Answer to a Popish Pamphlet, Article 4
Article. 4.
Papiſt.
The moſt points, wherein the Proteſtants diſſent from Catholikes, tend to looſenes of life, and carnell liberty.
Proteſtant.
If the pointes, we hold, Be warrantable by the ſcriptures, feare of what may follow thereupon, muſt not make vsus prouide for conceited holineſſe, by denying a certaine truth.
Papiſt.
This article may be proued by a generall induction, in allLuther in aſſer. art. 36. Melanc. in locis communibus. Perkins in his reformed catholike the 1. controuerſie. ſuch matters, as now the Proteſtants cal in queſtiō. Firſt they ſay, that man hath no free wil to do good, but all goodneſſe proceedeth ſo frō grace, that it lieth not in his power, neither to hauehave it, nor reſiſt it, but, of neceſſitie, …tmuſt hauehave effect.
To what other end tendeth this ſenſeleſſe doctrine, and fatall fancy, but to make men negligent in diſpoſing, and preparing their ſoules to receaue Gods grace, and to rouſe it vp, and put it in execution, after they hauehave it? making man not much vnlike a ſicke aſſe, who neither can diſpoſe, nor prepare himſelfe to ſeeke for his medicine, but, of neceſſitie, muſt expect, till his Maiſter thruſteth it into his throat; neither, after he hath druncke it, can cauſe it cure his diſeaſe, but careleſly letteth it worke, as it will.
Secondly, they defend, that men be iuſtified by faith alone.C. The which ſolifidian portion ouerthroweth flatly true repentance, ſorrow for ſinnes, mortification of paſſions, and all other vertues; which tend to the perfect reconciliation of the ſoule with God; cauſing men onelyonly to procure a certaine falſe fantaſticall apprehenſion of Chriſts death, and paſſion, the which faith although they erroneouſly auerre, cannot be ſeuered from charity, vertues, & good workes: yet both experience teacheth that it may (or elſe1. Cor. 13. Whitacherus contra camp. aut fides perpetua eſt, aut nulla eſt. And it is one of the 11. art. enacted and decreed of by the biſhops at Lamber … ſome 4. yeares ago. few or none of them hauehave faith: becauſe few or none of them hauehave theſe workes) and the Scriptures playnely proue, that all faith: yea and the moſt noble faith, which hath force to remoue mountaines, may be without charity.
D. Thirdly they aſſure vsus, that faith once had, can neuer be loſt; the which vaine ſecurity openeth the gappe to al libertine ſeſuality: for if a man be certaine, that he hath true faith, if it be impoſſible he ſhould looſe it, if he be ſecured that by it alone, he ſhalbe ſaued: why may he not wallowe in all licencious pleaſures in this life: & neuer doubt of glory in the other? Could euer Epicurus hauehave found a better ground to plant his Epicuriſme? Could euer Heliogabalus hauehave better patronized his ſenſuality? Could Bacchus, or Venus hauehave euer forged better reaſons, to enlarge their Dominion?
Fourthly, they ſay a man can not keepe all the commaundements:… for what other cauſe, I pray you? but thereby to make men negligent in the keeping of them; to pretend an excuſe of impoſſibility, whenſoeuer they tranſgreſſe them.F
Fiftly why deny they the Sacrament of penance? but to make men careleſſe how they liue, and neuer regard the avoyding of ſinnes, as though they were neuer to render an account of them. To hinder that ſhame, and bluſhing, which men conceaue in diſcouering their ſinnes; the which are moſt excellent meanes to deterre men from ſinning another time: to ſhuffle vp Reſtitution & ſatisfaction of iniuries committed againſt our neighbours, to drawe men from remorſe of conſcience by burying their ſinnes in eternal obliuion, the ſoares whereof Confeſſion rubbeth, and cauſeth remembrance.
