The Institutes of the Christian Religion, Book 3 · Chapter 3
The thyrde Chapter. That we ar regenerate by faithe. Wherein is entreatch of Repentance.
ALbeit we hauehave already partly taught how faith possesseth Christe, & how by it we eioye hys benefites: neuerthelesse thys weare yet darke, vnlesse we dyd also make declaratiō of ye effectes that we feele thereby. Not without cause it is said, that the summe of the Gospell standeth in repentance and in forgeuenesse of sinnes. Therfore leauing out these two pointes, whatsoeuer we shal saie of faith, shalbe but a hungry & vnperfect, yea & in manner vnprofitable disputation of faith. Now forasmuch as Christ doth geue both vntounto vsus, & we obteine both by faith, that is to saie, both newnesse of life & fre reconciliation, reasō & ordre of teaching requireth, that in this place I beginne to speake of bothe. Oure next passage from faith shalbe to Repentance, bicause when this article is well perceiued, it shall the better appeare howe man is iustified by onelyonly faithe and mere pardon, & yet how real holinesse of life (as I maie so call it) is not seuered frō free imputation of righteousnesse. Now, it ought to be oute of question, yt Repentance doth not only immediatly folow faith, but also spring out of it. For wheras pardon & forgeuenesse is therfore offred by ye preaching of ye Gospel, ye the sinner being deliuered from ye tyrānie of Satan, from ye yoke of sinne, & frō miserable bondage of vices, maie passe into ye kingdome of God, truly no man can embrace ye grace of the Gospell, but he muste returne from the erroures of hys former life into the right way, and applie all his studie to the meditation of repentance. As for them that thinke that repentance dothe rather goe before faithe than flow or spring forth of it, as a frute out of a tree, thei neuer knew ye force therof, and are moued with to weake an argument to thinke so.
Christ (saie thei) & Ihon in their preachinges do first exhorte ye people to repentance,Mat. iii.ix Mat. iiii.vii. & then thei afterwarde saye that ye kyngdome of heauen is at hand. Such cōmaundemēt to preach, ye Apostles receiued such ordre, Paule folowed, as Luke reporteth. But while thei superstitiously stick vponupon ye ioining together of syllables,Act. xx.xxi thei mark not in what meaning ye words hang together. For whē ye lord Christ & Ihō do preach in this manner: Repent ye, for ye kingedome of heauen is come neare at hande: do they not fetche the cause of repentance frō very grace & promise of saluatiō. Therfore their words are as much in effecte as if thei had said: because ye kingdō of heauē is com nere at hand, therfore repēt ye. For Matthewe, when he hathe shewed that Ihon so preatched, saith that in him was fulfilled the prophecie of Esaie,Esa. xl.iii concerninge the voyce cryeng in the wyldernesse, Prepare the waie of the Lorde, make streight the pathes of oure God. But in the Prophete that voice is cō maunded to beginne at comfort and glade tydinges. Yet when we referre the beginning of repentance to faith, we do not dreame a certaine meane space of time, wherein it bringeth it out: but we meane to shew that a man can not earnestly applie him selfe to repentance, vnlesse he know him selfe to be of God. But no man is truely perswaded that he is of God, but he that hathe firste receiued his grace. But these things shalbe more plainely dyscussed in the processe folowing. Paraduenture this deceiued them, that many are firste by terroures of conscience tamed, or framed to obedience, before that thei hauehave throughli disgested, yea before they hauehave tasted the knowledge of grace. And this is the feare at the beginning, whiche some accompte among vertues, bicause thei see that it is nere to true and iuste obedience. But oure question is not here how diuersly Christ draweth vsus vntounto him, or prepareth vsus to the endeuoure of godlinesse: only this I say, yt ther can be no vprightnesse founde where reigneth not that Spirit whiche Christe receyued to communicate the same to his membres. Then according to that saieng of the Psalme:Psa. c.xxx iiii. Wyth thee is mercifulnesse, that thou maiest bee feared. Noe man shall euer reuerently feare God, but he that trusteth that God is mercifull vntounto him: no man wil willingly prepare himselfe to the kepinge of the lawe, but he that is perswaded that his seruices please him: which tendernesse in pardoning and bearing with faultes, is a signe of fatherly fauoure. Whiche is also shewed by that exhortation of Osee,Ose. vi.ii Come, let vsus returne to the lord, bicause he hath plucked vsus, and he will heale vsus: he hath striken vsus, and he wil cure vsus▪ bicause the hope of pardō is vsed as a pricke to make thē not to lie dull in their sinnes. But their doting erroure is without all coloure of reason, whiche to beginne at repentance, do apoint certaine daies to their new cō uertes, during the which thei must exercise themselues in penance: and when those daies are ones past, they admit them to the communion of the grace of the Gospell. I speake of many of the Anabaptistes, specially those that maruelously reioyce to be compted spirituall, & their cō panions the Iesuites, & such other dregges . Suche frutes forsoothe ye spirit of giddinesse bringeth forth, to determine repentance within cō passe of a fewe daies, which a Christian man ought to extende in continuance throughout his whole life.
But certaine learned men, euen long before these times, meaning to speake simply & syncerely of repentance, according to ye truth of Scripture, hauehave said yt it consisteth of two parts, mortification, & vinificatiō, Mortification thei expounde to be a sorrowe of ye soule & feare cōceiued of the acknowledging of sinne, & of the feling of the iudgement of God. For when a man is ones broughte into true knowledge of synne, then he truely begynneth to hate and abhorre synne: then he heartyly misliketh hymselfe, confesseth himselfe to be miserable and loste, and wyssheth himselfe to be an other man. Further, when he is touched wyth some feelinge of the iudgemente of God (for the one immediatly foloweth vponupon the other) then hee lyeth stryken and ouerthrowen, then he trembleth, humbled and cast down, then he is discouraged and despeireth. This is the fyrst parte of repentance, whiche thei hauehave cō monly called Contrition. Uiuification thei expounde to be the comfort that groweth of faithe, when a man ouerthrowen with conscience of sinne, and striken with feare of God, loking afterwarde vntounto the goodnesse of God, vntounto the merciemercy, fauoure in saluation that is throughe Christe, raiseth vp himselfe, takethe breath againe, recouereth courage, and returneth as it were from death to life. And these woordes, if they hauehave a right exposition, do aptly enough expresse the nature of repentance. But wher thei take Uiuification for the cherefulnesse, whiche the minde receiueth beinge brought into quietnesse from trouble & feare, therein I agree not with them: forasmuche it rather signifieth a desire to liue holyly and godly, whiche groweth of regeneration, as if it were saide, that man dyeth to himselfe, to beginne to liue to God.
Some other, bicause thei sawe this word diuersly taken in Scripture, hauehave made twoo sortes of Repentance: and bycause they woulde make them differently knowen by some mark, the hauehave called the one Repentance of the Law, by which the sinner woūded with ye searing iron of sinne, and worne awaie with feare of the wrath of God, sticketh fast in that trouble & can not winde himselfe out of it. The other Repentance thei call of the Gospell, by whyche the synner is in dede greuously vexed with himselfe, but he ryseth vp higher & taketh holde of Christ, the salue of his sore, ye comforte of his feare, ye hauen of his miserie. Of ye repentance of ye law thei putt those examples:Ge. iiii.xii i. Kin. xv.xxx. Mat. xxvii iiii. Cain, Saul, & Iudas. Whose repentance when the Scripture reherseth vntounto vsus, it meaneth that they acknowleginge the greuousnesse of theyr sinne, were afraide of the wrath of God, but in thinking vponupon God onelyonly as a reuenger & iudge, thei fainted in that feeling. Therefore their repentance was nothing els but a certain entrie of hel, wherinto thei being entred in this present life beganne already to suffer punishment, from the face of the wrath of Gods maiestie. The repentance of the Gospel, we see in al them, that being galled with the spurre of sinne in themselues, but recōforted & refreshed with confidence of the merciemercy of God, are turned vntounto the lord.iiii. …e xx. Es. xxxviii Ezechias was striken with feare, when he receiued the message of death: but he praied weping, and loking vntounto the goodnesse of God, he toke againe good confidence vntounto him. The Niniuites wer troubled with the horrible threatning of destruction.Ion. iii.v. But thei clothed them selues in sakcloth and ashes & praied, hoping that ye Lord might be turned to them, & turned from the furor of his wrathe. Dauid confessed that he had to much sinned in nombring the people:ii. Re. ii. but he said further, Lord take awaie ye wickednesse of thy seruant. He acknowledged his offense of adulterie,ii. Re. xii.xiii.…v…. when Nathan rebuked him, & did cast himselfe downe before the Lorde, but therwithal he also loked for pardon. Suche was ye repentance of them yt at the preachinge of Peter were pricked in their heart: but trustinge vponupon the goodnesse of God,Ac. ii.xxxvi thei saide furthermore: Ye men or brothren, what shall we doe? And such was the repentance of Peter himselfe, whiche wept in dede bitterly, but he cessed not to hope well.
