Twenty-Nine Lectures, Lecture 27
The ſeuen and Twentieth LECTVRE of the CHVRCH.
HAuing entred into the laſt point concerning the matter of the Church; namely, the application of the Doctrine of the Church to all Churches that we know in the world: After we had diuided them according to their ſcituation and language into the Eaſterne and Weſterne, the Greeke and Latin Churches; we beganne with the Eaſterne and Greeke Churches; and ſo proceeded to the Weſterne and Latin Churches; And of them I tould you, that ſome were vnderunder the yoke of the Pope, and hauehave him to bee their head; Others hauehave ſhooke off that yoke and head-ſhippe, and are therefore called the Reformed Churches: Concerning the Church of Rome, that which is ſpoken of her, may be applyed to her Adherents, as is the mother, …o is the daughter, as I hauehave ſaid.The 2. Obſeruation wherein is further delired what may be ſayd and held further of the church of Rome. Now for the Chu…ch of Rome I propounded theſe two obſeruations to be ſpoken to, firſt, what might be-ſpoken in charity for her, and yet in truth and ſound iudgement too; and of that we hauehave ſpoken. Secondly, what in zeale, and yet in truth and ſound iudgement too may be ſaid againſt it; And that is it which wee are now to ſpeake to; what may be ſaid in zeale, and yet in truth and ſound iugement againſt her: A point very needfull to be well cleared and rightly vnderſtood; for whereas we hauehave deliuered in the former obſeruation; that the Church of Rome in ſome ſenſe may rightly be reputed a true viſible Church'; EueryEvery one will be ready to except againſt it, and ſay, why then hauehave ye… forſaken it, why doe ye not ſtill hould communion with her, what iuſt exception can yee alledge for your ſeparation from her? For Anſwere to which exception,
Doct. 2 I will propound in the ſecond place this obſeruation, namely; that howſoeuer the Church of Rome, in ſome ſenſe may be reputed a true viſible Church, yet it is maruellous vnſound and corrupt, and exceedingly corrupt with many foule abuſes errors, and abhominations; yea, ſo corrupt, as it is not lawfull nor ſafe for vsus to communicate with her:The Church of Rome ſo corrupt that it is not lawfull to ioyne with her. The Obſeruation, ye ſee, conſiſts of two branches, the former is the ground of the latter, auouching that ſhee is polluted with many foule abhominations; the latter is an inference from the former, that therefore it is not ſafe nor lawfull to ioyne with her: The whole obſeruation is to be vnderſtood of that Church, ſpecially, in reſpect of the Popiſh faction, the Pope and his Darlings; for as when wee ſpoke in charity for them, acknowledging that in ſome ſenſe they are to be reputed a true viſible Church, it was intended of ſome that were of better Spirits amongſt them, that are ſounder in ſome chiefe points of Religion, and that are not ſo obſtinate in their errours as the reſt: So now that we come to ſpeake in zeale againſt them, that they are ſo foulely polluted, that it is not ſafe to ioyne with them;This that is ſpoken againſt thee is in reſpect of the Pope and Popiſh factors. It is intended in reſpect of the Pope, and his chiefe Darlings, and factors, called the Popiſh faction; neyther is this any wrong to the Church, that we ſo ſpeake of the whole body in generall tearmes, becauſe the Church and faction are there mingled together in that Body, as when wee come into a Barne floore, and ſee a great deale of chaffe in the ſame heape with good wheat we may ſpeake fauourably of the wheate, and ſay there is good corne, and we may ſpeake diſgracefully of it too, and ſay, it is but light ſtuffe. We will begin with the firſt part of the obſeruation, that condemnes her corruptions;Corruption of the Church of Rome reduced to 2. ſorts. 1. matter of Doctrine reduced to 1. part of the Doctrine. And we will reduce all her corruptions to theſe two ſorts; Firſt, matter of Doctrine; ſecondly, matter of practice; And though theſe be much incident one to the other yet for playnneſſe ſake we will diſtinguiſh them, (God willing) as well as wee can: Firſt, for Doctrine, the point is this; The Doctrine of the Church of Rome, as it is at this day vnderſtood and maintained by the Popiſh faction, is very vnſound and corrupt, full of groſſe and abhominable errors; they hauehave changed the truth of God into a lye, light into darkneſſe; and the Goſpell of Chriſt, & the comfortable Doctrine of grace and faith into the erors of Antichriſt, and the damnable Doctrine of workes and merits and of mans traditions; We wil not ſpeake of all her corruptions in doctrine, that were too much,Foure heads. 1 concerning Scriptures. only we will ſhew it in ſome chiefe particulars, & that briefely: we wil reduce them to theſe foure heads; The firſt, is error in Doctrine concerning the Scripture; the ſecond is concerning the direct office of the mediator; the third is concerning Images; the fourth is concerning Iuſtification: for the firſt,And their error therein. which is her corruption in Doctrine concerning the Scripture, which is the truth and ground of Religion, they teach uery erroniouſly, not onelyonly that which diſparageth them (which yet is a preſumptuous ſinne) but that which by conſequence vtterly ouerthrows them: Firſt,Three things, 1 denying the ſufficiency of the Scripture. in that they dare deny the ſufficiency of Scripture; Secondly, in that they peruert the truth of Scripture; thirdly, in that they diſanulle the authority of Scripture; Firſt, they deny expreſly the ſufficiency of Scripture, whereas God hath deliuered them as a particular