Works of Hooker, Book 6 · Part 4
Of Satisfaction.
THere resteth now Satisfaction only to be considered; A point which the Fathers do often touch, albeit they never aspire to such Mysteries as the Papacy hath found enwrapped within the folds, and plaits thereof. And it is happy for the Church of God that we have the Writings of the Fathers, to shew what their meaning was. The name of Satisfaction, as the Antient Fathers meant it, containeth whatsoever a Penitent should do in the humbling himself unto God, and testifying by deeds of Contrition, the same which Confession in words pretendeth; He which by Repentance for Sins (saith Tertullian, Tertul. de Poenit.speaking of fickle-minded-men) had a purpose to satisfie the Lord, will now, by repenting his Repentance, make Satan satisfaction; and be so much more hateful to God, as he is unto Gods enemy more acceptable. Is it not plain, that Satisfaction doth here include the whole work of Penitency, and that God is Satisfied, when men are restored through Sin into favour by Repentance?Chrysost. in Cor. hom. 8 foreign How canst thou (saith Chrysostom) move God to pity thee; when thou wilt not seem as much as to know that thou hast offended? By appeasing, pacifying, and moving God to pity, Saint Chrysostom meaneth the very same with the Latin Fathers, when they speak of satisfying God.Cypr. Est 1. & Ep. 26 foreign dis. 16. We feel (saith Cyprian) the bitter smart of his rod and scourge, because there is in us neither care to please him with our good deeds, nor to satisfie him for our evil. Again, Let the eyes which have looked on Idols, spunge out their unlawful acts with those sorrowful tears, which have power to satisfie God. The Master of Sentences alledgeth out of Saint Augustine, that which is plain enough to this purpose: Three things there are in perfect Penitency, Compunction, Confession, and Satisfaction; that as we three wayes offend God, namely in Heart, Word, and Deed; so by three Duties we may satisfie God.
Satisfaction, as a part, comprehendeth only that which the Papists meant by worthy of Repentance; and if we speak of the whole work of Repentance it self, we may, in the phrase of Antiquity, term it very well Satisfaction.
Satisfaction is a work which Justice requireth to be done for contentment of Persons injured▪ Neither is it in the eye of Justice a sufficient satisfaction, unless it fully equal the Injury for which we satisfie. Seeing then that sin against God Eternal and Infinite, must needs be an infinite wrong: Justice, in regard thereof, doth necessarily exact an infinite recompence; or else inflict upon the Offender infinite punishment. Now, because God was thus to be satisfied; and man not able to make satisfaction, in such sort his unspeakable love and inclination to save mankinde from eternal death ordained in our behalf a Mediatour to do that which had been for any other impossible: Wherefore all sin is remitted in the only faith of Christ's passion, and no man without belief thereof justified; Bonavent. in Sentent. 4. dist. 15. 9. 9. Faith alone maketh Christ's satisfaction ours, howbeit that Faith alone which after sinne maketh us by Conversion his.
For in as much as God will have the benefit of Christ's satisfaction, both thankfully acknowledged, and duly esteemed, of all such as enjoy the same, he therefore imparteth so high a treasure unto no man, whose Faith hath not made him willing, by Repentance, to do even that which of it self, how unavailable soever, yet being required, and accepted with God, we are, in Christ, thereby made capable, and sit Vessels to receive the fruits of his Satisfaction: Yea, we so farr please and content God, that because when we have offended, he looketh but for Repentance at our hands; our Repentance, and the works thereof, are therefore termed satisfactory, not for that so much is thereby done as the Justice of God can exact, but because such actions of grief and humility in man after sinne, are illices divine misericordiae (as Tertullian speaketh of them) they draw that pity of God's towards us, wherein he is for Christ's sake contented, upon our submission, to pardon our rebellion against him; and when that little which his Law appointeth is faithfully executed, it pleaseth him in tender compassion and mercy to require no more.
