon, that there may be enough to ſpare, and more then one needs. For to hope that Chriſt ſitting at the right hand of God, and there interceding for us, will without help deliver a ſoul out of Purgatory, theſe Gentlemen hold it an ill-grounded hope, and a ſelf-flattery. There is (belike) in his Holineſſes power a more certain relief, which may be had with a little money.
XIII. I add, that as ſins were voluntary, the ſatisfactions for ſins muſt alſo be voluntary. Now the ſatisfaction that ſouls are ſaid to make in Hell, is not voluntary, for there is none but would exempt himſelf from Purgatory if it were in his power, and chuſe rather to be in Paradiſe. Thus theſe ſouls pay unto God a ſatisfaction, which though they endure with patience, yet they are not come to it with their good will. God receiveth no ſuch payments, or compenſations, or ſatisfactions to his juſtice. The propitiatory offerings under the Law were to be voluntary, Deut. 16.10. Chriſt laid down his life willingly for us, John 10.17, 18. Gods people is a willing people, Pſalm 110.3. A forced puniſhment, though born with patience, is not a ſatisfaction to Gods juſtice. For willing faults, God will have willing ſatisfactions, and none ſhall be found ſuch, but that of the Son of God.
XIV. Gods moſt perfect juſtice receiveth none but a moſt perfect ſatisfaction. Now in our ſufferings there is alwayes ſome infirmity of faith, and ſome impatience. Wherefore we repoſe our conſciences altogether upon that ſatisfaction which Chriſt hath paid for us, becauſe it is that only that hath no imperfection, and in which God finds matter enough to ſatisfie his juſtice. We then relying altogether upon Chriſts ſatisfaction, who ſatisfied for all our ſins, and for all the pain, both eternal and temporal, bear the afflictions which God ſends us, not as ſatiſfactions to his juſtice (for we ſhould ſink under that burthen, God being infinitely great, and infinitely juſt, and we ſmall, weak, guilty, and defective in our beſt works) but as Fatherly chaſtenings, tryals of our faith, and bridles to our worldly deſires.
XV. Truly the pardons which the Pope giveth, whereby a man is exempted from ſatisfying, ſhew ſufficiently that in the Roman Church ſatisfactions are not held neceſſary, but that they hold rather, that without ſatisfying Gods juſtice with torments, a man may be ſaved.
XVI. And the profit that the Clergy gets thereby, by particular Maſſes, which are ſung to deliver thoſe ſouls from Purgatory, that have given to the Church (for they are never ſung for one that hath given nothing) and the traffick of Indulgences, ſo lucrative to his Holineſs, make us ſufficiently know the end of their ſo eager fighting for humane ſatisfactions. God having received from his beloved Son Jeſus Chriſt a full payment for our ſins, theſe Gentlemen will give him a ſecond payment, that themſelves may have the third payment.
XVII. Here the injury offered unto God is notorious, for they are not contented to add unto the ſatisfaction of the eternal Son of God other ſatisfactions, of which the Word of God ſaith nothing, but they preſent unto God ſatisfactions, of which ſome are vain, as ſelf-whipping, wearing a rope for a girdle, going bare-foot to viſit relicks, mumbling up ſeven Pſalms in Latine, not knowing the language; ſome are wicked and unjuſt.