rule, 2 Tim. 3.16. they ſay, No, It is not ſufficient of it ſelfe, they muſt be pieced and perfected by traditions: No, man dare adde to the will of a dead man, and yet theſe are ſo ſhameleſſe and preſumptuous,2 Per…erting the truth of the Scripture. that they dare preſume to adde to the ſacred Teſtament of Ieſus Chriſt: thus they deny the ſufficiency of Scripture. Secondly, they peruert the truth of Scripture, teaching and deliuering; firſt, concerning the tranſlation; that none is to be admitted as authen…icall, but the vulgar Latine tranſlation which themſelues confeſſe is ſometimes faulty, and doth miſſe of the meaning of the Holy Ghoſt: ſecondly, for the interpretation of Scripture, they will admit of none but ſuch, as it pleaſeth the fathers to giuegive, who themſelues acknowledge may and doe ſometimes erre, and are deceiued; now to teach that an vntrue tranſlation is the Text of Scripture, and an vntrue interpretation to be the ſenſe of Scripture,3 Diſanulling the author…ty and credit of the Scripture many wayes 1 teaching the apochrypha…l bookes to be canonicall Scripture: Secondly equalling traditions of men with the written word of God. Thirdly preferring the authority of the Church aboue the Scripture, what is this, but to make the Scripture vntrue. Third- they diſanull the authority and credit of the Scripture, and that many wayes; firſt, teaching that the Apochryphall bookes, which are knowne to containe certaine vntruthes, to be Canonicall Scripture; ſecondly, equalling the traditions of men, with the written Word of God, and vrging them to be receiued with as great authority, as the Word of God; Now if the Word of God be of no more authority in matters of Saluation then the word of man, it is very feeble, and not worth truſting to: Thirdly, they goe further, preferring the authority of the Church aboue the Scripture: the Scripture, ſay they, is to beleeued for the authority of the Church, that is as much as if they ſhould ſay, God is not to beleeued for his owne ſayings, but for the witneſſe of man; thus they diſanull the authority and credit of the Scripture. Now all theſe layd together, ſee whether that may not be iuſtly taken vp againſt them, which our Sauiour ſpeaketh againſt the Iewes, Iohn 8 47. he that is of God, heareth Gods Word, ye therfore heare them not, becauſe yee are not of God; and Iohn 10.26.27. ye beleeue not, becauſe yee are not my ſheepe; my ſheepe heare my voyce, and I know them, and they follow me: Gods children heare his word, and will not impeach the truth and credit of it; the Popiſh faction will not heare it, but will impeach the truth and credit of it, and therefore they are none of Chriſts ſheepe:Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator. So much for their error in Doctrine, concerning the ſcripture, where wee ſee that their fountaines are corrupt, and therefore we are like to finde but foule waters in their Channels. Their ſecond Error in Doctrine is concerning the direct office of the mediator, God ſaith directly, that there is but one Mediator betwixt God and man, & that is Chriſt, 1. Tim. 2.5 they ſay there are many;The Papiſts ſay, there bee many mediators betwixt God and man the bleſſed Virgin Mary, and other Saints, not onelyonly praying for vsus, but to bee inuocated by vsus; doth not this iuſtle Chriſt out of his roome, at leaſt to ſit ſo cloſe,The diſtinction of mediators of interceſſion and redemption anſwered. that others muſt ſit in commiſſion with him in that office; they would ſhift it off with this, that they make the Saints mediators of interceſſion onelyonly, and Chriſt of Redemption; and the Apoſtle (ſay they) when he ſaith, there is but one Mediator, &c. hee meanes of Redemption, not of interceſſion: I Anſwere, that the Apoſtle in that place,Two things in a Mediator. ſpeakes of a Mediatour of interceſſion; for he ſpeakes of Prayers and interceſſions in the firſt Verſe; and as in reaſon; he that is to make interceſſion for any, muſt be able to reconcile them, and to take away the enmity, and to bring the parties whom he intercedes for, into fauour, elſe it would be a friuolous and vayne interceſſion, and he that intercedes for any, muſt be ſuch an one, as the perſon interceded doth appoint, or at leaſt approue of for that buſineſſe; euen ſo the Scripture propounds Chriſt alone to be interceſſor, in both theſe reſpects, 1 Iohn 2.1.2. If any man ſinne, wee hauehave an Aduocat with the Father, Ieſus Chriſt the Iuſt, and he is the propitiation for our ſinnes: He is our Aduocate or interceſſor, and our propitiation or reconciliation both; and Iohn 16.23. whatſoeuer ye ſhall aske the Father in my name, he ſhall giuegive it you; hee doth not ſay, whatſoeuer ye ſhall aske in my mothers name, or in the Saints names, but in my name; And therefore both Redemption and Interceſſion are oft times in Scripture by name ioyned together, as in that 1 Tim. 2.5, 6 there is one Mediator betwixt God and man, &c: who gaue himſelfe a Ranſome for all men; & Rom 8.34. who ſhal condemne vsus? it is Chriſt that died, ye rather that is riſen again, To be mediator of interceſſion is peculiar to Chriſt, as well as to be mediator of redemption. The popiſh ſh…ft off praying to the Saints, not as helpers, but as interceſſor, Anſwered. The popiſh reaſon for praying to the Saints departed, drawn from our deſi…ing the Saints on earth to pray for vsus, Anſwered.who is euen at the right hand of God, who alſo maketh interceſſion for vsus; ſo that we ſee, to be mediator of interceſſion, is as peculiar to Chrſt, as to be mediator of redemption: They ſhift again & ſay, we pray to