The Practical Divinity of the Papists Discovered to be Destructive, Table of contents
THE CONTENTS:
CHAP. I.
BY the Doctrine of the Romaniſts it is not needful to worſhip God really, in publick or private. True Religion will have God to be worſhipped really. Real worſhip requires the concurrence of mind and heart. In their Divine Service they require no act of the Will, but an Intention beforehand to attend their ſervice is enough, though they be not Attentive when they are at it. An in tentionto worſhip God there is ſcarce needful. Their intention may be effectual, though they act contrary to it. They may imploy both Soul and Body about other things when they are at their Prayers. The act of the mind which they ſeem to require is Attention; but this need not be either Spiritual or Rational; So that they need not mind God in their Prayers, nor the things to be prayed for, nor the ſenſe of the words they uſe; but only the pronouncing of them, nor need they actually mind that. The Churches holineſs ſupplyes their Defects, and makes thoſe paſs as ſuch that pray devoutly, who pray not at all. All due Attention in Worſhip is not only unneceſſary, but impoſſible in their way. As Attention, ſo inward Reverence and Devotion likewiſe is not neceſſary in their Service. Hereby their Worſhip is no better than a Prophane irreligious exerciſe; They ſeem ſatisfied with leſs Worſhip for God, than for their Images, Sect. 1. to page 27.
In the Maſs by their Doctrine God may be leſs minded, than in their Canonical hours, where they tell us he need not be minded at all. No inward Worſhip requiſite in the Maſs. It is enough if their attendance there be but an humane act. Nay the uſe either of Senſe or Reaſon is not there required. They may buſie themſelves in other imployments while they are at Maſs. They may ſleep a while, or laugh if they be not too loud. Or talk of their worldly affairs all the while ſay ſome; others would not have their Diſcourſe ſo ſerious: yea it may be immodeſt without tranſgreſſing the Precept. And laſcivious or very prophane Tunes to the Organ at Maſs may be a ſmall fault. The Precept for Maſs (the chief part of their Religirn) may be fulfilled by mortal wickedneſs, Sect. 2. page 37.
Of their ends in Worſhip; They may lawfully Worſhip God for their own ends. Sin may be their end in Worſhipping, and that without ſin, if not principally intended. It is but a ſmall fault to Worſhip God principally for vain Glory. He that comes to Maſs or Prayer with a deſign to ſatisfie his Luſt, or other mortal wickedneſs, ſatisfies the command of the Church, Sect. 3. to page 43.
How unneceſſary Preaching is counted in their Church, and hearing the word in ſuch circumſtances, where it would be accounted needful, if ever, Sect. 4. to page 45.
In their Sacraments no good motions or actual diſpoſitions (ſuch as are neceſſary in real Worſhippers) are required by that Church in any that Adminiſter or partake thereof. This ſhewed as to Baptiſm and Penance the Sacraments for the Dead. Alſo in the other five for the living. In all, the precepts of the Church may be fully accompliſhed by impious and wicked acts, Sect. 5. & 6. to page 48.
Even as to the Euchariſt (for which they profeſs they have the higheſt veneration) they may partake worthily, who are without any the leaſt good act of mind or heart. And to ſhut out good motions from their Souls, on ſet purpoſe, when they are communicating, is but a venial fault; ſuch as will not hinder the effects of the Sacrament. Thoſe vagaries which are inconſiſtent with Attention and Reverence, if they be not taken notice of, will be no fault at all; if they be deliberate, will but be ſlight ones. Not only Reverence and Devotion are accounted needleſs at this Sacrament; but Sobriety and the uſe of Reaſon. To communicate out of oſtentation and vain glory is but a peccadillo. And all holy fervor being excluded by voluntary diſtraction; to imploy their Souls vainly or wickedly, during the Celebration is no fault at all, in reference to the Sacrament. Thoſe that communicate unworthily, to ſuch a degree as is counted moſt horridly impious; do fully ſatisfie the precept of their Church for the Communion, Sect. 7. to page 52.
Their Doctrine doth not more oblige them to Worſhip God in private. Meditation not neceſſary, no not on the holieſt ſeaſons, or occaſions. Reading the word of God ſcarce tolerated in the people, and that not ſo freely as the Stews, Sect. 8. & 9. to page 53.
Private Prayer rarely a duty with ſome, never a duty with others. Not at all by their common Doctrine, but by accident, in the Article of neceſſity, which many never meet with: ſo that many may never pray while they live, and yet be innocent. Some ſay there is no Divine precept for Prayer; Others who ackowledg a precept, will not have it oblige them, at ſuch times and occaſions when, if ever, it would oblige. Even in their Article of neceſſity when it comes, they have ways to excuſe them eaſily from the obligation, and to make it no ſpecial ſin to neglect this duty all their life, Sect. 10. to page 59.
Their Church obliges not any to private prayers, not to the leaſt, or thoſe of moſt account among them. When ever they uſe private prayer upon any account, as required by precept, or injoyned for pennance (for Prayer paſſes commonly with them as a puniſhment), or voluntary as a work of Supererogation: there is no need by their principles to worſhip God therein. Seeing they are to Worſhip him no more any where, the World may judge what Religion they have; ſince that Worſhip is as eſſential to Religion, as a Soul to a man, Sect. 11. & 12. to page 63.
CHAP. II.
CHriſtian knowledge is not neceſſary for Romaniſts by their Doctrine They need not know what they are to pray for. Many of their Prieſts, yea of their Popes underſtand not their common prayers. Sect. 1. to page 66.
They need not know what they are to believe. The knowledg of all the Articles of the ſmall Creed, nor of the Trinity, and incarnation of Chriſt, ſcarce neceſſary for all Chriſtians. Ignorance and errour in points of faith may not only be innocent, but meritorious, Sect. 2. to page 72.
