8. CHAP. VIII. Of Repentance; where also is treated of Sacraments.

8. CHAP. VIII. Of Repentance; where also is treated of Sacraments.

CHAP. VIII. Of Repentance; where also is treated of Sacraments.

S in, as it is written in the epistle to the Romans, hath death for a reward; and all the retinue of death: it bringeth also confusion therewith. They which sin, are made ashamed in themselves, and with others: wherefore, after sin great griefs do follow, which afflict the spirit, disquiet and after a sort kill the mind. Furthermore, there followeth a confusion, so as they be greatly ashamed, if they remember their sins; or else if their sins be recited by others. They which be impatient of those evils, would fain be delivered: they attempt many ways, but have no success. Hercules, when he had killed his son, and Iphitus his host, was so disquieted in mind, as he was desirous to be purged by sacrifice; he came to Athens, and was admitted to the sacrifice of Ceres. Orestes, when he had killed his mother, came into the country of Taurica, and would be purged by sacrifice. Of Nero it is reported, that after he had killed his mother, and had committed other detestable crimes, at the length could not sleep: and being haunted with furies, he devised to be purged by sacrifice. By diverse and sundry ways were they purged; namely, by fire, by water, and sometimes

they used eggs, brimstone, witchcrafts, and sundry perfumes. Thrice (saith Ovid) did he purge the old man by fire, thrice by water, and thrice by brimstone. Thrice (saith Virgil) did he wash his fellows all about with clean water. Unless (saith Juvenal) he will purge himself with a hundred eggs. But forsomuch as they were man's inventions, they profited nothing.

There is one purgation, which is set forth to us by faith; which hath repentance joined with it, by this men are purged, and be at rest. Tertullian saith, that God consecrated this repentance in himself: for when he had punished men by the flood, he repealed his sentence, and said that he would destroy the earth no more for man's sake: and it repenteth God of the evil, which he would have brought upon men, so that they repent them of their wickedness. Not that repentance in very deed hath place in God, whereof we have spoken elsewhere. Touching the original of repentance, it is said, that the same began in paradise. God called our first parents to repentance, and added therewith a promise; to wit, that their seed should tread down the serpent's head. This preaching of repentance hath been continued by all the prophets: at length it came to John Baptist, who was the dawning and morning star of our savior. Christ and his apostles preached repentance;

Repent ye, for the kingdom of heaven draweth nigh. By the kingdom of heaven, we understand the newness of life, heavenly actions, and regeneration.

So doth God govern us, by his spirit and word, which they that do apprehend by faith, do repent: there remaineth, that the old life be put away.

So as the fountain of repentance, is to have the goodness of God, and the kingdom of heaven in Christ to be manifested, and to apprehend it by faith.

And worthily doth repentance follow: for Christ calleth us unto a new life, not to nourish sin in us, which it behooveth us to mortify. The thing is not

so to be understood, that men may first repent, and by the merit of repentance have remission of sins. First it is apprehended by faith: afterward followeth a sound repentance. The outward sign of taking upon us a new life, was baptism: therefore Mark calleth the baptism of John, The baptism of repentance, unto the remission of sins. This is the voice of all those that preach the gospel; they be voices crying in the desert: for how many soever be without Christ, are the desert. The voice is, that the kingdom of heaven is offered unto them which believe. Now it behooveth that they repent them, that they renounce their old life; for repentance is the cross and gibbet of the old man.

2. Before we do proceed any further, let us speak of the nature of the word. The Hebrews have this word Schub, which signifieth To turn, and to be converted; from whence they have derived the two nouns, Schuva, and Shiva; that is to say, Inversion, and Conversion: when our minds being changed, and sin sequestered, a new course of life is taken in hand. The Grecians called it μεταγιγνώσκειν, μεταμελεῖν, μετανοεῖν: hereof cometh μεταμέλεια, and μετάνοια, which is a certain changing of the mind, so that instead of an evil mind, we establish a good. The Latins use the verb

Poenitere, derived of Poena; that is, Pain; because the things which we have committed, are grievous and bitter unto us. After these Etymologies of words, let us see what descriptions there be of repentance. They are written in the fourth book of the Master of the sentences, the 14th distinct. The first is ascribed unto Ambrose; Repentance is to lament for the evils that are past, and not to commit again things to be sorrowed for. The very same in a manner saith Gregory the bishop of Rome; Repentance is to bewail the sins that are past, and not to commit anymore to be bewailed. By others it is said, that to leave off sinning, is true repentance. And others have somewhat

otherwise described the same; namely, that repentance is a virtue, whereby we bewail and detest the evils committed, with a purpose of amendment, and a will to commit no more any such evils as are to be lamented. They which fall every day, are compared by saint Peter unto a dog returning to his vomit; and unto a sow which returneth again to her mire. Repentance by Augustine, is sometimes called revenge, being a punishment upon himself, because he is sorry that he hath sinned. These descriptions be some without form. Neither will I pass it over, that repentance is called the second table: which we read in Jerome, upon the 16th chapter of Ezekiel, and in the decrees De poenitentia, distinct. 1., in the chapter Secunda tabula. And in this sort they understood it: At the beginning, they say, that men sailed prosperously, that shipwreck was made by the sin of Adam, that regeneration by baptism is the first board; upon which we swim out; and that if men fall again after baptism, repentance is the second board. Others do otherwise interpret it: howbeit I do not much weigh the same.

3. Now that we have placed things on this wise, let us come to a plain definition, which containeth all the causes. We may therefore, in my judgment, say; that Repentance is a change of life, which a man, with great sorrow for his sins committed, willingly taketh upon him, through faith, unto the honor of God, and to the obtainment of his own salvation. Now it shall be declared particularly. The general word is Change: and changes, according to the philosophers, are of many sorts. For if it be understood in substance, they say it is a generation; if in quantity, they call it an increase and decrease; if thou go from place to place, they name it a local motion. If this change be made in qualities, in passing from one contrary to another; this fourth change they call an alteration. Hereunto belongeth repentance: we do not cast our mind nor our body from us; but there is made a certain

alteration in qualities, from uncleanness to pureness, from a corrupt to a sincere life. Touching the subject thereof, we are to consider, that the whole man is changed in respect of qualities; but especially the will, in which part of the mind repentance is placed: for in the power thereof consisteth the rule and government of other powers. Others have supposed, that this repentance is placed in the angry part; because it concerneth an high and lofty matter. Wherefore the will admitteth this change, not feignedly, but vehemently; in such sort as there is great sorrow for sins committed.

Passion or sorrow is a certain affection: therefore I did not say that it is a sorrow, because it is done with reason. Notwithstanding, this sorrow is forthwith present, it helpeth, it worketh together: as appeareth in the seventh chapter of the second to the Corinthians; Godly sorrow worketh repentance in you, unto the honor of God: for some may sorrow in respect of their own loss.

We see here now, that from faith, which is the gift of God, proceedeth the efficient cause of repentance. As God giveth faith, so also doth he give repentance; otherwise, if there be no faith, repentance were not available.

But faith otherwhile is a true faith, and otherwhile it is but a temporal faith; and such as the faith is, such is the repentance that doth ensue: if it be a true faith, true repentance followeth. Of what sins then must we repent us?

Doubtless we ought to repent of all sins: so as Tertullian rightly said in his book De poenitentia; Whether it be in word or in deed that we have offended, he saith, that even he, which by his judgment hath appointed punishment for all those things, hath also promised pardon through repentance. Some of those things, which be placed in the definition, belong unto the general word; and some pertain unto the differences: the general word is Change, the difference is Alteration of life. Another difference is,

that it be willingly taken in hand: for there be some things done, which we be not willing unto. Another difference is, it may be taken in hand for sins committed. The formal cause is conversion and change; the material cause is the will itself; the objects are the sins for which we sorrow, and the virtues which we strive to attain; the efficient cause is faith and God; the end is the honor of God, and our own salvation. Thus the definition being declared, let us come to the distinctions.

4. Tertullian distinguished repentance into good and evil: he saith it is evil repentance, if we repent ourselves of the deeds that be done well; namely, of alms-deeds, of forgiving our enemies, of receiving the sacraments: but it is a good repentance, when we change unto better. It is said to be either good or evil, in respect of the end whereunto we refer it. Another distinction; one kind of repentance is rude, and without form; and another is perfect and absolute. Whereby shall we gather this? Because that it is the will, which taketh in hand, and that the same in her own nature is blind; it behooveth that understanding go before. What shineth in those men, which be without Christ? Sometimes there appeareth in them a certain human honesty, the which (as the philosophers say) is a life according to nature.

They read the Ethics or morals of the philosophers; they see Ideas or forms of virtues: when their understanding taketh any hold of this honesty, they perceive how far off they be from the same; and for that cause they finding themselves by experience to be blamed, are stirred up with a certain repentance.

Laertius teacheth, that a certain young man that was lewd and loose of life, at a certain time being drunk himself with drunken companions, and wearing a garland, rushed into the school of Xenocrates. But the philosopher being not disquieted with their coming in, proceeded in his

treatise: he spake so earnestly of temperance, that by little and little the words entered into the heart. This young man laid away his garland, and began to dispute of philosophy. Howbeit, such a manner of conversion is not altogether to be commended: it may be commended in his kind. But it is nothing at all Christian like, whereof we speak; which ought to be according to faith, and towards God; as Paul witnesseth in the twenty of the Acts, that he preached repentance towards God, and faith in Jesus Christ.

There be others, which bring forth this rude and imperfect repentance in another sort. When it is taken in hand by the will, and the same followeth reason; there must needs be something, which ought to give light unto reason. They have a general faith or opinion, that God is both a revenger of evil, and a rewarder of good. They also behold that, which he hath commanded in the law: when they perceive that they be commanded to do such things as they do not, they be vexed with fear, and after a sort repent themselves.

Some bring a place out of the 26th chapter of Isaiah; We have been with child of thy care, and have brought forth the wind of salvation. But it maketh not to the purpose; howbeit, true it is, that repentance with some is begun in this sort. This may be hurtful: for unless it have some help besides, it breedeth desperation. After this sort did Cain, Judas, and Esau repent themselves. Seeing the matter standeth thus, then in the elect children of God faith is added, forgiveness is preached, and they embrace the same thorough Christ: then doth true and perfect repentance follow. When the will undertaketh this repentance, Christ himself lighteneth the understanding with the remission of sins: then cometh the holy Ghost, by whom strength is given to cast off sin: and the fruits of repentance do follow, that instead of wicked acts, good deeds are showed forth. The holy

Fathers said, that this is to do repentance: and the holy scriptures do declare the same. In the second of the Acts, when they which heard of remission of sins, through Christ, were pricked in their hearts, and even then it repented them: yet notwithstanding Peter said; Repent ye: wherefore he requireth that fruits should follow.

5. This Christian repentance some do weaken; some others would in a manner take it quite away: and these men must be confuted. They say, that it seemeth to be a foolishness, to repent us of those things, which be already done: The sins are already past, we cannot help it, but that we have sinned:

Wherefore we must not be disquieted. The reason is weak. True it is, that evil works are passed and gone: but that nothing of them remaineth, that is not true. The remembrance of them, and the conscience remaineth; in like manner the gilt, that is to say, the bond to everlasting punishments: there remaineth also the deformity of the mind, and of the powers thereof.

Further, we may say that reason otherwise concludeth, than these men would. It was said unto a certain philosopher, that he should not lament for his child that was already dead; because he could not help it with lamentations: nay rather (saith he) I sorrow this most of all, that this cannot otherwise be. Even so should godly men sorrow, because they have sinned: and that now it cannot otherwise be, but that they have violated the law of God. Others say; Seeing God doth rightly use even our sins, and directeth them unto those ends, which he will have, why should I sorrow, because I have sinned? These men speak not well. Although that sin so entered in, that grace might abound; yet saith Paul, we must not therefore remain in sin. If God will use sin, shouldest thou for that cause commit sin? It is the property of God to rule all things: do thou what is commanded thee. This argument doth not so much touch us, as it doth those, which set down a bare

permission: for God permitteth not against his will. Further, there is brought an example: A certain Nun was mother to the Master of the sentences and Gratianus: when she saw them to be two such notable men, she said that she could not repent: unto whom her confessor said; Only sorrow thou, because thou canst not sorrow.

