The doctrines and practices of the Church of Rome truly represented in answer to a book intituled, A papist misrepresented, and represented, &c.

IX. Of Satisfaction.

1. HE believes it damnable to think any thing injuri∣ously of Christ's Passion: But then he distin∣guishes the Eternal and Temporal Pain due to Sin. As to the Guilt and Eternal Pain, the Satisfaction, he saith, •• proper to Christ; but as to the Temporal Pain, which m•••• remain due by God's Justice, after the other are remitted, he saith, that Penitent Sinners may in some measure sa∣tisfy for that by Prayer, Fasting, Alms, &c. p. 17.

2. These Penitential Works, he saith, are no otherwise satisfactory, than as joined and applied to Christ's Satis∣faction, in virtue of which alone our good Works find a grateful acceptance in God's sight. p. 19.

But for right apprehending the State of the Contro∣versy, we must consider;

1. That they grant both Eternal and Temporal Pain due to Sin, to be remitted in Baptism; so that all the Satisfaction to be made, is for Sins committed after Baptism.

2. We distinguish between Satisfaction to the Church before Absolution, and Satisfaction to the Ju∣stice of God for some part of the punishment to Sin which is unremitted.

3. We do not deny that truly Penitential Works are pleasing to God, so as to avert his Displeasure; but we deny that there can be any Compensation in way of equivalency, between what we suffer, and what we deserve.

The Matter in Controversy therefore on this Head, consists in these things.

1. That after the total Remission of Sins in Baptism, they suppose a Temporal Punishment to remain, when the Eternal is forgiven; which the Penitent is to satisfy God's Justice for; and without this being done in this Life, he must go into Purgatory for that End. Of which more under that Head.

2. That this Satisfaction may be made to the Justice of God, after Absolution is given by the Priest. So that although the Penitent be admitted into God's Fa∣vour, by the power of the Keys, according to their own Doctrine; yet the Application of the Merits of Christ, together with the Saints in the Sentence of Ab∣solution (according to their Form) do not set him so free, but he either wants a new Supply from the Trea∣sure of the Church, i. e. from the same Merits of Christ and the Saints; or else he is to satisfie for the Temporal Punishment by his own Penances.

3. That these penitential Works are to be joyned with the Merits of Christ, in the way of proper Sa∣tisfaction to Divine Justice. And however softly this may be expressed; the meaning is, that Christ hath merited, that we may merit, and by his Satisfaction, we are enabled to satisfie for our selves. And if the Sa∣tisfaction by way of Justice be taken away, the other will be a Controversy about Words.

4. That these penitential Works may not only be sufficient for themselves, but they may be so over-do∣ing, that a great share may be taken from them to make up the Treasure of the Church, for the benefit of others who fall short, when they are duly applied to them in the way of Indulgences. And about these Points, we must desire greater Proof than we have yet ever seen.

Notes

• Catech. Roman. Part. 2. c. 5. n. 52, 56.
• Catech. Rom. de Paenit. Sacr. n. 61.