302 Of B ap ti sm tism, for n o other E n d, but to depress Penan ce, and establish the Grace of B aptism for a free Liberty of S inn ing ? C ontrary to which, is that S entence of S t. H ier om , which says, that P enan ce i s the Tabl e after S hip - wr eck: B u t this agrees n ot with Lu ther ; for he denies S in to be the S hip- wreck of Faith, and disputes it, as if that only Word should totally destroy all the S trength of Faith . B u t beside Lu ther , who is ign orant that a S in ner n ot onl y i s not saved by the only Faith of B aptism, but also that the B aptism will add to his D amn ation ? A n d indeed deservedly ; because he has Ofl ’ en ded God, from whom he had the whole Grace of B aptism, and God exacts the more from him to whom he has given the more : Therefore since Faith becomes dead by wicked Works, why can it not be said, that he suf ers S hip - wreck who falls from the Grace of God, into the Hands of the D evil ? From which , without Penan ce, he cannot escape, or be renewed to such 9. C ondition that B aptism m ay be profitable to him . Has S t. H i er om written wickedly in this ? D oes the whole C hurch follow an impious Opinion, for n ot believing I/uther , that C hristians are safe enough by Faith alone, in the midst of their S ins, without Penance ? More over, he is so taken up with the Faith of the S acrament, that he cares not much for the Form of Words ; though, n evertheless, the Word, by which the Water is sign ified, ought to be of no less M oment, than the Water itself ; in which, if he thinks that any C are is to be taken, that it may be pure and elementary ; ought n ot some true Form also be carefully instituted, and used, as is ap proved, and now observed in the Church, an d was for merly in Use among st the A ntients ? A fter this, he so magnifies Faith, that he seems al most to intimate , that Faith alone is sufficient without the S acrament . For in the mean While, he deprives
304 Of B ap tism the S acrament of Grace ; he says, ‘ that the S acrament it self profits nothing denies that the S acraments con fer any Grace ; or that they are effectual S igns of Grace ; or that the S acraments of the E vangelical Law differ in any Kind from those of the Mosaical Law, as touching the Efficacy of Grace : Which M atter I shall not much dispute : B u t yet, it seems to me , that as all Things were but Figures with the Jews, ( the Truth of which we have in the C hristian Law ) it may n ot be absurd to believe, that the S acraments which the C hurch uses, do so far excel those of the Synagogues , as the new L awsurpasses the old ; that is, as much as the B ody is more excellent than the S hadow : Nor am I the first, or only Man of this Opinion . For H u go de S an cto Vi c tor e, whom none esteems other than a good and learned M an , has spoken thus ; ‘We say, that all S acraments are certain S igns, and spiritual Graces which by them are con ferred . Moreover , that the S ign s of spiritual Graces , according to the Process of Time, ought to be framed more evident and plain, that the Knowledge of Truth might increase with the E ffect of S alvation . ’ A n d a little further, ‘B ecause C ircumcision could only lop of exterior E normities , but not cleanse the inward Filth of Pollutions , a washing Font of Water succeeded C i r cu m c i sion , which purgeth the whole , that perfect Ju s tice m ay be signified . ’ I hope no body will deny, that this D octor is of Opinion, That the S acrament of B ap ti sm cleanses internally, and more effic ac iou sl y sig nifies perfect Justice , than ever C ircumcision did . In which M atter Lu ther takes Notice of two Opinions , and r e fu tes both : The first is , ‘Of many who have supposed some secret and hidden Virtue to be in the Word and Water, which should work the Grace of God in the S oul of the B aptized The other is, ‘Of those who attribute n o Virtue to the S acramen ts, but were of Opinion , That
D e S acr am ento B ap ti sm i 305 ipsum nihil pr odesse ; n eg at sacramenta g r atiam con ferre, aut gratia eific ac i a signa esse, aut om n in o quoad effic ac i am sig n ific ation i s, sacr am en ts legis evangelica dif e r r e qu ic qu am a sac r am en ti s legis mosaica . Q u a in re non multum di spu tabo, sed tam en videtur mihi , q u u m omn ia in figu r i s con tiger in t Jn da ie, querum veritas est i n lege C hristiana, nihil absu r di c on secu turum, si quis c r edat sacramenta, quibus u titu r E c cl esi a, tantum p r a c el l er e syn agoga sacr am en ti s, quan tum l ex nova veter em legem an teeel l it, hoc est , quantum corpus um br am su p er at. Quod ego tam en neque primus cogito, n eque solus . Hugo de S an cto- Victor e, quem nemo n on habet et pro viro docto et bono : “D i eim u s, ” in qu it, “sacramenta omnia signa esse q u a dam ejue, qu a per illa datu r , gratia Sp i r itu al i s. Opor ter e autem, u t secundum pr oc essu m temporum , spi r itu al iu m gratia rum sign a magis ac magis semper eviden ti a ac declara tiva for m ar en tu r , u t cum eifectu sal u ti s cr esc er et c og n i tio ver itati s. ” E t Paulo post : “Qui a C i r c u m c i sio eas tan tum, qu a foris su n t, en orm itates amputare potest, eas vero, q u a i n tr in secu s sunt, poll u ti on u m sordes m u n dare non potest, venit post C i r c u m ci sion em l avaer u m aqua , totum purgans, u t perfecta justitia sign ific ar e tur . ” Nemo n eg abit, opin or , hu n c saltem D octor em sentire sacramentum B apti sm i et interius purgare, et effic aci u s p er fectam sig n ificasse j u stiti am , quam fec er it C i r cu m c isio. Qua in re Luthern s duas vias c om m em or at, et u tr am que r efu tat, alteram, qua arbitrati sunt plurimi esse al iq u am vi r tu tem occu l tam , sp i r ital em in verbo et aqua, qu a Op er etu r in animo r ec ip i en ti s g r ati am D ei ; alteram c orum qui nihil Virtutis tr ibu er u n t sac r am en ti s, sed g r ati am c en su er u n t a solo D eo dari , qui assi stit ex pacto sac r am en ti s a se in stitu ti s : sed quoniam u tr iq u e in hoe
306 0 f B ap ti sm Grace was conferred by God alone, who, according to his C ovenant , is present to the S acraments instituted by himself . ’ B u t because all agree in this, That S acra ments are efficacious S igns of Gr ac e, I /u ther rejects the one as well as the other : F or my Part, as I do not kn ow which of the Opinions is the truest, so neither dare I be so bold as to contemn either of them . For that very Opinion which now is the less assented to, to wit, ‘That the Water, by Virtue of the Word, has an occult Power of purging the S oul seems not to be altogether absurd . For if we believe , that Fire has any Influence over the S oul , either to punish or purge S ins ; what hinders , that Water should, by the Power of God, (by whom also the other Thing is done) penetrate to wash away the Um cleanness of the S oul ? Which Opinion seems to be much confirmed by the Words of S t . A u g u sti n e, when he says, ‘The Water of B aptism toucheth the B ody, and washes the Heart and also that of S t . B eda, who says , ‘That C hr ist, by the Touch of his most pure Flesh, has given the Water a regenerate Power . ’ Likewise that of the Prophet E zeki el seems to incline towards this, ‘ I washed thee wi th Water, an d cleansed thy B lood from thee Which Words, though they were spoken in Times past , before B aptism was instituted, are, n otwi thstan d ing, (according to the Custom of the Prophets ) under stood of the future . Neither speaks he only of the wash in g of the B ody, in which nothing is worthy the Pr a di c ation of a Prophet ; nor was ever any other Washing which washed the Crimes of the S oul , but the S acra ment of B aptism, of which E zeki el seems to have spoken in the Person of God ; prophesying, that there should be a future C leansing in the S acrament of B aptism, by the washing Font of Water : Which, by the same Prophet is more plain a little after, when he speaks of the future ; *E zech . xvi . 9 .
