Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

❧ The thirtieth common place. Of Repentance, where of Regeneration.

From whence is Repentance deriued?

THE Latine word poenitentia, is deriued from poena, punishment, because there is a kinde of punishment in those things which are shamefull or loathsome vnto vs. And therefore if we looke vnto the propertie of the Latine word, it rather agreeth with contrition or sorrowes which are in our soules through the ac∣knowledgement of our sinnes, then it doth with conuersion vnto God. In Hebrew it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Teshuba, conuersion or reuersion, turning backe according to that Ier. 4.1. If thou wilt returne, vnto me returne saith the Lord. By a metaphore, borrowed from them that haue strayed out of their way, and after long wandering doe returne vnto their first high way.

In Greeke it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly afterwit of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth after the deed done to be wise, to change our mind and purpose for the better, to returne vnto a sound mind, and so to grieue for the error by past as to amend it. Whereupon some will haue it deriued from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 madnesse and folly, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 afterwards, as if it should be the correcting and amending of madnes and folly, for alwaies with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ioyned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, soundnesse of mind. And the matter it selfe well agreeth with both these interpretati∣ons, the summe whereof is this: That forsaking our selues we should turne vnto God, and laying aside the foolishnesse of sinning, we should put on a new minde, and become wiser. By another Greeke word it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine poenitentia, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after a thing done to be sorie & grieued, for which the Latines properly say poenitere.

So 2. Cor. 7.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signfyeth, to take griefe for any thing that is done: Although I made you sorie by a let∣ter (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I doe not repent, though I did repent. And Rom. 11.29. The giftes of God are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. Such as can neuer displease him, seeing once they did please him. Also it is taken in ill part, as it is written of Iudas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grieuing, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repenting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he brought againe. Math. 27.3. signifying sorrow and griefe wherewithall hee was swallowed vp. For euerie man doth not repent, that is sorrowfull, and grieued, but oftentimes falleth into a worse case then hee was before, whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the holy Scriptures is alwaies taken in good part, and signifieth sa∣uing amendment. Notwithstanding the Latine interpre∣ter hath translated both the Greeke words by the word Poe∣nitentia.

How many waies is the terme of Repentance vsed?

Foure waies. 1 Synecdochially.

2 Generally for the whole turning and conuersion of man to God.

3 Specially for Regeneration.

4 For the outward profession of Repentance.

ƲƲhat is repentance taken Synecdochically?

It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sting of sinne, or the prick of conscience, and it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a displeasing which the Greeke Diuines call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because it wounds the soule, commonly we call it Contrition. And they make it double, or of two sorts, Legall, by the prea∣ching of the Law, whereby the sinner being wounded with the searing Iron of sinne, and being affrighted with the terrour of Gods wrath, sticketh so fast in that trouble of mind, that he can∣not winde himselfe out of it. This they call the accusation of sinne which commeth by the lawe, Rom. 3.20. The Apostle, 2. Cor. 17.7. calleth it worldly sorrow, and sorrow vnto death, whereby a man grieueth and sorroweth for his sinnes, and being terrified with the feare of the punishment hanging ouer his head, which is the certaine and direct way to despe∣ration,

vnlesse the Lord put to his helping hand. Examples hereof are Caina 1.1. Sauleb 1.2, Achitophell. 2. Sam. 17.23. and Iudasc 1.3. But in the elect it is a kinde of preparation to the re∣pentance of the Gospell.

Now the contrition of the Gospell is that whereby the sin∣ner being grieuously afflicted within himselfe, yet riseth high∣er, and through the preaching of the Gospell doth appre∣hend Christ the salue for his sore, the comfor of his feare, and the hauen for his miserie. This is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sorrow according to God, or godly sorrow, which proceedeth from the spirit of God, and is acceptable vnto God, and proper vnto that man that sorroweth for his sinnes, not for feare of any punishment, but in that he taketh this exceeding grie∣uously, that he hath offended God a most gentle father, and it causeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Repentaunce, as the Apostle declareth. 2 Cor. 7.10

Examples there are of Ezekiah Esa. 38.13. Hee brake all my bones like a Lion, of Dauidd 1.4, of Peter, who wept bit∣terly, but left not of hoping. Mathew. 26.75. And of them that were pricked in their heart, at the preaching of Peter, but yet, trusting in the goodnesse of God, they added fur∣ther, Men and brethren what shall we doe? Act. 2.37. of this Repentance the Psalmist, Psal. 51.8. saith, Let the bones which thou hast broken reioyce. and verse, 17. The Sacrifice of God is a con∣trite Spirit, a broken heart O God thou wilt not despise. And Esay. 57 15. God dwelleth with the contrite and humble spirit: also chap. 66.2. To whom should I looke but to him that is poore and of a contrite spirit, and trembleth at my words? And Christ saith, Math. 5.3. Blessed are the poore in spirit. i. the humble, who doe of their owne accord submit themselues vnto God, being touched with a feeling of their sinnes, and voide of all pride in them∣selues.