Although al these thinges be true, yet the very name of repentance (so farre as I can learne by the Scriptures) is other wyse to be taken For wher they comprehend faith vnderunder repentance, it disagreeth with that whiche Paule saith in the Actes,Act. xx.xxi that he testified to the Iewes and Gentiles repentance vntounto God and faith in Iesus Christe. Where he reckeneth repentance and faithe as twoo dyuerse thinges. What then? Can true repentance stande without faithe? No. But thoughe they can not bee seuered, yet they muste be distinguished. As faithe is not wythout hope, and yet faithe and hope are dyuerse thynges: so repentance and faith, although they hange together with one perpetuall bonde, yet thei rather would be conioyned than confounded. And truly I am not ignorant, that vnderunder the name of repentance is comprehended the whole tourning vntounto God, whereof faithe is not the leaste part: but in what meaninge it is so comprehended, shall moste easyly appeare when the force and nature thereof shalbe declared. The name of repentance in Hebrue is deriued of cōuerting or returning, in Greke of chaunging of the mynde or purpose, and the thinge it selfe dothe not ill agree wyth either deriuations, whereof the summe is, that we departing from oure selues shoulde turne vntounto God, and puttinge of our olde mynde, shoulde putte in a newe. Wherefore in my iudgmente, repentance maie thus not amysse be defined: that it is a true turninge of oure lyfe vntounto God, proceedinge from a pure and earnest feare of God, whiche consisteth in the mortifyeng of the fleshe and of the olde man, & in the quyckening of the spirite. In thys sense are to be taken all the preachinges wherin either the Prophetes in olde time, or the Apostles afterwarde exhorted the men of their time to repentance. For this only thinge thei trauailed to perswade, that confounded with theyr own synnes, and pricked wyth feare of the Lordes iudgement, they shoulde fall downe and be humbled before hym, agaynste whome they had offended, and with true amendement returne into his right waie.Mat. iii.i…. 1. Sa. vii. Therfore these wordes, To be turned or returne vntounto the lord, To repente, or do penaunce, are amonge them vsed wythoute difference in all one signification. And therefore also the holy historie saith, that men repēt after the Lorde, when they that liued wantonely in their owne lustes, not regardinge him, do begynne to folowe hys worde, and are ready at their captaines commaundement to goe whether he calleth them.Lu. iii.vii… Ro. vi.iiii Act. xxvi.xx. And Ihon and Paule vsed these wordes, to bringe forthe frutes worthy of repentance, for, to leade suche a lyfe as maye represent and testifie suche an amendement in all their doinges.
But before we go any further, it shall be profitable that we do more playnely sette out at large the definition that we hauehave made. Wherein there be cheefely three pointes to be considered. Fyrste when wee call it a tourning of life vntounto God, we require a transfourming, not onelyonly in outwarde woorkes, but also in the soule it selfe, whiche when it hathe put of her oldnesse, then beginneth to bring forth the frutes of workes agreable to her renewing.Eze. xv….xxxi. Which when the prophet goeth about to expresse, he commaundeth them whom he calleth to repentance, to make them a newe heart. Therefore Moses oftentimes meaning to shewe how the Israelites might repent, & so be rightly turned vntounto ye Lord, teacheth yt it be done with al their heart, & wt al their soule (which mā ner of speaking we see often repeted of ye Prophets) & naming it ye circumcising of ye heart, he shaketh away all inward affections. But there is no place whereby a man maye better perceiue what is the naturall propretie of repentance than the fourthe Chapter of Iereme.Ier. iiii.iij If thou returne to me, O Israell, (saith the Lorde) returne to me, plowe vppe your arable lande and sowe not vponupon thornes. Be circumcised to the Lorde, and take away the vncircumcised skinnes of your heartes. Se how he pronounceth that they shall nothinge preuaile in taking vponupon them the folowing of righteousnesse, vnlesse wickednesse be first plucked out of the bottome of their heartes. And to moue them throughly, he warneth them that thei hauehave to doe wyth God, with whome there is nothing gotten by dalying, bicause he hateth a double heart. Therfore Esaie laugheth to scorne the foolishe endeuoures of hypocrites,Esa. lxv.ij vi. whiche did in dede busily go about an outward repentance in ceremonies, but in the meane tyme they hadde no care to loose the bundles of wickednesse wherewith they helde poore men fast tyed. Where also he very well sheweth in what dueties vnfained repentance proprely standeth.
The second point was, that we taught that repentance proceedeth of an earnest feare of God. For, before that the minde of a sinner be inclined to repentance, it must be stirred vp with thinking vpō the iudgment of God. But when this thought is ones throughly settled, that God wyll one daye goe vp into hys iudgement seate, to require an accompt of all saienges & doinges: it will not suffer the silly man to rest, nor to take breathe one minute of time, but continually stirreth him vp to thinke vponupon a newe trade of life, whereby he may safely appeare at that iudgement. Therefore oftentimes the Scripture, when it exhorteth to repentance,Ie. iiii.iii Act. xvii.xxx. maketh mention of the iudgement: as in Iereme: least peraduenture my wrath go out as fyre, & there be none to quench it, bycause of the naughtinesse of your workes. In Paules sermon to the Athenians: And wheras hetherto God hath borne with the times of thys ignorance, nowe he geueth warning to men, that al men eueryevery where may repent them, bycause he hathe apointed the daie wherein he will iudge the worlde in equitie. And in many other places. Sometime it declareth by the punishmentes already extended, that God is a iudge, that sinners shoulde thynke wyth them selues, that worse thinges hang ouer them if they do not repent in time. You hauehave an example thereof in the xxix. of Exodus. But bycause the turning beginneth at the abhorring and hatred of synne,ii. Co. vii.x. therefore the Apostle maketh sorrowfulnesse, suche as is accordinge to God, the cause of repentance. And he calleth sorrowfulnesse accordinge to God, when wee are not onelyonly afraide of punishment, but do hate and abhorre sinne it self, for asmuche as we vnderstand that it displeaseth God. And no maruel. For vnlesse we be sharply pricked, the slouthfulnesse of oure flesh could not be corrected, yea prickinges woulde not suffice for the dulnesse and slouthfulnesse therof, vnlesse God in stretching out his roddes should pearce more depely. This is also an obstinatie whiche muste be beaten downe as it were with beetles. Therefore the peruersenesse of our nature enforceth God to the seueritie that he vseth in threatning, bicause he shoulde in vaine call vsus alluringly with faire speache while wee lye a slepe. I recite not the testimonies that commonly offer them selues to be founde. The feare of God is in an other manner also the beginnyng of repentance. For though mans life were absolutely furnished with all pointes of vertues, if it be not applied to the worshipping of God, it may in deede be praysed of the world, but in heauen it shalbe mere abhomination, for asmuche as the chiefe parte of our righteousnesse is to geue God his due right and honour, wherof he is wickedly robbed, when we bende not our selues to yeld vsus subiect to his gouernement.