They need not know what they are to do. They may merit Heaven by following their Leaders out of the way. That's the moſt compleat and perfect obedience, which is next to bruitiſh, without knowledg and judgment, when they obey their Leaders, as a Beaſt doth his owner, Sect. 3. to page 76.
The knowledg of the Scriptures (to which their Doctrine and Worſhip is confeſſed to be repugnant) unneceſſary in a manner for all ſorts; not only for the People and Monaſticks, but their Confeſſors and Preachers. Their Biſhops afraid to look into the Bible, leſt it ſhould make them Hereticks. Therefore very few of their Biſhops in the Council of Trent (who decreed ſo many new Articles of faith) had knowledg in Theology. Their Popes commonly no Divines, many of them underſtood not Latine, though not only their Church-ſervice and Laws, but their authentique Edition of the Scripture be confined to that Language. The People the further they are from knowledg the more excuſable; if they take no care nor pains to get it, Sect. 4. to page 87.
CHAP. III.
THeir Doctrine makes it needleſs to love God. There is no command for habitual love to God. The acts of this love are as unneceſſary. The imperate acts thereof not injoyned; neither God nor the Church requires any to obſerve the commands of God, out of love to him, Sect. 1. & 2. to page 91.
How needleſs the Elicite acts of this love are. Some hold there is no command for this actual love (any inward act of it) that binds them, or no ſpecial command. Others who acknowledg a precept, will not have it to bind them upon any occaſion, when, if ever, it would oblige. Not when they have ſinn'd againſt him. Not when he expreſſes his love. Not when he diſcovers his infinite Excellencies to them. Not when they are to worſhip him. Not at any Sacrament, no not the Euchariſt. It is too much to love God once a Week, or once a Year, or once in Four or Five Years. One act of love once in a life may be enough; yea and more than needs too, for when that time comes (if ever it come) when they will have any obliged to an act of love; yet they then aſſign ſomething elſe, which will ſerve inſtead of it, and ſo render it needleſs ſtill. A love which is the iſſue of nature unſanctified may ſuffice. Or to love God leſs than other things, only more than mortal crimes, may be enough. Or to do nothing againſt this love, though there be no acts of it or from it, may be ſufficient. Or external acts may ſatisfie. Or if a man believes that he loves God above all, though indeed he daes not, it may ſerve the turn. Or Attrition (which includes ſomething repugnant to this love) with their Sacrament of Confeſſion, may excuſe him from loving of God at the point of death; though he never once loved him in his life before. How extremely pernicious and ridiculous this their Doctrine is, Sect. 3. & 4. to page 109.
CHAP. IV.
BY their Doctrine no faith is neceſſary, but that which is neither juſtifying nor ſaving. That which they will have neceſſary for the ignorant is what they call implicit. A faith which they may have without actually believing any one Article of the Chriſtian faith. And is conſiſtent with the belief of what is quite oppoſite to the Chriſtian belief. And is but ſuch a faith as Jews, Turks, and Pagans have. This was not thought ſufficient for Chriſtians, till they were thought ſomething like Aſſes, and ſo expreſſed by ſome of their great Saints and Doctors. How many ways they have to exempt the people from the obligation of all precepts for any other than this bruitiſh faith, Sect. 1. to page 114.
The faith requiſite in the more intelligent to juſtifiethem they call explicit. This, as deſcribed by them in its object, includes things uncertain impertinent, falſe, impoſſible, and ridiculous, as points that muſt be certainly believed unto juſtification. This of it ſelf (as themſelves ſay) deſerves not the name of a vertue, is an idle dead thing, may be found in the worſt of men, and in the Devils too. Yet it is with them the Chriſtian, the Catholick faith, Sect. 2. to page 116.
They ſee no great neceſſity of faith. The Pope (the Head of their Church) needs it not. And the Body may make a ſhift without it, if any one among all the Members have it but. And one act of it in a whole life may ſerve. The ruder ſort may be help'd to this act (which will ſerve once for all) by making the ſign of the Croſs, as their grave Divines direct them, Sect. 3. to page 119.
CHAP. V.
NO neceſſity of true Repentance for any ſort of ſins by their Doctrine. Of original ſin, or the corruption of our natures no man can be obliged to Repent, Sect. 1. to page 121.
It is as needleſs for thoſe many (and divers of them horrid ſins,) which they count venial. What pretty expedients they have to expiate theſe, without Repentance, Sect. 2. to page 123.
For mortal ſins ſome teach there is no Divine command to Repent. And ſo to live and dye impenitently, will be no Tranſgreſſion. No need of it any way, either as a duty injoyn'd, or as a Medium, Sect. 3. to page 125.
Others who confeſs there is a command for it, will not have it oblige any ſinner preſently. No ſin nor danger to defer Repentance. Nor will they have it needful at ſuch times and occaſions, which, if any, would be the neceſſary ſeaſons for it. Not at ſolemn times of Worſhip. Not on days of faſting. Not when viſited with great calamities. Not when ſins are brought to their Remembrance. Not when they addreſs themſelves to their Sacraments, no not that of Penance, Sect 4. & 5. to page 131.
No need to Repent till one be at the point of death. Nor is it ſo needful then, or any time before, but ſomething elſe may ſerve without it. A Repentance without any ſenſible ſorrow for, or actual reſolution againſt ſin is ſufficient. Or a penitence merely natural may ſuffice. Or a ſlight remorſe in the loweſt degree poſſible, one act of it, diſpatch'd in an inſtant, and never repeated, will be enough. Or if a man conceive that he truly repents, though really he does not, this may ſerve the turn. Or if he know that he does not repent ſufficiently, yet if he ſignifie that he would grieve more, and is ſorry that he does not, this will be effectual. Or attrition with the Sacrament will unqueſtionably juſtifie him. Attrition with them far diſtant from true Repentance. Several ſorts of it. Any of them ſeem ſufficient by the Council of Trent. The general concurrence of their Divines for the ſufficiency of Attrition; yet the beſt ſort of it confeſſed to be morally evil, Sect. 6. & 7. to page 144.