6. There have been some, which would quite have taken away repentance.

Such were the Novatian heretics, and the Puritans; who alone would seem to be wise. Their opinion offended even Constantine himself: for as it is reported by Socrates, in the Ecclesiastical history, in the first book, and tenth chapter; and by Sozomenus, in the first book, and 22nd chapter: when the Council was holden at Nice, he called unto him Acesius a Novatian bishop, and asked of him, whether he thought that it was well decreed concerning Christ's being of one substance with the father, and as touching the keeping of Easter? He allowed it; Wherefore then (saith the Emperor) doest thou not communicate with others? He began to declare what had happened in the time of Decius the Emperor. Some had fallen, and would have been afterward received, but the bishop put them back. Set up a ladder

(saith the Emperor) and clime thou alone into heaven: thereby noting his pride, that he alone with those of his sect would be in heaven. Some judge that Constantine the Emperor so greatly favored repentance for some especial cause. Sozomenus in the second book, and fifth chapter, reporteth, that the Greeks had judged ill of Constantine: that they said he was cruel, that he had slain many of his kindred, and among others his son Crispus; that being disquieted, he took counsel of Sopater the philosopher, whether he might be purged; and that the same Sopater said, that there was no purgation for these crimes. Whereupon he took counsel of the Christian bishops, who said, that he might be purged by true repentance, and for this

cause he embraced the Christian faith. Sozomenus reporteth this: but he confuteth it, as a thing devised in dishonor and hatred of Christian religion.

First he saith; that Constantine himself from his tender age was brought up in Christian religion, and dwelt at that time in Britain, and in Gaul. But it is not probable, that Sopater (which taught in Greece) did come into these countries. Furthermore, he joined his son Crispus partaker with him in the empire: this doth many laws testify, being set forth in the name of Crispus and Constantine, and he lived unto the twenty yere of the reign of Constantine. But admit it were thus, and that Sopater conferred with him, or wrote unto him. He might not say, that in the countries of the Ethnics there was no purging; for there were many, as before I have declared: wherefore he answered, that Constantine favored repentance as a Christian, and one that was expert in the holy scriptures. It is to be marveled, that the Novatians perceived not that sentence in Ezekiel; In what hour soever a sinner shall be sorrowful, I will no more remember his sins. Further, that they considered not the example of David, Hezekiah, Manasseh, and of Peter, who after his fall held his place in the apostleship: neither that they marked, that the Lord said unto Peter, when he asked him how oftentimes he should forgive his brother; I say not to thee seven times, but seventy times seven times. Seeing these so manifest testimonies be extant, how can the Novatians deny repentance unto them which be fallen? It seemeth, that they are moved thereunto by two places in the epistle to the Hebrews, the tenth chapter; Unto them (saith he) that sin willingly, after they have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful expectation of judgment. But here it is not spoken of every kind of sin, but of sin that is peculiar, and after a sort universal:

when as men reject faith, and do altogether alienate themselves from Christ, and set themselves against him.

This is the sin against the holy Ghost, which God so punisheth, as it shall not be forgiven, neither in this world, nor yet in the world to come. It is expounded better by another place in the 6th to the Hebrews; It is impossible that they which be once lightened, and have tasted the heavenly gift, and have been made partakers of the holy Ghost, and have tasted of the good word of God, if they fall away, should be renewed by repentance. That is not to be understood of every falling, but of that whereby all is renounced, and faith forsaken. Therein is no remission, because thereof can be no repentance: for if it behoove man to have faith, which must have light, and if that faith be utterly renounced, they are not renewed by repentance. These men have put no difference between [fallings, and those] renouncing's which seem to belong unto sin against the holy Ghost. Some fell in persecutions, but inwardly in their mind they renounced not faith; outwardly they did sacrifice, as did Marcellinus the bishop of Rome; and Peter, which with his mouth denied Christ: because they had inwardly the root of faith, therefore there was place to repentance. They returned to the church, the bishops saw that they had not utterly renounced faith, without the which repentance might not have been. But the Nonatians by no means gave them peace. Truth indeed it is, that sin against the holy Ghost hath no remission, because it hath no repentance, seeing faith is utterly renounced.

They which have abjured faith, have sinned most grievously; but when they have done repentance, the church receiveth them. But thou wilt say, that they do but fain: the priest hath respect to those things which be done, but he searcheth not their hearts. Ecebolius Sophista, when as the emperors at the beginning were not Christians, he also was an adversary unto religion;

afterward under Constantine he favored the same; again, under Julian he recanted, and afterward under Jovinian he returned again: he lying at the temple gates said unto such as entered in; Tread ye upon me, which am salt without savor. An unconstant and changeable man was he, and yet the church received him. Wherefore those places being well understood, help not the Novatians.

7. We brought in a double distinction of repentance. There followeth another, which hath been found out by the papists: the same do the doctors of Collen teach in their Antididagma, [so entitled.] They say that one sort of repentance is to be preached unto the Ethnics, and another unto them which be fallen after baptism. This do they fain, because they would escape the arguments, which show, that salvation by Christ cometh freely. They say, that the Ethnics must be so drawn to salvation, as they may believe in Christ, therein are not required tears, fasting's, and other satisfactions: but if they repent, they have free remission of sins. But if they become Christians, and fall into sins, another way must be used; namely, that by sighs, by fasting's, by alms-deeds, and by other satisfactions they may have remission of sins. To confirm this, they bring a place to the Romans; The gifts and calling of God are without repentance. It is meant (say they) as touching the first repentance; namely, that that calling is without repentance. They bring Ambrose, that he so understandeth that place. But they speak falsely: for if it be true repentance, sorrow followeth after it; neither can there be repentance in them, which come unto Christ without sorrow. How can they but mourn and confess that they have sinned? In the 2nd epistle to the Corinthians the 7th chapter, it is said; that Repentance worketh godly sorrow in us: that so it is, the Ninevites declare, who hearing the preaching of Jonah, repented in sack-cloth. We read in the 2nd chapter

of the Acts of the apostles, that the Hebrews, when they had heard the preaching of Peter, were pricked in their hearts. Augustine, before he was baptized, and was by little come unto Christ, lived in many sighs and tears, as appeareth by his book of confessions: and that was his first conversion.

Touching Ambrose, and the place alleged out of the epistle to the Romans, I need not much to say: for in that place there is nothing spoken as touching the repentance of man, but of God. He had showed, that God chose the Hebrews; and that therefore it was not credible, that he had altogether rejected them. If Ambrose speak otherwise, let him look to that himself.

True it is, that in the primitive church, when they came unto baptism, they were not wont to be tried of the bishops by tears and sighs; but they did only instruct them by mouth: they required not proofs of repentance, as they did afterward, if they had fallen. But at this day what repentance will these men have to be preached, when as all infants be baptized? None undoubtedly, whereby sins are freely forgiven through faith; but only that which hath remission of sins, by works of satisfaction, by alms-deeds, by oblations, and by those things which tend to their own gain. Wherefore their distinction, which they have made, is ridiculous.

8. Others say, that there is one kind of repentance, which is private, another public, and another solemn. Private repentance is that, which is privately done: public is that, which is openly done: the solemn is that, which only the bishop enjoineth, and the same is done with great pomp.

They exclude sinners from the church, as Adam was driven out of paradise: when a year is come and gone, they will have them to be presented in the great week. Hereof doth the Master of the sentences make mention in the 4th book and 14th distinction. Origin also in the 25th homily upon Leviticus, seemeth to speak of the same: he saith, that it was seldom

granted. The Canonists speaking of solemn repentance, would that it should therefore be had, because others might be terrified: and they will that the same be done but once only. They admit not them anymore to the holy orders, who have thus solemnly done penance: neither do they grant it to clergy men and ministers of the church. Why they would not eftsoons renew this solemn repentance, the Master of the sentences bringeth a reason; namely, least such a medicine should become of small estimation.

Which reason Augustine in a certain epistle to Macedonius seemeth to allege. This Macedonius was governor of a province, and it happened oftentimes, that Augustine and other bishops made intercession for heretics.

Among other things, he writeth unto Augustine, that he marveled if they could do well; especially when as after repentance once done, they were not enjoined thereunto again. Augustine answered by writing, that the common repentance was not denied unto them; but this most humble repentance was not renewed, least it should grow contemptible.

In his Enchiridion unto Laurence, the 65th chapter, he showeth also a cause why certain times were prescribed to repentance: not because the Lord is slack to forgive him that is truly penitent; but men understand not this: he is to be received into the church; they know not well, whether he be penitent or no: a temporal probation is prescribed. How they should be handled by the people at such time as they used solemn repentance, I noted in Augustine's treatise upon the 61st Psalm, toward the end. He describeth a certain man, which being a Christian, inclined himself unto magical arts: this man (saith he) so fell from the church, as he now said, that it is not man which committeth adultery, but the star of Venus: that man committeth not murder, but the star of Mars: this man deceiveth many, he now returneth unto the church, and desireth reconciliation. A long time (saith he) did he

knock before Easter, and as yet is not received: mark him well, and consider of his actions, and as you find him, so tell me. But wherefore they would not admit them to holy orders, which had done solemn repentance, the reason is alleged. If so be that they should be afterward in the ministry, their wickedness being called to mind, they should be of no reputation, when as it behooveth the ministers of the church to be had in reverence.

Furthermore, with what face can they chasten wickedness in others, when they themselves be guilty of the same? In this small outward ceremony, they will seem to be wise and careful; but in giving them orders, they never think of any such thing. Why do they give orders unto such as be wicked, and who as yet have not repented? Albeit Jerome against the Luciferians affirmeth, that solemn repentance in bishops ought to be received: which the Luciferians denied. Certainly we read it to be oftentimes done, that the bishops, which came from the Donatists, were received again into their own dignities. Only hands were laid upon them, so that the canons, touching solemn repentance, are not kept; and now at this time are clean grown out of use.

9. There followeth another distinction. They say that one repentance is a virtue, and another is a sacrament: for they say that the virtue itself of repentance doth abide in men forever, and that the sacrament is received for certain times. And this virtue being moral, they say must be referred unto someone of those four capital virtues; namely, unto justice, (for the honor is reserved unto God) even unto a revenging justice, because they seem to punish in themselves the wicked acts which they have committed. Howbeit it is not properly a revenging justice, as they teach: for oftentimes he taketh revenge against his will, upon those things which he suffereth; but against these he doth it willingly and of his own accord. Moreover, that same

revenging justice hath respect only unto the hurt or damage, which is done, and would have the same to be punished: but herein the offending of God is regarded. Such revengements and restitutions we deny not: but yet they must not be appointed as a reward, wherewith we deserve remission of sins, as they ordain them to be.

For when they compare the virtue of repentance with a sacrament, they say, that after a sort it is the cause of forgiveness of sins: which the Master of the sentences testifieth in the place before alleged. Against this, they set a sacramental repentance, whereof they make three parts; Contrition,

Confession, and Satisfaction. Albeit Pighius dissenteth from them, saying; that it is not properly a part, but a sequel: perhaps because he saw the parish priest absolve the penitent sinner, before he did that which he was enjoined to do. But where leave these men absolution, which thus divide repentance into parts; seeing the same nevertheless is the principal thing? Thomas

Aquinas, in a certain place saith, that the same may seem to be the form: and the other parts to be as the matter. Absolution is the preaching of forgiveness of sins: it is that key whereby the believers are loosed. The key which bindeth, is that, whereby they say that unbelievers do remain in their sins. It is certain, that that preaching of forgiveness of sins is comprehended in faith: Christ said; Believe my son, thy sins are forgiven thee.

10. As concerning this distinction of repentance, there is a doubt, that it appeareth not plainly, whether repentance be a sacrament: all they say that it is one. For the easier understanding of it, let us see what a sacrament is. A sacrament signifieth a secret and hidden thing: for when sacraments are propounded unto the people, all men know not what they mean. They are plain unto such only as be well entered into religion: that is to say, unto believers. Let the Ethnic come, he shall see water, bread, and wine; but

what the same is, he shall not perceive: the faithful man shall understand what they mean. The Grecians call it μυστήριον, A mystery; the Latins

Sacramentum, A sacrament, a sign, or oath. And this which we call Sacramentum, came first from warriors, and was a bond between the soldier and the captain; and again, between the captain and the soldier. Sacraments are tokens, whereby God is bound unto us, and we unto him. Thus much of the names. As touching the definition, some say that a sacrament is the sign of a holy thing. But after this manner we should have infinite sacraments: for all good actions are significations of a holy thing, that is, of faith, hope and charity, which are hidden in us; seeing in the Papacy, they have many crossings, gestures, and vestments, all should be sacraments. Wherefore they have contrived the matter in another definition, and said, that it is a visible sign, of an invisible grace: and that it is a visible sign, and hath not relation to every holy thing, but to invisible grace only.

