44. The eight Chapter. Of Repentance; where also is treated of Sacra (part 3)

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In déed the mortifications of the bodie doo indure, ²⁶⁰ but they be no satisfactions: neither ought they to be dispensed by the priests, for they haue no right therevnto. They saie they haue the keie which erreth not. When erred not this keie? If God commanded this vnto them, that they should inioine penance, they should constantlie haue reteined it. But they haue inuented pardons, the which doo remit manie of these punishments, and diminish much of the penance inioined. If there had béene a purgatorie, it was their part to giue warning that men should not sinne; least they fall into those punishments: and if they had sinned, that they should with a valiant mind (for Christ his sake) indure those torments, which God would haue to be doone. ²⁶¹ But by this means we haue two redemptions: Christ redéemed vs from the fault, and men from the punishments. They inioine not fastings, for brideling of the flesh; nor praiers, for obteining anie thing of God; nor almes-déeds, for helping of our neighbor: but onelie, that there may be a recompense made for the punishments. They saie, they haue testimonies, that the actions be good; but not with these pettie formes, and numbers, and pilgrimages: neither yet to this end, that they should acquite punishments.

We may woonder at a place in the Decretals, De poenitentia & remissione peccatoru~, in the chapter Cùm ex eo, out of the Lateran Councell held vnder Innocentius the third. ²⁶² For they appoint pardons, and will haue them to be of strength to the remission of sinnes, and also to the diminishing of satisfactions inioined. This began the Papists to denie, which wrote against Doctor Luther. They saie, that none hath said, that pardons doo satisfie for sinnes, but for punishments onelie. In that point a man must hold them hard: for ye saie that no man hath said so; Innocentius spake it in the same sort. ²⁶³ In verie déed, they pretend nothing else by their satisfactions, but to obscure the Gospell, and the woorthinesse of Christ: yea, and they deface the lawe. They appoint some works frée, some vndue works, and some works of supererogation, as though the lawe bindeth not all the motions of men. But we, on our part, fall not into these euils. Albeit we saie that afflictions be asswaged, yet doo we not saie, that the same is doone by vndue works; but by entring into an obedience which pleaseth GOD. Those things which they speake, are snares to the conscience, traditions of men, and not voluntarie worshipping of God. We denie not, but that the godlie men, which be alreadie iustified, doo restraine their flesh; but that co~meth not by anie constraint of men: euerie one dooth it, as he perceiueth it néedfull. Paule saith; I chastise my bodie, ²⁶⁴ and bring the same into seruitude. They crie out, that we open a windowe vnto idlenes, but this they them selues rather doo; for true faith and repentance be neuer idle. If we vnderstand satisfaction for a godlie life, we saie that it is one of the parts of repentance.

²⁶⁵ 35 There remaineth, that we answer to the arguments of our aduersaries. Whereas they saie, that God dooth so forgiue the fault, as yet he will laie some punishments vpon vs: that is false. God by Christ forgiueth the fault, and taketh awaie the punishment. This dooth the scripture testifie; ²⁶⁶ In what houre soeuer a sinner shall lament him, I will no more remember his sinnes: but if he mind to punish anie man, he will remember them. Ezechiel; If they will repent them, I also will repent me of the euill which I determined to bring vpon them. He speaketh of the euill of punishment. The prophet Osea; ²⁶⁷ O death, I wilbe thy death. If they which be conuerted, be sometimes vered; those are properlie no punishments. They said, that confession was therfore inuented, to the intent that priests might redéeme penance by sacrificing. But that is vntrue: for penance was doone to satisfie the congregation, and to testifie, that men did truelie repent. Auricular confession was appointed, that men might receiue comfort, instruction, helpe by praiers, and such like. They saie, that the death of Christ, in respect of worthinesse, did satisfie for all men: yet that God would not haue his death to be of efficacie, to anie others, but such as by repentance doo worke togither with the death of Christ; and bicause we be his members, our good woorkes are called his. But if they be his works, then are they none of ours. It behooueth them that doo truelie satisfie, that they satisfie with that which is their owne. ²⁶⁸ In the first epistle to Timothie; the second chapter, it is said of Christ; Who gaue himselfe a ransome for all men: he saith not; For them which be labourers togither with him. Vnto the Ephesians, the first: ²⁶⁹ in the first to the Colossians; ²⁷⁰ In whom (that is to saie, in Christ) we haue redemption. In the first to the Corinthians, the first chapter, ²⁷¹ it is said of Christ; Who was made for vs, wisdome, righteousnesse, sanctification and redemption.

