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18, 19.

imagining, that the Renbenites & Gadites intended to facrifice on that Altar against the command

ment of God, they say to them , ye rebel against Josh. 22. the Lord. Timeredou which in the Greek is

rendred, you are become A posiates from the Lord. On the other hand the Reubenites justifying themselves, say, the Lord knows, if this thing be done in rebellion. They use this word mered, and the septuagint have rendred it by that of apofiacy, When the Spies returned , foshuab and Caleb being, desirous to induce the Ifraelites to pursue their journey, to endeavour the conquest of the Land of Canaan according to the intention of God, they say to them, revolt not, al timeredou ; and the Greek hath it, do not turn apoftates, Instances are without number, and 'tis fufficient to have intimated it.

According to this use of the word, which is certainly the Scripture use of it , 'tis evident that

the Papism is a true apostacy, a rebellion, a revolt, Apoftack To be an Apostate in the Scripture sense, it is not always lig; necessary that :l man should utterly abandon the

true God. When the Israelites on this fide for. dan , accuse the Reubenites of an intention to turn Apoftates, do not revolt, they do not so much as fuipect, that they intend entirely to renounce God, but only to build an altar against the Altar of Moses to facrifice to that God that brought them out of Egypt. Do not apostatize, say they to them, in building you an Aliar befides the Altar of the Lord our God. When Caleband foshuab say to the Israelites, on the occasion of their refusing to go towards the Land of Canaan, do not apoftatize, they did not apprehend, that the Israelites were minded to chufe another God; but only that they would revolt from the orders

nify a total
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of the true God , but yet without renouncing
him for their God.

It is not therefore necessary, that the Papism How the
should be a formal and entire renunciation of the Papism de-
faith; it is enough that 'tis a revolting from the contebe
faith. Now certainly the Papism is lo. There faith.
are none of the Articles of the Christian faith,
which it doth not destroy , and against which it
doth not plant its engines. There are rebels,
that do in words acknowledge a Prince for their
King, who yer do not cease to make war against
him. This is the ordinary way of rebels. The
Papism doth perfe&ly the very fame thing. It
doth homage in words to the principal Articles
of the Christian faith, but indeed it fights against
them, it destroys them. It acknowledges a God
manifest in the flesh , but it revolts from this
Article, and deitroys it by another carnal God,
or a God in the flesh, i. e. the Bishop of Rome,
to whom it ascribes a double power, which agrees
to Jesus Christ alone, and which even Jesus Christ
himself would not exercise, while he was here
upon Earth.' It destroys also this God manifest
in the flesh by another Jesus Christ, incarnated,
breaden , transubstantiated, indivisibly united to
the accidents of the bread, and of this false Christ
it makes a true Idol. It believes one Jesues, the
redeemer of the World ; but it destroys this article
of faith, and revolts from it, in saying, the Saints
are our mediators, in offering to God their me-
rits , besides the merits of Jelus Christ, and in
praying to God in their name and by their inter-
cession. It believes one only God; but it revolts
from this article in fuppofing new objects of
worship, to which it renders a truly religious
worship. It believes that the blood of 7. Christ

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cleanseth us from all fn ; but it revolts from this Article divers ways, in seeking out strange satisfactions, and in supposing a purgatory, the use of which is to expiate the lins of men.

And that we may clearly understand , that all poftache these things and others of the like nature , may faith to in- very well be called an Apostasy from the faith,

we must again make use of that passage in the is beside 22th Chapt. of the book of foshua, where the the faith,