the Saints not as helpers, but as interceſſors onelyonly, but wee pray to Chriſt, as interceſſor and helper by his owne power too; I anſwer, yet ſtill they make them interceſſors then, though not in the ſame degree, and ſo they eyther iuſtle Chriſt out of his roome, or ſet his mother and the Saints on the Bench with him; but if therebe any other interceſſors, then either the interceſſion of Chriſt is imperfect, or elſe the interceſſion of the Saints is ſuperfluous: But, ſay they, we doe no more to the Saints in heauen, then yee doe to the Saints on earth, and then the Apoſtle did to the Theſſalonians in the 2 Theſ. 3.1. Brethren, pray for vsus, &c. I anſwer, Firſt, wee hauehave a warrant for this Scripture, but for the other wee hauehave none at all; Secondly, will any man ſay, that the Apoſtle made them interceſſors for him? This were a diſparagement to him, no, but hee intreats them to be fellow Suitors, and ioint Petitioners to God with him, and for him; Thirdly, the Saints that are aliue, we hauehave acceſſe vntounto, and can vtter our mindes to them; but ſo wee cannot to them that are deceaſed; and therefore they, that pray to them, though it be but as fellow ſuitors, they make God of them in that very fact, that is, they make them knowers of the deſires of the heart, for Prayer is the deſire of the heart, and to know that, is proper to God; but, ſay they, the Saints in heauen can know the deſires of our hearts by our words? But, how ſhall they heare our words? God reueales them (ſay they) to the Saints: I anſwer, there is no warrant for that. And thus we ſee, that the Papiſts making other interceſſors beſides Chriſt, they iuſtle Chriſt out of his roome, or ſet others on the Bench with him; and ſo much of their error in Doctrine, concerning the direct Office of the mediator.The third head wherein the church of Rome erreth in doctrine, and that is concerning Images. The church of Rome an abominable whore deſeruing to be diuorced and cut off as a filthy Strumpet. The Popiſh plea for Images, that they doe not worſhip the Image, but God in and by the Image, Anſwdred. The heathen made images of the true God. The reſemb…ing of the inuiſible God in any made Image, is flat Idolatry. The Papiſts doe worſhip the Image. The third point is concerning images, they teach that images are to be worſhipped, though God himſelfe hath exprſſely forbidden it, Exod. 20.4. in the ſecond Commandement, and if that Commandement forbid Idolatry, as what other meaning can it hauehave, then they teaching the contrary, doe teach flat Idolatry: And if Idolatry be ſpirituall whoredome, and if a Spouſe playing the Harlot, is to be diuorced from her husband, both which are largely ſet forth in Ezech. chap. 16. Then howſoeuer the church of Rome, hath beene the Lords owne Spouſe, yet vponupon this abominable whoredome, ſhe deſerues iuſtly to be diuorced and cut off, as a filthy Strumpet: but let vsus heare how this Harlot pleads for her ſelfe, to ſaue her credit and honeſty; Firſt, ſay they, we worſhip not the Image, but God, in, and by the Image: I anſwer, did not the heathen doe ſo, and yet they were abominable Idolaters, yea, ſay they, but they made Images of the falſe gods, we of the true God: I anſwer, yes, they made Images of the true God too, Acts 17.23, whom ye ignorantly worſhip him declare I vntounto you, ſaith the Apoſtle: And did not the Iſraelites worſhip the true God in an Image, Exo. 3….9. and yet they were horrible Idolaters, nay, the very reſembling of the inuiſible God, in any m…de image, is in the ſecond Cōmandement and elſe where directly forbidden as flat Idolatry; Nay, is it poſſible, that any man falling downe before the Image to worſhip God in it, can be freed from worſhipping the Image it ſelfe, at leaſt in outward worſhip? which worſhip God challengeth, as intirely to himſelfe, as the inward; the matter is ſo plaine, that themſelues confeſſe, that they worſhip the Image; but here they hauehave another deuice: ſome honour (ſay they) we giuegive indeede to the Image it ſelfe, but that is a leſſer honour,The Popiſh diſtinction giuing the leſſer honor to the Image, the greater to God, Anſwered. but the greater we giuegive to God alone; ſo they diſtinguiſh without any ground from the Scripture, for both theſe worſhips are condemned alike in the Scripture, Rom. 1.25. there the great worſhip is condemned, Galat. 4.8. there the leſſer worſhip is condemned, when it is not performed to God: Beſides, to examine the matter a little further, I would faine know, whether that leſſer honour which they giuegive to the Image, be any part of that worſhip which is due to God, or not; If they ſay it is not, then there is ſome religious worſhip, which is not due vntounto God; and ſo the Saints belike hauehave that which is not befitting his Maieſty, whereas wee know, that little & great worſhip is all too little for his greatneſſe: If they ſay, it is part of that worſhip which is due to God, then it is plaine Idolatry, for God will not giuegive the leaſt part of his glory to any other, Eſa: Laſtly, if this leſſer ſeruice could or were or might be giuen to Images,Papiſts giuegive the greater worſhip to the bread in the Sacrament, to the wooden croſſe, to the Image of God and Chriſt. The fourth head of the errors of the church of Rome in Doctrine, viz. concerning Iuſtification. yet not the greater worſhip; but they giuegive to the bread in the Sacrament, to the wooden Croſſe, yea, to the Image of God and Chriſt, this greater worſhip, this very Latria, this they profeſſe to be due, and accordingly they giuegive it them, which is as groſſe