¹¹ 2 Before we doo procéed anie further, let vs speake of the nature of the word. The Hebrues haue this word Schub, which signifieth To turne, & to be conuerted; from whence they haue deriued the two nownes, Schuua, & Shiua; that is to saie, Inuersion, and Conuersion: when our minds being changed, and sinne sequestred, a new course of life is taken in hand. The Graecians called it ⟨…⟩: hereof commeth ⟨…⟩, and ⟨…⟩, which is a certeine changing of the mind, so that in stéed of an euill mind, we establish a good. The Latines vse the verbe Poenitere, deriued of Poena; that is, Paine; because the things which we haue committed, are gréeuous and bitter vnto vs. ¹² After these Etymologies of words, let vs sée what descriptions there be of repentance. They are written in the fourth booke of the Master of the sentences, the 14. distinct. The first is ascribed vnto Ambrose; Repentance is to lament for the euils that are past, and not to commit againe things to be sorrowed for. The verie same in a maner saith Gregorie the bishop of Rome; Repentance is to bewaile the sins that are past, and not to commit anie more to be bewailed. By others it is said, that to leaue off sinning, is true repentance. And others haue somwhat otherwise described the same; namelie, that repentance is a vertue, wherby we bewaile and detest the euils committed, with a purpose of amendement, & a will to co~mit no more anie such euils as are to be lamented. They which fall euerie day, ¹³ are compared by saint Peter vnto a dog returning to his vomit; & vnto a sow which returneth againe to hir mire. Repentance by Augustine, is sometimes called reuenge, béeing a punishment vpon him selfe, bicause he is sorie that he hath sinned. These descriptions be some without forme. Neither will I passe it ouer, ¹⁴ that repentance is called the second table: which we read in Ierom, vpon the 16. chapter of Ezechiel, and in the decrées De poenitentia, distinct. 1. in the chapter Secunda tabula. And in this sort they vnderstood it: At the beginning, they saie, that men sailed prosperouslie, that shipwracke was made by the sinne of Adam, that regeneration by baptisme is the first boord; vpon which we swim out; and that if men fall againe after baptisme, repentance is the second boord. Others doo otherwise interpret it: howbeit I doo not much weigh the same.

3 Now that we haue placed things on this wise, let vs come to a plaine definition, ¹⁵ which conteineth all the causes. We may therefore, in my iudgement, saie; that Repentance is a change of life, which a man, with great sorrowe for his sinnes committed, willinglie taketh vpon him, through faith, vnto the honor of God, and to the obteinement of his owne saluation. Now it shall be declared particularlie. The generall word is Change: and changes, ¹⁶ according to the philosophers, are of manie sorts. For if it be vnderstood in substance, they saie it is a generation; if in quantitie, they call it an increase and decrease; if thou go from place to place, they name it a locall motion. If this change be made in qualities, in passing from one contrarie to another; this fourth change they call an alteration. Herevnto belongeth repentance: we doo not cast our mind nor our bodie from vs; but there is made a certeine alteration in qualities, from vncleannesse to purenesse, from a corrupt to a sincere life. ¹⁷ Touching the subiect thereof, we are to consider, that the whole man is changed in respect of qualities; but especiallie the will, in which part of the mind repentance is placed: for in the power thereof consisteth the rule & gouernement of other powers. Others haue supposed, that this repentance is placed in the angrie part; bicause it concerneth an high & loftie matter. Wherefore the will admitteth this change, not fainedlie, but vehementlie; in such sort as there is great sorrowe for sinnes committed. Passion or sorrowe is a certeine affection: therefore I did not saie that it is a sorrowe, bicause it is doone with reason. Notwithstanding, this sorrowe is foorthwith present, it helpeth, it worketh togither: as appeareth in the seuenth chapter of the second to the Corinthians; ¹⁸ Godlie sorrowe worketh repentance in you, vnto the honor of God: for some may sorrowe in respect of their owne losse.

We sée here now, that from faith, which is the gift of God, ¹⁹ procéedeth the efficient cause of repentance. As God giueth faith, so also dooth he giue repentance; otherwise, if there be no faith, ²⁰ repentance were not auailable. But faith otherwhile is a true faith, and otherwhile it is but a temporall faith; & such as the faith is, such is the repentance that dooth insue: if it be a true faith, true repentance followeth. Of what sinnes then must we repent vs? Doubtles we ought to repent of all sinnes: ²¹ so as Tertullian rightlie said in his booke De poenitentia; Whether it be in word or in déed that we haue offended, he saith, that euen he, which by his iudgement hath appointed punishment for all those things, hath also promised pardon through repentance. ²² Some of those things, which be placed in the definition, belong vnto the generall word; and some perteine vnto the differences: the generall word is Change, the difference is Alteration of life. Another difference is, that it be willinglie taken in hand: for there be some things doone, which we be not willing vnto. Another difference is, it may be taken in hand for sinnes committed. The formall cause is conuersion and change; the materiall cause is the will it selfe; the obiects are the sinnes for which we sorrowe, and the vertues which we striue to atteine; the efficient cause is faith and God; the end is the honour of God, & our owne saluation. Thus the definition being declared, let vs come to the distinctions.

²³ 4 Tertullian distinguished repentance into good and euill: he saith it is euill repentance, if we repent our selues of the déeds that be doone well; namelie, of almes-déeds, of forgiuing our enimies, of receiuing the sacraments: but it is a good repentance, when we change vnto better. It is said to be either good or euill, in respect of the end wherevnto we refer it. Another distinction; one kind of repentance is rude, and without forme; and another is perfect and absolute. Whereby shall we gather this? Bicause that it is the will, which taketh in hand, and that the same in hir owne nature is blind; it behooueth that vnderstanding go before. What shineth in those men, ²⁴ which be without Christ? Somtimes there appéereth in them a certeine humane honestie, the which (as the philosophers saie) is a life according to nature. They read the Ethiks or morals of the philosophers; they sée Ideas or forms of vertues: when their vnderstanding taketh anie hold of this honestie, they perceiue how far off they be from the same; and for that cause they finding themselues by experience to be blamed, are stirred vp with a certeine repentance.

Laertius teacheth, that a certeine yoong man that was lewd and loose of life, at a certeine time being droonk himselfe with droonken companions, and wearing a garland, rushed into the schoole of Xenocrates. But the philosopher being not disquieted with their comming in, procéeded in his treatise: he spake so earnestlie of temperance, that by little and little the words entered into the hart. This yoong man laid awaie his garland, and began to dispute of philosophie. Howbeit, such a maner of conuersion is not altogither to be commended: it may be commended in his kind. But it is nothing at all christianlike, whereof we speake; which ought to be according to faith, and towards God; as Paule witnesseth in the twentie of the Acts, ²⁵ that he preached repentance towards God, and faith in Iesus Christ. There be others, which bring foorth this rude and vnperfect repentance in another sort. When it is taken in hand by the will, and the same followeth reason; there must néeds be some thing, which ought to giue light vnto reason. They haue a generall faith or opinion, ²⁶ that God is both a reuenger of euill, and a rewarder of good. They also behold that, which he hath commanded in the lawe: when they perceiue that they be commanded to doo such things as they doo not, they be vexed with feare, and after a sort repent themselues.

Some bring a place out of the 26. chapter of Esaie; We haue beene with child of thy care, ²⁷ and haue brought foorth the wind of saluation. But it maketh not to the purpose; howbeit, true it is, that repentance with some is begun in this sort. This may be hurtfull: for vnlesse it haue some helpe besides, it bréedeth desperation. After this sort did Caine, Iudas, and Esau repent themselues. Séeing the matter standeth thus, then in the elect children of God faith is added, forgiuenes is preached, and they imbrace the same thorough Christ: ²⁸ then dooth true and perfect repentance followe. When the will vndertaketh this repentance, Christ himselfe lighteneth the vnderstanding with the remission of sinnes: then commeth the holie Ghost, by whom strength is giuen to cast off sinne: and the fruits of repentance doo followe, that in sted of wicked acts, good déeds are shewed foorth. The holie Fathers said, that this is to doo repentance: ²⁹ and the holie scriptures doo declare the same. In the second of the Acts, when they which heard of remission of sinnes, through Christ, ³⁰ were pricked in their harts, and euen then it repented them: yet notwithstanding Peter said; Repent ye: wherefore he requireth that fruits should followe.

5 This christian repentance some doo weaken; some others would in a maner take it quite awaie: and these men must be confuted. They saie, that it séemeth to be a foolishnes, ³¹ to repent vs of those things, which be alreadie doone: The sinnes are alreadie past, we cannot helpe it, but that we haue sinned: Wherefore we must not be disquieted. The reason is weake. True it is, that euill works are passed and gone: ⟨…⟩ut that nothing of them remaineth, that is not true. The remembrance of them, ³² and the conscience remaineth; in like maner the gilt, that is to saie, the bond to euerlasting punishments: there remaineth also the deformitie of the mind, and of the powers thereof. Further, we may saie that reason otherwise concludeth, than these men would. ³³ It was said vnto a certeine philosopher, that he should not lament for his child that was alreadie dead; bicause he could not helpe it with lamentations: naie rather (saith he) I sorrowe this most of all, that this cannot otherwise be. Euen so should godlie men sorrowe, bicause they haue sinned: and that now it cannot otherwise be, but that they haue violated the lawe of God. Others saie; Séeing God dooth rightlie vse euen our sinnes, and directeth them vnto those ends, which he will haue, why should I sorrowe, bicause I haue sinned? These men speake not well. Although that sinne so entered in, ³⁴ that grace might abound; yet saith Paule, we must not therefore remaine in sinne. If God will vse sinne, shouldest thou for that cause commit sinne? It is the propertie of God to rule all things: doo thou what is commanded thée. This argument dooth not so much touch vs, as it dooth those, which set downe a bare permission: for God permitteth not against his will. Further, there is brought an example: ³⁵ A certeine Nun was mother to the Maister of the sentences and Gratianus: when she sawe them to be twoo such notable men, she said that she could not repent: vnto whom hir confessor said; Onelie sorrowe thou, bicause thou canst not sorrowe.

6 There haue béene some, which would quite haue taken awaie repentance. Such were the Nouatian heretiks, ³⁶ and the Puritans; who alone would séeme to be wise. Their opinion offended euen Constantine himselfe: for as it is reported by Socrates, in the Ecclesiasticall historie, in the first booke, and tenth chapter; and by Sozomenus, in the first booke, and 22. chapter: when the Councell was holden at Nice, he called vnto him Acesius a Nouatian bishop, and asked of him, whether he thought that it was well decréed concerning Christs béeing of one substance with the father, and as touching the kéeping of Easter? He allowed it; Wherefore then (saith the Emperour) dooest thou not communicate with others? He began to declare what had happened in the time of Decius the Emperour. Some had fallen, and would haue béene afterward receiued, but the bishop put them backe. Set vp a ladder (saith the Emperour) and clime thou alone into heauen: thereby noting his pride, that he alone with those of his sect would be in heauen. ³⁷ Some iudge that Constantine the Emperour so greatlie fauoured repentance fo⟨…⟩ some especiall cause. Sozomenus in the second booke, and fift chapter, reporteth, that the Greeks had iudged ill of Constantine: that they said he was cruell, that he had slaine manie of his kindred, and among others his sonne Crispus; that being disquieted, he tooke counsell of Sopater the philosopher, whether he might be purged; and that the same Sopater said, that there was no purgation for these crimes. Whervpon he tooke counsell of the christian bishops, who said, that he might be purged by true repentance, and for this cause he imbraced the christian faith. Sozomenus reporteth this: but he confuteth it, as a thing deuised in dishonour and hatred of christian religion.