When they have excluded true Repentance by Attrition, they reduce Attrition to nothing; yet will have it ſtill ſufficient. The leaſt ſervile diſlike of ſin in the loweſt degree, though it be gone in a moment, though it be merely natural, is enough. Or if there be but a diſlike, that this diſlike is wanting. Or a willingneſs to have it, in thoſe who have it not. Or a mans thinking probably that he hath it, when he hath it not. Or a willingneſs without it to receive the Sacrament, will ſerve the turn. Yea even without their Sacrament of Penance, Attrition with the Euchariſt; or extreme unction, or the Maſs, or without any Sacrament at all, may procure pardon. What ways Attrition may ſecure them, when they cannot have a Prieſt, or the Rites proper to Prieſts, while they live, or after they are dead without them, Sect. 8. to page 148.
This Doctrine which makes ſaving ſaith, love to God, and true Repentance needleſs, is eſtabliſhed by the Council of Trent. Their Sacrament of Penance hath no ground in the Word of God. And being taught to depend on it for pardon, and to neglect the things of moſt neceſſary importance to ſalvation; it proves a moſt damning Impoſture. Their Doctrine thus making Repentance needleſs; plainly deſtroyes Chriſtianity, debauches the Lives, and ruines the Souls of ſinners. And is one of the moſt pernicious Hereſies, that ever was broached, Sect. 9. 10. & 11. to page 152.
CHAP VI.
THeir Doctrine leaves no neceſſity of Holineſs of life. It is enough to denominate their univerſal Church holy, if there be but one holy man in it. One act of charity, the leaſt of all, may make one a holy man. Other Maxims of this tendency. How they deſtroy the neceſſity of holy life, by making it needleſs to exerciſe vertue, and avoid ſin, Sect. 1. to page 154.
How they make the exerciſe of Chriſtian vertues unneceſſary in general, more particularly hope (one of the three Divine vertues) fares no better, than faith and love. They leave themſelves no good ground of hope. Their hope a Conjecture, founded upon a deluſion. The precept for hope obliges not, but in the more grievous aſſaults of deſpair. So that not one of a Thouſand in Popery need have any hope in God. No not any, ſince the command for it may be ſatisfied by other acts, Sct. 2. & 3. page 157.
Their Doctrine leaves no room for, no ground of Humility, no ſenſe of ſinfulneſs, weakneſs, unworthineſs. 'Tis pregnant with Pride and Arrogance, Sect. 4. to page 159.
Brotherly love unneceſſary by their Doctrine. No need of love to any, unleſs in neceſſity. Nor then, though the neceſſity be extreme, if we help them, though not out of Chriſtian love. This extended not only to external, but ſpiritual neceſſities. If the acts whereby we ſhould relieve their Souls be neglected, it may paſs for a ſmall fault. Thoſe who have no Chriſtian love, if they believe they have it, may be excuſed from ſin. No precept requires any ſpecial act of love to our Brethren. No affirmative command for ſuch love. 'Tis enough that we do nothing againſt them, Sect. 5. to page 162.
In deſtroying the neceſſity of thoſe radical Graces inſtanced in before, they root out the reſt. Particularly thoſe that depend upon love to God, viz. Delight in God, deſires to injoy him, hatred of ſin, ſorrow for it as an offence to God, and filial fear. By their common Doctrine there's no ſpecial command for any fear of God. So that the want of all fear of God, filial or ſervile, is no ſpecial ſin. Since they need not act out of love, they exempt themſelves from all acts truly Chriſtian, and any other Chriſtianity than honeſt Heatheniſm. All exerciſe of vertues oppoſite to acts accounted but venially evil, is with them needleſs. The monſtrous conſequences of this, Sect. 6. 7. & 8. to page 164.
A ſpecial expedient, whereby they make the exerciſe of Chriſtian vertues unneceſſary, is their turning the commands of God into Counſels, ſuch as need not be obſerved. Such they count many of thoſe excellent rules in Chriſt's Sermon on the Mount. Theſe and many others ſpecified. More inſtances in vertues, which concern our ſelves, God and others, in acts of temperance and contentment, in acts of Religion, and in acts of Righteouſneſs and Mercy. Alſo Mortification, crucifying the World, ſelf-denyal, taking up the Croſs, and all growth in grace is but matter of Counſel. So is every degree of grace, above the loweſt of all. Yea all commands for good acts are no more than Counſels, but only in the article of neceſſity. And all acts that have more than moral goodneſs. And all actings in a vertuous manner, and from a good principle. Exerciſe of vertue not neceſſary either in Worſhip, or common converſation. Not in thoſe caſes, where, if in any at all it would be needful. A way they have for any man to turn whatever precept pinches him, into a Counſel. There is no danger, nor any ſin at all in rejecting the counſel of God. No not when Conſcience dictates that it is good to follow them. No nor when God further calls thereto by inſpirations or motions of his Spirit. They may be neglected out of Contempt. And with ſome abhorrence of them. They may boaſt and glory in ſuch neglects. They may bind themſelves by Oaths not to obſerve Gods Counſels. Sect. 9. to page 181.
No exerciſe of vertue neceſſary, but only during the Pope's pleaſure, for if be ſhould forbid vertue (as he hath done already in diverſe inſtances) the Church would be bound to believe thoſe vertues to be evils and ſo to avoid them. Further, their Doctrine incourages the continual practice of ſuch wickedneſs, as is inconſiſtent with all holineſs of life, reduced to three heads. Sect. 10. to page 183.
CHAP. VII.
MAny hainous crimes are vertues, or neceſſary duties with them. Their Blaſphemies waved, becauſe inſiſted on by others. Alſo a great part of their Idolatry. Their Plea in excuſe of this Crime, from the diſtinction of terminative and tranſient worſhip, removed by their own Doctrine formerly opened. Sect. 1. to page 185.