Idolatry as any among the heathen. We come now to the laſt point concerning their Corruption in Doctrine, and that is in the matter of Iuſtification, which is the life of Religion, and the ground of Saluation, as being our reconcilement to God, and acceptance into his Fauour, wherin conſiſts our whole Comfort and true happineſſe, therfore to erre in this point is moſt dangerous of all; The Apoſtle ſaith directly, Gal. 2.16. that a man is not iuſtified by the workes of the Law; they ſay directly, that a man is iuſtified in part by his owne works; And here they mince it, leſt they ſhould make a manifeſt Contradiction to the world, and ſay, that their works doe not iuſtifie of themſelues, but becauſe of the diuine Grace dwelling in vsus, which makes vsus worke; and that we are ſaued by grace, the Apoſtle ſaith it, and ye grant it; where then is the difference? Surely, the difference is very much, though in appearance there bee little or none at all;The difference betweene the Papiſts ſaying, we are iuſtified by grace, and the Apoſtles ſaying ſo. For by grace they vnderſtand the gifts of Grace inherent in vsus, as faith, and hope, and louelove, &c: And ſo they directly conclude, that our Iuſtification is by inherent Righteouſneſſe: But the Apoſtle ſaith, and ſo ſay we, that we are iuſtified by the Grace and free Fauour of God in Chriſt, Epheſ. 2.8, 9. and Titus 3.3. and not by the workes of Righteouſneſſe, which wee hauehave done; Our Iuſtification is onelyonly by Chriſts Righteouſneſſe imputed, which wee apprehending onelyonly by Faith, that is, beleeuing it for our ſelues, and ſo applying it to our owne State, by the comfortable perſwaſion of Gods Spirit in our hearts, are therefore iuſtified by faith alone; Alone I ſay, not but that it is ioyned with good works in our liuing, but becauſe Chriſt our Iuſtifier is apprehended by our faith, and not by our works. Gods plaine truth without any quillets, is this: God is all in all for our ſaluation, hee choſe vsus to ſaluation before the world was, he calls vsus, takes vsus out of our filth, and beſtowes his Spirit, and the gifts thereof freely vponupon vsus, and hee receiues vsus into glory at the end of our life, and all this he doth freely for his names ſake, and for the grace and mercy, and merits of Chriſt Ieſus, without any merits of our owne, or deſeruing the leaſt bleſſing at his hands;The ſecond thing wherein the church of Rome erreth, viz. in ma…ter of practice, and this is twofold: firſt in the carriage of Gods worſhip, and this is ſhewed firſt in the generall. this is the plaine truth of God; the oppoſite whereof is a moſt fundamentall error, and they that diſclaime it not, I ſee not how they can poſſibly be ſaued. And ſo much be ſaid for their errors in matter of Doctrine.
Secondly, their errors and corruptions in matters of practice, and they are of two ſorts: The firſt is their corruption in practice, in the carriage of Gods worſhip: And the ſecond is their corruption in their ordinary manners. Firſt for the carriage of Gods worſhip, they are exceedingly corrupt in their practice, and this we will ſhew firſt in the generall; Secondly in the particular parts of it. In the general carriage of Gods worſhip they erre and are foulely corrupted: for take it as it is caried by the Popiſh faction,Gods worſhip as it is carried by the popiſh faction, is fitter for man, yea, for an Idoll, then for the true and eu…l…uing God: Firſt, it is a ca…all ſeruice, …ull of …ites and Ceremonies. and it is fitter for man, yea, for an Idol, then for the true and liuing God to be honored and ſerued by; for firſt, it is a carnall ſeruice, full of Rites and Ceremonies, like vntounto that of the Iewes, Heb. 6.10. Which ſtood only in meats & drinks, and diuers waſhings, and carnall ordinances impoſed on them vntounto the time of reformation, which being by Chriſt aboliſhed, are not fit for true worſhippers, which muſt worſhip God in ſpirit and in truth, Iohn 4.24. their continuall ſmiting of their breſts, croſſing of themſelues, numbring of their prayers, lifting vp the hoaſt, Signes, Geſtures, Pictures, and infinite ſuch like traſh, ſome borrowed from the Iewes, ſome from the heathen, idle complements, ſuperſtitious, impious, vnſeemely, moſt of them are vnprofitable, ſcarce any of them warrantable, indeede they are a meer foppery, as many beholders hauehave iudged euen by ſenſe and reaſon, when they hauehave not beene beſotted with their iuglings: neither are they onelyonly carnall, that is, full of ſhadowes and Ceremonies, but they are carnall too, that is, as being moſt agreeable to fleſh and blood;And moſt agreeable to fleſh and blood. what more carnall perſwaſion then this, that a pardon for ſinnes may be bought with money; that a Prieſt may abſolue vponupon auricular confeſſion, that if a man hauehave no merits of his owne, yet for money hee ſhall hauehave out of the Church Treaſury, the merits of Saints, that after death hee may be relieued with prayers of the liuing, that many ſinnes are veniall and pardonable in their owne nature; that if a man giuegive to Churches, Hoſpitalls, or monaſteries, or the like, hee ſhall goe to heauen,The Papiſts giuegive but the blood of the body for the ſinne of the ſoule. yea, that which in ſhew is moſt labour to the fleſh, yet indeede is meerly carnall; as their whipping of themſelues almoſt to death there is no ſpiritualneſſe at all in it; it is but the blood of the body, for the ſinne of the ſoule; the Prophet ſcoffes at ſuch like dealing, Micha. 