Repentance is a name which noteth the habit and operation of a certain grace, or vertue in us: Satisfaction, the effect which it hath, either with God or man. And it is not in this respect said amiss, that Satisfaction importeth Acceptation, Reconciliation, and Amity; because that, through Satisfaction on the one part made, and allowed on the other, they which before did reject are now content to receive, they to be won again which were lost, and they to love unto whom just cause of hatred was given. We satisfie therefore in doing that which is sufficient to this effect; and they towards whom we do it are satisfied, if they accept it as sufficient, and require no more: Otherwise we satisfie not, although we do satisfie: For so between man and man it oftentimes falleth out, but between man and God, never; It is therefore true, that our Lord Jesus Christ by one most precious and propitiatory Sacrifice, which was his Body, a Gift of infinite worth, offered for the Sins of the whole World, hath thereby once reconciled us to God, purchased his general free pardon, and turned Divine indignation from mankinde. But we are not for that cause to think, any office of Penitence, either needless or fruitless, on our own behalf. For then would not God require any such Duties at our hands; Christ doth remain everlastingly a gracious Intercessour, even for every particular Penitent. Let this assure us, that God, how highly soever displeased and incensed with our Sins, is notwithstanding, for his sake, by our Tears, pacified, taking that for Satisfaction, which is due by us, because Christ hath by his Satisfaction made it acceptable. For, as he is the High Priest of our Salvation,Apoc. 1. 6. so he hath made us Priests likewise under him, to the end we might offer unto God praise and thankfulness while we continue in the way of life; and when we sin, the satisfactory or propitiatory sacrifice of a broken and a contrite Heart. There is not any thing that we do that could pacifie God, and clear us in his sight from sin, if the goodness and mercy of our Lord Jesus Christ were not, whereas now beholding the poor offer of our religions endeavours,Casia. Col. 20. c. …. meekly to submit our selves as often as we have offended, he regardeth with infinite mercy those services which are as nothing, and with words of comfort reviveth our afflicted mindes, saying, It … I, even I that taketh away thine Iniquities for mine own sake. Thus doth Repentance satisfie God, changing his wrath and indignation unto mercy.
Anger and mercy are in us, Passions; but in him, not so.
Basil hom. in Psalme 37. foreign Cum Deus irascirur non ejus significatur perturbatio qualis est in animo irascenris hominis sed ex humanis moribus translato vocabulo, vindictae ejus, quae non nisi justa est, irae nomem ecepit. Augustin. tom. 3. Ench. cap. 33. Poenitensiae compensacione redimeadam proponit impunitarem Deus, Tertullian. de Poenitentia.God (saith Saint Basil) is no wayes passionate, but because the punishments which his judgment doth inflict, are like effect of indignation severe and grievous to such as suffer them, therefore we term the revenge which he taketh upon Sinners anger, and the withdrawing of his plagues, mercy. His wrath (saith St. Augustin) is not as ours, the trouble of a minde disturbed and disquieted with things amiss, but a ralm, unpassionate, and just assignation of dreadful punishment to be their portion which have disobeyed; his mercy a free determination of all felicity and happiness unto men, except their sins remain as a bar between it and them. So that when God doth cease to be angry with sinful men, when he receiveth them into favour, when he pardoneth their offences, and remembreth their iniquities no more, (for all these signifie but one thing) it must needs follow, that all punishments before due is revenge of sinne, whether they be Temporal or Eternal, are remitted.
For how should God's indignation import only man's punishment, and yet some punishment remain unto them towards whom there is now in God no indignation remaining? God (saith Tertullian) takes Penitency at mens hands; and men at his, in lieu thereof, receive impunity; which notwithstanding doth not prejudice the chastisements which God, after pardon, hath laid upon some Offenders, as onaNumb. 14. 21. the people of Israel, onbNumb. 10. 12. Moses, oncNum. 12 14. Miriam, ond2 Sam. 1…. 14. David, either for their owneCui Deus vese propitius est non solum consonat peccara ne noceant ad suturum feculum, sed etiam caffigat, nesemper peccare delicter. Aug. in Psal. 58. more sound amendment, or forfPlectumur quidam que cereri corrigantur; exemple sunt omalius, tormenta paucorum. Cypr. de lapsis. Ezech. 33 14. Rom. 2. 5. Esay 1. 1…. example unto others in this present world (for in the World to come, punishments have unto these intents no use, the dead being not in case to be better by correction, nor to take warning by executions of God's Justice there seen) but assuredly to whomsoever he remitteth sinne, their very pardon is in it self a full, absolute, and perfect discharge for revengeful punishment, which God doth now here threaten, but with purpose of revocation if men repent, no where inflict but on them whom impenitency maketh obdurate.
