BY a collection of sundry pas­sages scattered up and down in the Writings of the Holy Apostles of our Blessed Lord and Saviour Jesus Christ, it may easily be discerned how and for what end, and under what pretence the false Apostles in the Primitive times corrupted the Christian Religi­on. And by comparing here-with the Christian Religion as now corrupted by Popery, together with its end and design, and the pretence under which [Page 2]it hath been managed by the Authors of it, and Guides of the people of that perswasion, those that halt be­tween two opinions in the Case to be enquired into, and that have any de­sire to be led into the way of Truth on which hand soever it falls, may ea­sily come to a clear Resolution and full satisfaction, who are in the error, the Papists or the Protestants.

In order to the Comparison thus to be made, and to the satisfaction that is thereby to be attained, I must repre­sent to you from the Scriptures these two things.

1. What the design of the false Apostles was in managing the Christi­an profession to so ill purpose as they did.

2. In what way and by what means, they carried on their design. After I have done this I shall draw the Paral­lel between the false Apostles and Au­thors of Popery, and shew how the Authors of Popery have followed the false Apostles in both End and Means.

S. 1. I shall begin with the first of these, and shew what the design of the false Apostles was in managing the Christian profession so unchristianly as they did. And to make way for the better understanding of that, I shall briefly touch upon the Rise of them, and the occasion of it. The sincere profession of Christianity be­ing attended at the first, and for a long time after, with sore persecution; there were some of that Profession, and probably Teachers too, who be­ing neither willing wholly to relin­quish it, nor yet to suffer so much as a faithful and thorough adherence to the doctrine and precepts of the Go­spel did expose men to; did cast about how they might retain a pro­fession of the Gospel, and yet avoid any great or considerable suffering for it: And in conclusion resolved upon this, viz. to Comply with their Adver­saries in some things pertaining to the Religion and way which they profest, (of which I shall speak more particu­larly afterwards) whereby they took [Page 4]off the keenness of their opposition, and provided for their own ease and security. Some pretences they found out for so doing, wherewith they en­deavoured to satisfie themselves, and others (as well as they could) whom they laboured to draw in to make a party: Just as St. Paul foretold the Elders of the Church of Ephesus, say­ing: Of your own selves shall men arise, speaking perverse things, to draw away Disciples after them, Acts 20.30.

And being opposed herein by the faithful Apostles, they used all the art they could to defend and justifie what they had done, and had perswaded others to do. And to render the op­position they had herein from the holy Apostles the less available in the eyes of others, they sought by one means or another to disparage them, and to undermine the authority and reputa­tion they had in the hearts of the Chri­stians. And by these means they cor­rupted and drew away many after them; and that not of the more ordi­nary Disciples only, but probably ma­ny [Page 5]of those also who were become preachers of the Gospel; whereof it may be Demas might be one, who as St. Paul said, had forsaken him and em­braced this present world. And indeed this Contagion spread so fast, and pre­vailed so much, that St. Paul complain­ed, saying, all seek their own, and not the things of Jesus Christ, Phil. 2.21.

Thus having given you an account of the Rise of the False Teachers in the Apostles days, I shall now give you a more particular and full account of their design. And their Design as I have already intimated, was worldly: it was to Secure and Procure a worldly corrupt interest. It is not unlikely but that at the first their design in com­plying so much as they did with the profest enemies of Christianity, was only to avoid those sufferings for the Gospel sake, which the sincere Chri­stians were exposed to and under­went, both in their persons and estates. But afterwards when they had carried away many by their de­ceits, [Page 6]and were become the Head and ring-leaders of a Party; a farther worldly advantage offered it self and came in prospect, (which we may well conceive they were not so dull as not to perceive, nor so careless and neg­ligent as not to pursue) and that was an opportunity of Gain, of making merchandize of the seduced Christians; (besides the opportunity of gratifying their ambition in becoming the Head of a Party.) As the false Prophets of old, and the corrupt Priests, when by prophesying and preaching pleasing things to the people, they found no small benefit in the liberal gifts and rewards that course did procure, were encouraged to make a trade of so do­ing (in which respect those Prophets were said to divine for money, and those Priests to teach for hire:) even so the false Apostles also perceiving that to be a thriving way, applyed them­selves to preach for Doctrine such things as pleased the unsound and ti­morous professors of the Gospel, and so made their carnal ends on them. [Page 7] They taught things which they ought not, for filthy lucre sake, as St. Paul saith, and thereby subverted whole houses, Tit. 1.11. They found that the preaching such loose Doctrine in point of com­pliance as tended to ease the professors of Christianity of the burden of per­secution, was very gainful; it gain­ed them many Proselytes, for they came in by whole housholds we see; and it gained them much of filthy lucre al­so. For their Proselytes grew very kind to them for teaching them an ea­sier and safer way of professing Chri­stianity than they knew before. Yea, so it was that the poor deluded peo­ple became so much their servants up­on account of that satisfaction they took in that new discovery, that St. Paul upbraided some of them with it in these words: Ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face, 2 Cor. 11.20.

The design of these men to be a worldly and fleshly design, is plenti­fully [Page 8]as well as plainly discovered in the Epistles of the Apostles. The sin­cere Christians indeed ventured all their worldly concerns, and sacrificed all their worldly interest upon the ser­vice of the Gospel, their holy pro­fession, and their own Souls: but these men as St. Paul characteriseth them, were enemies to the Cross of Christ, they were such as made their belly their God, and minded earthly things, Phil. 3.18, 19. They were enemies to the great duty of taking up the Cross and suffering for Christ, earthly things having more of their heart than he had. These who by their pleasing doctrine aforesaid, caused divisions and offences among the Christians, contrary to the Doctrine which they had learned from the true Apostles, were such as served not the Lord Jesus Christ, whatever they pretended, but their own bellies, Rom. 16.17, 18. And St. Peter describing them, saith, they had hearts exercised with covetous practises, having for saken the right way, and going astray, followed the way of [Page 9]Balaam the son of Bosor who loved the wages of unrighteousness, 2 Pet. 2.14, 15. They ran greedily after the way of Balaam for reward, as Jude hath it, vers. 11. And through covetousness with feigned words, they made merchandise of the people, whom they deluded, 2 Pet. 2.3.

Now in case of Persecution, 'tis true indeed that when Christ sent forth his Disciples as Sheep among Wolves; he advised them to be wise as Serpents, but innocent as Doves: to use as much prudence for the avoiding of persecu­tion as would consist with innocency, Mat. 10.16. And no doubt but that the sincerest Christians were willing enough to make use of all the prudence they had to shun persecution so far as lawfully they might. But yet were still careful to preserve and maintain their own innocency and integrity in all they did in that kind, and not in the least to betray the Cause of Christ: And therefore they could say in those suffering times; This is our rejoycing, the testimony of our Con­science, [Page 10]that in simplicity and Godly sin­cerity, not with fleshly wisdom (as the false Apostles) but by the Grace of God we have had our conversation in the world, 2 Cor. 1.12. But the false Apostles and their followers, used so much subtilty and carnal policy to avoid the Cross, as that the wisdom of the Serpent did devour the innocency of the Dove. They made themselves friends of the world indeed by unlaw­ful compliance, and by adulterating the Christian Religion by impure mix­tures: but then they thereby made themselves enemies to God, as St. James saith, in betraying his Truth and Cause, James 4.4.