Furthermore they, and especially the Master of the sentences, have added a wicked saying: that they be not only signs and representations; but also the very causes of grace. If they would say, that they were certain visible instruments, which God useth, as he useth the outward word for the stirring up of faith, they should not speak amiss; but to say that it is the cause of grace, they speak not well. Besides, what would they do with matrimony?

They will have it to be a sacrament, and yet they say that there is no grace given unto men thereby. They would have the sacraments to be seven in number; but from whence they have them, they are not able to declare by the holy scriptures. The elder fathers had but two sacraments. Sometimes they make mention of repentance. These things Augustine wrote unto

Ianuarius, in his third book De doctrina christiana, the 16th chapter.

Ambrose, in his book De sacramentis, entreateth of these two. Wherefore of

necessity these men must either confess, that they have forgotten the sacraments; or else that there was not received so great a number in that age. That they forgot it, we cannot say; seeing they compiled a whole treatise of that matter. Therefore this multitude of sacraments was not received at that time.

11. But let us come to the defining of it. Pighius also defineth a sacrament, and saith, that it is an effectual sign ordained by God, whereby is signified unto us a certain kind of effect of the help and grace of God, which is present at all times, so there be not something to let in them that use the same. Whereas he saith, to begin withal, that it is a sign or rite instituted by God, that is true; for it is not in the power of man to ordain sacraments: they be testimonies, and (as one may say) seals of the will of God: and it is not the part of man to counterfeit seals. Furthermore, this we learn out of the holy scriptures: Christ asked the Scribes and Pharisees, from whence the baptism of John was. If they had said, Of men, it had seemed frivolous: for seeing sacraments belong to the nature of faith, it is meet they should be drawn out of the holy scriptures, from whence faith itself is taken. And men, which of their own authority go about to institute sacraments, do make themselves to be gods. To deal after this sort in religion, were to worship God with commandments and traditions of men: which Christ hath forbidden.

Lastly, seeing that Man is a liar, and so is declared in the holy scriptures to be; the things which are instituted by him, have in them no perfect truth: wherefore sacraments must not be instituted by men. He saith moreover, that by this sign is signified to us some sure effect; because he will comprehend many sacraments: he will not restrain it to one effect; namely, to the remission of sins. He saith, that the effects are diverse; as the

remission of sins offered, which is offered in baptism, and in the Eucharist: but besides, he showeth other effects of the work of God; that in matrimony should be an inseparable coupling together; in the holy order should be a power of governing the church; and so of other things: unless there be some let in them that use those things. This he saith, to show the efficacy of sacraments. For in that some do receive the sacraments, and obtain not the effects; that happeneth, because they come unto them without religion and faith. If he follow his definition, he thinketh that he is able to comprehend many sacraments. But on the other side, they which say, that the grace of the forgiveness of sins is signified by the same, do tie themselves only to these two; namely, baptism and the supper of the Lord.

12. To define a sacrament, we may say; that A sacrament is a promise of God, touching the remission of sins through Christ, signified and sealed by the institution of God with an outward or visible sign; to the end that our faith should be lifted up in us, and we to be more and more knit unto God.

This seemeth unto me to be a full definition. Two things it containeth; namely, an outward sign, and a thing signified. Because the thing signified holdeth the chief place, therefore I placed it first, and said; that It is the promise of God, and is conversant about the remission of sins thorough

Christ. For the sacraments, which be in the holy scriptures, do chiefly make mention thereof. Furthermore, this promise is sealed: which thing the scripture showeth, calling circumcision a seal: for the sacraments be certain tokens and seals of the promises of God. But forsomuch as these outward instruments be elements, they cannot of themselves have wherewith to signify and seal: therefore it is added; By the institution of God. The end is, that our faith may be stirred up by the holy Ghost; which power the outward things have not in them to show; the holy Ghost useth these instruments:

and faith tendeth unto that end, that we should be the more knit unto God.

The causes ye have. The formal cause is the signification and sealing. The matter, which is sealed, and whereabout it is conversant, is the promise of God, touching the remission of sins. The efficient cause is the institution of God. The final cause is, the stirring up of our faith, whereby we may be joined unto God. And I allow of that, which is commonly said; Sacraments be visible words; they stir up men by the sight and other senses. Rightly doth Chrysostom say; If we were spirits, we should not have need of those instruments: but we be compounded of a spirit, and a body; the senses of the body do stir up the mind.

13. But if we prosecute this definition, we exclude marriage, repentance, orders, confirmation, and annoiling; as I will particularly declare, after I have said this one word, that some will here say: Why do ye seek for a knot in a rush; or make a doubt of a thing that is plain? These men would cote these seven with the name of sacraments: what have ye to do therewith? It is not the name that we much stand upon, but it is the matter itself. We know that it is lawful for Christians to use the name, so that there be no ungodliness hidden under it: but let us see what they would have to be signified by this word. They say that a sacrament is a visible form of an invisible grace; and they add it to be the cause: so that they make these sacraments of theirs to be the instruments of salvation. Then, if they will receive any rites, and cloak them under this kind of speech, it is ungodly.

By men there can be no visible elements ordained, which may be seals of the promises: wherefor, let them either change this phrase of speech, and say, that a sacrament doth not signify these things, and then we will grant unto them: or else, if they will still use this kind of speech, let them abstain from the name [of sacrament.] The Master of the sentences saith, that The

sacraments of the old fathers were not properly sacraments; because they brought no grace. It is a detestable thing to take away this property from the institutions of God, and to attribute the same unto the inventions of men. To make the matter more plain, consider ye that there be more things required in a sacrament: first cometh the outward element, then is added the word of promise. Augustine saith; Let the word be added unto the element, and it is made a sacrament. The third is the commandment of the Lord, that so it should be done. As touching the element, that is received into the body, seeing it is an outward thing: but the promise is received into the soul. The word must come, that the element may have a signification to signify this thing.

If it be so, let us briefly dispute of the sacraments, which we have excluded. Concerning the holy order; there the imposition of hands is the visible sign: this we reject not; it seems to have the word of God. Paul saith unto Timothy; Laie not thy hands rashly upon any man. When he saith that it must not be done rashly, he meaneth, that it must be done gravely and considerately. Further he saith; Stir up the grace, which is in thee, by the putting on of hands: so then we acknowledge the outward sign. But what promise is there? None surly, as touching the forgiveness of sins. When ministers are made; the power of preaching the word of God is promised unto them: they give power to make Christ, and that rightly indeed to make him, so far as in them lieth. They say, that in the supper Christ ordained his apostles; and they attribute more unto that thing, than unto the word.

Further, they have added unction; but Christ did not anoint his apostles.

Moreover, they think that by putting on of hands, they have power to give the holy Ghost. But Augustine, in his third book De baptismo, against the Donatists, and 16th chapter, saith; that The same putting on of hands, is

nothing else, but praying for a man: as much to say, as they do commend him unto God. Wherefore, the ordering of ministers is no sacrament, in such sort as hath been said: for therein is no mention made of the forgiveness of sins, which is the only promise that true sacraments do seal.

14. Let us also speak of repentance; for they transferred this putting on of hands, even unto repentance: but God did not command it. Yet the ancient fathers did it, as Cyprian in many of his epistles doth testify. This was no other thing, but to pray unto God for him, that he would give him steadfastness in that purpose. There were others, which said, that lamentations and sighing's are a visible sign in them, which be penitent; but this sign represented a change of our purpose, even an inward repentance: howbeit, for these respects it shall not be called a sacrament, because it doth not represent any promise. The inward things, which ye say are signified, are not the promise of God touching the remission of sins; but they testify a sorrow. Better said they, which called the imposition of hands the outward sign, and that the remission of sins is the thing signified: howbeit, that is rather signified by the word of the Lord, than by the putting on of hands.

That sign is a feigned thing: it is not in the word of God, that it should be given unto them which be penitent.

Touching confirmation, we must understand, that this was the beginning thereof. When men were baptized in their infancy, and had not made confession of their faith, it was decreed, that after they were come to a riper age, they should be called unto the bishop, and should openly profess their faith: then did the bishop put his hands upon them; that is, he prayed for them, that they might persist in the true faith. It was a mere outward policy; but it was not commanded to be done, wherefore it was no sacrament; it was without commandment. In the tenth of Mark, Christ put his hands upon

the children; but he required not a profession of their faith. The apostles put their hands upon them that were baptized, that the invisible gifts of the holy

Ghost might descend upon them. But at this day these things are not done.

They which confirm, do not give these graces unto men: when the thing is ceased, they retain the signs. They say; I sign thee with the sign of the cross, and confirm thee in the grace of salvation, In the name of the father, &c.

What word of God is there in these things? Hereunto they have added oil.

Further, they have attributed more unto their own rite or custom, than to baptism. Baptism is done of every priest, but confirmation is given by the bishop only. How be it, Jerome contra Luciferianos, wrote; that The bishop doth put his hand upon them that be baptized; that it is committed unto them for the honor of priesthood, and not through the necessity of commandment: wherefore confirmation is unprofitable, unless it may be kept in such sort as it was used at the first. Moreover, the bishop giveth a blow unto them, whom he confirmeth: their meaning forsooth is, to teach them, whom they confirm, that they by this sacrament are prepared to fight: but these be mere trifles.

15. Annoiling of the sick is no sacrament. In deed Christ gave oil unto the apostles, in the 6th of Mark; because they should heal the sick. But these men have not the power of healing. If the thing be away, why do they bring the sign? Besides this, the sign of healing was not oil only. The napkins and partlets of Paul, and the shadow of Peter healed men. Christ took spittle and dust, and anointed the eyes of the blind man: why do they not therefore call these things sacraments? This annoiling hath not the word of God to warrant it: seeing the promise is of healing, and that the same is not extant; what do they with their oil? They pray for them (thou sayest) that their sins may be forgiven them (as saith James.) What need is there of oil for this

matter? It is now a superstitious thing. The brazen serpent, while it had the power to heal such as looked thereon, was rightly observed; afterward, when that power failed, they would not keep it rightly: even so, seeing the oil of healing hath no longer his effect, it is a superstition. Furthermore, therein they call upon the dead, and use a strange tongue. There remaineth to speak as touching matrimony. Here there is no outward token commanded by God. In some place they give the right hand one to another; others give a ring: but this did not God command, therefore it is no sacrament. Some man will say, that the conjunction itself between man and wife is a sign of conjunction with the church. I grant that this it signifieth: howbeit, if they be all sacraments, which represent Christ, we have an infinite number. Leaven betokeneth the kingdom of heaven; shall it therefore be a sacrament? So doth a grain of mustard seed. A vine, a door, shepherds, and such like, do represent Christ; shall they therefore be sacraments? By this means there would be as many sacraments, as there can be brought similitudes, which betoken Christ.

But Paul unto the Ephesians, calleth a sacrament, a mystery. In very deed, that which is signified in matrimony, is a secret thing. In sacraments the thing that is hidden, partly is the thing signified, and partly it is in the visible signs: because it hath the power of signifying given to it by God. In matrimony, the mystery is referred unto that which is signified; namely, the conjunction of Christ and his church. The Apostle oftentimes useth this word [mystery.] In the 11th to the Romans; Brethren, I tell you a mystery, be not wise in your own selves, &c. In the first epistle to the Corinthians, the 15th chapter, entreating of the resurrection; I show you a mystery: we shall not all die. In the third to the Ephesians, he nameth the calling of the Gentiles a mystery. In the first chapter to the Colossians, he speaketh of a

mystery hid from the beginning of the world. In the first unto Timothy, the 3rd chapter; Trulie great is the mystery that God is made manifest in the flesh. He speaketh not of sacraments, as we now speak of them. But let these things pass: what promises hath matrimony? Even the procreation of children, and that it is a remedy for fornication. Here is no mention made of the remission. Furthermore, that promise was not only under the gospel; but under the law also, and before the law. How then do they call it a sacrament of the new law? Even in the same sort may they speak of repentance.

Repentance was in time of the law, and before the law; why then do they call it a sacrament of the new law?

