A Reformed Catholic, Doctrine 21
The XXI. point. Of Repentance.
Our consent.
Conclus. I. That, repentance is the conuersion of a sinner. There is a twofold conuersion, passiue, and actiue: passiue, is an action of God whereby he conuerteth man beeing as yet vnconuerted. Actiue is an action wherby man beeing once turned of God, turnes himselfe: and of this latter must this conclusion be vnderstood. For the first cōuersion, considering it is a worke of God turning vsus vntounto himselfe, is not the repentance whereof the Scripture speaketh so oft, but it is called by the name of regeneration: and repentance, whereby we beeing first turned of God doe turne our selues, and doe good works, is the fruit thereof.
Conclus. II. That, repentance standes specially for practise, in contrition of heart, confession of mouth, & satisfaction in work or deede. Touching contrition there be two kinds thereof; Legal, and Euangelical. Legal contrition is nothing but a remorse of conscience for sinne in regard of the wrath and iudgement of God, and it is no grace of God at all; nor any part, or, cause of repentance: but onelyonly an occasion thereof, and that by the merciemercy of God: for of it selfe, it is the sting of the law and the very entrance into the pit of hell. Euangelical contrition is, when a repentant sinner is greeued for his sinnes, not so much for feare of hell, or, any other punishment; as because he hath offended & displeased so good & mercifull a God. This contrition is caused by the ministerie of the Gospell, and in the practise of repentance it is alwaies necessarie, and goes before as the beginning thereof. Secondly we holde, and maintaine that confession is to be made, and that in sundrie respects: first to God, both publikely in the congregation, and also priuately in our secret and priuate prayers. Secondly to the Church, when any person hath openly offended the congregation by any crime, and is therefore excommunicate. Thirdly to our priuate neighbour, when we hauehave vponupon any occasion offended and wronged him, Mat. 5. 23. If thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee, goe first and be reconciled to him: now reconciliation presupposeth confession. Lastly in all true repentance, we holde and acknowledge there must be satisction made; first to God, and that is when wee intreate him in our supplications to acecpt the death and passion of Christ, as a full, perfect, and sufficient satisfaction for all our sinnes. Secondly it is to be made vntounto the Church, after excommunication for publike offences; and it stands in duties of humiliatiō that fitly serue to testifie the truth of our repentance. Thirdly satisfaction is to be made to our neighbour: because if he be wronged, he must hauehave recompence and restitution made, Luc. 19. 8. and there repentance may iustly be suspected, where no satisfaction is made, if it lie in our power.
Conclus. III. That in repentance we are to bring forth outward fruites worthie amendment of life: for repentance it selfe is in the heart, and therefore must be testified in all manner of good workes; whereof the principall is, to endeauour day by day by Gods grace to leaue and renounce all and eueryevery sinne, and in all things to doe the will of God. And here let it be remembered, that we are not patrones of licentiousnes and enemies of good workes. For though we exclude them from the acte of our iustification and saluation: yet we maintaine a profitable and necessarie vse of them in the life of eueryevery Christian man. This vse is threefold, in respect of God, of man, of our selues. Workes are to be done in respect of God, that his commandements may be obeied, 1. Ioh. 5. 12. that his will may be done, 1. Thess. 4. 3. that we may shew our selues to be obedient children to God our father, 1. Pet. 1. 14. that we may shewe our selues thankefull for our redemption by Christ, Tit. 2. 14. that we might not grieue the spirit of God, Eph. 4. 30. but walke according to the same, Gal. 5. 22. that God, by our good workes may be glorified. Math. 5. 16. that we may be good followers of God. Eph. 5. v. 1. Againe, workes are to be done in regard of men: that our neighbour may be helped in worldly things, Luc. 6. 38. that he may be wonne by our example to godlines, 1. Pet. 3. 14. that we may preuent in our selues the giuing of any offence, 1. Cor. 10. 32. that by doing good, wee may stop the mouthes of our aduersaries. Thirdly & lastly, they hauehave vse in respect of our selues: that we may shew our selues to be new creatures, 2. Cor. 5. 17. that we may walke as the children of light, Eph. 5. 8. that we hauehave some assurance of our faith, and of our saluation, 2. Pet. 1. 8, 10. that we may discerne deade and counterfait faith, from true faith. I am. 2. 17. that faith and the gifts of God may be exercised and continued vntounto the ende, 2. Tim. 1. 6. that the punishments of sinne both temporall & eternall may be preuented, psal. 89. 32. that the rewarde may be obtained, which God freely in merciemercy hath promised to men for their good works. Gal. 6. 9.