First hée saith; that Constantine himselfe from his tender age was brought vp in christian religion, and dwelt at that time in Britaine, and in Gallia. But it is not probable, that Sopater (which taught in Greece ) did come into these countries. Furthermore, he ioined his sonne Crispus partaker with him in the empire: this dooth manie lawes testifie, being set foorth in the name of Crispus and Constantine, and he liued vnto the twentie yere of the reigne of Constantine. But admit it were thus, and that Sopater conferred with him, or wrote vnto him. He might not saie, that in the countries of the Ethniks there was no purging; for there were manie, as before I haue declared: wherefore he answered, that Constantine fauoured repentance as a christian, and one that was expert in the holie scriptures. ³⁸ It is to be maruelled, that the Nouatians perceiued not that sentence in Ezechiel; In what houre soeuer a sinner shall be sorrowfull, I will no more remember his sinnes. Further, that they considered not the example of Dauid, Ezechias, Manasses, ³⁹ and of Peter, who after his fall held his place in the apostleship: neither that they marked, that the Lord said vnto Peter, when he asked him how oftentimes he should forgiue his brother; ⁴⁰ I saie not to thee seuen times, but seuentie times seuen times. Séeing these so manifest testim⟨…⟩ nies be extant, how can the Nouatians denie repentance vnto them which be fallen? It séemeth, that they are mooued therevnto by two places in the epistle to the Hebrues, the tenth chapter; ⁴¹ Vnto them (saith he) that sinne willinglie, after they haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinnes, but a certeine fearfull expectation of iudgement. But here it is not spoken of euerie kind of sinne, but of sinne that is peculiar, and after a sort vniuersall: when as men reiect faith, and doo altogither alienate themselues from Christ, and set themselues against him.

This is the sinne against the holie Ghost, ⁴² which God so punisheth, as it shall not be forgiuen, neither in this world, nor yet in the world to come. It is expounded better by another place in the 6. to the Hebrues; ⁴³ It is vnpossible that they which be once lightened, and haue tasted the heauenlie gift, ⁴⁴ and haue beene made partakers of the holie Ghost, and haue tasted of the good word of God, if they fall awaie, should be renewed by repentance. That is not to be vnderstood of euerie falling, but of that wherby all is renounced, and faith forsaken. ⁴⁵ Therein is no remission, bicause therof can be no repentance: for if it behooue man to haue faith, which must haue light, and if that faith be vtterlie renounced, they are not renewed by repentance. These men haue put no difference betwéene [fallings, and those] renouncings which séeme to belong vnto sinne against the holie Ghost. Some fell in persecutions, but inwardlie in their mind they renounced not faith; outwardlie they did sacrifice, ⁴⁶ as did Marcellinus the bishop of Rome; and Peter, which with his mouth denied Christ: bicause they had inwardlie the root of faith, therfore there was place to repentance. They returned to the church, the bishops saw that they had not vtterlie renounced faith, without the which repentance might not haue béene. But the Nonatians by no means gaue them peace. Truth in déed it is, ⁴⁷ that sinne against the holie Ghost hath no remission, bicause it hath no repentance, séeing faith is vtterlie renounced. They which haue abiured faith, haue sinned most gréeuouslie; but when they haue doone repentance, the church receiueth them. But thou wilt saie, that they doo but faine: the priest hath respect to those things which be done, but he searcheth not their harts. Ecebolius Sophista, ⁴⁸ when as the emperours at the beginning were not christians, he also was an aduersarie vnto religion; afterward vnder Constantine he fauoured the same; againe, vnder Iulian he recanted, and afterward vnder Iouinian he returned againe: he lieng at the temple gates said vnto such as entred in; Tread ye vpon me, which am salt without sauour. An vnconstant and changeable man was he, and yet the church receiued him. Wherefore those places being well vnderstood, helpe not the Nouatians.

⁴⁹ 7 We brought in a double distinction of repentance. There followeth an other, which hath béene found out by the papists: the same doo the doctors of Collen teach in their Antididagma, [so intituled.] They saie that one sort of repentance is to be preached vnto the Ethniks, and another vnto them which be fallen after baptisme. This doo they faine, bicause they would escape the arguments, which shew, that saluation by Christ commeth fréelie. They saie, that the Ethniks must be so drawen to saluation, as they may beléeue in Christ, therein are not required teares, fastings, and other satisfactions: but if they repent, they haue frée remission of sinnes. But if they become christians, and fall into sinnes, another waie must be vsed; namelie, that by sighes, by fastings, by almes-déeds, and by other satisfactions they maie haue remission of sinnes. To confirme this, they bring a place to the Romans; ⁵⁰ The gifts and calling of God are without repentance. It is ment (saie they) as touching the first repentance; namelie, that that calling is without repentance. They bring Ambrose, ⁵¹ that he so vnderstandeth that place. But they speake falslie: for if it be true repentance, sorrowe followeth after it; ⁵² neither can there be repentance in them, which come vnto Christ without sorowe. How can they but moorne and confesse that they haue sinned? In the 2. epistle to the Corinthians the 7. chapter, it is said; ⁵³ that Repentance worketh godlie sorowe in vs: that so it is, the Niniuites declare, who hearing the preaching of Ionas, repented in sacke-cloth. ⁵⁴ We read in the 2. chapter of the Acts of the apostles, ⁵⁵ that the Hebrues, when they had heard the preaching of Peter, were pricked in their harts. ⁵⁶ Augustine, before he was baptised, and was by little come vnto Christ, liued in manie sighes and teares, as appéereth by his booke of confessions: and that was his first conuersion.

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

8 Others saie, ⁵⁷ that there is one kind of repentance, which is priuate, another publike, and another solemne. Priuate repentance is that, which is priuatelie doone: publike is that, which is openlie doone: the solemne is that, which onelie the bishop inioineth, and the same is doone with great pompe. They exclude sinners from the church, as Adam was driuen out of paradise: ⁵⁸ when a yeare is come and gone, they will haue them to be presented in the great wéeke. Hereof doth the Maister of the sentences make mention in the 4. booke and 14. distinction. Origin also in the 25. homilie vpon Leuiticus, séemeth to speake of the same: he saith, that it was seldome granted. The Canonists speaking of solemne repentance, would that it should therefore be had, bicause others might be terrified: and they will that the same be doone but once onelie. They admit not them anie more to the holie orders, who haue thus solemnlie doone penance: neither doo they grant it to clergie men & ministers of the church. ⁵⁹ Why they would not eftsoones renew this solemne repentance, the Maister of the sentences bringeth a reason; namelie, least such a medicine should become of small estimation. Which reason Augustine in a certeine epistle to Macedonius séemeth to alledge. This Macedonius was gouernour of a prouince, and it happened oftentimes, that Augustine and other bishops made intercession for heretikes. Among other things, he writeth vnto Augustine, that he maruelled if they could doo well; especiallie when as after repentance once doone, they were not inioined therevnto againe. Augustine answered by writing, ⁶⁰ that the common repentance was not denied vnto them; but this most humble repentance was not renewed, least it should growe contemptible.

In his Enchiridion vnto Laurence, the 65. chapter, ⁶¹ he sheweth also a cause why certeine times were prescribed to repentance: not bicause the Lord is slacke to forgiue him that is truelie penitent; but men vnderstand not this: he is to be receiued into the church; they knowe not well, whether he be penitent or no: a temporall probation is prescribed. How they should be handled by the people at such time as they vsed solemne repentance, I noted in Augustines treatise vpon the 61, psalme, toward the end. He describeth a certeine man, which being a christian, inclined himselfe vnto magicall arts: this man (saith he) so fell from the church, as he now said, that it is not man which committeth adulterie, but the starre of Venus: that man co~ mitteth not murther, but the starre of Mars: this man deceiueth manie, he now returneth vnto the church, and desireth reconciliation. A long time (saith he) did he knocke before Easter, and as yet is not receiued: marke him well, and consider of his actions, and as you find him, so tell me. ⁶² But wherefore they would not admit them to holie orders, which had doone solemne repentance, the reason is alledged. If so be that they should be afterward in the ministerie, their wickednes being called to mind, they should be of no reputation, when as it behooueth the ministers of the church to be had in reuerence. Furthermore, with what face can they chasten wickednes in others, when they them selues be guiltie of the same? In this small outward ceremonie, they will séeme to be wise & carefull; but in giuing them orders, they neuer thinke of anie such thing. Why doo they giue orders vnto such as be wicked, and who as yet haue not repented? Albeit Ierom against the Luciferians. affirmeth, ⁶³ that solemne repentance in bishops ought to be receiued: ⁶⁴ which the Luciferians denied. Certeinlie we reade it to be oftentimes doone, that the bishops, which came from the Donatists, were receiued againe into their owne dignities. Onelie hands were laid vpon them, so that the canons, touching solemne repentance, are not kept; and now at this time are cleane growne out of vse.

9 There followeth an other distinction. ⁶⁵ They saie that one repentance is a vertue, and an other is a sacrament: for they saie that the vertue it selfe of repentance dooth abide in men for euer, and that the sacrament is receiued for certeine times. And this vertue being morall, they saie must be referred vnto some one of those foure capitall vertues; namelie, vnto iustice, (for the honor is reserued vnto God) euen vnto a reuenging iustice, bicause they séeme to punish in them selues the wicked acts which they haue committed. ⁶⁶ Howbeit it is not properlie a reuenging iustice, as they teach: for oftentimes he taketh reuenge against his will, vpon those things which he suffreth; but against these he dooth it willinglie and of his owne accord. Moreouer, that same reuenging iustice hath respect onelie vnto the hurt or damage, which is doone, and would haue the same to be punished: but herein the offending of God is regarded. Such reuengments and restitutions we denie not: but yet they must not be appointed as a reward, wherwith we deserue remission of sinnes, as they ordeine them to be.

For when they compare the vertue of repentance with a sacrament, they saie, that after a sort it is the cause of forgiuenes of sinnes: which the Master of the sentences testifieth in the place before alledged. Against this, ⁶⁷ they set a sacramentall repentance, whereof they make thrée parts; Contrition, Confession, and Satisfaction. Albeit Pighius dissenteth from them, saieng; that it is not properlie a part, but a sequele: perhaps bicause he sawe the parish priest absolue the penitent sinner, before he did that which he was inioined to doo. But where leaue these men absolution, which thus diuide repentance into parts; séeing the same neuerthelesse is the principall thing? Thomas Aquinas, in a certeine place saith, that the same may séeme to be the forme: and the other parts to be as the matter. ⁶⁸ Absolution is the preaching of forgiuenesse of sinnes: it is that keie whereby the beléeuers are loosed. The keie which bindeth, is that, whereby they saie that vnbeléeuers doo remaine in their sinnes. It is certeine, that that preaching of forgiuenesse of sinnes is comprehended in faith: Christ said; Beleeue my sonne, thy sinnes are forgiuen thee.

10 As concerning this distinction of repentance, there is a doubt, ⁶⁹ that it appéereth not plainlie, whether repentance be a sacrament: all they saie that it is one. For the easier vnderstanding of it, let vs sée what a sacrament is. ⁷⁰ A sacrament signifieth a secret and hidden thing: for when sacraments are propounded vnto the people, all men knowe not what they meane. They are plaine vnto such onelie as be well entered into religion: that is to saie, vnto beléeuers. Let the Ethnike come, he shall sée water, bread, and wine; but what the same is, he shall not perceiue: the faithfull man shall vnderstand what they mean. The Graecians call it ⟨…⟩, A mysterie; the Latines Sacramentum, A sacrament, a signe, or oth. And this which we call Sacramentum, came first from warriers, and was a bond betwéene the soldier and the capteine; and againe, betwéene the capteine and the soldier. ⁷¹ Sacraments are tokens, whereby God is bound vnto vs, and we vnto him. Thus much of the names. As touching the definition, some saie that a sacrament is the signe of a holie thing. But after this maner we shuld haue infinite sacraments: ⁷² for all good actions are significations of an holie thing, that is, of faith, hope and charitie, which are hidden in vs; séeing in the Papasie, they haue manie crossings, gestures, and vestiments, all should be sacraments. Wherfore they haue contriued the matter in an other definition, & said, that it is a visible signe, of an inuisible grace: & that it is a visible signe, and hath not relation to euerie holie thing, but to inuisible grace onelie.