Their Idolatry as to Relicks. Theſe are to be Religiouſly worſhipped, though many of them be ridiculous and loathſome, though many Thouſands be confeſſed to be counterfeit, and great and deteſtable impoſtures be therein acknowledged. To worſhip falſe Relicks, or the Devil upon a miſtaken belief, is meritorious. What worſhipful things miſcarriages in the Maſs furniſh them with, Sect. 2. to page 188.
They give Divine worſhip to Relicks, though they give it not the name. They give both name and thing expreſly to vaſt multitudes. All which they count Relicks of Chriſtare to have Chriſts honour. Among theſe they reckon all thidgs that were near him, or touched him on earth, even the earth, water, ſtones, &c. Not only the things, but perſons that touched him, thereby become his Relicks, and are to have his worſhip. The Virgin Mary expreſly, and Thouſands more may have it by the ſame reaſon, they will not abſolutely except the Aſs on which he rode. Yea all the Relicks of ſuch perſons may have it. For they commonly teach that the Relicks may have the ſame worſhip with the perſon, whoſe they are. The beſt of their Relicks impoſtures, that which paſſes for the foreskin of Chriſt, his Shirt, Coat, Blood, the Crown of Thorns, Launce, Nails, Croſs, and its Liquor. Their Relicks numerous beyond account. How they came to be ſo, their own Authors tell us. The Devil furniſhed their Church with ſome of them, and crafty knaves with others. Yet their whole Religion in a manner conſiſts in worſhipping ſuch things as theſe, as ſome of themſelves tell us. Sect. 3. to page 203.
Perjury neceſſary by their Doctrine. If a Prince ſwear ſolemnly not to proſecute his ſuppoſed heretical ſubjects; unleſs he break his Oath, he is in danger to be damned. No faith to be kept with Hereticks. Their Doctrine ruines all ſecurities that Popiſh Princes, or Subjects can give to Proteſtants. Theſe can with prudence truſt to nothing, but what will keep them out of the Papal reach. Sect. 4. to page 205.
Robhery and Murder as neceſſary a Duty. To deprive Hereticks of Eſtate or life a meritorious act. All Papiſts Princes, or others, are bound in Conſcience by that which is moſt obliging in their Religion, utterly to root out all they account Hereticks, and to ſeize on all they have. A decree of a general Council for it, which incourages the execution with promiſes of the greateſt rewards, and enforces it with threatnings of moſt dreadful import. They muſt not be counted Catholicks, unleſs they do it. It hath been effected or attempted in all Countreys where the Papiſts had power to do it, or but thought that they had it. The reaſon why they do it not in England and ſome other places, is, as themſelves declare, becauſe they have not yet power enough. Sect. 5. to page 210.
Sorcery and Conjuration part of their Religion. This manifeſted in their Sacramentals, where, by their own rules there is a tacit invocation of the Devil. Their excuſes here inſufficient. Even their mode of praying too like conjuring. Sect. 6. to page 215.
The chief act of their Religion is to deſtroy Chriſt, by Sacrificing him daily in the Maſs, which they maintain they do truly and really. Sect. 7. to page 220.
CHAP. VIII.
THeir Doctrine tends to deſtroy holineſs of life, by incouraging the continual practice of all ſort of wickedneſs under the notion of venials. What hatred of God. What acts of Infidelity and Idolatry. What diſtruſtful cares. What irreligiouſneſs in all Religious exerciſes. What uſe of Witches. Or dealing with the Devil. VVhat irreverence towards God in adjuration. Sect. 1. to page 213.
What impious Swearing, almoſt at every word. In horrid terms. Without offering to break off this ungodly cuſtome. Binding themſelves by Oaths, and threatning God, that they will ſin againſt him. And never comply with his will, in things which he commends to them as moſt excellent. What fraudulent Oaths. What Perjuries of all ſorts, both as to aſſertory and promiſſory Oaths, not worſe for being moſt frequent and cuſtomary, Sect. 2. to page 221.
What Blaſphemies. Out of levity, paſſion, or inconſiderateneſs. Or from wicked cuſtome, and contempt of a mans own Salvation. The more habitual and cuſtomary Blaſpheming is the better, Sect. 3. to page 223.
What Prophaning of holy time. Where it is manifeſt, that little or nothing at all of Religion need be made Conſcience of amongſt them; even at the only time ſet apart for the acts and exerciſes of it, Sect. 4. to page 228.
What irreverence in Children to Parents. They may be aſhamed of them. And curſe them as Parents may curſe them again. VVhat unaffectionateneſs. They may deſire the death of their Parents for ſome outward advantage. Or by accuſations procure their death. VVhat diſobedience in all things out of negligence or ſenſuality. And in matters of greateſt importance as to this life. Or in matters which concern their Salvation. Parents have no right to oblige their Daughters not to be VVhores, Sect. 5. to page 231.
VVhat Murder of Soul or Body. As to acts inward and outward. VVhat hatred. VVhat outragious anger. VVhat revenge. Deſires of the death, not only of Enemies, but neareſt Relations, becauſe they are poor, or not handſome, may be innocent. Actual killing them without deliberation is no fault; when not fully deliberate (when ordinarily many things may hinder it from being ſo) is but little worſe, Sect. 6. to page 233.
VVhat uncleanneſs. Fornication in its own nature not evil with ſome. Adultery one of the leſſer ſins. To ſeek or receive hire for whoredom ſcarce a fault, even in a Nun. The conjugal act before marriage venial. And alſo to lye with one contracted privately, after a publick contract with another. A woman whoſe chaſtity is attempted with ſome force, need not cry out, nor make any reſiſtance, but may take natural pleaſure in the act. How excuſed when drawn to it by courtſhip. Thoſe who are diſpoſed to Fornication may innocently be invited to it. Self pollution may be deſired or delighted in as paſt or future for a good end. To venture upon the occaſions. To uſe hot, provoking meats. Carnal touches. To expoſe themſelves to place, company, ſights, perſwaſions, opportunities that are inſnaring. To uſe filthy diſcourſe, or a tempting garb, all venial, Sect. 7. to page 238.
