Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. XVII. Treateth of Popish Chrismes, or Oyntments, and other Popish trinkets, &c.

SECT. 1.

THe use of their superstitious Chrisme, they gather from Exod. 30. 29. where the Lord commandeth Moses, to make the Oyle of holy Oyntment, which holy Oyle or Oyntment (say they) is a Type and Figure of the spirituall Oyntment, viz. the gifts and graces of Gods Spirit, which should be shed upon the faithfull under the Gospell.

Thi•• consecrating of their Chrisme mixed with Balme, to anoynt their Bishops and Priests, doth fully declare them to be Priests of the Law, and not Ministers of the Gospel; the consecrating of which Chrisme, and how they apply it, I will also make knowne, that thereby their Idolatrous and Superstitious folly, may be made more manifest.

Their Chrisme (saith my Author) they consecrate in this man∣ner,* 1.1 1. The Miter'd Bishop muttereth certaine Charmes, and inchanted words over the Chrisme, and then bloweth upon it. And after him commeth there other twelve Priests in their order, who breatheth over the Chrisme; then the Bishop useth certaine exor∣cismes, with prayers, wherein he maketh mention of Moses, Aaron, David, the Prophets, Martyrs, &c. praying that this Chrisme,

may have power to confirme the like gifts as they had; then he put∣eth to a little Balme, and at the last boweth himself unto it with these words: Ave sanctum Chrisma, All haile holy Chrisme; the like doe all the Priests in their order. Thus make they an Idol of their Chrisme, which manner of consecration they never learned of Christ nor his Apostles. For,

The Apostle sheweth what is the oyntment and anoynting of Christians, viz. Ye have an oyntment from him that is holy, 1 Joh. 2. 20. the Anoynting or Chrisme which we receive from him dwel∣leth in us, and the same Chrisme or oyntment teacheth us all things; we have therefore no Chrisme or oyntment of Christ, but the graces of his Spirit, which are bestowed upon the faith∣full; and the Prophet David speaking of that oyntment, saith, Thy God hath anoynted thee with the eyle of gladnesse above thy fellowes, Psal. 45. 7. this Ceremony therefore of anoynting be∣ing fulfilled in Christ, it savoureth strongly of Judisme, as also to be wiser then Christ, who commandeth no such thing to be done. As also his Apostles, who used no such Ceremony in the ordaining of Ministers.

SECT. 2. Of Popish Altars.

LIke unto their Chrisme, is their invention of Altars, and their anoynting of them, seeing the Altar in the Leviticall Law, was a Type and Figure of Christ, and was only to continue untill Christ, the true Sacrifice, should offer himself upon the Al∣tar of the Crosse. 'Tis true, Altars were holy before Christ came, who was promised by it, but after he entred into the most holy place, it was repealed and rejected; it is therefore Judisme, to retaine Altars still in their Churches, the Primative times knowing no such Alters, neither have they any colour for their Altars out of that place, Heb. 13. 10. We have an Altar, where∣of they have no authority to eate which serve in the Tabernacle, &c. which plate they alledge for the maintenance of their Al∣tars, for the Apostle speaketh there, of no materiall Altar, but of the death and passion of Christ, as it followeth, ver. 17. their

imitating, therefore of Jacobs anoynting Altars as he did the Pillar, Gen. 28. 18. is superstitious, for the Ceremonies of the Law, (which were but figures and shadowes of things which were to come,) are not meet ornaments for the Gospel, as their Wash∣ings, anoyntings, Sacrifices, and their other rites, which as the Apostle saith, were but shadowes of things to come, the body being of Christ, Col. 2. 17. the body then being come, what needeth the shadow?

Again, the same anoynting that Christ was anoynted with, his members also receive; but that was a spirituall unction, Luk. 4. 18. The Spirit of the Lord is upon me, because he hath anoyn∣ted me; of which anoynting the Apostle speaketh, You have an oyntment from him that is holy, and ye have knowne all things, 1 Joh. 2. 20. but if Jacobs anoynting must be a patterne, why doe they also sprinkle water which he did not; Jacob also used prophane and common oyle, such as he carried for his journey, but their oyle must be hallowed first, and consecrated by their Priests.

SECT. 3. Of their use of Candles.

