Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.

THE FOVRTEENTH CONTROVERSIE, of popish Penance.

VNto this controuersie belong these questions following,

First, of the name Penance, whether it be rightly giuen.

2. Whether that which they call Penance, but we much better, Repentance, be a Sacrament.

3. Whether there be any other Sacrament of repentance be∣side Baptisme.

4. Of the essentiall partes of penance, as the matter and forme, and of the 3. material parts, Contrition, Confession, Satisfaction: with an appendix, whether repentance goe before faith.

5. Of Contrition, 1. The cause thereof, 2. The quantity thereof, 3. Whether it be ioyned with faith, 4. Whether it be satisfactory, 5. Whether contrition be necessary for venial sinnes, 6. Of contrition which onely proceedeth of feare.

6. Of Auricular confession, 1. Whether it be necessary, 2. whether it be a diuine ordinance, 3. To whom it is to be made, 4. Of the time.

7. Of satisfaction, with the seuerall branch••s of this question.

8. First, of penall iniunctions, 1. Whether necessary, 2. By whom to be im∣posed. Secondly, of indulgences, 1. Whether there be any such, 2. The groūd of them, 3. In whose power they be.

9. The circumstances of penance, 1. Their habite, 2. Their workes, 3. Of the time of their penance.

THE FIRST QVESTION, OF THE name of Penance.

The Papists.

THe Latine word Poenitentia, which they translate, Penance, being deriued of [error 1] poena, doth signifie (say they) not onely confession and amendement of

life, but contrition and sorrow for the offence, and painefull satisfaction, Bel∣larm. lib. 1. cap. 7.

Argum. Math. 11.21. the word must needs signifie, sorrowful, paineful, and satisfactory repentance, Rhemist. Math. 3.2.

The Protestants.

Ans. THe place quoted out of S. Mathew, proueth no such thing: where our Sauiour saith, that Tyre and S••don would haue repented in sackecloth and ashes: which is no satisfaction for sinne, but an outward signe of true sorrow for sinne.

Argum. The Greeke word euery where vsed, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth as Laurentius Valla noteth, emēdationem mentis, the change or amendemēt of the minde; and no such outward satisfactory penance as they pretende. Where∣fore it is more fitly englished, Repentance. And although the Latine word Poe∣nitentia doe not properly expresse the Greeke word, to the which resipiscere, & resipiscentia, repentance and to repent do better answere: yet agere poenitenti∣am, in Latine, is not to doe penance, as the Rhemists translate it, but is all one, as to say, repent, yea, and so the Rhemists themselues read, be penitent. Mark 1.15. and not, doe penance. And Act. 11.18. they translate, poenitentiam, repen∣tance.

Augustine thus taketh this word poenitentia, Rectè poenitens quicquid sor∣dium contraxit, oportet vt abluat saltem mentis lachrymis. The true penitent man must at the least wash away his sinnes with the teares of the minde. If then repentance be in the soule, what is become of this outward satisfactorie pe∣nance?

THE SECOND QVESTION, WHETHER THERE be any Sacrament of penance.

The Papists.

[error 2] CHrist (they say) instituted the Sacrament of penance, when he breathed v∣pon his Apostles after his resurrection, and said vnto them: Receiue ye the holy Ghost: whose sinnes ye remit, they are remitted: whose sinnes ye retaine, they are retained. Ioh. 20.22. The faculty of the Priesthoode cōsisting in remitting of sinnes, is heere bestowed vpon the Apostles, Rhemist. annot. Ioh. 20. sect. 5. Here∣vpon they are bolde to conclude, that penance is truely and properly a Sacra∣ment, Concil. Trident. sess. 14. canon. 1. Bellarm. lib. 1. de poenitent. cap. 10.

Ans. 1. If the power of remission of sinnes were heere first instituted, how could the Apostles baptize or minister the Lords supper before, without power to remit sinnes to the penitent? Christ therefore in this place doth but renewe and confirme the authority of their Apostleship, which was granted to them before, Math. 18.18.

Secondly, this power here giuen, is principally exercised by preaching of the word of God, and denouncing publikely or priuately the promises of God, for remission of sinnes to the penitent, or the threates and iudgement of God, in binding the sinnes of the obstinate and impenitent: So Luke 20.24. Christ commandeth his Apostles to preach repentance and remission of sinnes in his name.

Thirdly, we confesse also a iudiciary power of the keies, in binding and loo∣sing, which is exercised in ecclesiasticall discipline, in punishng and absoluing according to the word of God: as the incestuous person was bound, when he was deliuered vp to Sathan, 1. Cor. 5.5. he was loosed againe, when he was re∣stored to the Church, 2. Cor. 2.7. But neither this nor the other was commended to the Church as a Sacrament.

The Protestants.

TRue repentance we doe acknowledge, which is a dying to sinne, and a wal∣king in newnes of life, Rom. 6.4. But a Sacrament of repentance we finde none in Scripture, and therefore we deny it.

Argum. 1. In euery Sacrament there is an externall sensible element, as water in Baptisme, bread and wine in the Lords Supper: but there is none in their penance: Ergo, no Sacrament.

Bellarm. answereth, that the words of absolution and confession, are the out∣ward signes in penance: it is not necessary it should be a visible signe: it is a sen∣sible signe being audible, cap. 11.

Ans. 1. There must be the word beside the element: as Augustine saith, Accedat verbum ad elementum, Let the word be ioyned to the element: and it maketh a Sacrament: the word it selfe cannot be the element: for the same thing cannot both sanctifie and be sanctified. And if the audible word be the element, by this reason the preaching of the word also shalbe a Sacrament.

Argu. 2. There was repentance and absolution of sinnes both, in the olde testament: for both Dauid confessed and was sory for his sinne, and the Prophet Nathan pronounced forgiuenes from God, 2. Sam. 12.13. so likewise Iohn prea∣ched repentance for remission of sinnes, and the people came and confessed their sinnes: heere were all things necessary for true repentance, yet was it no Sacrament all this while, as they themselues confesse, which they holde to be instituted after Christs resurrection, Trident. concil. sess. 14. cap. 1. Why then should it be rather a Sacrament now, then before?

Augustine thus writeth, Sacramentum ideo dicitur, quia aliud videtur, ali∣ud intelligitur: It is called a Sacrament, because one thing is seene, another vn∣derstoode. And then he saith, Quid tale aut ipsi vident, aut alijs queunt ostendere in eo, quod sacramentum poenitentiae vocant: But neither doe they see, or can shew to others, any such visible signe in that which they call the Sacrament of repentance Heere Augustine denieth repentance to be a Sacrament, because it hath no visible signe.

THE THIRD QVESTION, WHETHER THERE be any other Sacrament of repentance, beside Baptisme.

The Papists.