308 0 f B ap ti sm ‘ I will pour ou t, saith he, clear Water upon you , and I will cleanse you from all your Whether does he not here promise a C leansing by Water ? Yet Z echar i as seems to un fold the M atter more apparently, when he says, ‘Living Water shall flow out from J er u sal em , the one Half to the E astern S ea, and the other Half to the great S ea? ) L D oes not this D iscourse mani fest unto u s the Figure of B aptism, viz . Water flowing from the C hurch, which should purge both original and actual S i n ? which he does not call dead, but living ; that he might demonstrate , as I suppose, That, by the secret S an ctific ation of God, the Force of spiritual Life is infused into a corporeal E lement . A lthough I do not presume to judge , ( as I have said already, ) nor am I curious, after what Manner God infuses Grace by the S acraments, because his Ways are inscrutable zf Yet I believe, that by one Way or other, this Water should not be idle, where he fore - tells so many, and so great Things , were to be done by Water ; especially, since Water, S alt, and other corporeal Things , do receive spiritual Force, by the Word of God, without the S acra ment of Faith ; unless all those Things should be spoken in vain ; in which Lights , Fire, Water, S alt , B read, the A ltar, Vestments, and Rings, are either adjured by E x or c i sm s, or blessed by the Invocation of Gr ac e . If those Things , I say, receive any Virtue or Pres ence of the D ivinity, without the S acrament ; how much more credible is it, that the Water flowing from C hrist ’ s S ide, does infuse a spiritual Power of Life into the Fountain of Regeneration ? Of which Christ himself says , That he, who i s n ot bor n agai n of Water , an d of the H oly Ghost, shal l n ot en ter i n to the Kin gdom of H eaven ; § to whi ch (as the A postle saith) we ar e c al l ed *E zec h . xxxvi . 25 . tRom . xi . 33 . fZach . xi v. 8. § John iii . 5 .
D e S acr am en to B ap ti sm i 309 m u m . H ie sermo ann on n obis evidenter B aptism a depin g it ? aquam videlicet de E cclesia m an an tem , qu a et originale pecc atu m pu rg et, et actu al e, quam non m or tuam appellat, sed vivam, u t osten dat, opin or , per oc cul tam san ctific ation em D ei , elemento corporeo vim vita sp i r itu ali s in fu sam . Q u an qu am , u t dixi , qua vi a D eus per sacramenta in fu n dat g r ati am , neque mihi judicium arrogo, neque valde vestig o, q u u m sint i n vestig abil es vi a ej u s ; sed certe al iqu a via credo feci sse D eum, u t il l ic aqua n on sit oti osa, ubi tam multa et tam magn a p r a di c at fac i en da per aquam, p r a ser tim q u u m et aqua, et sal , et alia quoque corporea, sine sacramento fidei , per verbum D ei r ecip i an t Sp i r ital em vim : nisi p r or su s vana sint omn ia quibus cerei , ign is, aqua, sal , panis, altare, vestes, an n uli , vel adj u r an tu r exor c i sm i s, vel i n voc ation e gratia ben edicu n tu r . Q u a si vim u l l am r ec ipiu n t, aut n l l am n u m i n i s pr a sen ti am extra sacramentum, quanto magis credibile est aquam e C hristi latere m an an tem , spirita lem vita vim fonti r eg en er ation i s i n fu n der e ? D e quo C hristus ipse p r on u n ci at, quod n i si q u i s r en atu s fu er i t ex aqu a et S p i r i tu san oto, n on p oter it vider e r egn u m D ei , ad quod, u t ait A postol u s, vocamu r i n B ap ti sm o. ”
31 0 Of B apti sm i n B ap ti sm . * In which B aptism, I am n ot against I/uther , for having attributed so much to Faith : B u t, on the other S ide, I would not have him attribute so much thereto, as by it to defend an evil Life, or exter minate the S acraments, which it ought to form . B u t when he requires that certain an d indubitable Faith in the Receiver Of the S acraments ; for my Part, I think it i s rather to be wished for, than exacted . For I do not doubt, but when S t. P ete-r did exhort the People after this Manner, ‘D o Penance, and be baptized every one of you, in the Name of Jesus C hrist ; and receive you the Gift of the Holy Ghost unto the Remi ssion of S ins, ’ j I doubt not bu t he was ready to receive all the People to B aptism ; yet not so suddenly to have exacted that high, certain and indubitable Faith of [ father from them, which none would have been able to have known himself to have attained to : B u t he promised Remission of S ins, and Grace from the S acrament itself, to all those who should but only present themselves , and desire it : For an undoubted and certain Faith, i s a very great Thing, which happens not always, nor to every B ody ; no, not perhaps to them who do not doubt but they have it . I indeed shall not doubt to hope, but the B enign ity of God assists in his S acraments, and by M eans of visi ble S ig n s, infuses invisible Grace ; and helps the Tepid ity of B elievers, by the Fervour of his S acraments : That many obtain S alvation by the S acraments, who can promise no more to themselves of their Faith, than he could, who said, ‘Lord I believe , help m y Un bel i ef. ’ i In which Thing if any, beside my A dversary, think I attribute too much to the S acrament ; let him kn ow, I define Nothing, I appoint Nothing, in an y C ase, which may be prejudicial to Faith , from which I derogate Nothing : B u t as I do n ot think, that Faith alone, wi th *1 . C or . i . J {A cts n . 38. mm. ix. 23.
31 2 0f B apti sm ou t the S acrament, is sufficient for him who m ay receive it ; so n either can the S acrament suffice him without Faith ; but that both ought to concur and c o- operate with their Power : A n d I think it more safe to allow S omething to the S acrament, than, like Lu ther , to at tribute so much to Faith, as to leave neither Grace, n or the E fficacy of a S ign to the S acrament . B esides, he makes Faith nothing else but a C loak for a wicked Life, as we have before more fully declared : A n d that this may the more appear, after he has de p r ived the S acraments of Grace, he robs the C hurch of all Vows and Laws ; nor does it at all move him, that God said, Vow, an d r en der to God you r Vows. * B u t as for Vows, I make n o D oubt but some of those, whom he calls Vovi sts and Votar i es, will undertake to make A nswer for their own Profession : F or at once, he turns them almost all together, ou t of the C hurch . t he ‘ JLawe of 1Rul ere fire {to fie ®beg eb B UT , as for the L aws, I admire, that he could , for S hame, invent such ridiculous Things ; as if C hristi ans could not sin ; but that so great a Multitude of B elievers should be so perfect , that nothing needed to be ordered , either for the Honour of God, or the avoiding of Wicked ness . B u t by the same Work and Policy he robs Princes and Prelates, of all Power and A uthority ; for what shall a King or a Prelate do, if he cannot appoint any Law, or execute the Law which was before appointed ; but, even like a S hip without a Rudder, suffer his Peo ple to float without Land ? Where then is that S aying of the A postle, ‘Let every C reature be subject to the higher Powers 1 : Wh ere is that other of his, ‘ If thou dost E vil , fear the King, it i s not wi thout Reason that he carries the Sword 1: Where is also that, ‘ be obedi *Ps. lxxv . 12 ; E c cles. v. 3 . fRom . xiii . 1 . fRom . xiii . 4 .
