Common Places, Part 3 · Chapter 8

Common Places · Part 3 · Chapter 8

p. 203The eight Chapter. Of Repentance; where alſo is treated of Sacraments.

In .2. Sam. 2. at the end. Looke In. Iud. 2, 4. Rom. 6, 23. The reward of ſinne is death.2 Sam 2Judg 2:4Rom 6:23SInne, as it is written in the epiſtle to the Romans, hath death for a reward; and all the retinue of death: it bringeth alſo confuſion therewith. They which ſinne, are made aſhamed in themſelues, and with others: wherefore, after ſinne great gréefes doo followe, which afflict the ſpirit, diſquiet and after a ſort kill the mind. Furthermore, there followeth a confuſion, ſo as they be greatlie aſhamed, if they remember their ſinnes; or elſe if their ſinnes be recited by others. They which be impatient of thoſe euils, would faine be deliuered: they attempt manie waies, but hauehave no ſucceſſe. Hercules, when he had killed his ſonne, and Iphitus his hoſt, The expiations and purgings of the gentils.was ſo diſquieted in mind, as he was deſirous to be purged by ſacrifice; he came to Athens, and was admitted to the ſacrifice of Ceres. Oreſtes, when he had killed his mother, came into the countrie of Taurica, and would be purged by ſacrifice. Of Nero it is reported, that after he had killed his mother, and had committed other deteſtable crimes, at the length could not ſléepe: and béeing haunted with furies, he deuiſed to be purged by ſacrifice. By diuers and ſundrie waies were they purged; namelie, by fire, by water, and ſometimes they vſed egges, brimſtone, witchcrafts, and ſundrie perfumes. Thriſe (ſaith Ouid) did he purge the old man by fire, thriſe by water, and thriſe by brimstone. Thriſe (ſaith Virgil) did he waſh his fellowes all about with cleane water. Vnleſſe (ſaith Iuuenal) he will purge himſelfe with a hundred egges. But forſomuch as they were mans inuentions, they profited nothing.

There is one purgation, which is ſet foorth to vsus by faith; which hath repentance ioind with it, by this men are purged, and be at reſt. Tertullian ſaith, that God conſecrated this repentance in himſelfe: Gen. 8, 21Gen 8:21for when he had puniſhed men by the floud, he repealed his ſentence, and ſaid that he would deſtroie the earth no more for mans ſake: and it repenteth God of the euill, Iere. 18, 8.Jer 18:8which he would hauehave brought vponupon men, ſo that they repent them of their wickedneſſe. Not that repentance in verie déed hath place in God, whereof we hauehave ſpoken elſe-where. The originall of repentance. Gene. 3, 9▪ and. 15.Gen 3:9Gen 3:15Touching the originall of repentance, it is ſaid, that the ſame began in paradiſe. GOD called our firſt parents to repentance, and added therewith a promiſe; to wit, that their ſéed ſhould tread downe the ſerpents head. This preaching of repentance hath béene continued by all the prophets: at length it came to Iohn Baptiſt, Matt. 3, 2.Matt 3:2who was the dawning and morning ſtarre of our ſauiour. Chriſt and his apoſtles preached repentance; Repent ye, Matt. 4, 17. Luke. 24, 47. What we vnderſtand by the kingdome of heauen.Matt 4:17Luke 24:47for the kingdome of heauen draweth nigh. By the kingdome of heauen, we vnderſtand the newneſſe of life, heauenlie actions, and regeneration.

So dooth God gouerne vsus, by his ſpirit and word, which they that doo apprehend by faith, doo repent: there remaineth, that the old life be put awaie. So as the fountaine of repentance, The fountaine of repentance.is to hauehave the goodneſſe of God, and the kingdome of heauen in Chriſt to be manifeſted, and to apprehend it by faith. Remiſſion of ſinnes goeth before repentance▪And woorthilie dooth repentance followe: for Chriſt calleth vsus vntounto a new life, not to nouriſh ſinne in vsus, which it behooueth vsus to mortifie. The thing is not ſo to be vnderſtood, that men maie firſt repent, and by the merit of repentance hauehave remiſſion of ſinnes. Firſt it is apprehended by faith: afterward followeth a ſound repentance. The outward ſigne of taking p. 204vponupon vsus a new life, was baptiſme: therefore Marke calleth the baptiſme of Iohn, Mark. 1, 4.Mark 1:4The baptiſme of repentance, vntounto the remiſsion of ſinnes. This is the voice of all thoſe that preach the goſpell; they be voices crieng in the deſert: for how manie ſoeuer be without Chriſt, are the deſert. The voice is, that the kingdome of heauen is offered vntounto them which beléeue. Now it behooueth that they repent them, that they renounce their old life; for repentance is the croſſe and gibbet of the old man.

Touching the names of Repentance.2 Before we doo procéed anie further, let vsus ſpeake of the nature of the word. The Hebrues hauehave this word Schub, which ſignifieth To turne, & to be conuerted; from whence they hauehave deriued the two nownes, Schuua, & Shiua; that is to ſaie, Inuerſion, and Conuerſion: when our minds being changed, and ſinne ſequeſtred, a new courſe of life is taken in hand. The Graecians called it foreign: hereof commeth foreign, and foreign, which is a certeine changing of the mind, ſo that in ſtéed of an euill mind, we eſtabliſh a good. The Latines vſe the verbe Poenitere, deriued of Poena; that is, Paine; becauſe the things which we hauehave committed, are gréeuous and bitter vntounto vsus. Certeine deſcriptions of repentance.After theſe Etymologies of words, let vsus ſée what deſcriptions there be of repentance. They are written in the fourth booke of the Maſter of the ſentences, the 14. diſtinct. The firſt is aſcribed vntounto Ambroſe; Repentance is to lament for the euils that are paſt, and not to commit againe things to be ſorrowed for. The verie ſame in a maner ſaith Gregorie the biſhop of Rome; Repentance is to bewaile the ſins that are paſt, and not to commit anie more to be bewailed. By others it is ſaid, that to leaue off ſinning, is true repentance. And others hauehave ſomwhat otherwiſe deſcribed the ſame; namelie, that repentance is a vertue, wherby we bewaile and deteſt the euils committed, with a purpoſe of amendement, & a will to cōmit no more anie ſuch euils as are to be lamented. They which fall euerie day, 2. Pet. 2, 22.2 Pet 2:22are compared by ſaint Peter vntounto a dog returning to his vomit; & vntounto a ſow which returneth againe to hir mire. Repentance by Auguſtine, is ſometimes called reuenge, béeing a puniſhment vponupon him ſelfe, bicauſe he is ſorie that he hath ſinned. Theſe deſcriptions be ſome without forme. Neither will I paſſe it ouer, Repentance called the ſecond table.that repentance is called the ſecond table: which we read in Ierom, vponupon the 16. chapter of Ezechiel, and in the decrées De poenitentia, diſtinct. 1. in the chapter Secunda tabula. And in this ſort they vnderſtood it: At the beginning, they ſaie, that men ſailed proſperouſlie, that ſhipwracke was made by the ſinne of Adam, that regeneration by baptiſme is the firſt boord; vponupon which we ſwim out; and that if men fall againe after baptiſme, repentance is the ſecond boord. Others doo otherwiſe interpret it: howbeit I doo not much weigh the ſame.

3 Now that we hauehave placed things on this wiſe, let vsus come to a plaine definition, A definitiō of repentance.which conteineth all the cauſes. We may therefore, in my iudgement, ſaie; that Repentance is a change of life, which a man, with great ſorrowe for his ſinnes committed, willinglie taketh vponupon him, through faith, vntounto the honor of God, and to the obteinement of his owne ſaluation. Now it ſhall be declared particularlie. The generall word is Change: and changes, Change is the generall word of repentance.according to the philoſophers, are of manie ſorts. For if it be vnderſtood in ſubſtance, they ſaie it is a generation; if in quantitie, they call it an increaſe and decreaſe; if thou go from place to place, they name it a locall motion. If this change be made in qualities, in paſſing from one contrarie to another; this fourth change they call an alteration. Herevnto belongeth repentance: we doo not caſt our mind nor our bodie from vsus; but there is made a certeine alteration in qualities, from vncleanneſſe to pureneſſe, from a corrupt to a ſincere life. The ſubiect thereof.Touching the ſubiect thereof, we are to conſider, that the whole man is changed in reſpect of qualities; but eſpeciallie the will, in which part of the mind repentance is placed: for in the power thereof conſiſteth the rule & gouernement of other powers. Others hauehave ſuppoſed, that this repentance is placed in the angrie part; bicauſe it concerneth an high & loftie matter. Wherefore the will admitteth this change, not fainedlie, but vehementlie; in ſuch ſort as there is great ſorrowe for ſinnes committed. Paſſion or ſorrowe is a certeine affection: therefore I did not ſaie that it is a ſorrowe, bicauſe it is doone with reaſon. Notwithſtanding, this ſorrowe is foorthwith preſent, it helpeth, it worketh togither: as appeareth in the ſeuenth chapter of the ſecond to the Corinthians; 2. Cor. 7, 9. & 10.2 Cor 7:92 Cor 7:10Godlie ſorrowe worketh repentance in you, vntounto the honor of God: for ſome may ſorrowe in reſpect of their owne loſſe.

We ſée here now, that from faith, which is the gift of God, Frō whence cōmeth the efficient cauſe of repentance.procéedeth the efficient cauſe of repentance. As God giueth faith, ſo alſo dooth he giuegive repentance; otherwiſe, if there be no faith, True faith▪ and temp… rall faith.repentance were not auailable. But faith otherwhile is a true faith, and otherwhile it is but a temporall faith; & ſuch as the faith is, ſuch is the repentance that dooth inſue: if it be a true faith, true repentance followeth. Of what ſinnes then muſt we repent vsus? Doubtles we ought to repent of all ſinnes: Of what ſinnes we muſt repent vsus.ſo as Tertullian rightlie ſaid in his booke De poenitentia; Whether it be in word or in déed that we hauehave offended, he ſaith, that euen he, which by his iudgement hath appointed puniſhment for all thoſe things, hath alſo p. 205promiſed pardon through repentance. A breefe declaration of the definition.Some of thoſe things, which be placed in the definition, belong vntounto the generall word; and ſome perteine vntounto the differences: the generall word is Change, the difference is Alteration of life. Another difference is, that it be willinglie taken in hand: for there be ſome things doone, which we be not willing vntounto. Another difference is, it may be taken in hand for ſinnes committed. The formall cauſe is conuerſion and change; the materiall cauſe is the will it ſelfe; the obiects are the ſinnes for which we ſorrowe, and the vertues which we ſtriue to atteine; the efficient cauſe is faith and God; the end is the honour of God, & our owne ſaluation. Thus the definition being declared, let vsus come to the diſtinctions.

Diſtinctions of repentance.4 Tertullian diſtinguiſhed repentance into good and euill: he ſaith it is euill repentance, if we repent our ſelues of the déeds that be doone well; 1namelie, of almes-déeds, of forgiuing our enimies, of receiuing the ſacraments: but it is a good repentance, when we change vntounto better. 2It is ſaid to be either good or euill, in reſpect of the end wherevnto we refer it. Another diſtinction; one kind of repentance is rude, and without forme; and another is perfect and abſolute. Whereby ſhall we gather this? Bicauſe that it is the will, which taketh in hand, and that the ſame in hir owne nature is blind; it behooueth that vnderſtanding go before. What ſhineth in thoſe men, The Ethnike repentance.which be without Chriſt? Somtimes there appéereth in them a certeine humane honeſtie, the which (as the philoſophers ſaie) is a life according to nature. They read the Ethiks or morals of the philoſophers; they ſée Ideas or forms of vertues: when their vnderſtanding taketh anie hold of this honeſtie, they perceiue how far off they be from the ſame; and for that cauſe they finding themſelues by experience to be blamed, are ſtirred vp with a certeine repentance.

Laertius teacheth, that a certeine yoong man that was lewd and looſe of life, at a certeine time being droonk himſelfe with droonken companions, and wearing a garland, ruſhed into the ſchoole of Xenocrates. But the philoſopher being not diſquieted with their comming in, procéeded in his treatiſe: he ſpake ſo earneſtlie of temperance, that by little and little the words entered into the hart. This yoong man laid awaie his garland, and began to diſpute of philoſophie. Howbeit, ſuch a maner of conuerſion is not altogither to be commended: it may be commended in his kind. But it is nothing at all chriſtianlike, whereof we ſpeake; which ought to be according to faith, and towards God; as Paule witneſſeth in the twentie of the Acts, verſe. 21.that he preached repentance towards God, and faith in Ieſus Chriſt. There be others, which bring foorth this rude and vnperfect repentance in another ſort. When it is taken in hand by the will, and the ſame followeth reaſon; there muſt néeds be ſome thing, which ought to giuegive light vntounto reaſon. They hauehave a generall faith or opinion, Repentance comming of a generall faith or opinion.that God is both a reuenger of euill, and a rewarder of good. They alſo behold that, which he hath commanded in the lawe: when they perceiue that they be commanded to doo ſuch things as they doo not, they be vexed with feare, and after a ſort repent themſelues.

Some bring a place out of the 26. chapter of Eſaie; We hauehave beene with child of thy care, verſe. 26.and hauehave brought foorth the wind of ſaluation. But it maketh not to the purpoſe; howbeit, true it is, that repentance with ſome is begun in this ſort. This may be hurtfull: for vnleſſe it hauehave ſome helpe beſides, it bréedeth deſperation. After this ſort did Caine, Iudas, and Eſau repent themſelues. Séeing the matter ſtandeth thus, then in the elect children of God faith is added, forgiuenes is preached, and they imbrace the ſame thorough Chriſt: True repentance.then dooth true and perfect repentance followe. When the will vndertaketh this repentance, Chriſt himſelfe lighteneth the vnderſtanding with the remiſſion of ſinnes: then commeth the holie Ghoſt, by whom ſtrength is giuen to caſt off ſinne: and the fruits of repentance doo followe, that in ſted of wicked acts, good déeds are ſhewed foorth. The holie Fathers ſaid, that this is to doo repentance: What is to doo repentance.and the holie ſcriptures doo declare the ſame. In the ſecond of the Acts, when they which heard of remiſſion of ſinnes, through Chriſt, verſe. 37, 38.were pricked in their harts, and euen then it repented them: yet notwithſtanding Peter ſaid; Repent ye: wherefore he requireth that fruits ſhould followe.

5 This chriſtian repentance ſome doo weaken; ſome others would in a maner take it quite awaie: and theſe men muſt be confuted. They ſaie, that it ſéemeth to be a fooliſhnes, A confutation of them that take awaie repentance.to repent vsus of thoſe things, which be alreadie doone: The ſinnes are alreadie paſt, we cannot helpe it, but that we hauehave ſinned: Wherefore we muſt not be diſquieted. The reaſon is weake. True it is, that euill works are paſſed and gone: …ut that nothing of them remaineth, that is not true. The remembrance of them, What remaineth of ſinne when it is paſt.and the conſcience remaineth; in like maner the gilt, that is to ſaie, the bond to euerlaſting puniſhments: there remaineth alſo the deformitie of the mind, and of the powers thereof. Further, we may ſaie that reaſon otherwiſe concludeth, than theſe men would. A ſimilitude.It was ſaid vntounto a certeine philoſopher, that he ſhould not lament for his child that was alreadie dead; bicauſe he could not helpe it with lamentations: naie rather (ſaith he) I ſorrowe this moſt of all, that this cannot otherwiſe be. Euen ſo ſhould godlie men ſorrowe, p. 206bicauſe they hauehave ſinned: and that now it cannot otherwiſe be, but that they hauehave violated the lawe of God. Others ſaie; Séeing God dooth rightlie vſe euen our ſinnes, and directeth them vntounto thoſe ends, which he will hauehave, why ſhould I ſorrowe, bicauſe I hauehave ſinned? Theſe men ſpeake not well. Although that ſinne ſo entered in, Rom. 6, 1.Rom 6:1that grace might abound; yet ſaith Paule, we muſt not therefore remaine in ſinne. If God will vſe ſinne, ſhouldeſt thou for that cauſe commit ſinne? It is the propertie of God to rule all things: doo thou what is commanded thée. This argument dooth not ſo much touch vsus, as it dooth thoſe, which ſet downe a bare permiſſion: for God permitteth not againſt his will. Further, there is brought an example: A Nun the mother of P. Lombardus, and of Gratianus.A certeine Nun was mother to the Maiſter of the ſentences and Gratianus: when ſhe ſawe them to be twoo ſuch notable men, ſhe ſaid that ſhe could not repent: vntounto whom hir confeſſor ſaid; Onelie ſorrowe thou, bicauſe thou canſt not ſorrowe.

6 There hauehave béene ſome, which would quite hauehave taken awaie repentance. Such were the Nouatian heretiks, The Nouatian heretiks.and the Puritans; who alone would ſéeme to be wiſe. Their opinion offended euen Conſtantine himſelfe: for as it is reported by Socrates, in the Eccleſiaſticall hiſtorie, in the firſt booke, and tenth chapter; and by Sozomenus, in the firſt booke, and 22. chapter: when the Councell was holden at Nice, he called vntounto him Aceſius a Nouatian biſhop, and aſked of him, whether he thought that it was well decréed concerning Chriſts béeing of one ſubſtance with the father, and as touching the kéeping of Eaſter? He allowed it; Wherefore then (ſaith the Emperour) dooeſt thou not communicate with others? He began to declare what had happened in the time of Decius the Emperour. Some had fallen, and would hauehave béene afterward receiued, but the biſhop put them backe. Set vp a ladder (ſaith the Emperour) and clime thou alone into heauen: thereby noting his pride, that he alone with thoſe of his ſect would be in heauen. Conſtantine fauoured repentance.Some iudge that Conſtantine the Emperour ſo greatlie fauoured repentance fo… ſome eſpeciall cauſe. Sozomenus in the ſecond booke, and fift chapter, reporteth, that the Greeks had iudged ill of Conſtantine: that they ſaid he was cruell, that he had ſlaine manie of his kindred, and among others his ſonne Criſpus; that being diſquieted, he tooke counſell of Sopater the philoſopher, whether he might be purged; and that the ſame Sopater ſaid, that there was no purgation for theſe crimes. Whervpon he tooke counſell of the chriſtian biſhops, who ſaid, that he might be purged by true repentance, and for this cauſe he imbraced the chriſtian faith. Sozomenus reporteth this: but he confuteth it, as a thing deuiſed in diſhonour and hatred of chriſtian religion.