Sixtly why exclude they the true and reall body ofG Chriſt from the bleſſed Sacrament of the Altar; but for that they perceaued how, by the preſence thereof, they were deterred from ſinne, and wickedneſſe? For they knew well that ſinnefull liues conſorted not with thoſe ſacred myſteries, and therfore they rather reſolued to baniſh Chriſt from the Sacrament, then ſinne from their ſoules.
Finally for what other cauſe hauehave they coyned a new negatiueH. religion? wholly ſtanding vponupon Negation of Sacraments, Ceremonies, Rites, Lawes, Cuſtomes, and other principal points of the Catholicke Church; but for Faſting, to bring an Feaſting; for Praying, Playing, for Deuotion, Diſſolution; for Religious feare of God, vaine Security; for zeale, and mortification, a number of vaine verball ſermons; and, to conclude, for a poſitiue working, a flat denyall almoſt of all points of faith, and religion.A.
Proteſtant.
In deed a generall, or rather a particular induction of all matters, that Proteſtants call in queſtion, is of neceſſity to the proofe of this Article. But neither, if ſuch an Induction were made could any ſuch thing bee done: and that not being done, there is not ſo much as any reaſonable courſe taken for the proofe of it; for what if all theſe points here ſet down tend to looſeneſſe of life? Alas, 7. are neither all, nor the moſt part, nor any thing neere the moſt part of thoſe points wherein we diſſent from the Papiſts. So that if it it were true of eueryevery one of theſe, as it is of neuer a one of them, that they tend to looſeneſſe: yet were this authour as farre from proving that, he hath vndertaken, as 7. is from ſeauen ſcore, that I may be ſure to ſpeake within my compaſſe: what ſhall we iudge then of this proofe, where, from the firſt to the laſt, there is not one true point? as by ſpeciall examination it will appeare.
They ſay that man hath not free will.B.
Nay more then that, wee ſay that free will is a mere fancie, a bare name, without any thing anſwerable vntounto it, in the nature of man, at the leaſt, ſince his fall in Adam. But if it be his meaning to charge vsus with a purpoſe to bring in looſeneſſe of life, and carnall liberty, by the teaching of this Doctrine, we appeale from this vniuſt ſlaunderer; Firſt to the iudgement of God, that ſearcheth the hearts, and the raines; then to the teſtimony of our conſcience, and laſtly to the preaching of our Miniſters, and conuerſation of our people, euen of as many, as are indeed true Chriſtians according to the practiſe of our doctrine.
But, to come neerer to the point, we are to vnderſtand that the Proteſtants Doctrine of free wil is, that no man hath power by nature, either (without the grace of Gods ſpirit) to do any thing acceptable vntounto God, or to procure this grace to himſelfe, or to receaue it when it is offered. For our preſent purpoſe, it ſhalbe ynough to ſpeake a word or two of the laſt point, not by way of proofe, but declaration. Whereas then we deny a man po…er to receaue the grace of God being offred, we do not meane that this grace workes vponupon him, as on a ſtone, or block, but as on a reaſonable creature. No man beleeues but willingly; onelyonly the queſtion is, how it comes to paſle that, when two men hauehave grace offred them, the one beleeues, the other doth n…t. The Papiſt, in this caſe, fetcheth the difference fr… the good vſe of his free will, that beleeues, we aſcribe it to the diuers working of Gods ſpirit in his heart; not denying that he vſeth his free will (to ſpeake as they doe) better then the other, but acknowledging that therefore he ſo vſeth it, becauſe the ſpirit of God teacheth, and inclines, and ineuitably brings him ſo to vſe it: that the difference may be from God, and not from man.
To what end (ſaith he) tends this doctrine?