D e S acr am en to B apti sm i 31 3 opor ter e c on cu r r er e, et utriusque robur c ooper ar i , et tu tiu s Opin or aliquid sacramento con cedere, quam tan tu m dare fidei , quantum donat Lutherns , qui sacramento neque g r atiam r el in qu it, neque efii c aci am sig n i . Pr a ter ea fidem ipsam nihil facit aliud, quam flag iti osa vita patrocinium, qu em adm odu m ante u ber iu s de cl ar avim u s. Quam rem quo magis adstr u er et, p ostqu am sacramenta p r i vavit gratia, E ccl esi am privat et voti s omn ibus, et l eg ibu s. Nee qu i c q u am m ovet il l um , quod D eus ait, “ Vovete, et r eddi te . ” S ed de voti s non dubito quin exsu r g an t ex his quos ille vovi stas vocat , et votar ios, qui pro sua professione r espon dean t . Nam il l os ex E cclesia semel ferme p r or su s el im in at un iversos . l egibus M agistratuum wheel enOum E ase D E l eg ibu s vero, dem ir or hominem p r a pudore p otu i sse tam absurda cogitare, quasi Christiani peccare non possen t, sed tam perfecta foret tanta m u l titu do cre dentium, u t nihil d eeer n i debeat, vel ad cu l tu m D ei , vel ad vitanda fiag i ti a. S ed eadem Opera, et eadem pru dentia, tol l i t om n em potestatem et au ctor itatem prin c ipu m , et pr a l ator u m . Nam quid fac i et r ex, aut p r a latus, si neque legem potest ponere , neque positam exseq u i , sed populus absque lege, vel u t navis absque gu ber n acu l o flu ctu et ? Ubi est ergo il l u d A postoli “ Om nis cr eatu r a p otestatibu s su blimi or i bu s su bj ecta si t Ubi il l u d : “ S i m al e ag i s, r eg em tim e, n on sin e cau sa g ladi u m p or tat Ubi il l u d : Obedi te p r a p osi tis vestr i s, si ve r eg i q uasi p r a cel l en ti , et qu a sequuntur ? C u r igitur ait Paulus : “ B on a est l ex E t alibi : “Lex est vi n cu lu m p erfecti oni s Pr a ter ea, cur ait A ugu s
31 4 Of B ap ti sm ent to your Gover n ou r s, whether to the Kin g as excel ling A n d what follows ? Why then does St . Pau l say, ‘The Law is good ?" r and in another Place , ‘The Law is the B ond of Perfection Furthermore, why does S t. A u gu sti n say, ‘The Power of the King, the Right of the Own er, the Instruments of the E xecutioner, the A rms of the S oldier, the D isci pline of the Governor, and the S everity of a good Father, were not instituted in vain ? ’ The first have all their C ustoms, C auses, Reasons, Profits ; and when the others are feared, evil Men are restrained from doing E vil , and the Good live quietly amongst the Wicked : B u t I forbear to speak of Kings , lest I should seem to plead m y own C ase. I only ask this, That if none , either Man or A ngel , can appoint any Law among C hristians, why does the A postle institute for us so many Laws ; as for electing B ishops ; § for Widows ; covering the Heads of Wom enfil &e . ? Why has he or dained that a C hristian Woman should not forsake her Husband, though an Infidel , if she be not by him first abandoned Why dares he say, I m yself sp eak to the r est, n ot the L or d ? ’ H Why has he exercised so great Power, as to command the I n cestu ou s to be delivered over to S atan , to the D estruction of the Flesh ?11 Why has S t. P eter strucken A n an i as and S aphi r a§ § his Wife with the like Punishment, for reserving to themselves a little of their own Moneys ? If the A postles did, of themselves, beside the especial C ommand of ou r Lord, appoint so many Things to be observed by C hristians, why may not those who succeed them, do the same for the Good of the People ? S t. A m br ose, B ishop of *Hebr . xiii . 1 7 . ‘M. C or . x1 . 5 fol . fI . Tim . i . 8; Prov. xiii . 14. **I . C or . vn . 1 2, 13. 14 +1 . C or . vii . 1 2 . T it . i . 7 . 11 1 . C or . v. 4, 5. 3 fol . § §Ac ts v
31 6 Of B ap tism Mi l l an , a holy Man , (not arrogant ) has scrupled , in commanding that married Persons, through his whole D iocese, should abstain from their lawful Pleasures , during the whole Time of Lent . A n d does I/uther take it so heinously that the Pope of Rom e, S uccessor of S t . Peter , C hrist ’ s Vicar, ( to whom, as to the Prince of the A postles , it is believed that C hrist gave the Keys of the C hurch , that by him the rest should enter, or be kept out ) should institute a Fast or Prayers ? A s for his persuading Men to obey outwardly in B ody, but yet to retain to themselves their Liberty in Mind, who is so blind as not to see his S hifts and Quirks ? Why carries this simple Man , this Hypocrite , both Water and Fire ? Why does he ( as it were in the Words of the A postle) command not to serve Men , not to be subject to the S tatutes of Men and yet , notwithstanding, comm and to shew Obedience to the unjust Tyranny of the Pope ? D oes the A postle preach after this Manner ? Kings have no Right over you, yet suf er you an unjust E m pire . M asters have no Right of Power over you , yet suf er an unjust S ervitude . If I/u ther is of Opinion, that People ought not to obey ; why does he say they must Obey If he thinks they ought to obey, why is not he himself obedient ? Why does this Quack juggle thus ? Why does he thus reproachfully raise himself against the B ishop of Rom e, whom he says we ough t to obey ? Why raises he this Tumult ? Why excites he the People against him, whose Tyranny, ( as he calls it ) he says is to be endured ? Indeed I believe, it is for no other E n d, than to procure to himself the good E steem of such Malefactors as desire to escape the Punishment due to their C rimes ; that so they might choose him for their Head, who now fights for their Liberty ; and de m ol i sh Chr i st ’ s C hurch, so long founded upon a firm *I . C or . vn . 23.
D e S acr am en to B ap ti sm i 31 7 tatem, quis tam ca cus est, u t strophe s i stas n on videat ? C u r ig n em gerit et aquam homo simplex et san ctu l u s ? C u r jubet vel u t A postoli verbis hom in u m servos non fier i , hom in u m statu ti s non su bj iei , et tam en parere jubet P on tific i s injusta tyr an n idi ! A n A postol u s hoe pacto p r a dic at : Reges nihil juris haben t in vos ; in j u s tum fer ati s imperium ? D omini jus non haben t in vos ; fer ati s in j u stam ser vitu tem ? S i Luthern s p ar en du m esse non putet, cur par en dum dicit ? S i p ar en du m c en set, c u r ipse non paret ? C u r homo ver sipel l i s tal ibu s l u dit techn i s ? C u r in P on tific em , cui dicit obedi en du m esse, eon vitii s in su r g it ? C u r tu m u l tu m su scitat ? C u r in il l u m con ci tat populos, cujus vel tyr ann idem , u t vocat, fatetu r esse fer en dam ? Pr ofecto non ob aliud, opin or , quam u t favor em sibi c on cil i et im p r obor u m , qui snorum sc el e r u m im pu n itatem cu p er en t, et eu m , qui p r o libertate eor u m j am dec er tat, caput ipsi s in stitu er en t, et E ccl esi am C hristi tam diu super fir m am petr am funda tam dem ol i r en tu r , et E ccl esi am n ovam ex im p r obi s et flag itiosi s c on flatam er ig er en t contra quam cl am at p r opheta : “ Odi vi E ccl esiam m alig n an ti u m , et cu m im p iis n on sedebo, ” et u n a cum illo nostra cl am et E cclesia “ D i r ig e m e in ver itate tu a, q u ia tu es D eu s salvator m eu s, et te susti n u i tota di e. ”
31 8 Of the S acr am en t of Pen an ce Rock ; erecting to themselves a new C hurch, compacted of flag itiou s and impious Persons, contrary to that E x clamation of the Prophet , I wil l have abhor r ed the C hu r ch of E vil - doer s, an d I n ot si t wi th the I m p i ou s D i r ect m e i n thy Tr u th; for thou ar t God m y S avi ou r , an d thee have I su stai n ed al l the D ay l on gq L C HA P . VI M the Sacrament of [penance I T troubles me exceedingly to hear how absurd, how impious , and how contradictory to themselves the Trifles and B abbles are , wherewith I/u ther bespatters the S ac rament of P en an ce . First, after hi s Ol d C ustom, he proposes for a new Thing, what is by every B ody com mouly known , vi z . That we ou ght to beli eve the Pr om i se of God, wher eby he p r om i seth to those who r ep en t, Re m i ssi on of S i n s : A n d then he cries out reproachfully against the C hurch, for not teaching this Faith . Wh o I pray you, exhorts any one to the Penance of J u das ; that is, to be sorry for what he has committed, and not expect Pardon ? Who should tell us , that we ought to pray for Remission of S ins, if he did not teach Pardon to be promised to the Penitent ? What is more fr e quently preached than the C lemency of A lmighty God, which is so great, that he mercifully extends it to all Persons who are willing to reform their wicked Lives ? D id no B ody, beside M ill/ 67 ” , ever read, That at what Tim e soever a S i n n er r ep en ts of hi s S i n s, he shal l be saved Has none ever read, that the A dulteress was dismissed That the Prophet was pardoned who was *Ps . xxv. 5 . t ec h . xvm . 27 . tPs. xxiv. 5. §John viii . 3 .
320 Of C on tr i tion n ot on ly guilty of A dulter y, but of Murther also That Paradise was given to the Thief on the Cr oss fl an d at that Time too, when he could n ot can cel his C rimes committed, by any S atisfaction ? They who in struct the People, are so far from not teaching them this Hope of Obtaining Pardon, which L u ther cries is past, that they rather seem to do it too much ; the People being so easily inclined to rely upon this C onfiden ce, that there is a greater Need of recalling them to the other S ide ; whereby they may contemplate the severe and inflexible Justice Of God : For there are ten to be foun d, who sin in the too much C onfidence of that Promise ; rather than one who despairs of obtaining Pardon . Let Lu ther then propose that no more for a Thing so new, and strange to u s, which every B ody al ready kn ows . Let him not any longer complain , that this i s ou t of Use, than which nothing is more usual. C HA P . vn ®t ¢ontrition ‘H A e O thus blotted ou t, ( says Lu ther ) the Promise and Faith ; l et us see what they have substituted in their Pl ace. ’ ‘They allotted ( says he) three Parts to Penance , C on tr i ti on , C on fessi on , and S ati sfacti on . ’ A l l which three he so handles, that it appears well enough that n on e of them pleaseth him . First of all , he i s very an gry with C ontrition, and calls the A nger of God i n supportable ; because Place is given to A ttrition , an d God is believed to supply, by the S acrament, what is wan ting to Man in the S orrow for his S ins, when i t i s less vehement . *II . Ks. xii . fLu . xxiii . 43.
