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Conclus. I. That, repentance is the conuersion of a sinner. There is a two-fold conuersion, passiue, and actiue: passiue, is an action of God whereby he conuerteth man beeing as yet vncōuerted. Actiue is an action whereby man being once turned of God, turnes himselfe: and of this latter must this conclu∣sion
be vnderstood. For the first conuersion, considering it is a worke of God turning vs vnto himselfe, is not the repentance whereof the Scripture spea∣keth so oft, but it is called by the name of regeneration: and repentance, wher∣by we beeing first turned of God doe turne our selues, and doe good workes, is the fruit thereof.
Conclus. II. That, repentance stands specially for practise, in contrition of heart, confession of mouth, and satisfaction in worke or deed. Touching con∣trition there be two kinds thereof: Legal, and Euangelical. Legal contrition is nothing but a remorse of cōscience for sinne in regard of the wrath & iudge∣mēt of God, & it is no grace of God at all; nor any part, or, cause of repētance: but onely an occasion thereof, & that by the mercie of God: for of it selfe, it is the sting of the law and the very entrance into the pit of hel. Euangelical con∣trition is, when a repentant sinner is grieued for his sinnes, not so much for feare of hell, or, any other punishment; as because he hath offended and di∣spleased so good and mercifull a God. This contrition is caused by the mini∣sterie of the Gospell, and in the practise of repentance it is alwaies necessarie, and goes before as the beginning thereof. Secondly we hold, 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 praiers. 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 haue vpon any occasion offended and wronged him. Math. 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 reconcilia∣tion presupposeth confession. Lastly in all true repentance, we hold and ac∣knowledge there must be satisfaction made; first to God, and that is when we intreat him in our supplications to accept the death and passion of Christ, as a full, perfect, and sufficient satisfaction for all our sinnes. Secondly it is to be made vnto the Church, after excommunication for publike offences; and it stāds in duties of humiliatiō that fitly serue to testifie the truth of our repētāce. Thirdly satisfaction is to be made to our neighbor: because if he be wronged, he must haue recōpence and restitution made, Luk. 19.8. & 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 outward fruits 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 indea∣uour day by day by Gods grace to leaue and renounce all and euery sinne, and in all things to doe the will of God. And here let it be remembred that we are not patrons of licentiousnes and enemies of good workes. For though we exclude them from the act of our iustification and saluation: yet we main∣taine a profitable and necessarie vse of them in the life of euery Christian man. This vse is three-fold, 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 don, 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 shew 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. 5.1. Againe, workes are to be done in regard of men: that our neighbour may be helped in worldly things, Luk. 6.38. that he may be woon by our example to godlines, 1. Pet. 3.14. that we may pre∣uent in our selues the giuing of any offence. 1. Cor. 10.32. that by doing good, we may stoppe the mouthes of our aduersaries. Thirdly and lastly, they haue 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 haue some assurance of our faith and of our saluation, 2. Pet. 1.8,10. that we may discerne dead and counterfait faith, from true faith, Iam. 2. 17. that faith and the gifts of God may be exercised and continued vnto the ende, 2. Tim. 1.6. that the punishments of sinne both temporall and eternall may be preuented, Psal. 89.32. that the reward may be obtained which God freely in mercie hath promised to men for their good workes. Gal. 6.9.
