The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 1 · Chapter 31
CHAP. 31. Of holineſs in doctrine.
THe whole Word of God is true and holy. But between the truth and the holineſs of a doctrine, there is that difference, that the ſame doctrine is true as it declineth errors, and holy as it declineth vices. Truth inlighteneth the underſtanding, but holineſs purifieth the will and affections. Whence it appeareth, that truth goeth before holineſs, becauſe the inſtruction of the underſtanding goes before the motions of the will: becauſe alſo the holineſs of a doctrine doth preſuppoſe it to be true.
A doctrine then is called true, which turns men away from vices, and formeth them to good works and vertue.
Our Adverſaries put that holineſs of doctrine among the marks of the true Church, wherein I would not contradict them; for thereby they would have good doctrine to be a mark of the true Church. Now the doctrine can neither be good nor holy, unleſs it be conformable with the Word of God; we muſt then be inſtructed in the Word of God before we can know the true Church.
Two things only, I cannot ſufficiently wonder at; The one, that they put the holineſs of the doctrine among the marks of the true Church, and will not put the truth of the doctrine among theſe marks, and yet holineſs preſuppoſeth truth. It is impoſſible to know that a doctrine is holy, while one doubteth whether it be true. The other, that they chooſe that for a mark of the Church, which leſs fitteth the Roman Church then any Church in the world. I ſpeak not of the vices which reign in the Roman Church, but of the rules and doctrines that teach vices and corrupt manners. In other Churches vices are ſickneſſes, but in the Roman Church they are ſet forth as vertues, and have the force of Law.
No Church but the Roman teacheth perjury, and by the order of a Council declareth, that one is not bound to keep faith unto Hereticks. This is found in the XIX. Seſſion of the Council of Conſtance, where the Fathers of the Council declare to the Emperor Sigiſmund, that he may proceed to the execution of Hierom of Prague and John Hus, notwithſtanding the ſafe conduct and the oath given them to ſend them home ſafe.(a)The Council of Lions hath practiſed it againſt Friderick the II. and the Council of Conſtance againſt Friderick of Auſtria. Seſſ. XX. The Pope diſpenſeth the Kings Subjects and Officers from the obedience and oath of allegiance given to the King, of which the hiſtories are full, ſince Gregory the VII. and it was ſeen in France of late.
Is it a holy doctrine to ſet up brothel-houſes by publick order, and(b)Emanuel Sa Aphoriſmis, verbo Epiſcopus. Toletus. lib. 5. Inſtr. Sacerdotum. c. 37. Bellar. l. 2. de amiſſ. gratiae. c. 18. § dicet. Tit. 8. de Conceſſ. Praebendarum Can. propuſuit In Gloſſa & diſt. 34. Can. Lectur. in Gloſſ. & Can. Sunt quid. Cauſ. 25. qu. 1. In Gloſſa. permit whoredom? Or to ſet on the people to rebel againſt their ſoveraign Prince, promiſing them the remiſſion of ſins for their reward? In the time of the French League, in the year 1588, 1589, and 1590. one might ſee in the market places, and other places of publike reſort, Papal indulgences ſet forth, granting nine years of pardon to all that would joyn with the League againſt the King. Remiſſion of ſins and ſalvation was propounded to the people as a recompence of rebellion againſt their King and murther of their fellow-Citizens.
Is it an holy Doctrine that the Pope can diſpenſe againſt the Apoſtle, and againſt the Old Teſtament? and that he diſpenſeth in the Goſpel by an interpretation? For with ſuch ſentences the Gloſſes of the Roman Decree are ſtuffed.
Is it a holy Doctrine, that God after he hath pardoned the fault, exacteth ſatisfactory pains? Doth not that teach men to make fraudulent reconciliations, and to take revenge after they have pardoned? For why ſhould men be more true or more merciful then God?
Are theſe holy Doctrines, to diſſolve marriages under pretence of a Monaſtical life? and to free children from the fatherly power, when for anger, or other cauſes, they have taken Sanctuary in a Monaſtery, as an Azyle of diſobedience? and to tread the Laws of God and nature under foot, which oblige children to obey their Parents?
Is it an holy Doctrine, to prohibit the people to read Scripture, which is the treaſure of all the Doctrines of holineſs? and putting prayers and alms among penances or ſatisfactory pains? Is not that turning vertues into pains, to make them odious?
Of theſe accuſations and many of the like nature they ſtrive to avenge themſelves by recriminating, that we teach that good works are not neceſſary to ſalvation, and that God is the Author of ſin; and that we are enemies of the Saints and of the Virgin Mary: Abominable Doctrines, falſely attributed to us: The Confeſſion of our Churches doth proteſt againſt them.
To ſhut up this queſtion; I acknowledge the holineſs of Doctrine to be a mark to know the true Church, ſo that under holineſs truth be comprehended, and conformity with the word of God. But if holineſs be taken as a thing diſtinct from the truth, then we muſt know the truth of a Doctrine before we be able to know the holineſs of the ſame: And ſo we ſhall need another mark to know that mark.