D e C on tr i ti on e 321 qua c on tem pl en tu r sever am atque in flexibil em D ei ju stiti am . D ecuplo enim pl u r es i n ven i es, qui nimia p eccen t i sti u s p r om i ssi on i s fidu ci a, quam desper ati on e r em i ssi on i s obtin en da . D esin at ergo Lutherns earn rem pr o nova nobis et adm i r an da proponere, quam nemo non novit . D esin at quiritari desu etam esse, qua nihil est u si tati u s. C A P . vn D e Gontruione OB L I T E RA T I S , i n qui t, promissione et fide, vide amus quid su bstitu er u n t in locum carum . Tres, ” in qu it, “partes deder u n t Poen iten tia : C on tr iti on em , C on fession em , S ati sfacti on em . ” Quas omnes tres ita tr actat Lu ther u s, u t satis p er sp ic u u m faci at n u l l am carum satis c i placere . Nam primum in C on tr iti on e in dig n atu r , et iram D ei vocat in su sten tabil em , quod A t tr i ti on i fiat locus , et c r edatu r D eus in dolore non satis de se vehem en ti per sacramentum su pp l er e quod deest bomini . Videam u s ergo quam p r a cl ar e tu etu r quod dicit, quid ipse con tra statu at.
322 0 f C on tr i ti on Let us see how well he maintains what he says ; wh at he brings against himself . He teaches C ontrition to be a great Thing, not easily had : He commands all Men to be certain that they have it ; and to believe u ndoubted l y, that , through the Words of the Promise, all their S ins are forgiven them ; and that after they are loosed by the Word of Man here on E arth, they are absolved by God in Heaven . In which Thing, his own A ssertion will either fall back upon what he has already r ep r e hended, or else will appear much more absurd . For God has either prom ised to forgive S ins through Penance, to those only, who grieve as much for them as the Nature and Greatness of their S ins require , or to those who grieve n ot so much ; or, finally, to such as are in no wise sorry for their S ins . If he has promised Forgiveness only to those, who are as contrite as the Greatness of their C rimes requires ; then cannot I/u ther himself, ( as he commands all others to be) be assured, and ou t of D oubt , that his S ins are forgiven him . For how will he be certain of his Obtain ing the Promise, when he can in no - wise kn ow that he is sufficiently con trite for his S ins ? For no mortal Man has ever yet kn own, how great C ontrition is required for mortal S in . If God has promised Pardon to such as are less contrite , than the Greatness of their S ins requires, then has he promised it to such as are called A ttr i tes ; and by that [father agrees with those he but now r epr e hended . B u t if God has promised it to such as have no Manner of S orrow for their S ins , he has surely much more promised it to such as are attrite, that i s, to such as are in some Man ner sorry . Wherefore if he admits bu t only C ontrition, that i s, a sufli c i en t Grief, then c an no B ody be assured, that he is absolved ; and Lu ther ’ s certain and undoubted C onfidence of A bsolution, will perish, or be false, an d erron eous .
324 0 f C on tr i ti on B u t if he says, that the S ins of such as do on ly per form a slack, or luke—warm Penance, are n ot otherwise forgiven, than by the S acrament of Penance ; by con fessing thems elves S inners, and asking and obtain ing Pardon by the Mouth of their B rother : What i s this dif erent from the Opinion of those whom he reproves, who say, that A ttrition, by Means of the S acrament of Penance, is made C ontrition ? For what i s wanting to Men , is su pp l yed by the S acrament ; or else I/u ther ’ s Position, that Man m u st be c er tai n of A bsol u ti on , i s false : Whether he will or no, he must admit, if n ot the Word Attrition, at least the Thing signified by it ; which, if he grants, ( as he will do, if he fly not from his own Opinion ; ) it is a very unseasonable Trifle of him to contend con cerning the Word, and to allow the E ffect. A gain ; he sets upon the whole C hurch with magnificen t Words ; as though it perversely taught C on trition , in exhorting us to acquire it by the C ollection and A spect of ou r S ins ; when we ought to be first taught, as he says , the B eginnings and C auses of C ontrition, to wi t, the immoveable Truth of divine Thr eatn in gs an d Prom i ses ; as though such Things were n ot every where taught among the People ; many Passages of S cripture for that Opinion being alleged, not less thr eatn in g , nor less comfortable ; the C auses likewise added to procure C on tr ition ; nor less efficacious, than those which Lu ther ex acts and much more holy . F or these C auses do almost propose Nothin g, but the Fear of Punishment, or the Hopes of Reward ; which i s a C on version n ot so accept able to God, as a C onversion caused by Love . That may be done, n ot only by proposing what Lu ther ad vises, viz. God ’ s Thr eatn i n gs, an d Pr omise of Rem is si on ; but also what they teach, whom L u ther derides ; as if they taught Nothing at all, to wi t, the B oun ty of God towards u s, and his exceeding great B en efits con
D e C on tr iti on e 325 S in ci dic at, cujus al ioqu i tepido ac remisso dolori peccata n on r em itter en tu r , per Poen iten tia sacr am en tum r em itti omnia, faten ti se pecc ator em , et p eten ti veniam, et per os fratrie obtin en ti , quid dicit aliud quam sen ti u n t illi quos in sectatu r ? Qui di cu n t ex A ttr iti on e per sacramentum su per ven i en s fier i C on tr iti on em : sac ramentum enim su ppl er e quod deest hom in i . A u t ergo falsa est positio Lu ther i , c er tu m esse hominem de ah sol u tion e, aut, vel it n ol it, adm i tten du m est ci , si n on verbu m A ttr iti on i s, certe res quam isti verbo design an t ; quam si c on c esser i t ( con c edet autem, nisi vel it de sua sententia discedere) hominis est intempestive n u g an ti s re concessa contendere de voc abu l o. Ru r su s m ag n ific i s verbis totam i n vadit E ccl esi am , tanquam perverse doc eat C on tr iti on em , dum ex pecca torum c ol l ectu et c on sp ectu doc em u r parare C ontri ti on em , qu um prius doeer i deber em u s, u t ait ille, prin cipia et causas C on tr iti on i s, nempe divina commina ti on i s, et pr om i ssi on i s immobilem ver itatem : quasi non talia passim dic an tu r apud populum, pr ol ati s etiam in eam dem sen ten ti am locis multis e S c r iptu r a sac r a, n eq u e minus m i n acibu s, neque minus con sol an tibu s, additi s p r a ter ea c au si s in p r ocu r an dam C on tr iti on em , neque minus eific ac ibu s quam sunt ista , quas Lu ther u s exig it, et longe san cti or ibu s. Nam ha causa nihil fere pro pon u n t, pra ter metum poena , et sp em pr a m ii , q u a eon versio ad D eum non tam grata est, ac si quis c on ver tatu r amore, hoe fiet, si non ista quisque tantum pr opon et sibi , qu a Lutherns affer t, c om m i n ati on em D ei , et remis si on i s pr om i ssi on em , sed illa etiam, qu a docent hi, quos Lu ther u s tanquam nihil docentes i r r idet, nempe D ei in se ben ig n itatem , et toties in nihil bene m er en tem , in toties m er en tem male, am pl iter collata ben efici a. His
326 Of C on fessi on ferred upon us ; when, not only undeserving Good , bu t even demeriting E vil . For the S inner, havin g c on sid ered these Things, will rather be touched with S orrow, for having of ended so pious a Father, than so potent a Lord ; and will less dread hi s own Punishment, than God ’ s A nger : Neither will he be so desirous of Heaven , as of God ’ s Favour : This C onsideration of divine B ounty formeth C ontrition ; (Kn owest thou , 0 Man , says the A postle, that the B ou n ty of God in vi tes thee to Pen an ce and, as I have said, form s a more holy C on tr i tion , than that which, from the Fear of Punishment, and Hopes of Pardon, is formed by Im ther ; who boasts , that no B ody teaches Thr eatn i n g s but himself ; when all Men do teach them, and better too . C HA P . vm ®f ¢onfeseion H E so treats of C onfession, as to hold, ‘That in pub lic C rimes, where the S in is known to all People, wi th ou t C onfession, there (where it i s less M atter ,) C on fession is to be made . ’ B u t, in the C onfession of secret S ins, he has so un certain Turnings, that, though he seem not altogether to reject it, yet can it not be kn own by him whether he admits it as a Thing commanded, or no : F or he denies it to be proved by S cripture ; and yet says , ‘That it pleases him well , and that it is profitable and necessary yet he does not say it to be necessary to all ; but, as I suppose, only to pacify troubled C onsciences giving it to be understood, that if any B ody have a C onscience like his own , which should be either safe *Rom .