By the way then we may see by what hath been said, how dangerous a thing it is inordinately to desire and love the friendship of the world & the accommodations of this present life: it is we see that which hath betrayed multitudes, otherwise in a hopeful way of Salvation, into cursed and destru­ctive Practises. They that will be rich fall into temptation and a snare, and [Page 11]into many foolish and hurtful lusts, which drown men in destruction and perdition: for the love of money is the root of all evil: which while some coveted after, they have been seduced from the Faith, and pierced themselves through with many sorrows, saith St. Paul, speaking of those corrupt Christians whose inordinate love to the things of this world, drew them into such sinful Compliances to preserve them, as were inconsistent with Christianity in the truth and pow­er of it, 1 Tim. 6.9, 10.

Love not the world nor the things of the world, saith St. John to those who were in danger of being corrupted by the false Apostles through love to the world: for if any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father but is of the world, 1 John 2.15, 16. Here's a brief description of that love of the world which is disallowed by God and a snare of death to men. The lust of the Eye is covetousness; which is a [Page 12]transgression of the rule of righteous­ness or moderation in desiring or get­ting; or the rule of Piety or Charity in keeping the things of this world. The lust of the Flesh is a transgressing of the Laws of Sobriety, Temperance and Chastity, in using them: And the pride of Life is, a transgression of the Laws of Modesty and Humility in using undue means to draw honour and esteem from men. Now then when St. John saith, if any man love the world, the love of the Father is not in him, his meaning seems to be this; that when any man lives in the breach of any of Gods Commandments, in Co­veting, Getting, Keeping, or Using the things of this world; that's the man that so loves the world, as that the love of the Father is not in him. For as the love of God, according to this Apostle, consisteth in keeping his Command­ments, as he saith, Chap. 5.3. This is the love of God, that we keep his Com­mandments; So the not loving the Fa­ther but the world, consists in the breach of his Commandments, in Co­veting, [Page 13]Getting, Keeping, or Using the friendship or the things of the world. And thus the false Apostles were lovers of the world. They were willing to be for God and the Gospel, so long and so far as their being so did not deprive them of their worldly ac­commodations; but wherein it did, so that they could no longer serve two Masters, God and Mammon, without faultering with one of them; then and in those particular cases when such a Competition did occur, they were wont still to cleave to their worldly interest, but to turn their back upon God and the Gospel. For which cause they were compared to Esau, and stiled prophane persons like him, Heb. 12.16. For as Esau preferred so inconsiderable a thing as a mess of Pot­tage, because of the presentness of the satisfaction he expected thereby, be­fore the far more desirable priviledges and benefits of Birth-right and Heir­ship, because they for a great part at least were not to be received till af­terwards: So these lovers of, and de­signers [Page 14]for this present world, did chuse ease and other worldly accom­modations, because present, rather than the better hope of eternal life, because absent and to come. This was the root of bitterness in the persons of Seducers, against the springing up of which among the Christians, the Au­thor of this Epistle had cautioned them, v. 15. At that time when the case was so, that all that would live god­ly in Christ Jesus must suffer persecution, there was no way of retaining a pro­fession of Christianity and their world­ly ease and enjoyments too, but by corrupting the Christian Religion, and making it another thing than the Au­thor of it had made it; which was the thing the false Apostles laboured to bring the Christians to, under delu­sive pretences, that they might save themselves from suffering: which brings me to what is next to be di­scoursed, and that is to shew how un­worthily these false Teachers corrupt­ed the Christian Religion to attain their worldly end and base design.

S. 2. The next thing then which, as I said, I proposed to shew, was how, in what way, and by what means the false Apostles carried on their world­ly design, of which I have been speak­ing: how in particular they ordered things in their profession of Christia­nity, so as to secure their end, and to serve their design for this world. In doing of which I shall shew first, that to this end they corrupted the Christi­an Religion by their sinful mixtures. Secondly, that they did this, and car­ried on their whole design for the world under a Religious pretence.

First they corrupted the Christian Religion on purpose to serve their design. They corrupted it partly by adding other things to it which were of a contrary nature; and partly by sinister and corrupt interpretations of the Christian Doctrine, and of the Scriptures of the Old Testament, to countenance those additions, either as lawful, or as necessary. And thus they abused the Scriptures touching the use of the Law of Moses, by misconstru­ction [Page 16]and misapplication. They would be esteemed for judicious teachers of the Law, when they understood not what they said; nor whereof they affirm­ed, 1 Tim. 1.7. They taught Circum­cision and the observation of other Rites of the Law of Moses to be ne­cessary to the Salvation of Christian Gentiles, when their doing so served their carnal design, though otherwise they made no conscience of keeping the Law themselves. For neither they themselves who are circumcised keep the Law; but desire to have you circumcised that they may glory in your flesh, said St. Paul of them, Gal. 6.13. but more of this afterwards. St. Peter also tells us that they wrested things in St. Paul's Epistles, and other Scriptures to their own destruction. They walked in craf­tiness and handled the word deceitfully, as St. Paul reflects it upon them, in 2 Cor. 4.2. and so he doth again when he saith, we are not as many which cor­rupt the word of God, 2 Cor. 2.17. By an unkindly violence which they of­fered to it, they made it seemingly, [Page 17]and in the eyes of weak and injudi­cious and credulous persons, to coun­tenance what they did in prosecution of their carnal design. And although these false appearances were but slight, and such as had nothing satisfying in them to an unprejudiced and discern­ing mind, yet they would serve for demonstrations and pass for good proof with those who were willing and de­sirous to have those things prove true, which the false Apostles pretended to be so. Like as when the false Pro­phets of old prophesied falsly, the people loved to have it so, because it was for their carnal interest to have that prove true which they prophesied. But this only in general.

But to come more particularly to the business, and to shew how they corrupted the Christian Religion to save them from suffering, and to com­pass their farther ends. The sincere Christians were in great danger of suffering the loss of all the things of this world for Christ and the Gospel sake, from two sorts of enemies to [Page 18]Christianity, the unbelieving Jews, and the unbelieving Gentiles. To avoid which, the False Apostles taught themselves first, and others after, some­what to comply with these Enemies of Christianity, in mixing somewhat of their Rites and Usages with it, on pur­pose to take off the edge of that Op­position and Persecution they before suffered from them, and by degrees thereby to reconcile them to them­selves, and to their Religion.

This Device of theirs occasion'd those jealous apprehensions St. Paul had of the Corinthians, after the False Apostles got among them, which he thus expresseth, in 2 Cor. 11.2, 3. I am jealous over you with godly jea­lousie: for I have espoused you to one husband, that I may present you as a chast virgin to Christ. But I fear lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

S. 3. First, for the unbelieving Jews, [Page 19]they, we know, were fierce Enemies against all that professed the Christi­an Religion, labouring to raise Perse­cution against them every where. To take off the edge of which, as I said, the False Apostles became Factors for Judaism, and so fell to perswade the believing Gentiles to mix and com­pound Judaism and Christianity toge­ther, as an Expedient both to save themselves from Persecution, and to win their Adversaries to a liking of Christianity. Of this attempt we read in Acts 15.1. Certain men which came down from Judea taught the brethren, and said, Except ye be circumcised af­ter the manner of Moses, ye cannot be saved. And again, ver. 5. There arose certain of the sect of the Pharisees, which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. That such a thing as this was done, to avoid Per­secution from the Jews, appears from Gal. 6.12, 13. As many as make a fair shew in the flesh, they constrain you to be circumcised, onely lest they should [Page 20]suffer persecution for the cross of Christ. That they did it not so much out of Conscience, as for this politick end, appears by ver. 13. For neither they themselves who are circumcised keep the law, but desire to have you circumcised, that they may glory in your flesh, as ha­ving now made them as well Prose­lytes to the Jewish way, as before they were to Christianity.