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, seemeth to deny repentance to be a sacrament. He alledgeth a reason; namely, because it is often renewed. The reason appeareth to be fond, for by that means the action of the Lord's supper should be no sacrament, because it is often repeated. But if thou diligently examine his words, he seemeth to compare the repentance of private men, with that solemn repentance we speak of, the which only he seemeth to ordain as a sacrament, and the other not: for solemn repentance was not renewed. But let Gratian go. Verily Dionysius, which of some is thought to be Areopagita, acknowledgeth but three sacraments; namely, Baptism, The supper of the Lord, and Chrism. He seemeth to grant Annoiling: in his Hierarchy, the minister is brought, which annointeth a dead body. Gregory, in the first cause, question the first, in the decrees, in the chapter Multi, seemeth to acknowledge but three sacraments; namely, Baptism, The supper of the Lord, and Anointing. Barnard added another, that is, the washing of feet: yea and in his sermon De coena

Domini, he saith, that this sacrament must be retained in the church. The

sacrificing priests, which consecrate salt, do add one; In the name of the holy Trinity, be thou a healthful sacrament, to chase away the devil. But why seek we so many things? They which appoint seven sacraments, distinguish the holy order into seven; namely, door-keepers, readers, acolytes, exorcists, subdeacons, deacons, and priests; others have added the office of a bishop, and the office of singing psalms: so that the number of sacraments among them is uncertain. Let them not complain of us, that we diminish the number; we rather ought to complain of them, for increasing the number.

17. Repentance was divided into that which should be a sacrament, and that which should be a virtue pertaining to justice. We have said that it is no sacrament: now let us consider of the other member, to wit, that it is no virtue. That in the holy scriptures is not acknowledged, as a certain virtue, the which is a quality of the mind, and is a great while idle. They devised the same, because it is the commandment of the Lord, that we should repent: but repent we cannot always. Wherefore they said, it is a virtue in the mind, which in due time doth that which belongeth thereunto. These things are not proved by the scriptures, nor by the fathers, nor by the canons. Christ said; Repent ye: there is required an action, not a certain habit. Job saith; that The life of man is a warfare upon the earth: it is no habit but an action. Barnard said; He that goeth not forward in the way of the Lord, and profiteth not, such a one goeth backward. The same Father said; When thou forsakest the desire to become better, then thou ceasest to be good. The life of godly men is said to be a certain way, a path, a race: there must be a going, not a standing still.

In the 2nd to the Corinthians, the 3rd chapter, it is written, that We be transformed into the image of Christ, from glory to glory: because this is a

hard thing, he addeth; Even as it were from the spirit of the Lord.

Wherefore they, which think upon those things, that concern their calling, are said to repent, because they do abstain from sin: as for anything that they do in the meantime, if their meaning be to go forward in their vocation, they are truly penitent. But they say, it seemeth this cannot be. In repentance there is sorrow unto Godward: but we ought sometimes to rejoice with them that rejoice. Those things cannot be done together. These things are not repugnant, because they have sundry objects. We may rejoice in God; and sorrow in ourselves. We have lamenting mingled with rejoicing, and rejoicing with lamenting. They say that sometimes we must sleep, and then our actions are broken off. And Aristotle said; that During the time of our sleep, although we be happy, we differ not from miserable men. Let us call to mind the saying of Paul; He that eateth, eateth unto the Lord; and he that eateth not, eateth not unto the Lord, &c. Also; Whether we live, or whether we die, we be the Lord's. In like manner we may say;

He that sleepeth, sleepeth unto the Lord. And Paul said; Whether ye eat, or whether ye drink, or whatsoever else ye do, do it unto God's glory. So may we say of sleep: for we obey the Lord, who hath so ordered our nature. If we observe this, we sin not. Briefly, all the works of godly men are repentance; for they always depart from evil, because their works be certain renewing's, and new obedience's of God to be dutiful unto him; and if they be not, yet they ought to be. And for this conversion the godly do always pray; I have gone astray like a sheep that is lost; O seek thy servant. Forgive us our trespasses. Be merciful unto me a sinner: and such like. These be the vows of godly men in all their actions; I mean as touching continual renovation. Wherefore let us leave that idle virtue unto Philosophers and Sophistical divines: but we know that it is commanded us to repent.

18. Now let us go forward, and consider of the parts of repentance. Those men have made their parts of repentance, to be contrition, confession, and satisfaction; but how well and truly, we will afterward see; and therewithal will show the true parts of repentance. Some have named two; namely, contrition, and faith. By contrition they say we sorrow for the multitude of sins that be past: therein we are after a sort astonished, and sore afraid. But by faith we embrace the comfort of remission of sins: and they say, that they do this for instructing sake. Others deny that faith is a part of repentance: but they which affirm it to be a part, allege this cause specially; because in repentance there is most done as touching the forgiveness of sins, and that standeth most of all by faith. Wherefore, if we shall not always apply faith, repentance cannot stand. Others say, that this is no good argument; namely, Repentance without faith is unprofitable, Therefore faith is a part of repentance. For then should it be a part of the supper of the Lord, and of baptism. This will no man say; why then is it rather made a part of repentance? Further, they say, that the holy scriptures, when they make mention of repentance, and of faith, do speak as of two distinct things. Christ saith; Repent ye, and believe the Gospel. Paul in the 20th of the Acts, said, that he preached repentance unto the Ephesians, and faith in Christ Jesus. These two he set down as distinct and several things.

I myself, upon the consideration of each part, would say; that faith is no part of repentance, but is joined thereto. We see in a man, that the soul and the body are joined together, yet the body is no part of the soul; nor yet contrariwise, the soul a part of the body: in like manner must we say of faith and of repentance. The same thing do we see in the sin; therein is a figure of a body round, and like unto a globe, and also light and shining: and yet being joined together as they be, neither is the figure a part of the

light, neither the light a part of the figure: even so faith and repentance are joined together in them that be godly; and yet is not the one a part of the other. Faith, hope, and charity, be three virtues, always joined together; and yet is not one of these virtues a part of the other, but they are several. How then shall faith be joined with repentance? It is as it were a beginning thereof, as I have said; and it is meet for the same to give light unto the mind of him that is penitent. And when the mind hath embraced the goodness of God, and the remission of sins 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 certain entrance into repentance: and repentance is a consequent joined unto it as an effect.

19. In my judgment, there shall be two parts of repentance; the one, a going back from evil; and the other, an access unto good. And this is rightly said: for seeing repentance is assigned to be a changing, and that all changing consisteth of two ends, or limits; namely, from whom, and to whom: it followeth also, that repentance hath these ends pertaining unto it.

And certainly, this is the rule of contraries; that when the one is removed, the other followeth: let naughtiness be removed, holiness must needs follow. And the holy scriptures reckon in this order. Isaiah saith in the first chapter; Be ye washed, be ye clean, put away the evil of your hands from out of my sight, cease from doing wickedly, learn to do well. And in the psalm; Depart from evil, and do good. The apostle Paul giveth a testimony of those parts, and he would have us evermore to cast away the old man, and to put on the new. Be ye renewed (saith he) in the spirit of your mind, and put on the new man, which is made according to God, in righteousness and holiness of truth; saith Paul unto the Ephesians, the fourth chapter.

Wherefore faith is always joined with repentance: otherwise, repentance should be unprofitable.

20. Now let us examine those three papistical parts; contrition, confession, and satisfaction. As touching contrition, it is wont so to be handled by the School-men (as they say) that it is a sorrow received in the will, by reason of sins. And in very deed, whosoever shall diligently consider of this part, shall perceive the very same to be whole repentance, whose beginning is faith. But these men do hold far otherwise: they seem to have taken the name out of the holy scriptures. In the 51st Psalm it is read; A sacrifice to God is a troubled spirit; a contrite heart. In the 147th Psalm; Who healeth them that be broken in heart, and bindeth up their contrition's. Isaiah in the 66th chapter saith; that God will have respect unto them that be of a humble and contrite spirit. They acknowledge it to be a metaphor; and they say, that the man which is a stranger from God, is as it were stiff and obstinate in his purpose: for obtaining of salvation, they say that it behooveth him that his heart after a sort should be broken, and that he should use this contrition.

Howbeit, because they make it a part of a sacrament, they add that therein must be the purpose both of confessing, and satisfying: how truly, it shall afterward be declared.

Here they, abiding in the same metaphor, have put a difference between attrition, and contrition: for some hard things are so broken, as they be sundered into small pieces: and some so handled, as they be wrought into dust. The more perfect of these, they have called contrition; and the other attrition. Augustine, upon the 146th Psalm, toucheth this matter; He (saith he) is said to be contrite, that punisheth himself for his offense committed, and executeth a most severe judgment against himself. And he declareth in what thing this contrition consisteth; When we perceive (saith he) that the

law in our members striveth against the law of God, and leadeth us captive into the law of sins, whether we assent thereunto, or make much of it, we must cry with the apostle; O unhappy man that I am! Who shall deliver me from the body of this death, &c. He that crieth on this wise, doth after a sort break or consume himself. And he taketh a similitude of Physicians, unto whom if ye bring the parts of a man's body, which stand awry, and are out of course; they, to mend them, do break them: they as it were put them out of joint again, and make a new wound, to the intent that those disordered members may be corrected and healed. We are (saith he) of a corrupt heart, we be of a crooked heart, we in a manner can allow of nothing that God alloweth of, his commandments please us not, we complain of him: wherefore there is no other remedy, but that these wicked hearts must be rent in sunder. And nothing else doth your knocking of breasts signify; not that your bones have offended, but you yourselves: God bindeth up your contrition's. Seeing men are on this sort, it behooveth them to bend their eyes unto the word of God, and unto the promises, which are tied unto the sacraments; and then there returneth a perfect health. Thus far Augustine.

All these sayings of his are very well spoken.

But the School-men turn things upside down. Some of them say, that contrition is an act of charity, whereby we detest sins, because of God. But they might rather have said, that it is a motion of our mind through faith, whereby we desire righteousness, and detest sins. But they would attribute all wholly unto charity; as though we should be justified by our own works, or merits: for they would, that there should be a certain deserving and disposition unto justification, or forgiveness of sins, as though men, by these things, may deserve justification and forgiveness of their sins. And they so distinguish this contrition from justification, in so much that

Caietanus the Cardinal said; Albeit that this contrition shall be sufficient, and that the special help of God be present, yet the forgiveness of sins is not forthwith granted. God expecteth such a time, as he thinketh good. And while he affirmeth these things, he taketh away all certainty of salvation and justification: for admit one be as contrite as he can, yet is there no justification, and forgiveness of sins. The holy scriptures teach us otherwise: Ezekiel saith; In what hour so ever a sinner shall be sorrowful, I will not remember his wickedness anymore. Howbeit, this must be understood of contrition apprehended by faith; for otherwise that sorrowing furthereth nothing at all unto faith.

21. They say, that if a man be very sorrowful for his sin, but yet only because 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 sin; because it cometh not of faith: for if it were of faith, it should be directed unto God; For whatsoever is not of faith, is sin. What seek these men by their dispositions (for so they call them) but to decree, that a man by his own mere natural power and strength is able to do something, whereby he may provoke God to justify him? This is most contrary unto truth: for men, as their strength and power is blinded, can do nothing, but that which provoketh God to harden and condemn us. But thou wilt say; By this means we shall provoke unto sin, because we preach repentance unto the wicked. It is a weak reason: when we preach repentance in the name of God, we require the same to come of faith; and not of our mere and natural strength only. Sound repentance is allowed by God: but that repentance, which these men fain, cannot otherwise do, but puff up men, and fraught them with a certain very wicked confidence of themselves. Of them we may

say, that They being ignorant of the righteousness of God, &c. Perhaps some of them have a zeal of God, but not according to knowledge.

If that be meant to be attrition, which is not of faith; I say and affirm that it is sin. This seemeth to be a hard thing, but yet may the same be proved by many places of the holy scriptures. Christ said; that An evil tree cannot bring forth good fruit. Evil be the trees, when they have not faith, neither be they regenerated; and therefore they cannot bring forth any good fruit.

Likewise he saith; that A man, out of good treasure bringeth forth good things, and out of evil treasure evil things. Again; If thine eye shall be darkened, how great will the darkness be? But in these men, which as yet be not justified and regenerated, all things be dark. Again; The world hateth me, because I testify against it, that the works of the same are evil. They which be without Christ, be of the world, and their works be evil. Paul said of himself; I know that in me (that is, in my flesh) dwelleth no good thing.

That which is born of the flesh, is flesh. These men, for so much as they be not born a new, there is no let or impediment, but that they may be called flesh.