Furthermore they, and especiallie the Maister of the sentences, haue added a wicked saieng: that they be not onelie signes and representations; but also the verie causes of grace. If they would saie, that they were certeine visible instruments, which God vseth, as he vseth the outward woord for the stirring vp of faith, they should not speake amisse; but to saie that it is the cause of grace, they speake not well. Besides, what would they doo with matrimonie? They will haue it to be a sacrament, ⁷³ and yet they saie that there is no grace giuen vnto men thereby. They would haue the sacraments to be seuen in number; but from whence they haue them, they are not able to declare by the holie scriptures. The elder fathers had but two sacraments. ⁷⁴ Sometimes they make mention of repentance. These things Augustine wrote vnto Ianuarius, in his third booke De doctrina christiana, the 16. chapter. Ambrose, in his booke De sacramentis, intreateth of these two. Wherefore of necessitie these men must either confesse, that they haue forgotten the sacraments; or else that there was not receiued so great a number in that age. That they forgat it, we cannot saie; séeing they compiled a whole treatise of that matter. Therefore this multitude of sacraments was not receiued at that time.

⁷⁵ 11 But let vs come to the defining of it. Pighius also defineth a sacrament, and saith, that it is an effectuall signe ordeined by God, whereby is signified vnto vs a certeine kind of effect of the helpe and grace of God, which is present at all times, so there be not some thing to let in them that vse the same. Whereas he saith, to begin withall, that it is a signe or rite instituted by God, that is true; for it is not in the power of man to ordeine sacraments: they be testimonies, ⁷⁶ and (as one maie saie) seales of the will of God: and it is not the part of man to counterfet seales. Furthermore, this we learne out of the holie scriptures: Christ asked the Scribes & Pharisies, from whence the baptisme of Iohn was. If they had said, Of men, it had séemed friuolous: for séeing sacraments belong to the nature of faith, it is méet they should be drawne out of the holie scriptures, from whence faith it selfe is taken. And men, which of their owne authoritie go about to institute sacraments, doo make themselues to be gods. To deale after this sort in religion, were to worship God with commandements and traditions of men: which Christ hath forbidden.

Lastlie, séeing that Man is a lier, and so is declared in the holie scriptures to be; the things which are instituted by him, haue in them no perfect truth: wherefore sacraments must not be instituted by men. He saith moreouer, ⁷⁷ that by this signe is signified to vs some sure effect; bicause he will comprehend manie sacraments: he will not restraine it to one effect; namelie, to the remission of sinnes. He saith, that the effects are diuers; as the remission of sinnes offered, which is offered in baptisme, and in the Eucharist: but besides, he sheweth other effects of the worke of God; that in matrimonie should be an inseparable coupling togither; in the holie order should be a power of gouerning the church; and so of other things: vnlesse there be some let in them that vse those things. This he saith, to shew the efficacie of sacraments. For in that some doo receiue the sacraments, and obteine not the effects; that happeneth, bicause they come vnto them without religion and faith. If he follow his definition, he thinketh that he is able to comprehend manie sacraments. But on the other side, they which saie, that the grace of the forgiuenes of sinnes is signified by the same, doo tie themselues onelie to these two; namelie, baptisme and the supper of the Lord.

12 To define a sacrament, we may saie; ⁷⁸ that A sacrament is a promise of God, touching the remission of sinnes through Christ, signified and sealed by the institution of God with an outward or visible signe; to the end that our faith should be lifted vp in vs, and we to be more and more knit vnto God. This séemeth vnto me to be a full definition. Two things it conteineth; namelie, an outward signe, and a thing signified. Bicause the thing signified holdeth the chéefe place, therefore I placed it first, and said; that It is the promise of God, and is conuersant about the remission of sinnes thorough Christ. For the sacraments, which be in the holie scriptures, doo chéeflie make mention thereof. Furthermore, this promise is sealed: which thing the scripture sheweth, calling circumcision a seale: for the sacraments be certeine tokens and seales of the promises of God. But forsomuch as these outward instruments be elements, they cannot of themselues haue wherewith to signifie and seale: therefore it is added; By the institution of God. The end is, that our faith may be stirred vp by the holie Ghost; which power the outward things haue not in them to shew; the holie Ghost vseth these instruments: and faith tendeth vnto that end, that we should be the more knit vnto God. The causes ye haue. The formall cause is the signification and sealing. The matter, which is sealed, and whereabout it is conuersant, is the promise of God, touching the remission of sinnes. The efficient cause is the institution of God. The finall cause is, the stirring vp of our faith, whereby we may be ioined vnto God. And I allow of that, which is commonlie said; Sacraments be visible words; they stir vp men by the sight & other senses. Rightlie dooth Chrysostome saie; If we were spirits, we should not haue néed of those instruments: but we be compounded of a spirit, and a bodie; the senses of the bodie doo stir vp the mind.

13 But if we prosecute this definition, we exclude marriage, ⁷⁹ repentance, orders, confirmation, and annoiling; as I will particularlie declare, after I haue said this one word, that some will here saie: Why doo ye séeke for a knot in a rush; or make a doubt of a thing that is plaine? These men would cote these seuen with the name of sacraments: what haue ye to doo therewith? It is not the name that we much stand vpon, but it is the matter it selfe. Wée knowe that it is lawfull for christians to vse the name, so that there be no vngodlines hidden vnder it: but let vs sée what they would haue to be signified by this word. They saie that a sacrament is a visible forme of an inuisible grace; and they adde it to be the cause: so that they make these sacraments of theirs to be the instruments of saluation. Then, if they will receiue anie rites, and cloke them vnder this kind of spéech, it is vngodlie. By men there can be no visible elements ordeined, which may be seales of the promises: wherfore, let them either change this phrase of spéech, and saie, that a sacrament dooth not signifie these things, and then we will grant vnto them: or else, if they will still vse this kind of spéech, let them absteine from the name [of sacrament.] The Maister of the sentences saith, that The sacraments of the old fathers were not properlie sacraments; bicause they brought no grace. It is a detestable thing to take awaie this propertie from the institutions of God, and to attribute the same vnto the inuentions of men. ⁸⁰ To make the matter more plaine, consider ye that there be more things required in a sacrament: first commeth the outward element, then is added the word of promise. Augustine saith; Let the word be added vnto the element, and it is made a sacrament. The third is the commandement of the Lord, that so it should be doon. As touching th’element, that is receiued into the bodie, seing it is an outward thing: but the promise is receiued into the soule. The word must come, that the element may haue a signification to signifie this thing.

If it be so, let vs bréeflie dispute of the sacraments, which we haue excluded. Concerning the holie order; ⁸¹ there the imposition of hands is the visible signe: this we reiect not; it séemes to haue the word of God. Paule saith vnto Timothie; Laie not thy hands rashlie vpon anie man. ⁸² When he saith that it must not be doone rashlie, he meaneth, that it must be doone grauelie and consideratelie. Further he saith; ⁸³ Stir vp the grace, which is in thee, by the putting on of hands: so then we acknowledge the outward signe. But what promise is there? None surelie, as touching the forgiuenes of sinnes. When ministers are made; the power of preaching the word of God is promised vnto them: they giue power to make Christ, and that rightlie indéed to make him, so far as in them lieth. They saie, that in the supper Christ ordeined his apostles; and they attribute more vnto that thing, than vnto the word. Further, they haue added vnction; but Christ did not annoint his apostles. Moreouer, they thinke that by putting on of hands, they haue power to giue the holie Ghost. But Augustine, in his third booke De baptismo, against the Donatists, and 16. chapter, saith; that The same putting on of hands, is nothing else, but praieng for a man: as much to saie, as they doo commend him vnto God. Wherefore, the ordering of ministers is no sacrament, in such sort as hath béene said: for therin is no mention made of the forgiuenes of sins, which is the onelie promise that true sacraments doo seale.

14 Let vs also speake of repentance; ⁸⁴ for they transferred this putting on of hands, euen vnto repentance: but God did not command it. Yet the ancient fathers did it, as Cyprian in manie of his epistles dooth testifie. This was no other thing, but to praie vnto GOD for him, that he would giue him stedfastnesse in that purpose. There were others, which said, that lamentations and sighings are a visible signe in them, which be penitent; but this signe represented a change of our purpose, euen an inward repentance: howbeit, for these respects it shall not be called a sacrament, bicause it dooth not represent anie promise. The inward things, which ye saie are signified, are not the promise of GOD touching the remission of sinnes; but they testifie a sorrowe. Better said they, which called the imposition of hands the outward signe, and that the remission of sinnes is the thing signified: howbeit, that is rather signified by the word of the Lord, than by the putting on of hands. That signe is a feigned thing: it is not in the word of God, that it should be giuen vnto them which be penitent.

⁸⁵ Touching confirmation, we must vnderstand, that this was the beginning thereof. When men were baptised in their infancie, and had not made confession of their faith, it was decréed, that after they were come to a riper age, they should be called vnto the bishop, and should openlie professe their faith: then did the bishop put his hands vpon them; that is, he praied for them, that they might persist in the true faith. It was a méere outward policie; but it was not commanded to be doone, wherefore it was no sacrament; it was without commandement. In the tenth of Marke, Christ put his hands vpon the children; ⁸⁶ but he required not a profession of their faith. ⁸⁷ The apostles put their hands vpon them that were baptised, that the inuisible gifts of the holie Ghost might descend vpon them. But at this daie these things are not doone. They which confirme, doo not giue these graces vnto men: when the thing is ceased, they reteine the signes. They saie; I signe thée with the signe of the crosse, and confirme thée in the grace of saluation, In the name of the father, &c. What word of God is there in these things? Herevnto they haue added oile. Further, they haue attributed more vnto their owne rite or custome, than to baptisme. Baptisme is doone of euerie priest, but confirmation is giuen by the bishop onlie. How be it, Ierom contra Luciferianos, wrote; that The bishop doth put his hand vpon them that be baptised; that it is committed vnto them for the honour of priesthood, and not through the necessitie of commandement: wherefore confirmation is vnprofitable, vnlesse it may be kept in such sort as it was vsed at the first. Moreouer, the bishop giueth a blow vnto them, whom he confirmeth: their meaning forsooth is, to teach them, whom they confirme, that they by this sacrament are prepared to fight: but these be méere trifles.

⁸⁸ 15 Annoiling of the sicke is no sacrament. In déed Christ gaue oile vnto the apostles, in the 6. of Marke; bicause they should heale the sicke. But these men haue not the power of healing. If the thing be awaie, why doo they bring the signe? Besides this, the signe of healing was not oile onelie. ⁸⁹ The napkins and partlets of Paule, and the shadow of Peter healed men. Christ tooke spittle and dust, and annointed the eies of the blind man: why doo they not therefore call these things sacraments? This annoiling hath not the word of God to warrant it: séeing the promise is of healing, & that the same is not extant; what doo they with their oile? They praie for them (thou saiest) that their sinnes may be forgiuen them (as saith Iames. ) What néed is there of oile for this matter. It is now a superstitious thing. The brasen serpent, while it had the power to heale such as looked thereon, was rightlie obserued; afterward, when that power failed, ⁹⁰ they would not kéepe it rightlie: euen so, séeing the oile of healing hath no longer his effect, it is a superstition. Furthermore, therein they call vpon the dead, and vse a strange toong. There remaineth to speake as touching matrimonie. Here there is no outward token commanded by God. ⁹¹ In some place they giue the right hand one to another; others giue a ring: but this did not God command, therfore it is no sacrament. Some man will say, that the coniunction it selfe betwéene man and wife is a signe of coniunction with the church. I grant that this it signifieth: howbeit, if they be all sacraments, which represent Christ, we haue an infinite number. ⁹² Leuen betokeneth the kingdome of heauen; shall it therefore be a sacrament? So doth a graine of mustard séed. A vine, a doore, shepeherds, ⁹³ and such like, doo represent Christ; shall they therefore be sacraments? By this means there would be as manie sacraments, as there can be brought similitudes, which betoken Christ.