VVhat signifieth this word Repentance secundarily.

It signifieth generally the whole conuersion of man vnto God, as Luke. 15.7. There is more ioy in heauen among the Angels for one sinner that repenteth then for 99. iust men which neede not

amendment of life. Which must be vnderstood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely in respect of them that are vtterly turned away from God. And Act. 2.38. Repent and be baptised euerie one of you &c. And thus they define it. Repentance is a true sorrow for our offence toward God, with a desire and hope of pardon, and a will and especiall endeuour from henceforth to auoid all sinne, and to approue all our life vnto God.

How many are the parts of this generall Repentance?

Three. 1 Contrition, whereby a man acknowledgeth his sinne, and that he hath deserued the iust wrath of God, and his curse for sinne, and doth earnestly lament for the sinne committed and loa∣theth the same: vnder which are comprehended Humilitie & Mo∣destie: such as was in Peter, who being touched with a considera∣tion of the diuine power in Christ fell at his knees crying, Go from me Lord for I am a sinfull man. Luk. 5.8. And in Dauid who v∣sing daily to shed teares made account that he had need of a mul∣titude of mercies. Psal. 6.7. and 51.3.

2 Faith, which acknowledgeth Christ the mediator and inter∣cessor with his father, and holdeth that sinne is forgiuen for the mediators sake, and that the righteousnesse of the mediator is im∣puted vnto him.

3 New obedience, which consisteth of iust dealing toward our neighbour, holinesse and puritie in the whole course of our liues, and diligence in performing the duties of our calling. Of which parts we haue an example, Luk. 7.37. In the woman that was a sinner, whose teares were a witnesse of her contrition. i. of her feare and griefe of conscience according to God in regard of sinne, her comming to Christ was a testimonie of the con∣fidence which she had conceiued of him, and her obedience that she yeeldes vnto Christ in washing his feete with her teares, wiping them with the haires of her head, and kis∣sing them, did testifie her new obedience which is a fruit of faith.

What thinke you of this Diuision?

I hold it to be true, but, to speake properly, faith is no part of Repentance, but the mother, and fountaine thereof. For faith must needes shine before Repentance, and such

faith, such repentance. For no man, saith Ambrose, can repent, but hee that hopeth for pardon. And therefore, the cause of Repenting is drawne from the verie promise of saluation. Mat. 3.2. Repent, for the kingdome of God is at hand, as if he should say. Because the king∣dome of God is at hand, therefore repent. And Psal. 130.4. With thee is mercie that thou maist be feared.

Moreouer, the Scripture doth not make mention of faith, as vn∣der Repentance, that is to say, not as if repentance should bee the genus or generall, and Faith the Species or speciall; but reckoneth them as two diuers things, Repentance and Faith. Mark. 1.15. Re∣pent and beleeue the Gospell. Luk. 24.47. Preach, in my name, repen∣tance and forgiuenesse of sinnes. And Paul, Act. 20.21. saith. That hee had witnessed both to Iewes and Graecians the repentance toward God and faith toward our Lord Iesus Christ. Not that true repen∣tance can stand without faith (for they are vnseparable in the saints) but because although they cannot bee separated, yet they ought to be distinguished, as hope and faith are, as in the sinfull woman, the theefe, Dauid, Manasseh, and other repentant sin∣ners.

Finally new life or new obedience, to speake properly, is not a part of repentance, but an effect and fruite thereof. Mat. 3.8. Iohn Baptist saith, Bring forth fruites worthy repentance. So Act. 26.20. Paule shewed vnto the Gentiles, That they should repent and turne to God, and do workes worthy amendment of life, which are called the fruites and works of sanctification.

Whether of these goeth before, Faith or repentance?

Whereas we haue saide before, that repentance is sometimes v∣sed by a Synecdoche, for that which they call Contrition, and haue shewed that contrition is legall or euangelicall, wee haue placed faith, as it were in the middle betweene the former of those sor∣rowes which commeth of the acknowledgement of our sinnes, and the accusations of the conscience, or which proceedeth from the Law, and the latter, which proceedeth from the Gospell. For godly sorrow is an effect of faith, aswell as ioy and gladnesse of conscience.

Which is the third signification of Repentance?

The most proper signification of all, which answereth to the true exposition of the Hebrew word, and is more rightly called

Resipiscentia aftervvit, then poenitentia forethinking.

What manner of thing is it?

It is a true conuersion of our life vnto God, proceeding from a sincere and serious feare of God, whereby the sinner, leauing the foolishnesse of sinning, returneth to himselfe, or rather to GOD, and changeth the former opinion of his minde for the better.

ƲƲhat call you conuersion or turning to God?