They brought a place out of Deuteronomie; ²⁷² According as the measure of the fault is, so let the measure of the stripes be. This is a ciuill proportion: he commanded, that when anie man should be beaten, he should suffer fortie stripes: vnder that number they might bring in according to the proportion of the fault. But if they will reteine ciuill precepts in confession, whie doo they not also decrée, that if anie man happen to steale an oxe, he must repaie fiue for it; if he steale one shéepe, he must repaie foure? I maruell that they brought a place out of the Apocalypse; ²⁷³ Euen so much as she magnified hirselfe, so much as she liued in pleasure, so much shall she receiue of torments. These saiengs recoile against themselues. In that place it is intreated of the harlot, with whom princes haue committed fornication: how much as the same hath liued in pleasures, so much shall she receiue of torments; and that not at the decrée of the priests, but according to the iudgement of God. ²⁷⁴ Doo ye the fruits of repentance. This sentence we imbrace: we saie it is the commandement of the Lord, we appoint fruits of repentance. Of lesse weight is that saieng; ²⁷⁵ As you haue giuen ouer your members, to be armour of vncleannesse and iniquitie, &c. These things be the duties of our life, these things we ought to doo, being absolued by Christ: if they be commandements, they be no works of supererogation. They saie, that the dispensation is committed vnto priests; but they are not able to shew the scriptures for the same: they bring foorth that sentence; ²⁷⁶ Whatsoeuer ye binde in earth, &c. They are neuer without their erring keie, bicause their keies be counterfeited and forged with traditions. How knowe they how great a part of them is to be reteined?

36 They that would haue repentance to be of value, although that satisfaction come not therevnto; doo obiect the repentance of Achab, ²⁷⁷ who as yet was in sin. He had not yet put awaie the hatred which he bare against the prophets, he kept still the vineyard of Naboth; yet they saie, that that repentance pleased God. Augustine, ²⁷⁸ in his sermon De tempore, saith; That repentance was for a time, and therefore after a sort it pleased God. He interpreteth these words; He became humble before me: that is to saie; For my cause. Others thinke it was no temporall, but an hypocriticall repentance, which was wrested from him onelie through feare. Helias had threatened him, whom he knew to be no vaine man: wherefore he was sore afraid, by some certeine faith, such as it was; no iustifieng faith, but a faith gathered by experience. God gaue some thing vnto that repentance, as an outward discipline; euen as he giueth to hypocrits, that for a time they be of estimation. God hath set such an order of things, as men may followe either this or that; yet neuerthelesse they please not God. What did the Lord grant vnto Achab? But little; he deferred his punishment for a while, but at length he was slaine, and the dogs licked his bloud.

²⁷⁹ Neither is it true, which they said; that God may bind all our acts vnto him, but would not. Naie rather, he hath made all that is in vs, subiect vnto him, saieng; ²⁸⁰ Thou shalt loue me with all thy hart, and with all thy soule, and with all thy strength. They said also: We may performe the workes that be due; for we be lords of our owne actions. This is a great arrogancie, when as they will make themselues lords, especiallie of good actions; It is neither in him that willeth, ²⁸¹ nor in him that runneth, but in the Lord that hath mercie. Howbeit, admit that we be lords of our owne dooings: dooth not the lawe require, that these things be doone willinglie? They said that a man may satisfie, not onelie for himselfe, but for others also. But if they cannot doo it for themselues, much lesse can they doo it for others. I adde, that there is none in the world, which at the iudgement seat of God, hath this right of forgiuing of sinnes: notwithstanding, by praier he may helpe an other,