The difference.
We dissent not frō the Church of Rome in the doctrine of repentance it selfe: but in the damnable abuses thereof, which are of two sorts, generall and speciall. Generall are these which cōcerne repentance wholly cōsidered: & they are these. The first is that they place the beginning of repentance partly in themselues, and partly in the holy Ghost, or, in the power of their naturall freewill being helped by the holy ghost: whereas Paul indeede ascribes this worke, wholly vntounto God. 2. Tim. 2. 15. Proouing if God at any time will giuegive them repentance. And men that are not weake but dead in trespasses and sinnes, can not do any thing, that may further their conuersion, though they be helped neuer so: no more then dead men in their graues, can rise from thence. The second abuse is, that they take pennance, or rather repentance for that publike discipline and order of correction that was vsed against notorious offenders in the open congregation. For the scripture sets downe but one repentance, and that common to all men without exception: and to be practised in eueryevery part of our liues for the necessa…ie mortification of sinne: whereas open ecclesiasticall correction pertained not to all and eueryevery man within the compasse of the Church, but to them alone that gaue any open offence. The third abuse is, that they make repentance to be not onelyonly a vertue, but also a sacrament: whereas for the space of a thousand yeares after Christ, and vpward, it was not reckned among the sacraments: yea it seemes that Lumbard was one of the first that called it a sacrament: and the schoole-men after him disputed of the matter and forme of this sacrament: not able any of them certenly to define, what should be the outward element. The fourth abuse is touching the effect and efficacie of repētance, for they make it a meritorious cause of remission of sinnes and of life euerlasting flat against the word of God. Paul saith notably. Rom. 4. 24. We are iustified freely by his grace through the redemptiō which is in Christ Iesus whome God hath sent to be a reconciliation by faith in his blood. In these words these formes of speach, redemption in Christ, reconciliation in his blood, by faith, freely by grace, must be obserued and considered: for they shewe plainely that no part of satifaction or redemption is wrought in vsus, or, by vsus: but out of vsus only in the person of Christ. And therefore we esteeme of repentance only as a fruit of faith: & the effect, or, efficacie of it, is to testifie remission of our sinnes, and our reconciliation before God. It will be said that remission of sinnes and life enerlasting are promised to repentance. Ans. It is not to the worke of repentāce, but to the person which repenteth, and that not for his owne merits or worke of repentance, but for the merits of Christ, which he applyeth to himselfe by faith. And thus are we to vnderstand the promises of the gospel, in which workes are mentioned: presupposing alwaies in them the reconciliation of the person with God, to whome the promise is made. Thus we see wherefore we dissent from the Romane Church touching the doctrine of repentance.
Speciall abuses, doe concerne Contrition, Confession, and Satisfaction. The first abuse concerning contrition is, that they teach it must be sufficient and perfect. They vse now to helpe the matter by a distinction: saying that the sorrowe in contrition, must be in the highest degree in respect appretiativènon intensivé.of value and estimation, and not in respect of intention. Yet the opinion of qu 2 de paenit ar. 2. & quodlib. 5. ar. 3.Adrian was otherwise, that in true repentance a man should be grieued according to all his indeauour. And the Romane Catechisme saith as much, that the sorrowe conceiued of our sinnes, must be so cap. de Sacr. paeni….great, that NONE CAN BE CONCEIVED TO BE GREATER: that we must be contrite in the same manner we louelove God, and that is vvith all our heart and strength in a most VEHEMENT SORROVVE: and that the hatred of sinne must be not onelyonly the greatest but also MOST VEHEMENT and perfect, so as it may exclude all sloth and slacknes. Indeed afterward it followes, that true contrition may be effectuall though it be imperfect: but how can this stand, if they will not onelyonly commend but also prescribe and auouch, that contrition must be most perfect and vehememt. We therefore onelyonly teach, that God requires not so much the measure, as the trueth of any grace: and that it is a degree of vnfained contrition to be grieued, because we cannot be grieued for our sinnes as we should. The second abuse is, that they ascribe to their contrition the merit of congruitie. But this cannot stand with the all-sufficient merite of Christ. And an auncient Conncell saith, God inspires into vsus first of all the faith and louelove of himselfe, NO MERITS GOIN… BFORE, that we may faithfully require the sacrament of baptisme, & after baptisme doe the things that please him. And we for our parts hold, that God requires contrition at our hāds, not to merit remission of sinnes: but that we may acknowledge our owne vnworthines, & be hūbled in the