That this way of compliance in the Christians with the Jews, was effectu­al to secure them from Persecution from the Jews, appears likewise from Gal. 5.11. And I, brethren, if I yet preach circumcision, then is the offence of the cross ceased. Upon this account doubtless it was, that some corrupt Christians pretended themselves to be Jews, who were not, but were of the sy­nagogue of Satan, as we read Rev. 2.9. & 3.9.

Now this way of joyning and com­mixing Judaism and Christianity toge­ther, set on foot by false Teachers, under the Pretences aforesaid, took dangerously among Professors of Chri­stianity; [Page 21]which was the occasion of those large Discourses touching Justi­fication by Faith, without the Works of the Law, which we have in St. Paul's Epistles both to the Romans and Galatians. The plain meaning of which was, That the observation of the Law of Moses in the Jewish way, was not necessary to Salvation in Chri­stians, as the false Apostles had taught it to be; and that it was unnecessary for the Gentile Believers to be brought over to it; and that the Religion re­vealed and prescribed in the Gospel, called The Faith, and this alone, with­out adding Judaism to it, was both ne­cessary and sufficient to Salvation. And, by the way, those that from the Apostles Reasoning hereabout, would oppose the Works of Evangelical Obe­dience to Faith, in the Point of Justi­fication, do greatly mistake the Apo­stle in his design and way of Reason­ing.

S. 2. Secondly, the false Teachers, to avoid Persecution, and the loss of [Page 22]all for the Gospels sake, from the Hea­then or unbelieving Gentiles, struck in with them also in part, and taught the Christians, that it was lawful for them to comply with their Idolatrous Neighbours, so far as to go with them to their Idol-feasts, and to eat things sacrificed to Idols, so long as they did not intentionally, and in their minds, do it in any honour to the Idol, but kept their mind to God. Some such as these were in the Church of Pergamos, Revel. 2.14. I have a few things against thee, because thou hast there them that hold the doctrine of Ba­laam, who taught Balac to cast a stum­bling-block before the children of Israel, to eat things sacrificed to Idols, and to commit fornication. Such also were in the Church of Thyatira, ver. 20. I have a few things against thee, because thou sufferest that woman Jezabel, which calleth her self a Prophetess, to teach and seduce my servants to com­mit fornication, and to eat things sa­crificed unto Idols.

That this was taught and practised [Page 23]as lawful, so long as it was not done intentionally to honour or worship the Idol, as the Infidels did, I gather from St. Paul's Discourse in 1 Cor. 8. In ver. 1. he saith, Now as touching things offered to Idols, we know that we all have knowledge. Knowledge of what? This he delivers more expresly in ver. 4. We know that an Idol is no­thing in the world, and that there is none other God but one. This it seems was that which they pleaded in justi­fication of their Practice of going to the Idols Temple, and of eating of things sacrificed to the Idols: They knew that the Idol was nothing, and therefore did not intend any worship to it in what they did. The Apostle supposeth this to be true, and grants indeed, that they, and all Persons generally, that owned the Christian Faith, did know that an Idol is no­thing, and that there is no other God but one, and that therefore probably such could not be suppos'd to eat of the Idol-sacrifice with intent to wor­ship the Idol: But yet this Knowledge [Page 24]was not universal, among all without exception, that had begun to own Christianity; as he shews in ver. 7. say­ing, Howbeit there is not in every man that knowledge: for some with consci­ence of the Idol unto this hour eat it as a thing offered unto an Idol, and their conscience being weak is defiled. And so argues the unlawfulness of their Practice, upon the account of scandal to weak Brethren, to the end of the Chapter. But in the tenth Chapter, where he reassumes this Business a­gain, he argues plainly, That whate­ver their knowledge or intention was, yet that by that Practice they had communion with the Idol or Devils, to whom indeed the Offering was made. See from ver. 14. to ver. 22.

It was for this Seduction by false Teachers, that St. Peter and Jude do so earnestly inveigh against them, as following the way of Balaam for reward, 2 Pet. 2.15. Jude 11. And Balaams way, we know, was to teach Balac to draw the Israelites to Idolatry and Whoredom, by enticing them to eat [Page 25]with the Moabites of their Idol-sacri­fices, Numb. 25.2. & 31.16. And it was against this Seduction by false Teachers, that St. John admonished the Christians, when in the close of his first Epistle he said, Little children keep your selves from Idols.

How far this device of sinful com­pliance with Unbelievers, both of Jews and Gentiles, did succeed to draw them over to them, to become such Christians as themselves, I know not; which yet doubtless was one thing they promised themselves in it: yet it's very probable they found by experience, that their complying with the Heathen, in going to their Idol­feasts, did procure them much ease, as their compliance with the Jews had done, either in freeing them from, or greatly abating that Persecution, which before they were exposed unto by professing the Gospel; which was another thing they promised them­selves in it. And there are two things especially which make this probable. The one is, in that this Device of [Page 26]Compliance took with the Christians, and prevailed so much in the several Churches, as by the Scriptutes alrea­dy quoted we see it did. The other is, in that St. Paul brings in the Corin­thians applauding themselves in their happy condition, since the time their new Teachers came among them, to teach them a more easie and safe way of professing the Gospel, than Paul had done, in 1 Cor. 4.8, 10. Now ye are full, now ye are rich, ye have reign­ed as kings without us: We are fools for Christs sake, but ye are wise in Christ: we are weak, but ye are strong: ye are honourable, but we are despised: even unto this present hour, we both hunger, and thirst, are naked, and buf­feted, &c. They had Halcyon days now, as they thought, in comparison of what they had before. And it appears, that this Church of Corinth especially, was infected with this con­tagious Disease, in that St. Paul hath it so often up, arguing against it, warning them of it several times, and in both his Epistles to them. And [Page 27]the ease they found by it, was in all likelihood, as I said, the temptation by which it prevail'd so much among them as it did.

S. 5. Other things also they did, in corrupting the Christian Religion, to ingratiate themselves with the Ene­mies of it; whereof Worshipping of Angels I may name for one, against which the Apostle warned the Chri­stians in Col. 2.18. saying, Let no man beguile you of your reward, in a volun­tary humility and worshipping of An­gels, intruding into those things which he hath not seen, vainly puft up with his fleshly mind. Whether this was done and taught in compliance with those Heathen who followed the way of Platonick Philosophy in this, as some think; and St. Paul had said be­fore, in ver. 8. Beware lest any man spoil you through Philosophy and vain deceit: or whether to draw near to the Pagans, who had their Daemons, their Baalims, or Lords, to whom they addressed themselves as Mediators to [Page 28]their Superiour Deities, I shall not determine: But I think there is little question to be made, but that this their falling back to the Rudiments of the World, as well as other their Sophistications, was to serve them­selves in their worldly design.

S. 6. Furthermore, They denied the Resurrection of the Body, in com­pliance with the Enemies of Christia­nity. The Pagans, and likewise the Sadduces, which were a prevailing Sect among the Jews, held no Resur­rection of the Body after death. And we find that this Heretical Opinion was set on foot in the Church of Co­rinth, by some among them, 1 Cor. 15.12. How say some among you, that there is no resurrection of the dead? And we have little reason but to think, that those who did put it on foot there, did so, the more to curry favour with the Opposers and Perse­cutors of the Christians, who profest a belief of the Doctrine of the Re­surrection; because that for the same [Page 29]reason they did unduely comply with them in other things, as I have shewed. And because this was so manifestly contrary to the Gospel, which yet they profest, that in denying that, they did in effect deny the Gospel; there­fore to bring themselves off from this self contradiction in their Profession, when they felt themselves hard prest with it, they fell to quibling with this Doctrine of the Resurrection, and to put mystical Interpretations upon it, (as some in our days have done) say­ing, That the resurrection was past alrea­dy, as Hymeneus and Philetus did, in 2 Tim. 2.17, 18. They taught it seems, That what is so oft affirmed in the Gospel touching the Resurre­ction, was to be understood of a Re­surrection then already past.

