Truth and Falsehood, Book · Chapter 17
Of true and Chriſtian Repentance, and of the Popiſh ſacrament of Penance. CHAP. 17.
THE PROTESTANTS
WE willingly confeſſe and carefully teach repentance, that conſiſts of the mortification of the fleſh, & the quickening of the ſpirit, of dying, to, or from ſin, & liuing to righteouſneſſe, of putting off the olde man, the body of ſinne, and putting on the new man, which after God is created in holineſſe and righteouſnes, to be moſt neceſſary for eueryevery chriſtian man and woman, alwayes, and earneſtly to follow and practiſe. And whileſt wee muſt walke here in this wicked world, where we meet with manye ſtumbling blockes, whereat we ſtumble, and many pits into the which we fal. It is impoſsible we ſhould goe on forward to the end of our iorny, vnles by tru repentance proceeding from a liuely faith, & a true ſenſe and feeling of Gods wrath againſt ſinne, and a hearty deteſtation of our owne vnthankfulnes, to our good and gratious god, we be raiſed vp again to walke in his wayes, & to liue in his true feare. So that wee finde it to bee true that Tertull. ſaith, Wee are borne onelyonly to repentance. Wee ſtand alwaies ſo much in neede thereof through ſinne.
THE PAPISTS
BƲt the Papiſts not content with this plaine and pure doctrine, to purchaſe eſtimation and gaine to the Popiſh prieſthoode, hauehave deuiſed a ſacrament of penance, whoſe parts are contritionContrition (which we make one part of true repentance) Confeſsion,Confeſſion. not to God, but in the eares of the prieſt, of al thy ſinnes, which hath not any warrant at all in the word, and ſatisfaction,Satiſfaction. which is nothing elſe but a blaſphemous wrong, vntounto that ſatisfactiō that is made vntounto God by Chriſt his death. Of the which three partes of Popiſh penance, Confeſsion muſt be made vntounto the prieſt, and Satisfaction muſt by the Prieſt be inioyned after Confeſsion or ſhrift. By which meanes: they did bring into miſerable bondage, them, whoſe faults they knew, and that they might by maſſes & i… entals and ſuch other deuiſes of man, helpe them to ſatisfie for their ſins, they gote no ſmall gaine. And from theſe two fountaines pride and greedines did ſpring this their ſacrament of popiſh penance.
Of arguments whereby they defend this their ſacramēt of penance they hauehave no great ſtore, and thoſe they aledge, hauehave no great ſtrength. Their eſpeciall, and in a manner onelyonly place that they aledge out of the ſcripture, is, wherein it is ſaid,Ioh. 20.22, 23 that Chriſt did breathe vponupon his diſciples, and ſaid to them, Receiue the holy ghoſt, whoſe ſins you remit, they are remitted to them, whoſe-ſoeuer ſins you retaine, they are retained. For vponupon this place doth the councell of Trent eſpecially rely for this their doctrine,… … 4. ca. 5. as do alſo their other writers. Belike this place is very pregnant and plaine for their purpoſe, or elſe their cauſe is built vponupon a weake foundation. Let vsus therefore view the ſtrength of this place, for proofe thereof for the which it is brought. This text m… ſt pro… th… p… is a ſacrament properly ſo called, for to this and it is alleaged by Bellarmine. But how it is prooued,De … te… let the indifferent Reader iudge. And firſt, if we conſider the expoſitions of the ancient Fathers of the purer times, we ſhal ſee that they neuer gathered out of theſe wordes ſuch a ſacrament. Read and ſearch who will the commentaries and expoſitions of the moſt ancient Fathers, Cyril, Chryſoſtome, Auguſtine, Theophilact, and others, they ſhal not finde that any of them hauehave out of this place taught the ſacrament of penance. The words themſelues teach vsus, that God hath giuen vntounto his church authoritie and power to preach forgiuenes of ſins, to them that are of a contrite and broken heart, and the danger of ſin to the impenitent, as Peter Lombard himſelf one of the firſt eſtabliſhers of this Popiſh ſacrament confeſſeth, ſaying, that God hath giuen to the Prieſts power To binde and looſe, that is, Lib. 4. diſt. 18 Non a… tem.to ſhew that they are bound or loſed. Which is agreeable to that that S. Luke of our ſauiour Chriſt ſaith,Luc. 24.47. that repentance and remiſsion of ſins, ſhould be preached in his name among all nations, beginning at Ieruſalem. As for any particular reckoning vp of ſins, which they call Confeſſion auricular or forift in the eare of the Prieſt, without which ſecret Confeſſion, ſaith Andradius. Orthod. e… plic. lib. 8. pag. 658.This diuine ſacrament could not long hauehave beene kept: or as for Satiſfaction that ſhould be wrought for our ſinnes by vsus or our meanes, theſe things can not bee gathered out of the wordes alleadged. Nay, if that authoritie committed to the miniſtery wherof ſaint Mathew and S. Iohn ſpeake, be to be expounded by the words of ſaint Luke, Mat… . 