The transformation or renewing of the soule it selfe, not tou∣ching the essence, as Illyricus dreamed, but concerning the quali∣ties inherent in the same; whereby, putting off the oldnesse there∣of, it bringeth forth fruites of workes answerable to the renewing of it, which they call regeneration, or spirituall renouation, wher∣by the image of God, being defiled in vs by sinne, and wanting nothing, but the vtter blotting out, is againe reformed and fashi∣oned anew in vs. Eph. 4.2••. Bee ye renewed in the spirit of your minds and put yee on the nevv man, vvhich after God is made, that is after the example & image of God, & created in righteousnesse and true holines. Col. 3.9.10. Put yee of the old man vvith his vvorks, and put on the new man vvhich is renevved in the knovvledge of God, after the image of him that created him.

Also the Scripture calleth it the circumcision of the heart Ier. 4.4. Breake vp your fallovv ground, and sovv not among the thornes. And, Be circumcised to the Lord, and take avvay the foreskinnes of your hearts. And Eze. 18.30.31. Bee conuerted and repent of all your iniquities, and make you a nevve heart and a nevv spirit.

ƲƲhat is the efficient cause of Repentance?

It is God himselfe. Lament. 5.21. Turne thou vs, O Lord, and vve shall bee turned, and shall bee saued. Ier. 31.18. Turne mee, O Lord, and I shall bee turned: for after I conuerted, I repented. Eze. 36.26. I vvill giue you a nevv heart, and I vvill put a nevve spirit vvithin you.

Act. 11.18. The Church praiseth the goodnesse of God, because hee had giuen repentance to the Gentiles vnto saluation. And Paule 2. Timoth. 2.25.26. commaunding the Ministers to bee patient towarde vnbeleeuers saith, If at any time GOD vvill giue them repentance, vvhereby they may come to amendment of life out of the snare of the diuell.

And Ephe. 2.10. wee are saide, in respect of Regeneration, The vvorkmanshippe of God created vnto good vvorkes, vvhich hee hath prepared that vve should vvalke therein. For hee treateth heere of grace, and not of nature, against Pelagius, and against the Semi∣pelagians who faine, that nature onely weakned, is helped by grace.

2. The Holy Ghost, who affecteth and moueth the heartsa 1.5. Whereupon also hee is called the spirit of regeneration and sanctification. Tit. 3.5. Not by the vvorkes of righteousnesse which vvee had done, but according to his mercie hee saued vs, by the vvashing of the nevv birth, and the renevving of the ho∣lie Ghost, that is, which the Holy Ghost bestoweth and ef∣fecteth.

3. The administring or fellow working causes, are the mini∣sters of the word. Act. 26.17. I send thee (saith Christ to Paule) to the Gentiles, that thou maist open their eies, that they may turne from darknesse to light. And. 1. Cor. 4.15. in Christ Iesus I haue begotten you through the Gospell.

4. The instruments are, the Word and Sacraments. Ier. 23.29. Is not my vvord euen like a fire, saith the Lord, and like an hammer that breaketh the stone.

Is Repentance the effect of the preaching of the Lawe, or of the Gospell?

Wee must distinguish betweene the accusation of sinne, and the preaching of repentance; for the former appertaineth vnto the Lawe, and maketh a preparation for the latter, and the lat∣ter is proper to the Gospell, for remission of sins.

But vvhich is the Antecedent, invvard, immediate, and nearest cause of repentance?

It is the feare of God, through the meditation of Gods iudge∣ment to come, before which we must all appeare. Act. 17.30. God admonisheth all men euerie vvhere to repent, because hee hath appointed a day, in vvhich hee vvill iudge the vvorld in righte∣ousnesse.

2. Also by the punishments alreadie inflicted or present, wher∣by sinners are admonished, that worser punishments doe hang o∣uer their heads vnles they repent betimes, as it is said. 1. Cor. 11.32. When we are iudged, wee are chastised of the Lord, because we should not be condemned with the world. And Luk. 3.9. The axe is now laid to the roote of the trees; Euery tree therefore, that bringeth not forth good fruite is cut downe and cast into the fire.

3. But chiefely the feeling and consideration of the goodnesse of God, doth stirre vp in vs that sorrow which the Apostle calleth sorrow according to God, or godly sorrow. 2. Cor. 7.10. Which sorow breedeth repentance vnto saluation, whereby we abhorre, not onely the punishment, but euen the sinne it selfe, wherby we vnderstand, that we displease God. A notable example, whereof are the teares of Dauid, euery where set downe in the Psalmes.

VVhich are the principall causes of repentance. i. what things ought to prouoke vs to the hastening of our repentance?

1. Their certaintie of our life: we must therefore watch & pray, because wee know neither that hower nor that day, least wee bee sodainely ouerwhelmed with Gods iust iudgement. Matth. 25.13.

2. By the dangerous delaying of repentance, there is gathered together a storehouse or heape of our manifold sinnes, and of the wrath of God, and of punishments. Rom. 2, 5. Thou after thine hardnesse, and heart that cannot repent, heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God.

3. The offence of the Angels: for as they reioyce at the repen∣tance of sinners. Luc. 15.7.10. So, without doubt, they are grieued for their impenitencie.