6.7. The truth is this,Naturall men had rather be ſcourged then vndertake the ſpirituall combate. that eueryevery naturall man had rather be ſcourged and die then vndertake the ſpirituall combate againſt his beloued ſinnes: and the Papiſts vſe that to be excuſed of this, as they foliſhly imagine; and they meaſure out Religion for the moſt part, by natural reaſon & grounds of Philoſophy: ſo that we ſee they hauehave a carnall Religion: Secondly,Secondly, they hauehave a wil-worſhip for the moſt part of their owne deuiſing. they hauehave a wilworſhip, that is, a ſeruice, for the moſt part, of …heir own deuiſing, their pilgrimages, praiers, abſtinence from diuers meats, voluntary pouertie, works of ſupererogation, their Maſſes, Satisfactions, Holy daies, faſting daies, all theſe and many more are meerely mens inuentions, ſo that God may ſay to them, as he doth to the people of Iſrael, Eſa. 1.12. Who required theſe things at your hands; ſo that vponupon the point we ſee, that they ſerue & pleaſe thē ſelues, but they ſerue nor pleaſe not God at all: Thirdly, they hauehave policies in their Religion,Thirdly, they hauehave policy in their Religion for the maintenance of their outward ſtate. for the maintenance of their outward ſtate, their purgatory, praiers for the dead, Images and Reliques of Saints erected in their Churches to be offered vntounto, are meerely a meanes to inrich their owne Coffers, and to vphold the honour of the triple Crowne, and to maintaine the Beaſt in her Scarlet colours; when they ſell a man a pardon for his ſinnes, or ſo many yeeres releaſe from purgatorie, for ſome round ſumme of money: doe yee not thinke they laugh at him when he is gone? euen as our cheaters doe when they hauehave gulled ſome poore ſimple hearted man? They know theſe can doe no good, and yet they practiſe this for policy: Machiauel held it, and theſe practiſe it; that Religion is meerely a matter of policie to keepe men in awe, and to maintaine a ſtate; curſed wretches, hauehave they none to make a ſcoffe at but God, and his Religion and ſeruice? Is this to ſerue God? no, it is to make God to ſerue them, and abuſe and change his word to their vile purpoſes.
Secondly,Secondly, in the particular parts of it. as they erre and are foulely corrupted in the carriage of Gods worſhip in generall; ſo are they alſo in the particular parts of it:Firſt in reſpect of the Word, firſt it is obſcured. for firſt, the word which was purpoſely deliuered to the Church for their light to walke by; this is purpoſely obſcured by the Papiſts, that to the people it is a darke light, they ſee little or nothing by it: The word is to be preached, there is little preaching among them; or if there be any, they preach faction, traditions, and commandements of the Church,Secondly, little or ſeldome preached amongſt the Papiſts. and the Word of God leaſt of all: As for any other publike minſtration of the Word, it is altogether in an vnknowne tongue, without any profit or edification to the people; well, yet if the people might hauehave acceſſe to the Word, as the Bereans had, that they might heare the Phariſes,The people kept from the Word amōgſt the Papiſts. but yet beware of their Leauen, it were ſomewhat, but they are kept farre enough from that, they ſhall learne no more but what the Prieſts and Ieſuits teach them, they are likely to be good Chriſtians then, and they muſt take all vponupon their words, a ſure ground to build vponupon; this is a notable policie to cloake their errors, that the people may not diſcerne them, and a great diſhonour to God, to ſuppreſſe and ſmother vp his owne ordinances, and to put that Candle vnderunder a Buſhell, Secondly, in reſpect of the Sacraments. Firſt, in reſpect of the number of them, and ſo thoſe that Chriſt neuer ordained. Secondly, in reſpect of thoſe which Chriſt did ordaine, they are full of abominations: as firſt Baptiſme.which himſelfe hath put on a Candleſticke, that it might giuegive light to all in the houſe, and a notorious wrong to Gods people, to ſterue them of the food of life, and to keepe them hood-winkt, that they might not ſee with their owne eyes into the euidences of their owne right, and matters of their owne ſaluation: Secondly, the Sacraments, not to ſpeake of the number of them, increaſed by them from two, to ſeuen: (though I know there is no authority in the world can make a Sacrament, but thoſe Chriſt Ieſus himſelfe hath ordained) But euen in Chriſts own Sacraments they are full of abominations; as firſt in Baptiſme, they adde oile, ſalt, ſpittle and exorciſmes, and I know not what toyes, and toyes are loathſome in Gods Seruice; but in the Lords Supper, their corruptions are not onelyonly in the outward Barke, as they are in Baptiſme, but in the very ſap & hart,Secondly, in the Lords ſupper, in the very ſo… and hea…. Thirdly, in reſpect of their Diſcipline. The Papiſts hauehave ſcarce any thing ſound in their Diſcipline. there is adoration of the Sacrament as of God himſelfe, and defrauding of the people of the one halfe of it, and the making of it a Sacrifice propitiatorie for the quicke and the dead, and the making of Chriſts owne body by the hands of the Prieſt: all theſe are wicked deprauations, either of the nature, or right vſe of this holy Sacrament. Thirdly, for their Diſcipline, they hauehave ſcarce any thing ſound in that; the Lawes they rule by, are Canons and Lawes of their owne making, and not found in the Scripture, the ouerſeer is the Pope, armed as well with a Temporall, as with a ſpirituall ſword; the power of the keyes, that alſo is horribly abuſed by them in binding, excommunicating true Beleeuers, Chriſtian States and Princes, that will not ſubmit to the Popes