If it be poſſible that any man ſhould be ſo blinde, as not to ſee, I will venture the loſſe of ſo much time, and labour, as may ſerue to ſhew him: You aske vsus, why we ſay that men are ſaued by Gods grace & not by their owne freewill. Forſooth becauſe we would hauehave God reape the glory of their ſaluation; the pride of mans nature beaten down, & thē more beholding to God then to themſelues. None of which can be, if a man, by his owne free will, make difference betwixt himſelfe; and another, to the receauing of faith. For he may truly ſay to God, that he is no more beholding to him, then many a one, that is euerlaſtingly damned; nay then eueryevery one might hauehave bene, if he would. For what did God for him, that he was not as ready to doe for another? how many hauehave had as much grace offred them, as he, and yet are not iuſtified? No more had he bene, if he had not, by his owne free-will, helpt himſelfe in ſpeciall maner, wheras God failed him, leauing all to his choiſe to be ſaued, or not to be ſaued. Is this to teach carnall libertie? you will ſay, yea; becauſe it maketh a man negligent in diſpoſing and preparing his ſoule. How ſo? for the difference is made by God. What then? to what purpoſe is it, forme to prepare my ſelfe? I maruell you aske not, to what purpoſe it is for you, to beleeue. Are you yet to learne, that although the cauſe of all goodneſſe be grace; yet God requires our endeuours, as meanes, to the receauing of this grace? Did you neuer heare, that we holde it for a monſtrous abſurditie, to promiſe our ſelues any thing from God, without vſing the meanes to obtaine it? The ſame alſo I anſwere to the doing of good workes after ſanctification: the ſucceſſe, and euent proceeds onelyonly, and certainly from the ſpirit of God, whoPhil. 2. 13. workes in vsus both to will, and to doe. Yet are we bound to vſe all good meanes, for the ſtirring our ſelues vp to holyneſſe; and freely, and willingly doe we whatſoeuer good worke, we do by the grace of Gods ſpirit. Therefore this ſimilitude of the ſicke Aſſe, ſheweth the Authors dangerous ſickneſſe, eyther of ignorance, if he know not the truth we holde, or of malice, if, againſt this knowledge, he wilfully peruert it.
They defend (ſay you) that men are iuſtified by faith alone. That is, we defend that God requireth nothing of man to his iuſtification, but only, that by faith he reſt vponupon Ieſus Chriſt, to be iuſtified by his ſuffrings.
The generall ground of this opinion, is the end of all things created; viz. the glory of God, that man may hauehave nothing to boaſt of, but ſimply aſcribe the praiſe of his iuſtification to God that iuſtified him. Neither doth this doctrine (ſcorne God in reiecting it, as much as you liſt) eyther flatly ouerthrow, or in any part diminiſh true repentance, ſorrowe for ſinnes, mortification of paſſions, and all other vertues, which will plainely appeare both before and after iuſtification; for what though we be iuſtified onelyonly by faith? who knowes not, that it is vnpoſſible for any man (ordinarily) to caſt of this naturall, and Popiſh confidence, which he hath in his owne righteouſneſſe, and to feele neceſſitie of being iuſtified by Chriſt, If firſt he diſcerne not his damnable eſtate, and being moued with horror thereof, ſhe from himſelfe to Chriſt for iuſtification, by pardon of ſinne? Now after a man is iuſtified, can the knowledge of the meanes, by which he is iuſtified, kill theſe vertues in him? Let the meanes, and cauſe of his iuſtification be what you will; If he may beleeue he is iuſtified (and the Papiſts graunt ſome men hauehave knowne, and more may know it, at leaſt by reuelation) by your reaſon this effect muſt enſue. So that it ariſeth not from the doctrine of the meanes, but from that of knowledge or aſſurance. But how ſhould theſe vertues be aboliſht by iuſtification, by faith only? when as euerie man that is iuſtified, is alſo ſanctified.