But Paule vnto the Ephesians, ⁹⁴ calleth a sacrament, a mysterie. In verie déed, that which is signified in matrimonie, is a secret thing. In sacraments the thing that is hidden, partlie is the thing signified, & partlie it is in the visible signs: bicause it hath the power of signifieng giuen to it by God. In matrimonie, the mysterie is referred vnto that which is signified; namelie, the coniunction of Christ and his church. The Apostle oftentimes vseth this word [mysterie.] In the 11. to the Romans; Brethren, ⁹⁵ I tell you a mysterie, be not wise in your owne selues, &c. In the first epistle to the Corinthians, the 15. chapter, intreating of the resurrection; ⁹⁶ I shew you a mysterie: we shall not all die. In the thir⟨…⟩ to the Ephesians, he nameth the calling of the Gentiles a mysterie. ⁹⁷ In the first chapter to the Colossians, he speaketh of a mysterie hid from the beginning of the world. ⁹⁸ In the first vnto Timothie, the 3. chapter; ⁹⁹ Trulie great is the mysterie that God is made manifest in the flesh. He speaketh not of sacraments, as we now speake of them. But let these things passe: what promises hath matrimonie? Euen the procreation of children, and that it is a remedie for fornication. Here is no mention made of the remission. Furthermore, that promise was not onlie vnder the gospell; but vnder the lawe also, and before the lawe. How then doo they call it a sacrament of the new lawe? Euen in the same sort may they speake of repentance. Repentance was in time of the lawe, and before the lawe; why then doo they call it a sacrament of the new lawe?

16 They be not all of one mind. Gratianus, in the first cause, the first question, in the chapter Arianos, at the end of the chapter, séemeth to denie repentance to be a sacrament. He alledgeth a reason; namelie, bicause it is often renewed. The reason appeareth to be fond, for by that means the action of the Lords supper should be no sacrament, bicause it is often repeated. But if thou diligently examine his words, he séemeth to compare the repentance of priuate men, with that solemne repentance we speake of, the which onlie he séemeth to ordeine as a sacrament, and the other not: for solemne repentance was not renewed. ¹⁰⁰ But let Gratian go. Verelie Dionysius, which of some is thought to be Areopagita, acknowledgeth but thrée sacraments; namelie, Baptisme, ¹⁰¹ The supper of the Lord, and Chrisme. He seemeth to grant Annoiling: in his Hierarchie, the minister is brought, which annointeth a dead bodie. Gregorie, in the first cause, question the first, in the decrées, in the chapter Multi, séemeth to acknowledge but thrée sacraments; namelie, Baptisme, The supper of the Lord, and Annointing. ¹⁰² Barnard added another, that is, the washing of féet: yea and in his sermon De coena Domini, he saith, that this sacrament must be reteined in the church. The sacrificing priests, which consecrate salt, doo adde one; In the name of the holie Trinitie, be thou a healthfull sacrament, to chase awaie the diuell. But why séeke we so manie things? They which appoint seuen sacraments, distinguish the holie order into seuen; namelie, doore-kéepers, readers, acolythes, exorcists, subdeacons, deacons, and priests; others haue added the office of a bishop, and the office of singing psalmes: so that the number of sacraments among them is vncerteine. Let them not complaine of vs, that we diminish the number; we rather ought to complaine of them, for increasing the number.

17 Repentance was diuided into that which should be a sacrament, and that which should be a vertue perteining to iustice. We haue said that it is no sacrament: now let vs consider of the other member, to wit, that it is no vertue. That in the holie scriptures is not acknowledged, ¹⁰³ as a certeine vertue, the which is a qualitie of the mind, and is a great while idle. They deuised the same, bicause it is the commandement of the Lord, that we should repent: but repent we cannot alwaies. Wherefore they said, it is a vertue in the mind, ¹⁰⁴ which in due time doth that which belongeth therevnto. These things are not prooued by the scriptures, nor by the fathers, nor by the canons. Christ said; Repent ye: there is required an action, not a certeine habit. Iob saith; that The life of man is a warfare vpon the earth: ¹⁰⁵ it is no habit but an action. Barnard said; He that goeth not forward in the waie of the Lord, and profiteth not, such a one goeth backeward. The same Father said; When thou forsakest the desire to become better, then thou ceasest to be good. The life of godlie men is said to be a certeine way, a path, a race: there must be a going, not a standing still.

In the 2. to the Corinthians, the 3 chapter, ¹⁰⁶ it is writen, that We be transformed into the image of Christ, from glorie to glorie: bicause this is a hard thing, he addeth; Euen as it were from the spirit of the Lord. Wherefore they, which thinke vpon those things, that concerne their calling, are said to repent, bicause they do absteine from sinne: as for anie thing that they doo in the meane time, if their meaning be to go forward in their vocation, they are trulie penitent. But they saie, it séemeth this cannot be. In repentance there is sorrowe vnto God-ward: ¹⁰⁷ but we ought sometimes to reioise with them that reioise. Those things cannot be doone togither. ¹⁰⁸ These things are not repugnant, bicause they haue sundrie obiects. We may reioise in God; and sorrowe in our selues. We haue lamenting mingled with reioising, and reioising with lamenting. They saie that sometimes we must sléepe, and then our actions are broken off. And Aristotle said; that During the time of our sléep, ¹⁰⁹ although we be happie, we differ not from miserable men. Let vs call to mind the saieng of Paule; He that eateth, eateth vnto the Lord; ¹¹⁰ and he that eateth not, eateth not vnto the Lord, &c. Also; Whether we liue, or whether we die, ¹¹¹ we be the Lords. In like maner we may saie; He that sléepeth, sléepeth vnto the Lord. And Paule said; Whether ye eate, or whether ye drinke, ¹¹² or whatsoeuer else ye doo, doo it vnto Gods glorie. So maie we saie of sléepe: for we obeie the Lord, who hath so ordered our nature. If we obserue this, we sinne not. Brieflie, all the works of godlie men are repentance; for they alwais depart from euill, bicause their works be certeine renewings, and new obediences of God to be dutifull vnto him; and if they be not, yet they ought to be. And for this conuersion the godlie doo alwaies praie; ¹¹³ I haue gone astraie like a sheepe that is lost; ô seeke thy seruant. Forgiue vs our trespasses. Be mercifull vnto me a sinner: and such like. These be the vowes of godlie men in all their actions; I meane as touching continuall renouation. Wherefore let vs leaue that idle vertue vnto Philosophers and Sophisticall diuines: but we knowe that it is commanded vs to repent.

18 Now let vs go forward, and consider of the parts of repentance. ¹¹⁴ Those men haue made their parts of repentance, to be contrition, confession, and satisfaction; but how well and trulie, we will afterward sée; and therewithall will shew the true parts of repentance. Some haue named two; namelie, contrition, and faith. By contrition they saie we sorrowe for the multitude of sinnes that be past: therein we are after a sort astonished, and sore afraid. But by faith we imbrace the comfort of remission of sinnes: and they saie, that they doo this for instructing sake. ¹¹⁵ Others denie that faith is a part of repentance: but they which affirme it to be a part, alledge this cause speciallie; bicause in repentance there is most doone as touching the forgiuenesse of sinnes, and that standeth most of all by faith. Wherefore, if we shall not alwaies applie faith, repentance can not stand. Others saie, that this is no good argument; namelie, Repentance without faith is vnprofitable, Therfore faith is a part of repentance. For then should it be a part of the supper of the Lord, and of baptisme. This will no man saie; why then is it rather made a part of repentance? Further, they saie, that the holie scriptures, when they make mention of repentance, and of faith, doo speake as of two distinct things. Christ saith; Repent ye, and beleeue the Gospell. Paule in the 20. of the Acts, ¹¹⁶ said, that he preached repentance vnto the Ephesians, and faith in Christ Iesus. These two he set downe as distinct and seuerall things.

I my selfe, vpon the consideration of each part, ¹¹⁷ would saie; that faith is no part of repentance, but is ioined thereto. We sée in a man, that the soule and the bodie are ioined togither, yet the bodie is no part of the soule; nor yet contrariwise, the soule a part of the bodie: in like maner must we saie of faith and of repentance. The same thing doo we sée in the sinne; therein is a figure of a bodie round, ¹¹⁸ and like vnto a globe, and also light and shining: and yet being ioined togither as they be, neither is the figure a part of the light, neither the light a part of the figure: euen so faith and repentance are ioined togither in them that be godlie; and yet is not the one a part of the other. Faith, hope, and charitie, be thrée vertues, alwaies ioined togither; and yet is not one of these vertues a part of the other, ¹¹⁹ but they are seuerall. How then shall faith be ioined with repentance? It is as it were a beginning thereof, as I haue said; and it is méet for the same to giue light vnto the mind of him that is penitent. And when the mind hath imbrased the goodnes of God, and the remission of sinnes through Christ; then followeth a renewing, so as we lay aside our old life, and take a new. Wherefore faith is not a part, but a certeine entrance into repentance: and repentance is a consequent ioined vnto it as an effect.

19 In my iudgement, ¹²⁰ there shall be two parts of repentance; the one, a going backe from euill; and the other, an accesse vnto good. And this is rightlie said: for séeing repentance is assigned to be a changing, and that all changing consisteth of two ends, or limits; namelie, from whom, and to whom: it followeth also, that repentance hath these ends perteining vnto it. And certeinlie, this is the rule of contraries; that when the one is remooued, the other followeth: let naughtines be remooued, holines must néeds followe. And the holie scriptures reckon in this order. ¹²¹ Esaie saith in the first chapter; Be ye washed, be ye cleane, put awaie the euill of your hands from out of my sight, cease from dooing wickedlie, learne to doo well. And in the psalme; Depart from euill, and doo good. ¹²² The apostle Paule giueth a testimonie of those parts, and he would haue vs euermore to cast awaie the old man, and to put on the new. ¹²³ Be ye renewed (saith he) in the spirit of your mind, and put on the new man, which is made according to God, in righteousnesse and holinesse of truth; saith Paule vnto the Ephesians, the fourth chapter. Wherefore faith is alwaies ioined with repentance: otherwise, repentance should be vnprofitable.