sight of God, & distrust all our owne merits: & further, that we may make the more account of the benefits of Christ, whereby we are receiued into the fauour of God: lastly, that we might more carefully auoide all sinnes in time to come, whereby so many paines & terrors of consciēce are procured. And we acknowledge no cōtrition at all to be meritorious, saue that of Christ: whereby he was broken for our iniquities. The third abuse is, that they make imperfect contrition or attrition arising of the feare of hell, to be good and profitable: and to it they applie the saying of the Prophet, The feare of God is the beginning of vvisdome. But seruile feare of it selfe is the fruite of the lawe, which is the ministerie of death and condemnation: and consequently it is the way to eternall destruction, if God leue men to themselues: and if it turne to the good of any, it is onelyonly by accident: because God in merciemercy makes it to be an occasion going before, of grace to be giuē: otherwise remorse of conscience for sinne is no beginning of repentance, or the restrainment of any sinne: but rather is & that properly the beginning of vnspeakable horrours of conscience, and euerlasting death, vnlesse God shew merciemercy. And yet this feare of punishment, if it be tempered and delaied with other graces & gifts of God in holy men: it is not vnprofitable: in whō there is not onelyonly a sorrow for punishment, but also and that much more for the offence. And such a kinde of feare, or, sorrow is commanded, Malac. 1. 6. If I be a father, where is my feare? if I be a Lord, where is my feare? And Chrysostome saith, that the feare of hell in the heart of a iust man, is a strong man armed against theeues and robbers, to driue them from the house. And Ambr. saith, that Martyrs in the time of their sufferings, confirmed themselues against the crueltie of persecuters by setting the feare of hell before thier eyeis.
Abuses touching Confession are these. The first is, that they vse a forme of confession of their sinnes vntounto God, vttered in an vnknown language, being therefore foolish and ridiculous, withall requiring the aide and intercession of dead men and such as be absent: whereas, there is but one Mediatour between God & man the man Iesus Christ. The second is, that they in practise make cō fession of their sinnes not onelyonly to God but to the Saints departed: in that they make praier to them, in which they aske their intercession for the pardon of their sinnes: and this is, not onelyonly to match them with God in seeing and knowing the heart, but also to giuegive a part of his diuine worship vntounto them. The third and principall abuse is, that they hauehave corrupted Canonicall confession by turning it into a priuate auricular confession: binding all men in conscience by a lawe made, to confesse all their mortall sinnes, withall circumstances that change the kinde of the sinne (as farre as possibly they can remember) once eueryevery yeare at the least, and that to a priest, vnlesse it be in the case of extreame necessitie. But in the word of God there is no warrant for this confession, nor in the writings of Orthodoxe antiquitie for the space of many hūdred yeares after Christ as one of their owne side auoucheth. And the commandement of the holy Ghost; confesse one for an other, and pray one for an other, Beatus Rhe…anus on Tertullib▪ de paenis.Iam. 5. 17. bindes as well the priest to make confession vntounto vsus, as any of vsus to the priest. And whereas it is said, Math 3. that many were baptised confessing their sinnes: and Act. 19. 18. Many that beleeued came and confessed and shewed their workes, the confession was voluntarie and not constrained: it was also generall and not particular of all and eueryevery sinne, with the necessarie circumstances thereof. And in this libertie of confession the Church remained 1200. yeares till the Councell of Lateran; in which the lawe of auricular confession was first inacted: beeing a notable inuention seruing to discouer the secrets of men, and to inrich that couetous and ambitious See, with the reuenewes of the world. It was not knowne to AugustineConf…ss. lib. 10. c. 3. when he saide, What hauehave I to doe with men that they should heare my confessions, as though they should heale all my diseases: nor to Chrysostome, when he saith, I do not compell De deinat hom. 5. …om. 5.thee to confesse thy sinnes to others. And, If thou be ashamed to confesse them to any man, Hom. 2. in psal. 50.because thou hast sinned; say them daily in thine ovvne minde. I doe not bidde thee confesse them to thy fellow seruant, that he should mocke thee: confesse them to God that cureth them.
The abuse of satisfaction is, that they hauehave turned canonicall satisfaction which was made to the congregation by open offenders, into a satisfaction of the iustice of God for the temporall punishment of there sinnes. Behold here a most horrible prophanation of the whole Gospell, and specially of the satisfaction of Christ, which of it selfe without any supplie is sufficient eueryevery way for the remission both of fault and punishment. But of this point I hauehave spoken before.