Whoſoeuer hath his ſinnes forgiuen him, hath withall the power of ſinne abated in him. How ſhall we, that are dead Rom. 6. 2.to ſinne, liue any longer therein? No man hath any incouragement, by free iuſtification through faith, to continue in ſinne. For, if he be not ſanctified, he is not iuſtified. If he be ſanctified, he is dead to ſinne, and aliue to righteouſneſſe. True it is that prophane wretches will obiect againſt the Goſpell now, as they did in the Apoſtles time. But this was not then, nor is now, any ſufficient reaſon, why the truth of God ſhould be denyed, or ſuppreſt, for wicked mens abuſing it, to their owne damnation. Yet perhaps you will reply, that it is a more likly meanes to ſtir mē vp to repentance, mortification, and the practiſe of all vertues, to teach them, that they muſt deſerue the firſt iuſtification of congruitie, by their good preparation, and fully make vp the meaſure of their ſecond iuſtification, by deſeruing of condignitie, for their good workes, euerlaſting life. Firſt let vsus ſuppoſe it be likely in our corrupt iudgment, yet may we not gratifie God with a lye, nor doe euill that good may come of it. And why ſhould not we follow the practiſe of the Apoſtles; whoſe courſe is in all their Epiſtles, ſtill to vrge grace in iuſtification, and good workes for thankfulneſſe, not for merit? yet we deny not, but it is both warranted by the Scriptures, and moſt conuenient to adde an edge to the workes of ſanctification, by threatning condemnation to ſinners, and promiſing reward to the righteous. But we deny, that eyther of theſe enforcements of ſuch exhortation, in any part, weakens the doctrine of free iuſtification by onelyonly reſting vponupon Ieſus Chriſt. Which he may eaſily conceaue, that hath a ſincere purpoſe to glorifie God, by the ſaluation of his choſen. For he knowes, that as much as is giuen to man for iuſtifying himſelfe, is taken from God. God, and man, after this reckoning, may part ſtakes. God may hauehave glory for affording meanes of ſaluation, and abilitie to vſe thoſe meanes: man may be proud of the well vſing of that abilitie, and iuſtifying of himſelfe by the meanes afforded. Yet, if all men, that are inabled, did ſo helpe themſelues, there were leſſe cauſe of boaſting, & more reaſon to giuegive God the glory of iuſtification. For it might well ſeeme to proceed from the grace, that God imparts to them, that they are iuſtified. But when ſome vſe it well, ſome ill, and this difference of well, or ill vſing it, flowes from the free-will of men, by their owne power; what a ſmall part of glory is left to God, in the ſeuerall iuſtification of thoſe, that are ſaued? Hence it follows, that the doctrine of iuſtification by workes preparatorie, before a man is at all iuſtified, & by workes meritorious, after he is begun to be iuſtified, is diſhonorable to God, & the death of all goodneſſe in thoſe very workes, that are done. Becauſe the intent, which our Papiſts magnifie ſo much, is directly derogatorie frō the glory of God, without the true, and ſincere purpoſe whereof, no workes of any man baptiſed, are one iott better, then the morall actions of heathen men. But the ſonnes of the bond-woman, being of a ſeruile nature, reſpecting themſelues either only, or principally, being ignorant, and without feeling of the affection of childrē, can neuer be perſwaded, that any ſonne of God will performe duties of kindneſſe, and thankfulneſſe to his father: but muſt needs doe that he doth, like a hireling, for louelove of wages. And by ſuch meanes our Papiſts would procure, and deſerue the perfect reconciliation of their ſoules with God; as if we were not perfectly reconciled in Chriſt, in whom God reconciled the world to himſelfe, not imputing their ſinnes. What is it to be reconciled to God, but to hauehave Gods diſpleaſure remoued, & his fauor, & fatherly louelove vouchſafed to vsus? This hath Chriſt procured, by his death, and bloud-ſhedding; the increaſe of our ſanctification in vsus, by the dayly dying vntounto ſinne, and riſing againe vntounto newneſſe of life, reſtores more perfectly the image of God decayed in vsus, by naturall corruption, and manifold actuall tranſgreſſions, but reconciles vsus neuer awhit the more to God. When the Prodigall ſonneLuc. 15. 20 came home to his father, ſtarued, and euill coloured in his body, ragged, and torne in his apparrell, who can doubt, for all this, but he was fully reconciled to his father, when he fell on his neck, kiſſed, embraced, and entertained him: but as his fleſh eueryevery day came better and better, as his colour mended, and waxed more freſh, when he was arrayed, according to his eſtate, he did more liuely repreſent the ſonne of ſuch a father. The ſame is our caſe in Chriſt: by his ſuffrings are we wholy reconciled vntounto God. For we are made his Children; but we begin dayly, more and more to reſemble him, as weIoa. 1. 12. Gal. 4. 4. 5. growe in holineſſe of nature, and conuerſation. Therefore let the Papiſts imagine that they reconcile themſelues to God by mortification of paſſions, and I know not what ſuppoſed vertues: It is ſufficient for vsus, that Chriſt hath, by his bloud, made our peace, and put vsus in poſſeſſion of his fathers louelove and fauour. If this be a falſe fantaſticall apprehenſion of Chriſts death, and paſſion, to relie wholy vponupon him for reconcilation with God, by his bloud, and propitiation; then his dying, the Apoſtles preaching, and our beleeuing is all in vaine. How then doth this Doctrine tend to looſeneſſe? eſpecially, if it be remembred, that we ſhut al men out from iuſtificatiō, that are not ſanctified by the ſpirit of Chriſt.