Firſt hée ſaith; that Conſtantine himſelfe from his tender age was brought vp in chriſtian religion, and dwelt at that time in Britaine, and in Gallia. But it is not probable, that Sopater (which taught in Greece) did come into theſe countries. Furthermore, he ioined his ſonne Criſpus partaker with him in the empire: this dooth manie lawes teſtifie, being ſet foorth in the name of Criſpus and Conſtantine, and he liued vntounto the twentie yere of the reigne of Conſtantine. But admit it were thus, and that Sopater conferred with him, or wrote vntounto him. He might not ſaie, that in the countries of the Ethniks there was no purging; for there were manie, as before I hauehave declared: wherefore he anſwered, that Conſtantine fauoured repentance as a chriſtian, and one that was expert in the holie ſcriptures. A confutation of the Nouatian heretiks. Eze. 18, &c.Ezek 18It is to be maruelled, that the Nouatians perceiued not that ſentence in Ezechiel; In what houre ſoeuer a ſinner ſhall be ſorrowfull, I will no more remember his ſinnes. Further, that they conſidered not the example of Dauid, Ezechias, Manaſſes, 2. Sam. 11. 2. Kin. 20, 12 2. King. 21, 2 Matt. 26, 69.2 Sam 112 Kgs 20:122 Kgs 21:2Matt 26:69and of Peter, who after his fall held his place in the apoſtleſhip: neither that they marked, that the Lord ſaid vntounto Peter, when he aſked him how oftentimes he ſhould forgiue his brother; Matt. 18, 21Matt 18:21I ſaie not to thee ſeuen times, but ſeuentie times ſeuen times. Séeing theſe ſo manifeſt teſtim… nies be extant, how can the Nouatians denie repentance vntounto them which be fallen? It ſéemeth, that they are mooued therevnto by two places in the epiſtle to the Hebrues, the tenth chapter; Heb. 10, 26.Heb 10:26VntoUnto them (ſaith he) that ſinne willinglie, after they hauehave receiued the knowledge of the truth, there remaineth no more ſacrifice for ſinnes, but a certeine fearfull expectation of iudgement. But here it is not ſpoken of euerie kind of ſinne, but of ſinne that is peculiar, and after a ſort vniuerſall: when as men reiect faith, and doo altogither alienate themſelues from Chriſt, and ſet themſelues againſt him.

This is the ſinne againſt the holie Ghoſt, The ſinne againſt the holie Ghoſt.which God ſo puniſheth, as it ſhall not be forgiuen, neither in this world, nor yet in the world to come. It is expounded better by another place in the 6. to the Hebrues; verſe. 4.It is vnpoſſible that they which be once lightened, and hauehave taſted the heauenlie gift, Who cannot poſſiblie be renewe… by repentance.and hauehave beene made partakers of the holie Ghoſt, and hauehave taſted of the good word of God, if they fall awaie, ſhould be renewed by repentance. That is not to be vnderſtood of euerie falling, but of that wherby all is renounced, and faith forſaken. The fall whereby faith is forſaken.Therein is no remiſſion, bicauſe therof can be no repentance: for if it behooue man to hauehave faith, which muſt hauehave light, and if that faith be vtterlie renounced, they are not renewed by repentance. Theſe p. 207men hauehave put no difference betwéene [fallings, and thoſe] renouncings which ſéeme to belong vntounto ſinne againſt the holie Ghoſt. Some fell in perſecutions, but inwardlie in their mind they renounced not faith; outwardlie they did ſacrifice, Marcellinus biſhop of Rome.as did Marcellinus the biſhop of Rome; and Peter, which with his mouth denied Chriſt: bicauſe they had inwardlie the root of faith, therfore there was place to repentance. They returned to the church, the biſhops ſaw that they had not vtterlie renounced faith, without the which repentance might not hauehave béene. But the Nonatians by no means gaue them peace. Truth in déed it is, Why ſinne againſt the holie Ghoſt, hath no remiſſion.that ſinne againſt the holie Ghoſt hath no remiſſion, bicauſe it hath no repentance, ſéeing faith is vtterlie renounced. They which hauehave abiured faith, hauehave ſinned moſt gréeuouſlie; but when they hauehave doone repentance, the church receiueth them. But thou wilt ſaie, that they doo but faine: the prieſt hath reſpect to thoſe things which be done, but he ſearcheth not their harts. Ecebolius Sophiſta, cebo Elius Sophista.when as the emperours at the beginning were not chriſtians, he alſo was an aduerſarie vntounto religion; afterward vnderunder Conſtantine he fauoured the ſame; againe, vnderunder Iulian he recanted, and afterward vnderunder Iouinian he returned againe: he lieng at the temple gates ſaid vntounto ſuch as entred in; Tread ye vponupon me, which am ſalt without ſauour. An vnconſtant and changeable man was he, and yet the church receiued him. Wherefore thoſe places being well vnderſtood, helpe not the Nouatians.

Another diſtinction of repentance of the Ethniks and chriſtians.7 We brought in a double diſtinction of repentance. There followeth an other, which hath béene found out by the papiſts: the ſame doo the doctors of Collen teach in their Antididagma, [ſo intituled.] They ſaie that one ſort of repentance is to be preached vntounto the Ethniks, and another vntounto them which be fallen after baptiſme. This doo they faine, bicauſe they would eſcape the arguments, which ſhew, that ſaluation by Chriſt commeth fréelie. They ſaie, that the Ethniks muſt be ſo drawen to ſaluation, as they may beléeue in Chriſt, therein are not required teares, faſtings, and other ſatiſfactions: but if they repent, they hauehave frée remiſſion of ſinnes. But if they become chriſtians, and fall into ſinnes, another waie muſt be vſed; namelie, that by ſighes, by faſtings, by almes-déeds, and by other ſatiſfactions they maie hauehave remiſſion of ſinnes. To confirme this, they bring a place to the Romans; Rom., 11, 29The gifts and calling of God are without repentance. It is ment (ſaie they) as touching the firſt repentance; namelie, that that calling is without repentance. They bring Ambroſe, Ambroſe.that he ſo vnderſtandeth that place. But they ſpeake falſlie: for if it be true repentance, ſorrowe followeth after it; A confutation of this diſtinction.neither can there be repentance in them, which come vntounto Chriſt without ſorowe. How can they but moorne and confeſſe that they hauehave ſinned? In the 2. epiſtle to the Corinthians the 7. chapter, it is ſaid; verſe. 10.that Repentance worketh godlie ſorowe in vsus: that ſo it is, the Niniuites declare, who hearing the preaching of Ionas, repented in ſacke-cloth. Ionas. 3, 6.Jonah 3:6We read in the 2. chapter of the Acts of the apoſtles, Acts. 2, 37.Acts 2:37that the Hebrues, when they had heard the preaching of Peter, were pricked in their harts. Auguſtines firſt conuerſion.Auguſtine, before he was baptiſed, and was by little come vntounto Chriſt, liued in manie ſighes and teares, as appéereth by his booke of confeſſions: and that was his firſt conuerſion.

Touching Ambroſe, and the place alledged out of the epiſtle to the Romans, I néed not much to ſaie: for in that place there is nothing ſpoken as touching the repentance of man, but of God. He had ſhewed, that God choſe the Hebrues; and that therefore it was not credible, that he had altogither reiected them. If Ambroſe ſpeake otherwiſe, let him looke to that himſelfe. True it is, that in the primitiue church, when they came vntounto baptiſme, they were not woont to be tried of the biſhops by teares and ſighs; but they did onlie inſtruct them by mouth: they required not proofes of repentance, as they did afterward, if they had fallen. But at this daie what repentance will theſe men hauehave to be preached, when as all infants be baptiſed? None vndoubtedlie, whereby ſinnes are fréelie forgiuen through faith; but onelie that which hath remiſſion of ſinnes, by works of ſatiſfaction, by almes-déeds, by oblations, and by thoſe things which tend to their owne gaine. Wherefore their diſtinction, which they hauehave made, is ridiculous.

8 Others ſaie, A fourth diſtinction of repentance.that there is one kind of repentance, which is priuate, another publike, and another ſolemne. Priuate repentance is that, which is priuatelie doone: publike is that, which is openlie doone: the ſolemne is that, which onelie the biſhop inioineth, and the ſame is doone with great pompe. They exclude ſinners from the church, as Adam was driuen out of paradiſe: Gen. 3, 23.Gen 3:23when a yeare is come and gone, they will hauehave them to be preſented in the great wéeke. Hereof doth the Maiſter of the ſentences make mention in the 4. booke and 14. diſtinction. Origin alſo in the 25. homilie vponupon Leuiticus, ſéemeth to ſpeake of the ſame: he ſaith, that it was ſeldome granted. The Canoniſts ſpeaking of ſolemne repentance, would that it ſhould therefore be had, bicauſe others might be terrified: and they will that the ſame be doone but once onelie. They admit not them anie more to the holie orders, who hauehave thus ſolemnlie doone penance: neither doo they grant it to clergie men & miniſters of the church. Why ſolemn repentance was not often renewed.Why they would not eftſoones renew this ſolemne repentance, the Maiſter of the ſentences bringeth a reaſon; namelie, leaſt ſuch a p. 208medicine ſhould become of ſmall eſtimation. Which reaſon Auguſtine in a certeine epiſtle to Macedonius ſéemeth to alledge. This Macedonius was gouernour of a prouince, and it happened oftentimes, that Auguſtine and other biſhops made interceſſion for heretikes. Among other things, he writeth vntounto Auguſtine, that he maruelled if they could doo well; eſpeciallie when as after repentance once doone, they were not inioined therevnto againe. Auguſtine anſwered by writing, Auguſtine.that the common repentance was not denied vntounto them; but this moſt humble repentance was not renewed, leaſt it ſhould growe contemptible.

In his Enchiridion vntounto Laurence, the 65. chapter, The cauſe why certein times were preſcribed to repentance.he ſheweth alſo a cauſe why certeine times were preſcribed to repentance: not bicauſe the Lord is ſlacke to forgiue him that is truelie penitent; but men vnderſtand not this: he is to be receiued into the church; they knowe not well, whether he be penitent or no: a temporall probation is preſcribed. How they ſhould be handled by the people at ſuch time as they vſed ſolemne repentance, I noted in Auguſtines treatiſe vponupon the 61, pſalme, toward the end. He deſcribeth a certeine man, which being a chriſtian, inclined himſelfe vntounto magicall arts: this man (ſaith he) ſo fell from the church, as he now ſaid, that it is not man which committeth adulterie, but the ſtarre of Venus: that man cō mitteth not murther, but the ſtarre of Mars: this man deceiueth manie, he now returneth vntounto the church, and deſireth reconciliation. A long time (ſaith he) did he knocke before Eaſter, and as yet is not receiued: marke him well, and conſider of his actions, and as you find him, ſo tell me. They which had doone ſolemne repentance were excluded from the holie miniſterie, and why?But wherefore they would not admit them to holie orders, which had doone ſolemne repentance, the reaſon is alledged. If ſo be that they ſhould be afterward in the miniſterie, their wickednes being called to mind, they ſhould be of no reputation, when as it behooueth the miniſters of the church to be had in reuerence. Furthermore, with what face can they chaſten wickednes in others, when they them ſelues be guiltie of the ſame? In this ſmall outward ceremonie, they will ſéeme to be wiſe & carefull; but in giuing them orders, they neuer thinke of anie ſuch thing. Why doo they giuegive orders vntounto ſuch as be wicked, and who as yet hauehave not repented? Albeit Ierom againſt the Luciferians. affirmeth, Ierom.that ſolemne repentance in biſhops ought to be receiued: The Luciferians.which the Luciferians denied. Certeinlie we reade it to be oftentimes doone, that the biſhops, which came from the Donatiſts, were receiued againe into their owne dignities. Onelie hands were laid vponupon them, ſo that the canons, touching ſolemne repentance, are not kept; and now at this time are cleane growne out of vſe.

9 There followeth an other diſtinction. A fift diſtinction of repentance.They ſaie that one repentance is a vertue, and an other is a ſacrament: for they ſaie that the vertue it ſelfe of repentance dooth abide in men for euer, and that the ſacrament is receiued for certeine times. And this vertue being morall, they ſaie muſt be referred vntounto ſome one of thoſe foure capitall vertues; namelie, vntounto iuſtice, (for the honor is reſerued vntounto God) euen vntounto a reuenging iuſtice, bicauſe they ſéeme to puniſh in them ſelues the wicked acts which they hauehave committed. Repentance is not properlie a reuenging iuſtice.Howbeit it is not properlie a reuenging iuſtice, as they teach: for oftentimes he taketh reuenge againſt his will, vponupon thoſe things which he ſuffreth; but againſt theſe he dooth it willinglie and of his owne accord. Moreouer, that ſame reuenging iuſtice hath reſpect onelie vntounto the hurt or damage, which is doone, and would hauehave the ſame to be puniſhed: but herein the offending of God is regarded. Such reuengments and reſtitutions we denie not: but yet they muſt not be appointed as a reward, wherwith we deſerue remiſſion of ſinnes, as they ordeine them to be.

For when they compare the vertue of repentance with a ſacrament, they ſaie, that after a ſort it is the cauſe of forgiuenes of ſinnes: which the Maſter of the ſentences teſtifieth in the place before alledged. Againſt this, A ſacramentall repentance, three parts aſſigned thereof.they ſet a ſacramentall repentance, whereof they make thrée parts; Contrition, Confeſſion, and Satiſfaction. Albeit Pighius diſſenteth from them, ſaieng; that it is not properlie a part, but a ſequele: perhaps bicauſe he ſawe the pariſh prieſt abſolue the penitent ſinner, before he did that which he was inioined to doo. But where leaue theſe men abſolution, which thus diuide repentance into parts; ſéeing the ſame neuertheleſſe is the principall thing? Thomas Aquinas, in a certeine place ſaith, that the ſame may ſéeme to be the forme: and the other parts to be as the matter. Abſolution what it is.Abſolution is the preaching of forgiueneſſe of ſinnes: it is that keie whereby the beléeuers are looſed. The keie which bindeth, is that, whereby they ſaie that vnbeléeuers doo remaine in their ſinnes. It is certeine, that that preaching of forgiueneſſe of ſinnes is comprehended in faith: Chriſt ſaid; Beleeue my ſonne, thy ſinnes are forgiuen thee.

10 As concerning this diſtinction of repentance, there is a doubt, Whether repentance be a ſacrament.that it appéereth not plainlie, whether repentance be a ſacrament: all they ſaie that it is one. For the eaſier vnderſtanding of it, let vsus ſée what a ſacrament is. What a ſacrament ſignifieth.A ſacrament ſignifieth a ſecret and hidden thing: for when ſacraments are propounded vntounto the people, all men knowe not what they meane. They are plaine vntounto ſuch onelie as be well entered into p. 209religion: that is to ſaie, vntounto beléeuers. Let the Ethnike come, he ſhall ſée water, bread, and wine; but what the ſame is, he ſhall not perceiue: the faithfull man ſhall vnderſtand what they mean. The Graecians call it foreign, A myſterie; the Latines Sacramentum, A ſacrament, a ſigne, or oth. And this which we call Sacramentum, came firſt from warriers, and was a bond betwéene the ſoldier and the capteine; and againe, betwéene the capteine and the ſoldier. Sacraments what they be.Sacraments are tokens, whereby God is bound vntounto vsus, and we vntounto him. Thus much of the names. As touching the definition, ſome ſaie that a ſacrament is the ſigne of a holie thing. But after this maner we ſhuld hauehave infinite ſacraments: The definition of a ſacrament.for all good actions are ſignifications of an holie thing, that is, of faith, hope and charitie, which are hidden in vsus; ſéeing in the Papaſie, they hauehave manie croſſings, geſtures, and veſtiments, all ſhould be ſacraments. Wherfore they hauehave contriued the matter in an other definition, & ſaid, that it is a viſible ſigne, of an inuiſible grace: & that it is a viſible ſigne, and hath not relation to euerie holie thing, but to inuiſible grace onelie.

Furthermore they, and eſpeciallie the Maiſter of the ſentences, hauehave added a wicked ſaieng: that they be not onelie ſignes and repreſentations; but alſo the verie cauſes of grace. If they would ſaie, that they were certeine viſible inſtruments, which God vſeth, as he vſeth the outward woord for the ſtirring vp of faith, they ſhould not ſpeake amiſſe; but to ſaie that it is the cauſe of grace, they ſpeake not well. Beſides, what would they doo with matrimonie? They will hauehave it to be a ſacrament, Of the number of ſacraments. Looke part 4. place 7. art. 4.and yet they ſaie that there is no grace giuen vntounto men thereby. They would hauehave the ſacraments to be ſeuen in number; but from whence they hauehave them, they are not able to declare by the holie ſcriptures. The elder fathers had but two ſacraments. The elder fathers had but two ſacraments.Sometimes they make mention of repentance. Theſe things Auguſtine wrote vntounto Ianuarius, in his third booke De doctrina christiana, the 16. chapter. Ambroſe, in his booke De ſacramentis, intreateth of theſe two. Wherefore of neceſſitie theſe men muſt either confeſſe, that they hauehave forgotten the ſacraments; or elſe that there was not receiued ſo great a number in that age. That they forgat it, we cannot ſaie; ſéeing they compiled a whole treatiſe of that matter. Therefore this multitude of ſacraments was not receiued at that time.