Thirdly, it remaineth that we declare what is meant by this that we say, that Repētance consisteth in two partes, that is to say, mortifiyng of the flesh, & quickenyng of the spirit. The Prophetes do plainly expresse it, although somwhat simply & grosly, accordyng to the capacitie of the carnal people,Ps. xxxiiii.xv. Esa. i.xvi, when they say: Cesse from euel & do goodnesse. Againe. Be washed, be cleane, take away ye euel of your workes from mine eyes: Cesse to doe peruersly, learne to do well, seke iudgement, help the oppressed, &c. For when they call men away frō wickednesse, they require the death of the whole flesh, which is stuffed full of wickednesse & peruersnesse. It is in deede an vneasy and hard thing to put of our selues, & to depart frō our natural dispositiō. Neyther cā it be thought that the flesh is throughly dead, vnlesse al that we hauehave of our selues be abolished. But for asmuch as al the affectiō of the flesh is enemie against God,Ro. viii.iiii. the first entree to the obeying of his lawe, is the forsaking of our owne nature. Afterward thei expresse the renewyng by the frutes that folow therof, as righteousnesse, iudgemēt & merciemercy. For it were not enough to do those dueties rightly, vnlesse the minde it self and the heart hauehave first put on the affection of righteousnesse, iudgement & merciemercy. That is done whē the spirit of God hath so soked in new thoughtes & affections, our soules first washed with his holynesse, that they may rightly be compted newe. And truely as we are naturally turned away frō God, so vnlesse ye forsaking of our selues do goe before, we can neuer go toward that which is right. Therfore we are so oft cōmaunded to put of the olde man, to forsake the world & flesh, to bidde our lustes farewel, & to be renewed in the spirit of our minde. Morouer the very name of mortificatiō doth put vsus in minde how hard it is to forget our former nature: bicause we therby gather that we are not otherwise framed to the feare of God, nor do learne the principles of godlinesse, but when we are violently slaine with the worde of the Spirit, and so brought to nought: euen as though God should pronounce, that to hauehave vsus to be accompted amonge his children, there needeth a death of all our commune nature.
Both these thinges do happen vntounto vsus by the partaking of Christ, For yf we doe truely communicate of his death, by the power there of our old man is crucified,Ro. vi.vi▪ & the body of sinne dieth that the corruption of our former nature maye liue no more. If we be partakers of his resurrection, by it we are raised vp into a newnesse of life, yt maye agree with the righteousnesse of God. In one worde I expoūd repentance to be regeneration, which hath no other marke wherunto it is directed, but yt the image of God which was by Adams offence fowly defaced & in a māner vitterly blotted out, may be renewed in vsus, So the Apostle teacheth,ij. Cor ….xviii. whē he sayth: but we representyng the glory of God with vncouered face are trans…ormed into the same image, out of glorie into glorie,Eph. iiij.xxiij. as by the spirit of the Lord. Againe. Be ye renewed in the spirit of your minde and put on the new man, whiche is created accordyng to God in righteousnesse and holinesse of truth. Agayne in an other place:Col. iij.x. puttyng on the new man, whiche is renewed after the knowledge and image of hym that created him. Therefore by this regeneration we be by the benefit of Christ restored into the righteousnesse of God,i. Cor. vij.xij. from which we were fallen by Adam. After which manner it pleaseth the lord wholly to restore all those whome he adopteth into the inheritance of life. And this restoryng is fulfilled not in one moment, or one day, or one yere, but by continuall, yea and sometimes slowe procedynges God taketh awaye the corruptions of the fleshe in his elect, cleanseth them from filthinesse, and consecrateth them for temples to himself, renewyng all their senses to true purenesse, that they maye exercise themselues all their life in repentance, and knowe that this warre hath no ende but in death. And so much the greater is the lewdenesse of that filthy rayler & apostata Staphylus, whiche foolishly sayth that I confound the state of this present life with the heauenly glorie,ii. Cor. iiii.xii. when I expounde by Paule the image of God to be holinesse and true righteousnesse. As though when any thing is defined, we should not seke the whole fulnesse & perfection of it. And yet we denie not place for encreasces: but I saye that howe nere any man approcheth to the likenesse of God, so much the image of God shineth in him. That the faithful may atteyne hereunto, God assigneth them the race of repentance wherin to runne all their life long.
The children of God therfore are so deliuered by regeneratiō from the bondage of sinne, not that hauing now obteined the ful possessiō of libertie, thei should fele no more trouble by their flesh but yt thei shold hauehave remayning a continual matter of stryfe, wherwith they maye be exercised, and not only be exercised, but also maye better learne their owne weakenesse. And in this point all wryters of sound iudgement agre together, that ther remaineth in mā regenerate a feding of euel, from whense continually spryng desires that allure and stirre him to sinne. They cōfesse also that the holy ones are still so holden entangled with that disease of lusting, that they can not withstand but that somtime they are tickled and stirred either to lust or to couetousnesse, or to ambition or to other vices. Neither is it needefull to labour muche in searchyng what the old writers hauehave thought herein, for asmuche as only Augustine may be sufficient for it,… whiche hath faithfully & with great diligence gathered al their iudgemētes. Therfore let y• readers gather out of him, such certaintie as they shall desire to learne of the opinion of antiquitie. But there may seme to be this differēce betwene him & vsus, that he when he graunteth that the faithfull so long as they dwell in a mortal body are so holden bound with lustes, that they can not but lust, yet dareth not call that disease sinne: but beyng cōtent to expresse it by the name of weakenesse, he teacheth that then only it becōmeth sinne, when either worke or consent is added to conceite or receiuyng, that is, when will yeldeth to the first desire: but we accompt the very same for sinne, that mā is tickled with any desire at al against the law of God: Yea we affirme that the very corruption that engendreth such desires in vsus, is sinne. We teach therfore that there is alway sinne in the holy ones, vntil they be vnclothed of ye mortall body, bycause there remaineth in their fleshe that peruersnesse of lustyng that fighteth against vprightnesse. And yet he doth not alway forbeare to vse the name of Sinne,Serm. 6. da uerbis Ap… as when he sayth: This Paule calleth by the name of sinne, from whense spryng all sinnes vntounto a fleshly concupiscence. This, asmuch as perteyneth to the holy ones, loseth the kingdome in earth, and perisheth in heauen. By which wordes he confesseth, that the faithfull are gilty of sinne, in so much as they are subiect to the lustes of the fleshe.
But this that it is sayd, that God purgeth his church frō al sinne, that he promiseth that grace of deliuerance by Baptisme,Ephes. v.xxvi. & fulfilleth it in his elect, we referre rather to the giltinesse of sinne, thā to the very matter of sinne. God truely performeth this by regeneratyng them that be his, that in them the kingdome of sinne is abolished (for the holy ghost ministreth thē strength, whereby they get the vpper hand and are conquerors in the battell) but it cesseth only to reigne & not so to …well in them.Ro. vi.vi. Therfore we so say, that the olde man is crucified, & the law of sinne abolished in the children of God, that yet there remayne some leauynges, not to hauehave dominion in them, but to humble them by knowledge in conscience of their owne weakenesse. And we confesse that the same are not imputed, as if they weare not: but we affirme that this cōmeth to passe by the merciemercy of God, that the holy ones are deliuered from this giltinesse, whiche otherwise should iustly be reckened sinners and gilty before God. And this sentence it shall not be hard for vsus to cōfirme, for asmuch as there are euident testimonies of the scripture vpō their matter. For what wold we hauehave more plaine, than that which Paul crieth out to the Romanes chap. vii.Ro. vij.vi. First both we hauehave in an other place shewed, and Augustine proueth by strong reasons, that Paule there speaketh in the persone of a mā regenerate. I speake not of this, that he vseth these wordes, Euell & Sinne, that thei which wil speake against vsus may not cauil against those words: but whoe can denie, that a striuing against the lawe of God is euell: whoe can denie a withstanding of Iustice to be sinne? Finally, whoe w…ll not graunt yt there is a fault, where is a spiritual miserie? But al these thinges are reported of this disease by Paule. Againe, we hauehave an assured demonstration by the law, by whiche this whole question may easily be discussed. For we are cōmaunded to louelove God with all our heart, with al our soule, with al our powers. Sithe al the partes of our soule ought so to be occupied with ye louelove of God, it is certaine, that they satisfie not the cōmaundement that conceiue in their heart any desire, be it neuer so litle, or suffer any such thought at all to entre into their minde, as maye withdraw them from the louelove of God into vanitie. For what? are not these the powers of ye soule, to be affected with sodeine motions, to cōprehend with wit, to cōceyue with minde? Therfore, when these do open a way for vaine or corrupt thoughtes to entre into them, do they not shew that they are euen so much voide of the louelove of God? Wherfore, who so confesseth not that all the lustes of the flesh are sinnes, and that the same disease of lusting which they call a fedyng, is the well spryng of sinne, he muste needes denie that the transgression of the lawe is sinne.