They tell vsus (ſaith hee) that faith, an… good workes can not be ſeuered.
Would you knowe what faith he meanes? only a perſwaſion of the truth of the Scripture; euen ſuch an one as the Diuil is ſaid to hauehave, and that with a Popiſh preparatorie good worke, namely Feare. The diuills beleeue, and tremble. Iac. 2. 19.But, if they would ſpeake any thing to the purpoſe, they ſhould proue theſe 3. things 1. that to beleeue in Ieſus Chriſt, i… nothing els, but to be perſwaded, that theſe points, that the Scriptures teach of Chriſt, are true: Which will neuer be done, as long as that famous diſtinction is retemed, Credere Deum, deo in deum; To beleeue there is a God, to beleeue that all, that God ſayes is true; to beleeue, or truſt in God, or to reſt vponupon him: and as our Nor theme men ſpeake, very plainely, and ſignificantly, to beleeue on God. Secondly, that a man, thus relying vponupon Chriſt to be ſaued by him▪ for al this beleuing is not iuſtified: contrary to the whole courſe of the Goſpell. Thirdly they muſt ſhew vsus, that a man may be iuſtified, and yet not ſanctified; then which nothing is more repugnant to popery. For the popiſh Doctors teach vsus, that to be iuſtified is To hauehave ſinne aboliſht, and grace infuſed into vsus; whereby, and for which, wee are (as they ſay) truely, and habitually iuſt in the ſight of God. If they anſwere, that theſe ma…ters hauehave bin already proued, by their Diuins, we reply, that ours hauehave ſhewed the inſufficiency of their proofes, and that, if either this accuſer, or any other Papiſt will vrge thoſe ſcriptures (that hauehave bin aledged to this end) any further, or bring any, that yet hauehave not bin brought, he ſhall receaue, by the grace of God, true and ſufficient ſatisfaction, if truth will ſatisfie him. In the meane while, it ſhall ſuffice to put this Author in minde, that his experience failes him, beeing made not of thoſe, that beleeue in Chriſt, but of them, that beleeue Chriſt, or at the moſt geue credit to thoſe things, which are ſpoken of him, in the Goſpell. Whereunto I ad, that neither faith, which hath force to remoue mountaines, is ſo noble, as that, which makes a man heire of heauen, nor, becauſe that▪ faith can be without Charitie; Therefore either he, that beleeues in Chriſt, can bee without iuſtification; or he, that is iuſtifyed, without ſanctification.
They aſſure vsus (ſaith he) that faith once had, can neuer be loſt.
What then? This vaine ſecuritie (ſaith he) opens the gap to all libertine ſenſuality.
If he ſpeake of the euent, all experience refuts him; becauſe no men liue more ſoberly, and Chriſtianly, then they, that hauehave the greateſt meaſure of this perſwaſion. And, indeed, it cannot bee otherwiſe. For this is no where, but where the ſpirit of God is, and where he is, there only is true ſanctification.