Pighius definition of a ſacrament.11 But let vsus come to the defining of it. Pighius alſo defineth a ſacrament, and ſaith, that it is an effectuall ſigne ordeined by God, whereby is ſignified vntounto vsus a certeine kind of effect of the helpe and grace of God, which is preſent at all times, ſo there be not ſome thing to let in them that vſe the ſame. Whereas he ſaith, to begin withall, that it is a ſigne or rite inſtituted by God, that is true; for it is not in the power of man to ordeine ſacraments: they be teſtimonies, That it is in God, not in man to inſtitute ſacraments. Mat. 21, 1….Matt 21:1and (as one maie ſaie) ſeales of the will of God: and it is not the part of man to counterfet ſeales. Furthermore, this we learne out of the holie ſcriptures: Chriſt aſked the Scribes & Phariſies, from whence the baptiſme of Iohn was. If they had ſaid, Of men, it had ſéemed friuolous: for ſéeing ſacraments belong to the nature of faith, it is méet they ſhould be drawne out of the holie ſcriptures, from whence faith it ſelfe is taken. And men, which of their owne authoritie go about to inſtitute ſacraments, doo make themſelues to be gods. To deale after this ſort in religion, were to worſhip God with commandements and traditions of men: which Chriſt hath forbidden.

Laſtlie, ſéeing that Man is a lier, and ſo is declared in the holie ſcriptures to be; the things which are inſtituted by him, hauehave in them no perfect truth: wherefore ſacraments muſt not be inſtituted by men. He ſaith moreouer, Pſal. 116, Rom. 3, 4.Ps 116Rom 3:4that by this ſigne is ſignified to vsus ſome ſure effect; bicauſe he will comprehend manie ſacraments: he will not reſtraine it to one effect; namelie, to the remiſſion of ſinnes. He ſaith, that the effects are diuers; as the remiſſion of ſinnes offered, which is offered in baptiſme, and in the Euchariſt: but beſides, he ſheweth other effects of the worke of God; that in matrimonie ſhould be an inſeparable coupling togither; in the holie order ſhould be a power of gouerning the church; and ſo of other things: vnleſſe there be ſome let in them that vſe thoſe things. This he ſaith, to ſhew the efficacie of ſacraments. For in that ſome doo receiue the ſacraments, and obteine not the effects; that happeneth, bicauſe they come vntounto them without religion and faith. If he follow his definition, he thinketh that he is able to comprehend manie ſacraments. But on the other ſide, they which ſaie, that the grace of the forgiuenes of ſinnes is ſignified by the ſame, doo tie themſelues onelie to theſe two; namelie, baptiſme and the ſupper of the Lord.

12 To define a ſacrament, we may ſaie; Another definition of a ſacrament.that A ſacrament is a promiſe of God, touching the remiſſion of ſinnes through Chriſt, ſignified and ſealed by the inſtitution of God with an outward or viſible ſigne; to the end that our faith ſhould be lifted vp in vsus, and we to be more and more knit vntounto God. This ſéemeth vntounto me to be a full definition. Two things it conteineth; namelie, an outward ſigne, and a thing ſignified. Bicauſe the thing ſignified holdeth the chéefe place, therefore I placed it firſt, and ſaid; that It is the promiſe of God, and is conuerſant about the remiſſion of ſinnes thorough Chriſt. For the ſacraments, which be in p. 210the holie ſcriptures, doo chéeflie make mention thereof. Furthermore, this promiſe is ſealed: which thing the ſcripture ſheweth, calling circumciſion a ſeale: for the ſacraments be certeine tokens and ſeales of the promiſes of God. But forſomuch as theſe outward inſtruments be elements, they cannot of themſelues hauehave wherewith to ſignifie and ſeale: therefore it is added; By the inſtitution of God. The end is, that our faith may be ſtirred vp by the holie Ghoſt; which power the outward things hauehave not in them to ſhew; the holie Ghoſt vſeth theſe inſtruments: and faith tendeth vntounto that end, that we ſhould be the more knit vntounto God. The cauſes ye hauehave. The formall cauſe is the ſignification and ſealing. The matter, which is ſealed, and whereabout it is conuerſant, is the promiſe of God, touching the remiſſion of ſinnes. The efficient cauſe is the inſtitution of God. The finall cauſe is, the ſtirring vp of our faith, whereby we may be ioined vntounto God. And I allow of that, which is commonlie ſaid; Sacraments be viſible words; they ſtir vp men by the ſight & other ſenſes. Rightlie dooth Chryſoſtome ſaie; If we were ſpirits, we ſhould not hauehave néed of thoſe inſtruments: but we be compounded of a ſpirit, and a bodie; the ſenſes of the bodie doo ſtir vp the mind.

13 But if we proſecute this definition, we exclude marriage, Why we contend with the aduerſaries touching the number of ſacraments.repentance, orders, confirmation, and annoiling; as I will particularlie declare, after I hauehave ſaid this one word, that ſome will here ſaie: Why doo ye ſéeke for a knot in a ruſh; or make a doubt of a thing that is plaine? Theſe men would cote theſe ſeuen with the name of ſacraments: what hauehave ye to doo therewith? It is not the name that we much ſtand vponupon, but it is the matter it ſelfe. Wée knowe that it is lawfull for chriſtians to vſe the name, ſo that there be no vngodlines hidden vnderunder it: but let vsus ſée what they would hauehave to be ſignified by this word. They ſaie that a ſacrament is a viſible forme of an inuiſible grace; and they adde it to be the cauſe: ſo that they make theſe ſacraments of theirs to be the inſtruments of ſaluation. Then, if they will receiue anie rites, and cloke them vnderunder this kind of ſpéech, it is vngodlie. By men there can be no viſible elements ordeined, which may be ſeales of the promiſes: wherfore, let them either change this phraſe of ſpéech, and ſaie, that a ſacrament dooth not ſignifie theſe things, and then we will grant vntounto them: or elſe, if they will ſtill vſe this kind of ſpéech, let them abſteine from the name [of ſacrament.] The Maiſter of the ſentences ſaith, that The ſacraments of the old fathers were not properlie ſacraments; bicauſe they brought no grace. It is a deteſtable thing to take awaie this propertie from the inſtitutions of God, and to attribute the ſame vntounto the inuentions of men. What things be required in a ſacrament.To make the matter more plaine, conſider ye that there be more things required in a ſacrament: firſt commeth the outward element, then is added the word of promiſe. Auguſtine ſaith; Let the word be added vntounto the element, and it is made a ſacrament. The third is the commandement of the Lord, that ſo it ſhould be doon. As touching th'element, that is receiued into the bodie, ſeing it is an outward thing: but the promiſe is receiued into the ſoule. The word muſt come, that the element may hauehave a ſignification to ſignifie this thing.

If it be ſo, let vsus bréeflie diſpute of the ſacraments, which we hauehave excluded. Concerning the holie order; The ſacrament of holie order.there the impoſition of hands is the viſible ſigne: this we reiect not; it ſéemes to hauehave the word of God. Paule ſaith vntounto Timothie; Laie not thy hands raſhlie vponupon anie man. 1. Tim. 5, 22.1 Tim 5:22When he ſaith that it muſt not be doone raſhlie, he meaneth, that it muſt be doone grauelie and conſideratelie. Further he ſaith; 2. Tim. 1.2 Tim 1Stir vp the grace, which is in thee, by the putting on of hands: ſo then we acknowledge the outward ſigne. But what promiſe is there? None ſurelie, as touching the forgiuenes of ſinnes. When miniſters are made; the power of preaching the word of God is promiſed vntounto them: they giuegive power to make Chriſt, and that rightlie indéed to make him, ſo far as in them lieth. They ſaie, that in the ſupper Chriſt ordeined his apoſtles; and they attribute more vntounto that thing, than vntounto the word. Further, they hauehave added vnction; but Chriſt did not annoint his apoſtles. Moreouer, they thinke that by putting on of hands, they hauehave power to giuegive the holie Ghoſt. But Auguſtine, in his third booke De baptiſmo, againſt the Donatiſts, and 16. chapter, ſaith; that The ſame putting on of hands, is nothing elſe, but praieng for a man: as much to ſaie, as they doo commend him vntounto God. Wherefore, the ordering of miniſters is no ſacrament, in ſuch ſort as hath béene ſaid: for therin is no mention made of the forgiuenes of ſins, which is the onelie promiſe that true ſacraments doo ſeale.

14 Let vsus alſo ſpeake of repentance; That repentance is no ſ… crament.for they tranſferred this putting on of hands, euen vntounto repentance: but God did not command it. Yet the ancient fathers did it, as Cyprian in manie of his epiſtles dooth teſtifie. This was no other thing, but to praie vntounto GOD for him, that he would giuegive him ſtedfaſtneſſe in that purpoſe. There were others, which ſaid, that lamentations and ſighings are a viſible ſigne in them, which be penitent; but this ſigne repreſented a change of our purpoſe, euen an inward repentance: howbeit, for theſe reſpects it ſhall not be called a ſacrament, bicauſe it dooth not repreſent anie promiſe. The inward things, which ye p. 211ſaie are ſignified, are not the promiſe of GOD touching the remiſſion of ſinnes; but they teſtifie a ſorrowe. Better ſaid they, which called the impoſition of hands the outward ſigne, and that the remiſſion of ſinnes is the thing ſignified: howbeit, that is rather ſignified by the word of the Lord, than by the putting on of hands. That ſigne is a feigned thing: it is not in the word of God, that it ſhould be giuen vntounto them which be penitent.

That confirmation is no ſacrament.Touching confirmation, we muſt vnderſtand, that this was the beginning thereof. When men were baptiſed in their infancie, and had not made confeſſion of their faith, it was decréed, that after they were come to a riper age, they ſhould be called vntounto the biſhop, and ſhould openlie profeſſe their faith: then did the biſhop put his hands vponupon them; that is, he praied for them, that they might perſiſt in the true faith. It was a méere outward policie; but it was not commanded to be doone, wherefore it was no ſacrament; it was without commandement. In the tenth of Marke, Chriſt put his hands vponupon the children; Mark. 10, 16Mark 10:16but he required not a profeſſion of their faith. Acts. 8, 17.Acts 8:17The apoſtles put their hands vponupon them that were baptiſed, that the inuiſible gifts of the holie Ghoſt might deſcend vponupon them. But at this daie theſe things are not doone. They which confirme, doo not giuegive theſe graces vntounto men: when the thing is ceaſed, they reteine the ſignes. They ſaie; I ſigne thée with the ſigne of the croſſe, and confirme thée in the grace of ſaluation, In the name of the father, &c. What word of God is there in theſe things? Herevnto they hauehave added oile. Further, they hauehave attributed more vntounto their owne rite or cuſtome, than to baptiſme. Baptiſme is doone of euerie prieſt, but confirmation is giuen by the biſhop onlie. How be it, Ierom contra Luciferianos, wrote; that The biſhop doth put his hand vponupon them that be baptiſed; that it is committed vntounto them for the honour of prieſthood, and not through the neceſſitie of commandement: wherefore confirmation is vnprofitable, vnleſſe it may be kept in ſuch ſort as it was vſed at the firſt. Moreouer, the biſhop giueth a blow vntounto them, whom he confirmeth: their meaning forſooth is, to teach them, whom they confirme, that they by this ſacrament are prepared to fight: but theſe be méere trifles.

Annoiling of the ſicke, is no ſacrament. Mar. 6, 13.Mark 6:1315 Annoiling of the ſicke is no ſacrament. In déed Chriſt gaue oile vntounto the apoſtles, in the 6. of Marke; bicauſe they ſhould heale the ſicke. But theſe men hauehave not the power of healing. If the thing be awaie, why doo they bring the ſigne? Beſides this, the ſigne of healing was not oile onelie. Acts. 19, 12. Acts. 5, 15. Iohn. 9, 6.Acts 19:12Acts 5:15John 9:6The napkins and partlets of Paule, and the ſhadow of Peter healed men. Chriſt tooke ſpittle and duſt, and annointed the eies of the blind man: why doo they not therefore call theſe things ſacraments? This annoiling hath not the word of God to warrant it: ſéeing the promiſe is of healing, & that the ſame is not extant; what doo they with their oile? They praie for them (thou ſaieſt) that their ſinnes may be forgiuen them (as ſaith Iames.) What néed is there of oile for this matter▪ It is now a ſuperſtitious thing. The braſen ſerpent, while it had the power to heale ſuch as looked thereon, was rightlie obſerued; afterward, when that power failed, Numb. 21, …Num 21they would not kéepe it rightlie: euen ſo, ſéeing the oile of healing hath no longer his effect, it is a ſuperſtition. Furthermore, therein they call vponupon the dead, and vſe a ſtrange toong. There remaineth to ſpeake as touching matrimonie. Here there is no outward token commanded by God. That matrimonie. is no ſacrament. Looke part 2. place. 10. Art. 63.In ſome place they giuegive the right hand one to another; others giuegive a ring: but this did not God command, therfore it is no ſacrament. Some man will ſay, that the coniunction it ſelfe betwéene man and wife is a ſigne of coniunction with the church. I grant that this it ſignifieth: howbeit, if they be all ſacraments, which repreſent Chriſt, we hauehave an infinite number. Matt. 13, 33Matt 13:33Leuen betokeneth the kingdome of heauen; ſhall it therefore be a ſacrament? So doth a graine of muſtard ſéed. A vine, a doore, ſhepeherds, Ibidem. 31. Iohn. 15, 1. Iohn. 10, 7.John 15and ſuch like, doo repreſent Chriſt; ſhall they therefore be ſacraments? By this means there would be as manie ſacraments, as there can be brought ſimilitudes, which betoken Chriſt.

But Paule vntounto the Epheſians, Eph. 5, 32.Eph 5:32calleth a ſacrament, a myſterie. In verie déed, that which is ſignified in matrimonie, is a ſecret thing. In ſacraments the thing that is hidden, partlie is the thing ſignified, & partlie it is in the viſible ſigns: bicauſe it hath the power of ſignifieng giuen to it by God. In matrimonie, the myſterie is referred vntounto that which is ſignified; namelie, the coniunction of Chriſt and his church. The Apoſtle oftentimes vſeth this word [myſterie.] In the 11. to the Romans; Brethren, verſe. 35.I tell you a myſterie, be not wiſe in your owne ſelues, &c. In the firſt epiſtle to the Corinthians, the 15. chapter, intreating of the reſurrection; verſe. 15.I ſhew you a myſterie: we ſhall not all die. In the thir… to the Epheſians, he nameth the calling of the Gentiles a myſterie. verſe. 3.In the firſt chapter to the Coloſſians, he ſpeaketh of a myſterie hid from the beginning of the world. verſe. 26.In the firſt vntounto Timothie, the 3. chapter; verſe. 16.Trulie great is the myſterie that God is made manifeſt in the fleſh. He ſpeaketh not of ſacraments, as we now ſpeake of them. But let theſe things paſſe: what promiſes hath matrimonie? Euen the procreation of children, and that it is a remedie for fornication. Here is no mention made of the remiſſion. Furthermore, that promiſe was not onlie vnderunder the goſpell; but vnderunder the lawe alſo, and before the p. 212lawe. How then doo they call it a ſacrament of the new lawe? Euen in the ſame ſort may they ſpeake of repentance. Repentance was in time of the lawe, and before the lawe; why then doo they call it a ſacrament of the new lawe?

16 They be not all of one mind. Gratianus, in the firſt cauſe, the firſt queſtion, in the chapter Arianos, at the end of the chapter, ſéemeth to denie repentance to be a ſacrament. He alledgeth a reaſon; namelie, bicauſe it is often renewed. The reaſon appeareth to be fond, for by that means the action of the Lords ſupper ſhould be no ſacrament, bicauſe it is often repeated. But if thou diligently examine his words, he ſéemeth to compare the repentance of priuate men, with that ſolemne repentance we ſpeake of, the which onlie he ſéemeth to ordeine as a ſacrament, and the other not: for ſolemne repentance was not renewed. Dionyſius.But let Gratian go. Verelie Dionyſius, which of ſome is thought to be Areopagita, acknowledgeth but thrée ſacraments; namelie, Baptiſme, Sundrie opinions of the number of ſacraments. Gregorie.The ſupper of the Lord, and Chriſme. He ſeemeth to grant Annoiling: in his Hierarchie, the miniſter is brought, which annointeth a dead bodie. Gregorie, in the firſt cauſe, queſtion the firſt, in the decrées, in the chapter Multi, ſéemeth to acknowledge but thrée ſacraments; namelie, Baptiſme, The ſupper of the Lord, and Annointing. Barnard.Barnard added another, that is, the waſhing of féet: yea and in his ſermon De coena Domini, he ſaith, that this ſacrament muſt be reteined in the church. The ſacrificing prieſts, which conſecrate ſalt, doo adde one; In the name of the holie Trinitie, be thou a healthfull ſacrament, to chaſe awaie the diuell. But why ſéeke we ſo manie things? They which appoint ſeuen ſacraments, diſtinguiſh the holie order into ſeuen; namelie, doore-kéepers, readers, acolythes, exorciſts, ſubdeacons, deacons, and prieſts; others hauehave added the office of a biſhop, and the office of ſinging pſalmes: ſo that the number of ſacraments among them is vncerteine. Let them not complaine of vsus, that we diminiſh the number; we rather ought to complaine of them, for increaſing the number.