328 Of C on fessi on for his own S anctity, or assured of the Word of the divin e Promise ; he need n ot confess hi s secret S ins at all , otherwise, if any M an be scrupulous, he may con fess himself, to quiet his C onscience . Wherefore, see ing he has so dubiously suspended his Words, I have thought fit to speak something more plainly of the Necessity of C onfession : A n d because he denies C on fession of secret S ins to be proved by S cripture, I will, in the first Place, propose that Passage in E ccl esiasti cu s, which seems to many besides me, to comprehend all the three Parts of Penance . ‘My S on , ( saith he) n eg lect n ot thyself in thine I nfir m ity, but adore our Lord, and he will cure thee ; Turn thyself from thy S in s, and lift up thine Hand, and cleanse thy Heart from all S in . ’ For God cures , whilst he looses in Heaven what the Priest has loosed on E arth : We lift up our Han ds in a S atisfaction ; we turn from ou r S ins by C on tr iti o an d in C on fession, we cleanse ou r Hearts from S in ; according to that S aying of the Prophet, ‘Pour ou t your Hearts before him . ’ i S t. C hr ysostom also comprehends the three Parts of Penance, when he says, ‘Perfect Pen ance compels the S inner to endure all Things wi llingly and further he says, ‘ C ontrition in hi s Heart, C on fession in his Mouth, a perfect Hum ility in hi s Works ; thi s i s fruitful Penance . ’ This also makes for C on fession ; ‘Know the Face of your own C attle 91: B u t how can he kn ow it, if it be n ot shewn him ? What i s more clear than that in Numbers the fifth, The Lord sp oke to Moses, sayin g , sp eak to the C hildr en of Israel, when a Man or Wom an has com m i tted a S in , of al l the S ins whi ch ar e won t to happ en u n to M en ; an d have thr ou gh Neg ligen ce, tr an sg r essed the C om m an dm en ts of ou r Lord, an d have sin n ed; they shall con fess thei r S i ns. § *Ecclu s. xxxviii . 9 , 10 . Pr ov. xxvu . 23. {Pa l xi . 9 . Nu m . v . 5- 7 .
D e C onfessi on e 329 Q u am obr em , quoniam tam dubie verba sua suspen dit, mihi visum est afi erre qu a dam , qu a de necessitate C on fession i s l oqu u n tu r aper ti u s. E t quia ex S c r iptu r i s haberi n eg at oecu l tor u m C on fessi on em , primo loco pr o ponam c u m locum ex E cclesiastico, qui non soli mihi videtur omnes tres Poen iten tia partes c om p l ecti : “ Fi li , ” i n qu it, i n tu a i nfir m i tate n e d esp i ci as teip su m , sed ador a D om i n u m , et ip se cu r abi t te ; aver te te a deli cto, et di r ig e m an u s, et ab omn i deli cto mu n da c or tu u m . ” C urat enim D eus dum sol vit in ca lo , quod sacerdos sol vit in terra ; di r i g i m u s manus in S ati sfacti on e, aver timus a delicto per C on tr ition em , cor vero a delicto in C onfessione m u n dam u s, juxta il l u d pr opheta : “ E fu n di te cor am il l o c or da vestr a. ” Tres Pa n i ten tia partes c om pl ecti tu r et C hrysostomus, qu u m ait : “Perfecta P a n iten ti a cogit pecc ator em omnia l iben ter sufier r e . ” E t in fra : “In corde ejue C on tr i tio, in ore ejue C on fessi o, in opere tota hu m ilitas : ha c est fr u ctifer a Pa ni ten ti a. ” P r o C onfessione facit et il l u d : “ C og n osce vu l tu m p ec or i s tu i . ” Quomodo enim potest cognoscere, si non i n di eetu r ? Quid eo m an ifestiu s, quod l eg itu r Numeri capite quinto ? L ocu tu s est D om in u s ad Mosen di c en s : L oq u er e ad fili os I sr ael : Vi r , si ve m u li er , q u u m fec er i t ex om n i bu s p eccati s, q ua sol en t kom i n ibu s ac cider e, et p er n eg lig en ti am tr an sg r essi fu er in t m an datu m D om in i , atq u e deliq u er i n t, confitebu n tu r p ecca tu m su u m . H u e et il l u d per tin et, quod in lege veter i Ju da or u m , quibus omnia con tin g eban t in figu r a, p opu l u s i n fectu s lepra ju ssu s est se sac er dotibu s ostendere . Nam si D eus ideo scripsit in lege : “Non al ligabi s os bovi
330 Of C on fessi on To this also belongs that of the Jewish Old Law, which had all Things in Figure, the People infected with the Leprosy were commanded to shew themselves to the Priest . For if God has therefore written in the Law, You shal l n ot bi n d the Mou th of the Oxen that tr eads ou t the C or n ; * that he might admonish us, that it is but just, that he that serves at the A ltar, should live by the A ltar, ( as the A ppostl e declares , who says, ‘That this is wr itten in the Law, not for the Oxen, but for Men : For what C are, saith he, takes God for There is no Reason of D oubt, but that, by this Leprosy of the B ody in the carnal Law, was signified that of S i n in the spiritual Law. A n d that C hr i st might bring us to the Understanding of this, by D egrees, he said to the Lepers which he cleansed, not only from the Leprosy of the B ody, but also of the S oul ; Go shew you r sel ves to the Pr i est f That of S t . Jam es also, ‘ confess your S ins to one another Though I am not ignorant of the various Interpretations given by many to this Place ; yet I am of Opinion, and many more besides me , that i t is com m an ded of sacramental C onfession . Or doth not that manifestly confirm C onfession which our Lord saith by E sai s, D ecl ar e thou thy Wi ckedn ess that thou m ayest be ju stified ?”If the A uthority of the Fathers ought to have any C redit, sure it deserves it in this . S t. A m br ose saith , ‘No Man can be justified from S in , if he do not confess his S in . ’ What can be more plainly spoken ? Moreover, St. J ohn C hr ysostom says, ‘He cannot receive the Grace of God, unless he be cleansed from all his S ins, by C onfession . ’ Lastly, S t. A u g u sti n e, ‘D o P en ance, such as is done in the C hurch ; Let n o Man say to himself, I do it secretly, because I do it with God : *D eu t . xxv. 4 . as. v. 1 6. +1 . C or . ix, 9 . l I sai . xliii . 26. tLu . xvii . 1 4.
332 0 f C on fessi on Therefore, wi thout Reason was it said, Wh at you shall loose on E arth : * Therefore without Reason is it that the Keys were given . ’ Put the C ase , that not one Word was particularly, or figuratively read of C onfession , nor any Thing spoken of it by the holy Fathers ; yet, when I consider that all People have discovered their S ins to the Priests, for so many A ges ; when I consider the Good that continually follows the Practice of it, and no E vil at all ; I cannot think, or believe it to be established, or u p holded by any human Invention, but by the divine Order of God . F or the People could never , by any human A uthority, be induced to discover their secret S ins, which they abhor in their C onsciences , and which they are so much concerned to conceal , with such S hame, and C onfusion, and so un doubtedly to a Man that might , when he pleased, betray them . Neither could it happen, that among such great Numbers of Priests , some good, and some bad, indif erently hearing C on fes sions, they should all retain them ; and that al so, when some of them can keep nothing else secret ; if God him self, the A uthor of the S acrament, did not , by his espe ci al Grace, defend this so wholesome a Thing . For my Part, let Lu ther say what he will , I will believe that C onfession was instituted, and is preserved by God him self not by any C ustom of the People, or Institution Of the Fathers . Now L u ther ’ s condemning the Reservation of some S ins, by which a particular Priest is restrained from remitting all ; but that some are n ot forgiven, but by the Hand of a B ishop , some by the Hand of the Pope himself ; This shews how this popular Man so levels all Things , as that, through the Hatred he bears to the chief B ishop, he casts all other B ishops into the Rank of the lowest Priest ; being so blinded with “Matt . xviii . 18.