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

²⁸³ 38 There remaineth, that we imbrace true repentance which commeth by faith, and that spéedilie. The matter is not to be driuen off from daie to daie: for else that figge trée, which to no purpose occupieth the ground, shall be cut downe. ²⁸⁴ Art thou ignorant (saith Paule) that the bountifulnes of God calleth thee to repentance? Iohn said; ²⁸⁵ Now is the axe put vnto the root. No man knoweth when he shall depart from hence. Christ said; ²⁸⁶ Vnlesse ye repent, ye shall all likewise die. If we will imbrace repentance, let vs not séeke the same in our selues; let vs craue it of God: Christ dooth then giue it, when he causeth his preaching to worke effectuallie in our minds. That repentance is the gift of God, the apostle testifieth vnto Timothie, ²⁸⁷ when he admonisheth a bishop, that he should diligentlie teach sound doctrine, if happilie God shall giue them repentance. Ambrose, in his notable worke vpon Luke, the tenth booke, 22. chapter; Men (saith he) doo then repent, when Christ looketh vnto them. And to persuade the same, he addeth: First Peter denied, and wept not, for the Lord looked not towards him: the second time he denied, & wept not; bicause the Lord looked not towards him: the third time he denied, and wept, bicause the Lord looked towards him. And yet, to expound the matter more plaine, he added; When Peter denied Christ by the fire side, among the seruants and handmaidens, he was beneath; but the Lord was within and aboue: therefore with the outward eie he looked not backe vpon him, but with the eie of clemencie. Further, the mercie of God did secretlie helpe Peter, he touched his hart, he had him in remembrance, and by his grace visited him. The same father, in the sixt booke writeth; Whom God hath vouchsafed, them he calleth; and whom he will, those he maketh religious. Séeing we knowe these things, we must sue vnto GOD for repentance.

Those words so pleased Augustine, as he alledged them in his booke De gratia, against Pelagius, and Coelestinus, the 45. and 46. chapters. But let vs desire true repentance. There be manie, which saie, that they repent; but they reteine still their ill gotten goods. Let vs constantlie desire in faith. But thou saiest; Forgiuenes is vncerteine, why would Peter else haue said vnto Simon Magus; Repent & praie, ²⁸⁸ if happilie God will forgiue thee thine iniquitie. ²⁸⁹ This he saith, not to the intent he would make vs vncerteine of the forgiuenesse of our sinnes; but bicause euerie man may be certeine of himselfe, and not of another. Therefore he thus speaketh, bicause he was vncerteine, whether Simon beléeued. Further, he would the more stir him vp vnto repentance; that he might vnderstand sinne to be a gréeuous thing, and that it had néed of more than ordinarie praier. When we haue called vpon God for obteining of repentance, it behooueth, that we pricke forwards our owne selues with his words: repentance must be preached vnto others, and also vnto our owne selues. And by what words of God a man is chéeflie allured, it may be comprehended bréeflie; to wit, if the death of Christ be diligentlie preached: for then men doo sée, how manie, and how great things GOD would haue his sonne to suffer for the taking awaie of sinnes. Looke in Paule to the Romans, ²⁹⁰ the fift and sixt chapters.

²⁹¹ It also furthereth much, if the life of Christ be set foorth, if his godlinesse be shewed; that by comparing the contrarie in vs, we may vnderstand how farre off we be from Christ. Moreouer, if we be often put in mind of the promises of God, and the honor of them set foorth at large; and that it be shewed, that sinne dooth exclude vs from them. Thirdlie, if the lawe it selfe be vrged, and rightlie expounded; that we may sée what it requireth, and how much we be debtors. There may also out of the scriptures be added examples of repentance, euen of such as were excellent men in humane worthinesse: such were Dauid, Ezechias, Manasses, Nabuchadnez-zar, and Peter.

These examples shew, that this waie, which Christ taught, must be followed. The effects must be weighed; namelie, refreshing: Christ said; I will refresh you. This repentance worketh maruellous ioies; first of all in vs; secondlie in the church; ²⁹² also among the heauenlie companie. Christ saith; Greater is the ioie in heauen, vpon one penitent sinner, than of nintie and nine that are iust. ²⁹³ This place dooth Augustine handle, in his booke of Confessions: for Victorinus at that time was conuerted vnto the faith at Rome; a confession whereof he made: a great ioie was raised in the church. Lastlie, the mercie of God must be set foorth, how readie he is to receiue penitents. Héerevnto serueth the historie of the prodigall child. Further, that which Christ spake of the shepheard, ²⁹⁴ which leauing his whole flocke, went to séeke for one shéepe. Also that which is spoken of the woman, which found a grote, in the 15. of Luke. Let this suffice which we haue spoken of repentance.