And God saith in Genesis; My spirit shall not strive with man, because he is flesh. In the sixth chapter; The imagination of man's heart is altogether evil. And in the eighth chapter, it is added; From his childhood, and from his infancy. And unto the Romans it is said; The sense or wisdom of the flesh is enmity against God. And unto Timothy; such kind of men are said to be captivated, and bound unto the will of Satan. In the epistle to the Romans, they are said to be sold under sin. In the second to the Ephesians, such men are described; Who be without Christ, strangers from the Common-weal 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 walk in the vanity of the mind, in the darkness of the heart, &c. And yet will they have, that such kind of contrition's, and attritions should please God. The epistle to the Hebrews saith, that It is impossible, without faith to please God. Unto the Ephesians, we are said to be dead in sin. And what can dead men bring for their regeneration, that they should live again? They be the children of wrath, and Whatsoever is not of faith, is sin, as the same apostle hath most manifestly testified. This I will shall be sufficient, to show that this attrition is sin.

22. The same Scotus proceedeth further, in the fourth of sentences, distinction 14. quest. 2. and saith; that Sometimes a man of his own mere natural gift, (only adding the common influence of God) is able to repent him of his sins, and to detest sin, by considering how far it is against the law of God, how far it hindereth his salvation, and how great punishment and pain of everlasting damnation it bringeth. This he calleth attrition; whereunto if the stirring grace of God be added, which may provoke this act, he saith that contrition is done, and that remission of sins and justification is obtained. But whether that grace be given forthwith, or with some delay, they do not all agree: and so the whole matter is made uncertain. First, as touching the time, because men know not, at what time they are to be received into grace. Further, the cause of the diligence required; because they know not whether they be truly contrite or no. And they will, that a man, which is truly contrite, should hate sin, more than any hateful and detestable thing. They make him that is attrite, to hate sin; but not with so great extremity, not above every hateful and detestable thing.

And they put a difference between these two, not indeed according to the vehemency of sorrow: for sometimes it may be, that a man will sorrow more for his own sin, than for offending of God. But a distinction must be

made by some equal consideration: and therefore they distinguish on this sort, that that motion be made through grace, and for God's 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 only for punishment sake: for if sin only be set before his eyes, and the punishments taken away, when the punishments be removed, he will make a choice of his own pleasures. Undoubtedly, these men deliver many absurdities: for they place charity before justification, and remission of sins.

Christ being minded to show, that the woman, which was a sinner, had obtained remission of her sins, showed the same by the consequents; Hir sins be forgiven her, because she loved much. They turn it, and make the antecedents; She loved much, therefore her sins are forgiven her. But what judge they of that attrition, which they have described, which is done only for punishment sake, and by the instinct of nature? They say, that it is good, because it is the way unto justification; so that there be no actual exception, whereby they say: Unless that punishment were before mine eyes, I should surely sin.

23. There be some also among them, being called Nominals, who were of the opinion, that a purpose not to sin is not necessarily required in contrition: and they dare venture to say, that in the holy scriptures there is no mention made of such a purpose. But yet the name of repentance should have admonished them: for what is repentance, but a change of the mind, whereby we proceed from evil unto good, so far as the infirmity of man will suffer? And it behooveth, that therein be a desire of righteousness. Ezekiel saith; If so be he shall repent him of his wickedness, and shall keep my commandments, &c. And Christ required of them, whom he had healed, that they should not sin anymore. Wherefore these men do but cavil. And

the very detestation of sin ought to have respect, not only unto the time that is present and past, but unto that also which is to come: wherefore we must exclude these sort of men. Some of them say, that It may be, that there is attrition, which cometh of man's own natural power, with the common influence of God; so that a man may be sorry, that he hath offended even for God's cause. They prove it; For if I can be sorrowful for offending a certain friend, wherefore is it not also lawful to grant it in human actions, that men may naturally sorrow; because they have offended God, whose goodness they might acknowledge in his creation, and in the multitude of his benefits?

So these men put a difference between contrition and attrition; not by reason of the object, for that the one repenteth because of God, and the other for fear of punishment: but in respect of the efficient cause, for that they will then have it to be contrition, when the grace of God provoketh the same. The one they derive from our own natural ability, and the other from grace which preventeth. What will they have then to be done, when a man is attrite? Let him come (say they) to the sacrament of repentance, and then that unperfectness of attrition shall be taken away; and he shall please God by virtue of the keys: always provided, that he have thought himself to be contrite, and have used all diligence; otherwise absolution can nothing profit him. But to what end deal these men so subtly? He that sorroweth for his sins, can scarcely discern at any time, whether he do it for God's sake, or else for fear of punishment. He that heareth these things; how shall he know? Of an attrite man he is become a contrite man, say they, by the power of the keys. When? If he use all diligence. How shall he understand this? Surely he will never use that diligence: so great is the infirmity of our strength.

Yet these Nominals say, that he which applieth all diligence, shall receive forgiveness of sins, even before he goeth to confession; otherwise that he is driven into desperation, if he have not the help of a priest. If they would say, that contrition itself is repentance, so that it spring of faith; they should speak rightly: but as concerning those attritions of theirs, which be done by the force and strength of man, which were no other than the repentance of Cain, Saul, and Judas; we be so far from allowing of them, as we say, that it is no other thing, but a doubting of the forgiveness of sins. They make the promises of God to be of none effect, and they call us unto works; whereas

Paul calleth us unto grace without works. He that cannot persuade himself hereof, maketh God a liar. Tertullian, in his book De poenitentia, saith; that God hath sworn, and that we must give credit unto him for his oaths sake, whom we ought to believe, though he had not sworn. For repentance cometh not in as a price, wherewith we buy justification. And as we have said; when we speak of repentance, we must understand that repentance, which Christ stirreth up in us, whereby (as Joel saith) our hearts be rent, and not our garments: which kind of repentance hath the true sorrowing joined therewith. Some doubt, whether the saints in heaven have repentance with them; because in that place is neither tears, nor yet sorrows. In the Apocalypse it is said, that God wipeth away the tears from the eyes of his chosen, entire repentance taketh no place in them; indeed in will they detest sins. But unto us in this life, repentance is given together with sorrow. Thus much of the first part.

24. They add confession to be another part. But the word hath diverse significations; wherefore it must be divided into his proper significations.

To confess, is to acknowledge, and to set forth the benefits of God: unto this confession the saints do exhort one another. Another confession there is of

sins, and the same also is of diverse sorts. One is civil, whereby such as be guilty, confess before Judges those things which they have committed. This confession is a work of justice. Joshua said unto Achan; Give the glory unto

God. There is another confession, which is done in mind before God; when we acknowledge that we have sinned: and this is very necessary. In the 32nd Psalm, David saith; My sin have I made known unto thee; I will confess mine unrighteousness that is against me. In the 51st Psalm, Have mercy upon me, O God, according to thy great mercy. In the ninth of Daniel; We have sinned, we have done wickedly. In the first of John, the first chapter; If we confess our sins, God is faithful to forgive.

In the ancient church (as appeareth in the 16th of Leviticus) God would have this confession to be made in the church, by the priest, before the church, in the feast of Purification: the priest laid his hand upon the goat, and confessed the sins of the people. Esdras and Nehemiah's made such confessions for the people. We say; Forgive us our debts: we confess ourselves to be debtors before God. This confession is comprehended in contrition: for we cannot call upon God, unless we acknowledge ourselves to be miserable. There is another confession, which is done before men: as when a man remembereth that he hath hurt another man, he confesseth that he hath offended; and this he doth to make him amends: which thing our savior commended to us in the fifth chapter of Matthew. There is also a certain confession of an unlawful and public sin, which offendeth the whole church: as when men that be fallen into heresy do openly condemn the same heresy. Some confess their sins unto their friends, and unto learned men; to the intent they may have counsel and consolation.

25. Lastly there is a papistical confession, for which they contend; to wit, that it is necessary to salvation to reckon up all our sins unto the priest: they

affirm it to belong unto the law of God. The Canonists say, that that law was ordained by the bishops: others think, to stint the strife by a reason between both; namely, that to confess sins unto the minister, is the law of God, but that the manner and time are added thereunto by the bishop's constitution.

But let us hear the reasons which lead them to affirm auricular confession to be warranted by the word of God. Christ (say they) sent the lepers unto the priests, that they should judge of the leprosy: wherefore they which be defiled with spiritual leprosy, must go unto the priests. We read of Lazarus, which was raised up from death, that he was bound with grave cloths:

Christ commandeth him to be loosed; so they which be raised up from the death of sin, must be loosed. They which came unto John Baptist, confessed their sins. In the 19th of the Acts, the Ephesians which believed, were many; they not only repented, but they also laid open their sins; they brought forth their superstitious books. In the fifth of James; Confess ye your sins one to another. They say that the keys are given to the ministers, that whatsoever they loose, shall be loosed. But how can they loose, if they know not the faults? In the 27th chapter of the Proverbs it is commanded;

Look upon the countenance of thy cattle: but how shall the face of the cattle be known unto the pastor, unless he examine all their doings? Lastly, it is no new devise in the church, it hath been in force of long time; therefore it must not be thought to be any devise of man.

These in a manner be their strongest sort of reasons, howbeit they are very weak. For they which oppose themselves against them, do say, and that truly; that A man may find where auricular confession had his beginnings, which seemeth wholly to be from man. In the decrees, in the title De remission peccatorum & poenitentia, in the chapter Omnis utriusque sexus, there was a law of Innocent the third, which ordained; that As well men as

women, if they came to the years of discretion, should confess all their sins, and that even once in the year: and he added; Unto their own priest. Further, let them take upon them a satisfaction: but if so be they shall do otherwise, let them be driven from the church, and let burial be denied them. Further, they show out of Sozomenus, in the sixth book, 16th chapter, that There was a beginning of this confession, by the constitution of bishops, specially of the bishops of the West parts: and they add, that it was taken away by Nectarius. These be tokens, that they were devised by man. They add further, that there is no commandment extant thereof in the holy scriptures.

For the forgiveness of sins is no judgment of ministers of the church, but only an executing of the benefits of God. Their office they may do, without any acknowledgement of particular sins, either of this person, or of that: a commandment they have to forgive sins, but not to take knowledge of them.

Otherwise the whole state of salvation would be made uncertain, no man should be sure of a full confession. Christ saith, that All judgment is given unto him: why then will they judge of particular facts, as to ordain certain years, and penance for particular faults; and for deadly sin, seven years penance? So great account they make of their own decrees, as for the breach of them they exclude men out of the church, and consequently from everlasting salvation. God saith in the prophet Isaiah; I am he who do forgive sins, and besides me there is none other. Wherefore, seeing this matter is so intricate, and as it were a certain tyranny; it is not free to take the use of it from such men, because some think that they do very well, if they do make themselves subject unto such tyranny.

26. As concerning their argument of the lepers, we say, that it is most feeble: and it seemeth marvelous, that at this day they claim not to themselves the knowledge of outward leprosy, seeing the priests in old time

had the knowledge thereof by the commandment of God. But they say that it is an allegory; and that the sin of the mind is called leprosy. But an allegorical argument is not of strength: in allegories every man dallieth, as it seemeth best unto him. Howbeit let them know, that the priesthood is translated unto Christ; he is now our high priest: to him therefore do we confess our sins. The same was a certain civil action of those times, it bindeth not us in this age. Christ sent them unto the priests, because at that time the law of Moses was in force. Christ would not be ill reported of, as though he had taken away the same leprosy by his miracles. Much less do they conclude by the other place, out of the history of Lazarus; Christ raised him up from the dead: he commanded that his grave cloths should be undone. Whom commanded he so to do? Those which stood by: therefore the confession should be made to all others, and not to the sacrificing priests only. Christ raised up Lazarus, to him therefore let us confess our sins; he would have him to be loosed: and least they should think the matter to be counterfeit, he would have him to be known with open face. They came unto John Baptist, confessing their sins: and no marvel, because baptism is an outward token of repentance. In baptism men are dipped in, and rise out again; the old man is laid away, and the new man is taken to us.

They confessed that they had sinned, but the confession was openly done, not whispered in the ear. When there is a speaking of confession before baptism, what is this to auricular confession? For the papists judge not that men should confess themselves before baptism; wherefore this place is impertinent.

In the Acts, the Ephesians came, they showed their doings how they were beguiled by Satan; they brought forth their superstitious books that they might be burned. The bearing witness was public; what maketh this unto

auricular confession? James saith; Confess your faults one to another, and pray one for another, that you may be preserved. Two things he would; first, that men should pour out their infirmities into the bosom of some good men, by whom they might receive consolation, counsel, and help of prayers.