VVhat Stealing in all ſorts, Children, Servants, VVives. Mortal theft is ſo ſtated that they may make it venial when they pleaſe. They may ſteal little or much. Of theſe many inſtances. What cheating in falſe meaſures. Or the quality, or ſubſtance of what they ſell. They may promote the cheat with lies, or worſe. And defraud thoſe who intruſt them. Their Church-laws allow cozening, ſo it be but as to half of the worth of the commodity, Sect. 8. to page 245.
What lying. They may lye merrily and do it cuſtomarily out of mere pleaſure in telling lyes, yea out of malice. They may lye when ever it will be for their advantage, if it do no great miſchief, or they do but think ſo. To tell lyes for their Religion is piety. No ſort of lyes mortal but by accident, when they do great miſchief, as ſpeaking the truth may do. Nor in many caſes when they do ſuch miſchief. They may uſe lyes in commerce, and confirm them with Oaths, both together may be but venial. Alſo in Courts of judicature. How both judg and witneſſss may lye there. They may bear falſe witneſs in favour of one another. They may delude the Court by equivocation or mental reſerves. Even a Prieſt may ſwear he knowes nothing of what he has heard in confeſſion, with this reſerve, he knows it not as man, but as God. They have lyes in their Divine Office. Abundance of ſuch ſtuff or worſe is confeſſed to be there. Nor would they have all purged out, leſt none of their old ſervice ſhould be left. They may tell lyes in the Pulpit. But ſome of them would have ſuch rank ones avoided as the hearers may ſmell out. They may do it even in Confeſſion, and delude the Prieſt with lyes, in much variety. And he may delude them likewiſe, pretending that he abſolves them, when he neither doth it nor intends it. Since they have ſuch liberty to lye every where when can they be truſted? Sect. 9. to page 259.
What perfidiouſneſs venial. How they may be perfidious for delight, or advantage. They may make promiſes outwardly, without intention to be obliged. Yea they may deny with Oaths too, that they promiſed. Internal promiſes though made in the form of a vow, or with an Oath added, oblige them not. How eaſily they may excuſe the worſt perfidiouſneſs. The firmeſt promiſes bind not, but under venial guilt, unleſs they be in writing, or with an Oath. Nor then if they intended not thereby to be obliged; Sect. 10. to page 264.
What Hypocriſie. To make falſe ſhews of Sanctity for a good end is no ſin. Bare Hypocriſie venial, though one delight to play the Hypocrite. Ye… when it is for a bad end, though the fault be doubled 'tis venial ſtill. They reverence Hypocriſie as a holy art. 'Tis amongſt the commendations of their great Saints, and recommended by them to their Religious. If they feign more holineſs than they have, to edifie others, 'tis rather meritorious then faulty. Their Church much concerned for the honour of Hypocriſie, Sect. 11. to page 268.
What Calumniation. How many ways they have to ruine the Reputation of others without mortal guilt. Amongſt others, if one ſpeak ill of them or their Church, though truly, they may charge him with falſe crimes. A ſmall fault for one to defame himſelf, Sect. 12. to page 271.
What Flatteries venial. To praiſe one for the vertues he never had, or the good he never did. Yea to applaud him for his ſins, to gain ſomething by ſuch flatteries. Curſing may be their uſual practice. It is ſcarce any fault, when uſed for honeſt Recreation, Sect. 13. to page 273.
What capital ſins are with them venial. All covetouſneſs unleſs injuſtice be added. Yea and with injuſtice too. They allow them to gain unrighteouſly. They may gain out of exceſſive deſire of Lucre, and make it their principal end, and turn it into a Trade. They need not reſtore what they win by unlawful or what they call Diabolical games. But the loſer may ſteal it from him that wins. Or refuſe to pay, though he have ſworn to do it, his Oath may be eaſily diſpenſed with. They may take hire for acting the moſt abominable wickedneſs or unjuſt judgment, or falſe depoſitions, or murder, or conſulting with the Devil. But then they muſt be ſure to do the fact. No reſtitution to the poor a duty. Hard heartedneſs and unmercifulneſs to the poor venial. Pure Prodigality a leſs fault than covetouſneſs, though this be next to none, Sect. 14. to page 280.
All Pride venial, but ſuch as it ſcarce to be found in the Chriſtian World. The numerous iſſue of this Queen of mortal ſins (as they ſtile it) to which they are ſo favourable. To aſcribe what they receive from God to their own merits, is confeſſed to be mortal pride; yet they make it part of their Creed. Arrogance commonly a venial fault, Sect. 15. to page 283.
Ambition venial, unleſs one would be honoured for a crime, or counted a God, Sect. 16. to page 284.
Vain glory regularly a venial, it imports nothing contrary to the love of God or man. It may be their principal end in all things ordained for the honour of God. Otherwiſe their whole Clergy, they ſay, would be in a dangerous condition. They may take livings and ſpiritual promotions principally for honour, or temporal profit. So we have an account, why they may make Religion, all along, ſubſervient to a worldly intereſt, Sect. 17. to page 287.
Loathing of Spiritual and Divine things venial, unleſs it be on ſuch an account as rarely happens. All in a manner that is requiſite for a true Chriſtian may be abhorred without mortal guilt. Rancour and indignation againſt any, who would draw them to ſpiritual, and Divine things, a venial, Sect. 18. to page 290.
Anger though extravagant and revengeful may be venial. That more exceſſive it is, the more miſchief it may do and be innocent. Diſdain of others. Audaciouſneſs; immoderate fear; or wrath. Fool hardineſs. Incontinent deſires, and luſt. Love of the fleſh or the World, venial. Envy ſcarce any worſe, Sect. 19. to page 293.