4. The dangerous alienation from God, and finally, induration; for the longer repentance is deferred, the more difficult it becom∣meth. Pro. 22.6. A young man walking according to his way, euen when he is old, will not depart from it. And late repentance is seldom true repentance.

5. An euill conscience, then which, nothing is more grieuous, nothing more miserable.

6. The stumbling block wee lay befoe others, and the guilt of their sin. Hence is that commination of Christ. Luk 17.1. Wee be to

the man by whome offence commeth.

7. The depriuation of the ioyes of the holy Ghost, and of spi∣rituall comforts.

8. The delights of Sathan: For the sinnes of men (as one of the auncient writers hath saide) are the delicates or dainties of the Diuell.

9. The thinking of the tragical examples vpon the impenitent, as, the Angels that fell, the Sodomites, the Egyptians, the Iewes, the Churches of the East, and other impenitent sinners.

How many parts are there of repentance, or regeneration?

The Apostle, 2 Cor. 7.11. reckoneth seauen. 1. Care, namely of amendment.

2. Defence, or excuse, or clearing our selues frō other mens guilt.

3. Indignation of the sinner, namely, against himselfe.

4. Feare, namely of the offending of God.

5. Vehement desire, namely, of approuing himselfe to God.

6. Zeale, to take heede of offending God.

7. Reuenge or punishment of our selues, whereof. 1. Cor. 11.31. If wee would iudge our selues, wee should not be iudged of the Lord.

But indeed, these are rather effects or adiuncts, or signes of re∣pentance, then parts.

Wee say then, that the essentiall parts of regeneration, or repen∣tance, are two: mortification of the flesh, or of sin, or the destruc∣tion of the old man, or the denying of our selues, and Viuificati∣on, or the renewing of the spirit of righteousnesse, or of the new man. Which diuision we gather.

1. First, out of the Prophets, as Psalme. 34.15. Cease from euill, and doe Good. And Esai: 1.16. Cease to doe euill, learne to doe well.

2. Out of Rom. 6.4. VVee are buried with Christ by Baptisme, into his death, that as he was raised from the dead, into the glorie of his fa∣ther: So vve also should vvalke in nevvnesse of life. And the same, Ro. 7.4.a 1.6

Mortification, is the destroying of our natural corruption, pro∣ceeding from the holy Ghost, and arising from the participation of Christ himselfe; for if we doe truely communicate with Christs death, by the power thereof, our old man is crucified, and the bo∣die of sinne dieth by little and little.

Viuification, or new birth, is that power of the holy Ghost, proceeding from the resurrection of Christ, which following af∣ter the destroying of our naturall corruption, by little and little (as the day succedeth the remoouing of the darknesse) causeth vs (the will of God being knowne & approued) to begin to will & to do well; for being made partakers of the resurrection of Christ wee are thereby raised vnto newnesse of life, which may answere the iustice of God. Rom. 6.6.

Is it finished in any short space?

No, but it is extended euen to the last instant of our life, that the faithfull may exercise themselues therein all their liues, and may the better also learne their owne weaknesse. For that which is said. Ephe. 5.26.27. That God doth purge his Church from all sinne, is referred rather to the guilt, then to the verie matter of sinne it selfe: and sinne, in those that are regenerate, doth onely cease to raigne, but it leaueth not to dwell in them. Rom. 7.17. Whereupon also vers. 24. Who (not hath deliuered mee, but) shall deliuer mee from this bodie of death? for the combat lasteth till it bee ended by death.

Which is the subiect, to whome repentance belongeth, or, Whose is repentance?

There is a repentance of the heathen, who either for wearisom∣nesse, doe giue ouer their vices, or else by the iudgement of reason doe cease to sinne, and that either for feare of punishment, or for loue of vertue.

There is also a repentance, & that an earnest repentance, of the wicked, but it is but temporarie, onely for a time, as in Esau.a 1.7 and Achab.b 1.8, which is nothing else, but a worldly sorrowe, which causeth death, whom, notwithstanding God spareth for a time, and doth temporally blesse them, that by that clemencie he might prouoke his owne children to sincere repentance.

There is also a repentance of hypocrites, fained and Pharisai∣call, which consisteth onlie in the outward forme, against which Ioell cryeth out, Chap. 2. vers. 13. and the rest of the Prophets doe the like.

But sincere repentance is onely belonging to the elect, whom God will deliuer from destruction, for it dependeth of the spirit of regeneration, and is inseparable from faith, and the mercie of

God, as witnesseth the Prophet Esai. 59.20. The Redeemer shall come vnto Syon, and vnto them that turne from iniquitie in Iacob. And Heb. 6.6. the Apostle minding to exclude the Apostates from the hope of saluation, bringeth this reason, that, It is impossible that they vvho vvere once enlightened, and haue tasted of the hea∣uenly gifte, and haue beene partakers of the Holy Ghost, and haue tasted of the good vvord of God, and of the powers of the vvorld to come, if they fall away, should bee renewed againe by repentance, be∣cause they crucifie againe the sonne of God, and make a mocke of him. Because indeede, God renewing those whom hee will not haue to perish, sheweth them a token of his fatherly loue and fauour, and on the contrarie, hee stricketh the reprobate, with hard∣nesse of heart, whose iniquitie is vnpardonable.