17 Repentance was diuided into that which ſhould be a ſacrament, and that which ſhould be a vertue perteining to iuſtice. We hauehave ſaid that it is no ſacrament: now let vsus conſider of the other member, to wit, that it is no vertue. That in the holie ſcriptures is not acknowledged, Whether repentance be a vertue.as a certeine vertue, the which is a qualitie of the mind, and is a great while idle. They deuiſed the ſame, bicauſe it is the commandement of the Lord, that we ſhould repent: but repent we cannot alwaies. Wherefore they ſaid, it is a vertue in the mind, Matt. 4, 17.Matt 4:17which in due time doth that which belongeth therevnto. Theſe things are not prooued by the ſcriptures, nor by the fathers, nor by the canons. Chriſt ſaid; Repent ye: there is required an action, not a certeine habit. Iob ſaith; that The life of man is a warfare vponupon the earth: Iob. 7, 1.Job 7:1it is no habit but an action. Barnard ſaid; He that goeth not forward in the waie of the Lord, and profiteth not, ſuch a one goeth backeward. The ſame Father ſaid; When thou forſakeſt the deſire to become better, then thou ceaſeſt to be good. The life of godlie men is ſaid to be a certeine way, a path, a race: there muſt be a going, not a ſtanding ſtill.

In the 2. to the Corinthians, the 3 chapter, verſe. 18.it is writen, that We be tranſformed into the image of Chriſt, from glorie to glorie: bicauſe this is a hard thing, he addeth; Euen as it were from the ſpirit of the Lord. Wherefore they, which thinke vponupon thoſe things, that concerne their calling, are ſaid to repent, bicauſe they do abſteine from ſinne: as for anie thing that they doo in the meane time, if their meaning be to go forward in their vocation, they are trulie penitent. But they ſaie, it ſéemeth this cannot be. In repentance there is ſorrowe vntounto God-ward: 2. Cor. 7, 9.2 Cor 7:9but we ought ſometimes to reioiſe with them that reioiſe. Thoſe things cannot be doone togither. Whether we ſorrowe and reioiſe both at one time.Theſe things are not repugnant, bicauſe they hauehave ſundrie obiects. We may reioiſe in God; and ſorrowe in our ſelues. We hauehave lamenting mingled with reioiſing, and reioiſing with lamenting. They ſaie that ſometimes we muſt ſléepe, and then our actions are broken off. And Ariſtotle ſaid; that During the time of our ſléep, How our actions are broken off.although we be happie, we differ not from miſerable men. Let vsus call to mind the ſaieng of Paule; He that eateth, eateth vntounto the Lord; Rom. 14, 6.Rom 14:6and he that eateth not, eateth not vntounto the Lord, &c. Alſo; Whether we liue, or whether we die, Ibidem▪ 8.we be the Lords. In like maner we may ſaie; He that ſléepeth, ſléepeth vntounto the Lord. And Paule ſaid; Whether ye eate, or whether ye drinke, 1. Co. 10, 311 Cor 10:31or whatſoeuer elſe ye doo, doo it vntounto Gods glorie. So maie we ſaie of ſléepe: for we obeie the Lord, who hath ſo ordered our nature. If we obſerue this, we ſinne not. Brieflie, all the works of godlie men are repentance; for they alwais depart from euill, bicauſe their works be certeine renewings, and new obediences of God to be dutifull vntounto him; and if they be not, yet they ought to be. And for this conuerſion the godlie doo alwaies praie; Pſ. 119, 176. Mat. 6, 12.Ps 119:176Matt 6:12I hauehave gone aſtraie like a ſheepe that is loſt; ô ſeeke thy ſeruant. Forgiue vsus our treſpaſſes. Be mercifull vntounto me a ſinner: and ſuch like. Theſe be the vowes of godlie men in all their actions; I meane as touching continuall renouation. Wherefore let vsus leaue that idle vertue vntounto Philoſophers and Sophiſticall diuines: but we knowe that it is commanded vsus to repent.

18 Now let vsus go forward, and conſider of p. 213the parts of repentance. Of the parts of repentance.Thoſe men hauehave made their parts of repentance, to be contrition, confeſſion, and ſatiſfaction; but how well and trulie, we will afterward ſée; and therewithall will ſhew the true parts of repentance. Some hauehave named two; namelie, contrition, and faith. By contrition they ſaie we ſorrowe for the multitude of ſinnes that be paſt: therein we are after a ſort aſtoniſhed, and ſore afraid. But by faith we imbrace the comfort of remiſſion of ſinnes: and they ſaie, that they doo this for inſtructing ſake. Whether faith be a part of repentance.Others denie that faith is a part of repentance: but they which affirme it to be a part, alledge this cauſe ſpeciallie; bicauſe in repentance there is moſt doone as touching the forgiueneſſe of ſinnes, and that ſtandeth moſt of all by faith. Wherefore, if we ſhall not alwaies applie faith, repentance can not ſtand. Others ſaie, that this is no good argument; namelie, Repentance without faith is vnprofitable, Therfore faith is a part of repentance. For then ſhould it be a part of the ſupper of the Lord, and of baptiſme. This will no man ſaie; why then is it rather made a part of repentance? Further, they ſaie, that the holie ſcriptures, when they make mention of repentance, and of faith, doo ſpeake as of two diſtinct things. Chriſt ſaith; Repent ye, and beleeue the Goſpell. Paule in the 20. of the Acts, Matt. 4, 17. verſe. 21.Matt 4:17ſaid, that he preached repentance vntounto the Epheſians, and faith in Chriſt Ieſus. Theſe two he ſet downe as diſtinct and ſeuerall things.

I my ſelfe, vponupon the conſideration of each part, Faith is no part of repentance, but is ioined thereto.would ſaie; that faith is no part of repentance, but is ioined thereto. We ſée in a man, that the ſoule and the bodie are ioined togither, yet the bodie is no part of the ſoule; nor yet contrariwiſe, the ſoule a part of the bodie: in like maner muſt we ſaie of faith and of repentance. The ſame thing doo we ſée in the ſinne; therein is a figure of a bodie round, A ſimilitude.and like vntounto a globe, and alſo light and ſhining: and yet being ioined togither as they be, neither is the figure a part of the light, neither the light a part of the figure: euen ſo faith and repentance are ioined togither in them that be godlie; and yet is not the one a part of the other. Faith, hope, and charitie, be thrée vertues, alwaies ioined togither; and yet is not one of theſe vertues a part of the other, How faith is ioined with repentance.but they are ſeuerall. How then ſhall faith be ioined with repentance? It is as it were a beginning thereof, as I hauehave ſaid; and it is méet for the ſame to giuegive light vntounto the mind of him that is penitent. And when the mind hath imbraſed the goodnes of God, and the remiſſion of ſinnes through Chriſt; then followeth a renewing, ſo as we lay aſide our old life, and take a new. Wherefore faith is not a part, but a certeine entrance into repentance: and repentance is a conſequent ioined vntounto it as an effect.

19 In my iudgement, The true parts of repentance.there ſhall be two parts of repentance; the one, a going backe from euill; and the other, an acceſſe vntounto good. And this is rightlie ſaid: for ſéeing repentance is aſſigned to be a changing, and that all changing conſiſteth of two ends, or limits; namelie, from whom, and to whom: it followeth alſo, that repentance hath theſe ends perteining vntounto it. And certeinlie, this is the rule of contraries; that when the one is remooued, the other followeth: let naughtines be remooued, holines muſt néeds followe. And the holie ſcriptures reckon in this order. verſe. 16.Eſaie ſaith in the firſt chapter; Be ye waſhed, be ye cleane, put awaie the euill of your hands from out of my ſight, ceaſe from dooing wickedlie, learne to doo well. And in the pſalme; Depart from euill, and doo good. Pſal. 34, 15.Ps 34:15The apoſtle Paule giueth a teſtimonie of thoſe parts, and he would hauehave vsus euermore to caſt awaie the old man, and to put on the new. Ephe. 4, 23.Eph 4:23Be ye renewed (ſaith he) in the ſpirit of your mind, and put on the new man, which is made according to God, in righteouſneſſe and holineſſe of truth; ſaith Paule vntounto the Epheſians, the fourth chapter. Wherefore faith is alwaies ioined with repentance: otherwiſe, repentance ſhould be vnprofitable.

20 Now let vsus examine thoſe thrée papiſticall parts; contrition, confeſſion, Of contrition.and ſatiſfaction. As touching contrition, it is woont ſo to be handled by the Schoole-men (as they ſaie) that it is a ſorrowe receiued in the will, by reaſon of ſinnes. And in verie déed, whoſoeuer ſhall diligentlie conſider of this part, ſhall perceiue the verie ſame to be whole repentance, whoſe beginning is faith. But theſe men doo hold far otherwiſe: they ſéeme to hauehave taken the name out of the holie ſcriptures. In the 51. pſalme it is read; Pſal. 51, 19.Ps 51:19A ſacrifice to God is a troubled ſpirit; a contrite hart. In the 147. pſalme; verſe. 3.Who healeth them that be broken in hart, and bindeth vp their contritions. Eſaie in the 66. chapter ſaith; Eſai. 66, 2.Isa 66:2that God will hauehave reſpect vntounto them that be of an humble and contrite ſpirit. They acknowlege it to be a metaphor; and they ſaie, that the man which is a ſtranger from God, is as it were ſtiffe and obſtinate in his purpoſe: for obteining of ſaluation, they ſaie that it behooueth him that his hart after a ſort ſhould be broken, and that he ſhould vſe this contrition. Howbeit, bicauſe they make it a part of a ſacrament, they adde that therein muſt be the purpoſe both of confeſſing, and ſatiſfieng: how trulie, it ſhall afterward be declared.The difference betweene contrition and attrition.

Here they, abiding in the ſame metaphor, hauehave put a difference betwéene attrition, and contrition: for ſome hard things are ſo broken, as p. 212duplicate page p. 213duplicate page p. 214they be ſundred into ſmall péeces: and ſome ſo handled, as they be wrought into duſt. The more perfect of theſe, they hauehave called contrition; and the other attrition. Auguſtine, vponupon the 146. pſalme, toucheth this matter; He (ſaith he) is ſaid to be contrite, that puniſheth himſelfe for his offenſe committed, and executeth a moſt ſeuere iudgement againſt himſelfe. And he declareth in what thing this contrition conſiſteth; When we perceiue (ſaith he) that the lawe in our members ſtriueth againſt the lawe of God, and leadeth vsus captiue into the lawe of ſinnes, whether we aſſent therevnto, or make much of it, we muſt crie with the apoſtle; O vnhappie man that I am! Rom. 7, 24.Rom 7:24Who ſhall deliuer me from the bodie of this death, &c. He that crieth on this wiſe, doth after a ſort breake or conſume himſelfe. And he taketh a ſimilitude of Phyſicians, vntounto whome if ye bring the parts of a mans bodie, which ſtand awrie, and are out of courſe; they, to mend them, doo breake them: they as it were put them out of ioint againe, and make a new wound, to the intent that thoſe diſordered members may be corrected and healed. We are (ſaith he) of a corrupt hart, we be of a crooked hart, we in a maner can allow of nothing that GOD alloweth of, his commandements pleaſe vsus not, we complaine of him: wherefore there is no other remedie, but that theſe wicked harts muſt be rent in ſunder. And nothing elſe dooth your knocking of breſts ſignifie; not that your bones hauehave offended, but you your ſelues: God bindeth vp your contritions. Séeing men are on this ſort, it behooueth them to bend their eies vntounto the word of God, and vntounto the promiſes, which are tied vntounto the ſacraments; and then there returneth a perfect health. Thus farre Auguſtine. All theſe ſaiengs of his are verie well ſpoken.

But the Schoole-men turne things vpſide downe. The opinion of the ſchoole-men touching contrition.Some of them ſaie, that contrition is an act of charitie, whereby we deteſt ſinnes, bicauſe of God. But they might rather hauehave ſaid, that it is a motion of our mind through faith, whereby we deſire righteouſneſſe, and deteſt ſinnes. But they would attribute all wholie vntounto charitie; as though we ſhould be iuſtified by our owne works, or merits: for they would, that there ſhould be a certeine deſeruing and diſpoſition vntounto iuſtification, or forgiueneſſe of ſinnes, as though men, by theſe things, maie deſerue iuſtification and forgiueneſſe of their ſinnes. And they ſo diſtinguiſh this contrition from iuſtification, in ſo much that Caietanus the Cardinall ſaid; Albeit that this contrition ſhalbe ſufficient, and that the ſpeciall helpe of God be preſent, yet the forgiueneſſe of ſinnes is not foorthwith granted. God expecteth ſuch a time, as he thinketh good. And while he affirmeth theſe things, he taketh awaie all certeintie of ſaluation and iuſtification: for admit one be as contrite as he can, yet is there no iuſtification, and forgiueneſſe of ſinnes. The holie ſcriptures teach vsus otherwiſe: Ezechiel ſaith; Ezec. 18, 33.Ezek 18:33In what houre ſo euer a ſinner ſhalbe ſorowfull, I will not remember his wickedneſſe anie more. Howbeit, this muſt be vnderſtood of contrition apprehended by faith; for otherwiſe that ſorrowing furthereth nothing at all vntounto faith.

21 They ſaie, They make attrition to be a ſorrow for the puniſhment onelie.that if a man be verie ſorrowfull for his ſinne, but yet onelie bicauſe of the puniſhment which he feareth to ſuffer; this man is not contrite, but attrite. This would I call neither contrition, nor yet attrition, but ſinne; bicauſe it commeth not of faith: for if it were of faith, it ſhould be directed vntounto God; Rom. 14, 23.Rom 14:23For what ſoeuer is not of faith, is ſin. What ſéeke theſe men by their diſpotiſions (for ſo they call them) but to decrée, that a man by his owne méere naturall power and ſtrength is able to doo ſome thing, whereby he may prouoke God to iuſtifie him? This is moſt contrarie vntounto truth: for men, as their ſtrength and power is blinded, can doo nothing, but that which prouoketh God to harden and condemne vsus. But thou wilt ſaie; By this meanes we ſhall prouoke vntounto ſinne, bicauſe we preach repentance vntounto the wicked. It is a weake reaſon: when we preach repentance in the name of God, we require the ſame to come of faith; and not of our méere and naturall ſtrength onelie. Sound repentance is allowed by God: but that repentance, which theſe men faine, cannot otherwiſe doo, but puffe vp men, and fraught them with a certeine verie wicked confidence of themſelues. Of them we maie ſaie, Rom. 10, 3.Rom 10:3that They being ignorant of the righteouſneſſe of God, &c. Perhaps ſome of them hauehave a zeale of God, Ibidem. 2.but not according to knowledge.

If that be ment to be attrition, which is not of faith; I ſaie and affirme that it is ſinne. Attrition without faith is ſinne.This ſéemeth to be a hard thing, but yet may the ſame be prooued by manie places of the holie ſcriptures. Chriſt ſaid; that An euill tree cannot bring foorth good fruit. Euill be the trées, Matt. 7, 27.Matt 7:27when they hauehave not faith, neither be they regenerated; and therfore they cannot bring foorth anie good fruit. Likewiſe he ſaith; that A man, Matt. 12, 35.Matt 12:35out of good treaſure bringeth foorth good things, and out of euill treaſure euill things. Againe; Matt. 6, 23.Matt 6:23If thine eye ſhalbe darkened, how great will the darkenes be? But in theſe men, which as yet be not iuſtified and regenerated, all things be darke. Againe; Iohn 7, 7.John 7:7The world hateth me, bicauſe I teſtifie againſt it, that the works of the ſame are euill. They which be without Chriſt, be of the world, and their works be euill. Paule ſaid of himſelfe; Rom. 7, 18.Rom 7:18I knowe that in me (that is, in my fleſh) dwelleth no good thing. That which is borne of the fleſh, is fleſh. Iohn. 3, 6.John 3:6Theſe p. 215men, for ſo much as they be not borne a new, there is no let or impediment, but that they maie be called fleſh.

And God ſaith in Geneſis; My ſpirit ſhall not ſtriue with man, bicauſe he is fleſh. In the ſixt chapter; verſe. 3.The imagination of mans hart is altogither euill. And in the eight chapter, it is added; Gen. 8, 21.Gen 8:21From his childhood, and from his infancie. And vntounto the Romans it is ſaid; Rom. 8, 7.Rom 8:7The ſenſe or wiſdome of the fleſh is enimitie againſt God. And vntounto Timothie; 2. Tim. 2, 26.2 Tim 2:26ſuch kind of men are ſaid to be captiuated, and bound vntounto the will of ſatan. In the epiſtle to the Romans, they are ſaid to be ſold vnderunder ſinne. Rom. 8, 14.Rom 8:14In the ſecond to the Epheſians, ſuch men are deſcribed; Epheſ. 2, 12.Eph 2:12Who be without Chriſt, ſtrangers from the Common-weale of God, without hope in the world, and without God, ſtrangers from the teſtament of promiſe. And in the ſame epiſtle, the fourth chapter; theſe men are ſaid To walke in the vanitie of the mind, verſe. 17.in the darknes of the hart, &c. And yet will they hauehave, that ſuch kind of contritions, and attritions ſhould pleaſe God. The epiſtle to the Hebrues ſaith, Heb. 11, 6.Heb 11:6that It is vnpoſſible, without faith to pleaſe God. VntoUnto the Epheſians, we are ſaid to be dead in ſinne. Epheſ. 2, 1.Eph 2:1And what can dead men bring for their regeneration, that they ſhould liue againe? They be the children of wrath, and Whatſoeuer is not of faith, Rom. 14, 13Rom 14:13is ſinne, as the ſame apoſtle hath moſt manifeſtlie teſtified. This I will ſhall be ſufficient, to ſhew that this attrition is ſinne.