If any man thinke it an absurditie, that all the desires wherwith man is naturally moued in affection, are vniuersally condēned, wheras they be put into man by God the author of nature. We answer, that we doe not condemne those desires that God hath so engrauen into the minde of man at the firste creation, that they can not be rooted out without destroyeng the very nature of man, but only outragious and vnbridled motions that fight against the ordinance of God. But nowe sithe by reason of the peruersnesse of nature all her powers are infected and corrupted, that in all her doynges appereth a continuall disorder and intemperance, bicause the desires can not be seuered frō such intemperance: therefore we say that they are corrupt. Or (if you like to hauehave the whole summe in fewer wordes) we teache that all the desires of men are euell: and we accuse them to be gilty of sinne, not in that that they are naturall, but for that they are inordinate: and we call them inordinate, bycause no pure or cleane thynge can come out of a corrupte and vncleane nature.Ad Boni…a. And Augustine dothe not so much varie from this doctrine as he appereth in shewe, while he somwhat to much feareth the enuie that the Pelagians labored to bryng him into, he sometime forbeareth to vse the name of sinne: Yet where he writeth that the law of sinne still remaynyng in the holy ones, the onelyonly giltinesse is taken awaye, he plainely sheweth that he doth not so much disagree from our meanyng.
We will alleage some other sentences, wherby shal better appere what he thought. In y• second boke against Iulian: This law of sinne is both released by the spiritual regeneration, & abideth in the mortal flesh: released herein, bicause the giltnesse is taken away in the sacrament whereby the faithfull are regenerate: and it abideth, bycause it worketh the desires agaynst whiche the faythfull doe fight. Agayne. Therfore the law of sinne (which was also in the membres of so great an Apostle is released in baptisme, but not ended. Agayne. The lawe of sinne (of which yet remainyng the giltinesse, is in baptisme discharged) Ambrose called wickednesse: bicause it is wickednesse for ye flesh to lust against the Spirit. Againe. Sinne is dead in respect of that giltinesse wherin it helde vsus, and euen beyng dead, it still rebelleth til it be healed with perfection of burial. And yet playner in the v. boke. As the blindenesse of heart is bothe a sinne, whereby menne beleueth not in God: and also a punishment of sinne, whereby a proude heart is chastised with worthy correction: and the cause of sinne when any thyng is committed by the errour of a blinde heart: so the lust of flesh agaynste whiche a good spirit lusteth, is bothe sinne, bycause there is in it disobedience agaynst the gouernement of the minde: and also the punishment of sinne, bycause it is geuen for recompense to the deseruynges of the disobedient: and the cause of sinne in manne, when he consenteth by defection or in manne, when he is borne: by infection. Here wythout anye doubtefull speache he calleth it sinne, bycause when errour was ones ouerthrowē, and the truth cōfirmed, he lesse feared sclaunderours reportes. As in the .xlj. Homelie vpō Iohn, where do…tlesse he speaketh according to ye true meaning of his mind, he sayth:Ro. vi.xij. If in ye flesh thou serue the law of sinne, do yt whiche the Apostle himself sayth: let not sinne reigne in your mortal bodie to obey the desires therof. He sayth not, let it not be, but let it not reigne. So long as thou liuest, sinne must needes be in thy mēbres: at least let Reigne be taken from it. Let not that be done whiche it commaundeth. They that defend that luste is no sinne, are wont to obiecte that sayeng of Iames:Iac. i.…. Lust, after that it hath conceiued, bryngeth forth sinne. But this is easily confuted. For vnlesse we thinke that he speaketh of only ill workes or actuall sinnes, euell will it self, shall not be accompted sinne. But where he calleth mischeuous deedes and wicked offenses the ofsprynges of sinne, and geueth vntounto them the name of sinnne, it doth not by and by folow thereof, but that to luste, is an euell thyng and damnable before God.
Certaine Anabaptistes in this age, deuise I wote not what phrē tike intemperance in stede of spirituall regeneration: sayeng that the children of God restored into the state of innocēcie, now ought no more to be carefull for bridlyng of the luste of the fleshe: that the Spirit is to be folowed for their guide, vnderunder whose guidyng they neuer goe out of the way. It were incredible that mans minde could fall to so great madnesse, vnlesse they did opēly and proudely babble abrode this doctrine. Truely it is monstruous. But it is mete that suche should suffer the punishment of suche blasphemous boldnesse, that so hauehave persuaded their minde to turne the truth of God into a lie. Shal al the choise of honestie and dishonestie, righte and wronge, good and euell, vertue and vice, be taken awaye▪ Suche difference (saye they) cōmeth of the cursednesse of olde Adam, from whiche we are exempted by Christe. So nowe there shalbe no difference betwene fornication and chastitie, playne dealyng and sutteltie, truthe and lyeng, iustice and extortion. Take awaye vayne feare, saye they, the Spirit will commaund thee no euell thyng, so that thou boldly and without feare yelde thee to the guidynge thereof. Whoe can choose but be astonished at these monstruous thinges? Yet it is a common learnyng amonge them, whiche blynded wyth madnesse of lustes, hauehave put of all common reason, but what Christ (I beseche you) doe they frame vntounto vsus, and what spirite doe they belche out? For we reknowledge one Christ, and his only Spirit whome the Prophetes hauehave commended, whom the Gospell geuen vsus doth preache, of whome we there heare no such thyng. That Spirit is no patrone of manslaughter, whoredom, drō kennesse, pride, cōtentiō, couetousnesse, & gutle: but the author of louelove, chastitie, sobrietie, modestie, peace, tēperāce & truth. It is not a giddy spirit and runneth hedlong without consideration through right and wrong, but is ful of wisedome & vnderstanding, that discerneth rightly betwene iust and vniust. It stirreth not vntounto dissolute and vnbridled licentiousnesse, but maketh difference betwene lawefull and vnlawfull, and teacheth to kepe measure and temperance: but why doe we labour any longer in confutynge this beastly rage? To Christians the Spirit of the Lord is not a troublesome phantasie, whiche eyther themselues hauehave brought forth in a dreame, or hauehave receyued beyng forged of other: but they reuerently seeke the knoweledge of him at the Scriptures, where these two thynges be taught of hym: First that he is geuen vsus vntounto sanctificatiō, that he might bryng vsus into the obedience of Gods wil, beyng purged from vncleannesse & defilinges, whiche obedience can not stand, vnlesse lustes be tamed and subdued, wherunto these men would geue the bridle at libertie. Secondly we are taught that we are so cleansed by his sanctification, that we are still besieged with many vices and much weakenesse, so longe as we are enclosed in the burden of our bodye: whereby it cōmeth to passe, that beyng farre distant from perfection, we hauehave neede alwaye to encrease somewhat, and beyng entāgled in vices, we hauehave neede dayly to wrastle with them. Whereupon also foloweth, that shakynge of slouth and carelesnesse, we muste watche with heedeful mindes, that we be not compassed vnware with the snares of our fleshe. Unlesse paraduenture we thinke that we hauehave proceded further than the Apostle,ii. Cor. xii.xv. Ro. vii.vi. which yet was weried of the Angel of Satan, that his strength might be made perfecte with weakenesse: and whiche did vnfaynedlye represent in his fleshe that diuision of the flesh and of the spirit.