Hitherto I hauehave handled and prooued by induction of sundrie particulars, that we are to make a seperatiō from the present church of Rome, in respect of the foundation and substance of true religion. Many more things might be added to this uery purpose, but here I conclude this first point: adding onelyonly this one caueat, that we make separation from the Romane religion without hatred of the persons that are maintainers of it. Nay we ioyne in affection more with them, then they with vsus. They die with vsus not for their religion (Deut. 13. 5. though they deserue it) but for the treasons which they intend and enterprise: we are readie to doe the duties of louelove vntounto them inioyned vsus in the word: we reuerence the good gifts of God in many of them; we pray for them, wishing their repentance and eternall saluation.
Now I meane to proceede, and to touch briefly other points of doctrine contained in this portion of Scripture, which I hauehave now in hand. In the second place therefore out of this commaundement, Goe out of her my people, I gather that the true Church of God is and hath bin in the present Romane church, as corne in the heape of chaffe. Though Poperie raigned and ouerspread the face of the earth for many hundred yeares; yet in the middest thereof, God reserued a people vntounto himselfe, that truly worshipped him: and to this effect the holy Ghost saith that the dragon, which is the deuill caused the woman, that is, the Church to flie into the wildernes, where he sought to destroy hir but could not, and shee still retaines a REMNANT OF HIRRev. 12. 17. SEEDE which keepe the commaundements of God, and hauehave the testimonie of Iesus Christ. Now this which I speake of the Church of Rome, cannot be saide in like manner of the congregations of Turkes and other infidels, that the hidden Church of God is preserued among them: because there is no meanes of saluation at all: whereas the church of Rome hath the Scriptures, though in a strange language; and baptisme for the outward forme: which helpes God in all ages preserued, that his elect might be gathered out of the middest of Babylon. This serues to stop the mouthes of Papists, which demand of vsus, where our church was fourscore years agoe, before the daies of Luther: whereby they would insinuate to the world, that our church and religion is greene or newe: but they are answered out of this very text, that our Church hath euer beene since the daies of the Apostles, and that in the very middest of the papacie. It hath bin alwaies a Church, & did not first begin to be in Luthers time: but onelyonly then began to shew it selfe, as hauing bin hid by an vniuersall Apostasie, for many hundred yeares together. Againe we hauehave here occasion to consider the dealing of God with his owne Church and people. He will hauehave them for externall societie to be mixed with their enemies, and that for speciall purpose; namely, to exercise the humilitie and patience of his few seruants. When Elias saw Idolatrie spred ouer all Israel, he went a part into the wildernes, and in griefe desired to die. And Dauid cried out: Woe is me that I am constrained to dvvell in Mesheck, and to hauehave my habitation in the tents of Kedar, Psal. 120. 5. And iust Lot must hauehave his righteous soule vexed with seeing and hea…ing the abhominations of Sodome.
Thirdly by this commandement we are taught, what opinion to carrie of the present Church of Rome. It is often demaunded, whether it be a Church or no; and the answer may hence be formed on this manner. If by this Church be vnderstoode a state or regiment of the people, whereof the Pope is head: and the members are all such as doe acknowledge him to be their head, and doe beleeue the doctrine established in the Councel of Trent, we take it to be no Church of God. Because Babylon, which I hauehave prooued to be the Church of Rome, is here opposed to the Church or people of God: and because we are commanded to come out of it▪ wheras we may not wholly forsake any people till they forsake Christ. Some will happely say, the Church of Rome hath the Scriptures and the Sacrament of baptisme. I answer first of all; they hauehave indeede the bookes of holy Scripture among them: but by the rest of their doctrine they ouerthrowe the true sense thereof in the foundation, as I hauehave prooued before. And though they hauehave the outward forme of baptisme, yet they ouerturne the inward baptisme, which is the substance of all, standing in the iustification and sanctification of a sinner. Againe I answer, that they hauehave the word and baptisme, not for themselues but for the true Church of God among them: like as the lanterne holdeth the candle, not for it selfe but for others. Secondly, it may be and is alleadged, that if the Pope be Antichrist, he then sittes in the temple, that is, the Church of God, and by this meanes the Romane Church shall be the true Church. Ans. He sittes in the temple of God, but marke further how: AS GOD, that2. Thess. 2. vers▪ 4. is, not as a member but as a manifest vsurper: like as the thiefe sittes in the true mans house. For the popish Church and Gods Church are mingled like chaffe and corne in one heape: and the Church of Rome may be said to be in the Church of God: and the church of God in the church of Rome; as we say the wheat is among the chaffe, and the chaffe in the wheat. Againe he is said to sit in the t…mple of God; because the Romane Church, though falsly, takes vntounto it selfe the title of the true Catholike church. Some goe about to delaie and qualifie the matter, by comparing this Church to a man lying sicke full of soares, hauing also his throat cut, yet so as bodie and soule are ioyned together, and life is remaining still. But all things wel considered, it is rather like a dead carkasse, and is voide of all spirituall life; as the popish errours in the foundation doe manifest. Indeede a knowne harlot may afterward remaine a wife and be so tearmed: yet after the bill of diuorcement is giuen, shee cease…h to be a wife, though she can shew her marriage ring: now the church hath receiued the bill of her diuorcement in the written word, namely 2. Thess. 2. and Rev. 13. 11, 12, &c.