XVIII. I call that an unjuſt ſatisfaction, when a ſinner gets another to whip himſelf for him, or to faſt in his room. For it is charging God with blindneſs, and making him an unreaſonable Judge, that will relaſe a felon becauſe his neighbour whipt himſelf for him. A goodly excuſe for a ſinner, endited before Gods judgement of ſeveral crimes, to ſay, Lord all that is true, but I have made ſatiſfaction for it, for ſuch a friend of mine hath whipt himſelf for me, and hath faſted ſo many dayes for me, which I pretend to be allowed for me, though all that while I was feaſting. And Saint Dominick whom I have choſen for my Patron, ſuffered much more then he needed for his own ſins, and whipt himſelf three times a day, almoſt every day, with an iron chain, till the blood came, to expiate the ſins of others. But the language of Gods Spirit agreeth not with that. For the Apoſtle ſaith, Gal. 6.5. that every man ſhall bear his own burden; and 2 Cor. 5.10. We muſt all appear before the Judgement ſeat of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. And David, Pſalm 49.7. None can by any means redeem his brother, nor give to God a ranſom for him. That Royal Prophet had not learned this doctrine, that the Saints are in ſome ſort our Redeemers, as(l)Bellar. lib. 1. Indulg. cap. 4. Bellarmine ſaith, ſince by the Law it was forbidden(m)Deut. 24.16. to put the fathers to death for the children, or the children for the fathers, ſhould God do a thing which himſelf declareth to be unjuſt? Should the great and juſt Judge accept in his judgement my pain for the ſin of another? If one ſaith, Such a man indeed hath whipt himſelf for me, and faſted for me, but I have paid him for it, and he hath taken my money in the nature of Alms to ſatisfie for me; he abuſeth God two wayes, 1. The one by ſuppoſing, that for the pain which Charles ſhould pay in Purgatory, God be contented that Philip whip himſelf. 2. The other, by thinking that God will accept money inſtead of whipping. No Judge in the world is ſuch an idiot, as to behave himſelf ſo. And after all, we muſt return to the Word of God, and ſee what declaration God hath made of his will upon that ſubject, and what aſſurance we have that he will accept of the ſufferings and faſts of another man, for ſatisfaction for our ſins.
XIX. I call alſo thoſe ſatisfactions unjuſt, whereby a ſinner is enjoyned to do thoſe things which he is bound to do without that injunction, and to which he is obliged, though there were no ſatisfaction for him to make. A man that hath committed murther or adultery, will come to a Prieſt and confeſs himſelf, and receive abſolution; But upon condition that he ſhall ſay ſo many prayers, and give ſo much in alms, and that is called ſatisfaction or recompence for the pain due to that ſin. It is well done, to enjoyn good works to the ſinner, but the ſinner muſt do thoſe good works, though he had committed neither murther nor adultery. It is an ordinary duty which we owe unto God, and we ſhall never do ſo much as we owe. Wherefore theſe good works cannot be inſtead of ſatisfactory pains for ſins paſt; both becauſe we owe them without that, and becauſe good works are not puniſhments or ſatisfactory pains. Yea, I would hold it a great puniſhment, if I were hindred to do them.(n)Gregor. de Valentia, lib. de ſatiſfact. cap. 4. §. Porro. Ex parte operum, per quae ſatisfieri debet Deo, aſſerendum eſt duo debere ineſſe illis; Alterum ut placeant & ſint gratae Deo; Alterum ut habeant quandam difficultatem ſeu moleſtiam. A work muſt be troubleſom and full of pain, that it may be ſatisfactory, ſaith Gregorius de Valentia. So that by his reckoning, it is a trouble to ſerve God. It is a foul art of Satan to put good works among pains, and ſatisfactory fines, to make them odious, and that men may do them againſt their heart. As if one ſaid to a ſinner, To puniſh thee for thy ſin, I condemn thee to be a good man. When ſuch a man ſhall give alms, he will ſay in his heart, This is a penance which I muſt bear for the pain of my ſin. As when the Court of Parliament (that is, the high Court of Juſtice) beſides other puniſhments of a felon,(o)An uſual courſe in the Court of Parliament of Paris. fines him in ſo much alms to the poor, ſuch an alms muſt not be put among good works, it is a puniſhment. Likewiſe prayers ceaſe to be good works, when one is puniſhed with praying. As indeed thoſe to whom that puniſhment is impoſed, to read the ſeven Penitential Pſalms many times over, make as much haſte as they can, biting their nails as they read, and when they begin, they wiſh they had done. In the ſame manner as they that are whipt while the Pſalm is read, wiſh that the Pſalm were ſhorter, and the favourable Reader makes haſte to come quickly to vitulos.