22 The ſame Scotus procéedeth further, in the fourth of ſentences, diſtinction 14. queſt. 2. and ſaith; Scotus opinion touching attrition.that Sometimes a man of his owne méere naturall gift, (onelie adding the common influence of God) is able to repent him of his ſinnes, and to deteſt ſinne, by conſidering how farre it is againſt the lawe of God, how farre it hindereth his ſaluation, and how great puniſhment and paine of euerlaſting damnation it bringeth. This he calleth attrition; wherevnto if the ſtirring grace of God be added, which may prouoke this act, hée ſaith that contrition is doone, and that remiſſion of ſinnes and iuſtification is obteined. But whether that grace be giuen foorthwith, or with ſome delaie, they doo not all agrée: and ſo the whole matter is made vncerteine. Firſt, The abſurdities of this opinion.as touching the time, bicauſe men knowe not, at what time they are to be receiued into grace. Further, the cauſe of the diligence required; bicauſe they knowe not whether they be trulie contrite or no. And they will, that a man, which is trulie contrite, ſhould hate ſinne, more than anie hatefull and deteſtable thing. They make him that is attrite, to hate ſinne; but not with ſo great extremitie, not aboue euerie hatefull and deteſtable thing.

And they put a difference betwéene theſe two, not indéed according to the vehemencie of ſorrowe: for ſometimes it may be, that a man will ſorrowe more for his owne ſinne, than for offending of GOD. But a diſtinction muſt be made by ſome equall conſideration: and therefore they diſtinguiſh on this ſort, that that motion be made through grace, and for Gods cauſe. Further, that there be a preſent purpoſe of not ſinning, although all the pleaſures of the world ſhould be offered. But this thing hath not he which ſorroweth onelie for puniſhment ſake: for if ſinne onelie be ſet before his eies, and the puniſhments taken awaie, when the puniſhments be remooued, he will make a choiſe of his owne pleaſures. Vndoubtedlie, theſe men deliuer manie abſurdities: for they place charitie before iuſtification, and remiſſion of ſinnes. Chriſt being minded to ſhew, that the woman, which was a ſinner, had obteined remiſſion of hir ſinnes, ſhewed the ſame by the conſequents; Hir ſinnes be forgiuen hir, Luk. 7, 47.Luke 7:47bicauſe ſhee loued much. They turne it, and make the antecedents; She loued much, therefore hir ſinnes are forgiuen hir. But what iudge they of that attrition, which they hauehave deſcribed, which is doone onlie for puniſhment ſake, and by the inſtinct of nature? They ſaie, that it is good, bicauſe it is the waie vntounto iuſtification; ſo that there be no actuall exception, whereby they ſaie: Vnleſſe that puniſhment were before mine eies, I ſhould ſurelie ſinne.

23 There be ſome alſo among them, The opinion of the Nominals touching this matter.being called Nominals, who were of the opinion, that a purpoſe not to ſinne is not neceſſarilie required in contrition: and they dare …enter to ſ…e, that in the holie ſcriptures there is no mention made of ſuch a purpoſe. But yet the name of repentance ſhould hauehave admoniſhed them: for what is repentance, but a change of the mind, whereby we procéed from euill vntounto good, ſo far as the infirmitie of man will ſuffer? And it behooueth, that therein be a deſire of righteouſnes. Ezechiel ſaith; Eze. 18, 21.Ezek 18:21If ſo be he ſhall repent him of his wickednes, and ſhall keepe my commandements, &c. And Chriſt required of them, Iohn. 5, 14, and 11.John 5:14John 5:11whom he had healed, that they ſhould not ſinne anie more. Wherefore theſe men doo but cauill. And the verie deteſtation of ſinne ought to hauehave reſpect, not onelie vntounto the time that is preſent and paſt, but vntounto that alſo which is to come: wherefore we muſt exclude theſe ſort of men. Some of them ſaie, that It may be, that there is attrition, which commeth of mans owne naturall power, with the common influence of God; ſo that a man may be ſorie, that he hath offended euen for Gods cauſe. They proue it; For if I can be ſorrowfull for offending a certeine fréend, wherefore is it not alſo lawfull to grant it in humane actions, that men may naturallie ſorowe; p. 216bicauſe they hauehave offended God, whoſe goodnes they might acknowledge in his creation, and in the multitude of his benefits?

So theſe men put a difference betwéene contrition and attrition; not by reaſon of the obiect, for that the one repenteth bicauſe of God, and the other for feare of puniſhment: but in reſpect of the efficient cauſe, for that they will then hauehave it to be contrition, when the grace of God prouoketh the ſame. The one they deriue from our owne naturall abilitie, and the other from grace which preuenteth. What will they hauehave then to be doone, when a man is attrite? Let him come (ſaie they) to the ſacrament of repentance, and then that vnperfectnes of attrition ſhalbe taken awaie; and he ſhall pleaſe God by vertue of the keies: alwaies prouided, that he hauehave thought himſelfe to be contrite, and hauehave vſed all diligence; otherwiſe abſolution can nothing profit him. But to what end deale theſe men ſo ſubtilie? He that ſorroweth for his ſinnes, can ſcarſelie diſcerne at anie time, whether he doo it for Gods ſake, or elſe for feare of puniſhment. He that heareth theſe things; how ſhall he know? Of an attrite man he is become a contrite man, ſaie they, by the power of the keies. When? If he vſe all diligence. How ſhall he vnderſtand this? Surelie he will neuer vſe that diligence: ſo great is the infirmitie of our ſtrength.

Yet theſe Nominals ſaie, that he which applieth all diligence, ſhall receiue forgiuenes of ſinnes, euen before he goeth to confeſſion; otherwiſe that he is driuen into deſperation, if he hauehave not the helpe of a prieſt. If they would ſaie, that contrition it ſelfe is repentance, ſo that it ſpring of faith; they ſhould ſpeake rightlie: but as concerning thoſe attritions of theirs, which be doone by the force and ſtrength of man, which were no other than the repentance of Caine, Saule, and Iudas; we be ſo farre from allowing of them, as we ſaie, What is to be iudged concerning contritions.that it is no other thing, but a doubting of the forgiueneſſe of ſinnes. They make the promiſes of God to be of none effect, and they call vsus vntounto works; whereas Paule calleth vsus vntounto grace without woorks. He that cannot perſuade himſelfe hereof, maketh God a lier. Tertullian, in his booke De poenitentia, ſaith; that God hath ſworne, and that we muſt giuegive credit vntounto him for his oths ſake, whom we ought to beléeue, though he had not ſworne. For repentance commeth not in as a price, wherewith we buy iuſtification. And as we hauehave ſaid; when we ſpeake of repentance, we muſt vnderſtand that repentance, which Chriſt ſtirreth vp in vsus, whereby (as Ioel ſaith) our harts be rent, and not our garments: which kind of repentance hath the true ſorrowing ioined therewith. Some doubt, whether the ſaints in heauen hauehave repentance with them; Whether the ſaints in heauen hauehave repentance. Apoc. 21, 4.Rev 21:4bicauſe in that place is neither teares, nor yet ſorowes. In the Apocalypſe it is ſaid, that God wipeth awaie the teares from the eies of his choſen, entire repentance taketh no place in them; indéed in will they deteſt ſinnes. But vntounto vsus in this life, repentance is giuen together with ſorrowe. Thus much of the firſt part.

24 They adde confeſſion to be an other part. Of Confeſſion. A diſtinction of confeſſion. A confeſſion of praiſe. A ciuill confeſſion of ſinnes.But the word hath diuers ſignfications; wherefore it muſt be diuided into his proper ſignifications. To confeſſe, is to acknowledge, and to ſet foorth the benefits of God: vntounto this confeſſion the ſaints doo exhort one an other. An other confeſſion there is of ſinnes, and the ſame alſo is of diuers ſorts. One is ciuill, whereby ſuch as be guiltie, confeſſe before Iudges thoſe things which they hauehave commited. This confeſſion is a worke of iuſtice. Ioſua ſaid vntounto Achan; Ioſua. 7, 19. A confeſſion in mind before God.Josh 7:19GiueGive the glorie vntounto God. There is an other confeſſion, which is doone in mind before God; when we acknowledge that we hauehave ſinned: and this is verie neceſſarie. In the 32. pſalme, Dauid ſaith; My ſinne hauehave I made knowne vntounto thee; Pſal, 32, 5.I will confeſſe mine vnrighteouſneſſe that is againſt me. In the 51. pſalme, HaueHave merciemercy vponupon me, Pſal. 51, 1.Ps 51:1ô God, according to thy great merciemercy. In the ninth of Daniel; We hauehave ſinned, Dan. 9, 5.Dan 9:5we hauehave doone wickedlie. In the firſt of Iohn, the firſt chapter; If we confeſſe our ſinnes, 1. Iohn. 1, ….1 John 1God is faithfull to forgiue.

In the ancient church (as appéereth in the 16. of Leuiticus) God would hauehave this confeſſion to be made in the church, by the prieſt, Leuit. 16, 21Lev 16:21before the church, in the feaſt of Purification: the prieſt laid his hand vponupon the goate, and confeſſed the ſinnes of the people. Eſd. 9, 6. Nehem. 1, 6.Neh 1:6Eſdras and Nehemias made ſuch confeſſions for the people. We ſaie; Forgiue vsus our debts: we confeſſe our ſelues to be debters before God. Matt. 6, 12.Matt 6:12This confeſſion is comprehended in contrition: for we cannot call vponupon God, vnleſſe we acknowledge our ſelues to be miſerable. There is another confeſſion, A confeſſion of ſinnes before men.which is doone before men: as when a man remembreth that he hath hurt an other man, he confeſſeth that he hath offended; and this he dooth to make him amends: which thing our ſauiour commended to vsus in the fift chapter of Mathew. verſe. 23.There is alſo a certeine confeſſion of an vnlawfull and publike ſinne, which offendeth the whole church: as when men that be fallen into hereſie doo openlie condemne the ſame hereſie. Some confeſſe their ſinnes vntounto their friends, and vntounto learned men; to the intent they may hauehave counſell and conſolation.

25 Laſtlie there is a papiſticall confeſſion, A papiſticall confeſſion.for which they contend; to wit, that it is neceſſarie to ſaluation to reckon vp all our ſinnes vntounto the prieſt: they affirme it to belong vntounto the lawe of p. 217God. Whether this confeſſion be of the lawe of God.The Canoniſts ſaie, that that lawe was ordeined by the biſhops: others thinke, to ſtint the ſtrife by a reaſon betwéene both; namelie, that to confeſſe ſinnes vntounto the miniſter, is the lawe of God, but that the maner and time are added thervnto by the biſhops conſtitution. But let vsus heare the reaſons which lead them to affirme auricular confeſſion to be warranted by the word of God. Matt. 8, 4.Matt 8:4Chriſt (ſaie they) ſent the lepres vntounto the prieſts, that they ſhould iudge of the leproſie: wherefore they which be defiled with ſpirituall leproſie, muſt go vntounto the prieſts. We read of Lazarus, which was raiſed vp from death, Iohn. 11, 44.John 11:44that he was bound with graue cloths: Chriſt commandeth him to be looſed; ſo they which be raiſed vp from the death of ſinne, muſt be looſed. Matt. 3, 6,Matt 3:6They which came vntounto Iohn Baptiſt, confeſſed their ſinnes. verſe. 18.In the 19. of the Acts, the Epheſians which beléeued, were manie; they not onelie repented, but they alſo laid open their ſinnes; they brought foorth their ſuperſtitious books. verſe. 16.In the fift of Iames; Confeſſe ye your ſinnes one to an other. They ſaie that the keies are giuen to the miniſters, Matt. 18, 18.Matt 18:18that whatſoeuer they looſe, ſhall be looſed. But how can they looſe, if they knowe not the faults? verſe. 23.In the 27. chapter of the Prouerbs it is commanded; Looke vponupon the countenance of thy cattell: but how ſhall the face of the cattell be knowen vntounto the paſtor, vnleſſe he examine all their dooings? Laſtlie, it is no new deuiſe in the church, it hath béene in force of long time; therefore it muſt not be thought to be anie deuiſe of man.

Theſe in a maner be their ſtrongeſt ſort of reaſons, howbeit they are verie weake. For they which oppoſe themſelues againſt them, doo ſaie, and that truelie; That auricular confeſſion is an inuention of man.that A man may find where auricular confeſſion had his beginnings, which ſéemeth wholie to be from man. In the decrées, in the title De remiſſione peccatorum & poenitentia, in the chapter Omnis vtriuſque ſexus, there was a lawe of Innocent the third, which ordeined; that As well men as women, if they came to the yéeres of diſcretion, ſhould confeſſe all their ſinnes, & that euen once in the yéere: and he added; VntoUnto their owne prieſt. Further, let them take vponupon them a ſatiſfaction: but if ſo be they ſhall doo otherwiſe, let them be driuen from the church, and let buriall be denied them. Further, they ſhew out of Sozomenus, in the ſixt booke, 16. chapter, that There was a beginning of this confeſſion, by the conſtitution of biſhops, ſpeciallie of the biſhops of the Weſt parts: and they adde, that it was taken awaie by Nectarius. That there is no commandement hereof in the ſcriptures.Theſe be tokens, that they were deuiſed by man. They adde further, that there is no commandement extant thereof in the holie ſcriptures. For the forgiueneſſe of ſinnes is no iudgment of miniſters of the church, but onelie an executing of the benefits of God. Their office they may doo, without anie acknowledgement of particular ſinnes, either of this perſon, or of that: a commandement they hauehave to forgiue ſinnes, but not to take knowledge of them. Otherwiſe the whole ſtate of ſaluation would be made vncerteine, no man ſhould be ſure of a full confeſſion. Chriſt ſaith, Iohn. 5. 22.John 5:22that All iudgement is giuen vntounto him: whie then will they iudge of particular facts, as to ordeine certeine yéeres, and penance for particular faults; and for deadlie ſinne, ſeuen yéeres penance? So great account they make of their owne decrées, as for the breach of them they exclude men out of the church, and conſequentlie from euerlaſting ſaluation. God ſaith in the prophet Eſaie; Eſaie. 43, verſe 11. & 43.Isa 43:11Isa 43:43I am he who doo forgiue ſinnes, and beſides me there is none other. Wherefore, ſéeing this matter is ſo intricate, and as it were a certeine tyrannie; it is not frée to take the vſe of it from ſuch men, bicauſe ſome thinke that they doo verie well, if they doo make themſelues ſubiect vntounto ſuch tyrannie.

26 As concerning their argument of the lepres, we ſaie, that it is moſt féeble: A confutation of the arguments of the aduerſaries.and it ſéemeth maruellous, that at this day they claime not to them ſelues the knowledge of outward leproſie, ſéeing the prieſts in old time had the knowledge thereof by the commandement of God. But they ſaie that it is an allegorie; and that the ſinne of the mind is called leproſie. But an allegoricall argument is not of ſtrength: in allegories euerie man dallieth, as it ſéemeth beſt vntounto him. Howbeit let them knowe, Heb. 7, 8. 9▪ and 10. The prieſthood tranſlated vntounto Chriſt.Heb 7:8Heb 7:9Heb 7:10that the prieſthood is tranſlated vntounto Chriſt; he is now our high prieſt: to him therefore doo we confes our ſinnes. The ſame was a certeine ciuill action of thoſe times, it bindeth not vsus in this age. Chriſt ſent them vntounto the prieſts, bicauſe at that time the lawe of Moſes was in force. Chriſt would not be ill reported of, as though he had taken awaie the ſame leproſie by his miracles. Much leſſe doo they conclude by the other place, out of the hiſtorie of Lazarus; Iohn. 11, 44.John 11:44Chriſt raiſed him vp from the dead: he commanded that his graue cloths ſhould be vndone. Whom commanded he ſo to doo? Thoſe which ſtood by: therefore the confeſſion ſhould be made to all others, and not to the ſacrificing prieſts onelie. Chriſt raiſed vp Lazarus, to him therefore let vsus confeſſe our ſinnes; he would hauehave him to be looſed: and leaſt they ſhould thinke the matter to be counterfeit, he would hauehave him to be knowen with open face. Matt. 3, 6.Matt 3:6They came vntounto Iohn Baptiſt, confeſſing their ſinnes: and no maruell, bicauſe baptiſme is an outward token of repentance. In baptiſme men are dipped in, & riſe out againe; the old man is laied awaie, and the new man is taken to vsus. They confeſt that p. 218they had ſinned, but the confeſſion was openlie doone, not whiſpered in the eare. When there is a ſpeaking of confeſſion before baptiſme, what is this to auricular confeſſion? For the papiſts iudge not that men ſhould confeſſe themſelues before baptiſme; wherefore this place is impertinent.

Acts. 19, 18.Acts 19:18In the Acts, the Epheſians came, they ſhewed their dooings how they were beguiled by ſatan; they brought foorth their ſuperſtitious bookes that they might be burned. The bearing witnes was publike; what maketh this vntounto auricular confeſſion? Iam. 5, 6.Jas 5:6Iames ſaith; Confeſſe your faults one to another, and praie one for another, that you may be preſerued. Two things he would; firſt, that men ſhould powre out their infirmities into the boſome of ſome good men, by whom they might receiue conſolation, counſell, and helpe of praiers. Further, if one man had hurt another, they ſhould forgiue one another, acknowledging their owne infirmitie, and ſhould not iuſtifie themſelues. So Chriſt teacheth in the fift chapter of Matthew, Matth. 5, 23.Matt 5:23that if a man had offended the whole church, he ſhould doo in like maner. If Iames had ſpoken of auricular confeſſion, it ſhould behooue the prieſts alſo to confeſſe themſelues to laie men. Touching the keies; Matt. 18, 18Matt 18:18Whatſoeuer ye ſhall bind vponupon earth, ſhall be bound in heauen: we might ſaie, that they themſelues ſhould firſt agrée as touching thoſe keies, and afterward let them diſpute with vsus. For of the keies euerie man feineth what he will: ſome appoint them to be the keies of knowledge; others, of power; others, of iuriſdiction. VntoUnto vsus they be nothing elſe, but the preaching of the Goſpell, whereby the miniſters promiſe forgiueneſſe of ſinnes vntounto them that repent. What will they ſaie, which confes manie of their miniſters to be vnlearned, who knowe not how to vſe the keies rightlie? What ſhall they doo, which repaire vntounto them, and doubt whether they vſe well the keies of knowledge?