Intemperance compriſing Gluttony and Drunkenneſs in its own nature a venial. When they play the Epicures like Dives and reſolve to give up their whole life to Gluttonous pleaſures, it is but near to a motal ſin. When it proceeds to beaſtlineſs, and the Glutton ſo burdens nature that 'tis forced to eaſe it ſelf, by vomiting, or other naſty loathſome wayes, it is ſtill venial. When he eats, till he vomit on purpoſe, that he may be ready to eat again, it is no worſe. Drinking till the houſe in the Drunkards fancie run round, is venial. Nor will it be worſe till reaſon be totally drowned. The rare vertues of Drunkenneſs, compleat drunkenneſs will make any wickedneſs, then acted to be no ſin at all. And half-drunkenneſs will make it to be but a venial, Sect. 20. to page 297.
The multitude of particular crimes which iſſue from theſe ſeven Capitals need not be taken notice of as mortal. They have no warrant from Scripture to count any ſin venial. Yet they venture to reduce to this account what the law of God forbids, not only when it is of leſs, but greateſt importance. To make a ſin mortal requires ſo very much, that the ſinner may eaſily miſs ſome of it, and ſo venture upon it, without fear that it is deadly. This declared particularly. They ſhew them a VVay to paſs any mortal crime, as venial. How they repreſent venials as ſo very harmleſs, that all have incouragement enough to practiſe them continually all their life, and even when they are dying. Though ſome few of them may make any look like Monſters, in the judgment of a ſober Pagan, Sect. 21. to page 305.
CHAP. IX.
THey conclude many crimes (inconſiſtent with holineſs of life) to be no ſins at all, and ſo warrant all to live in the practice of them. Some particulars of this nature before inſiſted on, here only pointed at. It is no ſin to quench the motions of Gods Spirit, drawing them to the obſervance of his Will, any way. Yet may they invite others to wickedneſs when they are ready for it. They may lawfully deal with the Devil divers ways, Sect. 1. to page 306.
It is ſufficient to pray with the mouth, without the heart, Sect. 2. to page 308.
How it is no ſin to worſhip the utenſils of worſhip. Or the word Jeſus pronounced, or written. Or the accidents of Bread and Wine in the Euchariſt. Or the picture of the Manger, Thorns, or Spear which touched Chriſt. Or the Aſs he rode on, or the lips of Judas for kiſſing Chriſt, though to betray him. Or the imaginary blood of a Crucifix. Or to worſhip any perſon whatever as the image of God, or any other Creature in the World, Toad, Serpent, or a wiſp of Straw. Or the apparition of the Devil himſelf in a beam of light, or the form of a Crucifix, Sect. 3. to page 314.
Perjury no ſin. When one takes an Oath and intends not to ſwear. Or ſwears and intends not to be obliged. Or ſwears in another ſenſe, than be knows is intended in the Oath. So they may uſe equivocation, or mental reſtrictions in ſwearing. And think this lawful either to gain ſome advantage, or to avoid any damage. Many inſtances of ſuch artifice of words or inward reſerves, which they may uſe to elude Oaths. They may ſwear with ſuch ambiguities or reſerves, when they are ſwearing not to uſe them. No Oath can be contrived, which they may not thus elude, Sect. 4. to page 322.
The irreligion of the Roman Church palpable, in the obſervance required of the Lords Day, and others ſet a part for holy imployments. When the people are diſcharged from Religious duties at other times, nothing is injoyned them on theſe days, but preſence at Maſs. At Maſs they need neither mind God nor Divine things. It would be no ſin to imploy themſelves in ſervile works on theſe days, if it were but the cuſtome. Nor to give them no obſervance at all after Maſs. This may be diſpatched before Sun riſe. Theſe days are not prophaned by any acts of wickedneſs. So that all the Religiouſneſs which that Church requires of their Catholicks, when they make the beſt ſhew of it, is conſiſtent with the lewdeſt acts of ungodlineſs and debauchery, Sect. 5. to page 328.
In reference to thoſe whom they count Hereticks, all relatives are diſcharged from their reſpective duties, Subjects, Wives, Children, Servants, yea debtors too. It is no murder to kill a Heretick or thoſe that are excommunicated, Sect. 6. to page 329.
Ʋpon what occaſion they may kill one another. A man may with impunity kill his Wife taken in Adultery, or his Daughter, or Siſter, or his own Mother: and this thougb they be big with child. A woman married or unmarried being unlawfully got with child, may procure Abortion; not only to ſecure her life, but her ſtate and credit. It is lawful to cut up an honeſt Mother quick, and ſhe bound to procure it, that the child in her womb do not want Baptiſm. They may without ſin kill any one aſſaulting them unjuſtly, not only to ſecure their life, but to avoid a wound or a blow (a Prieſt may do it while he is Celebrating) though the Aggreſſor be frantick or in drink, or aſleep. Or though he have had intollerable provocation, and be the ſufferer. They may kill an innocent to eſcape themſelves. They may kill one before he actually aſſaults them (though his Soul be like to periſh with his life) if they know he is prepared for it, or does but deſign it. So the Adultereſs may prevent her Husband, and kill him firſt, with the poyſon or weapon prepared for her. They may kill one to ſecure their Goods, or recover them, when they may be recovered in a legal way. Yea though they be of ſmall value, worth but three or four Duckets, yea but one Crown or leſs. They may kill men for their Reputation. If he ſees one approach to aſſault him he may kill him, rather than retire. A blow with a Cudgel, or a light Switch, yea or a box on the ear, is a juſt ground to kill him that gives it; yea or does but offer at it. They may kill men for ill language, though they allow it to be as common, as any they ſpeak. Yea for an affront by mere ſigns, though he that gives ſuch an affront runs for it. They ſpeak favourably of Duels. But allow them to kill men more privily, and by ſurprize, when they impeach their Reputation publickly or privately; yea or do but threaten to do it. Jeſuits ſcarce ſo extravagant here, as ſome of other Orders. If the civil law did but give ſo much liberty to murder, as their rules for Conſcience, no man near them, could have ſecurity for his life, Sect. 7. to page 337.