D e C on fession e 333 Verum dc C onfessione si verbum nullum neque nomi n atim , neque in figu r a l eg er etu r , neque qu ic qu am a sanctis Patr ibu s dicer etu r , tam en qu u m videam totum populum tot sa cu l i s peccata sua patefacer e sac er dotibu s, q u u m ex ea re tam assidue videam tantum boni proven tum , tam nihil en atu m mali , aliud neque credere, neque cogitare possem , quam earn rem non humano consilio , sed divino pl ane mandato et c on stitu tam esse, et con ser vatam . Neque enim ulla humana au ctor itate p opu lus u n qu am potu i sset adduci , u t occ u l ti ssim a scelera, quorum tac itam c on sci en ti am hor r eban t, q u a , n e pro dirent in l u c em , tanti r efer ebat ip sor u m , in alienas aures (qui posset qu u m vellet pr oder e ) tanto cum pudore, tanto cum periculo, tam in c u n ctan ter efl u n der en t . Neque fier i potu i sse, q u um tam numerosi p r esbyter i boni malique promiscue C onfessiones au di an t, u t audita c on tin er en t, etiam hi , qui alias nihil continent, nisi D eus ipse, qui sacramentum in stitu it, rem tam sal u br em speciali grati a defen der et . Mihi ergo, quicquid ait Lu ther u s, n on ex al iqu a populi consuetudine, nec ex insti tu ti on e Patrum, sed ab ipso D eo vi detur instituta et p r a ser vata C onfessio . Jam quod Lutherns reservationes peccatorum damn at per quas in ter dic itu r n e q u ilibet sacerdos r em ittat omn ia, sed qu a dam episcopi r equ i r an t manum, qu a dam etiam Papa , i stu d spectat, quod homo popularis sic ex a q u at omni a, u t, su mm i Pon tifici s odio, P on tific es omnes in cl assem cogat i nfim or u m sacer dotu m : tam ca cus Odio, u t ju r i sdiction em non discer n at ab Ordine, im o vero multo adhu c ca c i or , u t qui nec Or din em videat ullum, sed omn ia plane p ermi sc eat, et con fu n dat hor
334 Of C on fessi on Malice , as not to discern Jurisdiction , from Order ; nay, so blind, as not to see an y Order at all ; but mingles and confounds all Things with Horror, and reduces Priests themselves into the Rank Of Lay - men . S eeing that God has formed this his C hurch- militant to the E xample of the triumphant ; why, reading there so many D egrees, so many Orders, admits he in thi s neither D egree, n or Order, nor any D if erence at all ? Why then has the A postle writ so much of B ishops, if a B ishop has no more Power over his Flock, than any other Priest, nor than a Lay - man ? B u t we will speak of the Laity hereafter ; let us now speak of Priests . E very Priest indeed has Orders, but not A uthority of judging, an y Thing belonging to him that absolves, be fore the C are of some Flock be committed unto him Yet he is thought a fit Person for it before . If the B ishop then, who has C are of the whole D iocese, com mits any Part of his C are to a Priest ; does not Reason teach us , that this Man can bind or loose no more than what the other has permitted him, without whose C om mand, he could not have bound or loosed any Thing at all amongst the People ? for the same Thing is not law ful for the B ishop to do in another D iocese . What Wonder then, if the B ishop reserves some Things to himself, whose C are is greater than what mi ght be com m itted to every Person, though not the least learned, when it has been for so m an v A ges observed ; fearing lest the People should fall more pronely into S in , when the Power of Remission should be proposed to them in so easy a Manner ? L u ther now at last, that no B ody, through the D ifficulty of Penance, should be deterred from S in , commands every Thing to be permitted to every Person ; not to Priests only, bu t also to the Laity Nay, he comes to that Height of M adness, that, though Women have commonly that bad E steem of not being
33 6 Of C on fessi on able to conceal any Thing of a S ecret ; yet i s he willing Men should have them to hear their C onfessions —B u t I suppose, since the A postle permits not a Wom an to teach, I/u ther will not make her a Priest ; because he denies almost any to be a Priest, who is not a Preacher . B u t the S entiments of the holy Fathers declare, That we ought to confess our S ins only to Priests , un less otherwise forced by Necessity : ‘Let him come, ( saith S t . A u g u sti n ) to the Priests, who can administer to him the Keys of the C hurch . ’ He does not say, Let him c om e to Lay - m en , or let him come to Women . The same Thing he further tells us more plainly, in another Place : ‘He that repents, let him truly repent ; let him signify hi s Grief by Tears ; let him present his Life to God by the Priest ; let him prevent the Judgment of God by C on fessi on . For the Lord commanded them that should be cleansed, that they should shew themselves to the Priest B y this , teaching us, that S ins are to be c on fessed by a corporal Presence . Likewise Pope Leo; ‘C hrist gave this Power to the Governors of the C hurch, that they should give the S atisfaction of Penance to them that confess . ’ Further, venerable B ede ; ‘Let us discover our light and daily C rimes to our C o - equals, and our grievous S ins to the Priest ; and as long as they have D ominion in us, l et us take C are to purge them ; for S ins cannot be forgiven, without C onfession . ’ More over, what should C onfession avail u s, if A bsolution did not follow by the Keys of the C hurch : ‘B u t this Power ( saith S t . A m br ose ) is given only to Priests . ’ In an other Place, he declares what the S ense Of these Words is, when he says, The Words of God remit S in , the Priest is Judge . ’ Likewise S t . A u g u sti n e, in another Place, writes most plainly, saying, ‘He that doth Pen ance , without the A ppointment of the Priest, frustrates the Keys of the C hurch . ’ Now let any one judge of the
D e C on fession e 337 Luthern s, qui, nisi pr a dic an tem , megat ferme quem quam esse sacer dotem . A t sacerdoti tantum c onfiten dtu n esse, nisi necessitas i n g r u at, sanctorum Patrum decl ar at sententia . “Ven i at, in qu it A ugustinus, ad an ti stites, per quos illi claves m in i str an tu r E cclesia . Non dicit : Ven i at ad laicos, ven i at ad m u l ier es. Item alibi dicit ap e r ti u s : Quem pa n itet, om n in o pa n iteat, et dol or em l acr ym i s osten dat, r ep r a sen tet vitam suam D eo per sac er dotem , p r a ven i at judicium D ei per C on fession em : pr a c epit enim D ominus m u n dan di s, u t osten der en t or a sac er dotibu s, doc en s corporali p r a sen ti a confiten da peccata . ” Item Leo papa : “C hristus hanc pr a positis E cclesia tr adidit potestatem, u t c onfiten tibu s Pa n iten tia S ati sfaction em darent . ” D en iq u e venera bilis B eda : “C oa q u al ibu s quotidiana et levi a, g r avi or a vero sac er dotibu s pan dam u s, et quanto j u sser it tempore, purgare c u r em u s, quia sine C onfessione peccata neque unt dim itti . ” Pr a ter ea quid pr odesset C onfessio , nisi per claves E c cl esia seq u er etu r absol u tio ? “A t hoc jus, ” i n qu it A m brosius , “solis p er m i ssu m est sac er dotibu s z ” quod qu o modo vel it in tel l ig i , decl ar at alibi , qu u m dicit : Ver bum D ei dim ittit peccata, sacerdos est judex. A lio item loco scr ibit A ugustinus ap er ti ssim e : “F r u str at claves E cclesia , qui sine sac er doti s arbitrio Pa n iten tiam agit . ” Nunc igitur j u dic et quisque quam vere sentit Lu ther u s, qui contra sanctorum omnium sen ten tiam claves E cclesia trahit ad laicos , trahit ad m u l i er es, et ait
338 Of C on fessi o Truth of [ father ’ s Opinion, who, contrary to the S enti ments of all the holy Fathers, draws the Keys of the C hurch to the Laity, and to Women ; and says, that these Words of C hrist, Whatsoever you shal l bin d, &c . are spoken not only to Priests, bu t also to all the Faith ful . Mar cu s A em ili us S cau r u s, a Man most excellent, and of known Honesty, being accused at Rom e to the People, by Var i u s S u cr on en si s, a Man of little S in c er ity ; his A ccuser having made a long and tedious D i s course ; S cau r u s confidently relying on the Judgment of the People, not thinking him worthy of an A nswer , said, Roman s, Var iu s S u cr on en si s says it, A em ili u s S cau r u s denies it ; which of them do you believe ? B y which Words , the People, applauding this honourable M an , scorn ed the idle A ccusations of his babbling A dversary . Which D iscourse see ms not more applicable to them, than to what we hear state : F or Im ther says , That the Words of C hr i st concerning the Keys are spoken to the Laity ; S t. A u g u sti n e denies it : Which of them is the rather to be believed ? I/u ther affirms, B ed e denies ; which of them will you believe ? Lu ther affirms, S t . A m br ose denies ; which of them has the greatest C redit ? Finally, L u ther afli r m s it, and the whole C hu r ch deny it : Which do you thin k i s to be believed ? B u t if any B ody be so mad, as to believe with L u ther , that he ought to confess himself to a Woman ; perhaps it may not be amiss for him also to follow the other Opinion of Im ther ; in which he persuades us , not to be too careful in calling to Mind our S ins . For certainly, it is not altogether convenient to be too solicitous in examining your Memory for what you are to put into such a Per son ’ s E ar , who has so large an d passable a Road from her E ar to her Tongue . Otherwise seeing it may be done without any such D anger ; I shall n ot scruple to prefer, before the C ouncil of Lu ther , the E xample of the
340 Of C on fessi on Prophet ; who saith, ‘ In B itter ness will I reckon over all my Years unto thee all m y Years , ( says he) and that in B itterness For such a C onfession , n ot only cleanses from S ins past, but also begets abu ndantly new Grace ; according to that of S t. A m br ose, ‘ S t . Peter became more faithful after he bewailed the Loss of his Faith ; and so he obtained a greater Grace than he had lost . ’ S t . Gr eg or y, following him, says, ‘That Life, which is fervent in Love after S in , i s much more accept able to God, than Innocency that is sluggish in S ecu r ity . ’ When L u ther calls them idle People, who are of Opinion that the C ircumstances of S in are to be c on fessed ; see how much in this S t . A u g u sti n e differs from him, when he says , ‘Let him consider the Quality of the C rime ; as to the Place, Time, Perseverance, D istinction of Persons , and with what Temptation it was done, how often the S in was committed ? For a Fornicator ought to rep ent according to the E xcellency of his S tate, or A ffairs , an d according to the Quality of the Person with whom he has sinned ; according to the C rim e itself ; if in a sacred Place , in Time of Prayer , as holy D ays, and Times of fasting ; he is to consider how long he persisted in S in , and let his S orrow be according to his Persever ance in S in , and by what A ssault he was overcome ; for some there are, who, far from being overcome , do volum tar il y of er themselves to S i n ; nor do they stay for Temptation, but prevent the Pleasure : Let him consider with what Pleasure, and how often, he has committed the S in : A l l these C ircums tances are to be confessed, and bewailed ; that when he has known his S in , he may soon find God propitious to him . In pondering the Weight of his Offences , let him consider of what A g e he is, of what Understanding, and Order : Let him pon der each of these singly, and examine the Mann er of *I sai . xxxviii . 1 5.
