A consultation about religion, or, What religion is best to be chosen with an appendix upon this question, whether every one may be saved in his own religion / translated out of Latin in which it was written by an eminent professor of divinity.

The Second Consideration, in that it ex∣cludes all Licentiousness to Sin.

THat Religion also is to be preferr'd as most acceptable to God, which admits of no License to Sin; but has many ways pro∣per to it self to hinder it. For, as the Reli∣gion, which is of God, ought to animate, and allure Men's Minds to the study of good Works; so likewise it should deterr them from sinning, by teaching them the fear of God, and (as much as possibly it can) by preventing all Sin.

Now it plainly appears, that such is the Catholick Religion, which has many particular ways to cut off all License to Sin.

First, By the Sacrament of Pennance. For many are extremely afraid to sin, when they perceive themselves obliged to reveal in Con∣fession all their peculiar Crimes, and undergo a Penance for them; and if they have wrong'd their Neighbour by Word or Deed, they are bound to make Restitution, and Satisfaction. Then again, in this Sacrament, there is requi∣red a hearty sorrow for our Sins, and purpose of amendment of Life; thereby also is con∣ferred Grace and Assistance from God to per∣form the same.

Secondly, By the Doctrine of Satisfaction and Purgatory. For it teacheth, that after the

Guilt and eternal Punishment of Sin is remit∣ted, there remains oftentimes the Obligation of a grievous temporal Punishment; which if it be not expiated (in this life) by good Works, that is, by Prayer, Alms, Fasting, and the like, we must suffer (after this Life) the most bitter Torments of Purgatory. For God permits no Sin to escape unpunished.

Thirdly, By teaching that we incurr Eter∣nal Damnation by one mortal Sin, unless it be blotted out by true Repentance in this Life; and that Faith avails nothing to the pardon of our Sins, without true Repentance.

Fourthly, By imprinting on Man's Mind the Fear of God several ways; as by putting us in Mind of the variety of God's Judgments. who will never have us secure of our Salvation, but always watch and pray, always remain sober, and bent to good Works, lest some time, perchance, we fall into Temptation, or be supplanted by the deceit of the Devil, or trip by Inconsideration; or being unprepar'd, be surpris'd by sudden Death. Hence we see in good Catholicks (who earnestly endeavour to live according to their Religion) a wonderful Solicitude and Care to avoid Sin; and if (through Humane Frailty) they offend, pre∣sently they expiate and amend them.

Now, no other Religions do these things; but do rather rid Men of all the fear of God, and open a great Gate to all Licentious∣ness.

First, In taking away the Sa∣crament of Confession, by which (as is aforesaid) Men are won∣derfully restrained from Sin. For they call it Man's Invention, the Murther of Consciences, and meer Superstition. 'Tis strange, that any Su∣perstition, or humane Invention, should have so great a Power, to make People reform their Lives, and gain Peace of Conscience. This Vertue, even the Lutherans themselves acknow∣ledged, being taught by Experience. For So∣tus reports (who was present) when the Emperor was in Ger∣many, an Ambassador was sent him from the famous City of Norimburgh, by whom the Senate humbly pe∣titioned, that his Imperial Majesty would be pleased to command the use again of Auricular Confession; for they said, that they found by Experience, that their Republick (after the taking away of Confession) abounded with se∣cret Crimes against Justice and other Vertues,

This Address (says Sotus) made the Empe∣ror laugh: For if, by Divine Authority, Peo∣ple are not oblig'd to confess their secret Sins, and that a Priest has no Power to absolve them (according to their Doctrine) how could they imagine (by any Humane Ordinance, without benefit of Pardon) they could be compell'd to it?

Secondly, Because they do not only abolish Confession, but also the Virtue of Repentance;

since they deny that Contrition is necessary, nor Sorrow for Sins past; it being one of Luther's Articles, That Contrition makes a Man a grea∣ter Sinner. And Calvin quoting the Saying of St. Hierome, That Pennance is the Second Plank after Ship-wrack, affirms it to be notoriously impious, and not to be excus'd.

Thirdly, Because they deny the necessity of Satisfaction; say∣ing, 'tis injurious to Christ's Sa∣tisfaction, as if ours were avai∣lable, and Christ's insufficient.

Fourthly, Because they de∣ny Purgatory, and all Tem∣poral Chastisements of Souls, af∣ter this Life.

Fifthly, because they deny that there is any Obligation of a Temporal Punishment, when the Fault is pardoned; for that the Punishment is always remit∣ted with the Sin.

Sixthly, Because they teach, that Faith alone sufficeth to the remission of all Guilt and Pain, and nothing more is re∣quired.

Seventhly, Because they teach, that no Sin is imputed to him that has a special Faith.

For this Reason, Luther said, that the Decalogue (or Ten Commandments) no more be∣long to us, than the Ceremonies of the Old Law; and all Obli∣gation to keep them, is totally abrogated by the Coming of Christ; that is to say, the violation of them is no more im∣puted to Believers, than the violation of the Ceremonial Law. That all these things are taught by them, is manifest, by the Quotations in the Margent, and well known by all those that are any thing acquainted with the Do∣ctrine of these Sects.