How indulgent their doctrine is to uncleanneſs. They oblige them not to avoid ſuch occaſions of this ſin by which they very frequently fall, unleſs they fall thereby in a manner alwayes. Diverſe inſtances. What liberty they give to unclean thoughts. Obſcene words. Laſcivious writings. Filthy Songs. Such ditties ſung to the Organ at Maſs. Offered to God in the perſon of the Church for divine praiſes. This was the cuſtome every where in Caietan's time, and ſince. As intolerable obſceneneſs in their penitential confeſſions. What licence they give to uſe ſuch things as provoke luſt. Alſo to immodeſt touches, and ſhameful ſights. No need to be reſolute in reſiſting Temptations. How ſervants may miniſter to the luſt of their Superiours. Actual whoredom hath exceſſive incouragement. The Pope builds Stews for proſtitutes. They pay him a weekly tribute for liberty and accommodation to drive their Trade. This condemned as m…ſt abominable to God and man, even Barbarians: but the Pope conſenting to it, it is no ſin, not indecency for his holineſs to be maintained by the hire of whores. Many things concluded by their Divines in favour of them. How punctual in deciding, at what rates all ſorts of women may ſet themſelves to ſale. They oblige them not to reſtitution, but when their Religious make uſe of them, who are to have it gratis. Publick proſtitutes compelled by law, to commit lewdneſs with any that will hire them. Hence the people (inſtructed in their Religion) know not that ſuch Fornication is a ſin. He that keeps a Concubine at home is not to be denyed the Communion. Nor will they oblige him to put her away, if that would impair his Eſtate, or Delight, or his Reputation, yea or hers either. It is enough if he promiſe not to ſin with her, though he keep not promiſe. Adultery no ſin in diverſe caſes. For the Clergy, Adultery, nor unnatural uncleanneſs not ſo much a ſin as Marriage. Burning luſt, innocent. Better to burn than to marry, whatever the Apoſtle with their Adverſaries ſay. The admired chaſtity of their votaries conſiſts well enough with whoredom, and is only violated by Marriage. Their Prieſts have been allowed to keep whores at home, paying a yearly Rent for it. And thoſe were to pay it who took not the liberty, becauſe they might. Votaries incurr excommunication for laying aſide their habit, but not if they lay it aſide to commit Fornication more readily. Prieſts in no wiſe to be obliged by Oath to forſake their Concubines. Extremely few chaſt, by their own confeſſion, of thoſe innumerably many that profeſs it. A Prieſt not to be depoſed for Fornication, becauſe there are very few not guilty. Prieſts who keep many Concubines not irregular. How they favour Sodomy. Married perſons may practice much of it together. Their Clergy may act it to the uttermoſt, and be neither ſuſpended, nor irregular, unleſs they make a Trade of it, and do that ſo publickly and notoriouſly, as they can ſcarce do (by their deſcription hereof), if they had a mind to it. Mere mental Hereſie a greater crime than Sodomy with them. Yea petty Thievery a more hainous ſin, with ſome of them expreſly, and in conſequence with moſt. Sodomy hath eccleſiaſtical immunity. All ſorts of Religious places amongſt them, are Sanctuaries for Sodomites, all ſorts of uncleanneſs having ſuch free and favourable entertainment in their Church, no wonder if it be the ſink of the Chriſtian. World, Sect. 8. to page 360.
'Tis no ſin to take from Proteſtants or any counted Hereticks, all they have. All their Eſtates are confiſcated immediately, before any Declarative ſentence, from the firſt day of their pretended Hereſie. Though the Papiſts make not ſeiſure preſently, yet thoſe Hereticks are in the interim reſponſable for the mean profits. And they cannot any way alienate or diſpoſe of their Eſtates. All Wills, Sales, Contracts for this purpoſe are null and void. All may be taken from the purchaſer, without reſtoring the price he paid. Children though R. Catholicks looſe their portions. Liberty given to all to ſpoil and bereave them. All rules of righteouſneſs which concern propriety are void here, Papiſts owe them no obſervance. 'Tis no ſin to burn their houſes. To deprive a Proteſtant Prince of his Throne. To draw his Subjects into War againſt him. To betray Garriſons to the Romaniſts. To pay us no debts. To detain what is depoſited with them in truſt. There can be no lawful Parliament among Proteſtants. No King. No Peers. No free-holders. No laws that are valid can be enacted. No Aids or Subſidies can be granted. The fundamentals of the government in England, and other ſuch like Countreys, quite blown up by their principles, Sect. 9. to page 365.
'Tis no ſin with them to bear falſe witneſs againſt Proteſtants, when their life or eſtate is concerned. Or to uſe fraud and deceit in bargains to cheat them of all they have. Or perfidiouſneſs in promiſes, compacts, &c. They leave little that can be ſin in Papiſts towards themſelves; leſs towards Proteſtants, Sect. 10. & 11. to page 367.
An averſation and contrariety to God and holineſs, a propenſneſs and inclination to all ungodlineſs and unrighteouſneſs in the horriddeſt inſtances; when it is habitual, raigning, impetuous, active is no ſin at all in the temper and habit; no nor in the acts and motions, without conſent, Sect. 12. ibid.