Of the one therefore it is said, Though I tell the wicked, Thou shalt dye the death, yet if he turneth from his sinne, and do that which is lawful and right, he shall surely live and not dye. Of the other, Thou according to thine hardness, and heart that will not repent, treasurest up to thy self wrath against the day of wrath, and evident appearance of the judgement of God. If God be satisfied and do pardon sinne, our justification restored is as perfect as it was at the first bestowed: For so the Prophet Isaiah witnesseth, Though your sinnes were as crimson, they shall be made as white as snow; though they were as scarlet, they shall be as white as wool. And can we doubt concerning the punishment of Revenge, which was due to sinne, but that if God be satisfied and have forgotten his wrath, it must be, even as Saint Augustine reasoneth,gSitexit Deus peccato, noliutadverter… sinoluie alviriere, no…uit animad-verrere. Aug. de pecomer. & ren…. lib. …. cap. 34. Mirandum non est. & mortem corporis non suisse eventurum homini, nuī praecessiser precatum, cujus tiam talis poe…e enasequeretur, & pest temissionem peccamrum eam fidelibus evenire, ur ejua …inore vmcendo excerceretur fortitudo justitiae. Sic de mortem corp. … propter hoc peccarum Deus homini inflixer, & post pessarorum remissionem propter exerc…ndam justiriam non ademit. An…c r missicnem ess illa supplicia pecc…orum pes… remilsiorem autem certamina exercitationesque justo… um. Cypr. Epist. …. What God hath covered, he will not observe, and what he observeth not, he will not punish. The truth of which Doctrine is not to be shifted off by restraining it unto eternal punishment alone: For then would not David have said, They are blessed to whom God imputeth not sinne; Blessednesse having no part or fellowship at all with malediction: Whereas to be subject to Revenge for Sinne, although the punishment be but temporal, is to be under the curse of the Law, wherefore, as one and the same Fire consumeth Stubble and refineth Gold, so if it please God to lay punishment on them whose sinnes he hath forgiven; yet is not this done for any destructive end of wasting and eating them out, as in plagues inflicted upon the Impenitent, neither is the punishment of the one as of the other proportioned by the greatness of sinne past, but according to that future purpose, whereunto the goodness of God referreth it, and wherein there is nothing meant to the Sufferer, but furtherance of all happiness, now in grace, and hereafter in glory; Saint Augustin, to stop the mouths of Pelagians, arguing, That if God had imposed death upon Adam, and Adam's posterity, as a punishment of sinne, death should have ceased when God procured Sinners their pardon; Answereth, first, It is no marvel, either that bodily death should not have hapned to the first man, unlesse he had first sinned, (death as punishment following his sinne) or that after sinne is forgiven, death notwithstanding befalleth the Faithful; to the end that the strength of righteousness might be exercised, by overcoming the fear thereof. So that justly God did inflict bodily death on man for committing Sinne, and yet after Sinne forgiven, took it not away, that his Righteousness might still have whereby to be exercised. He fortifieth this with David's example, whose sinne he forgave, and yet afflicted him for exercise and tryal of his humility. Briefly, a general axiome he hath for all such chastisements, Before forgiveness, they are the punishment of Sinners; and after forgiveness, they are exercises and tryals of Righteous men. Which kinde of proceeding is so agreeable with God's nature and man's comfort, that it seemeth even injurious to both, if we should admit those surmised reservations of temporal wrath, in God appeased towards reconciled Sinners. As a Father he delights in his Childrens conversion, neither doth he threaten the Penitent with wrath, or them with punishment which already mourn; but by promise assureth such of indulgence and mercy, yea, even of plenary Pardon, which taketh away all, both Faults and Penalties: There being no reason, why we should think him the lesse just, because he sheweth him thus mercifull, when they, which before were obstinate, labour to appease his wrath with the pensive meditation of Contrition, the meek humility which Confession expresseth, and the deeds wherewith Repentance declareth it self to be an amendment as well of the rotten fruit, as the dryed leaves, and withered root of the tree. For with these duties by us performed, and presented unto God in Heaven by Jesus Christ, whose blood is a continual sacrifice of propitiation for us, we content, please, and satisfie God. Repentance therefore, even the sole vertue of Repentance, without either purpose of shrift or desire of absolution from the Priest; Repentance the secret Conversion of the heart, in that it consisteth of these three, and doth by these three pacifie God; may be without hyperbolical terms most truly magnified, as a recovery of the Soul of man from deadly sickness, a restitution of glorious light to his darkned minde, a comfortable reconciliation with God, aspiritual nativity, a rising from the dead, a day-spring from out the depth of obscurity, a redemption from more than the AEgyptian thraldom, a grinding of the old Adam even into dust and powder, a deliverance out of the prisons hell, a full restauration of the Seat of Grace, and Throne of Glory, a triumph over Sin, and a saving Victory.