S. 7. Again, To increase their Par­ty, and to strengthen their Interest, they broached Doctrines of Liberti­nism and Licentiousness, which is a course that usually proves too success­ful in drawing corrupt Men to be on [Page 30]the side of such Teachers, and for the sake thereof, to espouse other of their Opinions. Such Men will run after such Teachers, heaping to them­selves, as St. Paul saith, teachers after their own lusts, 2 Tim. 4.3. St. Peter speaking of this course of theirs, in 2 Pet. 2.18, 19. saith, When they speak great swelling words of vanity, they al­lure through the lusts of the flesh those who were clean escaped from those who live in errour: While they promise them liberty, they themselves are the servants of corruption. As in the things before-mentioned they corrupted the Christi­an Religion in point of Worship; so in this, under consideration, they cor­rupted it in point of Manners.

Fornication was held a thing law­ful among the Gentiles (Acts 15.29.) and the false Teachers, to make them­selves Friends of the World, taught the Christians to esteem it lawful too, Rev. 2.20. Thou sufferest the woman Jezabel, who calleth her self a prophe­tess, to teach and to seduce my servants to commit fornication, &c. And so [Page 31]again, in ver. 14, 15. Thou hast them that hold the doctrine of Balaam, &c. so hast thou also them that hold the do­ctrine of the Nicolaitans, which thing I hate. This sort of Men had eyes full of adultery, beguiling unstable souls, as St. Peter saith, 2 Pet. 2.14. They crept into houses, and led captive silly wo­men, laden with sins, and led away with divers lusts, 2 Tim. 3.6.

They taught it also to be lawful to cast off Obedience and Subjection to Governours, both Masters and Magi­strates, under pretence of their Chri­stian Liberty by the Gospel; which was a Doctrine very taking with ma­ny, especially Jews, many of whom were otherwise of themselves, upon all occasions, forward enough to cast off the Roman yoke. Upon this ac­count these Seducers were said to despise government, and to speak evil of dignities, 2 Pet. 2.10. Jude 11. And to perish in the gainsaying of Core, who, as we know, opposed Moses and Aaron in their Government. Against this Seduction St. Peter cautions the [Page 32] Christians, 1 Pet. 2.16, 17. when he saith, As free, and not using your li­berty as a cloak of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Ho­nour the King. And so doth St. Paul, 1 Tim. 6.1. Let as many servants as are under the yoke, count their own ma­sters worthy of all honour, that the Name of God and his Doctrine be not bla­sphemed.

S. 8. Furthermore, they grew to this at last, that if all their other Com­pliances would not secure them from suffering Persecution for owning the Name of Christ, they taught, That then, in case of necessity, and before a Judge, it was lawful, and matter of liberty, to deny Christ in word, pro­vided they did but inwardly retain a belief in him in their hearts. Of these St. Peter speaks, saying, There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, 2 Pet. 2.1. And St. Jude saith, ver. 4. [Page 33] That there were certain men crept in unawares, turning the grace of God in­to lasciviousness, and denying the onely Lord God, and our Lord Jesus Christ.

And thus we see how the false Apo­stles, and their Followers, by com­plying with the unbelieving Jews on the one hand, and Gentiles on the other, corrupted the Christian Reli­gion, out of a carnal worldly design, quite contrary to the Doctrine and Practice of the true Apostles, whose Exhortation, as they said, was not of deceit, nor of uncleanness, nor in guile, as the others was; but as they were al­lowed of God to be put in trust with the Gospel, even so they spake, not as plea­sing men, as the other did, but God, which tried their hearts. Neither at any time used they flattering words, nor a cloak of covetousness, as the other did, 1 Thes. 2.3, 4, 5.

S. 9. But possibly this may rise in the minds of some, as an Objection, That St. Paul himself did in many things comply both with the Jews and [Page 34] Gentiles. For doth not he himself say, That unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law; to them that are without Law, as without Law, to gain them that are without Law; and that he became all things to all men, 1 Cor. 9.20, 21? And if Paul were not to blame in do­ing so, how came the other to be so faulty by reason of their compliances? But, in answer to this, let it be consi­dered, that the difference between the compliance of St. Paul and that of the false Apostles, was vastly great.

First in the end of it, The govern­ing end of the false Apostles in their compliance, was earthly, worldly, car­nal, as I have shewed: but the end of St. Paul in his, was purely spiritual, it was for the furtherance of the Gospel and mens salvation thereby. This ap­pears from that place, and those very words from which the objection is raised. When he became as a Jew to the Jews, it was to gain the Jews: and [Page 35]when he became as without Law to them that were without Law, it was to gain them: And, as it follows in the 22. and 23. Verses, I am made all things to all men, that I might by all means save some: and this I do, saith he, for the Gospels sake.

Secondly, The difference was vast­ly great in the nature of their compli­ance as well as in the end. The false Apostles complied with the Gentiles in the Rites of their worship and cor­ruption of manners, to the apparent breach of the Laws of God, the do­ctrine of Christ, and precepts of the Gospel. But St. Paul in his compliance with them went not at all beyond those holy bounds. For he saith, that when he was as without Law to them that were without Law, yet he was not therein without Law to God, but under the Law to Christ, ver. 21. It's true, the false Apostles or their Proselytes, did report of Paul (and it's like it was from his compliance for the Gospel sake that they did so) that he should say, Let us do evil that good may come, [Page 36]but St. Paul rejected it as a slanderous report of them whose damnation is just, Rom. 3.8. They really did it themselves, but would have fastened it upon him.

St. Paul's being as without Law to the Gentiles which were without the Law of Moses, was but his encourage­ing and strengthning them in that opi­nion, that there was no need that the believing Gentiles should be circum­cised or keep the Law of Moses, as some would have had them: And he blamed Peter as not walking uprightly according to the truth of the Gospel, when he did otherwise, and compelled the Gentiles to live as did the Jews, Gal. 2.14.

And then as for Paul's becoming as a Jew to the Jews that he might gain the Jews; it's true, when he saw that his indulging the use of the Jewish Rites only among the Jews, as things lawful but not necessary, would further the success of the Gospel in propagat­ing the Christian Religion among them, he yielded to them therein, as in [Page 37] Acts 21. And for the same cause cir­cumcised Timothy: for his Mother be­ing a Jewess, and Paul having a mind to have him go forth with him in the work of the Gospel, he took and cir­cumcised him because of the Jews which were in those quarters, who otherwise would probably have op­posed that undertaking, or at least would not have accepted of his ser­vice. Acts 16.3.

But the false Apostles to pacifie and to gratifie the Jews who raised perse­cution against Paul and others for tak­ing in the believing Gentiles into an equality with the believing Jews, with­out being circumcised, did teach that it was necessary that the believing Gen­tiles should be circumcised, and ob­serve the Law of Moses, and that they could not be saved without it, as I shewed before. And in this St. Paul was so far from complying with the Jews, as the false Apostles did, that he strenuously opposed them in it, testi­fying to those believing Gentiles that were in this ensnared by the false Apo­stles, [Page 38]or in great danger of being so, saying, Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing, Gal. 5.2. And again, ver. 4. Christ is become of none effect unto you, whosoever of you are justified by the Law, ye are fallen from grace. And therefore when some of these false brethren were privily and unawares brought in to spie out the liber­ty which was used in owning and re­ceiving the Gentiles without Circum­cision, and to try if they could bring them into bondage by procuring Titus, who was a Greek, to be Circumcised; St. Paul saith, That to these they did not give place, no not for an hour, that the truth of the Gospel might continue with them, Gal. 2.3, 4, 5. Implying plain­ly that such a complyance with the Jews in yielding Titus a Gentile to be Circumcised, considering the circum­stances under which the false Apostles urged the Circumcision of the Gen­tiles, would have tended to a corrupt­ing of the Gospel in the minds of the Christians, and have ministred an [Page 39] advantage to the false Apostles.