yoke, in ſtead of obſtinate offenders againſt Gods Law; and ſo in looſing, abſoluing offenders for money and for fauour, yea, and before repentance too,Fourthly in reſpect of their prayers, they are corrupt: firſt, in that they are made to Saints, and not to God alone, ſecondly, in that they are made in an vnknowne tongue. Things are farre worſe now in the popiſh church in diuers reſpects. becauſe before the fact, whereto if wee adde their diſpenſations and reſeruations whereby they hauehave an abſolute power to free whom they will, ſee now if there be any fouler carriage in any heathen State in the world: Fourthly, for their prayers, they are corrupt too, if either we reſpect to whom they are made, to Saints, and not to God alone; or for whom, for the dead, and not for the liuing onelyonly; or how, not with vnderſtanding, for they are in an vnknowne tongue; ſpecially their publike prayers, and ſo as good hauehave no prayers at all. I hauehave entred a foule ſinke, and I muſt needs confeſſe that I can finde no bottome, yet if this be not enough, adde heereto theſe aggrauating circumſtances; theſe things which were ſomewhat in a more tolerable manner among them before, be now much worſe, firſt, by the Councell of Trent; for whereas before that Councell they were but priuate opinions of ſome men, now they are the Doctrine of the whole Church, and are obtruded on all profeſſors as neceſſary to ſaluation, and they condemne all that are not of their iudgement, yea, there is now in them a deadly hatred againſt the contrary truth, and the profeſſors thereof, and perſecutions by fire and Sword: Secondly, the Ieſuits, the Popes chiefe Agents, hauehave and doe vſe dayly, all cunning deuiſes and malicious practiſes to ſtretch theſe points to the furtheſt ſtraine, that ſo they may tyrannize in eueryevery mans conſcience; And alſo to curſe and to defy all nations, and perſons, that will not drinke of this poyſonous cup: Thirdly, it is too apparent that they doe willingly blind themſelues, and for gaine, fauour, feare, ambition, and the like, they doe perſiſt in theſe courſes againſt their owne conſciences, that condemne theſe things in them; for as it cannot be thought that ſo many groſſe conceipts ſhould be ſwallowed downe by men of excellent gifts and vnderſtanding, but that they muſt ſtrayne at them; ſo the experience of many that are of that Religion, the ſincereſt, and the ſobereſt, that hauehave beene moſt ledde by Scripture, and hauehave beene freeſt from faction, that hauehave renounced and diſclaimed many of theſe abuſes, and freely confeſſed many contrary truthes that we hould, makes it plaine, that among ſo many,The ſecond thing wherin the Church of Rome erres in matters of practiſe. viz. in matter of manners. The corruptions of the Church of Rome in matter of manners, are in a manner heathniſh and ſuch as they maintaine to be lawfull. Particular errors of the Papiſts maintained, 1. equiuocation, and mentall reſeruation, 2 diſobedience to ſuperiors, 3. treaſons and murthers of Kings and Princes. No people or ſtate in the world matcheth the Church of Rome with the defence and practiſe of ſo many villanies as ſhe doth defend and practiſe. Cruelties exerciſed by the Ieſuits vponupon the Indians. at leaſt ſome are otherwiſe perſwaded, then they pretend; yea ſome hauehave confeſſed ſo much, and yet ſtill goe on in their old courſes.
Secondly, they are foulely corrupted in their ordinary manners, I know eueryevery Church failes, ſpecially in manners exceedingly, but the corruptions in manners that are in the Church of Rome, are extraordinary, and in a manner heatheniſh: ſecondly they are ſuch as follow vponupon their Doctrine, and which themſelues profeſſe to be lawfull, whereas it is not ſo with other Churches, they doe not maintaine and profeſſe their corruptions of manners to be lawfull, the Church of Rome doth; take a taſte of theſe in their equiuocation and mentall reſeruation; ciuill honeſty abhors and condemnes theſe, they vſe and iuſtifie the vſe of them, breaking faith and promiſe; Nature denies it, they affirme and defend it; that with Heretiques faith is not to be kept; diſobedience to ſuperiors, and maintaining others therein, with them is a familiar practiſe: whoredome is but a ſmall ſinne, and the ſtewes a tolerable euill; treaſons and murthers of Kings, Princes, and whole ſtates, are they ſinnes with them? No, they are meritorious, workes & the actors of the mare canonized for Saints; Let them or any for them ſhew me their matches in the world, bee they Turkes, Iewes or Pagans, or any other ſtate that is iuſtly chargeable with the defence and practiſe of ſo many villanies; and then I will confeſſe I hauehave dealt iniuriouſly with them; but if they can ſhew me none ſuch, let them confeſſe, that whereas many ſtates, and kingdomes, and Churches hauehave done wickedly, yet the Church of Rome doth ſurmount them all; and let them vaile bonnet, and throw away their pride, ſtate, malice, wilfulnes, and their diueliſh practiſes; and let them humble themſelues and repent in ſackcloth and aſhes, that, if it be poſſible, their horrible euils may be forgiuen them: I omit to ſpeake of thoſe exquiſite cruelties practiſed vponupon the poore Indians, euen by the Ieſuits themſelues, as well as by the Spaniards; (Oh miſerable ſtate! what? a bloody gouernment and a bloody Religion too) whereby they hauehave made the very name of Chriſtian Religion to bee abhorred euen amongſt the Heathen. So much for the firſt branch of the obſeruation; that the Church of Rome is exceedingly vnſound and polluted with many foule errors, &c.