16.19. Ioh. 20.23.as I hauehave ſhewed that Peter Lombard doth, Popiſh ſhrift and ſatiſfaction are quite ouerthrowen thereby, ſeeing that this loſing is the preaching of the forgiueneſſe of ſins in the name of Chriſt, that is, not for any Satiſfaction that wee can make, but in reſpect of that Satiſfaction that Chriſt hath wrought. It is therefore a wonder to ſee how boldly and confidently out of this Text they will auouch, that out of theſe wordes are plainly prooued the actes of the abſolued,Bellar. de poenitent. lib. 1. ca. 10. that is Confeſſion, and Satiſfaction, which muſt needs be in him that is looſed to be from his ſins. Is this to preach forgiueneſſe in the name of Chriſt? Secondly, I finde not in the primitiue church any ſuch doctrine of that their ſacrament of penance, as nowe is taught. Indeede they required Confeſſion, but eſpecially to God, as throughout the auncient fathers wee may ſee, and namely in Tertullian his booke of repentance, which is by the Papiſts violently drawne in to bee a witneſſe for them, but can ſay nothing that will doe them good in this cauſe.
And although the fathers doe alſo ſometime allowe of Confeſſion to man, and that priuately: yet did they neuer teach ſuch neceſſitie therof, as that without it ſinnes might not bee forgiuen, or that the mortall ſinnes (for thoſe onelyonly muſt bee reckoned in Chriſt) cannot bee forgiuen, vnleſſe the Prieſt hauehave them declared vntounto him. Marke the writings of the Fathers, howe farre vnlike they are to the bookes of our Popiſh Cleargie, and Romiſh writers in our dayes. Tertullian, Anibroſe, Auguſtine, and others, hauehave made whole bookes of this title De paenitentia, of penance, or repentance. Chryſoſtome alſo hath made of that matter eleuen Homilies: yet out of theſe auncient fathers this Popiſh doctrine of the ſacrament of Penance cannot bee prooued, but that the teachers thereof, are forced here and there to get ſome peeces of ſentences to make ſome ſhewe of proofe. And this verie ſhadowe of proofe is good enough to deceiue the ignoraunt and ſuch as delight in darkeneſſe, as the likeneſſe of men made of ſtone or other ſtuffe, ſet vponupon the toppes of caſtels and holdes, make the enemie in the night afraide, for they think they are all men in deed, which in the day when they may bee viewed, doe eaſily ſhew what they are, namely ſtockes or ſtones. If Saint Ambroſe had knowen any ſuch Sacrament, might not he, writing two bookes of that matter, I meane of repentance, eſpecially againſt the Nouatians who denied vntounto ſuch as offended after baptiſme, any hope of pardō, although they repēted, might not he (I ſay) hauehave had from that ſacrament of the church, if the church had then knowen any ſuch ſacrament, a ſtrong and vnanſwerable argument againſt Nouatus or his followers, for denying a Sacrament of the church? yes verily. But he vſed no ſuch argument, becauſe there was not then any ſuch Sacrament. Nay, the matter was not agreed vponupon many hundreth yeares after Saint Ambroſe his time. For, as it appeareth by Gratian, de poen. diſt. 1. c. quamuis.who liued about the yeare one thouſand one hundred and fiftie, the matter was not then agreed vponupon, but there were many and diuerſe opinions, whether confeſſion and ſatisfaction were neceſſary for this Sacrament, ſome affirming, others denying it, and Gratian ſaith that on both opinions there were wiſe and godly men, and therefore hee leaueth it indifferent. Which could not hauehave beene, if that their Sacrament of penaunce, had before beene perfected. Therefore as Andradius doth truelie gather out of that hiſtorie of auricular confeſſion baniſhed out of the Church of Conſtantinople by Nectarius, Orthod. expl. li. 8. pag. 663.for a villanie committed by him that was appointed to heare confeſſions, that therefore they were vſed of olde, (although moſt falſlie he teacheth that it beganne with the chriſtian church: and as vntruelie applieth it againſt Kemnitius, who denieth not but ſecret confeſſion hath of olde beene vſed, but not, as in the popiſh church) ſo if it were a thing to bee forbidden by man, we maie boldely ſaie, it was not orda… ned by God: but by man it was aboliſhed, as appeareth by the eccleſiaſticall hiſtory.