20 Now let vs examine those thrée papisticall parts; contrition, confession, ¹²⁴ and satisfaction. As touching contrition, it is woont so to be handled by the Schoole-men (as they saie) that it is a sorrowe receiued in the will, by reason of sinnes. And in verie déed, whosoeuer shall diligentlie consider of this part, shall perceiue the verie same to be whole repentance, whose beginning is faith. But these men doo hold far otherwise: they séeme to haue taken the name out of the holie scriptures. In the 51. psalme it is read; ¹²⁵ A sacrifice to God is a troubled spirit; a contrite hart. In the 147. psalme; ¹²⁶ Who healeth them that be broken in hart, and bindeth vp their contritions. Esaie in the 66. chapter saith; ¹²⁷ that God will haue respect vnto them that be of an humble and contrite spirit. They acknowlege it to be a metaphor; and they saie, that the man which is a stranger from God, is as it were stiffe and obstinate in his purpose: for obteining of saluation, they saie that it behooueth him that his hart after a sort should be broken, and that he should vse this contrition. Howbeit, bicause they make it a part of a sacrament, they adde that therein must be the purpose both of confessing, and satisfieng: how trulie, it shall afterward be declared. ¹²⁸

Here they, abiding in the same metaphor, haue put a difference betwéene attrition, and contrition: for some hard things are so broken, as ⟨…⟩ ⟨…⟩ they be sundred into small péeces: and some so handled, as they be wrought into dust. The more perfect of these, they haue called contrition; and the other attrition. Augustine, vpon the 146. psalme, toucheth this matter; He (saith he) is said to be contrite, that punisheth himselfe for his offense committed, and executeth a most seuere iudgement against himselfe. And he declareth in what thing this contrition consisteth; When we perceiue (saith he) that the lawe in our members striueth against the lawe of God, and leadeth vs captiue into the lawe of sinnes, whether we assent therevnto, or make much of it, we must crie with the apostle; O vnhappie man that I am! ¹²⁹ Who shall deliuer me from the bodie of this death, &c. He that crieth on this wise, doth after a sort breake or consume himselfe. And he taketh a similitude of Physicians, vnto whome if ye bring the parts of a mans bodie, which stand awrie, and are out of course; they, to mend them, doo breake them: they as it were put them out of ioint againe, and make a new wound, to the intent that those disordered members may be corrected and healed. We are (saith he) of a corrupt hart, we be of a crooked hart, we in a maner can allow of nothing that GOD alloweth of, his commandements please vs not, we complaine of him: wherefore there is no other remedie, but that these wicked harts must be rent in sunder. And nothing else dooth your knocking of brests signifie; not that your bones haue offended, but you your selues: God bindeth vp your contritions. Séeing men are on this sort, it behooueth them to bend their eies vnto the word of God, and vnto the promises, which are tied vnto the sacraments; and then there returneth a perfect health. Thus farre Augustine. All these saiengs of his are verie well spoken.

But the Schoole-men turne things vpside downe. ¹³⁰ Some of them saie, that contrition is an act of charitie, whereby we detest sinnes, bicause of God. But they might rather haue said, that it is a motion of our mind through faith, whereby we desire righteousnesse, and detest sinnes. But they would attribute all wholie vnto charitie; as though we should be iustified by our owne works, or merits: for they would, that there should be a certeine deseruing and disposition vnto iustification, or forgiuenesse of sinnes, as though men, by these things, maie deserue iustification and forgiuenesse of their sinnes. And they so distinguish this contrition from iustification, in so much that Caietanus the Cardinall said; Albeit that this contrition shalbe sufficient, and that the speciall helpe of God be present, yet the forgiuenesse of sinnes is not foorthwith granted. God expecteth such a time, as he thinketh good. And while he affirmeth these things, he taketh awaie all certeintie of saluation and iustification: for admit one be as contrite as he can, yet is there no iustification, and forgiuenesse of sinnes. The holie scriptures teach vs otherwise: Ezechiel saith; ¹³¹ In what houre so euer a sinner shalbe sorowfull, I will not remember his wickednesse anie more. Howbeit, this must be vnderstood of contrition apprehended by faith; for otherwise that sorrowing furthereth nothing at all vnto faith.

21 They saie, ¹³² that if a man be verie sorrowfull for his sinne, but yet onelie bicause of the punishment which he feareth to suffer; this man is not contrite, but attrite. This would I call neither contrition, nor yet attrition, but sinne; bicause it commeth not of faith: for if it were of faith, it should be directed vnto God; ¹³³ For what soeuer is not of faith, is sin. What séeke these men by their dispotisions (for so they call them) but to decrée, that a man by his owne méere naturall power and strength is able to doo some thing, whereby he may prouoke God to iustifie him? This is most contrarie vnto truth: for men, as their strength and power is blinded, can doo nothing, but that which prouoketh God to harden and condemne vs. But thou wilt saie; By this meanes we shall prouoke vnto sinne, bicause we preach repentance vnto the wicked. It is a weake reason: when we preach repentance in the name of God, we require the same to come of faith; and not of our méere and naturall strength onelie. Sound repentance is allowed by God: but that repentance, which these men faine, cannot otherwise doo, but puffe vp men, and fraught them with a certeine verie wicked confidence of themselues. Of them we maie saie, ¹³⁴ that They being ignorant of the righteousnesse of God, &c. Perhaps some of them haue a zeale of God, ¹³⁵ but not according to knowledge.

If that be ment to be attrition, which is not of faith; I saie and affirme that it is sinne. ¹³⁶ This séemeth to be a hard thing, but yet may the same be prooued by manie places of the holie scriptures. Christ said; that An euill tree cannot bring foorth good fruit. Euill be the trées, ¹³⁷ when they haue not faith, neither be they regenerated; and therfore they cannot bring foorth anie good fruit. Likewise he saith; that A man, ¹³⁸ out of good treasure bringeth foorth good things, and out of euill treasure euill things. Againe; ¹³⁹ If thine eye shalbe darkened, how great will the darkenes be? But in these men, which as yet be not iustified and regenerated, all things be darke. Againe; ¹⁴⁰ The world hateth me, bicause I testifie against it, that the works of the same are euill. They which be without Christ, be of the world, and their works be euill. Paule said of himselfe; ¹⁴¹ I knowe that in me (that is, in my flesh) dwelleth no good thing. That which is borne of the flesh, is flesh. ¹⁴² These men, for so much as they be not borne a new, there is no let or impediment, but that they maie be called flesh.

And God saith in Genesis; My spirit shall not striue with man, bicause he is flesh. In the sixt chapter; ¹⁴³ The imagination of mans hart is altogither euill. And in the eight chapter, it is added; ¹⁴⁴ From his childhood, and from his infancie. And vnto the Romans it is said; ¹⁴⁵ The sense or wisdome of the flesh is enimitie against God. And vnto Timothie; ¹⁴⁶ such kind of men are said to be captiuated, and bound vnto the will of satan. In the epistle to the Romans, they are said to be sold vnder sinne. ¹⁴⁷ In the second to the Ephesians, such men are described; ¹⁴⁸ Who be without Christ, strangers from the Common-weale of God, without hope in the world, and without God, strangers from the testament of promise. And in the same epistle, the fourth chapter; these men are said To walke in the vanitie of the mind, ¹⁴⁹ in the darknes of the hart, &c. And yet will they haue, that such kind of contritions, and attritions should please God. The epistle to the Hebrues saith, ¹⁵⁰ that It is vnpossible, without faith to please God. Vnto the Ephesians, we are said to be dead in sinne. ¹⁵¹ And what can dead men bring for their regeneration, that they should liue againe? They be the children of wrath, and Whatsoeuer is not of faith, ¹⁵² is sinne, as the same apostle hath most manifestlie testified. This I will shall be sufficient, to shew that this attrition is sinne.

22 The same Scotus procéedeth further, in the fourth of sentences, distinction 14. quest. 2. and saith; ¹⁵³ that Sometimes a man of his owne méere naturall gift, (onelie adding the common influence of God) is able to repent him of his sinnes, and to detest sinne, by considering how farre it is against the lawe of God, how farre it hindereth his saluation, and how great punishment and paine of euerlasting damnation it bringeth. This he calleth attrition; wherevnto if the stirring grace of God be added, which may prouoke this act, hée saith that contrition is doone, and that remission of sinnes and iustification is obteined. But whether that grace be giuen foorthwith, or with some delaie, they doo not all agrée: and so the whole matter is made vncerteine. First, ¹⁵⁴ as touching the time, bicause men knowe not, at what time they are to be receiued into grace. Further, the cause of the diligence required; bicause they knowe not whether they be trulie contrite or no. And they will, that a man, which is trulie contrite, should hate sinne, more than anie hatefull and detestable thing. They make him that is attrite, to hate sinne; but not with so great extremitie, not aboue euerie hatefull and detestable thing.

And they put a difference betwéene these two, not indéed according to the vehemencie of sorrowe: for sometimes it may be, that a man will sorrowe more for his owne sinne, than for offending of GOD. But a distinction must be made by some equall consideration: and therefore they distinguish on this sort, that that motion be made through grace, and for Gods cause. Further, that there be a present purpose of not sinning, although all the pleasures of the world should be offered. But this thing hath not he which sorroweth onelie for punishment sake: for if sinne onelie be set before his eies, and the punishments taken awaie, when the punishments be remooued, he will make a choise of his owne pleasures. Vndoubtedlie, these men deliuer manie absurdities: for they place charitie before iustification, and remission of sinnes. Christ being minded to shew, that the woman, which was a sinner, had obteined remission of hir sinnes, shewed the same by the consequents; Hir sinnes be forgiuen hir, ¹⁵⁵ bicause shee loued much. They turne it, and make the antecedents; She loued much, therefore hir sinnes are forgiuen hir. But what iudge they of that attrition, which they haue described, which is doone onlie for punishment sake, and by the instinct of nature? They saie, that it is good, bicause it is the waie vnto iustification; so that there be no actuall exception, whereby they saie: Vnlesse that punishment were before mine eies, I should surelie sinne.

23 There be some also among them, ¹⁵⁶ being called Nominals, who were of the opinion, that a purpose not to sinne is not necessarilie required in contrition: and they dare ⟨…⟩enter to s⟨…⟩e, that in the holie scriptures there is no mention made of such a purpose. But yet the name of repentance should haue admonished them: for what is repentance, but a change of the mind, whereby we procéed from euill vnto good, so far as the infirmitie of man will suffer? And it behooueth, that therein be a desire of righteousnes. Ezechiel saith; ¹⁵⁷ If so be he shall repent him of his wickednes, and shall keepe my commandements, &c. And Christ required of them, ¹⁵⁸ whom he had healed, that they should not sinne anie more. Wherefore these men doo but cauill. And the verie detestation of sinne ought to haue respect, not onelie vnto the time that is present and past, but vnto that also which is to come: wherefore we must exclude these sort of men. Some of them saie, that It may be, that there is attrition, which commeth of mans owne naturall power, with the common influence of God; so that a man may be sorie, that he hath offended euen for Gods cause. They proue it; For if I can be sorrowfull for offending a certeine fréend, wherefore is it not also lawfull to grant it in humane actions, that men may naturallie sorowe; bicause they haue offended God, whose goodnes they might acknowledge in his creation, and in the multitude of his benefits?

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

Yet these Nominals saie, that he which applieth all diligence, shall receiue forgiuenes of sinnes, euen before he goeth to confession; otherwise that he is driuen into desperation, if he haue not the helpe of a priest. If they would saie, that contrition it selfe is repentance, so that it spring of faith; they should speake rightlie: but as concerning those attritions of theirs, which be doone by the force and strength of man, which were no other than the repentance of Caine, Saule, and Iudas; we be so farre from allowing of them, as we saie, ¹⁵⁹ that it is no other thing, but a doubting of the forgiuenesse of sinnes. They make the promises of God to be of none effect, and they call vs vnto works; whereas Paule calleth vs vnto grace without woorks. He that cannot persuade himselfe hereof, maketh God a lier. Tertullian, in his booke De poenitentia, saith; that God hath sworne, and that we must giue credit vnto him for his oths sake, whom we ought to beléeue, though he had not sworne. For repentance commeth not in as a price, wherewith we buy iustification. And as we haue said; when we speake of repentance, we must vnderstand that repentance, which Christ stirreth vp in vs, whereby (as Ioel saith) our harts be rent, and not our garments: which kind of repentance hath the true sorrowing ioined therewith. Some doubt, whether the saints in heauen haue repentance with them; ¹⁶⁰ bicause in that place is neither teares, nor yet sorowes. In the Apocalypse it is said, that God wipeth awaie the teares from the eies of his chosen, entire repentance taketh no place in them; indéed in will they detest sinnes. But vnto vs in this life, repentance is giuen together with sorrowe. Thus much of the first part.