Further, if one man had hurt another, they should forgive one another, acknowledging their own infirmity, and should not justify themselves. So Christ teacheth in the fifth chapter of Matthew, that if a man had offended the whole church, he should do in like manner. If James had spoken of auricular confession, it should behoove the priests also to confess themselves to lay men. Touching the keys; Whatsoever ye shall bind upon earth, shall be bound in heaven: we might say, that they themselves should first agree as touching those keys, and afterward let them dispute with us.

For of the keys every man feigneth what he will: some appoint them to be the keys of knowledge; others, of power; others, of jurisdiction. Unto us they be nothing else, but the preaching of the Gospel, whereby the ministers promise forgiveness of sins unto them that repent. What will they say, which confess many of their ministers to be unlearned, who know not how to use the keys rightly? What shall they do, which repair unto them, and doubt whether they use well the keys of knowledge?

In knowing, thou shalt know the face of thy cattle. This commandment is profitable, because it teacheth how men should order their substance, after the right form of a good house-keeping. If God have given wealth, let them not suffer it to perish; let them use their own goods, let them abstain from other men's. And seeing these temporal goods, which be granted unto us, are so unstable; and that the crown, that is to say, the glory of works doth not always endure, there had need some care and diligence be applied.

These men pass it over unto priests, that they should know the face of their

flock; that is to say, that they should examine all their acts by privy confession. After what manner are these things observed? The bishops do scarcely hear any confessions, they refer them over unto the order of begging friers, while they in the meantime will be pastors, and enjoy the wealth. They hear no confessions, nay rather they hire very abject men to hear them for a piece of bread: wherefore they give an ill interpretation.

Further, they do not observe things according to their own interpretation. In the 28th chapter of the Proverbs, it is written; He that hideth his sins, shall not prosper in the land: but who so acknowledgeth them, and forsaketh them, he shall obtain mercy. According to the interpretation of these men, that confession should have been in the Old Testament: for if they will prove such a confession by these places, of necessity the same must have been at that time. But it is spoken of that confession, whereby we confess our sins before God, and desire pardon: the which in that place is promised.

27. They said, that in the church there hath been a continual use of confession; whereby they concluded, that the same sprung from 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 pertained nothing unto this kind. It was lawful for the bishops to receive 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 provisos which were prescribed, least they might be deceived. It seemed dishonorable unto them, that he which had committed so gross a sin, should be received. They feared, least the church should have been evil reported of. First, this thing is proved by the history mentioned of Sozomenus, the which I will now better expound. He saith, that confession came by the constitution of bishops, specially of them of the West part, and most of all of the Roman bishops; but not of the

Novatian bishops, which admitted them to no repentance that were fallen after baptism. And the contents thereof was, that there should be ordained in the church one penitential priest. But these men say, that this is given to all sacrificing priests, after that they be consecrated by the bishops: only he heard them, which came to him, and taking knowledge of their sins prayed for them; and enjoined them for a certain time unto prayer and fasting.

But because a certain noble Matrone, which was under the hands of these penance-givers in the church of Constantinople, had dishonor done unto her by a deacon; that thing did very greatly displease the people: wherefore

Nectarius did abrogate that confession. He having taken good deliberation, did think he might do this: all the bishops, which were in that church, consented unto him. Nectarius for this cause was not counted a heretic, nor yet deposed from his office. So then it appeareth, that the same confession was not always in the church, nor received of all sorts. If Nectarius may seem to be but of small authority, who nevertheless was of very great authority; let us hear Chrysostom his successor, who also allowed of his judgment. Upon the 51st Psalm, in the second homily, he writeth, that he requireth not that we should declare our sins unto any man, but unto God in our hearts. And in his treatise of the incomprehensible divine essence, against the Anomaei the fifth homily, he commandeth that they should confess their sins unto God. Upon the epistle to the Hebrews, and in a manner everywhere, he repeateth this thing. And if that Nectarius did abrogate confession, for one whoredom committed, which was openly known; what ought to be done at this day, when it is the nurse of ribaldry?

Howbeit, least the Grecians alone might seem to have been wise; let us hear what they of the Latin church have written. Leo the pope, (as the Master of the sentences testifieth in the 17th distinction: and it is also read

in the decrees De poenitentia, distinct. 1. in the chapter Quamuis.) Although that that public confession had been of old, he saw that the same was a dangerous thing: for he saith; There be many things which are not expedient to be spoken so openly; neither do men so willingly declare them, because of their enemies, least they should be upbraided, and least they should be drawn to their answer in place of judgment. Wherefore he removed this disallowable custom of public repentance. It is sufficient that they come unto the priest, who may pray for them, and tell them privily of their faults.

Thou seest therefore, that instead of that public confession, he doth institute a secret and private confession. Ambrose is cited in the first distinction De poenitentia, in the chapter Petrus: and it is read in his tenth book, 22nd chapter upon Luke; Peter (saith he) wept and sorrowed, because he erred as a man; I find not what he said, but I find that he wept. He showed that he had remission of sins, not by outward confession. The Master of the sentences, in the 17th distinction affirmeth Ambrose to have said, that he had not read (yet that it was not therefore proved, that Peter was not confessed. But Ambrose would attribute much unto faith and contrition.

The Master of the sentences addeth; Perhaps repentance was not then instituted: and yet Christ had already said, that he would give the keys, &c.

If that place prove a necessity of confession, it was now instituted. The same Master of the sentences, and also the decrees De poenitentia, distinction the first, in the chapter Porro, in the beginning, do bring

Prosperus, in the second book, and seventh chapter De vita contemplatiuae, who maketh the matter to be free. John, who was the Glosser of the decrees, at the beginning, in the first distinction De poenitentia, examineth the question, Whether confession be used by the law of God, or whether it be invented by men? And he saith, that it is an ecclesiastical tradition: adding,

that the Greeks allowed not of such a decree. But Scotus inveigheth against him, and will have it to be a part of God's law. Touching the Greeks he saith, that it is uncertain, whether they confess, or no: that if they do not, they degenerate, as they do in other things.

28. Therefore we conclude, that sins must be showed unto God himself: not to the intent we should put God in mind of them (for he knoweth our hearts,) but that we may know our own selves, and see our own miseries; the which being thoroughly considered, we may the more fervently implore the grace of God. Paul saith; Let a man try himself. He saith not; Let him be tried by others: because if we would judge ourselves, we should not be judged. There is also a certain practice to be gathered and considered by the histories. Monkery, or sole life, was very much in use, at the time that the vexations of the church first began: that which necessity brought in use, began afterward to please; and so they thought themselves godly, if they did live in solitary places. There have been some, which for the space of fifteen, seventeen, or twenty years lived sole, so as they saw no man: where did they confess their sins? Wherefore the first church knew not of that privy confession. They bind all men by their decree: what then will they do with him that is dumb? They will not receive confessions by writing; they will say, he shall deal by signs. Can the priest understand this? How shall he seek out the circumstances? Admit that a man speak in a strange language; they will say: he must deal by an interpreter: as though a man would also disclose his mind unto interpreters.

Whereas they would have a man confess all his sins; they be fond men: for, Who can tell how oft he offendeth? Jeremiah saith; Corrupt and unsearchable is the heart of man, innumerable things do there lurk in his heart. They say that he must do as much as in him lieth: but he is never

certain whether he have used that diligence that is required of him. They say; Let him repent of his negligence; but how shall he know? Either they will cast men into desperation, or else will make them hypocrites: as if they shall believe that they have done a thing, they should be persuaded they have not done it. Nay rather let them teach to do before God, as did that Publican in the 18th chapter of Luke. We know the way of forgiving sins; there is one manner of way for all men, we must not devise other forms. Let us acknowledge that we have sinned. Christ said; Thy faith hath made thee whole: he requireth not confession. They say, that a man by confession is kept back from wickedness: but if we be more ashamed to confess ourselves before the priest, than unto God, that is not to be allowed. The chiefest shame (if we have any spark of faith) cometh through the remembrance of the presence of God. There be many, which can contemn sacrifice. It is true shame, if we admit God into our heart.

They say, it behooveth that confession be heard; because it is the precept of God. Show the precept, bring forth where it is. It behooveth (say they) that there be confession, because men be not certain of their contrition. But of confession they will be as doubtful, as of contrition; they will remedy one doubt by another. No man (say they) can judge of his own cause: here is no judgment, when remission is done by the word of God; the Ministers have only the execution of another man's benefit. God answereth not (say they) whether he will forgive sins: it behooveth that he answer by the priests. He answereth by the oracles of the holy scriptures. We will add another fault of theirs; they have certain cases, which be reserved, so as each one cannot be absolved of every man, for every matter. The Pope will have many things to be dealt in by himself, and not to be remitted by others: in the 17th distinction, in the chapter Huic sedi. The bishops have reserved

many cases unto themselves. In the Extravagants De sententia excommunicationis, chapter Tua, the offense of setting fire upon places, is reserved unto the Pope, or unto the bishops: so it is of homicide 23rd cause, question eight, chapter Pessimum: and in the chapter, Si membrum. Christ reserved nothing to himself; he commanded his apostles, that by their preaching they should remit sins: but with those men all things are directed unto gain. We take not away the utility, which might come of confession, which is done unto a godly and learned man; namely, that men should be instructed, and have consolation: so that it be left free unto men. Wherefore, if such a confession that is free, and doth not drive men to the numbering of their sins, be retained in any place; we make no schism for the same: so that they appoint it not a peculiar worshipping of God. If any man think, that he reapeth a commodity thereby; he ought not to speak ill of such a help.

29. Now, setting that part aside, let us come unto satisfaction: many things are written and devised touching the same; I will cut off as much as I can, and be brief. Let us speak of the word. To satisfy, among good authors, is to approve himself to any man in doing of duty. Cicero, in the first of his familiar epistles; I satisfy all other men, in all duty, or rather piety towards thee, but myself I satisfy not. Asconius said, that To satisfy, is to do as much as doth suffice an angry man to revengement. But the School-men, of whom we specially make mention, have spoken otherwise of satisfaction. The Master of the sentences, in the 15th distinction, saith out of Augustine; that To satisfy, is to cut off the causes of crimes and sins, and no longer to yield unto their suggestions. Others have said, that it is a recompense of a wrong that is done, according to a just equality; when we repay so much as we have taken away of another man's goods: and their meaning is, that men, by certain works, should repay so much as they ought to suffer for sin. And

while they will institute a satisfaction of that kind, first they take upon them to affirm, that the fault indeed is forgiven unto men, and the punishment also, in respect of eternity: but yet that there remaineth some things to be suffered of them, for the satisfying of God. Yea and they say, that confession was therefore ordained, to the intent that the priests should understand what they ought to lay up for God. And they allege reasons; namely, that God doth indeed of his great mercy forgive men their sins, yet not without justice.

And although Christ hath made recompense by his death, yet that God will not have the satisfaction of Christ to take place, unless it be as touching them, which work together with the death of Christ; that is to say, which with certain actions will together with Christ satisfy for their sins. The testimonies that they bring are these: in Deuteronomy; Let the measure of the stripes be according to the manner of the offense. In the Revelation of John; Even as much as she hath glorified herself, and hath lived in pleasures, so much torment appoint ye unto her. John said; Bring forth the fruits of repentance. In the sixth chapter to the Romans; As you have given over your members to serve uncleanness, and from one iniquity unto another, so now give your members to serve righteousness. And they think, that their opinion is most of all confirmed by the words of Christ;

Whatsoever ye shall bind in earth, shall also be bound in heaven, &c. For they understand [Loosing] not only as touching sins, but also, as concerning punishments. And they say, that this appointing of punishment was commanded to the priests; that whatsoever they have set down without error of the key, should be established.

30. That the punishment still remaineth to be suffered, the fault being remitted, they confirm by the example of David, who sinning twice, had the

fault forgiven him: yet that there were punishments remaining for him to suffer. And that there is no doubt, but Moses had his sin forgiven him, yet that the punishment remained; namely, that he should die before he entered into the land of Canaan. Afterward they stand at contention among themselves, whether this penance enjoined after confession, ought to be rendered unto God by innocents, or may be also performed of the residue.

Scotus affirmeth it; Because (saith he) that these be only punishments, and temporal things, whether they be done by one that is worthy, or unworthy; so they be done, it sufficeth. Others deny this, and say, that no works can satisfy God, unless they be acceptable: but the works of them that continue in sin, please not God, therefore they make no satisfaction. They leave the matter imperfect; but yet in effect they agree, that a man may make satisfaction to God for sins. They distinguish the satisfaction of Christ, from our satisfaction; they ascribe unto him the greater perfection: For (say they) he was God and man, and was one person; and there the divinity wrought by the humanity. But men, though not so fully, do satisfy notwithstanding, through the grace that is bestowed upon them.