But whereas the Apostle in describynge of repentance reckeneth seuen eyther causes or effectes or partes thereof,i. …. vii.…i. he doth that of a very good cause: and these they be: endeuour or carefullnesse, excusyng, indignation, feare, desire, zele, punishement. Neyther ought it to seme any absurditie, that I dare not certainely determine whether they ought to be compted causes or effectes. For both may be defended in disputation. They maye bee also called affections ioyned wyth repentance: but bicause, leauynge out those questions, we maye vnderstande what Paule meaneth, we shalbe content with a simple declaration of them. He sayth therefore, that of the heauinesse whiche is accordynge to God, ariseth carefulnesse. For he that is touched with an earnest felynge of displeasure bycause he hath sinned agaynst his God, is therewithall stirred vp to diligence and heedefulnesse, to winde himselfe clerely out of the snares of the Deuell, to take better heede of his snares, to fall no more from the gouernance of the holy ghost, not to be oppressed wyth securitie. Nexte is Excusyng, whiche in this place signifieth not the defense, whereby a sinner to escape the iudgement of God, eyther dothe denye that he hath offended, or diminisheth the hainousnesse of his faulte, but a purgation whiche standeth rather in crauyng of pardon, than in defense of his cause. Lyke as the children that are not reprobate when they acknowledge and confesse their faultes, doe yet vse entreatynge, and that it maye take place, they protest by all meanes that they can, that they hauehave not cast awaye the reuerence that they owe to their parentes. Finally they so excuse them, as they goe not about to proue themselues righteous and innocent, but only that they maye obteyne pardon. Then foloweth Indignation, wherby the sinner fretteth inwardly with hymselfe, quareleth with hymselfe, is angry with hymselfe, when he recordeth his owne peruersnesse and his owne vnthankfulnesse to God. By the name of feare, he meaneth that tremblynge that is stryken into our mindes so ofte as we thynke bothe what we hauehave deserued, and howe horrible is the seueritie of Gods wrathe agaynste sinners. For we muste needes then be vexed wyth a maruellous vnquietnesse, whiche bothe instructeth vsus to humilitie, and maketh vsus more ware agaynst the time to come. Nowe yf out of feare doe sprynge that carefulnesse, whereof he had spoken before, then we see with what lynkyng they hange together. It semeth to me that he hath vsed this worde Desire …or diligence in our dutie and redy cherefulnesse to obeye, whereunto the acknowledgynge of our owne faultes ought chiefely to prouoke vsus. And thereunto also belongeth zele, which he ioyneth immediatly next vntounto it. For it signifieth a feruentnesse, wherwith we be kindled when we be spurred forwarde with these pryckyng thoughtes: what hauehave I done? whether had I throwen my selfe hedlonge, yf the merciemercy of God did not help me? The last of all is punishment, for the more rigorous that we be to our selues, and the streightlier that we examine our owne sinnes, so much ye more we ought to trust that God is fauorable and merciful vntounto vsus. And truely it is not possible, but that the soule beyng striken with horrour of the iudgement of God, muste needes do some execution in the punishyng of it self. Truely the godly ho…e what punishmētes are shame, confusion, mourning, lothyng of thēselues, & other affections that spring out of earnest acknowleging of sinnes. But let vsus remēber that there is a measure to be kepte, that sorrow do not swallow vsus vp, bicause nothing more redily happeneth to fearefull consciences than fallyng to despeire. And also by yt crafty meane whom so euer Satā findeth ouerthrowē with dreade of God, he more and more drowneth them in the gulfe of sorrowe, that they maye neuer rise vp againe. Truely the feare can not be to great which endeth with humilitie, and departeth not from hope of pardon. But alwaye (as the Apostle teacheth) the sinner must beware,Heb. xij.ii… that while he moue himselfe to the lothyng of himselfe, he despeire not, oppressed with to great feare, for so doe we flee awaye from God whyche calleth vsus in him by repentance.Sermone 11▪ in Cant. Upon whiche point this lesson of Bernarde is very profitable: Sorrowe for sinnes is necessarie, yf it bee no… cont…nuall. I counsell you sometime to returne your faute from g…nous and paynefull remembrance of your owne wayes, and to … vp to the playne grounde of cherefull remembrance of benefites of God. Let vsus mingle honye with worm… wood, that the holsome …tternesse may bring vsus health, when it shalbe dronke tempered w… swetenesse. And if ye thinke of your selues in humilitie, thinke also of the Lord in goodnesse.
Now it may be also perceiued what be the frutes of repentance, euen the duties of godlinesse toward God, and of charitie toward mē, and therewithall a holinesse and purenesse in all our life: Finally, the more earnestly that any man examineth his life by the rule of Gods law, so much the surer tokens he sheweth of his repētance. Therfore the holy ghost oftentimes, when he exhorteth vsus to repentance, calleth vsus sometime to all the commaundementes of the lawe, sometime to the duties of the secōd table. Albeit in other places after that he hath condemned vncleannesse in the very fountayne of the heart, he descende…h afterwarde to outwarde testimonies that doe set out true repentance: of whiche thynge I will hereafter set before the readers eyes a table in the description of a Christian lyfe. I will not gather testimonies out of the Prophetes, wherein they partely scorne at their follies that goe about to appease God with ceremonies, and do shewe that they be mere mockeries, and partely doe teache that outwarde vpryghtnesse of lyfe is not the principall part of repentance, bycause God loketh vpō the heart: who so euer is euen meanely exercised in the scripture, shall perceiue of himself without any other mās puttyng in minde,Ioel. that when we hauehave to do with God, we labour in vayne, vnlesse we beginne at the inward affectiō of the heart. And the place of Ioel shall not a litle helpe to the vnderstandinge of the reste,Ioel. ij.xiij. where he sayth: Teare your heartes and not your garmēts. Also both those pointes are expressed in these wordes of Iames:Iac. iiij.viij. Ye wicked doers, cleanse your handes: ye double men, purge your heartes. Where in deede there is an addition ioyned to ye first part, but after is shewed the very fountayne and beginning that they muste wipe awaye their secret filthynesse, that there may be an altar set vp to God in the very heart. Biside this there are also certaine outward exercises whiche we vse priuately as remedies to hūble our selues or to tame our flesh, and publikely for the declaration of repentance. And they procede frō that punishment of whiche Paule speaketh,…. Cor. vij.xi. for these are the propreties of an afflicted minde, to be in lothesomnesse, mournyng and weping to, flie gorgeousnesse and al trimmyng, and to forsake al delites. Then he that feleth how great an euell is the rebellion of the fleshe, seketh al remedies to bridle it. Moreouer he that wel bethinketh him how greuous a thing it is to hauehave offended the iustice of God, can not rest vntill he hauehave in his owne humilitie geuen glorie to God. Such exercises the olde writers do oftentimes rehearse, when they speake of the frutes of repentance. But albeit they doe not place the whole force of repētance in them, yet the readers shall pardō me, if I speake what I thinke: it semeth vntounto me that they stand to much vponupon them. And if any man will wisely weye it, I truste he will agree with me, that they hauehave two wayes gone beyond measure. For when they so muche enforced, and with inmesurable commendations aduaunced that bodyly discipline, this in deede they obteyned, that the people did the more earnestly embrace it, but they in a manner darkened that, whiche ought to hauehave ben of much greater importance. Secondely, in geuing punishmentes they were somewhat more rigorous than ecclesiasticall mildenesse maye beare, as we shal hauehave occasion to shew in an other place.
