1. I come now to an examination of what the scholastic sophists teach concerning re- pentance. This I will do as briefly as possible; for I leave no intention to take up every point, lest this work, which I am desirous to frame as a compendium of doctrine, should exceed all bounds. They have managed to envelop a matter, otherwise not much involved, in so many perplexities, that it will be difficult to find an outlet if once you get plunged but a little way into their mire. And, first, in giving a definition, they plainly show they never understood what repentance means. For they fasten on some expressions in the writings of the Fathers which are very far from expressing the nature of repentance. For instance, that to repent is to deplore past sins and not commit what is to be deplored. Again that it is to bewail past evils and not to sin to do what is to be bewailed. Again, that it is a kind of grieving revenge, punishing in itself what it grieves to have committed. Again, that it is sorrow of heart and bitterness of soul for the evils which the individual has committed, or to which he has con- SCHOOLMEN,…
sented.53 Supposing we grant that these things were well said by Fathers (though, if one were inclined to dispute, it were not difficult to deny it), they were not, however said with the view of describing repentance but only of exhorting penitents not again to fall into the same faults from which they had been delivered. But if all descriptions of this kind are to be converted into definitions, there are others which have as good a title to be added. For instance, the following sentence of Chrysostom: “Repentance is a medicine for the cure of sin, a gift bestowed from above, an admirable virtue, a grace surpassing the power of laws.” Moreover, the doctrine which they54 afterwards deliver is somewhat worse than their definition. For they are so keenly bent on external exercises, that all you can gather from immense volumes55 is, that repentance is a discipline, and austerity, which serves partly to subdue the flesh, partly to chasten and punish sins: of internal renovation of mind, bringing with it true amendment of life, there is a strange silence.56 No doubt, they talk much of contrition and attrition, torment the soul with many scruples, and involve it in great trouble and anxiety; but when they seem to have deeply wounded the heart, they cure all its bitterness by a slight sprinkling of ceremonies. Repentance thus shrewdly defined, they divide into contrition of the heart, confession of the mouth, and satisfaction of works.57 This is not more logical than the definition, though they would be thought to have spent their whole lives in framing syllogisms.58 But if any one argues from the definition (a mode of argument prevalent with dialecticians) that a man may weep over his past sins and not commit things that cause weeping; may bewail past evils, and not commit things that are to be bewailed; may punish what he is grieved for having committed, though he does not confess it with the mouth,—how will they defend their division? For if he may be a true penitent and not confess, repentance can exist without confession. If they answer, that this division refers to repentance regarded as a sacrament, or is to be understood of repentance in its most perfect form, which they do not comprehend in their definitions, the mistake does not rest with 53 The first definition is that of Gregory, and is contained Sentent. Lib. 4 Dist. 14, c. 1. The second, which is that of Ambrose, is given same place, and also Decret. Dist. 3, de Pœnitentia C. Pœnit. Prior. The third is Au- gustine’s, as stated in the same place, and C. Pœnit Poster. The fourth is from Ambrose, and is given Dist. 1, de Pœnit C. Vera Pœitentia. 54 French “Ces bons glosateurs;”—these worthy glossers. 55 Latin, “Immensis voluminibus.”—French, “Leur gros bobulaire de livres;”—their large lumbering books. 56 Latin, “Mirum silentium.”—French, “Il n’en est nulles nouuelles en leur quartier;”—there are no news in their quarter. 57 Sent. Lib. 4 Dist. 16, cap. 1; De pœnit. Dist. 1; C. Perfecta Pœnit. 58 French, “Combien qu’ils n’estudient autre chose en toute leur vie que la Dialectique, que est l’art de definir et partir;”—although they study nought else during their whole life but Dialectics, which is the art of defining and dividing. SCHOOLMEN,…
me: let them blame themselves for not defining more purely and clearly. When any matter is discussed, I certainly am dull enough to refer everything to the definition as the hinge and foundation of the whole discussion. But granting that this is a license which masters have, let us now survey the different parts in their order. In omitting as frivolous several things which they vend with solemn brow as mysteries, I do it not from ignorance. It were not very difficult to dispose of all those points which they plume themselves on their acuteness and subtilty in discussing; but I consider it a sacred duty not to trouble the reader to no purpose with such absurdities. It is certainly easy to see from the questions which they move and agitate, and in which they miserably entangle themselves, that they are pealing of things they know not. Of this nature are the following: Whether repentance of one sin is pleasing to God, while