Abridgment of Institutes of the Christian Religion, Book 3 · Chapter 4
CHAP. IIII. Howe farre that is from the pureneſſe of the Goſpell, whatſoeuer the Sophiſters babble in their ſchooles, touching repentance, where confesſion and ſatisfaction are handeled.
1 THE ſchoole Sophiſters erre greatlie in the definition of repentance, ſaying,The definition of popiſh repentance. that to repent is to lament the ſins which are paſt, & not to cōmit ſuch things as they may lament.The popiſh diuiſion of repē tance They erre alſo when they deuide it into the contrition of the heart, the confeſſion of the mouth, and ſatisfaction of the work: for a man may bee trulie penitent without the confeſſion of the mouth.
2 Againe if thoſe three be neceſſarie to obtaine remiſſion of ſinnes, nothing is more miſerable or in worſe caſe then we, who can neuer be fullie perſwaded of remiſſion of ſinnes. They make contrition the firſt point to obtaine pardon, and that they will hauehave to be perfect,Popiſh contrition. but a man can neuer knowe certainlie when he hath fullie fulfilled this contrition in iuſt meaſure.
3 Furthermore, it ſhould be the cauſe of remiſſion of ſinnes, which is manifeſtlie falſe as wee hauehave taught.
Popiſh confeſſion.4 Moreouer they will hauehave ſinners to reckon vp all their ſinnes before the Prieſt, which can neuer be, and it is contrarie to the ſcripture.
Mat. 8.4. Luk. 5.14.Obiect. The Lorde ſent the Lepers vntounto the Prieſt*.
An. Hee ſent them not to make confeſſion. Who euer hearde it ſpoken that the Leuiticall Prieſtes were appointed to heare confeſſions?
Obiect. It was appointed in the lawe of Moſes, that the Prieſtes ſhoulde diſcerne betweene leproſie and leproſie*.Deut. 17.8.9, Sinne is ſpirituall leproſie. But ſin is ſpirituall leproſie.
An. All the Prieſthoods are tranſlated vntounto Chriſt, in him they are both fulfilled and ended: therefore all the right of the Prieſthood was tranſlated vntounto him*.
Queſt. Why then doth Chriſt ſend the lepers vntounto the Prieſtes?
An. Leaſt they ſhoulde cauill that hee brake the law, which did commaund that he which was cured of his leproſie ſhoulde be brought before the Prieſt, and ſhould be purged by offering of ſacrifice.
5 Obiect. The Lord commaundeth his Diſciples that they ſhould looſe Lazarus whom he had raiſed from the dead*.Ioh. 21.44. How Lazarus was looſed.
An. It was no more ſpoken to the diſciples thē to the Iewes that ſtood by: but what is this to cōfeſſiō?
6 Obiect. Thoſe which came to Iohns baptiſme confeſſed their ſinnes.
An. Iohn preached the baptiſme of repentance*.Mat. 3.6. Who then ſhould he hauehave baptiſed, but thoſe which confeſſed that they were ſinners*?
Obiect. Iames will that one confeſſe his ſinnes to another.Iam. 5.16.
An. He will hauehave one of vsus to lay his own weakneſſe in an others boſome, that wee may one giuegive counſell to another, one take pittie vponupon another, and one comfort another.
7 Ob. The vſe of confeſſion was moſt auncient.
An. There was no lawe made concerning it before Innocentius the thirdes time:The law of Innocentius the Pope abrogated. which when it was made, Nectarius biſhop of Conſtantinoble did reuerſe.
8. Alſo this kind of Confeſſion did greatlie miſlike euen Chryſoſtome, therfore let vsus cōclude that auricular confeſſion is abſurd and contrarie to the worde of God.
9 But the true confeſſion which is commaunded vsus reſpecteth both God and man. The firſt is,True confeſſiō before God. that we confeſſe our ſinnes to God, that we may obtaine pardon, foraſmuch as it is the Lord who alone forgiueth, forgetteth, and blotteth out the ſame. He is the alone Phiſition, the knower of mens hearts,Pſal. 32.5. &. 51 1. and he alone is priuie to their thoughts*.