Amongst the works of Satisfaction, the most respected have been alwayes these three, Prayers, Fasts, and Alms-deeds; by Prayers, we lift up our Souls to him from whom sinne and iniquity hath withdrawn them; by Fasting, we reduce the body from thraldom under vain delights, and make it serviceable for parts of vertuous conversation; by Alms, we dedicate to Charity those worldly Goods and Possessions, which unrighteousness doth neither get, nor bestow well: The first, a token of piety intended towards God; the second, a pledge of moderation and sobriety in the carriage of our own Persons; the last, a testimony of our meaning to do good to all men. In which three, the Apostle, by way of abridgement, comprehendeth whatsoever may appertain to sanctimony, holynesse, and good life: as contrariwise, the very masse of general corruption throughout the world, what is it but only forgetfulnesse of God, carnal pleasure, immoderate desire after worldly things, prophaness, licentiousnesse, covetousnesse? All offices to Repentance have these two Properties; there is in performance of them painfulnesse, and in their nature a contrarietie unto sinne.2. Cor. 7. 11. foreign Chrys. hom. 30. in Ep. ad. Heb. Cypr. de lapsi. The one Consideration, causeth them both in holy Scripture and elsewhere to be termed Judgement or Revenges, taken voluntarily on our selves, and to be furthermore also Preservatives from future Evils, in as much as we commonly use to keep with the greater care that which with pain we have recovered. And they are in the other respect contrary to sinne committed: Contrition, contrary to the pleasure; Confession, to the errour, which is the mother of Sinne: and to the deeds of Sinne, the works of Satisfaction contrary, therefore they are the more effectual to cure the evil habit thereof: Hereunto it was that Saint Cyprian referred his earnest and vehement Exhortation, That they which had fallen, should be instant in Prayer, reject bodily Ornaments when once they had stripped themselves out of Christ's Attire, abhorr all Food after Satan's morsels tasted, follow works of Righteousnesse, which wash away Sinne; and be plentiful in Alms-deeds, wherewith Souls are delivered from death. Not, as if God did, according to the manner of corrupt Iudges, take some money to abate so much in the punishment of Malefactors. Salv. ad. Eccl. Coth. lib. 1.These duties must be offered (saith Salvianus) not in confidence to redeem or buy out Sinne, but as tokens of meek submission; neither are they with God accepted, because of their value, but for the affections sake, which doth thereby shew it self. Wherefore, concerning Satisfaction made to God by Christ onelyonly, and of the manner how Repentance generally, particularly also, how certain special works of Penitency, both are by the Fathers, in their ordinary phrase of speech, called Satisfactory, and may be by us very well so acknowledged, enough hath been spoken.