D e C on fessi on e 341 peccata dil u it, sed n ovam etiam parit u ber tim g r ati am , juxta ill u d A m br osii : “Fidel ior factus est Petrus , post quam fide se per didi sse deflevit, atque ideo majorem g r ati am r ep er it, quam am i sit . ” Quem sec u tu s Gr e gorius : “Fit, in q u it, pl er u m qu e g r ati or D eo amore ardens vita post culpam, quam in secu r itate tor pen s innocen tia . ’ Nam qu u m Luthern s otiosos homines appel l et, qui c en su er u n t c onfiten das peccatorum c i r c u m stan ti as, A ugustinus longe cenect aliter . “C on sider et, ” in q u it A ugustinus, “ q u ali tatem criminis in loco, in tempore, in p er sever en ti a, in var i etate persona , et quali hoc fec er it ten tati on e, an ip si u s vi tii multiplici exsec u ti on e . Opor tet enim pa n iter e for n ic an tem secundum excel l en tiam su i status , vel offic ii , et secundum modum mere tricis, et modum operis su i , et q u al iter tu r p itu din em p er eg i t, si in loco sacrato, si in tempore or ati on i con stitu to, u t sunt festivi tates et tempora j ej u n ii . C on sider et quantum per sever aver i t, et dol eat, quam per sever an ter pecc aver i t, et quanta victus fuerit oppug n a tione . S unt enim qui n on solum non vi n cu n tu r , sed etiam u l tr o se peccato offer u n t, nec exspectan t tenta ti on em , sed pr a ven i u n t vol u ptatem . E t p er tr actet secum quam multiplici acti on e vi tii , quam del ectabil iter p ecc avit . Om n i s ista varietas c onfiten da est , et deflen da, u t q u u m cog n over it quod p ecc atu m est, cito i n ven i at D eum sibi p r op iti u m . In c og n osc en do au gm en tu m pec cati , in ven i at se cujus a tati s fuerit, cujus sapientia , et ordinis . I m m or etu r in sin gu l i s i sti s, et sen ti at modum criminis , purgans l ac r im i s om n em q u al itatem vitii . ” H acten u s A ugustinus , q u o uno haud scio an r eper i at q u em q u am Luthern s ex his, quos oti osos vocat, qui di li
342 Of C on fessi on the Crime, purging with Tears every Q uality of the Vice . ’ Hitherto the Words of S t. A u gu stin e : That Im ther may not thin k that C ircum stance s do not apper tain to C onfession ; who has more diligently reckoned up the C ircumstances of S ins, than this Holy Man ? I scarce kn ow whether L u ther will find any one of these he calls idle . B u t, if the various C ircumstances of S in are so diligently to be called to Min d, how much more are heinous an d dif erent C rimes to be collected, and our C onscience diligently to be examined, that, if possible, we may n ot let one S i n escape ou r Kn owledge ? For what I/u ther darts as a keen S haft, ‘That no B ody can possibly con fess all his S ins, because none can remember them all , ’ is indeed but a very obtuse one : F or who kn ows n ot, that none of those who said, all S in s ar e to be con fessed, was so stupid as to think that a Man must tell the Priest in his E ar , what came n ot in to his own Memory to confess ?
C HA P . i x ®t Satisfaction I KNOW n ot how I/u ther will satisfy others con cern ing S atisfacti on : For my Part, I thi nk that, rather than he would remain silent, he would chuse to speak many Thin gs of n o S ignific ation at all. F or first, when he says, ‘That the C hurch so teaches S atisfaction, as that the People can never understand true S atisfaction, which i s a Renovation of Life who does n ot see it to be a C alumn y ? Who taught L u ther , that the C hurch does not teach, That we ought to renew ou r Lives ? He has n ot travelled over the whole C hurch ; he has n ot been present at all C onfessions, to hear this Ign orance of the Priests : He must then have the holy Ghost in his B osom, or some D evil in his B reast, who has inspired this into him. B u t what S pirit soever this was, it could n ot be a good one, that taught him a Lye, bu t that S pirit, of whom it is said, The D evil i s a Lyar , an d the Father of Lyes ; * for there is none that kn ows n ot that to be false, which L u ther affirms to be true : F or who was ever so doltish, as to enj oin such satisfactory Works for past Sins, as should indulge the future ? Who does n ot continually, when he absolves, pronounce these Words of C hr i st, Go, an d si n n o m or e ?1 ' A n d that of S t . Pau l , A s you have exhi bi ted you r Mem ber s to ser ve Un cl ean n ess, an d I n i q u i ty, u n to I n iq u i ty, so n ow ex hibit you r Mem ber s to ser ve J u sti c e u n to S an ctifica ti on . :t Who has n ot read that of S t. Gr egor y, We ar e n ot abl e to perform ou r Pen an c e, as we ought, u n l ess we ”John viii . 44. J (John viii . 1 1 . fRom . vi . 19.