[error 3] BAptisme serueth onely, they say, for remission of sinnes done before: for sinnes committed after Baptisme, the Sacrament of penance, which is a di∣stinct Sacrament from Baptisme, is appointed for a remedy: and therefore is fit∣ly called, The second table of refuge after shipwracke, Concil. Trident. sess. 14. canon. 2.

Argum. S. Iohn saith, If we confesse our sinnes, he is faithfull to forgiue vs: 1. Epist. 1.19. he saith not, that by the memory of Baptisme, but by confession, which is a part of penance, our sinnes are forgiuen, Bellarm. cap. 13.

The Protestants.

Ans. FIrst, we say not, that by the bare memory or remembrance of baptisme, sinnes after committed are done away: but that the sacramentall force of Baptisme doth extend it selfe to our whole life, that is, to be a seale vnto vs of remission of all our sinnes in the blood of Cbrist. Secondly, so that confession of our sinnes is not a taking away of the force of baptisme, but a more effectual ap∣plying thereof, as the people which were baptized by Iohn confessed also their sinnes.

Argu. We acknowledge no other Sacrament of repentance, but baptisme: for so the scripture calleth it, The baptisme of repētance for remission of sinnes. Marke 1.4.

So Augustine calleth Baptisme, Sacramentum fidei, et poenitentiae, the Sa∣crament of faith and repentance: what neede we then seeke for a new Sa∣crament of repentance, which cannot any where be found in Scripture?

THE FOVRTH QVESTION, OF THE essentiall partes of Penance.

THE FIRST PART, OF THE MATTER and forme of popish penance.

The Papists.

[error 4] THe forme of this Sacrament, say they, consisteth in the words of absolution, pronounced by the Minister, the matter thereof is the contrition, confession, and satisfaction of the partie penitent, Concil. Tridentin. sess. 14. cap. 3. Bellarm. lib. 1. cap. 15.

The Protestants.

NEither is their penance a Sacrament, neither can these be partes of a Sacra∣ment.

Argum. 1. In euery Sacrament there are two things required: res terrena, and actio externa, the earthly thing or element, as is water in Baptisme, and the externall action: neither doth the element alone, nor the action alone make a sacrament: as in baptisme there is both water, which is the matter: and the wa∣shing, that is the action. Wherefore seeing in their penance there is nothing but the action of the Minister, and the action of the receiuer, it can be no sacramēt.

Argum. 2. The partes of euery sacrament, as the forme, the matter, must be instituted of Christ: But this are they not able to shew for the forme and matter of penance, namely, the institution of Christ: Ergo, it is no sacrament.

THE SECOND PART OF THIS QVESTION, OF the three materiall partes of popish Penance, contrition, confession, satisfaction.

The Papistes.

THese three (they say) are the true and proper partes of penance, contrition, [error 5] and painefull sorrow of the hart, confession to the Priest, and satisfaction to God for our sinnes, Concil. Trident. sess. 14. can. 4. Rhemist. Math. 3. sect. 2.

Argu. Contrition is proued, Psal. 51.17. A contrite hart is a sacrifice to God. Confession, Math. 3. They were baptized in Iordane confessing their sinnes. Satisfaction▪ Math. 11.21. They would haue repented long agoe in sackecloth and ashes, Bellarm. cap. 19.

Ans. 1. That godly sorrow and contrition of the hart, is necessary to true repentance, we neuer will deny, but that this sorrow is any satisfaction to Gods iustice, we abhorre it as a monstrous blasphemy. Secondly, Confession and ac∣knowledgement of our sinnes vnto God, and in some cases, where the consci∣ence is not satisfied, to the Minister or some other faithfull man, we do willingly graunt: but that it is necessary to make generall confession of sinnes to the Priest, that place proueth it not: for Iohn had had shriuing worke enough for many yeeres, to heare euery mans particular confession: Thirdly, that sitting in sackecloth and ashes, was no satisfaction for sinne, but an outward signe of true sorrow for sinne.

The Protestants.

WE doe make two partes onely of true repentance, according to the scrip∣tures, that is, the mortifying of the olde man with his works, by dying vnto

sinne: vnto the which belongeth true sorrow, and contrition of hart for our sinnes, 2. Corinth. 7.11. acknowledgement and confession thereof before God, 2. Sam. 12.13. and a perfect hatred and detestation of sinne, and indignation with our selues for the same, 2. Corinth. 7.11. The other part is the renewing and quickening of the new man in vs, which consisteth partly in setting our consci∣ences at peace with God, our sinnes being forgiuen vs, Rom. 5.1. and working in vs a zeale, studie, care and desire of newnes of life, 2. Corin. 7.11. these two partes onely we finde in Scripture.

Argum. Isai. 1.17. Cease to doe euill: Learne to doe good: we must die vnto sinne and walke in newnes of life, Rom. 6.4. Put off the olde man, put on the new, Coloss. 3.9.

Augustine saith, Fructus est dignus poenitentia, transacta deflere peccata, & ea iterum non agere, This is true repentance, to lament for sinnes past, and not to commit the same againe: though this be no perfect definition of repentance, yet we see that both confession and satisfaction are excluded.

AN APPENDIX, WHETHER RE∣pentance goe before faith.

The Papists.

[error 6] THeir opinion is, that repentance goeth before iustification by faith, and that it is a way rather vnto faith and iustification in the remission of sinnes: poeni∣tentia est via ad remissionem peccatorum, et prior iustificatione, Bellarm, cap. 19.

Argum. Act. 2.38. Repent and be baptized in the name of Christ for the re∣mission of sinnes: Remission of sinnes followeth repentance: Ergo iustification also and faith, Bellarm.

The Protestants.

Ans. FIrst, this place proueth not, that remission of sinnes followeth repentāce, because baptisme was giuen after repentance, for Baptisme doth not giue remission of sinnes, but it is a seale onely and confirmation of our faith, in the remission of sinnes. 2. Neither is remission of sinnes obtained by our re∣pentance: but we are already, being once called, iustified before God, by the remission of our sinnes, and imputation of the righteousnes of Christ, Rom. 4.7.8. By repentance and other workes that follow, our calling is made sure, 2. Pe∣ter 1.10. and our saluation finished vnto our selues, Philip. 2.10. and our faith perfited.

Argum. Iustification goeth before sanctification: for this is the fruite of the other: but repentance is part of our sanctification, renouation, or rege∣neration, being called by S. Paul, A walking in newnes of life, Rom. 6.4. Ergo, it

followeth and commeth after our iustification. And seeing without faith it is impossible to please God, Heb. 11.6: how should our repentance be acceptable to God, vnlesse it proceeded of faith? faith then is initiate and begun in vs be∣fore repentance, which we denie not, by true repentance and other fruites of sanctification, to be daily strengthened and encreased.

Augustine sayth, No man is iustified but by the grace of Iesus Christ:

Non solum remissione peccatorum, sed priùs ipsius inspiratione fidei & timoris dei, donec sanet omnes languores nostros. Not onely by remission of sinnes, but first, by inspi∣ring into vs faith and the feare of God, til he haue cured all our maladies.

