The practical divinity of the papists discovered to be destructive of Christianity and mens…

Sect. 18. This is abundantly sufficient, to make it apparent, that the Popish Doctrine is destructive to holiness of life: since they have warranty thereby, not only to neglect the proper acts and exercises of holiness; but to give up themselves to practices of all sorts, which are directly opposite thereto. 'Tis true they do not acknowledge those practices to be sins or dangerous; but they may with as good reason justify such acts, which they cannot but condemn for crimes, as they go about to excuse these from being criminal. A son of Belial, that has lived in the neglect of holiness, and in the practice of ungodliness and unrighteousness all his time, will scarce pass at the day of Judgment, for one that is holy, or innocent; because he has had the confidence to think so, or has found out some shift to support his presumption; or because others like himself, were of the same mind; nor is he like to escape, because he had wit enough to cozen his Conscience, or boldness to stifle it, or wariness to keep out the light, which would have informed it, or self-love to believe those who flattered him, in what his corrupt inclination led him to; or facilness to follow those blindfold who had no mind to see. Those devices which they have found out to justify innumerable Transgressions of the Divine Law (and may serve as well to justify them all): have no countenance from Scripture, nor from Antiquity faithfully following it. This is not only acknowledged, but charged home by some of the French Romanists, upon a supposition, that these pernicious Artifices are peculiarly the Jesuits: but since it is apparent that the Divines and Casuists of all Orders, and those of Universal repute, are no more excusable; the charge is justly fixed upon their Church, and practical Doctrine in general. Nor is their acknowledgement needful, it is plain in the Writings of those, who have the conduct of their Consciences, that they consult not with Scripture in these determinations, no more than with ancient Writers: you shall find them very rarely meddle with either. An allegation out of their Canon Law, is an authentic Authority that passes for the Text, a Schoolman or Casuist of note, that went before them, is a sufficient conduct; if there be a concurrence of Five or Six, it is then the common opinion, and they are as secure in it as if they marched with a Caravan;

Sect. 18. This is abundantly sufficient, to make it apparent, that the Popish Doctrine is destructive to holiness of life: since they have warranty thereby, not only to neglect the proper acts and exercises of holiness; but to give up themselves to practices of all sorts, which are directly opposite thereto. 'Tis true they do not acknowledge those practices to be sins or dangerous; but they may with as good reason justifie such acts, which they cannot but condemn for crimes, as they go about to excuse these from being criminal. A son of Belial, that has liv'd in the neglect of holiness, and in the practice of ungodliness and unrighteousness all his time, will scarce pass at the day of Judgment, for one that is holy, or innocent; because he has had the confidence to think so, or has found out some shift to support his presumption; or because others like himself, were of the same mind; nor is he like to escape, because he had wit enough to cozen his Conscience, or boldness to stifle it, or wariness to keep out the light, which would have inform'd it, or self-love to believe those who flatter'd him, in what his corrupt inclination led him to; or facilness to follow those blindfold who had no mind to see. Those devices which they have found out to justifie innumerable Transgressions of the Divine Law (and may serve as well to justifie them all): have no countenance from Scripture, nor from Antiquity faithfully following it. This is not only acknowledged, but charged home by some of the French Romanists, upon a supposition, that these pernicious Artifices are peculiarly the Jesuits: but since it is apparent that the Divines and Casuists of all Orders, and those of Universal repute, are no more excusable; the charge is justly fixed upon their Church, and practical Doctrine in general. Nor is their acknowledgment needful, it is plain in the Writings of those, who have the conduct of their Consciences, that they consult not with Scripture in these determinations, no more than with ancient Writers: you shall find them very rarely meddle with either. An allegation out of their Canon Law, is an authentick Authority that passes for the Text, a Schoolman or Casuist of note, that went before them, is a sufficient conduct; if there be a concurrence of Five or Six, it is then the common opinion, and they are as secure in it as if they marched with a Caravan;