10 After the ſecret confeſſion which is made to God, followeth the voluntarie confeſſion which is made before men,To confeſſe before men. ſo often as that is expedient either for Gods glorie, or for our owne humbling. After this maner Dauid reproued of Nathan, & pricked in conſcience, doeth confeſſe his ſinne before God, and alſo before men. After this manner the people of Iſrael,2 Sim. 12. Leuitic. 12. hauing the Prieſt to ſay before them, did openlie confeſſe their inquiries in the temple*.
Extraordinarie confeſſion.11 This kinde of confeſſion ought to be ordinarie in the church, and then to be vſed extraordinarilie, if the people hauehave offended with anie generall offence. Such was the confeſſion which the whole people made,Neh. 17. Ordinary confeſſion. beeing guided by Eſdras and Nehemias*. Wee vſe that extraordinarie confeſſion commēded of God, and moſt profitable for vsus fi…tly when wee preſent our ſelues in the ſight of God and of the angels in euerie holie aſſemblie.
Obiect. That is done in euerie prayer.
An. I graunt, but if you conſider howe great our ſluggiſhnes is, you will graunt that it is a wholeſome kinde of ordinance, if the chriſtian common people be exerciſed by ſome ſolemne rite of confeſſion vntounto humilitie.
12 Furthermore, the ſcripture alloweth two formes of priuate confeſſiō. One, which is made for our ſake: whereto appertaineth that of Iames, That wee confeſſe our ſinnes one to another*.Two kindes of priuate confeſſion. Iam. 5.16. Another which muſt be made for our neighbours ſake, to pacifie him, and to reconcile him to vsus, if we hauehave offended or hurt him in anie thing. For the vſe of the former (though it be free) yet ſhall we more commodiouſlie repaire to the paſtours: yet there wee muſt beware both of neceſſity to reckon vp al faults and that there be no tyrannie in the miniſters,For our ſake. and in the people no ſuperſtition.
13 Chriſt ſpeaketh of the other in Matthew*. If thou offer thy gifte at the altar, and there ſhalt remember, &c. VnderUnder this kinde is contained the confeſſiō of thoſe which hauehave offended euē the whole church.Mat. 5.23 For our neighbours ſake. So was the mā of Corinthus receiued again to the communion, when he had ſhewed himſelf obedient to correction*.Corinthians. 2. Cor. 2.6.
14 In theſe three kindes of confeſſion, the power of the keyes taketh place*:Mat. 18.19. Ioh. 20.23 either when the whole Churche craueth forgiueneſſe with a ſolemne acknowledging of their offences: or when anie priuate perſon, who hath by committing ſome notorious offence, offended the whole congregation, doth teſtifie his repentaunce: or when he which by reaſon of vnquietneſſe of his conſcience doth need the helpe of the miniſter, doth diſcloſe to him his infirmitie. But when we ſpeake of the keies we muſt beware that wee doe not dreame of anie power ſeparate from the preaching of the Goſpell.A caution.
15 That which the Romiſhe diuines hauehave dreamed of the vſe and number of the keyes,There is no authoritie of the keyes without the worde. and of the power of binding and looſing, is ſo abſurde, that it needeth no refutation.
16 For who is able, as they will hauehave it to reckon vp all his ſinnes?Neceſſitie to recken vp all faultes. Pſal. 19.13. & 58.5. Dauid crieth out, who ſhall vnderſtand all his errours?
17 Therefore it is a butcherie cruellie to vexe mens conſciences with that which is vnpoſſible.
18 Moreouer that law, that a man muſt of neceſſitie reckon vp all his ſinnes, ſhall either throw men into deſpaire, or els it wil make them hypocrits, hauing brought them from the true feeling of their ſinnes, and ſo it ſhall make them ignorant of God & of themſelues.
Queſt. Muſt I then confeſſe all my ſins? Is there no confeſſion acceptable to God, vnleſſe it be concluded in theſe few wordes, I am a ſinner.
An. We muſt not onlie endeuour in one worde, to confeſſe our ſelues to be ſinners, but alſo what manner vncleaneſſe ours is, howe great it is, and in how many points, that ye deapth of mercy may ſwallow vp the depth of ſin.Pſal. 19.13 Dauid ſaid for good cauſe* Lord cleanſe me from my ſecret faults.
Obiect. The gate of Paradice is ſhut againſt him, which ſhall neglect the power to confeſſe which is offered him.