C A P . 1 x E e S atisfactione D E S ati sfacti on e nescio an sati sfaci at all i s ; mihi pro fecto videtur potins , quam tac er et, m al u i sse multis verbis nihil dicere . Nam primum quod ait E ccl esi am sic docere S atisfacti on em , u t populus ver am S ati sfacti o nem non in tel l ig at u n q u am , qu a est in n ovatio vita , quis n on videt meram esse c al um n i am ? Quis Lu ther u m docu it E ccl esi am non docere i n n ovan dam esse vitam ? Totam n on p er ag r avi t E cc l esi am , non omnibus in terfu it c onfessi on ibu s, u t hanc au di r et in sci ti am sac er dotu m . Necesse est ergo aut S p i r itu m sanctum habeat in sinu, aut da m on em al iq u em in pectore, qui i stu d c i inspira ver it . S ed quisquis hic spiritus fuit, bonus esse n on potu i t, qui fal sitatem doenit z sed spiritus ille de quo dictum est : “ D iabolu s m en dax est, et P ater eju s . Nam nemo n esc it falsum esse, quod Lu ther u s af er t p r o vero . Quis enim u n qu am adeo stipes fuit, u t sic i n dic er et opera satisfactoria pro p r a ter iti s, u t in du lg er et futura ? Quis n on assidue, qu u m absol vit, illa C hristi verba suc cinit : “ Vad e, et n oli am pli u s p eccar e ? E t il l u d Pauli “ S i eu t exhibu i sti s m em br a vestr a ser vi r e im m u n di tia , et i n iqu i tati ad i n iq u i tatem , i ta n u n c exhi bete m em br a vestr a ser vi r e j u sti tia i n san ctifieati on em ? Quis non legit il l u d Gr eg or ii : “Poen iten ti am quippe agere dign e non possumus, nisi modum quoque ejusdem Poen iten tia c og n osc am u s. P oen i ten ti am quippe agere, est et per pe trata mala p l an g er e, et pl an gen da non perpetrare : nam qui sic alia dep l or at, u t iterum alia c omm i ttat, adhu c P oen i ten ti am agere ign or at, aut di ssim u l at. Quid enim
346 OfS atisfacti on kn ow the Man n er ofthe sam e P ena n ce ? F or to do Pen ance, is to bewail our S ins formerly committed, and r e solve not to do an y Thing hereafter that we should have cause to sorrow for . For he that laments the past, so as to commit the future, kn ows not how to perform Penance, but dissembleth . What avails it to any B ody, to grieve for his S ins of Luxury, and yet to burn with C ovetousness ? If there were Nothing of this said ; yet seeing the Priest imposes Penance for S ins comm itted, he shews that the Thing itself is not to be again c om m itted, which must again be punished . It is therefore very evident, that Inxther has no Regard to what he says , so he may but say S omewhat that may slander the C hurch : Which Thing always appears wheresoever , (as in some M atter of great Moment ) he cries aloud, even as he does in these Words : ‘For what monstrous Things are we indebted to thee, thou S ec of Rom e ! and to thy murthering Laws and Rites, whereby thou hast so de stroyed the whole World, that People think they can satisfy God for their S ins, by Works ; when Nothing, but the Faith only of a contrite Heart, can satisfy ; which, by these Tumults , thou not only puttest to S ilence, but even opp r essest, only that thy insatiable B lood - suckers may have People to say to them, bring, bring, that you may sell S ins ! ’ Who woul d n ot think, by reading these so furious and tragical Words, but Lu ther had discovered some great , and abominable Prodigies in the Roman S ee ? B u t he that diligently examines all these Things, will see that the Mou n tain s br i n g for th a r idi cu l ou s M ou se : For first , how r idi cu lous is that E xclamation of his against the S ee of Rom e ? as if Works of S atisfaction were only exacted , and Penance imposed only at Rom e, and n ot through the whole C hurch , in all Parts of the World ; or , as if many of the Laws, which he calls murthering Laws , were n ot
348 OfS atisfacti on ordain ed in former Tim es by the holy Fathers, an d public C onsen t of all C hristians, in S yn ods, and gen eral C oun cils . Finally, when he says, ‘That we cannot satisfy God by Works, bu t by Faith alone if he mean s, that by Works alone, without Faith, we cann ot do it ; he shews but his Folly, by railing against the S ec of Rom e ; in which n one was ever yet so foolish, as to say, that Works , without Faith, can satisfy ; being n ot ig no rant of that of St. P au l , What i s n ot ofF ai th is S in . * B u t if he thin ks that Works are superfluous, and that Faith alone is sufficient, whatever the Works be ; then he says S omething, and dissents truly from the Roman C hurch ; which, with S t. Jam es, believes , That F aith, wi thou t Wor ks, i s dead . ) L You see how im p er tin en tl v I/uther troubles himself, who so furiously in veighs against the Roman S ee , as in the mean While thus to in volve himself in the S nares of Folly and Impiety . A l though indeed, I think it is more probable, that Lu ther is of Opinion, that Faith wi thout good Works , is always sufficient to S alvation : For, that he i s of that Opin ion , evi dently appears ; as well by other Passages of his, as by his saying, ‘That God does Nothing regard ou r Works, nor has an y Need of them : B u t he has Need that we should esteem him true in hi s Promises . ’ What I/u ther meant by these Words, he kn ows best himself . F or my Part, I believe, that God cares for ou r Faith an d ou r Works, and that he stands in Need of neither our Faith, n or ou r Works . F or though God has n o Want of our Goods, yet has he so much C are Of what we do, that he commands some Things to be don e, and forbids other Things : Without whose C are, n ot so much as one S parrow falls to the E arth, five ofwhi ch ar e sold for two Far thi n gsi B u t because Lu ther urges that a Pen iten t ought only to renew hi s Life, an d n eglect to *Rom. xi v. 23. H as. ii . 1 7 , 20. tLu . xii . 6.
D e S ati sfacti on e 349 tu r in S edem Rom an am in qua nemo fuit u n qu am tam stu l tu s, qui di c er et Opera sine fide sati sfac er e, qu u m nemo n esci at il l u d Pauli : “ Q u ad n on est ex fide, p ec catu m est. ” S in Opera sentit su perflu a, et fidem solam su ffic er e, q u al i acu m qu e sint opera, tum dicit aliquid, et vere di ssen tit a S ede Romana, qu a credit divino Jacobo, quod fides sin e op er ibu s m or tu a est. Videti s igitur quam inepte se c om m ovet Luthern s , qui sic i n vehi tu r in Rom an am S edem, u t semet i n ter ea vel stul titia r etibu s, vel im p i etati s i n vol vat. Quamquam pr ofecto pr op in qu i u s op in or vero Luthe rum sentire fidem semper absque oper ibu s bonis satis esse ad sal u tem : nam id il l u m sentire, tum exal ii s locis multis evidenter liquet , tum exeo, quod dicit : “Opera D eus nihi l curat, n ee ei s in dig et ; in dig et autem u t ver ax in suis p r omi ssi s a nobis habeatu r . ” Quibus verbis quid sen ser it Luthern s, vider it ipse : ego certe D eum credo et fidem n ostr am , et opera nostra curare, et neque oper ibu s n ostr i s egere, neque fide : nam u t bonorum n ostr or u m non eget, qui D eus est, ita curam habet omnium, qu a fac i u n t homines, qui aliud ab his fier i vetat, aliud jubet, sine cujus cura, n e unus quidem passer cadit super ter r am , q u or u m du o ven eu n t dip on di o. S ed quia videtur Lu ther u s eo vergere, u t poen iten s tantum i n g r edi atu r n ovam vitam, ac n eg l ig at a sacerdote pro c om m issor u m S ati sfaction e su sciper e P oen iten ti am , au di am u s quid in hac quoque parte scr ibat san cti ssim u s A ugustinus Non su fficit, ” in q u it, “mores in melius commutare, et a p r a ter iti s malis recedere, nisi etiam de his, q u a facta
350 0 fS ati sfac ti on undergo any Penance from the Pr iest , for his past S ins ; let us hear what S t . A u gu sti n e has writ on this S ubject ‘ It is not sufficient ( says he) to change our Manners to better, and forsake our former Wickedness ; unless we do also satisfy our Lord , for the S ins committed, by the S orrow of Penance, by the S obs of Humility ; by the S acrifice of a contrite Heart, with the C o—operation of A lms - deeds, and Fasts . ’ A n d in another Place, he saith, ‘Let the Penitent deliver himself altogether un to the Judgm ent and Power of the Priest reserving Nothing of himself to himself, that he may be ready to do all Things, as he is commanded, towards recovering the Life of the S oul ; which he should do , to avoid the D eath of the B ody. Likewise, in another Place, ‘The Priests do also bind, ( says he) while they enj oin the S ati sfac tion of Penance to those who come to C onfession ; they loose when they remit any Thing thereof : For they exer cise a Work of Justice towards S inners, when they bind them with just Punishment ; a Work of M ercy, when they remit S omewhat of the same Punishment I hope I have plainly made appear how rashly he calumniates the C hurch ; and through the whole S acrament of Pen ance, how impertinent, how impious, and how absurd he is against the holy Fathers ; against S criptures ; again st the public Faith of the C hurch ; against the C onsent of so many A ges and People ; even against C ommon - sense itself ; with all which, he is not yet content ; but , after having held a long Time that Penance is a S acrament, he began, in the E n d of his B ook, to repent himself, that it should contain any Thing of Tr u th at all ; and there fore, as his C ustom i s, changes his Opin ion into a worse, and wholly denies Pen ance to be a S acrament . Yet he confesses before, ‘That he does not doubt, but that who ever, of his own A ccord, or moved by Reproofs , has pri vatel y confessed himself before any B rother , and de