24 They adde confession to be an other part. ¹⁶¹ But the word hath diuers signfications; wherefore it must be diuided into his proper significations. To confesse, is to acknowledge, and to set foorth the benefits of God: vnto this confession the saints doo exhort one an other. An other confession there is of sinnes, and the same also is of diuers sorts. One is ciuill, whereby such as be guiltie, confesse before Iudges those things which they haue commited. This confession is a worke of iustice. Iosua said vnto Achan; ¹⁶² Giue the glorie vnto God. There is an other confession, which is doone in mind before God; when we acknowledge that we haue sinned: and this is verie necessarie. In the 32. psalme, Dauid saith; My sinne haue I made knowne vnto thee; ¹⁶³ I will confesse mine vnrighteousnesse that is against me. In the 51. psalme, Haue mercie vpon me, ¹⁶⁴ ô God, according to thy great mercie. In the ninth of Daniel; We haue sinned, ¹⁶⁵ we haue doone wickedlie. In the first of Iohn, the first chapter; If we confesse our sinnes, ¹⁶⁶ God is faithfull to forgiue.

In the ancient church (as appéereth in the 16. of Leuiticus) God would haue this confession to be made in the church, by the priest, ¹⁶⁷ before the church, in the feast of Purification: the priest laid his hand vpon the goate, and confessed the sinnes of the people. ¹⁶⁸ Esdras and Nehemias made such confessions for the people. We saie; Forgiue vs our debts: we confesse our selues to be debters before God. ¹⁶⁹ This confession is comprehended in contrition: for we cannot call vpon God, vnlesse we acknowledge our selues to be miserable. There is another confession, ¹⁷⁰ which is doone before men: as when a man remembreth that he hath hurt an other man, he confesseth that he hath offended; and this he dooth to make him amends: which thing our sauiour commended to vs in the fift chapter of Mathew. ¹⁷¹ There is also a certeine confession of an vnlawfull and publike sinne, which offendeth the whole church: as when men that be fallen into heresie doo openlie condemne the same heresie. Some confesse their sinnes vnto their friends, and vnto learned men; to the intent they may haue counsell and consolation.

25 Lastlie there is a papisticall confession, ¹⁷² for which they contend; to wit, that it is necessarie to saluation to reckon vp all our sinnes vnto the priest: they affirme it to belong vnto the lawe of God. ¹⁷³ The Canonists saie, that that lawe was ordeined by the bishops: others thinke, to stint the strife by a reason betwéene both; namelie, that to confesse sinnes vnto the minister, is the lawe of God, but that the maner and time are added thervnto by the bishops constitution. But let vs heare the reasons which lead them to affirme auricular confession to be warranted by the word of God. ¹⁷⁴ Christ (saie they) sent the lepres vnto the priests, that they should iudge of the leprosie: wherefore they which be defiled with spirituall leprosie, must go vnto the priests. We read of Lazarus, which was raised vp from death, ¹⁷⁵ that he was bound with graue cloths: Christ commandeth him to be loosed; so they which be raised vp from the death of sinne, must be loosed. ¹⁷⁶ They which came vnto Iohn Baptist, confessed their sinnes. ¹⁷⁷ In the 19. of the Acts, the Ephesians which beléeued, were manie; they not onelie repented, but they also laid open their sinnes; they brought foorth their superstitious books. ¹⁷⁸ In the fift of Iames; Confesse ye your sinnes one to an other. They saie that the keies are giuen to the ministers, ¹⁷⁹ that whatsoeuer they loose, shall be loosed. But how can they loose, if they knowe not the faults? ¹⁸⁰ In the 27. chapter of the Prouerbs it is commanded; Looke vpon the countenance of thy cattell: but how shall the face of the cattell be knowen vnto the pastor, vnlesse he examine all their dooings? Lastlie, it is no new deuise in the church, it hath béene in force of long time; therefore it must not be thought to be anie deuise of man.

These in a maner be their strongest sort of reasons, howbeit they are verie weake. For they which oppose themselues against them, doo saie, and that truelie; ¹⁸¹ that A man may find where auricular confession had his beginnings, which séemeth wholie to be from man. In the decrées, in the title De remissione peccatorum & poenitentia, in the chapter Omnis vtriusque sexus, there was a lawe of Innocent the third, which ordeined; that As well men as women, if they came to the yéeres of discretion, should confesse all their sinnes, & that euen once in the yéere: and he added; Vnto their owne priest. Further, let them take vpon them a satisfaction: but if so be they shall doo otherwise, let them be driuen from the church, and let buriall be denied them. Further, they shew out of Sozomenus, in the sixt booke, 16. chapter, that There was a beginning of this confession, by the constitution of bishops, speciallie of the bishops of the West parts: and they adde, that it was taken awaie by Nectarius. ¹⁸² These be tokens, that they were deuised by man. They adde further, that there is no commandement extant thereof in the holie scriptures. For the forgiuenesse of sinnes is no iudgment of ministers of the church, but onelie an executing of the benefits of God. Their office they may doo, without anie acknowledgement of particular sinnes, either of this person, or of that: a commandement they haue to forgiue sinnes, but not to take knowledge of them. Otherwise the whole state of saluation would be made vncerteine, no man should be sure of a full confession. Christ saith, ¹⁸³ that All iudgement is giuen vnto him: whie then will they iudge of particular facts, as to ordeine certeine yéeres, and penance for particular faults; and for deadlie sinne, seuen yéeres penance? So great account they make of their owne decrées, as for the breach of them they exclude men out of the church, and consequentlie from euerlasting saluation. God saith in the prophet Esaie; ¹⁸⁴ I am he who doo forgiue sinnes, and besides me there is none other. Wherefore, séeing this matter is so intricate, and as it were a certeine tyrannie; it is not frée to take the vse of it from such men, bicause some thinke that they doo verie well, if they doo make themselues subiect vnto such tyrannie.

26 As concerning their argument of the lepres, we saie, that it is most féeble: ¹⁸⁵ and it séemeth maruellous, that at this day they claime not to them selues the knowledge of outward leprosie, séeing the priests in old time had the knowledge thereof by the commandement of God. But they saie that it is an allegorie; and that the sinne of the mind is called leprosie. But an allegoricall argument is not of strength: in allegories euerie man dallieth, as it séemeth best vnto him. Howbeit let them knowe, ¹⁸⁶ that the priesthood is translated vnto Christ; he is now our high priest: to him therefore doo we confes our sinnes. The same was a certeine ciuill action of those times, it bindeth not vs in this age. Christ sent them vnto the priests, bicause at that time the lawe of Moses was in force. Christ would not be ill reported of, as though he had taken awaie the same leprosie by his miracles. Much lesse doo they conclude by the other place, out of the historie of Lazarus; ¹⁸⁷ Christ raised him vp from the dead: he commanded that his graue cloths should be vndone. Whom commanded he so to doo? Those which stood by: therefore the confession should be made to all others, and not to the sacrificing priests onelie. Christ raised vp Lazarus, to him therefore let vs confesse our sinnes; he would haue him to be loosed: and least they should thinke the matter to be counterfeit, he would haue him to be knowen with open face. ¹⁸⁸ They came vnto Iohn Baptist, confessing their sinnes: and no maruell, bicause baptisme is an outward token of repentance. In baptisme men are dipped in, & rise out againe; the old man is laied awaie, and the new man is taken to vs. They confest that they had sinned, but the confession was openlie doone, not whispered in the eare. When there is a speaking of confession before baptisme, what is this to auricular confession? For the papists iudge not that men should confesse themselues before baptisme; wherefore this place is impertinent.

¹⁸⁹ In the Acts, the Ephesians came, they shewed their dooings how they were beguiled by satan; they brought foorth their superstitious bookes that they might be burned. The bearing witnes was publike; what maketh this vnto auricular confession? ¹⁹⁰ Iames saith; Confesse your faults one to another, and praie one for another, that you may be preserued. Two things he would; first, that men should powre out their infirmities into the bosome of some good men, by whom they might receiue consolation, counsell, and helpe of praiers. Further, if one man had hurt another, they should forgiue one another, acknowledging their owne infirmitie, and should not iustifie themselues. So Christ teacheth in the fift chapter of Matthew, ¹⁹¹ that if a man had offended the whole church, he should doo in like maner. If Iames had spoken of auricular confession, it should behooue the priests also to confesse themselues to laie men. Touching the keies; ¹⁹² Whatsoeuer ye shall bind vpon earth, shall be bound in heauen: we might saie, that they themselues should first agrée as touching those keies, and afterward let them dispute with vs. For of the keies euerie man feineth what he will: some appoint them to be the keies of knowledge; others, of power; others, of iurisdiction. Vnto vs they be nothing else, but the preaching of the Gospell, whereby the ministers promise forgiuenesse of sinnes vnto them that repent. What will they saie, which confes manie of their ministers to be vnlearned, who knowe not how to vse the keies rightlie? What shall they doo, which repaire vnto them, and doubt whether they vse well the keies of knowledge?

¹⁹³ In knowing, thou shalt knowe the face of thy cattell. This commandement is profitable, bicause it teacheth how men should order their substance, after the right forme of a good house-kéeping. If God haue giuen wealth, let them not suffer it to perish; let them vse their owne goods, let them absteine from other mens. And séeing these temporall goods, which be granted vnto vs, are so vnstable; and that the crowne, that is to saie, the glorie of works dooth not alwaies indure, there had néed some care and diligence be applied. These men passe it ouer vnto priests, that they should knowe the face of their flocke; that is to saie, that they should examine all their acts by priuie confession. After what maner are these things obserued? The bishops doo scarselie heare anie confessions, they referre them ouer vnto the order of begging friers, while they in the meane time will be pastors, and enioie the wealth. They heare no confessions, naie rather they hire verie abiect men to heare them for a péece of bread: wherefore they giue an ill interpretation. Further, they doo not obserue things according to their owne interpretation. In the 28. chapter of the Prouerbes, it is written; He that hideth his sinnes, ¹⁹⁴ shall not prosper in the land: but who so acknowledgeth them, and forsaketh them, he shall obteine mercie. According to the interpretation of these men, that confession should haue béene in the old testament: for if they will prooue such a confession by these places, of necessitie the same must haue béene at that time. But it is spoken of that confession, whereby we confesse our sinnes before God, and desire pardon: the which in that place is promised.

27 They said, that in the church there hath béene a continuall vse of confession; ¹⁹⁵ whereby they concluded, that the same sproong fro~ Christ. This is false. In ancient time, there was a kind of confession in the church; but the same was the confession of wicked men: it perteined nothing vnto this kind. It was lawfull for the bishops to receiue the penitent persons, and to admit them into the church without that confession: yet they did it not by reason of the prescript cautions or prouisos which were prescribed, least they might be deceiued. It séemed dishonourable vnto them, that he which had committed so grosse a sinne, should be receiued. They feared, least the church should haue béene euill reported of. First, this thing is prooued by the historie mentioned of Sozomenus, the which I will now better expound. He saith, that confession came by the constitution of bishops, speciallie of them of the West part, and most of all of the Romane bishops; but not of the Nouatian bishops, which admitted them to no repentance that were fallen after baptisme. And the contents thereof was, that there should be ordeined in the church one penitentiall priest. But these men saie, that this is giuen to all sacrificing priests, after that they be consecrated by the bishops: onelie hée heard them, which came to him, & taking knowledge of their sinnes praied for them; and inioined them for a certeine time vnto praier and fasting.