Furthermore in this commaundement we may see a liuely portraiture of the state of all mankinde. Here we see two sorts of men: some are pertaining to Babylon, a people running on to their destruction: some againe are a people of God seuered from Babylon, and reserued to life euerlasting. If any aske the cause of this distinction; I answer, it is the very wil of God vouchsafing mercy to some, and forsaking others by withdrawing his merciemercy from them, for the better declaration of his iustice. Thus saith the Lord, Rom. 11. 4. I HAVE RESERVED seauen thousand that neuer bowed the knee to Baal: and the prophet Isai saith, Vnles the Lord had reserued arē nant, we had beene as Sodom and Gomorrha. By this distinction we are taught, aboue all things to seeke to be of the number of Gods people, and to labour for assurance of this in our owne consciences. For if all should be saued, lesse care would suffice: but this merciemercy is not common to all: and therefore the more to be thought vponupon.
Lastly, here I note the speciall care that God hath ouer his owne children. He first giueth them warning to depart, before he beginne to execute his iudgement vponupon his enemies, with whome they liue; that they might not be partakers of their sinnes or punishments. Thus, before God would punish Ierusalem, an angel is sent to marke thē in theEx…h. 9. forehead that mourned for the abominatiōs of the people. And in the destruction of the first born of Egypt, the angel passed ouer the houses of the Iewes, that had their posts sprin kled with the blood of the paschal lambe: and this passing ouer be…okneth safetie & preseruation in the cōmon destructiō to those that hauehave their hearts sprinkled with the blood of Christ. This blessing of protection should moue vsus all, to becō true & hartie seruants of God. Men vsually become mēbers of those societies and corporations, where they may inioy many freedomes & priuiledges. Well, behold; in the societie of the Saints of God, which is the true church, there is the freedō frō danger in all cōmon destructions, & from eternal vengeance at the last day. VVhen Hester had procured safetie for the Iewes, & libertie to reuenge themselues vponupon their enemies: it is said, that many of the people of the land became Iewes. Euen so, cōsidering Christ hath procured freedom from hell, death, and damnation for all that beleeue in him; we should labour aboue all things to become new creatures, ioyning our selues alwaies to the true Church of God.
Hitherto I hauehave spoken of the commandement: now followeth the reason thereof drawne from the ende, that they be not partakers of her sinnes: and that they receiue not of her plagues. Here I might stande long to shewe what be the sinnes of the Church of Rome: but I will onelyonly name the principall. The first sinne is Atheisme: and that I prooue on this manner. Atheisme is twofold, open, coloured. Open Atheisme is, when men both in word and deede denie God and his Word. Coloured Atheisme is not so manifest: and it hath two degrees. The first is, when men acknowledge God the creatour and gouernour of heauen and earth, and yet denie the father, sonne, and holy ghost. Thus the Ephesians before they receiued the gospel,Eph. 2. 12. are saide to be vvithout God whome in their naturall iudgement they acknowledged: because they denied Christ, and consequently worshipped an Idol of their owne braine, in that they worshipped God out of Christ. And in this respect though the Samaritans worshipped the God of Abraham, yet our Sauiour Christ saith, they worshipped Ioh. 5. 46.they knevv not vvhat. And the PsalmistPsal. 96. 3. saith of all the Gentiles that their Gods are Idols. In this degree of Atheisme are placed Turks and Iewes at this day: the Anti-Trinitaries, and Arians, and all that conceiue and worship God out of the trinitie. The second degree is, when men doe rightly acknowledge the vnitie of the god head in the Trinitie of persons: yet so, as by other necessarie consequents partly of their doctrine, and partly of the seruice of God: they ouerturne that which they hauehave well maintained. And thus I say, that the very religiō of the church of Rome is a kind of Atheisme. For whereas it makes the merit of the workes of men to concurre with the grace of God, it ouerthrowes the grace of God. Rom. 11. In word, they acknowledge the infinite instice and merciemercy of God: but by consequent both are denied. Howe can that be infinite iustice, which may any way be appeased by humane satisfactiōs? And how shall Gods merciemercy be infinite, when we by our owne satisfactions must adde a supply to the satisfaction1. Ioh. 2. 