Doth repentance befall God himselfe?

Not to speake properly. 1. Sam. 15.29. For hee is not as a man that hee should repent, yet it is attributed to Goda 1.9, but by a Me∣tonimie, by reason of the effect: for as wrath in GOD signifieth the verie effect of his wrath, namely, punishment: so repen∣tance doth signifie the sodain change of his disposing of matters. Whereupon Augustine saith, The repentance of God, is saide to bee in alteration to looked for of men, of thinges vvithin his povver,* 1.10 the presence of God remaining vnchangeable. And the golden rule of Athanasius, is to bee obserued.

Those things are spoken after the manner of men, but vnder∣stoode as they may beseeme God. For God submitting himselfe vnto our capacitie, doth set forth himselfe vnto vs, not as hee is in himselfe, but as he is by vs supposed to be.

What is the subiect of Repentance, wherein it is?

The whole man, for hee is wholy renewed in minde & in will. Ephe. 4.23.

ƲƲhat is the obiect vvhereabout repentance is conuersant.

1. In respect of the beginning, from whence it is, or the Ter∣minus a quo, sinne is the obiect, about the reforming whereof it

consulteth: for of a good worke there is no repentance, such had Ecebolius, Iulian, and the Apostataes, which though it bee called repentance, yet it is euill and wicked.

2. In respect of the Terminus adquem, that thereunto it ten∣deth, vertue is the obiect therof, about the practise wherof repen∣tāce studieth; or, the law is the obiect of repētance properly taken.

ƲƲhich is the fourth signification of repentance?

It is improper, and is vsed not so much for the inward conuersi∣on vnto God, as for the profession thereof, which consisteth in the confession of the fault, and the desire of pardon, for the punish∣ment and guilt thereof.

Of how many sorts is this repentance?

Of two sorts; Ordinarie or common, and to bee vsed euery day; and extraordinarie or speciall, and commaunded vnto repentant sinners, at a certaine season.

Which is that which is Ordinarie?

That whereunto all Christians euen the Saints, as long as they liue here,* 1.11 must endeauour themselues throughout the whole course of their liues, by reason of the remainder of their naturall corruption. For, 1. Iohn. 1.8. If wee say that wee haue no sinne, vvee deceiue our selues, and there is no trueth in vs. And Pro. 24.16. The righteous man falleth seuen times a day. And it is 〈◊〉〈◊〉 with contri∣tion, or with an inward & true sorow of mind, & confession of sins before God, either priuately, euery man by himselfe, such as was the Publicanea 1.12, or publickly and ioyntly in the Church, the mini∣ster going beforeb 1.13. Now, seing God alone is offended, and it be∣longeth to God onely to forgiue sinnes, therefore their confession ought to be directed onely to God, not as ignorant thereof, but as the searcher of the hearts and raines. Psalm. 32.5. I acknovvledged my sinne vnto thee, saith Dauid, and did not hide mine iniquitie; I said I vvill confesse against my selfe, my vvickednesse to the Lord, and thou forgauest the iniquitie of my heart. And 1. Iohn. 1.9. If vve acknovv∣ledge our sinnes, the Lord is faithfull to forgiue vs our sinnes. And ther∣fore Chrysostome, Homil. 2. vpon Psalm. 50. saith. I doe not say that thou shouldest confesse thy sinnes to thy fellow seruant, who may vpbraid thee, but to God that may heale thee.

And whereas Iames. 5.6. willeth that wee should confesse our sinnes, not to the Priests, but one to another; it must bee vnder∣stoode

both of the priuate disclosing of our infirmities, for mutu∣all aduise, and to receiue comfort, as also of reconciliation, and by pardoning of offences, to pacifie our neighbour, which Christ commendeth vnto vs Mat. 5.23.24. If thou bring thy gift to the Altar, & there remembrest that thy brother hath ought against thee, leaue there thy gift before the Altar, and goe thy vvay; first be recon∣ciled vnto thy brother, and then come and offer thy gift. Where he ap∣plyeth his speach to the estate of his owne times, hee doth not teach vs that wee must now haue altars, or that we must vse such kinde of offerings, but charitie must so be made vp againe, which by our fault hath broke asunder, namely by the acknowledging our fault and crauing pardon for it.

Yet this hindereth not, but any priuate man may aduise with his Pastor and may open vnto him the secret griefe of his minde, and may expect from him the comfort of the Gospell. Moreouer the sheepe may set themselues before the sheepeheard, as often as they will partake of the holy Supper, that so they may receiue comfort or instruction, or admonition priuately applyed vnto thē¦selues, so that tyrannie and superstitiona 1.14 bee not vsed therein. For it is the office of the Pastor publikely and priuately to teachb 1.15, and comfort the people of God, with the doctrine of the Gospel: hereof we haue the example of Dauid, when he dealt with Nathan. 2. Sam, 12.13.