Now let vsus come to the ſecond Branch of it,The ſecond branche of the Doctrine. which is the inference of the former; that therefore it is not lawfull nor ſafe to communicate with her. It is true, that there is no Church but hath ſome vnſoundneſſe in it, eyther in Doctrine, or in manners, or both; as there is no body but hath ſome infirmities and diſeaſes in it; But this Church of Rome is ſo vnſound, that take it as it is this a day maintained by the Popiſh faction, and there is no communion to bee had with them in their Doctrine and manners, without certaine danger to their owne ſoules; Wee will proceed in the proofe hereof,No communion to bee had with the Church of Rome without certaine danger of our ſoules. according to the grounds before mentioned; their Doctrine and their practiſe being both vnſound and corrupt, we may communicate with them in neyther; firſt, Gods commandement ſhewes it; for their Doctrine being otherwiſe then that which Paul taught (as befere is ſhewed) they muſt be held accurſed; Gal. 1.8, 9. and ſhall we communicate with ſuch in matters of God, and of Saluation, as wee muſt hold accurſed as enemies thereto? And in the 1 Tim. 6.3, 5. there is an expreſſe ſeparation inioyned. If any teach otherwiſe, and conſent…th not to the wholſome words of our Lord Ieſus Chriſt, from ſuch ſeparate thy ſelfe: Secondly, they are wilfull in their errors, and therefore are to bee ſhaken …ff, Titus 3.10.11. Reiect him that is an Heretique; after once or twice admonition, &c. Thirdly, their ſinne being idolatrous, therefore they and it are to bee fled from, 1 Cor 10.14. ſlye from idolatry, 1 Iohn 5.21. keepe your ſelues from Idols: yea the place of their idolatrous worſhip is not to be reſorted to, Hoſea 4.15. though Iſrael play the harlot, yet let not Iudah ſinne; Come not ye to Gilgal, neyther goe ye vp to Bethauen, &c. Nay, thoſe that are there muſt come forth from amongſt them, and touch none of their vncleane things, Eſay 48.20. and 52.11. Ier. 51.8 Goe ye out of Babel, &c: and that not only out of the litterall Babel in the deliuerance; but alſo out of the myſticall Babel; the very ſubiect now in hand, and that with a feareful d…nunciation of Iudgement. Reuel. 18.4. Goe out of her, my people, that ye be not partakers of her ſins, … that ye receiue not of her plagues fourthly, the wickedns of their liues being very great, we are to withdraw our ſelues from them, 2 Theſ. 3.6. which though it be not of it ſelfe ſufficient to inforce a ſeparation from 2 whole Church, (for there is more required to the forſaking of a whole Church, then of ſome priuate men) yet being added to the former, it makes our ſeparation from them very warrantable; ſecondly, the practiſe of the faithfull proues this, thoſe new conuerts, Act. 2.40.47. gathered themſelues together, & ſeparated from that froward generation, they were mingled withall; And Paul, Act. 18, 8 9. when ſome were hardened and diſobeyed, ſpeaking euill of the way of God before the multitude, he departed from them, and ſeparated the Diſciples.
The reaſon of this point is this: Reaſ. There is a plaine and manifeſt oppoſition betwixt Gods Religion and theirs, in many fundamentall points, and therefore wee muſt ſeparate from them 2 Cor. 6.15.16 17. what concord hath Chriſt with Belial? or what part hath the beleeuer with the Infidell? or what agreement hath the Temple of God with Idols? wherefore come out from amongſt them and ſeparate your ſelues, ſaith the Lord, &c.
I will make vſes of both the branches of the obſeruation together:Vſes of both branches together. And the firſt vſe may bee a preſeruatiue to vsus againſt all the infection and inchantments of the Popiſh Church, and all her followers and well wille…s; They will pretend Religion, and the Church, yea the ſoundeſt and the onelyonly Catholique Church, and they will pretend holineſſe and mortification, and what not; But they are but Phariſaicall ſhewes, painted ſepulchers without, but what is within? full of dead mens bones, a world of rottenneſſe and corruption: In Reu. 17.4. The whore of Babylon is arrayed in purple, and a cuppe of Gold is in her hand, which is moſt pure & precious; but let the Spirit of man enter into a due conſideration of her ſtate, and we ſhall ſee, that within it is full of abhominations and filthineſſe: And now that we ſee what ſhe is, let vsus defye the Papacy, and hate all her corruptions with a perfect hatred, and bee kindled in true zeale for the Lord of Hoaſts againſt them all; and ſo long as we breath, and that … is in vsus, let vsus neuer ceaſe to oppoſe againſt … word and in…eed to the vttermoſt of our … and ſo far as any of vsus wiſh well to Syon, let us labour, by all good meanes, the vtter ruine and ouerthrow of this filthy Babylon; there is no reconciliation to be dreamed of, betwixt them and vsus;No reconciliation to bee dreamed on, betwixt Papiſts and vsus. Caſſander and others of good note hauehave attempted it in commiſeration of the rents and diſunions that are in Chriſtendome, and that we might all ioyne together againſt the Pagan; But all in vaine, it was diſcuſſed much on eyther ſide, they will not yeeld to vsus, we muſt not yeeld to them, for there is no halting betwixt theſe two Religions.They will not yeeld to vsus we muſt not yeeld to them If God be God, follow him, &c. If the Arke, that is, Gods holy Religion and pure worſhip doe ſtand: then Dagon, that is, the Pope and Popery muſt needs fall to the ground.