They conclude, that the actions of perfect men do merit of condignity; so as the punishments, which should have been suffered, are taken away. They say, that Christ satisfied for the fault, and that satisfactions are in force for the residue of punishments. If thou demand; How can ye satisfy, when as all your actions be already bound unto Christ? They will answer, that God might have bound a man, so that all his acts should have been of duty; yet that he would not, but of his own goodness left many things at liberty.

Neither understand they, that seeing God commanded, that we should love him with all our heart, with all our mind, and with all our strength, that there is nothing more for us left at liberty. They proceed further, and say;

that We be able to satisfy God for punishments, even in those actions, which be commanded by the law of God; because he indeed commanded these actions: but we be lords over our actions, when we do them with a free will, we satisfy God with a free action. And they say, that we not only may satisfy for ourselves; but for others also: as in civil matters, one man may pay for another. And to the intent they may seem to cloak their opinion by scriptures, they bring a place to the Colossians; I rejoice in my sufferings for you, and supply that which wanted of the afflictions of Christ in my flesh, for his body, which is the church. They say, that Paul was a man, and said, that with his sufferings he fulfilled that, which was wanting.

They add; We say not, that there was anything that wanted in the passion of Christ: but because we are the members of Christ, the good things that we do, are said to be Christ's. From hence had pardons their original. They say, that the Pope is the disposer of the sufferings of Christ, and of the blood of the martyrs, and of the labors of other saints. Undoubtedly they make a great gain thereof: for the matter is brought to that pass, that they communicate of their own works unto others, which be of their own company. Yea, and they say, that it may be, that a man may first satisfy for another man, before he satisfy for himself. But Paul said, that he supplied those things, which were lacking unto the passion of Christ; because it behooved, that the same should be preached unto the Gentiles: this did not Christ by himself; he was minister of the circumcision: but this could not be done without afflictions. And Paul sorrowed not in them, but saith, that he rejoiced in them. Notwithstanding they say, that sometimes it may be, that satisfaction is not required to be made for these punishments; but they are freely remitted, namely, in baptism. For that they saw, that the primitive church appointed not public confession unto those which came to baptism,

they framed this reason; Because (say they) in baptism, the death of Christ worketh by itself, without our will, but not in repentance.

I marvel how these men dare utter such things: as though they, which come unto baptism, come not of their own accord, and profess their faith willingly. They say, that therein is no need of dispositions; that it is sufficient that there be no hindrance; that is, that we be not delighted with the act of sin. In the other case they say, that punishments are remitted, when a man is prevented by martyrdom. They appoint very many works of satisfaction, but they reduce them unto three points; namely, fasting's, prayers, and alms-deeds: otherwhiles they add, lying on the ground, and pilgrimages. And least they should seem to deal without the scriptures, they bring forth a place out of Daniel; Redeem thy sins with alms-deeds. And out of Luke; Give alms, and all things shall be clean unto you. In the second of Joel; Turn unto me with all your heart, with fasting, with weeping, and with morning. They bring many examples of prayers, which were usual among the prophets.

31. Now that we have heard their opinion, let us argue against them. 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 away after justification. Paul saith, that he feeleth another law in his members. Unto the Galatians; The flesh so striveth against the spirit, as ye do those things which ye would not do. Seeing therefore we do no perfect works; how shall works satisfy God? Christ said; If thou wilt enter into life, keep the commandments: but these must be perfectly kept, otherwise we cannot have life by desert of these works. Let them consider moreover, that if they do any good thing, they do it not of themselves, but by the grace of God: therefore we do not satisfy by our own work. If God would deal with

men in the rigor of his justice, undoubtedly he should do no injury to them, if he should throw down all the saints which be in heaven: but he cannot, because he hath bound himself by his promise. David said, that God crowneth us in mercy, and loving kindness, and not in satisfactions. There shall no man living (saith the same Prophet) be justified in thy sight.

Suppose we, that God sitting in place of judgment, one of these that justify themselves should come unto him: God will say unto him; What hast thou brought that I have not given unto thee? In the 17th of Luke it is said; When ye have done all these things, say that ye be unprofitable servants; we have done that which was our duty to do, we were bound thereunto by the laws.

Even Aristotle saw this: for he saith; We cannot make just recompense to our parents, and to the gods. Paul in the 8th chapter to the Romans saith; that The sufferings of this life, are not worthy of the glory that is to come, which shall be revealed in us: and yet these men in the meantime boast of the merit of worthiness. But when we speak (say they) of satisfying, that particle [satis] betokeneth not perfect satisfaction; but some portion, which we are able. But what do they say? (Forsooth) nothing: for that which we give, is none of our own; we can do nothing, unless we do it by grace.

Further, their definition faileth; to wit, that recompense is according to equality. In this there is a relation to be had; not only our own power must be considered, but also the thing that is recompensed. Further, if they will that there shall be satisfactions for punishments, it behooveth to weigh satisfactions, that they may have a proportion with the punishments. Who hath been a counselor unto God, to know how much he will punish every sin? What sought Christ at the hands of the thief? What punishments did he lay upon the woman that was a sinner? He said unto the adulteress; Go thy

ways, I will that thou sin no more: if Christ dealt in this sort, why do they devise new ways?

32. But the church (say they) in old time had satisfactions; the Fathers make mention of them. I deny not; but what manner of satisfactions were they? Even significations of true repentance. They would not in times past receive forthwith such as were very great sinners: their desire was, that the church might be well reported of. But at this day, this kind of satisfactions is abolished; neither the papists themselves retain it: nay rather, in their satisfactions they have subverted the old order. In the old time these satisfactions were required before they should be absolved: but these men first absolve, and receive a sinner, and then they will have him to do 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 prayers, but yet in the degree of penitents: at such time as sacraments were ministered, they went their ways. But these things are out of use. Paul in the 2nd to the Corinthians, the 7th chapter saith; Behold even this thing, that ye have been godlily sorry, what great care hath it wrought in you, yea what satisfaction? The Greek text hath ἀπολογία, that is, Excusation: because the Corinthians being rebuked of Paul, satisfied him, that is, they excused and approved themselves unto him by these actions: for they abandoned incest.

They urge and say, that The works of them that be penitent, are said by the Fathers to satisfy God also, and not the church alone, the which those did offend that had an ill name.

Let us see how they understood this. Undoubtedly, the Fathers did not think, that men receive forgiveness of sins by these actions of penitent persons; they knew that this is only due unto Christ: but they understood, that men, while they thus work by faith, do allow themselves unto God,

according as they may; and that when they crave pardon of the sins that be past, they as it were purge and satisfy themselves. When one hath hurt another man, he is wont to satisfy him by sorrowing, by making request, and by offering his service unto him. The party offended saith; Now am I satisfied, although recompense be not made of the injury done. But we, if we shall speak of true satisfaction, do only attribute that unto Christ: He is the propitiation for our sins, and not only for our sins, but for the sins of the whole world. And after what sort he satisfied the Father, I will in few words contrive. Some have thought that the death of Christ, and that same obedience according to his humanity, is of a limited worthiness; and that it did not satisfy the Father, further than he accepted the same. They will not grant, that if the thing be considered by itself, it was a thing of equal value.

They add also, that God might have dealt by other means; but that he accepted this means.

There is another way, which seemeth much better unto me; to wit, that the obedience of Christ and his death is to be considered: not as in the power of his human nature only, because they be actions (as the School-men term them) of subjects, persons, and of indivisible things. The person of Christ, although it have two natures, yet is it one; wherefore those be the actions of the son of God: and not considering the human nature apart, we may say, that the divine nature wrought by the human. So did those actions truly merit remission of sins, and were condign, and of equal value. But they were due (say 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 fullness of grace, but no craved grace: wherefore he satisfied, and not alonely took away the fault, but the punishment also. If the godly be afflicted, it is for another cause, as we shall understand. Wherefore we must not seek other

satisfactions; this is freely given. Isaiah saith; Ye shall be redeemed without money.

33. They say; But God hath promised many things unto our works. The prophet Isaiah saith; Break bread unto the hungry, and God will give thee rest, &c. God dealeth with man, after the manner of man: when we would invite any man to do well, we promise him rewards. There is brought an example; The father mindeth freely to give a garment unto his son: yet to stir him up unto learning, he saith; I will give thee a garment, if thou canst recite this or that thing without the book. Thus doth God deal, when he giveth freely; and the works be not the causes of rewards, nor can be compared with them in worthiness: yet deny we not, but that men by living well, may mitigate the afflictions of this world; because obedience pleaseth

God. Paul said; If we would judge ourselves, we should not then be judged.

A man to judge himself, is no other thing, than to be sorry for his sins committed; to live uprightly, and to change his life. Tears and lamentation are used therewithal; because they be the effects of true sorrow. To the intent they may show, that there is much due unto these works, they allege places of the scripture; Give alms, and all things shall be clean unto you.

Many (as Augustine in his book De civitate Dei, and in his Euchiridion unto Laurence saith) have abused this sentence, supposing, that notwithstanding they had lien still in the filthiness of their sins, yet they should be saved, so they had given alms. Christ reproved the Scribes and Pharisees, because they were unclean, and yet retained outwardly the show of good works: and said, that they did not rightly, for that the platter and cup, the which stood upon the table, should first be cleansed within, and then be made clean outwardly. He exhorteth them to inward cleanness.

When men inwardly become pure, they do outwardly the office of charity,

which Christ comprehended under the name of alms-deeds; and then all things be clean. In Daniel it is said; Redeem thy sins with alms. When

Isaiah had said; Be ye washed, be ye clean: he added; Then contend with me in judgment. If your sins be as the scarlet, yet shall they become white like the snow.

We answer, that good works are not nakedly required by God, as they be outward acts, but that they be done with a true faith: then, if they shall be done with faith, it is no marvel if for them there be made a promise, the which is apprehended only by faith, because in those actions (as Augustine saith) we must have respect unto the root. Or else we may interpret sins to be punishments for sins, the which God doth lay upon us in this life; those are mitigated. Indeed, these good works of godly men have the analogy and force of prayers. They that will obtain anything by prayer, do change their garment, mingle their prayers with tears; and when these things be done in faith, they be heard of God: not that there is so great a worthiness of works, that they deserve one thing or other. Cyprian in the 3rd epistle of his first book De lapsis, saith; that They which were counted among them that did penance, would have peace to be straightways granted them at the first. This they do, because Christ should not be entreated by prayers and satisfactions.

Therefore he testifieth, that satisfactions appertain unto prayers, 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 do not the Papists mark, that their purgatory is overthrown by this place? And undoubtedly, the satisfactions devised by the School-men have bred those most wicked and ugly monsters, purgatory, and pardons. They affirm, that satisfactions depend upon the word of God; that they be commanded, and

therefore be things due. How will they afterward have them to consist of the free works of supererogation? Wherefore they are against themselves. Also, when they affirm, that he which hath confessed his sins, and testifieth that they are displeasing unto him, and yet will not go about to make satisfaction; must be absolved, and sent unto the pains of purgatory. This is against the fathers, for they would not have absolved him. Further, they absolve him that is unpenitent; for insomuch as he will not take in hand to make satisfactions, he doth not repent: for they appoint satisfaction to be the third part of repentance. Briefly, there is great repugnancy among themselves.

34. But this is their foundation, that the fault is forgiven; and the punishment retained. We answer; It cannot be denied, but that men be chastened in this life. Even the godly men are wrapped in afflictions: but God hath forgiven both the fault and the punishment. If he mind to correct us fatherly, it is no plaguing of us: for they are plagued, with whom the Lord is angry; and to them doth he show how much he is offended with sin.

But those, whom he chasteneth, he will that they be sorry for their sins: the first he doth terrify, his own he doth exercise. Also [afflictions] are testimonies of the immortality of souls. Neither doth God always punish men after justification, but sometimes he doth. Further, it is in his hands to temper these things, to asswage them, and to aggravate them: this is not in the hands of the priests. Wherefore, if by satisfactions they would understand godly life and prayers, for because those should be approbations and fruits of repentance; we would say as they say: but whereas they say, that they be just recompensing's of punishments, we cannot yield unto them. As touching Christ, we have in Isaiah, that God put all our sins upon him, that he bare our infirmities. Oseas said; O death, I will be thy death.