These things being so, 'tis most clear and manifest, that by such means the Fear of God is utterly banished from the Hearts of Men, and the Reins let loose to all manner of Sins: Nay, that there is as great Licentiousness cau∣sed by these Religions, as by Atheism, or ra∣ther greater. For, if no Sin is imputed to him (as to the Fault or Punishment) who has but this special Faith, why may he not venture to commit the most horrible Crimes? For what should he fear? Hell or Purgatory? But his Faith tells him, that although Sin in its self is grievous and odious, yet it shall not be impu∣ted to him. Should he fear the Wrath of God, and Subtraction of his Grace? But God does not impute Sin to him, and cannot be angry with him, by reason of Christ's Satisfaction. Should he be afraid of temporal Satisfaction and Confession? But these are taken away, as

superstitious. What then should he stand in fear of, more than an Atheist? Or, how is not the Door as open to him, for com∣mitting all manner of Wickedness, as to the Atheist? What the Atheist does, the Scri∣pture witnesseth, saying, The Fool hath said in his Heart, there is no God; they are corrupted, and have done abominable Works; there is none that doth Good, no not one, Psal. 13. The Atheist does this, by casting off all fear of the Divine Vengeance, which keeps Mortals in awe, and curbs them from Sin: But these Religions do no less expel the fear of God's Chastisement and Revenge, whilst they teach that no Sin (as to guilt or punishment) is imputed to him that only believes, and that he shall never be punished for it.

Nay, I add farther, That this salutary Fear of God, is more extirpated by these Religions, than by Atheism: For few A∣theists hold, for certain, that there is no Deity; but many of them doubt, and fear the contrary; and therefore they are not without some fear of Vengeance to fall upon them, which makes them abstain from many Sins. But these Religions hold for certian and undoubtedly, that Sins are not imputed to Believers, and therefore they quite cast off all fear and apprehension of punishment. For this Reason, they far more slacken the reins of licentiousness to perpetrate all kind of Wickedness than Atheists do.

And this not by one way only, but by several.

First, In Teaching, that Sins are not imputed to Be∣lievers, although they be ne∣ver so many and great, as a∣foresaid.

Secondly, By Teaching, That all who have true Faith are predestinated, and that they ought to believe so with all certainty. For, if all Believers of these Sects are predestinated, and are bound firmly to believe themselves so, Why should they be solicitous to do well, and fly the Works of the Flesh, which the Apostle re∣lates, Gal. 5.19. For they cannot fear to lose their Salvation, and be cast into Hell; because God's Predestination is effectual and immutable; and the Predestinate cannot pos∣sibly perish: Nor need they fear the pains of Purgatory, which they believe not; nor the Scourges of this Life, when God lays no imputation of Sin to their charge.

Thirdly, By taking away Free-Will, and Teaching, that all things are done by an ine∣evitable necessity; that Man is unable to make his ways good or bad: For if there is Liberty, there is properly no Sin; as a Lyon by devouring a Man, though he does a mis∣chief, yet he sins not; because he does it not

freely, but by the impulse of Nature; nor is is it in his Power to moderate this impulse. No Man will deserve punishment, because what he does is of necessity; therefore there will be no Hell, nor punishment after this Life: For it would be a great and intolerable Cruelty, that Men should be condemned to Eternal Torments, for doing that which they cannot possibly avoid: Why then do they fear to follow the Lusts and Desires of their Heart, and commit what Sins soever they list?

Fourthly, When they teach, That all the Works of Men (as well good as bad) are pre∣destinated of God from Eter∣nity; and, that they may be done in time, God inclines, incites, forces, and decrees Man's Will to act them all. For, if God equally operates good and bad in us, there is no reason why we should fly Evil, or fear any punishment: For, God is not a Revenger of that, of which he himself is the Author; nor can he justly punish us for those Crimes which he will have done, and which he forces us to do; for this were more than Tyrannical Cruelty, which is far from God.

Hereby 'tis clearer than the Noon Day, that these Religions (four ways) shake off all fear of God from Men's Hearts, and give as great License to all manner of

Wickedness, as ever any Atheist: And 'tis so much the more pernicious, because not so openly impious, but having a shew and pretence of Religion, and Honour of God; namely, under the specious and plausible Titles of a Special Faith, Satisfaction of Christ, Liberty of the Gospel, and Provi∣dence of Divine Predestination. Under co∣lour of these fair Words, so much Poyson is swallowed, as totally corrupts the Minds and Manners of Men. Who therefore, that has but a spark of right Reason and Under∣standing can believe these Religions are of God?

Notes

• They take a∣way the Fear of God, and give a free scope to Sin.
• Ju. 4. d. 18. q. 1. a. 1.
• Art. 6.
• Lib. 4. c. 19. Sect. 17.
• Cal. l. 3. c. 1. Sect. 38. Luth. in assert. art. 5. & 6.
• Luth. Epist. ad Walden. de Euch. Cal. 3. l. c. 5. Sect. 6.
• Luth sup. & in assert. art. 5. Cal. sup. & l. 3. c. Sect. 30.
• Luth. in assert. art. 1. Cal. l. 3. c. 11. Sect. 13. & 14. &c. 19. Sect. 2.4, 17.
• Luth de liber Christ. Cal. l. 3. c. 4. Sect. 28. & l. 2. c. 8. Sect. 58.
• Four several ways they ex∣pel the fear of God.
• Cal. l. 3. c. 2. § 6.7.11.12.15.16, 38.
• ••u••h. in Assert. art. 36.
• Luth. sup. Cal. l. 1. c. 17. § 5. c. 13. § 1.