And now I suppose it appears that the compliance in Paul with the Jews and Gentiles, differed as much both in the nature and end of it from the compliance of the false Apostles, as Vice and Virtue differ. And that they did differ, the false Apostles un­derstood well enough, and therefore hated Paul and the sincere Christians as their opposites, and joined with their persecutors in persecuting of them; still the more to ingratiate themselves with them. These were of those, as I suppose, that, St. Paul said, Preached Christ of envy and strife, of contention, and not sincerely, supposing to add affliction to his bonds, Phil. 1.15, 16. Of these it was, as I appre­hend by the scope of the place, that St. Paul said; But as then he that was born after the flesh, persecuted him that was born after the spirit, even so it is now, Gal. 4.29. Of these St. John speaks, as I take it, when he saith, He that saith he is in the light, and hat­eth his brother, is in darkness until now, [Page 40]1 John 2.9. and cautions the brethren that they be not as Cain, as some false Christians were, who slew his brother because his own works were evil and his brothers righteous, 1 John 3.12.

S. 10. Having shewed how the Christian Religion was corrupted by the false Apostles on purpose to pro­mote their secular design, I might now shew yet a little further, how lamentably the Apostolical Churches were in a little time over-run with it, and many of the Members thereof sowred with this Leaven, as St. Paul feared they would, when he said in reference to those corrupters, A little Leaven leaveneth the whole lump, and wisheth that they were cut off that trou­bled the Church, Gal. 5.7, 8, 9. Pro­bably this their being neither directly and wholly Christian, nor Jew, nor Pagan, but a mixture of all, to keep fair quarter with all, was the crime of the Church of Laodicea, in being nei­ther hot nor cold, neither fish nor flesh, as we say, neither Christian, Jew, nor [Page 41]Pagan, but a composition of all toge­ther, and yet thought themselves in a brave condition, rich and increased in goods and had need of nothing. Just as some of those in the Church of Co­rinth upon the same account thought themselves to be, as St. Paul represents it in 1 Cor. 4.8. Now ye are full, now ye are rich, ye have reigned as Kings without us. They applauded them­selves in that they had found out, as they thought, a wiser way of being Christians, than the Apostles and others had done: for they, as they thought, could hold the faith of the Gospel, and their worldly enjoyments too. Whereas others which they thought more imprudent in professing the Gospel, exposed themselves to the spoiling of their Goods, and the loss of all things. To such as these it was, I conceive, that St. Paul saith thus, in 1 Cor. 3.18. Let no man de­ceive himself: if any man among you seemeth to be wise in this world, (mark that, wise in this world) let him become a fool that he may be wise. That is, let [Page 42]him become such a Christian as those who by a faithful and close adherence to the doctrine and precepts of the Gospel, exposed themselves to the loss of all in this world, and were counted fools for so doing, by the false Apostles and their adherents; that he may be wise to purpose, wise for the world to come. So here, in Revel. 3.18. Christ in opposition to this carnal conceit of the Laodiceans of their being rich, counsels them to buy of him Gold tryed in the fire that they might be rich in deed, and not in conceit only. That is, as I conceive, that they would not shrink at the fiery tryal as St. Peter calls it, which his faithful followers patiently endured for his sake, and which being endur­ed would make them spiritually rich indeed, rich in the experimental know­ledge and proof of their own sinceri­ty and fidelity to Christ; and there­upon rich in their assurance of their title to the reward promised to those that overcome; and consequently rich also in that consolation, peace, and [Page 43]joy, which such a knowledge and ex­perience would furnish them withal, far beyond all mens worldly enjoy­ments could afford them when pre­served with their faultring and double dealing with Christ in their profession of his Religion. For as the sufferings of Christ abounded in his faithful fol­lowers, so their consolation also abound­ed by him, as those who experienced it did testifie, 2 Cor. 1.5. Who there­fore gloried in tribulations of that kind, Rom. 5.3. And therefore well might St. Peter say, that this trial of faith, this proof of the goodness of faith, this spiritual gold, by enduring the fire, is much more precious than that of Gold that perisheth, though it be tried with fire, 1 Pet. 1.7. And proportio­nably they are much more rich that have abundance of that, than they that have abundance of this.

All this serves to demonstrate the wisdom and goodness of that counsel of Christ to the Laodiceans, to buy of him Gold tried in the fire that they might be rich, and not to decline doing so, [Page 44]that they might retain their worldly riches. And so doth that of buying of him white raiment to cover the shame of their nakedness. By which I under­stand, such an outward conversation in divine worship & manners, as is called by St. James, a being unspotted of the world, and as is opposed to such an one as is described by garments spotted by the flesh, in S. Jude, of which some professing Christianity, were guilty by their com­pliances with the Heathen in their evil customs, to curry their favors as well as to gratifie their own lusts. The other part of our Lords counsel to them was, to anoint their eyes with eye-salve that they might see, that is, make a right judgment of the nature of Christianity, and see things a far off in the other world, to govern themselves by their concernment in those things, and not still remain like those who are blind and cannot see a far off, as St. Peter de­scribes them, 2 Pet. 1.9. but govern themselves only by the sense they have of present things, nigh unto them and just before them, as bruit beasts [Page 45]do, to which they are compared in that respect, when it's said; In what they know naturally as bruit beasts, in those things they corrupt themselves, Jude vers. 10. And by understand­ing the meaning of this counsel of Christ to them, we may understand the nature of their disease to which this counsel was applied by way of re­medy. Their great distemper lay in two things; First, in their carnal com­pliance for fear of suffering: by reason of which compliance they were neither hot nor cold, neither thorow Christi­ans, nor thorow Pagans, nor Jews, as I said, but like Ephraim of old, a Cake half baked, or a speckled Bird of seve­ral colours, to which Israel was com­pared in their declined condition. Secondly, in applauding themselves in that they had by this means found out a way of being good Christians, as they thought, without exposing themselves to suffering for it, and as if they had been in a happier condition than others that had not done so: Whenas by that means, and for that very reason, [Page 46] they were miserable and poor, and blind, and naked, and loathsom to Christ, and ready to be spewed out of his mouth; far from such a happy condition as they fancied themselves to be in.

This also, probably, was the condi­tion of the Church of Sardis, Rev. 3.1. except the few names in it that had not defiled their Garments with those pol­lutions into which the false Teachers had enticed others. For though they had a name to live, from that professi­on of the Gospel which they made, yet were in a manner dead, by dege­nerating and going back again in part into Gentilism or Judaism, from which they had been delivered.

The loss of first love in the Church of Ephesus also, as it's very likely, be­fell them by the deceiving of the false Teachers we speak of, that drove a worldly design in professing the Go­spel, so as that it might not be too costly to them. This St. Paul had fore­told, when he said to the Elders of that Church, in Act. 20.29, 30. I know this, that after my departure shall grie­vous [Page 47]Wolves enter in among you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. And he admonished them in his Epistle to them, Chap. 4.14. That they would be no more children tossed to and fro, and carried about with every wind of do­ctrine, by the slight of men and cunning craftiness, whereby they lay in wait to deceive. And again, Chap. 5.6. Let no man deceive you with vain words, &c. Meaning doubtless in all this, to arm them against, and take them off from the insinuations & temptations of false Teachers, to draw them into sinful complyances to escape persecution.