We dissent not from 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 concerne repentance wholly considered: and 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 beeing helped by the holy Ghost: whereas Paul indeede as∣cribes this worke, wholly vnto God. 2. Tim. 2.15. Proouing if God at any time will giue them repentance. And men that are not weake but dead in trespasses and sinnes, can not doe 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 notori∣ous 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 euery part of our liues for the necessarie mortification of sinne: whereas open ecclesiasticall correction pertained not to all and euery man within the compasse of the Church, but to them alone that gaue any open of∣fence. The third abuse is, that they make repentance to be not onely a vertue, but also a sacrament: wheras for the space of a thousand yeres after Christ, & vpward it was not reckened among the sacraments: yea it seemes that Lūbard was one of the first that called it a sacrament: and the school-men after him di∣sputed of the matter & 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 repentance: 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 redemp∣tion 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, reconcilia∣tion in his blood, by faith, freely by grace, must be obserued and considered: for they shew plainely that no part of satisfaction or redemption is wrought in
vs, or, by vs: but out of vs onely in the person of Christ. And therefore we e∣steeme of repentance onely as a fruit of faith: and the effect, or efficacie of it, is to testifie remission of our sinnes, and our reconciliation before God. It will be saide that remission of sinnes and life euerlasting, are promised to repen∣tance. Ans. It is not to the worke of repentance, but to the person which re∣penteth, and that not for his owne merits or worke of repentance, but for the merits of Christ, which he applieth to himselfe by faith. And thus are we to vnderstand the promises of the Gospel, in which workes are mentioned; pre∣supposing alwaies in them the reconciliation of the person with God, to whō 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 sorrow in contrition, must be in the highest degree in respect of a 1.1 value & estimation. Yet the opinion of b 1.2 Adrian was otherwise, that in true repentāce a man should be grieued according to all his indeauour. And the Romane Catechisme saith as much, that the sorrow conceiued of our sinnes must be so great, that none can be conceiued to be greater: that we must be contrite in the same manner we loue God, and that is with all our heart and strength in a most vehemēt sorrow: and that the hatred of sinne must be not onely the greatest but also most ve∣hement and perfect, so as it may exclude all sloth and slacknes. Indeede afterwarde it followes, that true contrition may be effectuall though it be imperfect: but how can this stand, if they will not onely commend but also pre••cribe and a∣uouch, that contrition must be most perfect and vehement. We therefore onely teach, that God requires not so much the measure, as the truth 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 can not stand with the all-sufficient merit of Christ. And an auncient Councel saith, God inspires into vs first of all the faith and loue of himself, no merits going before, that we may faithfully require the sacrament of baptisme, and after baptisme doe the things that please him. And we for our parts holde, that God requires contrition at our hands, not to merit remission of sinnes: but that we may acknowledge our owne vnworthines, and be humbled in the sight of God, and distrust all our owne merits: and further, that we may make the more account of the bene∣fits of Christ, whereby we are receiued into the fauour of God: lastly, that we might more carefully auoid all sinnes in time to come, wherby so many paines and terrours of conscience are procured. And we acknowledge no contrition 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 att••ition 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 wisdome. But seruile feare of it selfe is the fruit of the law, which is the ministerie of death and con∣demnation: and consequently it is the way to eternall destruction, if God leaue men to themselues: and if it turne to the good of any, it is onely by acci∣dent:
because God in mercie makes it to be an occasion going before, of grace to be giuen: otherwise remorse of conscience for sinne is no beginning of re∣pentance, or the restrainment of any sinne: but rather is and that properly the beginning of vnspeakable horrours of conscience, and euerlasting death, vn∣lesse God shew mercie. And yet this feare of punishment, if it be tempered and delaied with other graces and gifts of God in holy men; it is not vnprofi∣table: in whome there is not onely a sorrow for punishment, but also and that much more for the offence. And such a kind of feare, or, sorrow is comman∣ded, 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 Am∣brose saith, that Martyrs in the time of their sufferings, confirmed themselues a∣gainst the crueltie of persecuters by setting the feare of hell before their eyes.
Abuses touching Confession are these. The first is, that they vse a forme of confession of their sinnes vnto God, vttered in an vnknowne language, bee∣ing therefore foolish and ridiculous, withall requiring the aide and intercessi∣on of dead men and such as be absent: whereas, there is but one Mediatour betweene God and man the man Iesus Christ. The second is, that they in pra∣ctise make confession of their sinnes not onely to God but to the Saints de∣parted: in that they make praier to them, in which they aske their intercession for the pardon of their sinnes: and this is, not onely to match them with God in seeing and knowing the heart, but also to giue a part of his diuine worship vnto them. The third and principall abuse is, that they haue corrupted Cano∣nicall confession by turning it into a priuate auricular confession: binding all men in conscience by a law made, to confesse all their mortall sinnes, with all circumstances that change the kind of the sinne (as farre as possibly they can remember) once euery 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 hundred yeares after Christ, as one of their owne side auoucheth.* 1.3 And the commandement of the holy Ghost, Confesse one for an other, and pray one for an other, Iam. 5.17. bindes as well the priest to make confession vnto vs, as any of vs 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 euery sinne, with the necessarie circumstances thereof. And in this libertie of confession the Church remai∣ned 1200. yeares till the Councill of Lateran; in which the law 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 re∣uenewes of the world. It was not knowne to Augustine, when he said, What haue I to doe with men that they should heare my confessions, as though they should heale my diseases: nor to Chrysostome when he saith,* 1.4 I doe not compell thee to confesse thy sinnes to others. And, If thou be ashamed to confesse them to any man, be∣cause thou hast sinned, say them daily in thine owne minde. I doe not bid thee con∣fesse them to thy fellow seruant, that he should mocke thee: confesse them to God that cureth them.