But bicause many when they heare wepyng, fastynge and ashes spoken of,Ioel. ij.xij bothe often in other places and specially in Ioel, they measure the chiefe part of repentance by fastyng and wepyng: therefore theyr errour is to be taken awaye. That which is there spoken of the turnyng of the whole heart to the lord, of cuttyng their heartes and not their garmentes, is proprely belonging to repētance: but weping and fastyng are not ioyned as continuall or necessary effectes therof, but are spoken of in respect of a speciall circumstance. Bicause he had prophecied, that there hāged ouer the Iewes a most greuous destruction, therefore he counselleth them to preuent the wrath of God, not only in repenting, but also in vtteryng tokens of their sorrow. For as a man standyng to be arrayned, vseth humbly to abace hymself with an ouergrowen bearde, vncombed heare and blacke apparel, to moue the iudge to pitie: so it behoued them when they stode accused before the iudgement seate of God, in piteous array to besech him not to extend his rigour. But although ashes and sackcloth did paraduenture more fitly agree with those times. Yet it is certaine, that wepyng and fastyng should be to a very conuenient good vse amonge vsus, so oft as the Lorde semeth to threaten vsus any plague or calamitie. For when he maketh any danger to appere, he doth after a certaine maner geue warning, that he is prepared or armed to reuenge. Therfore the prophet did wel, when he exhorted his contreemen to wepyng & fasting, that is to the sorrowful manner of accused menne, whose offences he sayd a litle before, were had in examination. Euen as the Pastors of the Church should not doe ill at this daye, if when they see any ruine hangyng ouer the neckes of their people, they woulde crye out vponupon them to make hast to fasting & weping: so that thei wold with greater and more inwarde care and diligence, alwaye enforce that whiche is the principal point, that they must cut their heartes and not their garmentes. It is out of doubt, that fastyng is not alway ioyned with repentance but is apointed peculiarly for times of miserable plagues: & therefore Christ ioyneth it with wayling,Matt. ix.xv. when he acquiteth the Apostles from neede thereof, vntill the time that beyng spoyled of his presence, they should be tormented with grefe. I speake of solēne fasting. For the priuate life of the godly ought to be tēpered with honest sparyng and sobrietie, that in the whole course thereof there may appere a certaine kinde of fasting. But bicause all this matter shalbe to be declared againe in the place where we shall entreate of the discipline of the Church, therefore I doe now the more sclenderly touche it. But this one thyng I will adde here by the waye: when the name of repē tance is applied to this outward profession, then it is vnproprely turned from the naturall meanynge whiche I hauehave aboue set forth of it. For it is not so muche a turnyng vntounto God as a confession of fault, with a besechyng of God not to charge them with the peyne and giltinesse. So to do penance in ashes and sackcloth is nothing els,Matt. xi.xxi. Luc. x.xiij. than to vtter a displeasednesse when God is angry with vsus for greuous offenses. And this is a publike kinne of confession, whereby we condemning our selues before the Angeles and the world, do preuēt the iudgement of God.1. Cor. xi, iij. For Paule rebukyng their slouthfulnesse that tenderly beare with their own faultes, sayth: Yf we did iudge our selues, we shoulde not be iudged of God. But it is not alwaye necessarie to make men openly of counsell and witnesses of our repentance: but to confesse priuately to God is a part of true repentance whiche can not be omitted. For there is nothing more vnreasonable than to loke to hauehave God to pardon vsus the sinnes in whiche we flatter our selues & do hide them by Hipocrisye, least he should bryng them to light. And it behoueth vsus not only to confesse those sinnes whiche we dayely cō mit, but more greuous offenses ought to drawe vsus further, and to cal agayne into our remembrance thynges that seme longe agoe buried. Whiche lesson Dauid geueth vsus by his example.Ps. li.vij. For beyng touched with shame of his newly committed fault, he examineth himself euen to the time when he was in his mothers wombe, and confesseth that euen then he was corrupted and infected with the filthinesse of the fleshe. And this he doeth not to diminish the haynousnesse of his fault, as many hide themselues in the multitude, and seke to escape punishment by wrappyng other with them. But Dauid doth far otherwise which with simple plainesse enforceth his fault in sayeng, that beyng corrupt frō his first infancie, he hath not cessed to heape euels vponupon euels. Also in an other place he likewise so examineth his passed life,Ps. xxv.ix yt he craueth the merciemercy of God for yt sinnes of his youth. And truely thē only shal we proue our drowsinesse to be shaken away frō vsus, if gronyng vnderunder our burden and bewayling our euels, we aske reli…se of God. It is moreouer to be noted, that the repentance which we are cō maūded cōtinually to applie, differeth frō that repētance, that lifteth vp as it were, from death them that either hauehave filthily fallen, or with vnbridled licentiousnesse hauehave throwen forth themselues to sinne, or after a certaine manner of rebellions reuoltyng, hauehave shaken of the yoke of God. For the Scripture oftētimes, when it exhorteth to repē tance, meaneth therby as it were a passage or rising againe frō death into life:& when it reherseth that the people did penaunce, it meaneth that they were turned frō their idolatrie & other grol…e offences. And in like maner Paul threateneth mourning vntounto sinners that hauehave not done penance for their wantonnesse,… Cor. xij.…i. fornication & vnchastitie. This differēce is to be diligently marked, least while we heare yt few ar called to penāce, a more thā carelesse assuredness shuld crepe vpō vsus as though the mortifieng of the fleshe did no more belōg vntounto vsus, the care wherof the corrupt desires yt alway tickle vsus, & the vices that cōmonly budde vp in vsus, do not suffer vsus to release. Therfore the speciall repentance which is required but of some, whō the Deuell hath violētly carried away frō the feare of God, & fast bound with dānable snares, taketh not away the ordinary repētance which the corruptnesse of nature cōpelleth vsus to applie throughout all ye whole course of our life.
Now if that be true, which is most euidently certaine, that all the summe o… the gospel is conteined in these two principall pointes, Repentance & forgeuenesse of sinnes: doe we not see, that the Lord doth therefore freely iustifie them that be his, that he may also by the sanctification of his Spirit restore them into true righteousnesse?Ma…. xi.x. Mat. iij.ij Iohn the Angel sent before … face of Christ to prepare his wayes, preached: Repent ye, for the kyngdome of heauen is come nere at hande. In callyng them to repentance, he dyd put them in minde to acknowlege themselues sinners, and all that was theirs, to be damnable before the Lord, that they might with all their heartes to desire the mortif…eng of their fleshe & a newe regeneration in the Spirit. In tellyng them of the kingdome of God, he called them to faith. For by the kingdome of God whiche he taught to be at hand, he meant forgeuenesse of sinnes, saluation, and life, and all that euer we get in Christ. Wherfore in the other Euangelistes it is written,… i.iiij … Iohn came preaching the Baptisme of repentāce vntounto …orgeuenesse of sinnes. And what is that els, but that thei beyng oppressed & weried with the burden of sinnes, shold turne to the Lord, & conceyue good hope of forgeuenesse & saluatiō? So Christ also beganne his preachynges:… The kingdome of God is come nere at hand: repent ye and beleue the Gospel. First he declareth that the treasures of Gods merciemercy are opened in him, and thē he requireth repentance, and last of all cōfidence in the promises of God▪ Therfore when he meant briefly to cōprehēd the whole summe of the gospel,…. …iiij.…v…. he sayd, that he must suffer & rise agayne from the dead, & that repentance and forgeuenesse of sinnes must be preached in his name. The Apostles also preached the same after his resurrection, that he was raysed vp by God, to geue to Israel repentance and forgeuenesse of sinnes. Repentance is preached in the name of Christ, when men do heare by the doctrine of the gospell that al their thoughtes, their affections, and their endeuors are corrupt and faulty, and that therfore it is necessarie that they be borne againe if thei wyll entre into the kingdome of God. Forgeuenesse of sinnes is preached when men ar taught that Christ is made to them redemption,Ro. i.xxi. righteousnesse, saluatiō and life: in whose name they are freely accompted righteous and innocent in the sight of God, whereas bothe these graces are receiued by fayth, as I hauehave in an other place declared: yet bicause the goodnesse of God whereby sinnes are forgeuen, is the profe obiect of fayth, therefore it shalbe good that it be diligently distinguished from repentance.