there is an obstinate adherence to other sins. Again, whether punish- ments divinely indicted are available for satisfaction. Again, whether repentance can be several times repeated for mortal sins, whereas they grossly and wickedly define that daily repentance has to do with none but venial sins. In like manner, with gross error, they greatly torment themselves with a saying of Jerome, that repentance is a second plank after ship- wreck.59 Herein they show that they have never awoke from brutish stupor, so as to obtain a distant view of the thousandth part of their sins. 2. I would have my readers to observe, that the dispute here relates not to a matter of no consequence;60 but to one of the most important of all—viz. the forgiveness of sins. For while they require three things in repentance—viz. compunction of heart, confession of the mouth, and satisfaction of work61 —they at the same time teach that these are necessary to obtain the pardon of sins. If there is any thing in the whole compass of religion which it is of importance to us to know, this certainly is one of the most important—viz. to perceive and rightly hold by what means, what rule, what terms, with what facility or difficulty, for- giveness of sins may be obtained. Unless our knowledge here is clear and certain, our con- science can have no rest at all, no peace with God, no confidence or security, but is continually trembling, fluctuating, boiling, and distracted; dreads, hates, and shuns the presence of God. But if forgiveness of sins depends on the conditions to which they bind it, nothing can be more wretched and deplorable than our situation. Contrition they represent as the first step in obtaining pardon; and they exact it as due, that is, full and complete: meanwhile, they decide not when one may feel secure of having performed this contrition in due measure. 59 Latin, “Secundam tabulam post naufragium.”—French, “Une seconde planche, sur laquelle celui que estoit pour perir en lar mer, nage pour venir au port;”—a second plank on which he who was on the point of perishing in the sea swims to gain the harbour. 60 Latin, “De saini umbra rixam.”—French, “En un combat frivole;”—engaged in a frivolous combat. 61 Luther (adv. Bullam Antichristi, Art. 6) shows that those who set down these three parts of repentance, speak neither according to Scripture nor the ancient Fathers. SCHOOLMEN,…
I admit that we are bound strongly and incessantly to urge every man bitterly to lament his sins, and thereby stimulate himself more and more to dislike and hate them. For this is the “repentance to salvation not to be repented of,” (2 Cor. 7:10). But when such bitterness of sorrow is demanded as may correspond to the magnitude of the offense, and be weighed in the balance with confidence of pardon, miserable consciences are sadly perplexed and tor- mented when they see that the contrition due for sin is laid upon them, and yet that they have no measure of what is due, so as to enable them to determine that they have made full payment. If they say, we are to do what in us lies, we are always brought back to the same point;62 for when will any man venture to promise himself that he has done his utmost in bewailing sin? Therefore, when consciences, after a lengthened struggle and long contests with themselves, find no haven in which they may rest, as a means of alleviating their con- dition in some degree, they extort sorrow and wring out tears, in order to perfect their contrition. 3. If they say that this is calumny on my part, let them come forward and point out a single individual who, by this doctrine of contrition, has not either been driven to despair, or has not, instead of true, opposed pretended fear to the justice of God. We have elsewhere observed, that forgiveness of sins never can be obtained without repentance, because none but the afflicted, and those wounded by a consciousness of sins, can sincerely implore the mercy of God; but we, at the same time, added, that repentance cannot be the cause of the forgiveness of sins: and we also did away with that torment of souls—the dogma that it must be performed as due. Our doctrine was, that the soul looked not to its own compunction or its own tears, but fixed both eyes on the mercy of God alone. Only we observed, that those who labour and are heavy laden are called by Christ, seeing he was sent “to preach good tidings to the meek;” “to bind up the broken-hearted; to proclaim liberty to the captives, and the opening of the prison to them that are bound;” “to comfort all that mourn.”63 Hence the Pharisees were excluded, because, full of their own righteousness, they acknowledged not their own poverty; and despisers, because, regardless of the divine anger, they sought no remedy for their wickedness. Such persons neither labour nor are heavy laden, are not broken-hearted, bound, nor in prison. But there is a great difference between teaching that forgiveness of sins is merited by a full and complete contrition (which the sinner never can give), and instructing him to hunger and thirst after the mercy of God, that recognizing his wretchedness, his turmoil, weariness, and captivity, you may show him where he should seek refreshment, rest, and liberty; in fine, teach him in his humility to give glory to God.