Are vve to reckon vp all our sinnes?

No indeede, neither can it bee done, For Dauid crieth out Ps. 19.12. VVho can vnderstand his faults? Cleanse mee from my secret sinnes. And Psalm. 38.5. My iniquities haue gone ouer my heade. And the Publican. Luk. 18.13. was content to say, Lord be mer∣cifull to mee a sinner. Eze. 18.21. As often as a sinner shall repent him of his sinnes, I vvill remember his iniquities no more, saith the Lord.

VVhich is speciall or extraordinarie repentance?

That which draweth from vs a publike confession of our sins and an intreating of the grace of God.

Of hovv manie sorts is it?

It is also of two sorts: priuate, of one alone or of some fewe, and common, or of some whole Church.

VVhat is meant by common extraordinarie repentance?

When a whole assembly or Church, perceiuing the plagues of God present or imminent, by reason of the publick offences of the greater part, appointing a solemne profession of Repentance, the same being commaunded by the magistrates or gouernours of the Church with weeping, mourning, and fasting, doth pray against the wrath of godc 1.16, wherunto in old time the Church of the Iewes did adde the renting of their clothes, ashes, & sackcloth, as tokens of their guiltinesd 1.17. Such was the repentance of the Niniuitese 1.18, and of Nehemiah set downe Nehem. 1.4. and of the Israelitesf 1.19.

What is priuate extraordinary repentance?

It was a part of the Ecclesiasticall discipline, which was in vse, when any man, after hee was receiued into the societie of the ci∣tizens of the Church, had grosly fallen, and had giuen ouer him∣selfe to sinne with vnbrideled licentiousnesse, or after a kinde of falling away had cast off the yoke of god, & so by his ill behauiour had offended the Church, so that the Ecclesiastical consistory was compelled to exclude him out of the Ecclesiasticall assemblya 1.20: for then there were required of him publick tokens of his repen∣tance, as namely, extraordinary sorrow, mourning, confession, & desiring of pardon; whereby he was to satisfie the Church, and by which, the Church might gather, that he that had offended, did intend a true & serious repentance, and so he was againe receiued.

After this maner was that Corinthian receiued into the fellow∣shippe of the Saints, when hee had shewed himselfe obedient vn∣to correctionb 1.21.

VVhat were the parts of this Repentance?

Three. Contrition, Confession, and Satisfaction.

What was contrition?

In the auntient Church, when it was in most puritie, it was not a kinde of satisfaction for sinne before God, for so that should haue beene transferred vnto men, which is proper vnto Christ a∣lone; but it was a continual and manifest sorrow of one excluded, from the Ecclesiastical assembly for his offence, which sorrow was manifested by the teares of the repentant sinner desiring to come into fauour againe with the Church, an example whereof we haue in the same incestuous Corinthianc 1.22.

ƲƲhat was confession?

Not an auricular reckoning vp of secret sinnes in the eare of the

Priest, but onely of that fault or offence, of which, hee that was excluded, was reproued, in old time an acknowledgement and detestation of some sinne before the Church, or before all the brethren; afterwardes before the Ecclesiasticall Senate, and at length (especially in the Romane Church, by reason of the Noua∣tians) before the Priest that was chosen for the purpose to heare the confession of the repentant sinners in the behalfe of the whole Church, that so they might be the lesse ashamed. But this was ta∣ken away againe by Nectarius bishoppe of the Church of Constā∣tinople in the time of Theodosius the great, by reason of a Deacon, who vnder colour thereof, had defloured a matron. Socrates Ec∣clesiasticall Historie, l. 5. Cha. 19. whose sētence his successor Chry∣sostome did approue and follow.

What was Satisfaction?

Not the vndergoing of punishment, or the compensation of sins, to deserue pardon for them at Gods hands; for with God there is free remission of sins for Christs sakea 1.23, not only as touch∣ing the fault, but likewise also, as concerning the punishment. Ier. 31.34. The Lord will remember your iniquities no more. Also, He wil put them away like a cloud, hee will drowne your sinnes in the bottome of the sea. Isa. 44.22. He wil not impute thē. Ps. 32.2. The chastisment of our peace was vpon him. Esa. 53.5. He vvill remember our iniquities no more. Ier. 31.34. Therfore he will not cal thē to account to punish thē. And Paule writeth 1. Tim. 26. that Christ hath giuen himselfe a ransome for vs, And what recompence or compensation the Lord receiueth of vs; the Prophet Osee teacheth where he saith chap. 14 verse 3. Thou shalt take away all iniquitie O Lord, and vve will render the Calues of our lips. or the sacrifice of praise, i. great thanks which in times past were figured by sacrifices, or the fruite of the lips of those that confesse the name of God as the Apostle interpreteth it. Heb. 13.15.