An. Yea at what time ſoeuer a ſinner ſhal repent him of his ſinnes from the bottome of his hearte, I will put all his wickednes out of my remembrance, ſaith the Lord*.Ezech. 18.21
Obiect. There can no iudgement be giuen before the cauſe be heard.
An. Theſe confeſſours do raſhlie & boldlie chalendge to themſelues that power, who are made iudges of themſelues.
To binde and looſeObiect. Wee hauehave the office of binding and looſing committed to vsus.
An The Apoſtles knew not this power.
Auricular confeſſion is hurtfull.19 Therefore let vsus reiect auricular confeſſion as peſtilent and hurtfull to the whole church.
Obiect. It cauſeth him which confeſſeth to be aſhamed, that he may heerafter be more warie, and preuent the iudgement of God.Liberty to ſinne cometh from auricular confeſſion.
An. Yea we may eueryevery where ſee, that by nothing men hauehave more libertie graunted to ſin, then when hauing confeſſed them ſelues to the Prieſt, beeing careleſſe for making confeſſion all the reſt of the yeere, they neuer once ſigh before God.
Mat. 18.18.20 Queſt. Therefore the keies were giuen without cauſe*. Shall we make the word of Chriſt to be of none effect?
To whom the keyes were ge-An. Chriſt gaue this power to his apoſtles whoſe neither vicars not ſucceſſours the ſhauelings are. Againe that was not done before they receiued the holy Ghoſt.
Obiect. They hauehave the holy Ghoſt.
An. Why do they then looſe thoſe things which the Lord would hauehave bound, why do they bind thoſe which he commaunded to be looſed?
21 Ob. They hauehave power without knowledge.
An. Knowledge is required to good vſe.Power without knowledge.
Obiect. The ſaying of Chriſt is limitted according to his deſerts who is bound or looſed.
An. The church pronounceth fornicators and adulterers, &c. to be bound, as thoſe which are worthie to be bound. By the ſame worde it looſeth thoſe whom it comforteth after they repent. Which cannot be done without knowledge and vnderſtanding of the word of God.1 Cor. 6.9.
22 Ob. The lawful miniſters of Chriſt ſhal ſtand no leſſe in doubt, becauſe they knowe not his faith, which confeſſeth his ſinnes: but the prieſt doth only remit the ſinne which he knoweth.
An. The abſolution is conditionall,Abſolution conditionall. that the ſinner ſhould truſt, that God wil be merciful to him, ſo that he ſincerelie ſeeke the cleanſing of his ſinnes in the ſacrifice of Chriſt, & reſt vponupon the grace which is offred him.
23 Therefore theſe thinges are prepoſterouſlie wreſted vntounto auricular confeſſion, which are ſpokē by Chriſt partly of the preaching of the goſpel, partlie of excommunication.
Obiect. The authoritie and power to looſe was giuen to the Apoſtles, which the Prieſtes do exerciſe by remitting ſinnes which they know.
An. This principle is falſe: becauſe abſolution which ſerueth to faith,True abſolution. is nothing els but a teſtimonie of pardon, taken from the free promiſe of the Goſpell. But the other which dependeth vponupon diſcipline, appertaineth nothing vntounto ſecret ſinnes, but rather vntounto example, that the publike offence of the church may be taken away.
Obiect. Sinnes muſt be forgiuen but with enioyning penance and ſatisfaction.
An. That is to halfe that, which God hath promiſed wholie.
24 The whole ſumme tendeth to this end, If they will make God the authour of auricular confeſſion,The beginning of auricular confeſſion. their vanitie is reproued: becauſe this tyrannie was brought in, when the world was oppreſſed with filthie barbariſme.
Popiſh ſatiſfaction.25 They aſſigne the third place in repentaunce to ſatisfaction: they ſay that it is not ſufficient for him which repenteth to abſtaine frō euils paſt, & to change his maners for the better vnleſſe hee make ſatisfaction to God for thoſe thinges which are done.
Obiect. Though God forgiue the fault, yet doth hee reſerue the puniſhment.
An. What is remiſſion but the free gift of liberalitie? Againe,What remiſſion is. Why is the word freelie added but onelyonly to take away all opinion of ſatisfaction? Laſt of all, if by the name of Chriſte wee obtaine remiſſion of ſinnes *,Ioſ. 52.3. Collo. 2.14. Tit. 3.5. what ſhall wee neede ſatisfaction?