And thus he took away death, and all the retinue thereof. So then, the property of satisfaction should be attributed unto Christ, and not transferred unto creatures, and works of men.

Indeed the mortifications of the body do endure, but they be no satisfactions: neither ought they to be dispensed by the priests, for they have no right thereunto. They say they have the key which erreth not. When erred not this key? If God commanded this unto them, that they should enjoin penance, they should constantly have retained it. But they have invented pardons, the which do remit many of these punishments, and diminish much of the penance enjoined. If there had been a purgatory, it was their part to give warning that men should not sin; least they fall into those punishments: and if they had sinned, that they should with a valiant mind (for Christ his sake) endure those torments, which God would have to be done. But by this means we have two redemptions: Christ redeemed us from the fault, and men from the punishments. They enjoin not fasting's, for bridling of the flesh; nor prayers, for obtaining anything of God; nor almsdeeds, for helping of our neighbor: but only, that there may be a recompense made for the punishments. They say, they have testimonies, that the actions be good; but not with these petty forms, and numbers, and pilgrimages: neither yet to this end, that they should acquit punishments.

We may wonder at a place in the Decretals, De poenitentia & remission peccatorum, in the chapter Cùm ex eo, out of the Lateran Council held under Innocentius the third. For they appoint pardons, and will have them to be of strength to the remission of sins, and also to the diminishing of satisfactions enjoined. This began the Papists to deny, which wrote against Doctor Luther. They say, that none hath said, that pardons do satisfy for sins, but for punishments only. In that point a man must hold them hard: for

ye say that no man hath said so; Innocentius spake it in the same sort. In very deed, they pretend nothing else by their satisfactions, but to obscure the Gospel, and the worthiness of Christ: yea, and they deface the law. They appoint some works free, some undue works, and some works of supererogation, as though the law bindeth not all the motions of men. But we, on our part, fall not into these evils. Albeit we say that afflictions be asswaged, yet do we not say, that the same is done by undue works; but by entering into an obedience which pleaseth God. Those things which they speak, are snares to the conscience, traditions of men, and not voluntary worshipping of God. We deny not, but that the godly men, which be already justified, do restrain their flesh; but that cometh not by any constraint of men: everyone doth it, as he perceiveth it needful. Paul saith; I chastise my body, and bring the same into servitude. They cry out, that we open a window unto idleness, but this they themselves rather do; for true faith and repentance be never idle. If we understand satisfaction for a godly life, we say that it is one of the parts of repentance.

35. There remaineth, that we answer to the arguments of our adversaries.

Whereas they say, that God doth so forgive the fault, as yet he will lay some punishments upon us: that is false. God by Christ forgiveth the fault, and taketh away the punishment. This doth the scripture testify; In what hour soever a sinner shall lament him, I will no more remember his sins: but if he mind to punish any man, he will remember them. Ezekiel; If they will repent them, I also will repent me of the evil which I determined to bring upon them. He speaketh of the evil of punishment. The prophet Hosea; O death, I will be thy death. If they which be converted, be sometimes veered; those are properly no punishments. They said, that confession was therefore invented, to the intent that priests might redeem penance by sacrificing. But

that is untrue: for penance was done to satisfy the congregation, and to testify, that men did truly repent. Auricular confession was appointed, that men might receive comfort, instruction, help by prayers, and such like.

They say, that the death of Christ, in respect of worthiness, did satisfy for all men: yet that God would not have his death to be of efficacy, to any others, but such as by repentance do work together with the death of Christ; and because we be his members, our good works are called his. But if they be his works, then are they none of ours. It behooveth them that do truly satisfy, that they satisfy with that which is their own. In the first epistle to Timothy; the second chapter, it is said of Christ; Who gave himself a ransom for all men: he saith not; For them which be laborers together with him. Unto the Ephesians, the first: in the first to the Colossians; In whom

(that is to say, in Christ) we have redemption. In the first to the Corinthians, the first chapter, it is said of Christ; Who was made for us, wisdom, righteousness, sanctification and redemption.

They brought a place out of Deuteronomy; According as the measure of the fault is, so let the measure of the stripes be. This is a civil proportion: he commanded, that when any man should be beaten, he should suffer forty stripes: under that number they might bring in according to the proportion of the fault. But if they will retain civil precepts in confession, why do they not also decree, that if any man happen to steal an ox, he must repay five for it; if he steal one sheep, he must repay four? I marvel that they brought a place out of the Apocalypse; Even so much as she magnified herself, so much as she lived in pleasure, so much shall she receive of torments. These sayings recoil against themselves. In that place it is entreated of the harlot, with whom princes have committed fornication: how much as the same hath lived in pleasures, so much shall she receive of torments; and that not at the

decree of the priests, but according to the judgment of God. Do ye the fruits of repentance. This sentence we embrace: we say it is the commandment of the Lord, we appoint fruits of repentance. Of less weight is that saying; As you have given over your members, to be armor of uncleanness and iniquity, &c. These things be the duties of our life, these things we ought to do, being absolved by Christ: if they be commandments, they be no works of supererogation. They say, that the dispensation is committed unto priests; but they are not able to show the scriptures for the same: they bring forth that sentence; Whatsoever ye bind in earth, &c. They are never without their erring key, because their keys be counterfeited and forged with traditions. How know they how great a part of them is to be retained?

36. They that would have repentance to be of value, although that satisfaction come not thereunto; do object the repentance of Ahab, who as yet was in sin. He had not yet put away the hatred which he bare against the prophets, he kept still the vineyard of Naboth; yet they say, that that repentance pleased God. Augustine, 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 say; For my cause. Others think it was no temporal, but a hypocritical repentance, which was wrested from him only through fear. Helias had threatened him, whom he knew to be no vain man: wherefore he was sore afraid, by some certain faith, such as it was; no justifying faith, but a faith gathered by experience. God gave something unto that repentance, as an outward discipline; even as he giveth to hypocrites, that for a time they be of estimation. God hath set such an order of things, as men may follow either this or that; yet nevertheless they please not God. What did the Lord grant

unto Ahab? But little; he deferred his punishment for a while, but at length he was slain, and the dogs licked his blood.

Neither is it true, which they said; that God may bind all our acts unto him, but would not. Nay rather, he hath made all that is in us, subject unto him, saying; Thou shalt love me with all thy heart, and with all thy soul, and with all thy strength. They said also: We may perform the works that be due; for we be lords of our own actions. This is a great arrogancy, when as they will make themselves lords, especially of good actions; It is neither in him that willeth, nor in him that runneth, but in the Lord that hath mercy.

Howbeit, admit that we be lords of our own doings: doth not the law require, that these things be done willingly? They said that a man may satisfy, not only for himself, but for others also. But if they cannot do it for themselves, much less can they do it for others. I add, that there is none in the world, which at the judgment seat of God, hath this right of forgiving of sins: notwithstanding, by prayer he may help another,

37. If we weigh the parts, which these men make of penance; we shall see, that they are all uncertain. They will have men perpetually to doubt, whether they be contrite or no. The confession is uncertain; no man is able at any time to know, whether he have confessed himself of all things.

Satisfactions be uncertain; because they must be made in the state of grace; but as concerning grace, they stand in doubt. Pardons be uncertain; for they grant them unto such as be contrite, and have confessed themselves: but those be doubtful things. If any man will see how uncertain they be, let him read the text and gloss, in the Extravagants, De poenitentia, & remission peccatorum, in the chapter that beginneth Quod autem. He shall reckon five or six opinions, which endeavor to declare how indulgences or pardons are of force, or not of force; and one of them is less probable than another, and

always the latter the worser. Those things being so uncertain, are no gift: for a doubtful gift is no gift. By their indulgences they corrupt good works: for they take from alms-deeds their appointed end; namely, to be given and bestowed to the glory of God. They say they be given, to the end that punishments may be taken away. They say that indulgences be godly deceits, whereby men are invited or allured to do well. It is a wonder, that they cry out upon us, that we open windows unto sins; seeing they themselves set the gates wide open unto iniquity. When as men know that they may have pardons, they do sin the more boldly. By liberty we all become the worse: for what are indulgences, but licenses to sin? Further, they have in them an intolerable accepting of persons: he that is not rich, is cut short from coming by pardons: pardons dispense with penance enjoined.

Howbeit, concerning alms-deeds, fasting's, and prayers, &c. men should not be released from them, but incited to them. Whereas these works were enjoined by the church to them that did penance, they belonged to a certain outward policy: but these men have esteemed them among internal and spiritual things. Those were not then of the substance of the Gospel, neither is it necessary that they should at this day be revived. We have answered to their arguments.

38. There remaineth, that we embrace true repentance which cometh by faith, and that speedily. The matter is not to be driven off from day today: for else that fig tree, which to no purpose occupieth the ground, shall be cut down. Art thou ignorant (saith Paul) that the bountifulness of God calleth thee to repentance? John said; Now is the axe put unto the root. No man knoweth when he shall depart from hence. Christ said; Unless ye repent, ye shall all likewise die. If we will embrace repentance, let us not seek the same in ourselves; let us crave it of God: Christ doth then give it, when he

causeth his preaching to work effectually in our minds. That repentance is the gift of God, the apostle testifieth unto Timothy, when he admonisheth a bishop, that he should diligently teach sound doctrine, if happily God shall give them repentance. Ambrose, in his notable work upon Luke, the tenth book, 22nd chapter; Men (saith he) do then repent, when Christ looketh unto 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, and wept not; because the Lord looked not towards him: the third time he denied, and wept, because the Lord looked towards him. And yet, to expound the matter more plain, he added; When Peter denied Christ by the fire side, among the servants and handmaidens, he was beneath; but the Lord was within and above: therefore with the outward eye he looked not back upon him, but with the eye of clemency. Further, the mercy of God did secretly help Peter, he touched his heart, he had him in remembrance, and by his grace visited him. The same father, in the sixth book writeth; Whom

God hath vouchsafed, them he calleth; and whom he will, those he maketh religious. Seeing we know these things, we must sue unto God for repentance.

Those words so pleased Augustine, as he alleged them in his book De gratia, against Pelagius, and Coelestinus, the 45th and 46th chapters. But let us desire true repentance. There be many, which say, that they repent; but they retain still their ill-gotten goods. Let us constantly desire in faith. But thou sayest; Forgiveness is uncertain, why would Peter else have said unto

Simon Magus; Repent and pray, if happily God will forgive thee thine iniquity. This he saith, not to the intent he would make us uncertain of the forgiveness of our sins; but because every man may be certain of himself, and not of another. Therefore he thus speaketh, because he was uncertain,

whether Simon believed. Further, he would the more stir him up unto repentance; that he might understand sin to be a grievous thing, and that it had need of more than ordinary prayer. When we have called upon God for obtaining of repentance, it behooveth, that we prick forwards our own selves with his words: repentance must be preached unto others, and also unto our own selves. And by what words of God a man is chiefly allured, it may be comprehended briefly; to wit, if the death of Christ be diligently preached: for then men do see, how many, and how great things God would have his son to suffer for the taking away of sins. Look in Paul to the Romans, the fifth and sixth chapters.

It also furthereth much, if the life of Christ be set forth, if his godliness be showed; that by comparing the contrary in us, we may understand how far off we be from Christ. Moreover, if we be often put in mind of the promises of God, and the honor of them set forth at large; and that it be showed, that sin doth exclude us from them. Thirdly, if the law itself be urged, and rightly expounded; that we may see what it requireth, and how much we be debtors. There may also out of the scriptures be added examples of repentance, even of such as were excellent men in human worthiness: such were David, Hezekiah, Manasseh, Nebuchadnezzar, and Peter.

These examples show, that this way, which Christ taught, must be followed. The effects must be weighed; namely, refreshing: Christ said; I will refresh you. This repentance worketh marvelous joys; first of all in us; secondly in the church; also among the heavenly company. Christ saith;

Greater is the joy in heaven, upon one penitent sinner, than of ninety and nine that are just. This place doth Augustine handle, in his book of Confessions: for Victorinus at that time was converted unto the faith at Rome; a confession whereof he made: a great joy was raised in the church.

Lastly, the mercy of God must be set forth, how ready he is to receive penitents. Hereunto serveth the history of the prodigal child. Further, that which Christ spake of the shepherd, which leaving his whole flock, went to seek for one sheep. Also that which is spoken of the woman, which found a groat, in the 15th of Luke. Let this suffice which we have spoken of repentance.

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