Pro. 27, 23.Prov 27:23In knowing, thou ſhalt knowe the face of thy cattell. This commandement is profitable, bicauſe it teacheth how men ſhould order their ſubſtance, after the right forme of a good houſe-kéeping. If God hauehave giuen wealth, let them not ſuffer it to periſh; let them vſe their owne goods, let them abſteine from other mens. And ſéeing theſe temporall goods, which be granted vntounto vsus, are ſo vnſtable; and that the crowne, that is to ſaie, the glorie of works dooth not alwaies indure, there had néed ſome care and diligence be applied. Theſe men paſſe it ouer vntounto prieſts, that they ſhould knowe the face of their flocke; that is to ſaie, that they ſhould examine all their acts by priuie confeſſion. After what maner are theſe things obſerued? The biſhops doo ſcarſelie heare anie confeſſions, they referre them ouer vntounto the order of begging friers, while they in the meane time will be paſtors, and enioie the wealth. They heare no confeſſions, naie rather they hire verie abiect men to heare them for a péece of bread: wherefore they giuegive an ill interpretation. Further, they doo not obſerue things according to their owne interpretation. In the 28. chapter of the Prouerbes, it is written; He that hideth his ſinnes, verſe. 13.ſhall not proſper in the land: but who ſo acknowledgeth them, and forſaketh them, he ſhall obteine merciemercy. According to the interpretation of theſe men, that confeſſion ſhould hauehave béene in the old teſtament: for if they will prooue ſuch a confeſſion by theſe places, of neceſſitie the ſame muſt hauehave béene at that time. But it is ſpoken of that confeſſion, whereby we confeſſe our ſinnes before God, and deſire pardon: the which in that place is promiſed.

27 They ſaid, that in the church there hath béene a continuall vſe of confeſſion; The antiquitie of confeſſion confuted.whereby they concluded, that the ſame ſproong frō Chriſt. This is falſe. In ancient time, there was a kind of confeſſion in the church; but the ſame was the confeſſion of wicked men: it perteined nothing vntounto this kind. It was lawfull for the biſhops to receiue the penitent perſons, and to admit them into the church without that confeſſion: yet they did it not by reaſon of the preſcript cautions or prouiſos which were preſcribed, leaſt they might be deceiued. It ſéemed diſhonourable vntounto them, that he which had committed ſo groſſe a ſinne, ſhould be receiued. They feared, leaſt the church ſhould hauehave béene euill reported of. Firſt, this thing is prooued by the hiſtorie mentioned of Sozomenus, the which I will now better expound. He ſaith, that confeſſion came by the conſtitution of biſhops, ſpeciallie of them of the Weſt part, and moſt of all of the Romane biſhops; but not of the Nouatian biſhops, which admitted them to no repentance that were fallen after baptiſme. And the contents thereof was, that there ſhould be ordeined in the church one penitentiall prieſt. But theſe men ſaie, that this is giuen to all ſacrificing prieſts, after that they be conſecrated by the biſhops: onelie hée heard them, which came to him, & taking knowledge of their ſinnes praied for them; and inioined them for a certeine time vntounto praier and faſting.

But bicauſe a certeine noble Matrone, which was vnderunder the hands of theſe penance-giuers in the church of Conſtantinople, had diſhonour doone vntounto hir by a deacon; that thing did verie greatlie diſpleaſe the people: wherefore Nectarius did abrogate that confeſſion. He hauing taken good deliberation, did thinke he might doo this: all the biſhops, which were in that church, conſented vntounto him. Nectarius for this cauſe p. 219was not counted an heretike, nor yet depoſed from his office. So then it appéereth, that the ſame confeſſion was not alwaies in the church, nor receiued of all ſorts. If Nectarius may ſéeme to be but of ſmall authoritie, who neuertheleſſe was of verie great authoritie; let vsus heare Chryſoſtome his ſucceſſour, who alſo allowed of his iudgement. VponUpon the 51. pſalme, in the ſecond homilie, he writeth, that he requireth not that we ſhould declare our ſinnes vntounto anie man, but vntounto God in our harts. And in his treatiſe of the incomprehenſible diuine eſſence, againſt the Anomaei the fift homilie, he commandeth that they ſhould confeſſe their ſins vntounto God. VponUpon the epiſtle to the Hebrues, and in a maner eueryevery where, he repeateth this thing. And if that Nectarius did abrogate confeſſion, for one whoredome committed, which was openlie knowen; what ought to be doone at this daie, when it is the nurſſe of ribaudrie?

Howbeit, leaſt the Graecians alone might ſéeme to hauehave béene wiſe; let vsus heare what they of the Latine church hauehave written. Leo the pope, (as the Maiſter of the ſentences teſtifieth in the 17. diſtinction: and it is alſo read in the decrées De poenitentia, diſtinct. 1. in the chapter Quamuis.) Although that that publike confeſſion had béene of old, he ſawe that the ſame was a dangerous thing: for he ſaith; There be manie things which are not expedient to be ſpoken ſo openlie; neither doo men ſo willinglie declare them, bicauſe of their enimies, leaſt they ſhould be vpbraided, and leaſt they ſhould be drawen to their anſwer in place of iudgement. Wherefore he remooued this diſallowable cuſtome of publike repentance. It is ſufficient that they come vntounto the prieſt, who may praie for them, and tell them priuilie of their faults. Thou ſéeſt therefore, that in ſtéed of that publike confeſſion, he dooth inſtitute a ſecret and priuate confeſſion. Ambroſe is cited in the firſt diſtinction De poenitentia, in the chapter Petrus: and it is read in his tenth booke, 22. chapter vponupon Luke; Peter (ſaith he) wept and ſorrowed, bicauſe he erred as a man; I find not what he ſaid, but I find that he wept. He ſhewed that he had remiſſion of ſinnes, not by outward confeſſion. The Maſter of the ſentences, in the 17. diſtinction affirmeth Ambroſe to hauehave ſaid, that he had not read (yet that it was not therfore prooued, that Peter was not confeſſed. But Ambroſe would attribute much vntounto faith and contrition.

The Maſter of the ſentences addeth; Perhaps repentance was not then inſtituted: and yet Chriſt had alreadie ſaid, Matt. 16, 19.Matt 16:19that he would giuegive the keies, &c. If that place prooue a neceſſitie of confeſſion, it was now inſtituted. The ſame Maiſter of the ſentences, and alſo the decrées De poenitentia, diſtinction the firſt, in the chapter Porro, in the beginning, doo bring Prosperus, in the ſecond booke, and ſeuenth chapter De vita contemplatiuae, who maketh the matter to be frée. Iohn, who was the Gloſſer of the decrées, at the beginning, in the firſt diſtinction De poenitentia, examineth the queſtion, Whether confeſſion be vſed by the lawe of God, or whether it be inuented by men? And he ſaith, that it is an eccleſiaſticall tradition: adding, that the Gréeks allowed not of ſuch a decrée. But Scotus inue…heth againſt him, and will hauehave it to be a part of Gods lawe. Touching the Gréeks he ſaith, that it is vncerteine, whether they confeſſe, or no: that if they doo not, they degenerate, as they doo in other things.

28 Therefore we conclude, That ſinnes muſt be cō feſſed vntounto God.that ſinnes muſt be ſhewed vntounto God himſelfe: not to the intent we ſhould put GOD in mind of them (for he knoweth our harts,) but that we may knowe our owne ſelues, and ſée our owne miſeries; the which being throughlie conſidered, we may the more feruentlie implore the grace of God. Paule ſaith; Let a man trie himſelfe. 1. Co. 11, 28 and. 31.1 Cor 11:281 Cor 11:31He ſaith not; Let him be tried by others: bicauſe if we would iudge our ſelues, we ſhould not be iudged. There is alſo a certeine practiſe to be gathered and conſidered by the hiſtories. Moonkerie, or ſole life, was verie much in vſe, at the time that the vexations of the church firſt began: that which neceſſitie brought in vſe, began afterward to pleaſe; and ſo they thought them ſelues godlie, if they did liue in ſolitarie places. There hauehave béene ſome, which for the ſpace of fiftéene, ſeuentéene, or twentie yéeres liued ſole, ſo as they ſawe no man: where did they confeſſe their ſinnes? The firſt church knew not of priuie confeſſion.Wherefore the firſt church knew not of that priuie confeſſion. They bind all men by their decrée: what then will they doo with him that is dumbe? They will not receiue confeſſions by writing; they will ſaie, he ſhall deale by ſignes. All men can not be confeſſed according to their decree.Can the prieſt vnderſtand this? How ſhall he ſéeke out the circumſtances? Admit that a man ſpeake in a ſtrange language; they will ſaie: he muſt deale by an interpretour: as though a m…n would alſo diſcloſe his mind vntounto interpretors.

Whereas they would hauehave a man confeſſe all his ſinnes; they be fond men: for, No man can confeſſe all his ſins, for he knoweth not all. Pſal. 19, 13. Iere. 7, 9. Certeine obiections confuted.Ps 19:13Jer 7:9Who can tell how oft he offendeth? Ieremie ſaith; Corrupt and vnſearchable is the hart of man, innumerable things doo there lurke in his hart. They ſaie that he muſt doo as much as in him lieth: but he is neuer certeine whether he hauehave vſed that diligence that is required of him. They ſaie; Let him repent of his negligence; but how ſhall he knowe? Either they will caſt men into deſperation, or elſe will make them hypocrites: as if they ſhall beléeue that they hauehave doone a thing, p. 220they ſhould be perſuaded they hauehave not doone it. Naie rather let them teach to doo before God, as did that Publicane in the 18. chapter of Luke. verſe. 13.We knowe the waie of forgiuing ſinnes; there is one maner of waie for all men, we muſt not deuiſe other formes. Let vsus acknowledge that we hauehave ſinned. Mar. 10, 52.Mark 10:52Chriſt ſaid; Thy faith hath made thee whole: he requireth not confeſſion. They ſaie, that a man by confeſſion is kept backe from wickedneſſe: but if we be more aſhamed to confeſſe our ſelues before the prieſt, than vntounto God, that is not to be allowed. The chéefeſt ſhame (if we hauehave anie ſparke of faith) commeth through the remembrance of the preſence of God. There be manie, which can contemne ſacrifice. It is true ſhame, if we admit God into our hart.

They ſaie, it behooueth that confeſſion be heard; bicauſe it is the precept of God. Shew the precept, bring foorth where it is. It behooueth (ſaie they) that there be confeſſion, bicauſe men be not certeine of their contrition. But of confeſſion they will be as doutfull, as of contrition; they will remedie one doubt by an other. No man (ſaie they) can iudge of his owne cauſe: héere is no iudgement, when remiſſion is doone by the word of God; the Miniſters hauehave onelie the execution of an other mans benefit. God anſwereth not (ſaie they) whether he will forgiue ſinnes: it behooueth that he anſwere by the prieſts. He anſwereth by the oracles of the holie ſcriptures. We will adde an other fault of theirs; they hauehave certeine caſes, which be reſerued, ſo as each one cannot be abſolued of euerie man, for euerie matter. The Pope will hauehave manie things to be dealt in by himſelfe, Manie caſes reſerued to the Pope and to the biſhops.and not to be remitted by others: in the 17. diſtinction, in the chapter Huic ſedi. The biſhops hauehave reſerued manie caſes vntounto themſelues. In the Extrauagants De ſententia excommunicationis, chapter Tua, the offenſe of ſetting fire vponupon places, is reſerued vntounto the Pope, or vntounto the biſhops: ſo it is of homicide 23. cauſe, queſtion eight, chapter Peſſimum: and in the chapter, Si membrum. Chriſt reſerued nothing to himſelfe; he commanded his apoſtles, that by their preaching they ſhould remit ſinnes: but with thoſe men all things are directed vntounto gaine. The vtilitie that may come by ſecret confeſſion is not taken awaie.We take not awaie the vtilitie, which might come of confeſſion, which is doone vntounto a godlie and learned man; namelie, that men ſhould be inſtructed, and hauehave conſolation: ſo that it be left frée vntounto men. Wherefore, if ſuch a confeſſion that is frée, and dooth not driue men to the numbering of their ſinnes, be reteined in anie place; we make no ſchiſme for the ſame: ſo that they appoint it not a peculiar woorſhipping of God. Looke In 1. Sam. 3, ver. 14 and 12. ver. 24.1 Sam 3:141 Sam 12:24If anie man thinke, that he reapeth a commoditie thereby; he ought not to ſpeake ill of ſuch a helpe.

29 Now, ſetting that part aſide, let vsus come vntounto ſatiſfaction: Of ſatiſfaction.manie things are written and deuiſed touching the ſame; I will cut off as much as I can, and be bréefe. Let vsus ſpeake of the word. To ſatiſfie, among good authors, What is to ſatiſfie.is to approoue himſelfe to anie man in dooing of dutie. Cicero, in the firſt of his familiar epiſtles; I ſatiſfie all other men, in all dutie, or rather pietie towards thée, but my ſelfe I ſatiſfie not. Aſconius ſaid, that To ſatiſfie, is to doo as much as dooth ſuffice an angrie man to reuengement. But the Schoole-men, of whom we ſpeciallie make mention, hauehave ſpoken otherwiſe of ſatiſfaction. The Maiſter of the ſentences, The ſchoole Diuines touching ſatiſfaction.in the 15 diſtinction, ſaith out of Auguſtine; that To ſatiſfie, is to cut off the cauſes of crimes and ſinnes, and no longer to yéeld vntounto their ſuggeſtions. Others hauehave ſaid, that it is a recompenſe of a wrong that is doone, according to a iuſt equalitie; when we repaie ſo much as we hauehave taken awaie of an other mans goods: and their meaning is, that men, by certeine works, The arguments of the aduerſaries.ſhould repaie ſo much as they ought to ſuffer for ſinne. And while they will inſtitute a ſatiſfaction of that kind, 1firſt they take vponupon them to affirme, that the fault indéed is forgiuen vntounto men, and the puniſhment alſo, in reſpect of eternitie: but yet that there remaineth ſome things to be ſuffered of them, for the ſatiſfieng of God. 2Yea and they ſaie, that confeſſion was therfore ordeined, to the intent that the prieſts ſhould vnderſtand what they ought to laie vp for God. And they alledge reaſons; namelie, that God dooth indéed of his great merciemercy forgiue men their ſinnes, yet not without iuſtice.

3And although Chriſt hath made recompenſe by his death, yet that God will not hauehave the ſatiſfaction of Chriſt to take place, vnleſſe it be as touching them, which worke together with the death of Chriſt; that is to ſaie, which with certeine actions will together with Chriſt ſatiſfie for their ſinnes. 4The teſtimonies that they bring are theſe: in Deuteronomie; Deut. 25, 2.Deut 25:2Let the meaſure of the ſtripes be according to the maner of the offenſe. 5In the Reuelation of Iohn; Apoc. 18, 7.Rev 18:7Euen as much as ſhe hath glorified hir ſelfe, and hath liued in pleaſures, ſo much torment appoint ye vntounto hir. 6Iohn ſaid; Bring foorth the fruits of repentance. 7Matt. 3, 8.Matt 3:8In the ſixt chapter to the Romans; Rom. 6, 9.Rom 6:9As you hauehave giuen ouer your members to ſerue vncleannes, and from one iniquitie vntounto another, ſo now giuegive your members to ſerue righteouſneſſe. 8And they thinke, that their opinion is moſt of all confirmed by the words of Chriſt; Matt. 18, ….Matt 18Whatſoeuer ye ſhall bind in earth, ſhall alſo be bound in heauen, &c. For they vnderſtand [Looſing] not onelie as touching ſinnes, but alſo, as concerning puniſhments. And they ſaie, that this appointing of puniſhment was commanded to the prieſts; that whatſoeuer they hauehave ſet downe p. 221without error of the keie, ſhould be eſtabliſhed.

They ſaie that the fault being forgiuen, the puniſhment tarieth. 2. Sam. 11, & 12, 13, & 24, verſ. 1. 122 Sam 1130 That the puniſhment ſtill remaineth to be ſuffered, the fault being remitted, they confirme by the example of Dauid, who ſinning twiſe, had the fault forgiuen him: yet that there were puniſhments remaining for him to ſuffer. And that there is no doubt, but Moſes had his ſinne forgiuen him, yet that the puniſhment remained; namelie, that he ſhould die before he entered into the land of Chanaan. Afterward they ſtand at contention among themſelues, whether this penance inioined after confeſſion, Who may performe theſe puniſhments.ought to be rendered vntounto God by innocents, or may be alſo performed of the reſidue. Scotus affirmeth it; Bicauſe (ſaith he) that theſe be onelie puniſhments, and temporall things, whether they be doone by one that is woorthie, or vnwoorthie; ſo they be doone, it ſufficeth. Others denie this, and ſaie, that no works can ſatiſfie God, vnleſſe they be acceptable: but the works of them that continue in ſinne, pleaſe not God, therefore they make no ſatiſfaction. They leaue the matter vnperfect; but yet in effect they agrée, that a man may make ſatiſfaction to God for ſinnes. The difference betweene Chriſts ſatiſfaction and ours.They diſtinguiſh the ſatiſfaction of Chriſt, from our ſatiſfaction; they aſcribe vntounto him the greater perfection: For (ſaie they) he was God & man, and was one perſon; and there the diuinitie wrought by the humanitie. But men, though not ſo fullie, doo ſatiſfie notwithſtanding, through the grace that is beſtowed vponupon them.