The abuse of Satisfaction is, that they haue 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 their sinnes. Behold here a most horrible prophanation of the whole Gospel, and specially of the satis∣faction of Christ, which of it selfe without any supplie is sufficient euery way for the remission both of fault and punishment. But of this point I haue spo∣ken before.
Hitherto I haue handled and prooued by induction of sundrie particulars, that we are to make a separation from the present Church of Rome, in re∣spect of the foundation and substance of true religion. Many more things might be added to this very purpose, but here I conclude this first point: ad∣ding onely this one caueat, that we make separation from the Romane religi∣on without hatred of the persons that are maintainers of it. Nay we ioyne in affection more with them, then they with vs. They die with vs not for their religion (a 1.5 though they deserue it) but for the treasons which they intend and enterprise: we are readie to doe the duties of loue vnto them inioyned vs in the word: we reuerence the good gifts 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 haue now in hand. In the se∣cond place therefore out of this commaundement, Goe out of her my people, I gather that the true Church of God is and hath beene in the present Romane Church, as corne in the heape of chaffe. Though Poperie raigned and ouer∣spread the face of the earth for many hundred yeares; yet in the middest thereof, God reserued a people vnto 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 wildernesse, where he sought to destroy her but could not,* 1.6 and shee still retaines a remnant of her seede which kept the commaundements of God, and haue the testimonie of Iesus Christ. Now this which I speake of the Church of Rome, can not be saide in like manner of the congregations of Turkes and other infidels, that the hid∣den 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 straunge language; and baptisme for the outward forme: which helpes God in all ages preserued, that his Elect might be gathered out of the mid∣dest of Babylon. This serues to stoppe the mouthes of Papists, which de∣maund of vs, where our Church was fourescore yeares 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 midst of the papacie. It hath bin alwaies a Church, and did not first be∣gin to be in Luthers time: but onely then began to shew it selfe, as hauing bin hid by an vniuersall Apostasie, for many hundred yeares together. Againe we haue here occasion to consider the dealing of God with his owne church and people. He will not haue 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 dwell in Mesheck, and to haue my habitati∣on in the tents of Kedar, Psal. 120.5. And iust Lot must haue his righteous soule vexed with seeing and hearing the abhominations of Sodom.
Thirdly by this commaundement 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 vnderstood 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 Councell of Trent, we take it to be no church of God. Because Babylon, which I haue prooued to be the church of Rome, is here opposed to the church or people of God: and be∣cause we are commanded to come out of it: whereas we may not wholly for∣sake any people till they forsake Christ. Some will happily say, the church of Rome hath the Scriptures and the Sacrament of baptisme. I answer first of all, they haue indeede the bookes of holy Scripture among them: but by the rest of their doctrine they ouerthrow the true sense thereof in the foundation, as I haue prooued before. And though they haue 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 haue 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, that is, not as a member but as a manifest v∣surper: like as the theefe sittes in the true mans house.* 1.7 For the popish church and Gods church are mingled like chaffe and corne in one heape: and the church of Rome may be saide 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 temple of God; because the Romane church, though falsly, takes vnto it selfe the title of the true catholike church. Some goe about to delay and qualifie the matter, by comparing this church to a man lying sicke full of ••oares, hauing also his throat cut, yet so as bodie and soule are ioyned together, and life is remaining still. But all things well considered, it is rather like a dead carkasse, and is void of all spirituall life; as the popish errours in the foundation doe manifest. Indeede a knowne har∣lot may afterward remaine a wife and be so tearmed; yet after the bill of di∣uorcement is giuen, shee ceaseth to be a wife, though shee can shew her mar∣riage ring: now the church hath receiued the bill of her diuorcement in the written word, namely 2. Thess. 2. and Reu. 13.11,12, &c.
Furthermore in this commandement we may see a liuely portraiture of the state of all mankind. Here we see two sorts of men: some are pertaining to Ba∣bylon, 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 will of God vouchsafing mer∣cy to some & forsaking others by withdrawing his mercy from them, for the better declaration of his iustice. Thus saith the Lord, Rom. 11.4. I haue reser∣ued seuen thousand that neuer bowed the knee to Baal: & the prophet Esai saith, Vnles the Lord had reserued a remnant, we had bin as Sodome and Gomorrha. By this distinction we are taught, aboue al 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 snffice: but this mercie is not com∣mon to all: and therefore the more to be thought vpon.