He saith (as we heare) that faith is inspired before we haue remission of sinnes and the feare of God, without the which there is no true repentance.

THE FIFT QVESTION, OF CONTRITION: the first part of their penance.

THere are certaine poynts which we doe agree vpon.

1. We grant, that true contrition and sorrow of the heart is necessarie vn∣to repentance, and that it standeth very well with the libertie of the Gospell, and is profitable for Christians, 2. Corinth. 7.10.

2. That true contrition is ioyned both with a full hatred and detestation of sinne committed, 1. Corinth. 11.31. We must iudge and condemne our selues, as also with a full purpose to amend our liues, Act. 11.23.

Let vs then now see what difference of opinion there is betweene vs concer∣ning contrition.

The Papists.

1. THey hold that contrition is neither wholly of mans free wil, nor yet whol∣ly of God: but that man by his free will, holpen of God, is able to repent: [error 7] so that he doth only, Deo adiuuante, poenitere, He is brought to repentance, God onely helping and assisting him, Bellarm. de poenitent. lib. 2. cap. 3.

The Protestants.

TRue contrition of heart, as all other good thoughts in vs, as they are good, come onely of God: our cogitations indeed are our owne, but all the good∣nes of them is the meere gift of God, Iam. 1.17.

Argum. 1. Timoth. 2.25. If at any time God wil giue them repentance: Re∣pentance thē is the gift of God. And Augustine writing vpon these very words, saith, Quantumlibet praebeat poenitentiam, nisi ipse dederit, quis agit poenitentiam? Although he neuer so much giue occasion of repentance, yet vnlesse he bestowe vpon vs the full gift of repentance, no man is able to repent. Thus he plainly di∣stinguisheth betweene praebere poenitentiam, to offer occasion to repent: as he proueth out of S. Paul, Rom. 2.4. The bountifulnes of God calleth thee to repen∣tance: and dare poenitentiam, to giue or grant repentance. But if God should

onely helpe our free will, and worke together with vs to repentance, and not doe all alone himselfe, he should rather praebere, then dare poenitentiam: offer occasion by stirring of vs vp to repentance, then grant vs repentance it selfe, which were contrary to the Apostle.

The Papists.

[error 8] 2. THey teach, that contrition ought to be perfect, because it must proceede from the loue of God, which is the most perfect kind of loue, Catechis. Roman. pag. 439: and that the greatnes of the griefe ought to be answerable to the quantitie of the sinne: So they conclude, that a man shall neuer knowe when he is sufficiently contrite, Thom. Aquinas: for he must be contrite for e∣uery great sinne he hath committed, Tileman Heshus. loc. 9. de poenitent. err. 25.27.28.32.

The Protestants.

WHat is this els but a plaine doctrine of desperation? for when is a man able so perfectly to be contrite, as his loue toward God ought to be per∣fect? or how can his sorrowe be equiualent to the waight of his sinnes? or can a man remember all his sinnes, that he should be sorie for?

Argum. 1. The sorrowe of Christians is not infinite or vncertaine, but it is de∣termined and limited. Saint Paul sayth, That he should not be swallowed vp of too much heauines, 2. Corinth. 2.7. And againe, My Epistle made you sorie, though for a season, 2. Corinth. 7.8.

Augustine sayth, Ista est vera poenitentia, quando quis sic conuertitur, vt non re∣uertatur: This is true repentance, when a man doth so turne vnto God, that he returne not vnto sinne. When a man therefore hath in this manner repented, he may be sure that he hath mourned sufficiently: It is therefore vntrue, that a man is vncertaine when he hath sorrowed enough.

The Papists.

[error 9] 3. COntrition (they say) as it is not altogether without hope to obtaine mer∣cie: so can it not haue certitudinem remissionis peccatorum, a certaintie or vndoubted assurance of remission of sinnes, Concil. Trident. sess. 6. cap. 9. Bellarm. lib. 2. cap. 2.

The Protestants.

GOdly sorrowe and contrition bringeth ioy and comfort to the soule in the end, with vndoubted assurance of the forgiuenes and remission of sinnes.

Argum. 1. Godly sorrowe worketh in the true penitent person, a cleering of the mind, 2. Corinth. 7.11: but the soule and conscience cannot be cleered and set at rest, vnlesse wee bee perswaded that our sinnes are forgiuen vs, Ergo.

Argum. 2. All hope is certaine, and bringeth vndoubted assurance, and there∣fore it is called the anchor of the soule, Heb. 6.19. Wherefore either contrition is voyd of hope altogether, (which they will not grant) or if it haue any hope, it is sure and stable, and worketh a full perswasion and assurance of the mercie of God.

Augustine sayth, Petrus mox à Domino indulgentiam accepit, qui amarissimè fleuit trinae negationis culpam: Peter straight way receiued pardon and indul∣gence, when he had most bitterly bewayled the sinne of his threefold deniall of Christ. How could Peter immediatly haue felt and receiued the remission of that great sinne, if the Lord had not assured his conscience thereof?

The Papists.

4. THey make contrition a part of satisfaction for our sinnes, and to be a cause [error 10] of iustification and remission of sinnes, not onely in disposing and pre∣paring of vs thereunto, but in that thereby we verely obtaine remission of our sinnes, Bellarm. lib. 2. de poenitent. cap. 12.

Arg. Luk. 7.47. Many sinnes are forgiuen her, because she loued: Not onely faith, but loue or charitie obtaineth remission of sinnes, Bellarm. ibid. Rhemist. in hunc locum.

The Protestants.

Ans. THe argument is not from the cause to the effect, but from the effect to the cause: for Christ doth not reason thus, she loued much, therefore many sinnes are forgiuen her: but contrariwise, Many sinnes are forgiuen her, therefore she loueth much. As the next words declare: to whom little is remit∣ted, he loueth little. And our Sauiour sayth in plaine words in the last verse, That her faith had saued her, whereof her loue was an effect.

Argum. That the contrition of the heart is no meanes of our iustification, nor a meriting cause or procuring of remission of sinnes: Saint Paul sheweth, Rom. 4.5, 6. To him that beleeueth faith is counted for righteousnes: And Da∣uid declareth the blessednesse of that man, to whom God imputeth righteous∣nes without workes: It is faith then onely that obtaineth remission of sinnes: and a man is iustified without any respect had to his workes. Therefore neither contrition, nor any other worke inward or outward, procureth remission of sinnes, but faith onely is the meane.

So Augustine sayth,

Opera sequuntur iustificatum, non praecedunt iustifican∣dum: Workes followe a man alreadie iustified, they goe not before to iustifica∣tion, De fide & operib. cap. 14.

Therefore the worke of contrition is not auaile∣able to iustification.

The Papists.