They conclude, that the actions of perfect men doo merit of condignitie; ſo as the puniſhments, which ſhould hauehave béene ſuffered, are taken awaie. They ſaie, that Chriſt ſatiſfied for the fault, and that ſatiſfactions are in force for the reſidue of puniſhments. If thou demand; How can ye ſatiſfie, How our actions may ſatiſfie, they being alreadie tied vntounto Chriſt.when as all your actions be alreadie bound vntounto Chriſt? They will anſwer, that God might hauehave bound a man, ſo that all his acts ſhould hauehave béene of dutie; yet that hée would not, but of his owne goodnes left manie things at libertie. Neither vnderſtand they, that ſéeing God commanded, Deut. 6, 5.Deut 6:5that we ſhould louelove him with all our hart, with all our mind, and with all our ſtrength, that there is nothing more for vsus left at libertie. They procéed further, and ſaie; They ſaie that we can ſatiſfie for others.that We be able to ſatiſfie God for puniſhments, euen in thoſe actions, which be commanded by the lawe of God; bicauſe he indéed commanded theſe actions: but we be lords ouer our actions, when we doo them with a frée will, we ſatiſfie God with a frée action. And they ſaie, that we not onelie may ſatiſfie for our ſelues; but for others alſo: as in ciuill matters, one man may paie for another. And to the intent they may ſéeme to cloke their opinion by ſcriptures, they bring a place to the Coloſſians; I reioiſe in my ſufferings for you, Col. 1, 24.Col 1:24and ſupplie that which wanted of the afflictions of Chriſt in my fleſh, for his bodie, which is the church. They ſaie, that Paule was a man, and ſaid, that with his ſufferings he fulfilled that, which was wanting.

They adde; We ſaie not, that there was anie thing that wanted in the paſſion of Chriſt: but bicauſe we are the members of Chriſt, the good things that we doo, are ſaid to be Chriſts. From whence pardons did ſpring.From hence had pardons their originall. They ſaie, that the Pope is the diſpoſer of the ſufferings of Chriſt, and of the bloud of the martyrs, and of the labours of other ſaints. Vndoubtedlie they make a great gaine thereof: for the matter is brought to that paſſe, that they communicate of their owne works vntounto others, which be of their owne companie. Yea, and they ſaie, that it may be, that a man may firſt ſatiſfie for another man, before he ſatiſfie for himſelfe. But Paule ſaid, that he ſupplied thoſe things, which were lacking vntounto the paſſion of Chriſt; bicauſe it behooued, that the ſame ſhould be preached vntounto the Gentils: this did not Chriſt by himſelfe; he was miniſter of the circumciſion: but this could not be doon without afflictions. That puniſhments are ſometime forgiuen without ſatiſfaction.And Paule ſorrowed not in them, but ſaith, that he reioiſed in them. Notwithſtanding they ſaie, that ſometimes it may be, that ſatiſfaction is not required to be made for theſe puniſhments; but they are fréelie remitted, namelie, in baptiſme. For that they ſawe, that the primitiue church appointed not publike confeſſion vntounto thoſe which came to baptiſme, they framed this reaſon; Bicauſe (ſaie they) in baptiſme, the death of Chriſt worketh by it ſelfe, without our will, but not in repentance.

I maruell how theſe men dare vtter ſuch things: as though they, which come vntounto baptiſme, come not of their owne accord, and profeſſe their faith willinglie. They ſaie, that therein is no néed of diſpoſitions; that it is ſufficient that there be no hinderance; that is, that we be not delighted with the act of ſinne. In the other caſe they ſaie, that puniſhments are remitted, when a man is preuented by martyrdome. Works of ſatiſfaction.They appoint verie manie works of ſatiſfaction, but they reduce them vntounto thrée points; namelie, faſtings, praiers, and almes-déeds: otherwhiles they adde, lieng on the ground, and pilgrimages. And leaſt they ſhould ſéeme to deale without the ſcriptures, they bring foorth a place out of Daniel; Redeeme thy ſinnes with almes-deeds. Dan. 4, 24,Dan 4:24And out of Luke; GiueGive almes, Luk. 11, 41.Luke 11:41and all things ſhall be cleane vntounto you. In the ſecond of Ioel; Turne vntounto me with all your hart, with faſting, Ioel. 2, 12▪Joel 2:12with weeping, and with moorning. They bring manie examples of praiers, which were vſuall among the prophets.

p. 22231 Now that we hauehave heard their opinion, let vsus argue againſt them. A confutation of the aduerſaries.Firſt, we muſt be aſſured, that lewd concupiſcence, corruption of nature, and contamination (whereby men are let from doing of perfect works) is not taken awaie after iuſtification. Rom. 7, 23.Rom 7:23Paule ſaith, that he féeleth an other lawe in his members. VntoUnto the Galathians; Gala. 5, 17.Gal 5:17The fleſh ſo ſtriueth againſt the ſpirit, as ye doo thoſe things which ye would not doo. Séeing therefore we doo no perfect works; how ſhall works ſatiſfie GOD? Matt. 19, 17.Matt 19:17Chriſt ſaid; If thou wilt enter into life, keepe the commandements: but theſe muſt be perfectlie kept, otherwiſe wée cannot hauehave life by deſert of theſe works. Let them conſider moreouer, that if they doo anie good thing, they doo it not of themſelues, but by the grace of God: The good which we doo, is of the grace of God.therefore we doo not ſatiſfie by our owne worke. If God would deale with men in the rigor of his iuſtice, vndoubtedlie he ſhould doo no iniurie to them, if he ſhould throwe downe all the ſaints which be in heauen: but he cannot, bicauſe he hath bound himſelfe by his promiſe. Dauid ſaid, that God crowneth vsus in merciemercy, Pſal. 103, 4.Ps 103:4and louing kindneſſe, & not in ſatiſfactions. Pſal. 143, 3.Ps 143:3There ſhall no man liuing (ſaith the ſame Prophet) be iuſtified in thy ſight. Suppoſe we, that God ſitting in place of iudgement, one of theſe that iuſtifie themſelues ſhould come vntounto him: God will ſaie vntounto him; What haſt thou brought that I hauehave not giuen vntounto thee? In the 17. of Luke it is ſaid; When ye hauehave doone all theſe things, Luk. 17, 10.Luke 17:10ſay that ye be vnprofitable ſeruants; we hauehave doone that which was our duetie to doo, we were bound therevnto by the lawes.

Euen Ariſtotle ſaw this: for he ſaith; We can not make iuſt recompenſe to our parents, and to the gods. Rom. 8, 18.Rom 8:18Paule in the 8. chapter to the Romans ſaith; that The ſuffrings of this life, are not woorthie of the glorie that is to come, which ſhall be reuealed in vsus: and yet theſe men in the mean time boaſt of the merit of woorthines. But when we ſpeake (ſaie they) of ſatiſfieng, that particle [ſatis] betokeneth not perfect ſatiſfaction; but ſome portion, which we are able. But what doo they ſaie? An obiection.(Forſooth) nothing: for that which we giuegive, is none of our owne; we can doo nothing, vnleſſe we doo it by grace. Further, their definition faileth; to wit, that recompenſe is according to equalitie. In this there is a relation to be had; not onelie our owne power muſt be conſidered, but alſo the thing that is recompenſed. Further, if they will that there ſhall be ſatiſfactions for puniſhments, it behooueth to weigh ſatiſfactions, that they maie hauehave a proportion with the puniſhments. Who hath béene a counſeller vntounto God, to knowe how much he will puniſh euerie ſinne? What ſought Chriſt at the hands of the théefe? Luk. 23, 43.Luke 23:43What puniſhments did he laie vponupon the woman that was a ſinner? Luk. 7, 48.Luke 7:48He ſaid vntounto the adultereſſe; Go thy waies, I will that thou ſinne no more: if Chriſt dealt in this ſort, why doo they deuiſe new waies?

32 But the church (ſaie they) in old time had ſatiſfactions; What maner of ſatiſfactions the old church had. Looke before, place 9. art. 16.the Fathers make mention of them. I denie not; but what maner of ſatiſfactions were they? Euen ſignifications of true repentance. They would not in times paſt receiue foorthwith ſuch as were verie great ſinners: their deſire was, that the church might be well reported of. But at this daie, this kind of ſatiſfactions is aboliſhed; neither the papiſts themſelues reteine it: naie rather, in their ſatiſfactions they hauehave ſubuerted the old order. In the old time theſe ſatiſfactions were required before they ſhould be abſolued: but theſe men firſt abſolue, and receiue a ſinner, and then they will hauehave him to doo I know not what. Such was the order in the church in times paſt. They which were penitent remained apart from others, they hard ſermons, and were preſent at praiers, but yet in the degrée of penitents: at ſuch time as ſacraments were miniſtred, they went their waies. But theſe things are out of vſe. Paule in the 2. to the Corinthians, the 7. chapter ſaith; verſe. 11.Behold euen this thing, that ye hauehave beene godlilie ſorie, what great care hath it wrought in you, yea what ſatiſfaction? The Gréeke text hath foreign, that is, Excuſation: A place of Paule expounded.bicauſe the Corinthians being rebuked of Paule, ſatiſfied him, that is, they excuſed and approoued themſelues vntounto him by theſe actions: for they abandoned inceſt. They vrge and ſaie, that The works of them that be penitent, are ſaid by the Fathers to ſatiſfie God alſo, & not the church alone, the which thoſe did offend that had an ill name.

Let vsus ſée how they vnderſtood this. Vndoubtedlie, the Fathers did not thinke, How the works of penitent men do ſatiſfie God.that men receiue forgiueneſſe of ſinnes by theſe actions of penitent perſons; they knew that this is onelie due vntounto Chriſt: but they vnderſtood, that men, while they thus worke by faith, doo allow themſelues vntounto God, according as they maie; and that when they craue pardon of the ſinnes that be paſt, they as it were purge and ſatiſfie themſelues. When one hath hurt another man, he is woont to ſatiſfie him by ſorowing, by making requeſt, and by offering his ſeruice vntounto him. The partie offended ſaith; Now am I ſatiſfied, although recompenſe be not made of the iniurie doone. But we, if we ſhall ſpeake of true ſatiſfaction, doo onelie attribute that vntounto Chriſt: He is the propitiation for our ſinnes, and not onlie for our ſinnes, but for the ſinnes of the whole world. How Chriſt ſatiſfied the Father.And after what ſort he ſatiſfied the Father, I will in few words contriue. Some hauehave thought that the death of Chriſt, and that ſame obedience according to his humanitie, is of a limited woorthines; and that it did not ſatiſfie the p. 223Father, further than he accepted the ſame. They will not grant, that if the thing be conſidered by it ſelfe, it was a thing of equall value. They adde alſo, that God might hauehave dealt by other means; but that he accepted this means.

There is another waie, which ſéemeth much better vntounto me; to wit, that the obedience of Chriſt and his death is to be conſidered: not as in the power of his humane nature onelie, bicauſe they be actions (as the Schoole-men terme them) of ſubiects, perſons, and of indiuiſible things. The perſon of Chriſt, although it hauehave two natures, yet is it one; wherefore thoſe be the actions of the ſonne of God: and not conſidering the humane nature apart, we may ſay, that the diuine nature wrought by the humane. So did thoſe actions trulie merit remiſſion of ſins, and were condigne, and of equall value. But they were due (ſaie they:) for Chriſt was a creature, and did owe all his works. But he was God, and of one ſubſtance with the Father; he had the fulnes of grace, but no craued grace: wherefore he ſatiſfied, and not alonelie tooke awaie the fault, but the puniſhment alſo. If the godlie be afflicted, it is for an other cauſe, as we ſhall vnderſtand. Wherefore we muſt not ſéeke other ſatiſfactions; this is fréelie giuen. Eſaie ſaith; Eſaie. 52, 3.Isa 52:3Ye ſhall be redeemed without monie.

Why God promiſeth manie things to our works, Eſai. 58, 7.Isa 58:733 They ſaie; But God hath promiſed manie things vntounto our works. The prophet Eſaie ſaith; Breake bread vntounto the hungrie, and God will giuegive thee reſt, &c. God dealeth with man, after the maner of man: when we would inuite anie man to doo well, we promiſe him rewards. There is brought an example; The father mindeth fréelie to giuegive a garment vntounto his ſonne: yet to ſtirre him vp vntounto learning, he ſaith; I will giuegive thée a garment, if thou canſt recite this or that thing without the booke. Thus doth God deale, when he giueth fréelie; & the works be not the cauſes of rewards, nor can be compared with them in woorthines: yet denie we not, but that men by liuing well, may mitigate the afflictions of this world; bicauſe obedience pleaſeth God. 1. Cor. 11, 311 Cor 11:31Paule ſaid; If we would iudge our ſelues, we ſhould not then be iudged. A man to iudge himſelfe, is no other thing, than to be ſorie for his ſinnes committed; to liue vprightlie, and to change his life. Teares and lamentation are vſed therewithall; bicauſe they be the effects of true ſorrowe. To the intent they may ſhew, that there is much due vntounto theſe works, they alledge places of the ſcripture; Luk. 11, 41.Luke 11:41GiueGive almes, and all things ſhall be cleane vntounto you.

Manie (as Auguſtine in his booke De ciuitate Dei, An anſwer to certeine places of the ſcripture.and in his Euchiridion vntounto Laurence ſaith) hauehave abuſed this ſentence, ſuppoſing, that notwithſtanding they had lien ſtill in the filthineſſe of their ſinnes, yet they ſhould be ſaued, ſo they had giuen almes. Chriſt reprooued the Scribes and Phariſies, bicauſe they were vncleane, Ibidem. 39.and yet reteined outwardlie the ſhew of good works: and ſaid, that they did not rightlie, for that the platter and cup, the which ſtood vponupon the table, ſhould firſt be cleanſed within, and then be made cleane outwardlie. He exhorteth them to inward cleaneſſe. When men inwardlie become pure, they doo outwardlie the office of charitie, which Chriſt comprehended vnderunder the name of almes-déeds; and then all things be cleane. In Daniel it is ſaid; Redeme thy ſinnes with almes. Dan. 4, 24.Dan 4:24When Eſaie had ſaid; Be yee waſhed, Eſaie. 1, 6.Isa 1:6be yee cleane: he added; Then contend with me in iudgement. If your ſinnes be as the skarlet, yet ſhall they become white like the ſnowe.

We anſwer, that good works are not nakedlie required by God, as they be outward acts, but that they be doone with a true faith: then, if they ſhall be doone with faith, it is no maruell if for them there be made a promiſe, the which is apprehended onelie by faith, bicauſe in thoſe actions (as Auguſtine ſaith) we muſt hauehave reſpect vntounto the root. Or elſe we may interpret ſinnes to be puniſhments for ſinnes, the which GOD doth laie vponupon vsus in this life; thoſe are mitigated. In déed, theſe good works of godlie men hauehave the analogie and force of praiers. That works of repentance hauehave the nature of praiers.They that will obteine anie thing by praier, doo change their garment, mingle their praiers with teares; and when theſe things be doone in faith, they be heard of God: not that there is ſo great a woorthineſſe of works, that they deſerue one thing or other. Cyprian in the 3. epiſtle of his firſt booke De lapſis, ſaith; that They which were counted among them that did penance, would hauehave peace to be ſtraitwaies granted them at the firſt. This they doo, bicauſe Chriſt ſhould not be intreated by praiers and ſatiſfactions. Therefore he teſtifieth, that ſatiſfactions apperteine vntounto praiers, and are not recompenſes for puniſhments.

The ſame Cyprian againſt Demetrianus; When we ſhall (ſaith he) depart from hence, there will be no place for repentance or ſatiſfaction. Why doo not the Papiſts marke, that their purgatorie is ouerthrowen by this place? And vndoubtedlie, the ſatiſfactions deuiſed by the Schoole-men hauehave bred thoſe moſt wicked and ouglie monſters, purgatorie, and pardons. They affirme, that ſatiſfactions depend vponupon the word of God; that they be commanded, & therefore be things due. How will they afterward hauehave them to conſiſt of the frée works of ſupererogation? Wherefore they are againſt themſelues. Our aduerſaries are againſt them ſelues, and againſt the fathers.Alſo, when they affirme, that he which hath confeſſed his ſinnes, and teſtifieth that they are diſpleaſing vntounto him, and yet will not go about to make ſatiſfaction; muſt be abſolued, and ſent vntounto the paines of purgatorie. This is againſt p. 224the fathers, for they would not hauehave abſolued him. Further, they abſolue him that is vnpenitent; for inſomuch as he will not take in hand to make ſatiſfactions, he dooth not repent: for they appoint ſatiſfaction to be the third part of repentance. Brieflie, there is great repugnancie among themſelues.

34 But this is their foundation, that the fault is forgiuen; Whether the puniſhment be reteined, when the fault is forgiuen.and the puniſhment reteined. We anſwere; It can not be denied, but that men be chaſtened in this life. Euen the godlie men are wrapped in afflictions: but God hath forgiuen both the fault and the puniſhment. If he mind to correct vsus fatherlie, it is no plaging of vsus: for they are plaged, with whom the Lord is angrie; and to them dooth he ſhew how much he is offended with ſinne. But thoſe, whom he chaſteneth, he will that they be ſorie for their ſinnes: the firſt he dooth terrifie, his owne he dooth exerciſe. Alſo [afflictions] are teſtimonies of the immortalitie of ſoules. Neither dooth God alwaies puniſh men after iuſtification, but ſometimes he dooth. Further, it is in his hands to temper theſe things, to aſſwage them, and to aggrauate them: this is not in the hands of the prieſts. Wherefore, if by ſatiſfactions they would vnderſtand godlie life and praiers, for bicauſe thoſe ſhould be approbations and fruits of repentance; we would ſaie as they ſaie: but whereas they ſaie, that they be iuſt recompenſings of puniſhments, we can not yéeld vntounto them. Eſaie. 53, 6.Isa 53:6As touching Chriſt, we hauehave in Eſaie, that God put all our ſinnes vponupon him, that he bare our infirmities. Oſe. 13, 14.Hos 13:14Oſeas ſaid; O death, I will be thy death. The propert…e of ſatiſfaction muſt be attributed vntounto Chriſt.And thus he tooke awaie death, and all the retinue thereof. So then, the propertie of ſatiſfaction ſhould be attributed vntounto Chriſt, and not tranſferred vntounto creatures, and woorks of men.

