A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London

CHAP. XXXVI. What the iudgement of Papists is of Repentance.

IT followeth now that we consider what the Papists do thinke of their Penance: for they reiect the very name of Repentance T: heir er∣rours are manie which they hold, we will take view of some few of them, & briefly confute them: first, they say, that Repentance is a Sacrament. But I aske, if it be a Sacrament, what sensible signe hath it? They answer, that the signe is partly the act of y^e penitent person; & partly the words of the Priest, whereby the pe∣nitent is absolued. But I answer, in a sacrament there must be not only an audible signe, but also a visible: there must be also a certaine element, and not a ceremonie onely: as in Baptisme, and the Supper of the Lord. Besides the ce∣remonies and rites, there are elements, water, bread, and wine. Concerning this errour this shall suffice.

Secondly, they affirme that the vse of Repentance is this, to abolish mortall sinne committed after Baptisme, and to make him, who of a friend, through sinne, was become Gods enemie, the friend of God againe, that is, a iust man. To this I answer. To the restoring and repairing of man, who hath sinned after Baptisme, we haue no need of any other Sacrament then Baptisme, the force and ver∣tue whereof is perpetuall, and effectuall throughout the whole life of man, for the washing away of sinne to re∣generate men: for it is false that in Baptisme these sinnes

onely are washed away, which were committed before Baptisme; seeing Baptisme reacheth to the whole life of man, and the remembrance thereof is effectuall for the remission of sinnes, and our regeneration, euen then, when a man giues vp the Ghost, and departs this life.

Thirdly, they say that the Repentance which was in the old Testament, and before the resurrection of Christ, is not the same with the repentance which followed the resurrection of Christ; for that was no Sacrament, but this is: I answer, that the doctrine of Repentance, and of our conuersion to God, is one and the selfe same; which all the Prophets, Iohn Baptist, Christ before and after his in∣carnation, and the holy Apostles haue preached.

Fourthly, they say that the principall efficient cause of Repentance is free-will, and the strength of nature stir∣red vp by a preuenting grace, and that grace is but onely our helper, working together with nature or free-will.

I answer, that it is cleane contrarie: for the Spirit, or grace of God is the principall efficient cause of Repen∣tance, but the instrument are the faculties and powers of the mind, not such as they are by nature, but as they are sanctified by the Spirit: which may appeare euen by this testimonie, Ier. 31. Conuert me, O Lord, & I shall be conuer∣ted: where the principall efficiencie, & cause of the work is giuen to the Lord himselfe, and to his grace. But of vs, it may well be said, that we become actiue in repentance, being acted and moued by the holy Ghost.

Fiftly, they diuide Penance essentially into the act of the Penitent, as the matter; and absolution of the Priest, as the formall cause: I answer, that there is no necessitie why repentance should be so parted betweene the peni∣tent or confessing sinner, and the Priest absoluing. For the sinner who doth repent him of his sinne, may pri∣uately confesse vnto God, and of him also bee absolued, without any conceiued or set forme of absolution by the Priest. We repent daily, and yet there is no need that the

matter should be dayly so perfourmed by the sinner re∣penting, and the Priest or minister absoluing. Where∣fore repentance is not to be restrained to this forme and dialogue, or communication, which must passe (as they say) betweene the sinner repenting, and the Priest absol∣uing.

Sixtly, they diuide Penance materially into Contriti∣on, Confession, and Satisfaction: for these three parts doe (as it were) appertaine to the acts of their Penitents, which be the matter of their Sacrament of Penance. I an∣swer, concerning Contrition, which is nothing els but a sorrow of heart, we verily admit of it, but without anie opinion of merit, which they attribute thereunto.

And as touching Confession, first we say, that it is not properly any part of Repentance, but an outward signe of Repentance, which is wrought inwardly in the mind: for amongst the signes these are numbred; confession of the mouth, teares, humbling of the bodie, and other acti∣ons of like kind. Againe, we say that their auricular Con∣fession, wherein all, euen the priuate sinnes of a man must be numbred, as neere as they can remember, and whispe∣red into the eare of the Priest; we affirme, I say, that such a Confession is the inuention of mans braine, wherof there is no commandement or example extant in the whole Scripture: Yea verily the will of God is, that manie pri∣uate sins, vnto which we alone are priuy, should bee con∣cealed, & not vttered, euen as God doth couer the mul∣titude of our priuate sinnes of his free will and mercie, wherewith he embraceth vs in Christ Iesus. Notwithstan∣ding this, he requireth of vs that we priuately repent of them, so oft as we shall remember them.

To conclude, concerning Satisfaction, we vtterly con∣demne and renounce it: for by it (as they teach) we satis∣fie of ourselues the wrath and iustice of God, and that by temporall punishments, which we willingly suffer for our sinnes. This we do vtterly condemne, as an opinion

which doth derogate from the merit and satisfaction of Christ, whereby alone the wrath and iustice of God is sa∣tisfied for our sinnes. And as for these temporall afflicti∣ons of the godly, they are not truly satisfactions for their sinnes, but by them God doth mortifie the remnants of sinnes, and by that meanes prouoke vs to earnest repen∣tance; hereby curbing, and keeping vs from falling in∣to sinne againe. Finally, as all things worke for the best to them that loue God, so these things which are not so much punishments, as crosses do worke together for the best for the godly. Neither is that distinction of tempo∣rall and eternall punishments to be allowed: for it is cer∣taine that whosoeuer are punished temporally for their sinnes, and in that respect, and for that cause, such also (without repentance) shall be punished for their sinnes eternally: for temporall punishments of the vngodly in this life, are the very beginnings of eternall punish∣ments to be suffered in another life. And thus farre of re∣pentance.

Notes

• A Sacrament.
• 2. Errour.
• Baptisme effe∣ctuall to the re∣generate all his life.
• 3. Errour.
• 4. Errour.
• 5. Errour.
• 6. Errour.
• Signes of Repen∣tance.