Israelites say to their brethren, do not apoftatize in building an Altar., besides the Altar of the Lord. Thele words shew, that one may be an apostate, not only by bringing things into Religion, which are against Religion, but also in promoting things that are besides Religion. For they do not say again the Altar, but besides the Altar. Now in this lense, it is clear, that the Papism is an Apoftacy. For befides the true object of worship, it introduces new objects of religious adoration; besides the sole and only Jesus, it introduces many saviours; besides the sole Interceflor, many intercessors; besides the fole sacrifice another facrifice; besides the true Sacraments,false ones. The Papism introduceth doctrines & worship,both agains the faith & besides the faith,

therfor’tis a true revolting or apostacy from the faith. The Papirm. My third Observation is this, that to have a is an po- right knowledge ofthe Papism, we must not look be conside- upon it as is ulually done , as compounded with red alone. the opinions and worship of Chriflianity, which it hath retained. This is one of the

great artifi ces of the Devil and his Agents, tomake us consider, the Papism as a Religion that confesseth one only God, that worships J.Chrift God co-eternal with the Father, the Redeemer of the World; that believes the resurrection, the lifeeverlasting, Hell, and the last Judgment. The eye confounds

these

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these fair and great objects, with the additions of popery. And this confused and indistinct view makes the additions to be esteem'd as nothing, and appear very inconsiderable, on the account of that Christianity that lies at the bottom. That therefore we may know the Papism, and what name we ought to give it, we mult conlider it alone, by it felf, and as separated from the Christian Religion. Then it is certain , it will deserve the name of an apostacy or a formal revolt from the faith. For do but look only on that Troop of second Gods , of Pilgrimages , Indula gences , Masles, Saints , Patrons , Interceffors, she-Saints , Images , Reliques , Idols , the bread that is worshipp'd, pray'd to , and before which men proftrate themselves. This is a true Paga

nism, and a formal apostacy from the Christian i faith.

My fourth and last Observation , to justify that the terms of Apostacy from the faith, which the Apostle makes use of here, are not too highs but

agree very well to the Papism is, that Apo-Apoftadya fracy, though the word ordinarily signifies all fort som radio of rebellion, yet when Religion is Ipoken of, ic Idolatry, particularly lignifies Idolatry. So when the Levites confess the sins of their Nation and of their Fathers, they say, they were disobedient , and they rebelled against thee. The seponagint renders it, they departed from thee, and fell into apostacy; by which, without doubt, is meant the Idolatry of the Israelites. For that was the sin that did principally draw down the wrath of God upon them. And the septuagint also says of Abaz, that plunged himself into the Idolatries of the Heathens, that he apoftatized from the Lord witb a great mpoßacy: not that he did absolutely abandon the 2 Chro.z.

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2 Kings God of his Fathers; for he kept the brazen Altar

to enquire of the Lord therewith. God gives If all the Idolatry of the Church be called apodesh ofike ftacy, and deserves that name ; it is certain, the popish ido- Idolatry of the Papism may well be called apostacy. as

And hereupon, 'tis worth the while to enquire iñto the reason, why God'speaks in so high terms concerning the Idolatry of the Papism: He calls that Church, the great Whore, that makes the Kings of the Earth drunk with the wine of her fornication. He faith, she holds in her hand a Cup full of abominations, and all this, because of her Idolatry. This looks as if it were very extrava. gant, when applied to the Idolatry of the Papism. For after all, its false worship doth not appear to be any great matter; the Church of Rome invocates Saints; but besides that, they are the friends of God, she invocates them only in relation to God, because he hath honoured them with his gifts. She believes, that the good things which are asked of the Saints, are not obtained of them, but because those Saints themselves do obtain them of God by their intercessions. She proftrates her selfbefore Images; butthe worship the gives them is relative, and goeth up to their original. And lastly, it doth not appear , that this popish Idolatry doth come near the Idolatry of the Heathens, to which nevertheless the Holy Spirit hath not given such frightful names. Here then are two things to be enquired into. First, why God gives us fo odious an Idea ofthis popisho wore ship. Secondly, why he speaks ofit in higher terms then hedoth of the bearben Idolatries.

As to the firft question, Ianswer, that we need but plainly lay open the invocation of Saints, their mediation, their interceffion and the adora

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