Our offences sometimes are of such nature as requireth that particular men be satisfied, or else Repentance to be utterly void, and of none effect. For, if either through open repine, or crooked fraud; if through injurious, or unconscionable dealing a man have wittingly wronged others to enrich himself; the first thing evermore in his Case required (ability serving) is Restitution. For let no man deceive himself, from such Offences we are not discharged, neither can be, till recompence and restitution to man, accompany the penitent Confession we have made to Almighty God.Levit. 6. 2. In which case, the Law of Moses was direct and plain: If any sinne and commit a Trespasse against the Lord, and deny unto his Neighbour that which was given him to keep, or that which was put unto him of trust; or doth by robbery, or by violence oppress his Neighbour; or hath found that which was lost, and denyeth it, and swears falsly: for any of these things that a man doth wherein he sinneth, he that doth thus offend and trespasse, shall restore the robbery that he hath taken, or the thing he hath got by violence, or that which was delivered him to keep, or the lost thing which he found; and for whatsoever he hath sworn falsly, adding perjury to injury, he shall both restore the whole sum, and shall adde thereunto a fift part more, and deliver it unto him, unto whom it belongeth, the same day wherein he offereth for his Trespasse. Now, because men are commonly over-slack to perform this Duty, and do therefore deferr it sometime, till God have taken the Party wronged out of the World; the Law providing that Trespassers might not under such pretence gain the Restitution which they ought to make, appointeth the Kindred surviving to receive what the Dead should, if they had continued.Numb. 5 8. But (saith Moses) if the Party wronged have no Kinsman to whom this dammage may be restored, it shall then be rendered to the Lord himself for the Priest's use. The whole order of proceeding herein, is in sundry traditional Writings set down by their great Interpreters and Scribes, which taught them that a Trespasse between a man and his Neighbour, can never be forgiven till the Offender have by Restitution made recompence for wrongs done; yea, they hold it necessary that he appease the Party grieved by submitting himself unto him; or, is that will not serve, by using the help and mediation of others, In this case (say they) for any man to shew himself unappeasable and cruel, were a sinne most grievous, considering that the people of God should be easie to relent, as Joseph was towards his Brethren; Finally, if so it fall out that the death of him which was injured, prevent his submission which did offend; let him then (for so they determine that he ought) goe accompanied with ten others unto the Sepulchre of the Dead, and there make confession of the Fault, saying,Quamdiu enim res propter quam peccatum est, non redditur. si reddi potest, non agitur poenitentia sed singitur. Sent. 4. d. 15. I have sinned against the Lord God of Israel, and against this man, to whom I have done such or such injury; and if Money be due, let it be restored to his Heirs, or in case he have none known, leave it with the house of Iudgement. That is to say, with the Senators, Ancients, and Guides of Israel. We hold not Christian people tyed unto Jewish Orders, for the manner of Restitution; but surely, Restitution we must hold necessary as well in our own Repentance as theirs, for Sinnes of wilful oppression and wrong.
Now, although it suffices, that the Offices wherewith we pacifie God or private men, be secretly done; yet in Cases where the Church must be also satisfied; it was not to this end and purpose unnecessary, that the antient Discipline did farther require outward signes of Contrition to be shewed, Confession of Sinnes to be made openly, and those Works to be apparent which served as Testimonies for Conversion before men. Wherein, if either Hypocrisie did at any time delude their Judgment, they knew,Cypr. Ep.l. 50. that God is he whom Maskes and Mockeryes cannot blinde, that he which seeth mens hearts would judge them according unto his own evidence, and, as Lord, correct the Sentence of his Servants, concerning matters beyond their reach; Or, if such as ought to have kept the Rules of Canonical Satisfaction, would by sinister means and practises undermine the same, obtruding presumptuously themselves to the participation of Christ's most sacred Mysteries, before they were orderly re-admitted thereunto, the Church for contempt of holy things, held them incapable of that Grace, which God in the Sacrament doth impart to devout Communicants; and no doubt but he himself did retain bound, whom the Church in those cases refused to loose.
The Fathers, as may appear by sundry Decrees and Canons of the Primitive Church, were (in matter specially of publick Scandal) provident, that too much facility of pardoning might not be shewed.Basil. Ep. ad Amphi. c. 26. He that casteth off his lawful wife (saith Saint Basil) and doth take another, it adjudged an Adulterer by the verdict of our Lord himself; and by our Fathers it is Canonically ordained, that such for the space of a year shall mourn, for two years space hear, three years be prostrate, the seventh year assemble with the faithful in Prayer, and after that be admitted to communicate, if with tears they bewail their fault.