23. of Christ? Againe, He that hath not the Sonne, hath not the Father: and he that hath neither Father nor Sonne, denies God. Now the present Romane religion hath not the Sonne, that is, Iesus Christ, God and man, the Mediatour of mankinde: but hath transformed him into a Fained Christ. And I shew it thus. For one Iesus Christ, in all things like vntounto vsus in his Humanitie, sinne onelyonly excepted; they hauehave framed a Christ, to whome they ascribed two kinds of existing: one naturall, whereby he is visible, touchable, and circumscribed in heauen: the other not onelyonly aboue, but also against nature; by which, he is substantially according to his flesh in the hands of euerie priest, in euerie host, and in the mouth of euerie communicant, invisible, vntouchable, vncircumscribed. And thus in effect they abolish his manhood. Yea they disgrade him of his offices. For one Iesus Christ, the onelyonly king, lawgiuer, and head of the Church; they ioyne vntounto him the Pope not onelyonly as a Vicar but also as a Fellowe: in that they giuegive vntounto him power to make lawes binding conscience, to resolue and determine vnfallibly the sense of holy scripture, properly to pardon sinne both in respect of fault and temporall punishment, to hauehave authoritie ouer the whole earth and a part of hell: to depose kings, to whome vnderunder Christ eueryevery soule is to be subiect, to absolue subiects from the oath of allegiāce, &c. For one Iesus Christ the onelyonly reall priest of the new Testament, they ioyne many secondarie priests vntounto him, which offer Christ daily in the masse for the sinnes of the quicke and the dead. For one Iesus Christ the allsufficient Mediatour of intercession, they hauehave added many fellows vntounto him to make request for vsus, namely as many Saints as be in the Popes Kalender. Lastly for the onelyonly merits of Christ, in whome alone the Father is well pleased, they hauehave deuised a Treasurie of the Church containing beside the merits of Christ, the ouerplus of the merits of saints to be dispensed to men, at the discretion of the Pope. And thus we see, that Christ, and consequently God himselfe to be worshipped in Christ, is transformed into a phantasie or Idol of mans conceite. Againe there is alwaies a proportion betweene the worship of God, and our perswasion of him: and men in giuing vntounto God any worship, hauehave respect to his nature, that both may be sutable, and he well pleased. Let vsus then see what maner of worship the Romane religion affordeth. It is for the greatest part meere willworship, without any allowance or commaundement from God, as Durande in his Rationale in effect acknowledgeth. It is a carnall seruice standing of innumerable bodily rises and ceremonies, borrowed partly from the Iewes, and partly from the heathē: it is diuided betweene God and some of his creatures; in that they are worshipped both with one kinde of worship: let them paint it as they can. Thus then, if by their manner of worshipping God, we may iudge howe they cōceiue of him, as we may: they hauehave plainly turned the true God into a phantasie of their own. For God is no otherwise to be cōceined thē he hath reuealed himselfe in his creatures & word, & specially in Christ: who is the ingrauē image of the persō of the father.
The second sinne is Idolatrie: and that as gros…e as was euer among the heathen. And it is to be seene in two things. First that they worship the Saints with religious worship, which without exception is proper to God. Yea they transforme some of them into detestable idols, making them in truth mediatours of redemption, specially the virgine Marie, whome they call a Ladie, a goddesse, a queene whome Bellar. lib. 1. de sanct. c. 16. Missali & Br…uiari… refor.Christ her sonne obeyeth in heauen a mediatresse: or life, hope, the medicine of the diseased: and they pray vntounto her thus: Prepare thou glorie for vsus: defende vsus from our enemies, and in the houre of death receiue vsus, loose the bon…s of the guilty, bring light to the blinde, driue away all deuills—. …HEVV THY SELFE TO BE A MOTHER, let him receiue the praiers. Againe their idolatrie is manifest, in that they worship God in, at, before images: hauing no commandement so to doe, but the contrarie. They alleadge that they vse and worship images onelyonly in a remembrance of God. But this is all one, as if an vnchast wife should receiue many louers in to her house in the absence of her husband: and beeing reprooued, should answer: that they were the friends of hir husband, and that shee kept them onelyonly in remembrance of him. Thirdly, their Idolatrie exceedes the Idolatrie of the heathen, in that they worship a Breadengod, or, Christ in and vnderunder the formes of bread and wine. And if Christ according to his humanitie be absent from the earth, as I hauehave prooued, the popish Hoste is as abominable an Idol as euer was.