← 43. The seuenth Chapter. Of Marriage, and · Contents · 45. The ninth Chapter. Wherein is treated →

In .2. Sam. 2. at the end. Looke In. Iud. 2, 4. Rom. 6, 23. The reward of sinne is death. ↩
The expiations and purgings of the gentils. ↩
Gen. 8, 21 ↩
Iere. 18, 8. ↩
The originall of repentance. Gene. 3, 9. and. 15. ↩
Matt. 3, 2. ↩
Matt. 4, 17. Luke. 24, 47. What we vnderstand by the kingdome of heauen. ↩
The fountaine of repentance. ↩
Remission of sinnes goeth before repentance. ↩
Mark. 1, 4. ↩
Touching the names of Repentance. ↩
Certeine descriptions of repentance. ↩
1. Pet. 2, 22.
↩
Repentance called the second table. ↩
A definitio~ of repentance. ↩
Change is the generall word of repentance. ↩
The subiect thereof. ↩
1. Cor. 7, 9. & 10.
↩
Fro~ whence co~meth the efficient cause of repentance. ↩
True faith. and temp⟨…⟩ rall faith. ↩
Of what sinnes we must repent vs. ↩
A breefe declaration of the definition. ↩
Distinctions of repentance. ↩
The Ethnike repentance. ↩
verse. 21. ↩
Repentance comming of a generall faith or opinion. ↩
verse. 26. ↩
True repentance. ↩
What is to doo repentance. ↩
verse. 37, 38. ↩
A confutation of them that take awaie repentance. ↩
What remaineth of sinne when it is past. ↩
A similitude. ↩
Rom. 6, 1. ↩
A Nun the mother of P. Lombardus, and of Gratianus. ↩
The Nouatian heretiks. ↩
Constantine fauoured repentance. ↩
A confutation of the Nouatian heretiks. Eze. 18, &c. ↩
1. Sam. 11. 2. Kin. 20, 12 2. King. 21, 2 Matt. 26, 69.
↩
Matt. 18, 21 ↩
Heb. 10, 26. ↩
The sinne against the holie Ghost. ↩
verse. 4. ↩
Who cannot possiblie be renewe⟨…⟩ by repentance. ↩
The fall whereby faith is forsaken. ↩
Marcellinus bishop of Rome. ↩
Why sinne against the holie Ghost, hath no remission. ↩
cebo Elius Sophista. ↩
Another distinction of repentance of the Ethniks and christians. ↩
Rom., 11, 29 ↩
Ambrose. ↩
A confutation of this distinction. ↩
verse. 10. ↩
Ionas. 3, 6. ↩
Acts. 2, 37. ↩
Augustines first conuersion. ↩
A fourth distinction of repentance. ↩
Gen. 3, 23. ↩
Why solemn repentance was not often renewed. ↩
Augustine. ↩
The cause why certein times were prescribed to repentance. ↩
They which had doone solemne repentance were excluded from the holie ministerie, and why? ↩
Ierom. ↩
The Luciferians. ↩
A fift distinction of repentance. ↩
Repentance is not properlie a reuenging iustice. ↩
A sacramentall repentance, three parts assigned thereof. ↩
Absolution what it is. ↩
Whether repentance be a sacrament. ↩
What a sacrament signifieth. ↩
Sacraments what they be. ↩
The definition of a sacrament. ↩
Of the number of sacraments. Looke part 4. place 7. art. 4. ↩
The elder fathers had but two sacraments. ↩
Pighius definition of a sacrament. ↩
That it is in God, not in man to institute sacraments. Mat. 21, 1⟨…⟩. ↩
Psal. 116, Rom. 3, 4. ↩
Another definition of a sacrament. ↩
Why we contend with the aduersaries touching the number of sacraments. ↩
What things be required in a sacrament. ↩
The sacrament of holie order. ↩
1. Tim. 5, 22.
↩
1. Tim. 1.
↩
That repentance is no s⟨…⟩ crament. ↩