5. COntrition (they say) is not necessarie for veniall or small offences, neither [error 11] is a man bound thereunto, So. lib. 4. distinct. 17. articul. 3.

The Protestants.

THis assertion is cleane contrarie to scripture: for the Prophet Dauid praieth not onely to be kept from presumptuous sinnes, Psalm. 19.13. but euen to be cleansed from his secret faults, vers. 12.

Augustine agreeth:

Non solum propter vitae huius ignorantiam, sed etiam propter ipsum puluerem mundi huius, qui pedibus adhaerescit, quotidianam habere debemus poenitentiam: Not only for the ignorances of this life, but euen for that drosse and dust of the world, which hangeth vpon our feete, we ought daily to repent vs.

He meaneth the lesser and smaller scapes of our life.

The Papists.

[error 12] 6. THere is a kind of cōtrition that proceedeth only from the feare of punish∣mēt, when a man doth leaue sinning, not for any loue or delight he hath in God, but onely for feare of damnation: Euen this contrition also is good and profitable: yet this seruile feare is at length cleane driuen out by charitie. But there remaineth still in the godly an awe and feare of God, and his iudgements, with mistrust, and feare of hell and damnation: as Math. 10. Feare him that can cast bodie and soule into hell, Rhemist. Iohn. 4. sect. 6. Bellarm. lib. 2.17.

The Protestants.

FIrst, we acknowledge that the feare of punishment is necessarie in the begin∣ning, to make a way for true loue to enter, as the bristle or needle (as Augu∣stine sayth) maketh roome for the thred to enter. We also confesse, that there is a continuall feare and reuerence of God in the godly, such as children haue of their parents: but as for any mistrust or feare of hell and damnation, after loue be once entred, and we made the children of God, which breedeth terror and anxietie of conscience, it is cleane expelled, and thrust out of the doores by loue.

Argum. So saith the Apostle, There is no feare in loue: but perfect loue ca∣steth out feare, and maketh vs to haue confidence in the day of iudgement, 1. Ioh. 4.17, 18. But he that feareth damnation and is afraid of the day of iudge∣ment, cannot haue confidence in that day. So Augustine: Quid dicimus de illo, qui caepit timere diem iudicij? si perfecta in illo esset charitas, non timeret? What say we to him, that feareth the day of iudgement? if loue were perfect in him, he would not feare it?

THE SIXT QVESTION, OF AVRICVLAR Confession, the second part of penance.

The Papists.

[error 13] NOne can rightly seeke for absolution at the Priests hands, vnlesse they con∣fesse particularly at the least all their mortall sinnes, whether they be com∣mitted

in mind, heart, will and cogitation onely, or in word, and worke, with all the necessarie circumstances and differences of the same, Rhemist. Ioh. 20. sect. 5. And this sacramentall confession, as they call it, must be made secretly to the Priest, Concil. Trident. sess. 14. can. 6.

Argum. 1. This wonderfull power of remitting and retaining of sinnes, which was giuen to the Apostles and their successors, Ioh. 20.22. were giuen them in vaine, if no man were bound to seeke for absolution at their hands: which can not be had of them without distinct vtterance to them of our sinnes: for they cannot rule the cases of conscience, vnlesse they haue exact knowledge and co∣gitation of their sinnes, Rhemist. ibid.

Ans. 1. God hath not made his ministers in Christs stead iudges of cases of conscience, as though there were in them an actual power to remit and absolue sinnes: but their office is onely to declare and set forth vnto all penitent per∣sons, the promises of God for remission of sinnes, & the seueritie of Gods iudge∣ment against impenitent persons: which is especially performed in the preach∣ing and applying of the word either publiquely or priuately: as S. Paul calleth the Gospell committed vnto him, The word of reconciliation, 2. Cor. 5.16.

2. A man therefore may by their ministerie, which are the preachers of re∣conciliation, finde remission of sinnes, without a particular declaration thereof: neither is it necessarie for them to haue so exact a knowledge of our sinnes, see∣ing they are not absolute iudges of the conscience, but the ministers and am∣bassadors of reconciliation, 2. Corinth. 5.20.

3. And Ministers are not to stay while suite is made vnto them for their helpe, but they ought to exhort and desire men to be reconciled to God by their ministerie.

Argum. 2. As the Priests in the law had onely authoritie to discerne the lepro∣sie of the people, and therefore Christ sendeth the lepers to the Priest, Luk. 17.14. so men must reueale the spirituall leprosie of sinne to the Priest, Rhemist. ibid.

Ans. First, the leprosie was not healed by the Priest, but onely declared to be healed: so sinnes are declared to be forgiuen by the Priest, not properly forgiuē. Secondly, the Priest receiued not knowledge of all diseases, but of this, that was contagious: therefore it would not followe hereupon, that all sinnes are to be confessed to the Priest: but such as are notorious, where publique confession is by Church discipline inioyned: and such confession we denie not. Thirdly, the argument followeth not from the Priests of the law, to the Ministers of the Gos∣pell: for the Priesthood of the law is translated wholly vnto Christ, who hath all knowledge to discerne, and power to heale our spirituall diseases.

The Protestants.

COnfession of sinnes, such as the scripture alloweth, we doe acknowledge: as namely these foure kinds: There are priuate confessions, either to God a∣lone, as Daniel confesseth, 9.4. or for the easing of our conscience, to man also,

as to him whom we haue offended, Math. 5.24. Or to any other faithfull man, the Minister or some other, that we may be holpen and comforted by our mu∣tuall prayers, Iam. 5.16. There are also two kinds of publique confession, either of the whole congregation together, Nehem. 9.3. or of some one or more, that make publique confession of their sinne, for the satisfying of the congregation, whom they haue offended: which belongeth to Ecclesiasticall discipline, 2. Co∣rinth. 2.6. But this particular confession of all sinnes, yea of them that are se∣cret, and to none but the Priest, is an Antichristian yoke and too heauie for Christians to beare.

Arg. 1. It is not necessarie to make confession at all vnto men: the Prophet Dauid confessed onely vnto God, Against thee O Lord onely haue I sinned, Psal. 51.4. Augustine also sayth,

Quid mihi cum hominibus vt audiant confessiones meas, quasi ipsi sanaturi sint languores meos? What haue men to doe to heare my confessions, as though they were able to heale my sores? Confess. lib. 10.3.

Argum. 2. If a man otherwise cannot finde ease of conscience, but will open his sinnes to men: it is not alwaies necessarie he should seeke to the Minister, though it be most cōueniēt, if he be a fit man: any other faithful godly man may serue: for so the Apostle biddeth vs, Acknowledge our faults, not to the priest, but one to another, Iam. 5.16. Whereupon Augustine writeth,

Peccata nostra debemus non solùm Deo sed etiam sanctis & Deum timentibus confiteri: We must confesse our sinnes not onely to God, but to men also that feare God

: He sayth not, Sacerdotibus, onely to the Priests, Homil. 12.