And whereas Andradius ſaith,Socrat li. 5. cap. 19. that the ſacrament of penance began wi… h the chriſtian church, Socrates in that place is directlie againſt him, who telleth vsus that it beganne after Nouatus his hereſie was publiſhed, which was about the yeare of our Lorde 220. For becauſe the Nouatians would not communicate with them that denied their profeſſion in the perſecution raiſed by Decius, the biſhops therefore agreed amongſt themſelues, and appointed ſome one to whom they might acknowledge their ſins. So that heere we ſee againſt Andradius, that that confeſſion which being viewed is not like the popiſh ſhrifte, is more then 200 hundred yeares yonger then the Chriſtian church. Moreouer, as of al other ſacraments, ſo of this alſo the papiſts teach that it doth giuegive grace, and worke that grace that it doth ſignifie,Bellar. li. 1. de paenit. cap. 10. which grace is then when the outward ſigne is vſed, powred by God into them that receiue the ſaid ſigne. In which reſpect, as I take it, is that groſſe abſurdity ſet downe by Roffenſis, Artic. 10. cont. Lutherum.That a ſinner commeth oftentimes with faith, and without grace to the ſacrament, who aſſone as hee hath receiued the ſacrament both he and his faith by grace are quickned. To ſay nothing of this popiſh paradox and far from al true taſte of chriſtian diuinity (that a man may hauehave faith and no grace, whereas in truth faith is Gods gift and that of his eſpeciall grace) we ſee what vertue the papiſts doe attribute vntounto this ſacrament, as they doe call it, and yet Peter Lombard their owne friend,Li. ſentent. 4. diſt. 18. Levit. 13. (out of the prieſts office concerning leapers, who did only iudge whether they were cleane or foule, but hee coulde not make them leapers or not leapers, doth appoint alſo thoſe limites vntounto the prieſts concerning binding or looſing, or rather ſheweth, that ſuch is their authority, not that they can make any ſinners, or voide of ſinne, (which leſſon he learned out of Hierom) but only to iudge whether they were ſinners or not.vponupon Matth. 16 By which he learneth, and plainely ſaith euen in this cauſe, that God doth not alwaies follow the iudgement of the church: And therefore god doth not alwaies binde or looſe, as the church doth in her conſiſtory. Is not this flatly to deny vntounto this their ſacrament, that working vertue and power which the papiſtes giuegive to it? Or rather is not this to deny it to be a ſacrament, ſeeing it is denied not only by Saint Hierom, but alſo by a deare friend of theirs Peter Lombard, that it hath ſuch vertue as they aſcribe to their Sacraments? And heere their anſwere of the vnworthines of him that receiueth this Sacrament, whereby he hindereth this worke of the Sacrament, will not ſerue. For we ſee that the iudgement of the church by their opinion doth only ſhew what men are, and according to it doth binde or looſe, but it doth not make them good or bad. And therefore Chriſoſtome in an homily of repentance,Hom. 8. ad populum Antioch. Truſt not (ſaith he) vntounto thy repentance, for thy repentaunce is not able to take away ſo great ſinnes. Now therefore we ſee, that nei… er the teſtimonie of the fathers, in their commentaries vponupon this place, neither the words themſelues, if we looke vponupon their naturall meaning, neither yet the practiſe of the church, for more then 1100. yeares, after Chriſt, can make theſe words to proue any ſacrament of penance, which the papiſts ſo boldly without all proofe thruſt vponupon vsus. For I pray you, where is the outward ſigne of this ſacrament? Are theſe words, I abſolue thee, Concil. Triden. Seſſ. 14. cap. 3.&c? But where are theſe words commanded? Bellarmine hath found them in theſe words, Whoſe ſinnes you remit, are remitted, &c. And how doth hee proue it? Becauſe the Lord would neuer grant vntounto his Apoſtles power to forgiue ſinnes,de pa… nit. li. 1. cap. 10. but he would hauehave that power exerciſed by ſome externall ſigne, for theſe are his words. We grant it, and for that cauſe hee hath appointed the miniſtery of the goſpell: but the promiſes are generall, and whether they publikely, or priuately, are to be vſed to the comforte of the afflicted, we finde not in the ſcripture any ſet forme ſet downe for abſolution: and therefore in the ſcriptures they cā neuer find that outward ſigne which is required in a ſacrament. And therefore it ſeemeth that Bellarmine ſcarcely dareth to defend that which the councell of Trent hath taught, concerning the forme of this their ſacrament. For the councell of Trent ſaith,Li. 1. de poen. cap. 16. that theſe wordes are the forme