If he blame the doctrine, in reſpect of ſome libertie, which he imagines it may afford, let him call to minde what conſequencesRom. 6. 1. 2. 1…. fleſh, and bloud gather, vponupon the doctrine of free iuſtification, and what anſwere the Apoſtle makes to ſuch obiections: and then he wilbe aſhamed to aske, why a man may not wallow in all licencious pleaſures, in this life, and neuer doubt of glory, in the other, if he be certaine, that he hauehave true faith. For firſt, hee will vnderſtand, that hee is bound to the obedience of the lawe, though hee bee freed from the damnation of it. Secondly he ſhall feele, that hauing true faith, it is not poſſible for him to liue in ſinne becauſeRom. 6. 2. 3. he is dead, and buried thereto.
If he will ſay then; I am ſure, I hauehave true faith, and that can neuer be loſt; therefore I may ſinne, as I lift, without danger of damnation.
He muſt be anſwered: I am ſure thou haſt no true faith. For that makes no ſuch reaſons. Whoſoeuer is iuſtified, is alſo ſanctified. Thou wanteſt the late… therefore thou haſt not the former. Neither Wh…rem…ngers, nor Idolaters nor Adulterers, nor Wantons, nor Buggerers, nor Theeues, nor Couetous, 1. Cor. 6. 9. 10.nor Drunkards, nor Raylers, nor Extortioners ſhall inherit the kingdome of God. But thou art ſuch a one, therefore there is no place for thee in heauen. What inconuenience followes now vponupon this doctrine.
Thou wilt ſay, I am ſure, if I hauehave faith, I cannot be damned.
I anſwere, I am ſure, if thou let ſinne raigne in thee, thou ca…ſt not be ſaued; As it is not poſſible, that he, that beleeues truly, ſhould be dammned; ſo is it alſo vnpoſſible that hee, Which liues with delight, in preſumptuous ſinne, ſhould beleeue truly. But our ſeruile, and proud Papiſts, cannot be brought to performe any obedience, or refraine any ſinne, except they ſee Hell gaping to ſwallow them below, and heauenly glory ſet as deſerued wages aboue For the louelove, and honour of God they will do nothing, but with eſpecial reſpect to themſelues.
They ſay (ſaith he) that a man cannot keepe all the commaundements. E.No not perfectly, as he ought to doe. For then many men might ſtand, though God ſhould ſtreightlyPſa. 143. 2. examine what is done amiſſe; Then we need not Chriſts bloud, whereof before, to dippe our workes in. But you demaund, for what cauſe wee ſay ſo; becauſe God hath taught vsus ſo; not (as you would hauehave the world imagine) thereby To make men negligent in keeping them. Nay rather, for the quite contrary; that knowing how farre they ſhalbe from performing their duty, when they hauehave done, all they can, they may neuer ceaſe to be doing, neither can they be diſcouraged, as long as they know, that God, of his gracious mercy in Ieſus Chriſt, accepts of his childrens indeauours, in their imperfections, for Chriſts ſake. and will rewa… them aboundantly, in the kingdome of heauen. In the …ane while, this knowledge of continuall ſinning muſt ſtir vsus vp to contynuall carefulneſſe, and pre…iſeneſſe; muſt humble vsus vnderunder the hand of God; muſt enforce vsus to be earneſt with God, for the pardon of our tranſgreſſions, both in committing euill, and omitting good; muſt make vsus feele the infinite mercy, and louelove of God towardes vsus, in accepting ſo graciouſly of our poore, & weake good will, and laſtly muſt driue vsus to cleaue faſt to Ieſus Chriſt, and his obedience, becauſe we hauehave no other righteouſneſſe to preſent God withall; ſo far are we, in this matter, from teaching men to pretend an excuſe of impoſſibilitie, whenſoeuer they tranſgreſſe the commaundements. Yea indeed wee plainely affirme, that there is no man, but failes very much of that paynes, and care, I will not ſay that hee ought, but that he might beſtow, in fitting himſelfe to true obedience,
Why den… they (ſaith he) the ſacrament of penance?F.