Argum. 3. Such a particular enumeration of sinnes is not necessarie, neither is it possible: It sufficeth, where our sinnes are kept from our sight, to say with the Prophet, Cleanse me from my secret sinnes, Psal. 19.12. Augustine sayth, Quot habes in corde compunctiones facinorum, tot habe illic punctiones confessionum: Looke how many sinnes doe pricke thy conscience, so must thy confession be. It is an vncomfortable doctrine to teach men to labour to remember all their sinnes, and to make a particular catalogue of them: they haue worke enough to be eased of those sinnes that lye heauie on the heart.

AN APPENDIX OF OTHER CIRCVMSTANCES of Auricular confession.

The Papists.

1. THis order and custome of Confession, they hold to be a diuine ordinance, [error 14] no humane tradition, Concil. Trid sess. 14. can. 6.8.

The Protestants.

THey are neuer able to shewe that it had any diuine institution: but it was a meere deuise and inuention of men. First, we reade that Nectarius a good Bishop of Constantinople, did abrogate this custome of Confession vpon this oc∣casion,

which had before time been vsed in that Church: for it was found out, that a certaine woman of the citie, vnder this pretence of confession, had vnlaw∣full companie with the priest to whom she confessed: whereupon the good man abolished that custome, seeing more harme then good to come by it. And this act of his was approued by that famous preacher Chrysostome, who succee∣ded him in that see: but if it had been the ordinance of God, it ought not for some abuse to haue been abolished.

Augustine also sayth, Si deest sacerdos, confiteatur proximo: If a priest cannot be had, let a man confesse to his neighbour: Ergo, to confesse to a priest, is no certaine ordinance of God: for then might it not be changed.

The Papists.

2. IT is necessarie that euery man should confesse to his owne parish priest, [error 15] Thom. ex Tileman. Heshus. loc. 7. err. 46.

The Protestants.

YEa, but Augustine sayth, Sacerdos, vt perfectus medicus, primùm sciat curare peccata sua, & tum detergere aliena:

The priest as a cunning phisition, must first know how to cure his owne sinnes, before he can helpe another, De saluta∣ribus docum. cap. 50. And in another place, Quaerat sacerdotem scientem ligare & soluere, ne ambo cadant in foueam: Let him seeke a priest that knoweth how to bind and loose, lest both fall into the ditch, De poenitent. cap. 10.

But such an one cannot be had in euery parish: for many times the parish priest is worse then he that commeth to be confessed: such an one, Augustine sayth, is not to bee taken, and therefore men should not in that case bind themselues to their po∣pish priest.

The Papists.

3. IT is enough for men once a yeere in the time of Lent, to confesse them∣selues, [error 16] Concil. Trid. sess. 14. can. 8.

The Protestants.

AVgustine sayth contrarie, Non tantum laici, sed etiam sacerdotes vna die esse non debent sine poenitentia: Not onely lay men, but not priests ought to be one day without repentance, In Apocal. hom. 2. His reason is, because they can not be one day without sinne.

THE SEVENTH QVESTION, of satisfaction.

THis question containeth these parts: First, whether the sinne being forgiuen, there remaine any punishment.

2. Whether the temporall punishment of this life may be redeemed by good workes.

3. Whether the wrath of God may be satisfied for sinne, and the punishment due vnto the same.

4. Whether one man may satisfie for another: of these now in their order.

THE FIRST PART, WHETHER THE PVNISH∣ment remaine, the sinne being once pardoned.

The Papists.

[error 17] THey doe affirme, that it may stand with the iustice of God to forgiue the sinne committed, & yet reserue the punishment, Concil. Triden. sess. 14. can. 14. Argum. The Lord forgaue vnto Dauid the sinne of adulterie and murder, which he had committed, yet he punished him in the death of his child, 2. Sam. 12.13.14. Bellarm. lib. 4. cap. 2.

The Protestants.

Ans. THat crosse was laid vpon Dauid, not as a punishment of his sinne, but as a fatherly correction or chastisement, to exercise him & make him more carefull for the time following: as Augustine sayth, writing vpon the same ex∣ample: Subsecutus est illius comminationis effectus, vt pietas hominis in illa humilitate exerceretur, at{que} probaretur: The effect of the threatning immediat∣ly followed, that Dauids godlines might thereby be tried and proued: He saith not, that Dauid might thereby be punished.

Argum. Christ sayd to the sicke of the palsie, Mark. 2.5. Sonne, thy sinnes are forgiuen thee. Whereby our Sauiour would haue them to vnderstand, that the sinne being once forgiuen, the sicknes of the bodie, which was the punish∣ment of sinne, could not continue: for the cause being remoued, the effect ceaseth.

The afflictions of this life are the louing corrections of God to admonish vs, not plagues to punish vs: as Augustine sayth well, Tota miseria generis humani dolor medecinalis, non sententia poenalis: The miserie of man is but a medicinall griefe, not a sentence of punishment: In Psalm. 138.

THE SECOND PART, WHETHER THE TEMPO∣rall punishment of this life may be redeemed by good workes.

The Papists.

[error 18] THat we may redeeme and buy out as it were the punishments due to sinne in this life, by other good works, it is their generall sentence: and they proue it thus.

Argum. Daniel sayd to Nabuchadnezzar the King, Redeeme thy sinnes by righteousnes, and thine iniquities by shewing mercie to the poore, cap. 4.24. Bellarm. cap. 3.

The Protestants.

Ans. THe text is rather thus to be read: Breake off thy sinnes by righteousnes: that is, leaue off to doe euill: as it is by Tremellius translated more a∣greeably to the Hebrue: for if redemption be here properly vnderstood, it would follow that men may redeeme not onely the punishment of their sinnes, but the sinnes themselues: and so take Christs office out of his hand.

By true and faithfull repentance, and other good works proceeding of faith, we may auoyde Gods heauie iudgement due to our sinnes, yet not for the merit or satisfaction of any worke, but through the merites onely of Christ.

Argum. Looke how our sins are forgiuen, so is the punishment due vnto them: but our sins are forgiuen vs freely in Christ, Ierem. 31.34. Ergo, so is the punishment.

THE THIRD PART, WHETHER A MAN may truely satisfie the wrath of God, for the punish∣ment due vnto sinne.

The Papists.

IT is not a sufficient satisfaction, to beleeue that Christ hath abundantly satis∣fied [error 19] for vs; neither yet is it enough to amend and correct our liues: but God also must be satisfied for our sinnes, by the punishment and chastisement of our selues, as by affliction laid vpon vs by God, or penance enioyned by the priest, or by praier, fasting, almes deedes, which we doe take vp our selues, Concil. Trid. sess. 14. can. 13. Rhemist. Matth. 11.21.

Argum. 1. Matth. 3.8. Bring forth fruites worthie repentance: he prea∣cheth satisfaction by doing worthie fruites of penance, as fasting, praier, almes, and the like, Rhemist.