The third sinne is the maintenance of adulterie. And that is manifest: first of all, in the Toleration of the Stewes flat against the cō mandement of God. Deut. 23. 17. There shall be no whore of the daughters of Israel: neither shal there be a whore keeper of the sonnes of Israel. And this toleration is an occasion of vncleanes to many young men and women, that otherwise would abstaine from all such kinde of filthines. And what an abomination is this, when brother and brother, father and sonne, nephew and vncle, shall come to one and the same harlot, one before or after the other. Secondly, their Law beyōd the fourth degree allowes the marriage of any persons:Greg cap. 9 de co…sang. and by this meanes, they sometime allow incest. For in the vnequall collaterall line, the person next the common stocke is a father or mother to the brothers or sisters posteritie, as for example.
Iohn
1 Nicholas Anne
2 Thomas
3 Lewes
4 Roger
5 Anthonie
6 Iames
Here Anne and Nicholas are brother and sister, and Anne is distant frō Iames sixe degrees, he beeing her neece a farre of…: and the mariage between them is allowed by the church of Rome, they not beeing within the compasse of foure degrees: which neuerthelesse is against the law of nature. For Anne beeing the sister of Nicholas, is in stead of a mother to all that are begotten of Nicholas, euen to Iames and Iames posteritie. Yet thus much I graunt, that the daughter of Anne may lawfully marie Iames or Anthonie, the case beeing altered: because they are not one to an other as parents and children.
The fourth sinne is Magicke, sorcerie, or witchcraft, in the consecration of the host in which they make their Breaden-god: in exorcismes ouer holy bread, holy water & salt; in the casting out or driuing away of deuils,Molan. tract. 2. c. 4. con. 3. by the signe of the crosse, by solemne coniurations, by holy water, by the ringing of bels, by lighting tapers, by reliques, and such like. For these things hauehave not their supposed force, either by creation, or by any institution of God in his holy worde: and therefore if any thing be done by them, it is from the secret operation of the deuill himselfe.
The fift sinne is, that in their doctrine they maintaine periurie: because they teach with one consent, that a Papist examined may answerMolan. tract. 2. c. 7 con. 1 prop 6 idem communiter …mnes. doubtfully against the direct intention of the examiner: framing an other meaning vntounto himself in the ambiguitie of his words. As for example, when a man is asked, whether he saide or heard Masse in such a place: though he did, they affirme, he may say, No; and sweare vntounto it: because he was not there, to reueale it to the examiner: whereas in the very lawe of nature; he that takes an oath, should sweare according to the intention of him that hath power to minister an oath: & that in truth, iustice, iudgement. Let them cleare their doctrine from all defence of periurie, if they can.
The sixt sinne is, that they reuerse many of Gods commādements, making that no sinne which Gods word makes a sinne. Thus they teach, that if any man steale some litle thing, Molan tract. 2. c. 9. con. 1. prop. 5. idem caetera.that is thought not to cause any notable hurt, it is no mortall sinne: that, the officious lie, and the lie made in sport are veniall sinnes: that, to pray for our enemies in particular is no precept but a counsell: and that none is bound to salute his enemie in the way of friendship, flat against the rule of Christ, Matth. 5. 47. where the worde foreign, signifieth all manner of dutie and curtesie: that, rash iudgement, though consent come thereto is regularly but a veniall sinne: that, it is lawfull other whiles to faine holines that, the painting of the face is ordinarily but a veniall sinne: that, it is not lavvfull to forbid begging: whereas the Lord forbad there should be anyDeut. 15. begger in Israel. Againe, they teach thatGreg. de V…l. tom. 3. dis. 1. 9. 13. & Caietane. men in their choller, when they are chiding, and sweare, vvounds and blood, are not indeede blasphemers.
Lastly their writers vse manifest lying, to iustifie their doctrine. They plead falsly that all antiquitie is on their side; whereas it is as much against them as for them: and as much for vsus as them. Againe their manner hath bin and is still to prooue their opinions by forged and counterfait writings of men, some whereof I will name.