Another hint of this nature we have in the close of his Epistle to them, Chap. 6.24. where he saith, Grace be with all them that love our Lord Jesus Christ in sincerity, or with incorrupti­on, as it is in the Margin: that is, without mixing his Religion with any thing foraign to it, or inconsistent with it, for worldly ends as some had done.

Our Saviour in Revel. 2.3. com­mends them for that at first they had born and had patience to suffer, and for his names sake had laboured and had not fainted. But then in the 5th. ver. he calls upon them to remember from whence they were fallen, and to repent and do their first works. They were now fallen from that love and zeal for Christ, which at first they manifested to him in suffering for him, called here their first love, which now they had lost: and had now found out an easier way, but withall an impurer way of owning Christ and professing his Gospel. Which change he admonish­eth them to repent of, and to return to their first love and zeal in keeping close to the truth and purity of the Christian Religion, whatever the Issue of it might be as to this worlds concerns: for these were their first works, as appears by what was said before of them in the 3d. vers. And those Christians that kept to this whatever it cost them, were such as were said to be Virgins, Virgin Chri­stians [Page 49]that had not violated their cha­stity to Christ, but followed the Lamb only whithersoever he went, though he led them through fire and water, Rev. 14.3.

I the rather think that corrupt com­pliances through fear of suffering, were the faults of those Five of these Seven Churches which came under reproof; because that, for which the other Two of Smyrna and Philadelphia are commended and not censured at all, was their courage for, and con­stancy in the truth of the Gospel, in the midst of danger, impoverishing and trouble, because of it. Rev. 2.9, 10. I know thy works, and tribulation, and poverty, but thou art rich. Fear none of those things which thou shalt suffer. Rev. 3.8.10. Thou hast a little strength, and hast kept my word and hast not de­nied my name. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation that shall come upon all the world to try them. Besides, the promise in the close of every one of the Seven Epi­stles, [Page 50]made to him that overcometh, together with the other subject mat­ters of them, argues that the being overcome and prevailed with to do unworthily through fear of suffering, was the sin of some, and the temptati­on dangerous to all of them.

S. 11.2. Having shewed you how the false Apostles carried on their de­sign of securing their worldly con­cerns in their profession of the Chri­stian Religion, by corrupting it: I shall now come to shew how they did it under a show and pretence of Religi­on: which was the last thing I propos­ed to insist on concerning them and their ill design. This course taken by them of setting off what they did herein with a shew and pretence of being very Religious in it, was no­thing but what our Saviour had fore­told would come to pass, premonish­ing his Disciples to take heed of being deceived hereby, when he said, Be­ware of false Prophets which come to you in sheeps clothing, but inwardly they are [Page 51]ravening Wolves, Mat. 7.15. They could not carry on their design alone without making a party among them that professed the Gospel, nor that, but under a Religious pretence. And a party they did make to join with them in it, by such means as I shall now briefly instance in.

1. They did it by obtaining the re­putation among many, of being the Ministers of Christ, yea, perhaps of being the Apostles of Christ, which in­deed some of them pretended them­selves to be. Which was of great ad­vantage to them; it being no hard matter for them to corrupt those with whom they obtained such a reputati­on, and to draw them in to fide with them in their design. For when once the people came to esteem them, the Ministers and Messengers of Christ, as well as Paul and other Apostles; the false Apostles then came to have a great advantage thereby of drawing them off from those that were the Ministers of Christ indeed, and of bringing them under their own conduct; be­cause [Page 52]their doctrine tended to secure them from that persecution and loss of worldly enjoyments, which the do­ctrine of the true Apostles, when fol­lowed, exposed them to. And if the people could be brought to give as much credit to the doctrine of the false Apostles as to that of the true, as they must if they believed them to be true Apostles, though they were not: then they could be in no doubt which to follow, for they would then certainly follow them, who, as they believed, taught them how to keep this world, and yet obtain that which is to come too, rather than them who taught them to run almost a certain hazard of this, that they might obtain the next. And it was because of this advantage, that they had the persons of the false Apostles in admiration, Jude 16. Now that they pretended them­selves to be the Ministers of Christ, and not only so, but that they were esteemed so to be by a party, appears by that of St. Paul, where he saith in his own vindication thus: Are they [Page 53]Ministers of Christ? I am more, 2 Cor. 11.23. They preached Christ in­deed, as St. Paul saith; but it was of envy, strife, and contention, not sincere­ly, supposing to add affliction to my bonds, Phil. 1.15, 16. They envied him the honour and respect he had among the Christians, by preaching Christ and Salvation by him to them; and so they preached Christ and Salvation by him too; but yet in a way of opposi­tion to Paul, by preaching Christ in­sincerely, mixing other things with his doctrine, that were more gratifying to the flesh, and thereby drawing off the respect of the Christians from Paul to themselves, which if effected, must needs add affliction to his bonds. They zealously affect you, but not well, saith St. Paul, yea they would exclude us that you might affect them, Gal. 4.17.

And that they might not be thought inferiour to the Apostles of Christ, who were extraordinarily sent, and of a higher standing than any other in the Evangelical Ministry; they also, some of them, pretended themselves to be [Page 54]the Apostles of Christ, that they might put the more glorious colour upon their design and arts of deceiving. Such are false Apostles, deceitful work­ers, saith St. Paul, transforming them­selves into the Apostles of Christ, 2 Cor. 11.13. Nay, it should seem some of them did not only pretend to an equa­lity with Paul, but also to a more un­questionable Apostolick authority than was in him. For they called St. Paul's Apostleship into question, and sought to undermine the reputation of his Apostolical authority. Upon this ac­count, and for this cause it was that Paul was constrained to vindicate his Apostleship to the Corinthians, as he did in 1 Ep. Chap. 9. Ver. 1, 2. Am I not an Apostle? am I not free? have not I seen the Lord? are not you my work in the Lord? if I be not an Apo­stle to others, yet doubtless I am to you, for the Seal of my Apostleship are ye in the Lord. See farther for this, 2 Cor. 10.8. & 11.5. & 12.11, 12. & 13.3.6. They insinuated that Paul had not seen Christ, as those that were truly his [Page 55]Apostles had, and that he had receiv­ed the Gospel which he preached, but from men and not immediately from Christ, and that therefore he might be mistaken. In opposition to which, it was that St. Paul said; I certifie you brethren, that the Gospel which was preached of me, is not after man: for I neither received it of men, neither was I taught it, but by the revelation of Je­sus Christ, Gal. 1.11, 12.

But though too many were so weak as to be deceived with these mens great swelling words, yet there were others that were too wise to be impos­ed upon by their pretensions to Apo­stleship. And such were those of the Church of Ephesus for a while at least, till they fell from their first love. Thou hast tried them which say they are Apostles, and are not, and hast found them liars, saith Christ to the Angel of that Church, Rev. 2.2. As for such as were deceived and did take them to be what they pretended themselves to be, Apostles; and upon that account could give as much credit to what [Page 56]they said, as to what Paul said: it was no marvel if they thought themselves in a better condition by their coming among them, than they had been in by following Paul; in as much as they taught them an easier and cheaper way of being Christians, than he had done, as I have often said. And that they did think themselves in a happier con­dition, appears by that representati­on of their thoughts which St. Paul made when he said, now ye are rich, now ye are full, ye have reigned as Kings without us, 1 Cor. 4.10.