Ans. Fruites worthie of repentance, are no satisfaction for sinne, but argu∣ments of true repentance, effectes, not any part thereof.

Argum. 2. Iudge your selues, that you bee not iudged, 1. Corinth. 11.31. We must punish our selues according to the waight of the sinnes past, Rhemist. And againe saith the Apostle, What great punishment hath it wrought in you! 2. Corinth. 7.11. This is nothing else but the satisfactorie punishment for our sinnes, Bellarm. lib. 4. cap. 8.

Ans. The Apostle meaneth nothing else, but an hartie and earnest sorrowe for our sinnes, whereby we doe iudge and condemne, and as it were punish our selues, yet wee are farre from making any satisfaction hereby for our sinnes: as Augustine saith,

Omnis iniquitas puniatur necesse est, aut à poenitente homine, aut vindicante Deo: vis non puniat? puni tu: antequam ipse intendat vt puniat, tu confitendo praeueni & puni. All sinne must needes be punished either of man him∣selfe repenting, or God reuenging: if thou wilt not haue him punish, punish

thou, before he intend to punish: preuent him by thy confession, and punish thy selfe.

So then this punishment of our selues is nothing else, but true repentance and confession of our sinnes.

The Protestants.

THat satisfaction ought to be made vnto men, either by restitution, as Zache∣us restored that which hee had wrongfully gotten: or by reconciling our selues to those, whom wee haue offended, as Matth. 5.24. wee doe willingly grant: but that the wrath of God may be appeased and satisfied for our sinnes, or the punishment due vnto the same by any worke of ours, it is a great blasphe∣mie, and cleane contrarie to the course of Scripture.

Argum. 1. That it is sufficient to returne vnto God by true repentance and amendement of life, without any satisfaction, either for our sinne, or the pu∣nishment of sinne: the Prophet Ezechiel sheweth, where speaking of the con∣uersion of a wicked man, he saith, His iniquities shal no more be mentioned, or laid to his charge, chap. 18.22. But if after the sinne remitted, there should re∣maine some punishment behinde, his sinnes should still bee remembred and mentioned: there is therefore no satisfaction for the punishment of sinne, be∣cause none remaineth.

Argum. 2. Isai. 43.25. I am he that putteth away thine iniquities for mine owne sake. Likewise, 53.4. He hath borne our infirmities, and carried our sor∣rowes: the chastisement of our peace was vpon him, and with his stripes are we healed. God of his free mercie doth forgiue our sinne: Christ also hath fully sa∣tisfied for vs: Ergo, there is no satisfaction in vs: wee are made whole by his stripes, and not our owne.

Argum. 3. Our praiers, fastings, almes, and what workes soeuer, are neither meritorious, nor satisfactorie: for when we haue done all, we are but vnprofita∣ble seruants, and we did no more then was our duetie, Luk. 17.10.

Augustine saith, Peccasti in fratrem? fac satis, & sanatus es. Hast thou offen∣ded thy brother? satisfie him, and thou art healed. Qui multos offendit peccando, placare multos debet satisfaciendo: He that hath offended many in sinning, must appease many by satisfying them. These kindes of satisfaction both publikely and priuately we acknowledge: but satisfaction to God, neither hee, nor we ac∣knowledge. Lachrymas lego, satisfactionem non lego: I reade of Peters teares, saith he, but of no satisfaction.

THE FOVRTH PART, WHETHER ONE man may satisfie for another.

The Papists.

[error 20] SAtisfactorie workes are not onely profitable to the sufferers themselues, but also for other their fellow members in Christ, and one may beare the burthen, and discharge the debt of another, Rhemist. Coloss. 1. sect. 4.

Argum The passions of the Saints are suffered for the common good of the whole bodie, as Saint Paul saith: Now I reioyce in my sufferings for you, and fulfill that which is behinde of the afflictions of Christ for his bodies sake, which is the Church, Coloss. 1.24. Here Saint Pauls afflictions are meritorious and satisfactorie for the Colossians, Rhemist.

Ans. The Apostles sufferings were for the glorie of God, and the confirma∣tion of their faith: but therefore it followeth not, that they were meritorious, ei∣ther for himselfe, or others. His sufferings are said to be Christs, who suffereth in his members, not that they receiue any force from Christ to bee satisfactorie, but because hee was made like and conformable by his sufferings vnto Christ, Rom. 8.17. Augustine also thus expoundeth the place, Non dixit, pressurarum mearum, sed Christi, quia membrum erat Christi: He saith not, of my sufferings, but of Christs, because hee was a member of Christ: they are not then the suffe∣rings of Christ, as though they receiued a satisfactorie power from Christ: but because hee was a member of Christ, who suffered together in and with his members.

The Protestants.

NOne can merite or satisfie for themselues, much lesse for others: neither can one man beare the burthen, or pay the debt of another mans sinne.

Argum. The Scripture saith, The soule that sinneth, the same shall die, Ezech. 18.20. Euery man shall beare his own burthen, Galath. 6.5. None can redeeme his brother, or giue a price to God for him, Psalm. 49.8.

Augustine vpon those words, Iohn. 16.23. Whatsoeuer yee shall aske in my name, he will giue it you:

Exaudiuntur quippe omnes sancti pro seipsis: non autem exaudiuntur pro omnibus, vel amicis, vel inimicis, &c. The Saints are heard pray∣ing for themselues: but they are not heard praying for all their friends or ene∣mies, because it is not said simplie, He will giue, but, He will giue to you.

Ergo, much lesse can they satisfie for others, if their praiers bee not heard alwaies for others.

THE EIGHT QVESTION, OF INDVL∣gences and penall iniunctions.

THE FIRST PART: WHETHER PE∣nall and painefull workes are necessarie vnto repentance.

The Papists.

NOt onely amendement, and ceasing to sinne, or repentance in heart before [error 21] God is alwaies enough to obteine full reconcilement, but there must bee outward penaltie, correction, and chastisement beside, Rhemist. 2. Corinth. 2. sect. 2.

Argum. The incestuous person was rebuked of many, 2. Corinth. 2.6. which word implieth, beside his inward repentance, outward correction and chastisement.

The Protestants.

Ans. WEe acknowledge, that in notorious sinnes, and offensiue to the Church, as this of the young mans was, inward repentance is not sufficient, but that after sharpe discipline, by the outward testification of sorrow, and publike confession, satisfaction must bee made to the Church: but it follo∣weth not that this course should be taken for all sinnes, which a man repenteth him of. And yet wee graunt that outward signes of our sorrowe are alwaies necessarie in true repentance, not as satisfactorie meanes to redeeme our sins, but onely as infallible tokens and effects of our repentance. As Augustine saith, Satis durus est, cuius mentis dolorem oculi carnis nequeunt declarare: Hee is hard harted, the griefe of whose minde, the eyes of his flesh doe not shew forth, de poenitent. cap. 9.