Becauſe it is a patch of Antichriſts ſowing, to the faire broad cloth of Gods holy word: becauſe it brings a ſlauery, and ſnare vponupon mens conſciences: becauſe it makes men leaue truſting to Ieſus Chriſts ſatisfaction, and reſt vponupon their owne, becauſe it breeds ſecurity in thē, that receaue popiſh abſolutiō; becauſe it was a deuiſe, or at leaſt, is a practiſe of the popiſh clergie, to get intelligence of al ſtate matters in chriſtendōe, for their own aduantage. Theſe, & many other ſuch reaſons of our denyal, this Papiſt wil not ſee: but faines to himſelfe an abſurd, & impoſſible conceat; That we would hauehave men careles how they liue, & neuer regard the auoyding of ſinnes, as though they were neuer to render an account of them, wheras we conſtātly auouch 1▪ that he, that is careles to bring forth the fruits of ſanctification, hath not the roote of faith to iuſtification, wheras we teach, that eueryevery veniall ſinne of the Papiſts, is by deſert, euen in the regenerate, puniſhable with euerlaſting damnation; That God lookes for repentance at his childrens hands, & is fayne, many times, to draw thē to it, by the miſery of all miſeries in this life, the afflictiō of conſcience; which is of more force with a true chriſtian, then al the bluſhing, & ſhame of this world put togeather. As for reſtitution, and ſatisfaction to men, we do not only vrge it, vponupon all occaſions, but hold it ſo neceſſary, as that without it, where there are meanes to performe it, there can bee no aſſurance of pardon to him, that knowes hee hath done wronge, either in this life, or in your purgatory. And here we ſay, no ſhame, of what eſtate ſoeuer a man be, may keepe him from making ſatisfaction. Whereas, with you Papiſts, if a man performe ſome penance enioyned him by his ghoſtly father; though quite of an other nature from ſatisfaction to his offended brother, and namely, if he fill your Corban, he ſhall hauehave abſolution a culpa, et p…na, by your deuiſed ſacrament of penance. Now he, that by dayly confeſſion of ſinnes vntounto God, of whom he receaues not, by and by, abſolution, as of your prieſt, but is faine to beg the aſſurance, oft tymes againe, and againe, with many teares, deep ſighs, horror of conſcience, and ſuch like, will neuer be brought to any true repentance, by telling a Prieſt of his finnes paſt, ſince he ſhall finde it ſo eaſie a matter to buy out any penance, at the Popes price, as it is ſet downe in his bocke of Rates for indulgences: Our end therefore, in denying your forged Sacrament of penance, is to enforce men to a true and hearty ſorrow for their ſinne: That God may hauehave the glory of their humiliation, and the whole thankes for their pardon.
You meane, why do they deny, that Christ is bodily preſent in G.the ſacrament? becauſe there is neither ſcripture, nor reaſon to prove it. Becauſe to hould he is there, in that ſort, it is vntrue, vnreaſonable, and vnpoſſible to be true; becauſe it deſtroies the nature of Chriſts humanity; becauſe it makes his manhood God, becauſe it is an occaſiō of the moſt ſenſeles Idolatry, that euer was cōmitted. And becauſe of many other ſuch reaſons aleadged by our diuines heretofore, whereof this of his is none; being indeed without all ſhew of likelihood. For how doth the bodily preſence of Chriſt deterre any man from ſinne, and wickedneſſe? nay rather it incourages him thereto. For who would feare, or reſpect ſuch a God, as hath neither eye to ſee, nor eare to heare; that is cruſht vp togeather into the compaſſe a baggage Wafer cake, which he may, and muſt eate, and if he be afraide of any diſpleaſure by it, he may throw it to the Dogges, or caſt it into the fire as one of your Popes did. Miſerable Idolaters, that worſhip ſuch a breaden created God! But, I pray you, what aduantage get we, by remouing Chriſts bodily preſence from the Sacrament, as long as we confeſſe, that both God-head, and manhood are truely receiued of all faithfull beleeuers in that bleſſed communion? How vnreaſonable an abſurditie were it, to imagine that the bodily preſence of Chriſt can worſe conſort with ſinfull liues, then his ſpirituall? Whereas we are ſure, that while he liued, he was bodily preſent with ſinners, and Publicans, but ſpiritually neuer had any communion, or conuerſation with any ſuch, vntill his grace had, in ſome meaſure, purged them. Papiſts indeed abſurdly dreame, that the wicked receiue Chriſt in the Sacrament: and yet hauehave no benefit by Chriſts being in them.