THe like Superstition is used by them in burning of Day∣light, wherein they use more Superstition then did the Jewes in their Tabernacle, for they burned Candles only in the night, Exod. 28. 21. bnt these set up Candles and Tapers by day in their Churches, when as properly they are only to qualifie the darknesse of the night, therefore as it is rediculous to burn day∣light (as we say) by setting up lighted Candles; so he is not to be thought well in his wits, who offereth the light of Candles for a gift to the Author and Giver of Light. Again, the use of Candlesticks and Lamps, was to no other end then to give light; and therefore at N••one-day when there is no use of Candle∣light, to set up Tapers and Candles is a superfluous and super∣stitious use.

Their places of Sanctuary, may also be put in the number of* 1.2 their Superstitions, by which the course of Justice is hindered, Malefactors being thereby sheltered, and secured from the

Magistrate, by the immunity and priviledge of the place, by whichalso, Servants are incouraged to be contemptuous and diso∣bedient to their Masters, finding succour elsewhere; as also unthrifty and carelesse Debtors, by which devise will seeke to defraud their Creditors, and therefore they erre exceedingly, to set up their Sanctuary-places to all kinde of Malifactors.

The like Superslition is also used in their Pilgrimages, which* 1.3 they observe in imitation of Abraham, who left his fathers house to travell, whereas it is evident that Abraham did not doe it out of an unconstant minde to change Countries, nor of a thirst∣ing desire to see strange fashions, and learne curious Arts; nor yet out of a coveteous minde to inrich himself, as Merchants use; nor yet of a superstitious devotion to visite the Sepulchers of ho∣ly men, and to goe in Pilgrimage to holy places, but he travel∣led to be out os the perillous Society of Idolaters where he li∣ved, as also with a purpose to draw others to the knowledge of God.

SECT. 4. Of their Monkes and Hermites.

IN the next place, may be brought in the profession of their Monkish, Anchorish, and Hermites lives, which they would maintaine from Lots living in a Cave, Gen. 12. 38. but it ap∣peares by the example of Lot, who in a solitary place committed sinne, that it is not the place that mendeth mens manners; for if the heart be wanting, the place helpeth not: Lot sinned in the Mountaine, Adam fell in Paradice, the Angels in Heaven; it is then but a meere fancy for them to think that a Monkes Coule, a Cloysters life, of a Hermites Weede, can make a man more holy, but it is to be seared, that as Drunkennesse, and Incense were com∣mitted in the Cav••, so the Cloysters, and Seles of Popish Votaries are not free from the like uncleanesse.

Obj. We read that holy men required often to desart 〈◊〉〈◊〉, as Moses, Elias, John Baptist, yea our Saviour himself, who often went apart to pray.

Ans. That is no warrant for these Popish Professions afore∣mentioned,

for these holy men did but for a time sequester▪ themselves, that thereby they might more seriously be given to Prayer and Meditation, not leaving and renouncing their cal∣lings, as the other superstitious people doe.. Againe, they also in time of persecution fled into desart places, therein shewing their humanity and infirmity, least they might have been forced by persecution to deny the faith; but these doe place the greatest perfection (in this life) in that solitary profession.

Like unto these, is their superstitious Washings; when they ad∣dresse* 1.4 themselves to consecrate the Heast, and to approach unto the Altar, muttering these words of the Prophet David, I will wash my hands in innocency, and so will I compasse thine Altar. But this superstitious washing doth not justifie their Idolatrous service, who whilst they wash their hands, doe prophane Christs Supper, and take away the fruitfull application and efficacy of his death, by instituting a new Sacrifice. Therefore as Pilate washed his hands, and yet delivered Christ, even to be Crucified, so they wash their hands, and yet doe crucifie Christ daily in the Masse, in offering him up still in Sacrifice.

SECT. 5. Of their Pennance, and auricular Confession.

THeir Pennance consisteth of these three particulars, viz. Con∣trition of the heart, confession of the mouth, and satisfaction of the worke; Now all these may be in a reprobate, as in the ex∣ample of Pharaoh, who confessed that he had sinned; though it was no true confession, being forced thereunto by the grievous plagues of Haile and Lightning that was upon him, and his peo∣ple, Gen. 9. 27. for he simply confessed not his owne sins, but now, that is, at this, or that time I have sinned, in this, or that manner; yea, he also imitated satisfaction, for he was also content to let the people goe. As also in the example of Judas, in 〈◊〉〈◊〉 may finde them all three; as contrition and confes∣sion in these words, I am guilty in betraying the innocent blood; and satisfaction, in the restoring of the money which be had taken to betr••y Christ. But he wanted the fruit of true repentance,

the peace of the Conscience, and clearing thereof before God by remission of sins, as the Apostle sheweth, Rom. 5. 1. Being justi∣fied by faith, we have peace with God through our Lord Jesus Christ. As also 2 Cor. 7. 9. 11. where he sheweth, that repentance to salvation, is wrought by godly sorrow not to be repented of; and contrariwise, that the sorrow of the world worketh-death, viz. the counterfett repentance before mentioned, as was evident in Judas.