Argum. There are but two essentiall partes of repentance, and true con∣uersion vnto God: To turne from our sinnes, and leade an holy life. So saith the Lord by the Prophet, If the wicked will returne from his sinnes and keepe all my statutes, Ezech. 18.21. This is all God requireth, without any other penall workes: wherefore ceasing from sinne and amendement of life, which necessarilie include the true sorrow and conuersion of the heart, are sufficient for repentance.

THE SECOND PART, BY WHOM penall workes are to bee inflicted.

The Papists.

[error 22] THe priests onely, they say, haue power to enioyne workes of penance, as af∣fliction of bodie, mulct, penaltie, correction, by almes-deedes, fasting, absti∣nence and such like, Conc. Trid sess. 14▪ can. 15. Rhemist. 2. Corinth. 2. sect. 2.

Argum. To them is giuen authoritie to binde, and loose: Ergo, to enioyne penance, Bellarm. cap. 5. lib. 4.

The Protestants.

Ans. 1. SOme kinde of mulctes Church discipline is not to deale withall: as bodily punishment, and pecuniarie fines, which are to be imposed at the discretion of the magistrate. Secondly, we grant a wholsome vse of the keyes in Church discipline, in punishing and clensing of notorious offenders in the open face of the congregation: but priuately to enioyne men penance for their secret sinnes is an Antichristian yoke.

Argum. True repentance is a free worke, not of compulsion, or coaction: Saint Paul exhorteth men to iudge themselues, that they bee not iudged,

1. Corinth. 11.31. But now when penance is laid vpon a man, and not volun∣tarilie taken of himselfe, hee is iudged rather of another, hee doth not iudge himselfe. Augustine saith,

Quem poenitet, punit seipsum, prorsus aut punis aut punit Deus, vt ille non puniat, puni tu. Hee that repenteth, punisheth himselfe: either thou punishest, or God: if thou wilt not haue God to doe it, punish thy selfe.

A man therefore must punish himselfe, he must not be pu∣nished of another in his repentance to Godward: for of outward chastisement to the world, now is not the question.

THE THIRD PART, OF PARDONS and Indulgences.

The Papists.

1. THe principall Magistrates of the Church are no lesse authorized to par∣don, then to punish, & to remit the temporall punishment due to sinners, [error 23] the offence being first forgiuen, which wee call an Indulgence or pardon, Rhemist. 2. Corinth. 2.4. Concil. Trid sess. 25.

Argum. To whome you forgiue any thing, I forgiue also, 2. Corinth. 2.10. Here the Apostle forgiueth the young man a peece of his punishment, when he might haue kept him longer in penance for his offence, Rhemist. ibid.

Ans. 1. Wee denie not, but that the Church may release such publike exer∣cise of humiliation, which is enioyned offenders for triall of their repentance, and some satisfaction of the Church, when it seeth, that they are sufficiently humbled. But it followeth not, that the Church therefore may dispence with any necessarie part of repentance towards God. Secondly, whereas you say, the Apostle, notwithstanding his rebuke was sufficient, might haue kept the young man still in temporall punishment: it is cleane contrarie to the Apostles owne rule, who perswadeth the Corinthians to forgiue him, least he should bee ouercome of too much heauines, vers. 7. The Apostle therefore would neither forgiue nor release him, before they had forgiuen him, and hee had satisfied the whole Church, verse 10. Neither would hee keepe him longer in punishment, hauing once sorrowed sufficiently, verse 6. The Apostle therefore did neither binde nor release him at his owne pleasure, but as hee sawe repentance to bee wrought in the offender.

The Protestants.

THe power which the Pope and popish Bishops doe challenge vnto them∣selues, in giuing Pardons and Indulgences, is most blasphemous.

1 They doe take vpon them to release both the punishment of this life, and the paines of purgatorie also, and say, that their pardons profite both the dead and the liuing, Bull. Leon. 10.

2 They pardon not only the punishment, but the sin both past, and to come, for dayes, yeares, hundreds, thousands of yeeres: how so euer the Rhemists

would beare vs in hand that an indulgence is a release but of the punishment. Such was the first Iubile pardon granted by Boniface 8. an. 1300. And another by Leo the 10. an. 1513. See also the Boston pardons graunted by Pope Inno∣cent, Pope Iu••ye, Pope Clement, which gaue them release of all their sinnes for fiue hundred yeares, Fox. pag. 1178.

3 And, which filled vp the measure of iniquitie, they set their pardons to sale: as in Pope Leo his time, his pardoners for ten shillings would giue to any man power, to deliuer one soule at his pleasure out of purgatorie.

Argum. The scripture saith, that God onely forgiueth sinnes, Mark. 2.7. And that Christ no otherwise, then as God, forgaue sinnes, vers. 10. His Apo∣stles onely as his ministers and Ambassadors, and in his name, declare and pro∣nounce remission of sinnes, 2. Corinth. 5.19. Wherefore there is no such power giuen vnto men, at their pleasure to binde or loose.

Augustine saith, Non secundum arbitrium hominum tenentur, aut soluuntur peccata, sed ad arbitrium Dei, & orationes sanctorum: Sinnes are not loosed, or re∣tained at the pleasure of men, but according to the will of God, and praiers of his Church.

The Papists.

[error 24] 2. THe satisfactorie and meritorious workes of the Saints which doe a∣bound, being communicable, and applicable to the faithfull that want, are the very ground of the indulgences and pardons of the Church, and the very treasure thereof, and to be dispensed according to euery mans neede by the pa∣stors of the Church, 2. Corinth. 2. sec. 5. Coloss. 1. sect. 4.

The Protestants.

HEre are many blasphemies and vntruthes couched together:

1 That a mans penalties may exceede and bee greater then his sinnes, and so his abounding may supplie another mans want: for thus the Rhemists say: which cannot stand with the iustice of God, to punish a man more then he hath deserued. And it is contrarie to the Scriptures:

Enter not into iudgement with thy seruant: for in thy sight shall none that liueth be iustified, Psalm. 143.2. And Iob saith, If the Lord should call him to account, he should not answere one to a thousand, 9.3.

2 How can the Church gouernours dispense the merites of one to another▪ Who made them stewards of another mans good? Yee say also the contrarie your selues, That the abounding passiōs of the Saints are applicable to others by the sufferers intention, Rhem. 1. Colo. 2.2. Then not by the Churches dispensation.

3 It is a great blasphemie, that one may bee holpen by another mans me∣rites, and it doth derogate from the death of Christ, whose onely merites are the treasure and storehouse of the Church: The most righteous man that euer was,

can but saue his owne soule, Ezech. 14.14. And that onely by Christ.