Concil. Ny…en. can. 11.Of them which had fallen from their faith in the time of Emperour Licinius, and were not thereunto forced by any extream usage, the Nicene Synod, under Constantine ordained, that earnestly repenting, they should continue three years Hearers, seven years be prostrate, and two years communicate with the people in prayer, before they came to receive the oblation. Which rigour sometimes they tempered nevertheless with lenity, the self-same Synod having likewise defined, That whatsoever the cause were, any man desirous at the time of departure out of this life to receive the Eucharist, might (with examination and tryal) have it granted him by the Bishop. Yea, besides this case of special commiseration, there is a Canon more large which giveth always liberty to abridge, or extend out the time, as the Parties meek, or sturdy, disposition should require.
foreign. Can. 13. foreign, id est manifestis indiciis deprehensa peccatoris seria conversione ad Deum. Can. 12.By means of which Discipline, the Church having power to hold them many years in suspence, there was bred in the mindes of the Penitents, through long and daily practise of submission, a contrary habit unto that which before had been their ruine, and for ever afterwards wariness not to fall into those snares, out of which they knew they could not easily winde themselves. Notwithstanding, because there was likewise hope, and possibility of shortning the time, this made them in all the Parts and Offices of their Repentance the more fervent. In the first station, while they onelyonly beheld others passing towards the Temple of God, whereunto for themselves to approach it was not lawful, they stood as miserable forlorn men, the very patterns of perplexity and woe. In the second, when they had the favour to wait at the doors of God, where the sound of his comfortable word might be heard, none received it with attention like to theirs: Thirdly, being taken and admitted to the next degree of Prostrates, at the feet, yet behinde the back of that Angel representing God, whom the rest saw face to face; their tears, and entreaties both of Pastour and People were such as no man could resist. After the fourth step, which gave them liberty to hear and pray with the rest of the People, being so near the haven, no diligence was then flacked which might hasten admission to the Heavenly Table of Christ, their last desire. It is not therefore a thing to be marvelled at, though Saint Cyprian took it in very ill part, when open Back-sliders from the faith and sacred Religion of Christ, laboured by sinister practise to procure from imprisoned Saints, those requests for present absolution, which the Church could neither yield unto with safety of Discipline, nor in honour of Martyrdom easily deny. For, what would thereby ensue, they needed not to conjecture, when they saw how every man which came so commended to the Church by Letters, thought that now he needed not to crave, but might challenge of duty his peace, taking the matter very highly, if but any little forbearance, or small delay was used.Jacens stantibus, & integris vulneratus, minatur. Ex. 12. 3. Jer. 7. 15. Ezech. 14. 14. He which is overthrown (saith Cyprian) menaceth them that stand, the wounded them that were never toucht; and because presently he hath not the body of our Lord, in his foul imbrued hands, nor the blood within his polluted lips, the miscreant fumeth at God's Priests; Such is thy madness, O thou furious man, thou art angry with him, which laboureth to turn away God's anger from thee; him thou threatnest, which sueth unto God for grace, and mercy on thy behalf.
Touching Martyrs, he answereth, That it ought not in this case to seem offensive, though they were denied, seeing God himself did refuse to yield to the piety of his own righteous Saints, making suit for obdurate Iews.
As for the Parties, in whose behalf such shifts were used, to have their desire, was, in very truth, the way to make them the more guilty: Such peace granted contrary to the rigour of the Gospel, contrary to the Law of our Lord and God, doth but under colour of merciful relaxation deceive Sinners, and by soft handling destroy them, a grace dangerous for the Giver; and to him which receiveth it, nothing at all available. The patient expectation that bringeth health, is, by this means, not regarded; recovery of soundness not sought for by the only medicine available, which is Satisfaction Penitency thrown out of men's hearts, the remembrance of that heaviest and last Judgement clean banish'd; the wounds of dying men, which should be healed, are covered, the stroke of death, which hath gone as deep as any bowels are to receive it, is over-cast with the sleight shew of a cloudy look. From the Altar of Satan to the holy Table of the Lord, men are not afraid to come; even belching in a manner the sacrificed morsels they have eaten, yea, their jaws yet breathing out the irksome savour of their former contagious wickedness, they seize upon the blessed body of our Lord, nothing terrified with that dreadful commination, which saith,1 Cor. 11. 27. Whosoever eateth and drinketh unworthily, is guilty of the body and blood of Christ. They vainly think it to be peace which is gotten before they be purged of their faults, before their crime be solemnly confest, before their Conscience be cleared by the sacrifice and imposition of the Priest's hands, and before they have pacified the indignation of God. Why term they that a Favour, which is an Injury? Wherefore cloak they Impiety with the name of charitable Indulgence? Such facility giveth not, but rather taketh away peace, and is it self another fresh Persecution or tryal, whereby that fraudulent Enemy maketh a secret havock of such as before he had overthrown; and now, to the end that he may clean swallow them, he casteth Sorrow into a dead sleep, putteth Grief to silence, wipeth away the memory of Faults newly done, smothereth the sighs that should rise from a contrite Spirit, dryeth up Eyes which ought to send forth rivers of Tears, and permitteth not God to be pacified withfull repentance, whom haynous and enormous crimes have displeased.