26 Obiect. We are receiued into the fauour of God by Chriſt in baptiſme. After baptiſme we muſt riſe againe by ſatisfactions. The blood of Chriſte profiteth nothing, but ſo farre as it is diſtributed by the keies of the church.
An. Iohn ſaith farre otherwiſe, who ſaith, That Chriſte is both our aduocate with the father, & the propitiation for ſinnes, and that ſinnes are forgiuen for his names ſake *. For hee is the onelie Lambe which taketh away the ſinnes of the world*: Therefore we neede none other recompence or ſatisfaction.1. Ioh. 2.2.12.*1 Ioh. 1.36.
27 Wee muſt heere conſider two thinges: The firſt that Chriſt his honour bee kept to him vndiminiſhed. Secondlie, that mens conſciences being fullie certified of remiſſion of ſinnes may hauehave peace with God. Both of theſe are violate by the doctrine of ſatisfaction.
28 Obiect. Certaine ſinnes be veniall, and certaine mortall: for mortall ſinnes,The veniall ſinnes of the Papiſts. a great ſatisfaction is due: veniall ſinnes are purged with more eaſie remedies, with the Lords prayer, with holie water, with the abſolution of the Maſſe.
An. That is to toy and mocke with God. Such a diſtinction of ſin is contrarie to the ſcripture, which pronounceth death to bee the rewarde of ſinne*,Rom. 6.23.14. Ezech. 18.20. and that the ſoule which ſhall ſinne is worthie of death*.
Obiect. The ſinnes of the faithfull are veniall or pardonable.
An. Not becauſe they do not deſerue death,All ſinnes are mortall. Rom. 8.1. but becauſe through the merciemercy of God there is no condemnation to thoſe which are in Chriſt Ieſus*.
Obiect. This is the paradox of the Stoicks touching the equalitie of ſinnes.
An. It doth not followe that thoſe ſinnes are equall which are together mortall.Of the offence and puniſhmēt of ſinnes.
29 Obiect. The offence is forgiuen through the merciemercy of God, but the iuſtice of God doth require that the puniſhment ſhould be paid.
An. The ſcripture teacheth the contrarie. This is the teſtamēt which God hath concluded for vsus in his Chriſt: that he will not remēber our iniquities*. And in another place, If the wicked man ſhall depart from his iniquitie,Ier. 31.34. Ezech. 24.27. I will put all his iniquities out of my remembrance*.
30 What had Chriſte done for vsus, if the puniſhment ſhould yet bee required for ſinnes?1 Pet. 2.24. Ieſ. 53.5. Rom. 3.24. For when we ſay that he hath borne all our ſinnes in his bodie vponupon the tree, there is no other thing ſignified, but that he hath ſuffered the puniſhment & pain which were due to our ſinnes.
Queſt. Will the Lord admit no recompence?
Oſe. 14.3.An. We will pay the calues of our lips*, namelie thankſgiuing.
Dauid, 2 Sam. 12.13.31 Obiect. Dauid obtained pardon for his ſin, and yet he is puniſhed afterward with the death of his ſonne*.
Puniſhment of the wicked.An. Such puniſhment is a correction, and not a puniſhment for ſinne: which two muſt be diligentlie diſtinguiſhed. For there be two kinds of iudgemēts: the one of a iudge, ſuch as the puniſhment of God is, when the puniſhment is ioyned with his indignation.Correction of Children. The other of a father, which is properlie called a correction or admonition. The ſonne is beaten, & the ſeruant is beaten: but the ſeruant is puniſhed as a ſeruaunt, becauſe hee hath offended. But the ſonne is chaſtiſed as a ſonne needing diſcipline.
32 Therefore the chaſtiſement of the faithfull is a bleſſing of God, and a ſure teſtimonie of Gods louelove*.Ioh. 3.17. Pro 3.11. Heb 12.5. But what afflictions ſoeuer the wicked doe ſuffer, it is depainted out vntounto vsus as the entrance into hell, from whence they beholde their eternall damnation alreadie a farre of.