Vſe 2 Secondly, this ſerues to iuſtify our ſeparation from them,Our ſeparation from the Church of Rome, iuſtified. we hauehave neyther offended God, nor wronged our ſelues, nor them in it; we hauehave done nothing therein, but what God hath commanded, the faithfull practiſed, and their owne tyrannous proceedings againſt vsus hauehave forced vsus vntounto, except wee would periſh with them; They charge vsus with Schiſme, but indeed the Schiſme was not ours; It was Schiſme in them to erect faction againſt the true Church, and to ſway all with a ſtrong hand againſt the rule of the Word, and the practiſe of the faithfull in former times;No Schiſme to ſeparate from the Church of Rome. And it is no Schiſme to, ſeparate from ſuch ſchiſmatiques as they are: wee were of the Church before, when wee were amongſt them; and we are of the Church ſtill; then wee were of a more impure Church, now of a ſounder; we ſtedde from them as men doe from the City for feare of infection: Beſides, ſince the Councell of Trent, there is much leſſe colour of Schiſme in vsus; they then abandoning vsus vniuſtly, we might iuſtly forſake them, 1 Cor. 7.15. If the vnbelieuer depart, let him depart: But ſome will except thus, did Elias or Eliſha ſo, by the Iewiſh Church,Except. 1. though it were idolatrous? I Anſwere, firſt, it is auouched by ſome,Anſw. 1 they did: ſecondly, but then the caſe was otherwiſe, for they were then tyed to one place of worſhip, we are not ſo. Secondly, ſome will except and ſay;Except. 2. Anſw. but yee hauehave communion with them, being baptized at their hands? I Anſwer. It is true, but that was before wee knew throughly their corruptions; If our parents knew them, and yet brought vsus to their Baptiſme, whatſoeuer ſinne was in that, was theirs, not ours; and the Sacrament is not thereby made to vsus ineffectuall; Secondly, wee deny not communion with them in good things, as in Baptiſme, which is for ſubſtance ſound amongſt them.
Thirdly, It teacheth vsus thankfulneſſe to God, that Vſe. 3 hath ſo diſcouered and plainely reuealed them; Antichriſt is a myſtery of iniquity, and ſo hath in a myſtery beene carryed a long time, yea and to many thouſands it is a myſtery to this day: but vntounto vsus, bleſſed be God, It is opened and diſplayed, that we ſee and feele who is that Antichriſt, and not onelyonly ſo, but we are alſo deliuered from them, euen from the darknes of Egypt, the cruelty of Pharaoh, and thoſe Romiſh task maſters, and from the bondage and ſlauery that our bodies and conſciences we…e detained in, the Lord offering moſt gracious meanes, Luther, King Henry, &c.
Fourthly,What we are to thinke of ſuch a… continule in the Church of Rome. this teacheth vsus what wee are to thinke Vſe. 4 of ſuch as continue in that ſtate, are we to iudge them? No, let the Lord doe that: yet for ſatisfaction to the point, I Anſwer, eyther they are ſuch as hould correſpondency with the ſtate, and then they are in a fearfull and damnable caſe; or elſe though they bee there liuing amongſt them, they priuily hate and ſhun their corruptions, and theſe, like Nicodemus, ſinne of fearefulnes; Or elſe they doe not know their corruptions at all; and theſe ſinne of ignorance, which if it bee affected, is a groſſe ſinne; or elſe they bee ſuch as doe profeſſe publiquely diſlike of their chiefeſt abhominations at the leaſt, and theſe are in the beſt caſe, and through Gods mercy the … in a …opefull ſtate.
Fifthly, and laſtly, it teache… vsus wiſely to dinſtinguiſh of that whole body, and to giuegive the ſeuerall parts their right; wee hauehave many bitter inuectiues againſt them; that they are Apoſtates, Antichriſt, Babylon, &c: which is directly to be vnderſtood of the Papacy: Againe we ſay, they are a true Church, our Siſter, &c: this is to bee vnderſtood directly of the beleeuers amongſt them, though becauſe they are mingled together, each receiue the others titles: our acknowledging that ſhe is a true viſible Church, is no cauſe of boaſting to them, or of feare in vsus, that any ſhould bee enamoured with her beautie, for looke on her deformities, and they are moſt vgly; And our accuſation that ſhee is Antichriſt, &c. doth not preiudice the faithfull amongſt them, as if wee did condemne eueryevery particular; No, ſhe hath ſome precious members, and for their ſakes ſhe is charitably to be cenſured of: there is a woe belongs to them that call euill good, or good euill, we preuent both theſe woes by this diſtinction.