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

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

The Master of the sentences addeth; Perhaps repentance was not then instituted: and yet Christ had alreadie said, ¹⁹⁶ that he would giue the keies, &c. If that place prooue a necessitie of confession, it was now instituted. The same Maister of the sentences, and also the decrées De poenitentia, distinction the first, in the chapter Porro, in the beginning, doo bring Prosperus, in the second booke, and seuenth chapter De vita contemplatiuae, who maketh the matter to be frée. Iohn, who was the Glosser of the decrées, at the beginning, in the first distinction De poenitentia, examineth the question, Whether confession be vsed by the lawe of God, or whether it be inuented by men? And he saith, that it is an ecclesiasticall tradition: adding, that the Gréeks allowed not of such a decrée. But Scotus inue⟨…⟩heth against him, and will haue it to be a part of Gods lawe. Touching the Gréeks he saith, that it is vncerteine, whether they confesse, or no: that if they doo not, they degenerate, as they doo in other things.

28 Therefore we conclude, ¹⁹⁷ that sinnes must be shewed vnto God himselfe: not to the intent we should put GOD in mind of them (for he knoweth our harts,) but that we may knowe our owne selues, and sée our owne miseries; the which being throughlie considered, we may the more feruentlie implore the grace of God. Paule saith; Let a man trie himselfe. ¹⁹⁸ He saith not; Let him be tried by others: bicause if we would iudge our selues, we should not be iudged. There is also a certeine practise to be gathered and considered by the histories. Moonkerie, or sole life, was verie much in vse, at the time that the vexations of the church first began: that which necessitie brought in vse, began afterward to please; and so they thought them selues godlie, if they did liue in solitarie places. There haue béene some, which for the space of fiftéene, seuentéene, or twentie yéeres liued sole, so as they sawe no man: where did they confesse their sinnes? ¹⁹⁹ Wherefore the first church knew not of that priuie confession. They bind all men by their decrée: what then will they doo with him that is dumbe? They will not receiue confessions by writing; they will saie, he shall deale by signes. ²⁰⁰ Can the priest vnderstand this? How shall he séeke out the circumstances? Admit that a man speake in a strange language; they will saie: he must deale by an interpretour: as though a m⟨…⟩n would also disclose his mind vnto interpretors.

Whereas they would haue a man confesse all his sinnes; they be fond men: for, ²⁰¹ Who can tell how oft he offendeth? Ieremie saith; Corrupt and vnsearchable is the hart of man, innumerable things doo there lurke in his hart. They saie that he must doo as much as in him lieth: but he is neuer certeine whether he haue vsed that diligence that is required of him. They saie; Let him repent of his negligence; but how shall he knowe? Either they will cast men into desperation, or else will make them hypocrites: as if they shall beléeue that they haue doone a thing, they should be persuaded they haue not doone it. Naie rather let them teach to doo before God, as did that Publicane in the 18. chapter of Luke. ²⁰² We knowe the waie of forgiuing sinnes; there is one maner of waie for all men, we must not deuise other formes. Let vs acknowledge that we haue sinned. ²⁰³ Christ said; Thy faith hath made thee whole: he requireth not confession. They saie, that a man by confession is kept backe from wickednesse: but if we be more ashamed to confesse our selues before the priest, than vnto God, that is not to be allowed. The chéefest shame (if we haue anie sparke of faith) commeth through the remembrance of the presence of God. There be manie, which can contemne sacrifice. It is true shame, if we admit God into our hart.

They saie, it behooueth that confession be heard; bicause it is the precept of God. Shew the precept, bring foorth where it is. It behooueth (saie they) that there be confession, bicause men be not certeine of their contrition. But of confession they will be as doutfull, as of contrition; they will remedie one doubt by an other. No man (saie they) can iudge of his owne cause: héere is no iudgement, when remission is doone by the word of God; the Ministers haue onelie the execution of an other mans benefit. God answereth not (saie they) whether he will forgiue sinnes: it behooueth that he answere by the priests. He answereth by the oracles of the holie scriptures. We will adde an other fault of theirs; they haue certeine cases, which be reserued, so as each one cannot be absolued of euerie man, for euerie matter. The Pope will haue manie things to be dealt in by himselfe, ²⁰⁴ and not to be remitted by others: in the 17. distinction, in the chapter Huic sedi. The bishops haue reserued manie cases vnto themselues. In the Extrauagants De sententia excommunicationis, chapter Tua, the offense of setting fire vpon places, is reserued vnto the Pope, or vnto the bishops: so it is of homicide 23. cause, question eight, chapter Pessimum: and in the chapter, Si membrum. Christ reserued nothing to himselfe; he commanded his apostles, that by their preaching they should remit sinnes: but with those men all things are directed vnto gaine. ²⁰⁵ We take not awaie the vtilitie, which might come of confession, which is doone vnto a godlie and learned man; namelie, that men should be instructed, and haue consolation: so that it be left frée vnto men. Wherefore, if such a confession that is frée, and dooth not driue men to the numbering of their sinnes, be reteined in anie place; we make no schisme for the same: so that they appoint it not a peculiar woorshipping of God. ²⁰⁶ If anie man thinke, that he reapeth a commoditie thereby; he ought not to speake ill of such a helpe.

29 Now, setting that part aside, let vs come vnto satisfaction: ²⁰⁷ manie things are written and deuised touching the same; I will cut off as much as I can, and be bréefe. Let vs speake of the word. To satisfie, among good authors, ²⁰⁸ is to approoue himselfe to anie man in dooing of dutie. Cicero, in the first of his familiar epistles; I satisfie all other men, in all dutie, or rather pietie towards thée, but my selfe I satisfie not. Asconius said, that To satisfie, is to doo as much as dooth suffice an angrie man to reuengement. But the Schoole-men, of whom we speciallie make mention, haue spoken otherwise of satisfaction. The Maister of the sentences, ²⁰⁹ in the 15 distinction, saith out of Augustine; that To satisfie, is to cut off the causes of crimes and sinnes, and no longer to yéeld vnto their suggestions. Others haue said, that it is a recompense of a wrong that is doone, according to a iust equalitie; when we repaie so much as we haue taken awaie of an other mans goods: and their meaning is, that men, by certeine works, ²¹⁰ should repaie so much as they ought to suffer for sinne. And while they will institute a satisfaction of that kind, first they take vpon them to affirme, that the fault indéed is forgiuen vnto men, and the punishment also, in respect of eternitie: but yet that there remaineth some things to be suffered of them, for the satisfieng of God. Yea and they saie, that confession was therfore ordeined, to the intent that the priests should vnderstand what they ought to laie vp for God. And they alledge reasons; namelie, that God dooth indéed of his great mercie forgiue men their sinnes, yet not without iustice.

And although Christ hath made recompense by his death, yet that God will not haue the satisfaction of Christ to take place, vnlesse it be as touching them, which worke together with the death of Christ; that is to saie, which with certeine actions will together with Christ satisfie for their sinnes. The testimonies that they bring are these: in Deuteronomie; ²¹¹ Let the measure of the stripes be according to the maner of the offense. In the Reuelation of Iohn; ²¹² Euen as much as she hath glorified hir selfe, and hath liued in pleasures, so much torment appoint ye vnto hir. Iohn said; Bring foorth the fruits of repentance. ²¹³ In the sixt chapter to the Romans; ²¹⁴ As you haue giuen ouer your members to serue vncleannes, and from one iniquitie vnto another, so now giue your members to serue righteousnesse. And they thinke, that their opinion is most of all confirmed by the words of Christ; ²¹⁵ Whatsoeuer ye shall bind in earth, shall also be bound in heauen, &c. For they vnderstand [Loosing] not onelie as touching sinnes, but also, as concerning punishments. And they saie, that this appointing of punishment was commanded to the priests; that whatsoeuer they haue set downe without error of the keie, should be established.

²¹⁶ 30 That the punishment still remaineth to be suffered, the fault being remitted, they confirme by the example of Dauid, who sinning twise, had the fault forgiuen him: yet that there were punishments remaining for him to suffer. And that there is no doubt, but Moses had his sinne forgiuen him, yet that the punishment remained; namelie, that he should die before he entered into the land of Chanaan. Afterward they stand at contention among themselues, whether this penance inioined after confession, ²¹⁷ ought to be rendered vnto God by innocents, or may be also performed of the residue. Scotus affirmeth it; Bicause (saith he) that these be onelie punishments, and temporall things, whether they be doone by one that is woorthie, or vnwoorthie; so they be doone, it sufficeth. Others denie this, and saie, that no works can satisfie God, vnlesse they be acceptable: but the works of them that continue in sinne, please not God, therefore they make no satisfaction. They leaue the matter vnperfect; but yet in effect they agrée, that a man may make satisfaction to God for sinnes. ²¹⁸ They distinguish the satisfaction of Christ, from our satisfaction; they ascribe vnto him the greater perfection: For (saie they) he was God & man, and was one person; and there the diuinitie wrought by the humanitie. But men, though not so fullie, doo satisfie notwithstanding, through the grace that is bestowed vpon them.

They conclude, that the actions of perfect men doo merit of condignitie; so as the punishments, which should haue béene suffered, are taken awaie. They saie, that Christ satisfied for the fault, and that satisfactions are in force for the residue of punishments. If thou demand; How can ye satisfie, ²¹⁹ when as all your actions be alreadie bound vnto Christ? They will answer, that God might haue bound a man, so that all his acts should haue béene of dutie; yet that hée would not, but of his owne goodnes left manie things at libertie. Neither vnderstand they, that séeing God commanded, ²²⁰ that we should loue him with all our hart, with all our mind, and with all our strength, that there is nothing more for vs left at libertie. They procéed further, and saie; ²²¹ that We be able to satisfie God for punishments, euen in those actions, which be commanded by the lawe of God; bicause he indéed commanded these actions: but we be lords ouer our actions, when we doo them with a frée will, we satisfie God with a frée action. And they saie, that we not onelie may satisfie for our selues; but for others also: as in ciuill matters, one man may paie for another. And to the intent they may séeme to cloke their opinion by scriptures, they bring a place to the Colossians; I reioise in my sufferings for you, ²²² and supplie that which wanted of the afflictions of Christ in my flesh, for his bodie, which is the church. They saie, that Paule was a man, and said, that with his sufferings he fulfilled that, which was wanting.

They adde; We saie not, that there was anie thing that wanted in the passion of Christ: but bicause we are the members of Christ, the good things that we doo, are said to be Christs. ²²³ From hence had pardons their originall. They saie, that the Pope is the disposer of the sufferings of Christ, and of the bloud of the martyrs, and of the labours of other saints. Vndoubtedlie they make a great gaine thereof: for the matter is brought to that passe, that they communicate of their owne works vnto others, which be of their owne companie. Yea, and they saie, that it may be, that a man may first satisfie for another man, before he satisfie for himselfe. But Paule said, that he supplied those things, which were lacking vnto the passion of Christ; bicause it behooued, that the same should be preached vnto the Gentils: this did not Christ by himselfe; he was minister of the circumcision: but this could not be doon without afflictions. ²²⁴ And Paule sorrowed not in them, but saith, that he reioised in them. Notwithstanding they saie, that sometimes it may be, that satisfaction is not required to be made for these punishments; but they are fréelie remitted, namelie, in baptisme. For that they sawe, that the primitiue church appointed not publike confession vnto those which came to baptisme, they framed this reason; Bicause (saie they) in baptisme, the death of Christ worketh by it selfe, without our will, but not in repentance.

I maruell how these men dare vtter such things: as though they, which come vnto baptisme, come not of their owne accord, and professe their faith willinglie. They saie, that therein is no néed of dispositions; that it is sufficient that there be no hinderance; that is, that we be not delighted with the act of sinne. In the other case they saie, that punishments are remitted, when a man is preuented by martyrdome. ²²⁵ They appoint verie manie works of satisfaction, but they reduce them vnto thrée points; namelie, fastings, praiers, and almes-déeds: otherwhiles they adde, lieng on the ground, and pilgrimages. And least they should séeme to deale without the scriptures, they bring foorth a place out of Daniel; Redeeme thy sinnes with almes-deeds. ²²⁶ And out of Luke; Giue almes, ²²⁷ and all things shall be cleane vnto you. In the second of Ioel; Turne vnto me with all your hart, with fasting, ²²⁸ with weeping, and with moorning. They bring manie examples of praiers, which were vsuall among the prophets.