For what cauſe (ſaith he) hauehave they coyned a new negatiue Religion?
Firſt proue they hauehave, and then require an anſwere. But that is vnpoſſible, vnleſſe your skill will ſerue you to perſwade men, that the Scriptures are newly coyned; and as true is your charge, that our religion is negatiue; otherwiſe then the Scriptures are, which are profitable to teach, to cōuince, 2. Tim. 3. 16.to correct, to inſtruct in righteouſneſſe. But what a toye is this, to obiect that to vsus, in diſgrace of our Religion, which the Iewes, with as good reaſon, might hauehave obiected to our Sauiour, and the Gentiles, to his holy Apoſtles? for did not he, and they, vtterly take away the Sacraments, ceremonies, rites, lawes, cuſtomes of the Iewes, and all heatheniſh points of the Gentiles ſuperſtition, and Idolatry? you deale with vsus, in this caſe, as a man would deale with the right heire to lands, which he iniuriouſly deteyned. You hauehave forged new deeds, & conueiances, & whē we come to demand our right, you tel vsus, our plea ſtands vponupon negatiō of euidences, deeds, conueiances, whereas we bring the moſt ancient record of Scripture to proue our title, as our proper plea, and deale with your forgeries no further, then the neceſſitie of cleering our right, and the truth enforceth vsus. which alſo driues me, at this time, to make a ſhort anſwere to your ſlaunders. How doe we bring in Feaſting for faſting? When neither you Papiſts hauehave any true faſts among you, neither do we (ordinarily) vſe any feaſting, vponupon thoſe dayes, which being ſuperſtitiouſly left to vsus by you, are Ciuilly retained by vsus, with more moderation, then your ſelues vſed Saue only, that we make it no matter of conſcience, to forbeare fleſh at ſuch times appointed. In ſteed of galloping ouer Pater noſters, Aue maries, and Creeds, with many Idolatrous, & ſome blaſphemous adiurations, without vnderſtanding, or affection: we hauehave reſtored the true vſe of praying; which is to confeſſe our ſinnes, and with hearty ſorrowes to craue pardon of God, in the name of Ieſus Chriſt, for his ſake, and in his only mediation. That is popiſh deuotion, the diſſolution whereof, in deed we hauehave by all meanes, procured, and, by the gracious, & mighty prouidence of God, performed. Not to make men more vainely ſecure, but more religiouſly deuout, in geuing the honor to God only, which Papiſts rob him of, to worſhip their owne Idolatrous inuentions: this we continually teach, and vrge, not without zeale in verball ſermons, (how glad would you be, if it were ſo, and how well would you like ſuch ſermons?) But with euidence of truth, prouing by the ſcriptures, that the Pope is that very great Antichriſt, prophecied of, by Paule and Iohn; That popery is an Idollatrous ſeruice, patcht vp togeather, by little and little, as the diuill could, from time to time, deuiſe and procure allowance of ſuch points, as were fitt for the aduanc…ng, & eſtabliſhing of his eldeſt ſonne Antichriſt. But, if any of our ſermons be verball, they are thoſe, that are botcht vp out of your poſtills: foaming vp a little froath of carnall wit, withour zeale in the ſpeaker, or cōſcience in the hearers: that are delighted with ſuch vanities: neither of which ſeemes to hauehave any ſufficient knowledge, or feeling of the true courſe, and vſe of preaching.