Obiect. God is oftentimes ſaide to bee angrie with his Saints, when hee puniſheth their offences*.Iſa. 12.1 Abac. 3.2. The anger of God.
An. That is not referred vntounto the purpoſe of God who doth puniſh, but vntounto the vehement feeling of paine, which thoſe ſuffer which abide his ſeueritie.
33 Therefore when the reprobate are ſcourged with ſcourges of God,The whipps of the reprobate. they are not therefore puniſhed that they may returne to a better minde, but onelyonly they trie with their great euill, that God is a iudge and reuenger*.1 Sam. 15.23. But the children are beaten with roddes, not that they may thereby be puniſhed for their ſinnes, but that they may therby be brought on to repentance*.1. Cor. 11.32.
34 The faithful hauehave neede to be furniſhed with theſe cogitations in the bitterneſſe of afflictions. It is time that the iudgement beginne at the houſe of the Lord, wherein his name is called vponupon*.1 Pet. 4.17. Ier. 25.29 Why God did chaſtice dauid. What ſhould the children of God do, if they did beleeue the ſeueritie of God which they do feele, to be his vengeance?
35 Therefore we ſee plainly that after that God had forgiuen the adulterie of Dauid, he chaſtiſed him, both for a common example, and alſo to humble him. In this reſpect the faithfull to whome he is mercifull, are daylie ſubiect to the common miſeries of this life.
36 Obiect. Daniell counſelleth Nabuchadnezar to redeeme his ſinnes with righteouſneſſe,Dan 4.24 What it is to redeeme ſinnes. and his iniquities with pitying the poore*.
An. This word redeeme, is referred rather vntounto men, then vntounto God. For it is all one as if he had ſayd, Thou haſt exerciſed ô king, an vniuſt and violent gouernment, nowe in ſteede of thy vniuſt exactions, repay to the people iuſtice and merciemercy.
Obiect. Salomon ſaith that the multitude of ſins is couered by louelove*.Prou 10.12.
An. Not with God, but among men them ſelues. For the whole verſe goeth thus,How louelove couereth ſinnes. Hatred rayſeth contentions: but louelove couereth all iniquities: as if he ſhould ſay, They which hate one an other, do one pull an other in peeces: but thoſe which louelove together, do winke at manie things, & do one forgeue another manie things.
Obiect. Sinne is cleanſed by merciemercy and liberalitie.
An. That is, they ſhall find God fauorable, who bidding adieu to their former wickedneſſe, do turne to him by godlineſſe & truth. So doth the Apoſtle* and Chriſt*Mat. 23.25 Luke. 7.36. expound them.
37 Obiect. The woman had manie ſinnes forgeuen her becauſe ſhe loued much*.
An. Her louelove was not the cauſe of the forgeueneſſe of her ſinnes, but the proofe: becauſe the Lord ſayd, Thy faith hath ſaued thee.
Hom. 2. in Pſal. 50.38 Chryſoſtome writeth wel in a certaine place* Where merciemercy is required, examination ceaſſeth: where merciemercy is craued, iudgement doth not rage: where merciemercy is asked:Note there is no place for puniſhment: where merciemercy is, there is no queſtion: where there is merciemercy, the anſwer is pardoned.
Hom. 10. in Gen Euch. ad Laur.Obiect. Auguſtine calleth the works of mercy, remedies to obtaine remiſſion of ſinnes.
An. He expoundeth himſelfe in another place, The fleſh of Chriſt, ſaith he, is the true and only ſacrifice for ſins, not only for thoſe which are all blotted out in baptiſme: but for thoſe alſo which come vponupon men afterward through infirmitie, for which we ſay daily, Forgeue vsus our debt*.
Mat. 6.12.39 And the old writers for the moſt part, called ſatisfaction,Eccleſiaſticall ſatisfactions among thoſe of old time. not a recōpence to be rendred to God, but an open declaration, whereby they which had bene puniſhed with excommunication, did certifie the Church of their repentance, when they would be receaued to the communiō. For there were certaine faſtinges appointed them, and other thinges wherby they ſhould teſtifie that they were weary in deede and from their hart,Auguſt. Enchir. ad Laur. cap. 65. or whereby rather they might blot out the remembrance of former things. And ſo they were ſayd to make ſatisfaction not to God, but to the Church.