But it was the publick testification whereby those that were excommunicated, for the denying of the faith in perse∣cution, or for committing of some grieuous crimes, as whoredome or such like, when they desired to bee receiued into the fellowshippe of the saints, were first by the Pastor, or the Presbiterie chastised by rebuke, or by wordsb 1.24, for the example of others; after that there were enioyned vnto them certaine fasts,

and other things, as adiuncts of their repentance, by which they might prooue themselues to be wearie of their former life, & then they remained apart in the Church, they heard the Sermons, & thereupon were called hearers; afterwards, a certaine time being accomplished, they came and were present at the praiers, and ther∣upon were called Praiers, but when they came to the administra∣tion of the Sacraments, they went their way.

At last, they did truely and with teares humbly intreat par∣don of the Church which they had offended. And so they were said to haue satisfied not God for their sinnes, but the Church for their offence giuen, that is to say, they were accounted to haue done so much, as to the Church against which they had offended, did seeme sufficient. And in the end by the laying on of the hands of the Bishop, as the signe of their absolution, they were admitted to the Communion of the Lords Supper. Cyprian. lib. Epist. 3. E∣pistle 14. Which publick chastisments of the penitent offenders, the antient writers call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corrections, the Latins called them Satisfactions. And surely such discipline were verie profitable at this day, whereby the sinner, who had polluted himselfe with any grieuous offence, should not be receiued into the fellowship of the faithfull, vnlesse he had first satisfied the Church, so that it were done without superstitious rigour, ostentations, hypocri∣sie, and opinion of merit.

There was also a politick satisfaction, wherby that which had bin taken away, was restored, and the neighbor was satisfied, who had bin hurt by the offendor: of which S. Augustine saith. Non re∣mittitur peccatum nisi restituatur ablatum. The offence is not remitted vnlesse that was taken away, be restored. Yea euen that place. Mat. 3.8. Bring forth fruit worthy of repētance. Chrisostom & Ierom in the Comentaries do expound it of Satisfaction.

Is not Nebucadnezer in Daniel. 4.24. commanded to redeeme his sins by righteousnesse, and by mercie toward the poore?

Yes indeed, he is so cōmanded, but that Redeeming is referred ra∣ther vnto men then God, and the cause of pardon is not there de∣scribed (for there was neuer any other redemption then the bloud of Christa 1.25) but rather the maner of Nebucandezers conuersion is there set forth. So charitie couers a multitude of sinsb 1.26 not with God but with men only.

Are not the sufferings of the godly, satisfactions and recompences for sinne?

No, for they are not suffered without sinne, and the obedience of Christ is the onely satisfaction for sinnec 1.27. Neither indeede, are they punishments, but fatherly chasticements, or tryals, and ad∣monitions, rather respecting the time to come, then the time past, to the end that hereafter sinne might not raigne in their bodie, & that they might not perish with the world, that knoweth not how to repent. 1. Cor. 11.32. When we are iudged, we are chastened of the Lord, that vve might not be condemned with the vvorld.

What is the end of Repentance?

That sinners might acknowledge themselues & all they haue to be condemned before the Lord, to the end they might endeauour the mortification of the flesh, and might labour by all meanes, to leade a new life in the spirit, that they might glorifie God by their newe life, and so might holde on the way vnto Gods king∣dome.

VVhat are the fruites or effects of repentance?

Some are inward, perpetuall, and necessarie; some outward: the inward are the duties of pietie toward God, charitie toward our neighbour, and throughout our whole life, holinesse and puritie, but proceeding from the inward affection of the heart.

The outward fruites are certain exercises of the body, which we vse priuately to humble our selues, and to tame our flesh;a 1.28 pub∣lickly for the testifying of our repentance, as to lie in heauinesse, mourning and weeping, to barre our selues from all delights, and to betake our selues vnto fasting; so that in these things we be not too rigorous, neither make these exercises the principall part of our repentance. And therefore Ioel. 2.13. saith, Rent your hearts and not your garments. And Iames. 4.8. Clense your hands yee sinners, and purge your hearts yee vvauering minded.

What is the vse of repentance?

Euen this, that as by diligent reading ouer a writing, wee cor∣rect the faults thereof, so by repentance wee should amend the errors of our liues.

VVhat things are contrarie to repentance?