Augustine saith:

Vnusquisque pro se rationem reddet, nec alieno testimonio quis∣quam adiuuatur apud Deum, & vix sibi quisque sufficit, &c. Euery man shall giue account for himselfe, before God no man is holpen by the testimonie of another: the testimonie of his owne conscience doth hardly suffice for him∣selfe.

The Papists.

3. THe dispensing of pardons and indulgences, is onely committed, they say, [error 25] to the chiefe magistrates the Popes and Bishops: and as the Bishops in their Diocese haue especiall cases reserued to themselues, wherein inferiour Priests are not to deale: so the Pope hath also his proper reseruations, wherein other Prelates are not to meddle, Concil. Trident. sess. 14. cap. 7. The cases reser∣ued to the Pope are 51. in number, Fox. pag. 785. The Bishop of Paris, ann. 1515 reserued these cases to himselfe, to dispense in murder, witchcraft, sacrilege, he∣resie, simonie, adulterie, ex Tileman. Heshus. loc. 9. de poeniten. err. 63. Likewise the yeares of their pardons are limited: Bishops may not exceede 40. dayes pardon: the Pope may be lauish in his hundreds and thousands, yea, and this reseruation of cases, standeth not onely with the externall policie of the Church, but is of force euen before God, Concil. Trident. sess. 14. cap. 7.

The Protestants.

WE will not much contend with them about reseruation of cases: for wee acknowledge no such power to giue pardons, or indulgences, either in su∣perior or inferior Priests: yet wee will shew how this deuise of theirs standeth not with their owne doctrine.

Argum. 1. It is a greater power to remit the sinne, then to release the pu∣nishment: but euery Priest hath the greater power, as they say, to remit sinnes, yea as fullie as hath the Pope himselfe: Allen in his booke of pardons, cap. 2. Ergo, why haue they not the lesse power, which is by indulgence to dispense with the punishment? And that of these two, the remission of sinnes is the grea∣ter, it is confessed by the Rhemist. 2. Corinth. 2. sect 6.

Argum. 2. In the point of death, the reseruation of cases hath no place: but at that time euery Priest may absolue from all manner sinnes and punish∣ment, Concil. Trident. sess. 14▪ cap. 7. But euery houre is with some, and ought to be with all, the point of death: because we are vncertaine when it commeth, and therefore ought alwaies to be in a readines. Therefore euen by their owne rule euery Priest hath at all times authoritie to absolue in all cases.

Againe, if those words of Christ be spoken to all ministers and preachers of the Gospell, Iohn. 20.22. Whose sinnes ye reteine, &c. (which cannot bee deni∣ed) to them all then is committed equally that power of binding and loosing, which is exercised by the preaching of the word.

THE NINTH QVESTION, OF THE ceremonies and circumstances of penance.

The Papists.

[error 26] 1. THey enioyne their penitent Clients to poll their heads, and their women to weare a vaile, to goe in black, to put on sackcloth, to looke sowrely: and such like presumptions they haue concerning the habite of those that doe penance, Bellarm. lib. 1. de poenitent. cap. 22.

The Protestants.

OVr Sauiour cleane contrarie biddeth his Disciples, not to looke sowrely, nor to disfigure themselues, when they fast and repent, or to shew any other outward token of their sorrow, but to doe it secretly betweene themselues and God, to wash their face, to annoynt themselues with oyle, that it appeare not to men that they fast, Matth. 6.16.17.

Augustine also answering a certaine obiection, that young men newly mar∣ried might make: How can I shaue my head or change my habite? saith thus, Vera conuersio sufficit tibi, sine vestimentorum commutatione. The true conuersi∣on of the heart may suffice thee without changing of thy vesture.

The Papists.

[error 27] 2. THey enioyned them to fast bread & water certaine dayes in the weeke, to lie hard, to absteine from marriage, or to doe some great almes deedes to satisfie for their sinne, Bellarm. ibid. to goe a pilgrimage, and such like workes of penance were prescribed them.

The Protestants.

TRue repentance consisteth not in such outward exercise of the bodie, but is a conuersion rather of the heart. It was the manner of hypocrites, idolat••rs and superstitious men, to seeke to appease their Gods with afflicting of their flesh, as the Gentiles did cut their hayre, Deut. 14.1. Baals Priests did launch their flesh, 1. King. 18.28.

Argum. What is to be thought of such punishing of the carkasse, Saint Paul sheweth, Coloss. 2.23. He calleth it voluntarie religion or superstition in not spa∣ring the bodie: when men doe not vse such outward exercises of fasting and abstinence for the chastisement of the flesh, to subdue it to the spirit, but with an opinion of meriting thereby, preferring them before the faith and conuersion of the heart, as the papists doe.

Augustine saith,

Non sit satis, quòd doleat, sed ex fide doleat, & non semper doluisse, doleat: Let it not suffice to bee sorrowfull, but let his sorrowe pro∣ceede of faith, and let it grieue him, that hee is not alwaies grieued for his

sinne.

So then true repentance is especially an inward worke of fayth, rather then an exercise of the body, and it ought alwayes to continue. Wherefore it consisteth not in such laborious workes, which if a man should long endure, he should end his life sooner then repentance.

The Papists.

3 THey measure their penance by number of yeares and dayes: They haue [error 28] their quadragenas, fortie dayes penance: septenas, seuen yeares penance, Ex Tileman. Heshus. loc. 9. de poenitent. Err. 83. And they lengthen or cut short the time of penance at their pleasure, to continue three, seuen, or tenne yeares, yea sometime more, Bellarmin. lib. 1. de poenitent. 22.

The Protestants.

THat true repentance is not to bee measured by the time, but by the right sorrow and contrition of the offender, Saynt Paul teacheth vs, who wri∣teth for the young man to be released, because of his great and sufficient hea∣uines for his fault, 2. Corinth. 2.7.

Augustine also sayth,

Poenitentia vera, non annorum numero, sed amaritu∣dine animicensetur: poenitentia quamuis sit exigui temporis, &c. True repen∣tance is not measured by number of yeares, but by the bitternes of the soule: though it be but for a short time, yet it is not despised before that iudge which regardeth the heart.

Notes

• De poeni∣tentia, ca. 9.
• Serm. de baptis. ad infantes.
• Secunda tabula post naufragiū.
• De fide ad Petrum. cap. 29.
• Serm. 66.
• De tempor. in natali. serm. 3.
• De tempor. serm. 66.
• Beza an∣tith. Pap. cap. 7.
• De poenit. cap. 10.
• De pecca∣tor. merit. & remiss. lib. 2 34.
• In Psal. 58.
• In Matth. serm. 16. De poeni∣tent. cap. 10
• De tempor. serm. 117.
• Tract. in Iohan. 10••.
• Tract in Iohan. 102.
• Fox. p. 844.
• De Baptis. lib. 3. cap. 18
• In Matt. serm. 22.
• De temper. serm. 67.
• De poeni∣tent. ca. 13.
• De tem∣por. serm. 66.