That confirmation is no sacrament. ↩
Mark. 10, 16 ↩
Acts. 8, 17. ↩
Annoiling of the sicke, is no sacrament. Mar. 6, 13. ↩
Acts. 19, 12. Acts. 5, 15. Iohn. 9, 6. ↩
Numb. 21, ⟨…⟩ ↩
That matrimonie. is no sacrament. Looke part 2. place. 10. Art. 63. ↩
Matt. 13, 33 ↩
Ibidem. 31. Iohn. 15, 1. Iohn. 10, 7. ↩
Eph. 5, 32. ↩
verse. 35. ↩
verse. 15. ↩
verse. 3. ↩
verse. 26. ↩
verse. 16. ↩
Dionysius. ↩
Sundrie opinions of the number of sacraments. Gregorie. ↩
Barnard. ↩
Whether repentance be a vertue. ↩
Matt. 4, 17. ↩
Iob. 7, 1. ↩
verse. 18. ↩
1. Cor. 7, 9.
↩
Whether we sorrowe and reioise both at one time. ↩
How our actions are broken off. ↩
Rom. 14, 6. ↩
Ibidem. 8. ↩
1. Co. 10, 31
↩
Ps. 119, 176. Mat. 6, 12. ↩
Of the parts of repentance. ↩
Whether faith be a part of repentance. ↩
Matt. 4, 17. verse. 21. ↩
Faith is no part of repentance, but is ioined thereto. ↩
A similitude. ↩
How faith is ioined with repentance. ↩
The true parts of repentance. ↩
verse. 16. ↩
Psal. 34, 15. ↩
Ephe. 4, 23. ↩
Of contrition. ↩
Psal. 51, 19. ↩
verse. 3. ↩
Esai. 66, 2. ↩
The difference betweene contrition and attrition. ↩
Rom. 7, 24. ↩
The opinion of the schoole-men touching contrition. ↩
Ezec. 18, 33. ↩
They make attrition to be a sorrow for the punishment onelie. ↩
Rom. 14, 23. ↩
Rom. 10, 3. ↩
Ibidem. 2. ↩
Attrition without faith is sinne. ↩
Matt. 7, 27. ↩
Matt. 12, 35. ↩
Matt. 6, 23. ↩
Iohn 7, 7. ↩
Rom. 7, 18. ↩
Iohn. 3, 6. ↩
verse. 3. ↩
Gen. 8, 21. ↩
Rom. 8, 7. ↩
1. Tim. 2, 26.
↩
Rom. 8, 14. ↩
Ephes. 2, 12. ↩
verse. 17. ↩
Heb. 11, 6. ↩
Ephes. 2, 1. ↩
Rom. 14, 13 ↩
Scotus opinion touching attrition. ↩
The absurdities of this opinion. ↩
Luk. 7, 47. ↩
The opinion of the Nominals touching this matter. ↩
Eze. 18, 21. ↩
Iohn. 5, 14, and 11. ↩
What is to be iudged concerning contritions. ↩
Whether the saints in heauen haue repentance. Apoc. 21, 4. ↩
Of Confession. A distinction of confession. A confession of praise. A ciuill confession of sinnes. ↩
Iosua. 7, 19. A confession in mind before God. ↩
Psal, 32, 5. ↩
Psal. 51, 1. ↩
Dan. 9, 5. ↩
1. Iohn. 1, ⟨…⟩.
↩
Leuit. 16, 21 ↩
Esd. 9, 6. Nehem. 1, 6. ↩
Matt. 6, 12. ↩
A confession of sinnes before men. ↩
verse. 23. ↩
A papisticall confession. ↩
Whether this confession be of the lawe of God. ↩
Matt. 8, 4. ↩
Iohn. 11, 44. ↩
Matt. 3, 6, ↩
verse. 18. ↩
verse. 16. ↩
Matt. 18, 18. ↩
verse. 23. ↩
That auricular confession is an inuention of man. ↩
That there is no commandement hereof in the scriptures. ↩
Iohn. 5. 22. ↩
Esaie. 43, verse 11. & 43. ↩
A confutation of the arguments of the aduersaries. ↩
Heb. 7, 8. 9. and 10. The priesthood translated vnto Christ. ↩
Iohn. 11, 44. ↩
Matt. 3, 6. ↩
Acts. 19, 18. ↩
Iam. 5, 6. ↩
Matth. 5, 23. ↩
Matt. 18, 18 ↩
Pro. 27, 23. ↩
verse. 13. ↩
The antiquitie of confession confuted. ↩
Matt. 16, 19. ↩
That sinnes must be co~ fessed vnto God. ↩
1. Co. 11, 28 and. 31.
↩
The first church knew not of priuie confession. ↩
All men can not be confessed according to their decree. ↩