The errour of the Nouatians, and Catharists or Puritans iustly so called, who denie repentance, and comming againe to the

Communion of the Church to those that did fall from the faith in time of persecution, or after baptisme did fall into open wic∣kednesse. Contrarie to that Ierem. 3.1. Thou hast plaid the harlot with manie louers, yet turne againe to mee saith the Lord, and I will receiue thee; and contrarie to the example of Peter, who after his denyall, was receiued into fauour and to the execution of his A∣postleshippeb 1.29; and contrarie to the example of the incestuous man at Corinth, who when hee repented, was receiued of Paulec 1.30; and contrarie to the speach of Christ, who will haue vs to forgiue our brethren till seuentie times seauen times, that is, how often soeuer hee shall repent. Mat. 18.22. And to the speach of Chry∣sostome, He that repenteth a thousand times receiue him. And to the action of Christ, who leauing ninetie nine sheep that were whole, sought out that which was gone astray & was tired, and when shee was found, caried her home vpon his shoulders. Mat. 18.12. 2. That foolish iangling of th•• P••pists, who teach. First, that Re∣pentance is a worke of free will, or of mans power, whereas an ill tree cannot bring forth good fruite. Mat. 7.18. 2. That Repen∣tance is a Sacrament, and that the action of the man repenting, is the matter of this Sacrament, whereas indeede, Baptisme is the Sa∣crament of Repentancea 1.31. And they adde moreouer that it is after shipwrack a second board, to swimme out, wherby the sinners af∣ter baptisme receiued, doe come againe into fauour with God. 3. (Which is their greatest lie of all) they apply the ceremonies of the publick or Ecclesiasticall and disciplinarie Repentance, which is made before the Church, namely Contrition, Confession, and Sa∣tisfaction, vnto the generall doctrine of repentance, which is made before God, and they alledge them to bee parts thereof. 4. That contrition of the heart is a sorrow voluntarily taken vpon them for sinnes, which doth deserue the mercie of God. 5. That auricu∣lar confession of the mouth, that is to say, an exact reckoning vp of al our sinnes, laying open also the circumstances of euery one of them in the eares of our owne parish Priest is commaunded by the lawe of God, to be performed of all men vpon paine of ex∣communication, and is necessarie for the obtaining of remission of sinnes, and that the neglect thereof is deadly. But of all other that confession that is made in the time of Lent is most of al plea∣sing, and acceptable vnto God; Contrarie to the expresse doctrine

of Paul. Ro. 14.5.6. Col. 2.16. Gal. 4.10.11. Sixtly, that it is not e∣nough for him that repenteth to abstaine frrm the euill course of his life past, and to change his manners for the better, vnlesse hee doe satisfie God for the things he hath done, and this they call specially Penance; whereupon is that vulgar Phrase, to doe Pe∣nance. Now this satisfaction for sinnes, and for the punishment of sinnes, at least for the paines of Purgatorie, they say is made vnto God, either by workes, of Supererogation, that are more then duetie, that is to say, such as are not cōmaunded in the word of God, as by building of Churches, by a certaine nūber of praiers, by pilgrimages to this or that Sepulcre, tapers, hoodes, sleeping vpon the ground, almes deedes, buying of Masses, pardons and such like; or else by punishments enioyned by the Priests, or by the sufferings which godly men suffer; all which are meerly con∣trarie to the free satisfaction of Christ, who by the power of his death and obedience hath taken away the guilt and punishment due to our sinnesa 1.32.

3. The endeauour of hypocrites, who doe indeede, goe about an outward repentance, after an externall maner: but in the mean time doe not dissolue the internall bandes of wickednesse within.

Lastly, the error of the Anabaptists, and Perfectists, who dreame they haue attained a perfect degree of regeneration; con∣trarie to that perpetuall combat of the flesh and the spirit, which the Saints doe feele in this life. Gal. 5.17.

Notes

• a 1.1

  Gen. 4.13
• b 1.2

  1 Sam. 15 30. &, 31.4
• c 1.3

  Mat. 27.3 4.5.
• d 1.4

  2. Sam. 12 13. & 24.10
• a 1.5

  Act. 15.18.
• a 1.6

  Ephes. 4.22.23.24. Colloss. ••.5.8.9.10
• a 1.7

  Gen. 27.38 Heb. 12.17
• b 1.8

  1. Kings. 21, 27.29
• a 1.9

  Gen. 6.6. Ier. 18.8
• * 1.10

  De Ciuit. dei Lib. 17. cap. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Tu remisisti iniquitatem cordis mei. the hebrewe is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the english The punish∣ment of my nue.
• a 1.12

  Luke 18.14.
• b 1.13

  Leuit 6.21
• a 1.14

  Mat. 3.6
• b 1.15

  Act. 20.20
• c 1.16

  Ioel 2.12
• d 1.17

  Ier. 6.26
• e 1.18

  Ionas. 3, 5.
• f 1.19

  Ester, 4, 3
• a 1.20

  Mat. 18.15.16.17
• b 1.21

  2. Cor. 2, 6
• c 1.22

  2. Cor, 2.7
• a 1.23

  Isa. 43.25 act. 10.43.
• b 1.24

  2. Cor. 2.6
• a 1.25

  Ephe. 1.7. Colos. 1.14.
• b 1.26

  Pro. 16.6
• c 1.27

  Heb. 9 12.26.10.11.12
• a 1.28

  2. Cor. 7.11
• b 1.29

  Ioh•• 21.15 16.17
• c 1.30

  2. Cor. 2.7
• a 1.31

  Mark. 1.4 Luk, 3, 3 Acts. 2, 38
• a 1.32

  Isa. 44, 4.5. 1. Iohn, 1,