31 Now that we haue heard their opinion, let vs argue against them. ²²⁹ First, we must be assured, that lewd concupiscence, corruption of nature, and contamination (whereby men are let from doing of perfect works) is not taken awaie after iustification. ²³⁰ Paule saith, that he féeleth an other lawe in his members. Vnto the Galathians; ²³¹ The flesh so striueth against the spirit, as ye doo those things which ye would not doo. Séeing therefore we doo no perfect works; how shall works satisfie GOD? ²³² Christ said; If thou wilt enter into life, keepe the commandements: but these must be perfectlie kept, otherwise wée cannot haue life by desert of these works. Let them consider moreouer, that if they doo anie good thing, they doo it not of themselues, but by the grace of God: ²³³ therefore we doo not satisfie by our owne worke. If God would deale with men in the rigor of his iustice, vndoubtedlie he should doo no iniurie to them, if he should throwe downe all the saints which be in heauen: but he cannot, bicause he hath bound himselfe by his promise. Dauid said, that God crowneth vs in mercie, ²³⁴ and louing kindnesse, & not in satisfactions. ²³⁵ There shall no man liuing (saith the same Prophet) be iustified in thy sight. Suppose we, that God sitting in place of iudgement, one of these that iustifie themselues should come vnto him: God will saie vnto him; What hast thou brought that I haue not giuen vnto thee? In the 17. of Luke it is said; When ye haue doone all these things, ²³⁶ say that ye be vnprofitable seruants; we haue doone that which was our duetie to doo, we were bound therevnto by the lawes.

Euen Aristotle saw this: for he saith; We can not make iust recompense to our parents, and to the gods. ²³⁷ Paule in the 8. chapter to the Romans saith; that The suffrings of this life, are not woorthie of the glorie that is to come, which shall be reuealed in vs: and yet these men in the mean time boast of the merit of woorthines. But when we speake (saie they) of satisfieng, that particle [satis] betokeneth not perfect satisfaction; but some portion, which we are able. But what doo they saie? ²³⁸ (Forsooth) nothing: for that which we giue, is none of our owne; we can doo nothing, vnlesse we doo it by grace. Further, their definition faileth; to wit, that recompense is according to equalitie. In this there is a relation to be had; not onelie our owne power must be considered, but also the thing that is recompensed. Further, if they will that there shall be satisfactions for punishments, it behooueth to weigh satisfactions, that they maie haue a proportion with the punishments. Who hath béene a counseller vnto God, to knowe how much he will punish euerie sinne? What sought Christ at the hands of the théefe? ²³⁹ What punishments did he laie vpon the woman that was a sinner? ²⁴⁰ He said vnto the adulteresse; Go thy waies, I will that thou sinne no more: if Christ dealt in this sort, why doo they deuise new waies?

32 But the church (saie they) in old time had satisfactions; ²⁴¹ the Fathers make mention of them. I denie not; but what maner of satisfactions were they? Euen significations of true repentance. They would not in times past receiue foorthwith such as were verie great sinners: their desire was, that the church might be well reported of. But at this daie, this kind of satisfactions is abolished; neither the papists themselues reteine it: naie rather, in their satisfactions they haue subuerted the old order. In the old time these satisfactions were required before they should be absolued: but these men first absolue, and receiue a sinner, and then they will haue him to doo I know not what. Such was the order in the church in times past. They which were penitent remained apart from others, they hard sermons, and were present at praiers, but yet in the degrée of penitents: at such time as sacraments were ministred, they went their waies. But these things are out of vse. Paule in the 2. to the Corinthians, the 7. chapter saith; ²⁴² Behold euen this thing, that ye haue beene godlilie sorie, what great care hath it wrought in you, yea what satisfaction? The Gréeke text hath ⟨…⟩, that is, Excusation: ²⁴³ bicause the Corinthians being rebuked of Paule, satisfied him, that is, they excused and approoued themselues vnto him by these actions: for they abandoned incest. They vrge and saie, that The works of them that be penitent, are said by the Fathers to satisfie God also, & not the church alone, the which those did offend that had an ill name.

Let vs sée how they vnderstood this. Vndoubtedlie, the Fathers did not thinke, ²⁴⁴ that men receiue forgiuenesse of sinnes by these actions of penitent persons; they knew that this is onelie due vnto Christ: but they vnderstood, that men, while they thus worke by faith, doo allow themselues vnto God, according as they maie; and that when they craue pardon of the sinnes that be past, they as it were purge and satisfie themselues. When one hath hurt another man, he is woont to satisfie him by sorowing, by making request, and by offering his seruice vnto him. The partie offended saith; Now am I satisfied, although recompense be not made of the iniurie doone. But we, if we shall speake of true satisfaction, doo onelie attribute that vnto Christ: He is the propitiation for our sinnes, and not onlie for our sinnes, but for the sinnes of the whole world. ²⁴⁵ And after what sort he satisfied the Father, I will in few words contriue. Some haue thought that the death of Christ, and that same obedience according to his humanitie, is of a limited woorthines; and that it did not satisfie the Father, further than he accepted the same. They will not grant, that if the thing be considered by it selfe, it was a thing of equall value. They adde also, that God might haue dealt by other means; but that he accepted this means.

There is another waie, which séemeth much better vnto me; to wit, that the obedience of Christ and his death is to be considered: not as in the power of his humane nature onelie, bicause they be actions (as the Schoole-men terme them) of subiects, persons, and of indiuisible things. The person of Christ, although it haue two natures, yet is it one; wherefore those be the actions of the sonne of God: and not considering the humane nature apart, we may say, that the diuine nature wrought by the humane. So did those actions trulie merit remission of sins, and were condigne, and of equall value. But they were due (saie they:) for Christ was a creature, and did owe all his works. But he was God, and of one substance with the Father; he had the fulnes of grace, but no craued grace: wherefore he satisfied, and not alonelie tooke awaie the fault, but the punishment also. If the godlie be afflicted, it is for an other cause, as we shall vnderstand. Wherefore we must not séeke other satisfactions; this is fréelie giuen. Esaie saith; ²⁴⁶ Ye shall be redeemed without monie.

²⁴⁷ 33 They saie; But God hath promised manie things vnto our works. The prophet Esaie saith; Breake bread vnto the hungrie, and God will giue thee rest, &c. God dealeth with man, after the maner of man: when we would inuite anie man to doo well, we promise him rewards. There is brought an example; The father mindeth fréelie to giue a garment vnto his sonne: yet to stirre him vp vnto learning, he saith; I will giue thée a garment, if thou canst recite this or that thing without the booke. Thus doth God deale, when he giueth fréelie; & the works be not the causes of rewards, nor can be compared with them in woorthines: yet denie we not, but that men by liuing well, may mitigate the afflictions of this world; bicause obedience pleaseth God. ²⁴⁸ Paule said; If we would iudge our selues, we should not then be iudged. A man to iudge himselfe, is no other thing, than to be sorie for his sinnes committed; to liue vprightlie, and to change his life. Teares and lamentation are vsed therewithall; bicause they be the effects of true sorrowe. To the intent they may shew, that there is much due vnto these works, they alledge places of the scripture; ²⁴⁹ Giue almes, and all things shall be cleane vnto you.

Manie (as Augustine in his booke De ciuitate Dei, ²⁵⁰ and in his Euchiridion vnto Laurence saith) haue abused this sentence, supposing, that notwithstanding they had lien still in the filthinesse of their sinnes, yet they should be saued, so they had giuen almes. Christ reprooued the Scribes and Pharisies, bicause they were vncleane, ²⁵¹ and yet reteined outwardlie the shew of good works: and said, that they did not rightlie, for that the platter and cup, the which stood vpon the table, should first be cleansed within, and then be made cleane outwardlie. He exhorteth them to inward cleanesse. When men inwardlie become pure, they doo outwardlie the office of charitie, which Christ comprehended vnder the name of almes-déeds; and then all things be cleane. In Daniel it is said; Redeme thy sinnes with almes. ²⁵² When Esaie had said; Be yee washed, ²⁵³ be yee cleane: he added; Then contend with me in iudgement. If your sinnes be as the skarlet, yet shall they become white like the snowe.

We answer, that good works are not nakedlie required by God, as they be outward acts, but that they be doone with a true faith: then, if they shall be doone with faith, it is no maruell if for them there be made a promise, the which is apprehended onelie by faith, bicause in those actions (as Augustine saith) we must haue respect vnto the root. Or else we may interpret sinnes to be punishments for sinnes, the which GOD doth laie vpon vs in this life; those are mitigated. In déed, these good works of godlie men haue the analogie and force of praiers. ²⁵⁴ They that will obteine anie thing by praier, doo change their garment, mingle their praiers with teares; and when these things be doone in faith, they be heard of God: not that there is so great a woorthinesse of works, that they deserue one thing or other. Cyprian in the 3. epistle of his first booke De lapsis, saith; that They which were counted among them that did penance, would haue peace to be straitwaies granted them at the first. This they doo, bicause Christ should not be intreated by praiers and satisfactions. Therefore he testifieth, that satisfactions apperteine vnto praiers, and are not recompenses for punishments.

The same Cyprian against Demetrianus; When we shall (saith he) depart from hence, there will be no place for repentance or satisfaction. Why doo not the Papists marke, that their purgatorie is ouerthrowen by this place? And vndoubtedlie, the satisfactions deuised by the Schoole-men haue bred those most wicked and ouglie monsters, purgatorie, and pardons. They affirme, that satisfactions depend vpon the word of God; that they be commanded, & therefore be things due. How will they afterward haue them to consist of the frée works of supererogation? Wherefore they are against themselues. ²⁵⁵ Also, when they affirme, that he which hath confessed his sinnes, and testifieth that they are displeasing vnto him, and yet will not go about to make satisfaction; must be absolued, and sent vnto the paines of purgatorie. This is against the fathers, for they would not haue absolued him. Further, they absolue him that is vnpenitent; for insomuch as he will not take in hand to make satisfactions, he dooth not repent: for they appoint satisfaction to be the third part of repentance. Brieflie, there is great repugnancie among themselues.

34 But this is their foundation, that the fault is forgiuen; ²⁵⁶ and the punishment reteined. We answere; It can not be denied, but that men be chastened in this life. Euen the godlie men are wrapped in afflictions: but God hath forgiuen both the fault and the punishment. If he mind to correct vs fatherlie, it is no plaging of vs: for they are plaged, with whom the Lord is angrie; and to them dooth he shew how much he is offended with sinne. But those, whom he chasteneth, he will that they be sorie for their sinnes: the first he dooth terrifie, his owne he dooth exercise. Also [afflictions] are testimonies of the immortalitie of soules. Neither dooth God alwaies punish men after iustification, but sometimes he dooth. Further, it is in his hands to temper these things, to asswage them, and to aggrauate them: this is not in the hands of the priests. Wherefore, if by satisfactions they would vnderstand godlie life and praiers, for bicause those should be approbations and fruits of repentance; we would saie as they saie: but whereas they saie, that they be iust recompensings of punishments, we can not yéeld vnto them. ²⁵⁷ As touching Christ, we haue in Esaie, that God put all our sinnes vpon him, that he bare our infirmities. ²⁵⁸ Oseas said; O death, I will be thy death. ²⁵⁹ And thus he tooke awaie death, and all the retinue thereof. So then, the propertie of satisfaction should be attributed vnto Christ, and not transferred vnto creatures, and woorks of men.