S. 12.2. And to gain yet the more credit among the Christians, whom they laboured thereby to seduce, they pretended to promote the ends of the Gospel, holiness and righteousness, in what they did and taught. For the Gospel is so express for these, that the professors of it could hardly be cheat­ed and corrupted in there profession of it, but under a pretence of promot­ing these. And therefore there is no question but that these false Apostles [Page 57]talked as high for holiness and righte­ousness, and made as great a noise a­bout it in sound of words and name of the thing in general terms (as seducers use to do) as the true Apostles them­selves. And therefore St. Paul saith that they transformed themselves as the ministers of righteousness, 2 Cor. 11.15. They were for a form of godliness in profession, though they denied it in the power and practice of it, 2 Tim. 3.5. They were wells and clouds without water, as Peter and Jude describe them? they in profession promised the fur­therance of Religion and vertue, as wells promise water and clouds rain: but they were but as empty and de­ceitfull wells and clouds in this.

Nay they did not only pretend to holiness and righteousness as well as the true Apostles, but they pretended to more strictness in some things than the Apostles themselves. They pretend­ed to go farther in mortification and self-denial, than the Apostles did, in im­posing upon themselves and others ab­stinence from some meats, and from [Page 58]Marriage: forbidding them to marry and commanding them to abstain from some meats, was part of the doctrine of these seducing Spirits. 1 Tim. 4.18. Touch not, tast not, handle not, said they: which things, saith St. Paul, have indeed a shew of wisdom in will worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh, Col. 2.21.23. They pretended that St. Paul and such as he, walked but according to the flesh, in comparison of themselves who lived a more abste­mious and mortified Life, as they would have others to think.

I think to be bold, saith St. Paul, a­gainst some, who think of us as if we walked according to the flesh, 2 Cor. 10.2. Let no man judge you, saith he, in meat or in drink, or in respect of an Holy day, or of the New Moon, or of the Sabbath dayes, Col. 2.16. They were for judging the Christians that followed St. Paul, as not so tender and conscientious about these things, as they themselves pretended to be. For that we see hath been and indeed still [Page 59]is the manner of Seducers, to pretend to great strictness in some little things which are not necessary in themselves; thereby to gain a great reputation a­mong people of weak minds, for ho­liness, mortification and strictness of living, when in the mean time they are deeply culpable in other things of mo­ment, in the eyes of those of more dis­cerning Spirits. Like the Pharisees who were for tithing Mint, Anise and Cummin, and for divers washings, when they omitted and passed over the weightier matters of the Laws, Judgment, Mercy, and the Love of God; yea and made void the Commandments of God, that they might establish their own traditions.

By reason of these and other like pretensions, they came at last to Se­paration it self, and withdrew them­selves from Communion with the Or­thodox Christians, as if they had not been Spiritual enough for their Com­munion. They went out from us, saith St. John, 1 Joh. 2.19. These are they who separate themselves, sensual, not [Page 60]having the spirit, saith St. Jude, ver. 19. And yet in this state of Separation, they were so far from becoming a more pure and Spiritual Community, as that they were indeed the Synagogue of Satan, as they are stiled, Rev. 2.9. as being most impure, both in prin­ciple and practice; and were really Spots in the Christian Feasts of Chari­ty, before they separated, Jude 12. And therefore it seems somewhat strange that they should fancy them­selves to be more Spiritual than the Orthodox Christians. But it seems they esteemed themselves more know­ing than others in Evangelical Myste­ries, and valued themselves by that knowledge, and so came to arrogate to themselves the Title of Gnosticks, or the Knowing men. For they to re­concile that which was indeed their corrupting the Christian Religion with that Religion it self, would needs un­derstand the Christian Doctrine in a more mystical sense than the Apostles & Orthodox Christians did. By which, and by wresting the Scriptures of the [Page 61]Old Testament to an undue sence, they perverted the Gospel of Christ, making it another thing, another Go­spel (as St. Paul phraseth it) than it was in it self, Gal. 1.6. And by rea­son of these Mystical Speculations (which they esteemed for Divine Illu­minations) they conceited themselves to have fellowship with God, even then, when in point of practice they walked in ways of darkness; as we may perceive by what S. John suggest­eth concerning them, when he saith, If we say we have fellowship with him, God, and walk in darkness (as they did) we lie and do not the truth, 1 Joh. 1.6. Which plainly intimates, that they grounded this perswasion of their having fellowship with God, up­on somewhat abstracted from a good and holy life, (which is the proper end and use of Divine Knowledge, without which it will do them that have it no more good than it doth the Devils when they have it,) and what could that be but an opinion that their bare knowledge and belief [Page 62]of things, invested them with that priviledge? As too many in like man­ner now a days hope to enjoy partner­ship or fellowship in the righteousness of Christ, meerly upon account of their belief or Orthodox opinion, though of impure lives. And truly well might St. Paul say in reference to these Gnosticks, and in this very re­spect; if any man think that he know­eth any thing (and values himself by that knowledge) he knoweth nothing yet as he ought to know, 1 Cor. 8.2. These mystical and unintelligible spe­culations, they called Science, though falsly, as St. Paul saith: and these they opposed to the plain and intelligible doctrine of the Apostles, (as the Quak­ers in like manner do theirs) in do­ing of which, they erred from the faith, as we are told, in 1 Tim. 6.20, 21. —avoiding profane and vain bab­ling, and oppositions of Science, falsly so called: which some professing, have erred concerning the Faith.

Now when they had obtained a re­putation among simple people, of be­ing [Page 63]the Ministers of Christ, the A­postles of Christ, and of being for ho­liness and righteousness, and more strict and abstmeious in some things than the true Apostles were, and more sublime and spiritual: how easie a mat­ter was it then for them to mould the poor simple and deluded people into what form they pleased, especially in things that tended to their ease in the flesh?

And no doubt but as they pretend­ed to Apostolical Authority and to greater strictness of life in some things, than they would acknowledge in the holy Apostles themselves; So they would pretend likewise that such com­plyances with the Jewes on the one hand and with the gentiles on the other as they advised to and practised, did tend to the propagating of the Christian Religion; and that by such comply­ances they might gain upon their neigh­bours and friends to come more easi­ly over to them in the acknowledg­ment of Christ and profession of the Christian Religion. And therefore, [Page 64]as it seems, they taxed St. Paul with imprudence in preaching the Gospel, and managing his Ministry in so blunt a manner as they thought he did, to the exasperating of all sorts against him. For St. Paul represented the thoughts that such had of him, as had been corrupted by the false Apostles, when he said; We are fools for Christs sake, but ye are wise in Christ, i. e. in professing Christ or the Gospel of Christ, 1 Cor. 4.8. They thought it seems that he had not been so prudent in managing the Christian cause, as their new Teachers had taught them to be. For since they had met with those wiser methods, as they were taught to esteem them to be, they had reign­ed as Kings, free from those di­sturbances, oppositions and sufferings, which Pauls way of professing the Gos­pel had exposed them to. And thus by good words and fair speeches, they deceived the hearts of the simple, and caused divisions and offences contrary to the doctrine they had once learned, Rom. 16.17, 18.