of their Sacrament of penance. But maſter Bellarmine ſaith, we are not tied to thoſe wordes, but that theſe words, I remit thee thy ſinnes, will alſo ſerue the turne. For this matter let them agree amongſt themſelues. But they muſt ſhew vsus ſome outwarde ſigne appointed by Chriſt for this Sacrament, or els we muſt denie it to be a Sacrament. And that they hauehave laboured to doe theſe many yeares, and yet they cannot doe it. But M. Bellarmine ſtriueth earneſtly to proue that place, whoſe ſinnes ſo euer you remit, they are remitted, not to be ſpokē of baptiſme. We will eaſe him of ſome labour, we will graunt that it is not ſpoken only of that remiſsion, that therein is done. Man is like a ruinous houſe, that muſt alwaies be repaired by repentance.Hom. 3. de paenitentia. We hauehave alwaies need to pray, forgiue vsus our treſpaſſes. Chriſoſtome pretily compareth ſinne in man, to an oake tree, which he that will cut it downe, muſt ſtrike not once, or twiſe only, but often, yea he muſt neuer leaue vntill it fall. So muſt we flie alwaies to this remedy, not only once, or twiſe, but ten thouſands of times, if ſo often we offend, yea alwaies. The comfort of this promiſe therefore, we will in no wiſe reſtraine to the time of our baptiſme only: but we confeſſe that that forgiueneſſe of ſinnes, which in our baptiſme is ſealed vp vntounto vsus, hath force and vertue, through our whole life: and thereby are we aſſured, that this promiſe of the forgiuenes of our ſinnes, and remitting of the ſame is moſt certaine and true, and belongeth to our whole life, and to eueryevery ſinne that we commit.
Now this forgiuenes ſay (the papiſts) muſt be applied vntounto vsus by the ſacrament of penaunce. They ſhould proue that: for in matters of religion their credite is not ſo good that we dare truſt them. And the leſſe wee truſt them in this matter, becauſe we are ſure that God hath giuen vntounto vsus other meanes to apply his mercy vntounto vsus, namely his word: for applying whereof vntounto our conſciences, hee hath appointed his miniſtery in his church. Yea, he hath giuen his word to be read and knowne of eueryevery bodie. Then alſo hath he giuen vsus Sacraments, to confirme vsus in this word, and to make vsus more confidently to beleeue it, and more faithfully to receiue it. Theſe therefore are the meanes whereby our faith is nouriſhed, and made more bolde and ſtrong, to apply to our humbled hartes thoſe comfortable promiſes of Gods good graces, which in the words are offered, and by baptiſme, and the ſupper of the Lord are ſealed vp in our conſciences. Nowe, other Sacramentes we know not, and namelie this of penance. Neither is there any neceſſarie conſequence in this argument: Theſe wordes are ſpoken of remiſsion of ſinnes, after baptiſme: therefore there muſt needes bee a Sacrament of penance. And that ſhould bee proued. And therefore to grant him that, which hee ſo ſtriueth for, will doe him no good. After this one place that Bellarmine hath out of the Scriptures, he commeth to the fathers,De paenit. li. 1. cap. 10. who becauſe they afforde him no plaine proofe, he indeuoureth to wring ſomething from them by indirect meanes. The proofe therefore that he hath from them, as himſelfe profeſſeth, is either becauſe that when they reckon vp the true Sacramentes, they often make mention of repentance alſo, or els they compare it with the ſacrament of baptiſme, ſhewing that it is God that worketh in them both. Had it not bin better to yeeld vntounto the truth, then thus before hee proueth any thing out of the fathers to proclaime the weakenes of his proofe? For is not this a weake argument: The fathers in reckoning vp the ſacraments do often alſo make mention of penance: therfore it is a ſacramēt. Or this: baptiſme & repētāce are many times cōpared togither, but the one is a ſacramēt properly ſo called: therfore alſo the other muſt ſo be? I truſt the weaknes of that argument is eaſie to ſpie out, ſeeing the fathers may in diuers reſpects ſpeak of the ſacraments, other than of their ſacramentall nature, or of thoſe things which they ſeeme to match with the ſacraments in ſpeech, not minding to make any mo ſacraments, than Chriſt left vntounto the church: therefore ſo long as his arguments are but coniectures, euen by his owne confeſſion, it is but loſt labour to beſtow any more time thereupon. Therefore, although we confeſſe that our whole life ſhould be a continuall profiting in the doctrine of repentaunce, and the practiſe thereof, yet the ſacrament of penāce we iuſtly reiect, becauſe neither the ſcripture nor moſt ancient fathers, yeeld any plaine teſtimony thereof.