Lastly, here I not•• the speciall care that God hath ouer his own children. He first giueth thē warning to depart, before he begin to execute his iudge∣ment vpon his enemies, with whome they liue: that they might not be parta∣kers of their sinnes or punishments. Thus, before God would punish Hieru∣salem, an angel is sent to marke them in the forehead that mourned for the a∣bominatious of the people. And in the destructiō of the first borne of Egypt the angel passed ouer the houses of the Iewes, that had their posts sprinkled with the blood of the paschal lamb: & this passing ouer betokeneth safety & preseruation in the cōmon destruction to those that haue their hearts sprink∣led with the blood of Christ. This blessing of protectiō should mooue vs all, to become true & hearty seruants of God. Men vsually become members of those societies & corporations, where they may inioy many freedōes & pri∣uiledges•• Wel, behold: in the societie of the Saints of god, which is the true Church, there is the freedom from danger in all cōmon destructions & from eternall vengeance at the last day. When Hester had procured safetie for the Iewes, and libertie to reuenge themselues vpon their enemies: it is said, that many of the people of the land became Iewes. Euē so, considering Christ hath procured freedom frō hell, death, and damnation for all that beleeue in him: we should labour aboue all things to becom new creatures, ioyning our selues alwaies to the true church of God.
Hitherto I haue spoken of the commandement: now followeth the reason thereof drawne from the end, that they be not partakers of her sins: and that they receiue not of her plagues. Here I might stand long to shew what be the sins of the church of Rome: but I wil only name the principal. The first sin is Athe∣isme: & and that I prooue on this manner. Atheisme is twofold, open, colou∣red. Open Atheisme is, when men both in word and deed denie God and his word. Coloured Atheisme is not so manifest: and it hath two degrees. The first is, when men acknowledge God the creator and gouernour of heauen and earth, and yet deny the father, sonne and holy Ghost. Thus the Ephesiās before they receiued the gospell,* 1.8 are said to bee without God whome in their naturall iudgement they acknowledged: because they denied Christ, and cō∣sequently 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,* 1.9 they worshipped they knewe not what. And the Psalmist saith of all the Gentiles that their Gods are Idols. In this degree of Atheisme are placed Turkes and Iewes at this day: the Anti-Trinitaries, and Arians, and all that conceiue and worship God out of the Trinitie. The 2. degree is, whē men do rightly acknowledge
the vnitie of the godhead in the Trinitie of persons: yet so, as by other neces∣sarie consequents partly of their doctrine, and partly of the seruice of God they ouerturne that which they haue well maintained. And thus I say, that the very religion of the Church of Rome is a kinde of Atheisme. For where∣as it makes the merit of the works of men to concurre with the grace of god, it ouerthrowes the grace of God. Rom. 11. In worde they acknowledge the infinite iustice and mercie of God: but by consequent both are denied. How can that be infinite iustice, which may any way be appeased by humane satis∣factions? And howe shall Gods mercie bee infinite, when wee by our satisfa∣ctions must adde a supply to the satisfaction of Christ? Againe, He that hath not the sonne, hath not the father:* 1.10 and he that hath neither father nor sonne, de∣nies God. Nowe the present Romane religion hath not the sonne, that is, Ie∣sus Christ, God and man, the Mediatour of mankind: but hath tra••sformed him into a fained Christ. And I shew it thus. For one Iesus Christ, in al thing•• like vnto vs in his Humanitie, sinne onely excepted; they haue framed a Christ, to whome they ascribed two kindes of existing: one naturall, where∣by he is visible, touchable, and circumscribed in heauen: the other not onely aboue, but also against nature; by which, he is substantially according to his flesh in the handes of euery priest, in euery host, and in the mouth of euery communicant, inuisible, vntouchable, vncircumscribed. And thus in effect they abolish his manhood. Yea they disgrade him of his offices. For one Ie∣sus Christ, the onely king, lawgiuer, and head of the Church; they ioyne vnto him the Pope not onely as a Vicar but also as a fellowe: in that they giue vn∣to him power to make lawes binding conscience, to resolue and determine vnfallibly the sense of holy scripture, properly to pardon sin both in respect of fault and temporall punishment, to haue authoritie ouer the whole earth and a part of hell: to depose kings, to whome vnder Christ euery soule is to be subiect, to absolue subiects from the oath of allegiance, &c. For one Iesus Christ the onely reall priest of the new testament, they ioyne many seconda∣ry priests vnto him, which offer Christ daiely in the masse for the sinnes of the quicke and the dead. For one Iesus