Now as the hatred of sinne, which is the beginnyng of repentāce, openeth vsus the first entrie vntounto Christ, which sheweth himself to none but to miserable and afflicted sinners,Esa. lx….…, Mat. xi.v, Luc. iiii.xviij. Matt. ix.xxii. Act. iii▪xxvi. &. v▪ xxxi. which grone, labour, are loden, are hungry and thirsty, and pine awaye with sorrowe and miserie: so must we endeuor toward repentance, throughout all our life applie it, and follow it to the ende, if we will abide in Christ. For he came to cal sinners, but to repentance: he was sent to blesse the vnworthy, but so that eueryevery one should turne himself frō his wickednesse. The Scripture is full of such sayenges. Wherefore when God offreth forgeuenesse of sinnes, he likewise vseth to require on our parte repentance, secretly declaryng thereby, that his merciemercy ought to be to men a cause to repent them.Esa. lvi.i. & lix.xx. & lv.vi. (Do sayth he) iudgement and righteousnesse, bycause saluation is come nere at hand. Agayne. There shall come to Sion a Redemer, and to them that in Iacob repēt from their sinnes. Againe. Seke the Lord while he may be found: cal vponupon him while he is nere. Let the wicked leue his way & the wickednesse of his thoughtes, & be turned to the Lord,Act. ii.xxxviii. & he shall hauehave merciemercy on him. Againe. Turne ye & repent, that your sinnes may be done away. Where yet is to be noted, that this cōdition is not so annexed as though our repentance were a fundatiō to deserue pardō, but rather (bicause the Lord hath determined to hauehave merciemercy vpō men to this ende yt they shuld repēt) he teacheth men whether they shall trauaile if they will obteine grace. Therfore so long as we shall dwell in the pryson of our body, we must continually wrastle with the vices of our corrupt flesh, yea with our own naturall soule.… Plato sayth in certayne places, that the life of a Phylosopher is a meditation of death. but we may more truely say, that the life of a Christian mā is a perpetuall studie and exercise of mortifieng the fleshe, till it beyng vtterly slayue, the Spirit of God get the dominion in vsus. Therefore I thinke that he hath much profited, that hath learned much to mislyke himself: not that he should sticke faste in …hat myre and goe no further, but rather that he should haste and long toward God, that being graffed into the death & life of Christ, he should studie vponupon a continuall repentance: as truely they can not otherwise do, that hauehave a naturall hatred of sinne: for no man euer hated sinne, vnlesse he were first in louelove with righteousnesse. This doctrine, as it was most simple of all other, so I thought it beste to agree with th… truthe of the Scripture.
Nowe that Repentance is a singular gift of God, I thinke it be so wel knowen by the doctrine aboue taught, that I neede not to repete a long discourse to proue it agayne.Act. xi.xviii. Therfore the church prayseth and hath in admiratiō the benefit of God, that he hath geuen the Gentiles repentance vntounto saluation.i…. Tim. ij.xiv. And Paule commaundyng Timothee to be patiēt and milde toward the vnbeleuers, sayth: If at any time God geue them repentance that they maye repent from the snares of the Deuel. God in deede affirmeth that he willeth the conuersion of al mē, and directeth his exhortations generally to all men: but the effectual workyng therof hangeth vponupon the Spirit of regeneration. Bicause it were more easy to create vsus men, than of our owne power to put on a better nature.Eph. ij.x. Therfore in the whole course of regeneration we are not without cause called, the worke of God created to good workes, which he hath prepared that we should walke in them. Whom soeuer the lordes will is to deliuer from death, those he quickeneth with the Spirit of regeneration: not that repentance is properly the cause of saluation, but bycause it is alredy seen that it is vnseparable frō fayth and from the merciemercy of God:Esa. lix.xx sithe (as Esaye testifieth) there is a redemer come to him, and to those that in Iacob are returned from their wickednesse. This truely standeth stedfastly determined, that were so euer liueth the feare of God, there the Spirite hath wrought vntounto the saluation of man.Esa. lxiij.xvij. Therfore, in Esaie, when the faithful complaine and lament that they are forsaken of God, they recken this as a token of beyng reprobates, that their heartes were hardened by God. The Apostle also meanyng to exclude apostataes from hope of saluation,Heb. vi.vi apointeth this reason, that it is impossible for them to be renewed vntounto repentance: bicause God in renewyng them whom he wil not hauehave perish, sheweth a tokē of his fatherly fauour, and in a māner draweth them vntounto him with the beames of his cherefull and mery contenāce: on the other side with hardenyng them, he thundereth agaynst the reprobate, whose wickednesse is vnpardonable. Whiche kinde of vengeance the Apostle threateneth to wilfull apostataes,Hebr. x.xxix. whiche when they depart from the faith of the Gospell, do make a scorne of God, reprochefully despise his grace, and defile & treade vnderunder feete the bloud of Christ, yea as much as in them is they crucifie him agayne. For he doth not (as some fondly rigorous men would hauehave it) cut of hope of pardon from all wilfull sinnes: but teacheth that apostasie is vnworthy of all excuse: so that it is no maruell that God doth punish a contempt of himself so full of sacrilege, with vnappeasable rigour. For he sayth yt it is impossible,Hebr. vi.iiij. that they which hauehave ones ben enlightened, hauehave tasted of the heauenly gift, hauehave ben made partakers of the holy ghost, hauehave tasted of the good word of God & the powers of the world to come, yf they fall, shuld be renewed to repētance, crucifiyng againe of newe, and makyng a scorne of the sonne of God. Againe in an other place:Heb. x.xxv If (sayth he) we willingly sinne after knowledge of the truth receyued, there remayneth no more sacrifice for sinnes, but a certayne dreadfull expectation of iudgement, &c. These also be the places, out of the wrōg vnderstandyng wherof, the Nouatians in old time hauehave gathered matter to play the mad men: with whose rigorousnesse certaine good mē beyng offended, beleued this to be a counterfait Epistle in the Apostles name, whiche yet in all partes doth truely fauour of an Apostolike spirite. But bycause we contend with none but with thē that allowe it, it is easy to shewe, how these sentences do nothing mainteine their errour. Firste it is necessarie that the Apostle agree with his maister, whiche affirmeth that all sinne and blasphemie shal be forgeuē, except the sinne agaynst the holy Ghost, which is not forgeuen neyther in this world, nor in the world to come. It is certaine (I saye) that the Apostle was contented with this exception, vnlesse we will make him an aduersarie to the grace of Christ. Whereupon foloweth, that pardon is denied to no special offenses, but only to one, whiche procedyng of a desperate rage, can not be ascribed to weakenesse, and openly sheweth that a man is possessed of the Deuell.
But to discusse this, it behoueth to enquire what is that same so horrible offense, that shall hauehave no forgeuenesse. Whereas Augustine in one place defineth it an obstinate stifnesse euen vntounto death, with despeire of pardon, that doth not well agree with the very wordes of Christ, tha… it shall not be forgeuen in this world. For eyther that is spoken in vaine, or it maye be cōmitted in this life. But if Augustines definition be true, then it is not committed, vnlesse it continue euen vntounto death. Wheras some other saye, that he sinneth against the holy ghost, that enuieth the grace bestowed vponupon his brother: I see not frō whense that is fetched. But let vsus bring a true definitiō, which beyng ones proued with sure testimonies, shall easily by it sel…e ouerthrowe all the reste. I saye therefore, that they sinne agaynst the holy ghost, which of set purpose resist the truthe of God, with brightnesse wherof they are so daseled, that they can not pretend ignorance: whiche they do only to this ende to res…st.Mat. x….xxxij. Marc. iij.xxix. Lu. xij.x. For Christe meanynge to expounde that whiche he had sayd, immediatly addeth: He that speaketh a worde agaynst the sonne of man, it shalbe forgeuē him: but he that blasphemeth agaynst the holy ghost, shal not be forgeuen. And Matthew, for the blasphemie against the holy Spirit, putteth the spirit of blasphemie. But how can a mā speake a reproche against the Sonne, but it is also spoken agaynst the holy ghost? They that stumble vnware against the truthe of God, not knowyng it, which do ignorantly speake euell of Christ, hauyng yet this minde, that they would not extinguish the truth of God disclosed vntounto them, or ones with one worde offend him, whome they had knowen to be the lordes anoynted: these men sinne agaynst the father and the sonne. So there are many at this day, that do most hatefully detest the doctrine of the Gospell, whiche if they did know it to be the doctrine of the Gospell, they would be redy to worship with all their heart. But thei whose conscience is conuinced, that it is the worde of God whiche they forfake and fight agaynst, and yet cesse not to fight agaynst it, they are sayd to blaspheme the holy ghost: for asmuch as they wrastle against the enlightening that is the work of the holy ghost. Such were many of the Iewes, whiche when they could not resist the Spirit that spake by Stephen,Act. vi.x▪ yet endeuored to resist. It is no doubt but that many of them were carried vntounto it with zele of the lawe, but it appereth that there were some other that of malicious wickednesse dyd rage agaynst God himselfe, that is to saye, agaynst the doctrine, whiche they were not ignoraunt to be of God. And such were those Pharisees,Matt. ix.…iiij. … xii …. against whō the Lord inueyeth, which to ouerthrow the power of ye holy ghost, defamed him with the name of Beelzebub. This therfore is the Spirit of blasphemie. when mans boldnesse of … purpose, leapeth forth to reproche of the name of God. Which Paule signifieth whē he sayth,i. Tim. i.xiii. that he obteined merciemercy, bicause he had ig…orātly cōmitted those thinges through vnbelefe, for whiche otherwise he had ben vnworthy of Gods fauour. If ignorāce ioyned with vnbelefe was y• cause that he obteined pardō, therupō foloweth, yt there is no place for pardon, where knowlege is ioyned to vnbelefe.