In déed the mortifications of the bodie doo indure, The prieſts hauehave no right to diſp…nſe with puniſhments.but they be no ſatiſfactions: neither ought they to be diſpenſed by the prieſts, for they hauehave no right therevnto. They ſaie they hauehave the keie which erreth not. When erred not this keie? If God commanded this vntounto them, that they ſhould inioine penance, they ſhould conſtantlie hauehave reteined it. But they hauehave inuented pardons, the which doo remit manie of theſe puniſhments, and diminiſh much of the penance inioined. If there had béene a purgatorie, it was their part to giuegive warning that men ſhould not ſinne; leaſt they fall into thoſe puniſhments: and if they had ſinned, that they ſhould with a valiant mind (for Chriſt his ſake) indure thoſe torments, which God would hauehave to be doone. To what end the papiſts inioine faſtings & praiers.But by this means we hauehave two redemptions: Chriſt redéemed vsus from the fault, and men from the puniſhments. They inioine not faſtings, for brideling of the fleſh; nor praiers, for obteining anie thing of God; nor almes-déeds, for helping of our neighbor: but onelie, that there may be a recompenſe made for the puniſhments. They ſaie, they hauehave teſtimonies, that the actions be good; but not with theſe pettie formes, and numbers, and pilgrimages: neither yet to this end, that they ſhould acquite puniſhments.

We may woonder at a place in the Decretals, De poenitentia & remiſsione peccatorū, in the chapter Cùm ex eo, out of the Lateran Councell held vnderunder Innocentius the third. They ſaie that pardons are auailable to the remiſſion of ſinnes.For they appoint pardons, and will hauehave them to be of ſtrength to the remiſſion of ſinnes, and alſo to the diminiſhing of ſatiſfactions inioined. This began the Papiſts to denie, which wrote againſt Doctor Luther. They ſaie, that none hath ſaid, that pardons doo ſatiſfie for ſinnes, but for puniſhments onelie. In that point a man muſt hold them hard: for ye ſaie that no man hath ſaid ſo; Innocentius ſpake it in the ſame ſort. By their ſatiſfactions they obſcure the law and the goſpell.In verie déed, they pretend nothing elſe by their ſatiſfactions, but to obſcure the Goſpell, and the woorthineſſe of Chriſt: yea, and they deface the lawe. They appoint ſome works frée, ſome vndue works, and ſome works of ſupererogation, as though the lawe bindeth not all the motions of men. But we, on our part, fall not into theſe euils. Albeit we ſaie that afflictions be aſſwaged, yet doo we not ſaie, that the ſame is doone by vndue works; but by entring into an obedience which pleaſeth GOD. Thoſe things which they ſpeake, are ſnares to the conſcience, traditions of men, and not voluntarie worſhipping of God. We denie not, but that the godlie men, which be alreadie iuſtified, doo reſtraine their fleſh; but that cōmeth not by anie conſtraint of men: euerie one dooth it, as he perceiueth it néedfull. Paule ſaith; I chaſtiſe my bodie, 1, Cor. 6, 27and bring the ſame into ſeruitude. They crie out, that we open a windowe vntounto idlenes, but this they them ſelues rather doo; for true faith and repentance be neuer idle. If we vnderſtand ſatiſfaction for a godlie life, we ſaie that it is one of the parts of repentance.

An anſwer to the arguments of the aduerſaries35 There remaineth, that we anſwer to the arguments of our aduerſaries. 1Whereas they ſaie, that God dooth ſo forgiue the fault, as yet he will laie ſome puniſhments vponupon vsus: that is falſe. God by Chriſt forgiueth the fault, and taketh awaie the puniſhment. This dooth the ſcripture teſtifie; Ezec. 18, 33Ezek 18:33In what houre ſoeuer a ſinner ſhall lament him, I will no more remember his ſinnes: but if he mind to puniſh anie man, he will remember them. Ezechiel; If they will repent them, I alſo will repent me of the euill which I determined to bring vponupon them. He ſpeaketh of the euill of puniſhment. 2The prophet Oſea; Oſe. 13, 14.Hos 13:14O death, I wilbe thy death. If they which p. 225be conuerted, be ſometimes vered; thoſe are properlie no puniſhments. 2They ſaid, that confeſſion was therfore inuented, to the intent that prieſts might redéeme penance by ſacrificing. But that is vntrue: for penance was doone to ſatiſfie the congregation, and to teſtifie, that men did truelie repent. Auricular confeſſion was appointed, that men might receiue comfort, inſtruction, helpe by praiers, and ſuch like. 3They ſaie, that the death of Chriſt, in reſpect of worthineſſe, did ſatiſfie for all men: yet that God would not hauehave his death to be of efficacie, to anie others, but ſuch as by repentance doo worke togither with the death of Chriſt; and bicauſe we be his members, our good woorkes are called his. But if they be his works, then are they none of ours. It behooueth them that doo truelie ſatiſfie, that they ſatiſfie with that which is their owne. 1. Tim. 2, 6.1 Tim 2:6In the firſt epiſtle to Timothie; the ſecond chapter, it is ſaid of Chriſt; Who gaue himſelfe a ranſome for all men: he ſaith not; For them which be labourers togither with him. VntoUnto the Epheſians, the firſt: Ephe. 1, 7.Eph 1:7in the firſt to the Coloſſians; Col. 1, 14.Col 1:14In whom (that is to ſaie, in Chriſt) we hauehave redemption. 4In the firſt to the Corinthians, the firſt chapter, 1. Cor. 1, 30.1 Cor 1:30it is ſaid of Chriſt; Who was made for vsus, wiſdome, righteouſneſſe, ſanctification and redemption.

They brought a place out of Deuteronomie; Deut. 25, 2.Deut 25:2According as the meaſure of the fault is, ſo let the meaſure of the ſtripes be. This is a ciuill proportion: he commanded, that when anie man ſhould be beaten, he ſhould ſuffer fortie ſtripes: vnderunder that number they might bring in according to the proportion of the fault. But if they will reteine ciuill precepts in confeſſion, whie doo they not alſo decrée, that if anie man happen to ſteale an oxe, he muſt repaie fiue for it; if he ſteale one ſhéepe, he muſt repaie foure? 5I maruell that they brought a place out of the Apocalypſe; Apoc. 18, 7.Rev 18:7Euen ſo much as ſhe magnified hirſelfe, ſo much as ſhe liued in pleaſure, ſo much ſhall ſhe receiue of torments. Theſe ſaiengs recoile againſt themſelues. In that place it is intreated of the harlot, with whom princes hauehave committed fornication: how much as the ſame hath liued in pleaſures, ſo much ſhall ſhe receiue of torments; and that not at the decrée of the prieſts, but according to the iudgement of God. 6Matt. 3, 8.Matt 3:8Doo ye the fruits of repentance. This ſentence we imbrace: we ſaie it is the commandement of the Lord, we appoint fruits of repentance. 7Of leſſe weight is that ſaieng; Rom. 6, 19.Rom 6:19As you hauehave giuen ouer your members, to be armour of vncleanneſſe and iniquitie, &c. Theſe things be the duties of our life, theſe things we ought to doo, being abſolued by Chriſt: if they be commandements, they be no works of ſupererogation. 8They ſaie, that the diſpenſation is committed vntounto prieſts; but they are not able to ſhew the ſcriptures for the ſame: they bring foorth that ſentence; Matt. 18, 18.Matt 18:18Whatſoeuer ye binde in earth, &c. They are neuer without their erring keie, bicauſe their keies be counterfeited and forged with traditions. How knowe they how great a part of them is to be reteined?

36 They that would hauehave repentance to be of value, although that ſatiſfaction come not therevnto; doo obiect the repentance of Achab, The repentance of Achab. 1. Kin 21, 271 Kgs 21:27who as yet was in ſin. He had not yet put awaie the hatred which he bare againſt the prophets, he kept ſtill the vineyard of Naboth; yet they ſaie, that that repentance pleaſed God. Auguſtine, Auguſtine.in his ſermon De tempore, ſaith; That repentance was for a time, and therefore after a ſort it pleaſed God. He interpreteth theſe words; He became humble before me: that is to ſaie; For my cauſe. Others thinke it was no temporall, but an hypocriticall repentance, which was wreſted from him onelie through feare. Helias had threatened him, whom he knew to be no vaine man: wherefore he was ſore afraid, by ſome certeine faith, ſuch as it was; no iuſtifieng faith, but a faith gathered by experience. God gaue ſome thing vntounto that repentance, as an outward diſcipline; euen as he giueth to hypocrits, that for a time they be of eſtimation. God hath ſet ſuch an order of things, as men may followe either this or that; yet neuertheleſſe they pleaſe not God. What did the Lord grant vntounto Achab? But little; he deferred his puniſhment for a while, but at length he was ſlaine, and the dogs licked his bloud.

9That all our acts are bound vntounto God.Neither is it true, which they ſaid; that God may bind all our acts vntounto him, but would not. Naie rather, he hath made all that is in vsus, ſubiect vntounto him, ſaieng; Deut. 6, 5.Deut 6:5Thou ſhalt louelove me with all thy hart, and with all thy ſoule, and with all thy ſtrength. 10They ſaid alſo: We may performe the workes that be due; for we be lords of our owne actions. This is a great arrogancie, when as they will make themſelues lords, eſpeciallie of good actions; It is neither in him that willeth, Rom. 9, 16.Rom 9:16nor in him that runneth, but in the Lord that hath merciemercy. Howbeit, admit that we be lords of our owne dooings: dooth not the lawe require, that theſe things be doone willinglie? 11They ſaid that a man may ſatiſfie, not onelie for himſelfe, but for others alſo. But if they cannot doo it for themſelues, much leſſe can they doo it for others. I adde, that there is none in the world, which at the iudgement ſeat of God, hath this right of forgiuing of ſinnes: notwithſtanding, by praier he may helpe an other,

What euill followeth by the doctrine of our aduerſaries touching repentance.37 If we weigh the parts, which theſe men make of penance; we ſhall ſée, that they are all vncerteine. They will hauehave men perpetuallie to doubt, whether they be contrite or no. The confeſſion p. 226is vncerteine; no man is able at anie time to knowe, whether he hauehave confeſſed himſelfe of all things. Satiſfactions be vncerteine; bicauſe they muſt be made in the ſtate of grace; but as concerning grace, they ſtand in doubt. Pardons be vncerteine; for they grant them vntounto ſuch as be contrite, and hauehave confeſſed themſelues: but thoſe be doubtfull things. If anie man will ſée how vncerteine they be, let him read the text and gloſe, in the Extrauagants, De poenitentia, & remiſſione peccatorum, in the chapter that beginneth Quod autem. Hée ſhall reckon fiue or ſixe opinions, which indeuor to declare how indulgences or pardons are of force, or not of force; and one of them is leſſe probable than another, and alwaies the latter the woorſer. Thoſe things being ſo vncerteine, are no gift: for a doubtfull gift is no gift. By their indulgences they corrupt good works: for they take from almes-déeds their appointed end; namelie, to be giuen and beſtowed to the glorie of God. They ſaie they be giuen, to the end that puniſhments may be taken awaie. They ſaie that indulgences be godlie deceits, whereby men are inuited or allured to doo well. It is a woonder, that they crie out vponupon vsus, that we open windowes vntounto ſinnes; ſéeing they themſelues ſet the gates wide open vntounto iniquitie. When as men knowe that they may hauehave pardons, they doo ſinne the more boldlie. By libertie we all become the woorſe: for what are indulgences, but licences to ſin? Further, they hauehave in them an intollerable accepting of perſons: he that is not rich, is cut ſhort frō comming by pardons: pardons diſpenſe with penance inioined. Howbeit, concerning almes-déeds, faſtings, & praiers, &c. men ſhould not be releaſed from them, but incited to them. Whereas theſe works were inioined by the church to them that did penance, they belonged to a certeine outward policie: but theſe men hauehave eſtéemed them among internall & ſpirituall things. Thoſe were not then of the ſubſtance of the Goſpell, neither is it neceſſarie that they ſhould at this daie be reuiued. We hauehave anſwered to their arguments.

An exhortation vntounto true repentance. Luke. 13, 6.Luke 13:638 There remaineth, that we imbrace true repentance which commeth by faith, and that ſpéedilie. The matter is not to be driuen off from daie to daie: for elſe that figge trée, which to no purpoſe occupieth the ground, ſhall be cut downe. Rom. 2, 4.Rom 2:4Art thou ignorant (ſaith Paule) that the bountifulnes of God calleth thee to repentance? Iohn ſaid; Matt. 3, 10.Matt 3:10Now is the axe put vntounto the root. No man knoweth when he ſhall depart from hence. Chriſt ſaid; Luke. 13, 3. How we may atteine vntounto true repentance.Luke 13:3Vnleſſe ye repent, ye ſhall all likewiſe die. If we will imbrace repentance, let vsus not ſéeke the ſame in our ſelues; let vsus craue it of God: Chriſt dooth then giuegive it, when he cauſeth his preaching to worke effectuallie in our minds. That repentance is the gift of God, the apoſtle teſtifieth vntounto Timothie, 1. Tim. 2, 2….1 Tim 2:2when he admoniſheth a biſhop, that he ſhould diligentlie teach ſound doctrine, if happilie God ſhall giuegive them repentance. Ambroſe, in his notable worke vponupon Luke, the tenth booke, 22. chapter; Men (ſaith he) doo then repent, when Chriſt looketh vntounto them. And to perſuade the ſame, he addeth: Firſt Peter denied, and wept not, for the Lord looked not towards him: the ſecond time he denied, & wept not; bicauſe the Lord looked not towards him: the third time he denied, and wept, bicauſe the Lord looked towards him. And yet, to expound the matter more plaine, he added; When Peter denied Chriſt by the fire ſide, among the ſeruants and handmaidens, he was beneath; but the Lord was within and aboue: therefore with the outward eie he looked not backe vponupon him, but with the eie of clemencie. Further, the merciemercy of God did ſecretlie helpe Peter, he touched his hart, he had him in remembrance, and by his grace viſited him. The ſame father, in the ſixt booke writeth; Whom God hath vouchſafed, them he calleth; and whom he will, thoſe he maketh religious. Séeing we knowe theſe things, we muſt ſue vntounto GOD for repentance.

Thoſe words ſo pleaſed Auguſtine, as he alledged them in his booke De gratia, againſt Pelagius, and Coeleſtinus, the 45. and 46. chapters. But let vsus deſire true repentance. There be manie, which ſaie, that they repent; but they reteine ſtill their ill gotten goods. Let vsus conſtantlie deſire in faith. But thou ſaieſt; Forgiuenes is vncerteine, why would Peter elſe hauehave ſaid vntounto Simon Magus; Repent & praie, Acts. 8, 22.Acts 8:22if happilie God will forgiue thee thine iniquitie. Forgiuenes of ſinnes is certeine.This he ſaith, not to the intent he would make vsus vncerteine of the forgiueneſſe of our ſinnes; but bicauſe euerie man may be certeine of himſelfe, and not of another. Therefore he thus ſpeaketh, bicauſe he was vncerteine, whether Simon beléeued. Further, he would the more ſtir him vp vntounto repentance; that he might vnderſtand ſinne to be a gréeuous thing, and that it had néed of more than ordinarie praier. When we hauehave called vponupon God for obteining of repentance, it behooueth, that we pricke forwards our owne ſelues with his words: repentance muſt be preached vntounto others, and alſo vntounto our owne ſelues. And by what words of God a man is chéeflie allured, it may be comprehended bréeflie; to wit, if the death of Chriſt be diligentlie preached: for then men doo ſée, how manie, and how great things GOD would hauehave his ſonne to ſuffer for the taking awaie of ſinnes. Looke in Paule to the Romans, Rom. 5, 6. and 6, 10.Rom 5:6Rom 6:10the fift and ſixt chapters.

p. 227The cheefe means whereby man is called to repentance.It alſo furthereth much, if the life of Chriſt be ſet foorth, if his godlineſſe be ſhewed; that by comparing the contrarie in vsus, we may vnderſtand how farre off we be from Chriſt. Moreouer, if we be often put in mind of the promiſes of God, and the honor of them ſet foorth at large; and that it be ſhewed, that ſinne dooth exclude vsus from them. Thirdlie, if the lawe it ſelfe be vrged, and rightlie expounded; that we may ſée what it requireth, and how much we be debtors. There may alſo out of the ſcriptures be added examples of repentance, euen of ſuch as were excellent men in humane worthineſſe: ſuch were Dauid, Ezechias, Manaſſes, Nabuchadnez-zar, and Peter.

Theſe examples ſhew, that this waie, which Chriſt taught, muſt be followed. The effects muſt be weighed; namelie, refreſhing: Chriſt ſaid; I will refreſh you. This repentance worketh maruellous ioies; firſt of all in vsus; ſecondlie in the church; Matt. 11, 28.Matt 11:28alſo among the heauenlie companie. Chriſt ſaith; Greater is the ioie in heauen, vponupon one penitent ſinner, than of nintie and nine that are iuſt. Luk. 15, 7.Luke 15:7This place dooth Auguſtine handle, in his booke of Confeſſions: for Victorinus at that time was conuerted vntounto the faith at Rome; a confeſſion whereof he made: a great ioie was raiſed in the church. Laſtlie, the merciemercy of God muſt be ſet foorth, how readie he is to receiue penitents. Héerevnto ſerueth the hiſtorie of the prodigall child. Further, that which Chriſt ſpake of the ſhepheard, Luk. 15, 11.Luke 15:11which leauing his whole flocke, went to ſéeke for one ſhéepe. Alſo that which is ſpoken of the woman, which found a grote, in the 15. of Luke. Let this ſuffice which we hauehave ſpoken of repentance.