By this then we see, that, in Saint Cyprian's judgement, all Absolutions are void,The end of Satisfaction. frustrate, and of no effect, without sufficient Repentance first shewed; Whereas contrariwise, if true and full Satisfaction have gone before, the sentence of man here given is ratified of God in Heaven, according to our Saviours own sacred Testimony, Whose sins ye remit, they are remitted.
By what works in the Vertue, and by what in the Discipline of Repentance, we are said to satisfie either God or men, cannot now be thought obscure. As for the Inventors of Sacramental Satisfaction, they have both altered the natural order heretofore kept in the Church, by bringing in a strange preposterous course, to absolve before Satisfaction be made, and moreover by this their misordered practise, are grown into sundry errours concerning the end whereunto it is referred.
They imagine, beyond all conceit of Antiquity, that when God doth remit Sin, and the punishment eternal thereunto belonging, he reserveth the torments of hell-fire to be nevertheless endured for a time, either shorter or longer, according to the quality of men's Crimes. Yet so, that there is between God and man, a certain Composition (as it were) or Contract, by vertue whereof works assigned by the Priest to be done after Absolution shall satisfie God, as touching the punishment, which he otherwise would inflict for sin, pardoned and forgiven.
Now, because they cannot assure any man, that,The way of satisfying by others. if he performeth what the Priest appointeth, it shall suffice; This (I say) because they cannot do, in as much as the Priest hath no power to determine or define of equivalency between Sins and Satisfactions; And yet if a Penitent depart this life, the debt of Satisfaction being either in whole or in part un-discharged, they stedfastly hold, that the Soul must remain in unspeakable torment till all be paid: Therefore, for help and mittigation in this Case, they advise men to set certain Copes-mates on work, whose Prayers and Sacrifices may satisfie God for such Souls as depart in debt. Hence have arisen the infinite Pensions of their Priests, the building of so many Altars and Tombs, the enriching of so many Churches with so many glorious costly Gifts, the bequeathing of Lands, and ample Possessions to Religious Companies, even with utter forgetfulness of Friends, Parents, Wife and Children, all natural affection giving place unto that desire, which men, doubtful of their own estate, have to deliver their Soals from torment after death.
Yet, behold even this being done, how farr forth it shall avail, they are not sure; And therefore the last upshot unto all their former Inventions, is, that as every action of Christ, did both ment for himself, and satisfie partly for the eternal, and partly for the temporal punishment, due unto men for sin; So his Saints have obtained the like priviledge of Grace, making every good work they do, not only meritorious in their own behalf, but satisfactory too for the benefit of others: Or if, having at any time grievously sinned, they do more to satisfie God, then he in justice can exact, of look for at their hands; the surplusage runneth to a common stock, out of which treasury, containing whatsoever Christ did by way of Satisfaction for temporal punishment, together with the satisfactory force which resideth in all the vertuous works of Saints; and in their Satisfactions whatsoever doth abound, (I say) From hence they hold God satisfied for such arrerages as men behinde in accompt discharge not by other means; and for disposition hereof, as it is their Doctrine, that Christ remitteth not eternal death without the Priests Absolution, so, without the grant of the Pope, they cannot but teach it a like unpossible, that Souls in Hell should receive any temporal release of pain. The Sacrament of Pardon from him being to this effect no lesse necessary, than the Priests Absolution to the other. So that by this Postem-gate commeth in the whole mark of Papal Indulgences, a Gain unestimable to him, to others a Spoyl, a scorn both to God and Man. So many works of satisfaction pretended to be done by Christ, by Saints, and Martyrs, so many vertuous acts possessed with satisfactory force and vertue; so many supererogations in satisfying beyond the exigence of their own necessity; And this that the Pope might make a Monopoly of all, turning all to his own gain, or at least to the gain of those which are his own. Such facilitle they have to convert a pretended Sacrament into a Revenue.