Christ the al-sufficient Mediatour of intercession, they haue added many fellowes vnto him to make request for vs, namely as many Saints as be in the Popes Kalender. Lastly, for the onely merits of Christ, in whome alone, the Father is well pleased, they haue deui∣sed a treasurie of the Church containing beside the merits of Christ, the o∣uerplus of the merits of Saints to be dispensed to men, at the discretion of the Pope. And thus wee see, that Christ, and co••sequently God himselfe to bee worshipped in Christ, is transformed into a phantasie or idol of mans con∣ceit. Againe there is alwaies a proportion betweene the worship of God, & our perswasion of him: and men in giuing vnto God any worshippe, haue re∣spect to his nature, that both may be sutable, and he well pleased. Let vs then see what manner of worship the Romane religion affoardeth. It is for the greatest part meere wil-worship, without any allowance or commandement from God, as Durande in his Rationale in effect acknowledgeth. It is a car∣nall seruice standing of innumerable bodily rites and ceremonies borrowed partly from the Iewes, and partly from the heathen: it is diuided betweene God and some of his creatures: in that they are worshipped both with one
kind of worship: let them paint it as they can. Thus then, if by their manner of worshipping God, we may iudge howe they conceiue of him, as we may: they haue plainely turned the true God into a phantasie of their owne. For God is no otherwise to be conceiued, then hee hath reuealed himselfe in his creatures & word, and specially in Christ: who is the ingrauen image of the person of the Father.
The second sin is Idolatrie: and that as grosse as was euer among the hea∣then. And it is to be seene in two things. First that they worshippe the Saints with religious worship which without exception is proper to God. Yea they transforme some of them into detestable idols, making them in trueth medi∣atours of redemption, specially the Virgin Marie, whome they call a Ladie, a Goddesse, a queene whoma 1.11 Christ her sonne obeyeth in heauen, a mediatresse: or life, hope, the medicine of the diseased: and they pray vnto her thus: Prepare thou glo∣ry for vs: defende vs from our enemies, & in the houre of death receiue vs, loose the bonds of the guiltie, bring light to the blind, driue away all deuils. Shewe thy selfe to be a mother, Let him receiue the prayers. Againe, their idolatrie is manifest, in that they worship God in, at, before images: hauing no commandement so to do, but the contrarie. They alleadge th••t they vse and worship images on∣ly in a remembrance of God. But this is al one as if an vnchast wife should re∣ceiue many louers into her house in the absence of her husband•• and beeing reprooued, should answer: that they were the friendes of her husband, and that shee kept them onely in remembrance of him. Thirdly, their Idolatrie exceedes the Idolatrie of the heathen, in that they worship a Breadengod, or, Christ in and vnder the formes of bread and wine. And if Christ according to his humanitie be absent frō the earth, as I haue 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 commandement 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 vncleannes to many young men & women, that otherwise would abstaine from all such kinde of filthines. And what an abomination is this, when bro∣ther and brother, father and sonne, nephew and vncle, shall come to one and the same harlot, one before or after the other. Secondly,* 1.12 their Lawe beyond the fourth degree allowes the marriage of any persons: and by this meanes, they sometime allowe incest. For in the vnequall collaterall line, the person next the common stock is a father or mother to the brothers or sisters poste∣ritie, as for example.
* 1.13Here Anne and Nicholas are brother and sister, and Anne is di∣stant from Iames sixe degrees, he being her neecca farre off: 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 marrie Iames or Anthonie, the case
beeing altered, because they are not one to an other a•• parents and children.
The fourth sin is Magicke, ••orcerie, or witchcraft, in the consecration of the host in which they make their Breaden-god: in exorcismes ouer holy bread, holy water and salt; in the casting out or driuing away of deuils, 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 haue not their supposed force, either by creation, or by any institution of God in his holy word: and therefore if any thing be done by thē, it is from the secret o∣peration 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 answer doubtfully against the direct intention of the examiner: framing an other meaning vnto himselfe in the ambiguitie of his wordes. A•• for example, when a man is as∣ked, whether he said or heard Masse in such a place: though hee did: they af∣firme he may say, no: and sweare vnto 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: and that in trueth, iustice, ••••••gement. Let them cleere their doctrine from all defence of periurie, if they can.