1 Saint Iames Liturgie.
2 The Canons of the Apostles.
3 The bookes of Dionysius Ariopagita, and namely De Hier archia Ecclesiastica.
4 The Decret all Epistles of the Popes.
5 Pope Clements workes.
6 Some of the Epistles of Ignatius.
7 Origens booke of repentance. His homelies in diversos sanctos. Commentaries on Iob: and booke of Lamentation.
8 Chrysostomes Liturgie.
9 Basils liturgie and his Ascetica.
10 Augustines booke de 8. quest. Dul…itij. A booke of true and false repentance. Ser▪ de festo commemorationis animarum. booke de dogm. Ecclesiast. Sermon ad fratres in Heremo. Sermon of Peters chaire. Booke of visiting the sicke, &c.
11 Iustin Martyrs Questions and Answ.
12 Athanasius epistle to Pope Foelix.
13 Bernards sermons of the Lords Supper.
14 Hieromes epistle ad Demetriadem sauouring of Pelagius.
15 Tertullian de Monogamia.
16 Cyprian de Chrismate & de ablutione pe…um.
17 In the Councel of Sardica the 3, 4, and 5, canons are forged.
18 In the Councel of Nice all saue 20. are forged.
19 Certaine Romane Councels vnderunder Sylvester are forged. For he vvas at this time dead, and therefore could not confirme them. Sozom. lib. 2.
20 To the sixt canon of the Councel of Nice are patched these words, That the Romane Church hath alwaies had the supremacie.
21 Lastly, I will not omit that Pope Sozimus, Bonifacius, ana Coelestinus falsified the canons of the councell of Nice, to prooue appeales from all places to Rome; so as the Bishops of Africke were forced to send for the true copies of the saide Councell from Constantinople and the Churches of Greece.
I might here rehearse many other sinnes which with the former call for vengeance vponupon the Romane Church, but it shall suffice to hauehave named a few of the principall.
Now in this reason, our Sauiour Christ prescribes another maine dutie to his owne people: and that is, to be carefull to eschewe all the sinnes of the Church of Rome, that they may withall escape her deserued plagues and punishments. And from this prescribed dutie I obserue two things. The first is, that eueryevery good seruant of God, must carefully auoide contracts of marriage with professed Papists, that is▪ with such as hold the Pope for their head, and beleeue the doctrine of the Councel of Trent. For in such matches men hardly keepe faith and good conscience, and hardly auoide cōmunication with the sinnes of the Romane Church. A further ground of this doctrine I thus propound. In Gods worde there is mentioned a double league betweene man and man, countrie and countrie. The first is the league of concord, when one kingdome bindes it selfe to liue in peace with an other, for the maintenance of traficke without disturbance: and this kinde of league may stand betweene Gods church and the enemies thereof. The second is the league of amity: which is when men, people, or countries binde themselues to defend each other in all causes: and to make the warres of the one, the warres of the other: and this league may not be made with those that be enemies of God. Iehosaphat, otherwise a good king, made this kinde of league with Ahab: and is therfore reprooued by the prophet, saying, wouldest thou helpe the wicked and louelove them that hate the Lord? 2. Chron. 19. 2. Now the mariages of protestants with Papists are priuate leagues of amitie, betweene person and person: and therefore not to be allowed. Againe, Malac. cap. 2. vers. 11. the Lord saith, Iudah hath defiled the holines of the Lord which he loued, and hath married the daughters of a straunge god: where is flatly condemned marriages made with the people of a false god: nowe the Papists by the consequents of their doctrine and religion, turne the true Iehova into an idol of their owne braine, as I hauehave shewed: and the true Christ reuealed in the written word into a fained Christ made of breade. Yet if such a marriage be once made and finished it may not be dissolued. For such parties sinne not simply in that they marrie, but because they marrie not in the Lord, beeing of diuers religions. The fault is not in the substance of marriage but in the manner of making it: and for this cause, the Apostle commaunds the beleeuing partie, not to forsake or refuse the vnbeleeuing partie, beeing a very infidel (which no papist is) if he or she will abide. 1. Cor. 7. 13.
The second thing is, that eueryevery seruant of God must take heede how he trauells into such countries where popish religion is stablished, least he partakes in the sinnes and punishments thereof. Indeede to goe vponupon ambassage to any place, or to trauell for this ende, that we may performe the necessarie duties for our speciall or generall callings, is not vnlawfull: but to trauell out of the precincts of the church onelyonly for pleasures sake and to see strange fashions, hath no warrant. And hence it is, that many men which goe forth in good order well minded, come home with crased consciences. The best traueler of all is he, that liuing at home or abroad, can goe out of himselfe, and depart from his own sinnes & corruptions by true repentance.
FINIS.