But if thou marke it wel thou shalt perceiue that the Apostle speaketh not of one or other particular fal, but of the vniuersal departyng whereby the reprobate do forsake saluation. And it is no maruel, that they whom Iohn in his canonical epistle affirmeth not to hauehave ben of the elect. frō whom they went out,ii Ih. i.xix do fele God vnappeasable. For he directeth his speache against them, that imagined, that they might re…urue to the Christian religion, although they had ones departed frō it: and calling them from this false & pestilent opinion, he sayth that whiche is most true, that there is no way of returne open for them to the cōmunion of Christ, that wittingly & willingly hauehave cast it awaye: But they cast it not away, that only in dissolute licentiousnesse of lyfe transgresse the word of the lord, but thei that of set purpose cast away his whole doctrine. Therfore the deceit is in these wordes of fallyng & sinning. Bicause the Nouatians expound Falling to be, if a man beyng taught by the law of the Lord, yt he ought not to steale or to cōmit fornication, absteineth not from stealing or fornication. But cōtrarywise I affirme, yt there is a secret comparison of contraries, wherein ought to be repeted althinges cōtrarie to that which was first spokē, so yt here is expressed not any particular fault, but the whole turning away frō God, and (as I may so cal it) the Apostasie of the whole mā. Therfore when he sayth,Hebr. vi.iiij. they which hauehave fallen after that they hauehave ones ben enlightened, & hauehave tasted the heauēly gift, & ben made partakers of the holy ghost, & also tasted the good worde of God and the powers of the world to come: it is to be vnderstanded of them yt with aduised vngodlinesse hauehave choked ye light of ye holy spirit, hauehave spit out agayne the tast of the heauenly gift, hauehave enstrāged themselues from the sanctificatiō of the holy ghost, hauehave troden vnderunder foote the word of God & the powers of the world to come. And the more to expresse that aduised purpose of wickednesse, in an other place afterwarde he addeth this worde by name,…eb. x. xvi Wilfully. For when he sayth, that there is left no sacrifice for them that sinne willingly after knowlege of the truthe receiued, he doth not denie, y• Christ is a continual sacrifice to purge the iniquities of the holy ones (which he expresly crieth out almost in ye whole epistle, where he declareth y• priesthode of Christ) but he sayth, that there remaineth no other whē that is ones forsaken: & it is forsaken, when the truth of the gospell is of set purpose renounced.
But whereas some do thinke it to harde and to far from the tender merciefulnesse of God, that any are put awaye that flee to beseching the lords merciemercy: that is easily answered. For he doth not say, that pardon is denied thē if they turne to the lord: but he vtterly denieth, that they can rise vntounto repentance, bycause they are by the iuste iudgement of God striken with eternall blindnesse for their vnthankefulnesse. And it maketh nothyng to the contrarie that afterward he applieth to this purpose the example of Esau, whiche in vaine attempted with howling and wepyng to recouer his right of the firste begotten. And no more doth that threatenyng of the Prophet, When they crie, I wil not heare.Zach. vij▪ xiij. For in such phrases of speache is meante neyther the true conuersion, nor callyng vponupon God, but that carefulnesse of the wicked wherewith beyng boūd, they are compelled in extremitie to loke vntounto that which before they carelesly neglected, that there is no good thing for them but in the Lordes helpe. But this they doe not so muche call vponupon, as they mourne that it is taken from them. Therefore the Prophet meaneth nothing els by Cryeng, and the Apostle nothing els by Weping, but that horrible torment which by desperation fretteth and vexeth the wicked. This it is good to marke diligently: for els God should disagree with himself,Eze. xviij▪ xxi. which crieth by the Prophet that he wil be merciefull so sone as the sinner turneth. And as I hauehave alredy sayd, it is certayne that the minde of man is not turned to better, but by Gods grace preuentyng it. Also his promise concernyng callynge vponupon him, will neuer deceyue. But that blinde torment wherwith the reprobate are diuersly drawen, when they see that they muste needes seeke God, that they may finde remedie for their euels, and yet do flee from his presence, is vnproperly called Conuersion and prayer.
But a question is moued, whereas the Apostle denieth that God is appeased with fained repentance,i. Reg. xxviii.xxix. how Achab obteined pardon and turned awaye the punishment pronounced vponupon him, whom yet it appereth by the reste of the course of his life to hauehave ben onelyonly striken amased with sodeine feare. He did in deede put on sacke cloth, scattered ashes vponupon him, laye vponupon the ground, and (as it is testified of him) he was hūbled before God: but it was not enough to cut his garmentes when his heart remayned thicke and swollen with malice▪ yet we see how God is turned to mercy. I answere that so somtimes hypocrites are spared for a time, but yet so that euer the wrath of God lyeth vpō them, and that is done not so much for their sakes, as for common example. For whereas Achab had his punishment mitigate vntounto him, what profit got he therby, but that he should not fele it a liue in earth? Therefore the curse of God, although it were hidden, yet had a faste abidyng place in his house, and he himself went into eternall destruction. This same is to be seene in Esau.Gen. xxvi… xviii. For though he had a repulse, yet a temporall blessyng was graunted him at his wepyng. But bycause the spiritual inheritance, by the oracle of God could not rest but with one of the brethren, when Iacob was chosen and Esau refused, that puttyng awaye did exclude the merciemercy of God: this comfort was left him as to a beastly man, that he should be fat with the fatte of the earth and the deaw of heauen. And this is it that I sayd euen nowe, that it ought to be referred to the example of other, that we shoulde learne the more cherefully to applie our mindes and endeuours to repentāce, bycause it is not to be doubted that when we are truely and hartily turned, God will be ready to forgeue vsus, whose mercifulnesse extendeth it selfe euen to the vnworthy, so longe as they shewe anye grefe at al. And therwithal we be also taught, how terrible iudgemēt is prepared for all the obstinate, whiche now make it a sport with no lesse shamelesse face than iron heart to despise and set nought by the threatenings of God. After his manner he oftētimes reached out his hand to the childrē of Israel, to releue their miseries, although their cries were counterfait, & their heart doble and false, as himself in the Psalme cōplayneth,Ps. lxxvi….xxxvi. that they by & by returned to their nature, and so minded with so frendly gentle dealing to bryng thē to earnest conuersion, or to make thē vnexcusable. Yet in releasing punishmentes for a time, he doth not binde himself to a perpetual law therby, but rather riseth somtimes more rigorously against Hypocrites, & doubleth their peines, yt therby may appere how much fayning displeaseth him. But (as I hauehave sayd) he sheweth some examples of his redinesse to geue pardon, by which the godly may be encouraged to amēdement of life, & their pride maye be the more greuously condemned, that stubbornly kick against the pricke.