No man can confesse all his sins, for he knoweth not all. Psal. 19, 13. Iere. 7, 9. Certeine obiections confuted. ↩
verse. 13. ↩
Mar. 10, 52. ↩
Manie cases reserued to the Pope and to the bishops. ↩
The vtilitie that may come by secret confession is not taken awaie. ↩
Looke In 1. Sam. 3, ver. 14 and 12. ver. 24. ↩
Of satisfaction. ↩
What is to satisfie. ↩
The schoole Diuines touching satisfaction. ↩
The arguments of the aduersaries. ↩
Deut. 25, 2. ↩
Apoc. 18, 7. ↩
Matt. 3, 8. ↩
Rom. 6, 9. ↩
Matt. 18, ⟨…⟩. ↩
They saie that the fault being forgiuen, the punishment tarieth. 2. Sam. 11, & 12, 13, & 24, vers. 1. 12 ↩
Who may performe these punishments. ↩
The difference betweene Christs satisfaction and ours. ↩
How our actions may satisfie, they being alreadie tied vnto Christ. ↩
Deut. 6, 5. ↩
They saie that we can satisfie for others. ↩
Col. 1, 24. ↩
From whence pardons did spring. ↩
That punishments are sometime forgiuen without satisfaction. ↩
Works of satisfaction. ↩
Dan. 4, 24, ↩
Luk. 11, 41. ↩
Ioel. 2, 12. ↩
A confutation of the aduersaries. ↩
Rom. 7, 23. ↩
Gala. 5, 17. ↩
Matt. 19, 17. ↩
The good which we doo, is of the grace of God. ↩
Psal. 103, 4. ↩
Psal. 143, 3. ↩
Luk. 17, 10. ↩
Rom. 8, 18. ↩
An obiection. ↩
Luk. 23, 43. ↩
Luk. 7, 48. ↩
What maner of satisfactions the old church had. Looke before, place 9. art. 16. ↩
verse. 11. ↩
A place of Paule expounded. ↩
How the works of penitent men do satisfie God. ↩
How Christ satisfied the Father. ↩
Esaie. 52, 3. ↩
Why God promiseth manie things to our works, Esai. 58, 7. ↩
1. Cor. 11, 31
↩
Luk. 11, 41. ↩
An answer to certeine places of the scripture. ↩
Ibidem. 39. ↩
Dan. 4, 24. ↩
Esaie. 1, 6. ↩
That works of repentance haue the nature of praiers. ↩
Our aduersaries are against them selues, and against the fathers. ↩
Whether the punishment be reteined, when the fault is forgiuen. ↩
Esaie. 53, 6. ↩
Ose. 13, 14. ↩
The propert⟨…⟩e of satisfaction must be attributed vnto Christ. ↩
The priests haue no right to disp⟨…⟩nse with punishments. ↩
To what end the papists inioine fastings & praiers. ↩
They saie that pardons are auailable to the remission of sinnes. ↩
By their satisfactions they obscure the law and the gospell. ↩
1, Cor. 6, 27 ↩
An answer to the arguments of the aduersaries ↩
Ezec. 18, 33 ↩
Ose. 13, 14. ↩
1. Tim. 2, 6.
↩
Ephe. 1, 7. ↩
Col. 1, 14. ↩
1. Cor. 1, 30.
↩
Deut. 25, 2. ↩
Apoc. 18, 7. ↩
Matt. 3, 8. ↩
Rom. 6, 19. ↩
Matt. 18, 18. ↩
The repentance of Achab. 1. Kin 21, 27 ↩
Augustine. ↩
That all our acts are bound vnto God. ↩
Deut. 6, 5. ↩
Rom. 9, 16. ↩
What euill followeth by the doctrine of our aduersaries touching repentance. ↩
An exhortation vnto true repentance. Luke. 13, 6. ↩
Rom. 2, 4. ↩
Matt. 3, 10. ↩
Luke. 13, 3. How we may atteine vnto true repentance. ↩
1. Tim. 2, 2⟨…⟩.
↩
Acts. 8, 22. ↩
Forgiuenes of sinnes is certeine. ↩
Rom. 5, 6. and 6, 10. ↩
The cheefe means whereby man is called to repentance. ↩
Matt. 11, 28. ↩
Luk. 15, 7. ↩
Luk. 15, 11. ↩

← Back to the beginning of 44. The eight Chapter. Of Repentance; where also is treated of Sacra

Footnotes