XX. Hence ariſeth another abſurdity, in which God is manifeſtly derided. For if one faſt for another, the Doctors hold that in reſpect of him that faſteth, that work is meritorious of ſalvation, but in reſpect of him for whom he faſteth, the work is ſatisfactory. Truly, if he that faſteth purchaſeth eternal life by the merit of his faſt, I muſt think that his faſt is ſufficiently recompenſed, and yet they will have the ſame work to ſerve to pay for another, and to ſatisfie before God for his neighbour, and that the work be meritorious in one regard, and ſatiſfactory in another. As if one would have a thouſand pounds which he beſtoweth upon the buying of an houſe, to ſerve alſo to acquit another of the debt of a thouſand pounds; ſo dividing the money, that croſs ſhould purchaſe the houſe, and pyle ſhould pay the debt. A Judge that ſhould pronounce ſuch a ſentence would be accounted mad: And yet theſe Doctors will have God to judge ſo. But if this being done by men, be unreaſonable, and unjuſt, why ſhall the ſame be thought juſt and equitable for God to do, in that high matter of doing juſtice unto men? And if the ſame work can be meritorious for one that doth it, and ſatisfactory for another that doth it not, much more ſhall it be ſatisfactory for him that doth it: And ſo the ſame faſt may ſerve unto the ſame man, to ſatisfie for Purgatory, and to deſerve eternal life. For theſe men have preſcribed that Law unto God, without knowing his will.
XXI. The like may be ſaid of the exchange of corporal into pecuniary Laws: For beſides the foulneſs of the traffick, it is ſelling Gods right, and impoſing a Law upon God himſelf; as if they told him, We have condemned ſuch a man to ſatisfie thee with faſting and beating of himſelf, but now our mind is that thou content thy ſelf with a little money, which ſhall not be for thee, but for the Church, that is, for our ſelves.
The VI. Roman Council held under Pope Symmachus in the year, 504. ſheweth, that even then the Roman Church did already exerciſe that foul traffick, and got money from the people for the remiſſion of ſins. For there we find theſe words.(p)Quoniam nonnulli memores ſui pro remiſſione peccatorum ſuorum & pro aeternae vitae mercatione de facultatibus ſuis tam rerum mobilium quàm immobilium quaedam per Scripturas Eccleſus tradiderunt, & Deo Creatori perpetualiter habenda dederunt. Some being mindful of themſelves, have left unto the Churches by their writings [or deeds] ſome of their goods, both moveable and unmoveable for the remiſſion of their ſins, and to buy eternal life, and have given them unto God their Creator to have and to hold for ever. Theſe men ſpeak, as if thoſe that have given money for the remiſſion of their ſins, and to buy eternal life, had enriched God. But theſe falſe Prieſts have enriched themſelves with that which was given to God. For upon further conſideration they have found that God had no need of it.
XXII. Thoſe penances are little better, whereby a Penitent is condemned to ſay the ſame Prayer many times over by a preciſe number, in a tongue which he underſtands not. The Lord Jeſus condemneth the Phariſees for uſing vain repetitions in their Prayers, Matth. 6.7. And yet they underſtood what they ſaid, and did not tye the vertue of the prayer unto the number. The Spaniards while they are ſpeaking of other things, will ſay their beads. In France the good wives ſay them as they go to Market. The Italians as they go to the baudy-houſe: Theſe are the ſatisfactions. They ſatisfie God while they offend him. If God demanded of us ſatisfactions, they ſhould uſe other ſatisfactions to expiate ſuch a ſatisfaction.
XXIII. But the moſt unjuſt ſatisfactions are thoſe that oblige a ſinner to be wicked, pretending to ſatisfie for a ſin, by a greater ſin, and to expiate theft by murther or treaſon. As when the Pope commands a Prince to invade his neighbours Countrey to obtain the remiſſion of his ſins. And when he ſets forth indulgences, whereby abſolution is given to all that will rebell againſt their King. Of which we have brought ſeveral examples, and will bring more in this work. Thus ſalvation and remiſſion of ſins are propounded as rewards of cruelty and diſloyaltie. And after all, as if they had purpoſed to diſgrace the doctrine of the Goſpel, they ſay, that the blood of Chriſt gives vertue to theſe ſatisfactions, that is, that by wicked actions the merit of the Son of God is applyed to a mans conſcience.
XXIV. Of all theſe ſatisfactions, ſo much in general. If they be evil, they muſt not be enjoyned: If they be good, the Pope ought not to diſpenſe from them, nor to exempt men from the obedience to this Commandment, Do penitence, ſince our Adverſaries hold that by that command men are enjoyned to bear ſatiſfactory pains for their ſins.