The six•• sinne is, that they reuerse many of Gods commaundements, ma∣king that no sinne which Gods word makes a sinne. Thus they teach,* 1.14 that if any man steale some little thing, that is thought not to cause any notable hurt, it is no mortall sinne: that, the officious lie, & 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, Mat. 5.47. where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth al manner of dutie and curte∣sie: that, rash iudgement, though consent ••••me thereto, is regularly but a veniall sin: that, it is lawfull otherwhiles to faine holines: that, the painting of the face is ordi∣narily but a veniall sinne: that, it is not lawfull to forbid begging: wheras the Lord forbade there should be any beggar in Israel. Againe,* 1.15 they teach that men in their choller, when they are chiding, and sweare, woundes and blood, are not in∣deede blasphemers.
Lastly their writers vse manifest lying, to iustifie their doctrine. They plead falsely that all antiquitie is on the••r side; whereas it is as much against them as for them: and as much for vs as them. Againe their manner hath bin and is still to prooue their opinions by forged and counterfeit writings of men, some whereof I will name.
I might here rehearse many other sinnes which with the former call for vengeance vpon the Romane Church, but it shal suffice to haue 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 eschew all the sinnes of the Church of Rome, that they may withall escape her deserued plagues and pu∣nishmēts. And frō this prescribed dutie I obserue two things. The first is, that euery good seruant of God, must carefully auoid contracts of marriage with professed Papists, that is, with such as hold the Pope for their head, and be∣leeue the doctrine of the Councell of Trent. For in such matches men hard∣ly keepe faith and good conscience, and hardly auoid communication with the sinnes of the Romane church. A further ground of this doctrine I thus propound. In Gods word 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 another, for the maintenance of trafficke without disturbance: and this kind of league may stand betweene Gods church and the enemies thereof. The second is the league of amitie: which is when men, people, or countries binde themselues to defend each o∣ther 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. Iehosa∣phat, otherwise a good king, made this kind of league with Ahab: and is ther∣fore reprooued by the prophet, saying, Wouldest thou helpe the wicked, and loue them that hate the Lord? 2. Chr. 19.2. Now the mariages of Protestants with Papists are priuate leagues of amitie, betweene person and person: and
therefore not be allowed. Againe Malac. 2.11. Iudah hath defiled the holinesse of the Lord which he loued, and hath married the daughters of a strange God: where is ••latly condemned marriages made with the people of a false god: nowe the papists by the consequents of their doctrine and religion, turne the true Ieho∣ua into an idol of their own braine, as I haue shewed; & the true Christ reuea∣led in the writtē word into a fained Christ made of bread. Yet if such a marri∣age 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, being 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 commaundes the belee∣uing partie, not to forsake or refuse the vnbeleeuing partie, beeing a very infi∣del (which no Papist is) if he or shee will abide. 1. Cor. 7.13.
The second thing is, that euery seruant of God must take heede howe hee trauels into such countries where Popish religion is stablished, least hee par∣takes in the sinnes and punishments thereof. Indeede to goe vpon ambassage to any place, or to trauell for this end, that wee may performe the necessarie duties for our speciall or generall callings, is not vnlawefull: but to trauell out of the precincts of the chnrch onely for pleasures sake, and to see strange fa∣shions, 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 tra∣ueller of all is he, that liuing at home or abroad, can goe out of himselfe, and depart from his owne sinnes and corruptions by true repentance.
appretiati∣vè non intē∣sivè.
q. 2. de poe∣nit. art. 2. & quodlib. 5. art. 3. cap. de Sact∣poenit.
Beatus Rhe∣manus on Tertul. lib. de poenis.
Confess. lib. 10. c. 3. De dei nat. ••o••. 5. to. 5. Hom. 2. in psal. 50.
Deut. 13.5
Reu. 12. 17.
••. Thess. 2.4.
Eph. 2.12.
Ioh. 5.46. Psal. 96.3.
1. Ioh. 2.23.
Bellar. l. 1. de sanct. c. 16 Missali & Breuiario refor.
Greg. c. 9. de consang.
Molo. tract. 2. c. 6. con. 1. prop. 5. idem catera.
Deut. 15. Greg. de Val. tom. 3. dis. 1. q. 13. & Caietan.