But more fully to expresse their meaning in these three parti∣culars, they would have contrition to be just, due, full, and per∣fect, and such as shall last to the end of a mans life, never expres∣sing when a man may be out of doubt that he hath performed this contrition, but shall be in a continuall suspence of the pardon of his sins; they also appoint a full and perfect contrition of heart, appointing no measure unto it, and so make it a part of satisfa∣ction of their sins, before God, appropriating that unto man, which is only proper to God himself.

Auricular confession, is that which they would have made to their Priests, and Shavelings, to whom (say they) we must reckon up all our sins, which can never be, for as the Prophet saith, Who can recite all his transgressions? As also, Whom have I in heaven but thee, or in earth in comparison of thee. Again, I said I will confesse my sins unto the Lord, and so thou forgavest the iniquity of my sin. As also in Psal. 51. Against thee only have I sinned, &c

SECT. 6.

Obj. THe Apostle James doth exhort us to confesse our sinnes one to another, &c.

Ans. In those words the Apostle doth not meane that we should confesse them to Popish Shavelings, neither doth he in∣joyne us to confesse our sins one to another, as though we might expect pardon from one another, but to the end that we might pray one for another (as the ensuing words doe make it appeare) for otherwise none can forgive sins but God only.

Satisfaction (say they) is made by teares, and prayers by tayle, before this or that stone, Taper, Lamp, Coules, with fast∣ing,

Sack-cloth, Almes, Pilgrimages, large Offerings, or the like; by which they think they pacifie the Lord, and pay that which is due to Justice, and make amends for their sins; whereas Christ being our Advocate, Mediator, and Propisiation for our Sins, we need no other recompence, or satisfaction, our sins being forgiven for his Name fake, 1 Joh. 2. 2. 12. seeing he is the Lambe of God, which taketh away the sins of the World, Joh. 1. 26. whose satis∣faction being perfect and absolute, is imputed to us by faith, which no man can obtaine but he that is also sanctified by the Spirit; so that the Apostle speaking of such like traditions, Colos. 2. 20. saith, That they all perish with the using, being the commandements and doctrines of men, having only a shew of Religion, and humblenesse of minde, but the body is of Christ, Col. 2. 17. which very words of the Apostle like a Thunder∣boult, breaketh in pieces all the traditions of the Romish Church, as of Vowes, Auricular Confession, Satisfaction, Purgatory, Par∣dons, and whatsoever is by them added to the Word of God, which their Monks define to be the Service of God, and by which they declare themselves to be Anti-christians.

SECT. 7. Of speaking in an unknowne Tongue, in the exercise of Divine Worship.

THe next thing that presents it self, is their reading the Scriptures in an unknowne Tongue, whereas in common reason, if a man make a Covenant, he ought to know those things whereunto he bindeth himself; and therefore the Papists erre exceedingly, in that they suffer not the people to understand those things which they binde them to keepe, seeing neither the Scriptures are read, or the Sacraments delivered in such a tongue, as they doe understand; for the Apostle saith, If I come unto you with tongues, what shall I profit you? 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted, as that it is needlesse to speak any thing more to that purpose.

Another of their positions is, that faith is not to be kept with Hereticks, for so contrary to the safe conduct given by the

Emperour to John Hus, and Hierome of Prague, in the Counsell of Constans, where they condemned them to death. For justifi∣ing of which, they alledge; That it belongeth unto the Magi∣strate to punish Hereticks having them in their power; which Counsell and Act, I hope, will shortly be returned upon them∣selves, as a just revenge from God, for that their cruelty, and treachery, there being many presidents in Scripture, to evidence against such dealing; as Abrahams Covenant by Oath, with Abimelech, Jacob, with Laban, Joshua, with the Gibionites, all which were strangers from the true Worship of God, and yet they kept their Covenants and Oathes, which these Popelings re∣fused to better Christians then themselves.

Notes

• * 1.1

  How they 〈◊〉〈◊〉 their 〈◊〉〈◊〉.
• * 1.2

  O•• their San¦ctuaries.
• * 1.3

  Of their Pil∣grimage.
• * 1.4

  Of their super∣stitious Wash∣ings.