What expedients they have to juſtifie all ſin in the World, or make it no ſin. The Popes power herein. If he command vice, their Church is is bound to practiſe it. He can make ſin to be no ſin. He may diſpenſe in all poſitive laws, and in the divine law (and againſt the Goſpel) at leaſt where God can diſpenſe, particularly with Oaths and Vows, ſuch as are beſt, and moſt inviolable. With the obſervance of the Lords day, ſo as to turn it into a working day. With all publick worſhip amongſt them, both Maſs and Divine ſervice. And againſt the univerſal ſtate of the Church. He can diſcharge them from righteouſneſs towards men. Take from any man his right. Diſſolve marriages. Legitimate Adultery. Licenſe perſons to be married for a while, and not during life. Authorize inceſt, (diſpenſing with marriage betwixt any but Parents and Children) and Sodomy. He can diſpenſe with any Divine law when the reaſon thereof ceaſeth, and can declare it to ceaſe when he pleaſeth. If he ſhould err in diſpenſing, yet he that makes uſe of his licence to ſin, ſins not, He can free any from the obligation to fruits meet for Repentance. Thus can he diſcharge all from acts of Religion, Righteouſneſs, and good works, Sect. 13. to page 376.
He is excuſed from ſin, who ventures on it upon ſome probable reaſon, though it ſeem but probable to him out of affection to the perſon that offers it, and there be more reaſon againſt it, Sect. 14. to page 377.
Cuſtome will excuſe from ſin, and make it no ſin. Diverſe inſtances. The ſenſe of Scripture muſt be conformed to the cuſtome of their Church, and vary from what it was, as they change faſhions, Sect. 15. to page 380.
He ſins not who does what is ſinful, following the judgment of a grave Doctor. One ſuch Doctor may ſuffice (as multitudes of their Divines conclude). And will ſecure him in following his opinion, though both leſs ſafe and leſs probable. This granted to be the common Doctrine of their Church. So it is unreaſonable to except againſt our alledging the opinion of particular Doctors againſt them, ſince their common Doctrine allowes any to follow the opinion of particular Doctors, as to belief or practice. Hereby a way is opened to leave no conſcience of ſin amongſt them, Sect. 16. to page 384.
Their directions for the ſcrupulous of like tendency. He ſins not who breaks the law in a ſtrict ſenſe, if he obſerve it in ſome benign ſenſe. He may make the interpretation himſelf, and ſo ſuch as will pleaſe him, or chooſe that of others which is beſt for his purpoſe, though he fear it is not probable, and it be falſe indeed. Or when the obſervance of the law is very difficult or incommodious. And ordinarily he is like to judge it ſo. Or when the obſervance of it is ridiculous, as the obſerving of the Divine rule has been (by their acknowledgment) long ſince in their Church. Or when there is apprehenſion of danger in complying with it. Or when he obſerves it but according to the common uſage of good Catholicks, when amonſt the moſt eminent of their Catholicks, it is confeſſed, there is little or no worſhip of God, no regard of good life, Righteouſneſs or Godlineſs. Their devices for juſtifying ſo much wickedneſs (to the excluding all holineſs of life) where founded, Sect. 18. to page 390.
CHAP. X.
GOod works not neceſſary by the Roman Doctrine. This ſhewed in Faſting, Prayer, Alms-deeds, to which they reduce all good works. They do not, they need not faſt on their faſting days. Their Church requires the obſervance of none of thoſe things, which they ſay are neceſſary to the being of a faſt. They may eat a Dinner, a full meal at noon, may be exceſſive therein, ſo as to tranſgreſs the laws of Sobriety, and to excite and cheriſh luſt, inſtead of repreſſing the fleſh; and yet fulfil the precept. They may break their faſt in the morning (and yet keep it) with Ale, Wine, Bread, or other things. They may eat a Supper too, and that exceſſive great, as big as cuſtome will have it, when they tell us, it is their cuſtome to ſup with notorious exceſs. They may ſup out of ſenſuality. And may take their ſupper in the morning. And drink and eat every hour. The quality of their faſting meat moſt delicious. They may drink at any time and Wine too (though that is confeſſed to be more contrary to a faſt than fleſh). They may drink it till they be drunk, and yet not break their faſt. Nothing Religious in their faſt. Neither Religious ends nor imployments. And ſo it can be no good work nor neceſſary in their account. Thoſe that have tyred themſelves with Gaming or Whoring are excuſed. Yet this piece of mockery paſſes with them as ſatisfactory and meritorious, Sect. 1. to page 397.
Their praying no good work. The people pray not in the Maſs. They neither expreſs nor conceive any Petitions. Nor concur with the Prieſt, but by preſence and poſture of the body, as an image may do, or by vertually wiſhing the Prieſts prayers may ſucceed, which they may do, when they are aſleep. Nor do their Prieſts pray better in their publick ſervice, unleſs the bare pronouncing of the words (which is all they count neceſſary) be praying. How far they acknowledg this, Sect. 2. to page 401.
Acts of mercy or charity not neceſſary with them, but in two caſes, which ſeldom or rather never occurr, at leaſt together. One is when they have ſuperfluities both in reſpect of nature and ſtate, but, they ſay, it cannot eaſily be judged, that any ſecular perſon (no nor Kings and Princes) have ſuch ſuperfluities. The other is when the neceſſity is extreme (except it be ſuch if any had ſuperfluities, they would not be obliged to part with any thing.) When it is extreme, they allow the poor to ſteal. So charity is not needful but when ſtealing is lawful. Or then he may be excuſed ſo many ways, that he need never find himſelf obliged to relieve any gratis. Good works not neceſlary with them, becauſe to act from a good principle, and for a good end, is needleſs. Their deſign to ſatisfie juſtice, and merit grace and glory by what they do, makes their pretended good works, deadly evils. No neceſſity of good works upon the account of their being injoyned for pennance. So they are not done as good, but ſuffered as evils. Beſides the Prieſt need not injoyn ſuch. Or the ſinner need not ſubmit thereto, or need not perform it. But may be releaſed many ways. Eſpecially by Indulgencies. 'Tis counted better to give money for theſe, than in ways of charity, Sect. 3. & 4. to page 408.
The concluſion where from the premiſes in brief, is inferred, that the practical Doctrine of the Romaniſts tends to ruine Chriſtianity, and the Souls of all that follow it.
FINIS.