S. 13.3. When they had gained the reputation aforesaid among the simple and carnal minded Professors of the Gospel, they could by virtue thereof easily incline them without any great scruple, to do any thing they would have them, to procure fair quarter from the Unbelievers among whom they lived. And therefore to give themselves and their seduced ad­herents the greater liberty and ease in their minds to do such things as they did in prosecution of their worldly design, without any great scruple, they broached among them the doctrine of licentiousness under the notion of Chri­stian liberty. They turned the grace of God into lasciviousness, as S. Jude speaks, ver. 4. Of these and the course they took in this kind, St. Peter likewise speaks thus, in 2 Pet. 2.19. While they pro­mise them liberty, they themselves are the servants of corruption.

By these and other Scriptures it should seem, they spread some such Doctrine as this: That the Grace of God in Christ was so large, that if [Page 66]men did but believe in Christ, they were in no danger of damnation, though they used a greater liberty than such as Paul would allow of. They thought it seems, that faith without works would have saved them: a conceit which St. James opposed them in, saying, What doth it profit my brethren, though a man say he hath faith and hath not works? can faith save him? Jam. 2.14. And St. Paul gives this character of those false Teachers who did resist the Truth preached by the Apostles, just as Jan­nes and Jambres withstood Moses, viz. that they were men of corrupt minds, reprobate, concerning the Faith, 2 Tim. 3.8. They held and taught corrupt notions concerning the doctrine of be­ing saved by Faith in Christ.

And when once they perswaded the people to believe such a doctrine as tended to Liberty and Licentiousness, and yet undertook to secure them of Salvation all the while, upon account of a notional Faith in Christ; what would they stick at, and what would [Page 67]they not do, under the notion of fur­thering and promoting the Christian, the Catholick Cause, either to secure or procure their worldly enjoyments, and to gratifie their various lusts? Many when they perceived that by the doctrine of Faith in Christ, men were freed from the Law of Moses, in many of those things which before Faith came, the Jews were bound to observe, they were willing to under­stand, that this doctrine of the Faith of the Gospel gave them a greater Latitude in other things also than in­deed it did. And this opinion as we may well suppose, occasioned such cautions as these: Brethren, ye have been called unto liberty, only use not li­berty as an occasion to the flesh, Gal. 5.13. As free, and not using your liberty as a cloak of maliciousness, 1 Pet. 2.16.

Nay, some it seems went so far as to think they might do things in their own nature evil, so long as they did them for good ends; to sin that grace might abound: and would have fa­thered this opinion on the Apostles [Page 68]also, Rom. 3.8. As we be slanderously reported, saith St. Paul, and as some af­firm that we say, let us do evil that good may come.

From such Libertine doctrines as these false Apostles broached under the notion of Evangelical priviledges; and to procure the more Converts to the Christian profession, sprang, as it is very probable, those cursed practi­ces which turned to the reproach of Christianity, and to the hindrance of its progress, of which we read in 2 Ep. of St. Peter, and in the Ep. of Jude and other places.

It's true they were not probably so bad at first as they were at last, but were led from one error to another, till they arrived at last to monstrous heights of wickedness: as we have al­so seen some in our days have done, who began but in Antinomianism at first; Evil men and seducers, saith St. Paul, (speaking of those false Teach­ers,) shall wax worse and worse, de­ceiving and being deceived, 2 Tim. 3.13. 2 Thes. 2.10, 11.

S. 14. Shall I now need after all that I have said touching the design the false Apostles drove and the man­ner how, to say any thing farther to unfold the working of the Mystery of Iniquity in the Apostles daies? Seeing all upon the matter, which I have hi­therto said, tends, as I apprehend it, to shew what we are to understand by those words of St. Paul in the 2 Thes. 2.7. For the Mystery of Iniquity doth already work. However take this far­ther account briefly; In a Mystery there is one thing hid under another: So that the inward and more secret part, is hardly discernable but to con­sidering men. So it was here in the business before us: The worldly de­sign of the false Apostles and their corrupting the Christian Religion to accomplish it, were obscured and hid under a show and profession of Christi­anity and Religious pretences, as that the Gospel did allow of what they did, and stood in need of some things they did, to promote it.

Before the Gospel came, the Iniquity of the Gentiles, abominable Idolatries and gross impurities both in worship and manners, was openly profest and practised. But when the Gospel by com­ing among them had prevailed against these things, and had turned them from dumb Idols to serve the living God: Then Satan who, as St. Paul saith, can transform himself into an Angel of Light, did by his ministers labour to corrupt and entangle again, those who were once clean escaped from them who lived in errour, the errour of Gentilism: but not so as to profess Gentilism a­gain, but under a show of Christianity to return to it in part. The Devil was too subtile to appear so openly as to tempt them to return to down­right Gentilism again in the grossest kind. For the Gospel had come a­mong them with such demonstration and power, by the signs and won­ders, and mighty deeds which did ac­company it, and by that means had so triumpht over the Religion of the Gentiles, that the Devil could have lit­tle [Page 71]hope of prevailing with them to return to downright Gentilism again, who had been but lately so convinced of the truth and excellency of the Christian Religion, as to be brought to renounce Gentilism and to profess Christianity. But he thought it best as the case stood, to go another way to work with them, and to put them upon corrupting the Christian profession by degrees, by mixing something of Gentilism with it under the notion of being consistent with it; yea as tend­ing to promote it, by reconciling the heathen to it by meeting them half way. And that wherewith the De­vil, in temptations of this kind, bait­ed his hook, was by insinuating that by this means they might keep fair quarter with their Infidel neighbours, render themselves in some sort friends to the world, stave off persecution, and retain their worldly possessions, together with their Christianity. This I apprehend to be the Mystery of Iniquity of which the Apostle speaks as then already working.

But when the Apostle saith, the Mystery of Iniquity doth already work, referring to the time then pre­sent, he implies that the spreading and more eminent prevailing of it, was to be expected afterwards in time then to come: and to this agrees the scope of the place as well as the form of words and manner of speaking there used. For when he saith, only he who now letteth, will let, untill he be taken out of the way; it's evident that the more general spreading and pre­vailing of this Mystery, was for the present hindred, by that which in time would be removed, and that then it should get up to its height. I will not undertake positively to determine who or what is meant by the he which the Apostle saith now letteth. But this I say, that if the false Apostles corrupting the Christian Religion for worldly advantage, under pretence of that Religion, was not a Mystery of Iniquity, and such a Mystery of Iniquity as was then working, then I confess I cannot imagine what was. [Page 73]But if it were, then that which then hindred all such as profest the Chri­stian Religion (as the corrupt Christi­ans did) from rising to any consider­able greatness in the world, must in all probability be it which did then lett or hinder that mysterious design managed under pretence of that profes­sion from coming to that growth which afterwards it came to, when that im­pediment was removed out of the way. And what did or could so much hinder such as profest Christiani­ty, from rising to worldly greatness, as the then Roman power as Heathen? which was so far from preferring men for the Christian profession sake, that it did depress and keep them under upon that very account. And if that were it which did lett (and you see what reason there is to think it was) Then the first Bishop of Rome as Po­pish, and those that succeeded him, (who when the Roman power as hea­then was removed, and now become Christian, did by advantage of that and by corrupt arts under religious [Page 74]pretences, rise to that greatness in the world as to cause the world to wonder after them,) do fairly seem to be prophetically pointed at by the Apostle, as those which should car­ry on the Mystery of Iniquity to a greater height and prevalence, when that which hindred was taken out of the way, than it could reach to in the Apostles dayes.

But I need not lay the stress of prov­ing the Authors of Popery to be the Actors of the second part of the Myste­ry of Iniquity, upon this contexture of Scripture I have been beating up­on: for the thing, I suppose, will ap­pear evident enough of it self, if there had been no such thing written as what we have in 2 Thes. 2. For if they out of a worldly design have corrupted the Christian Religion un­der pretence of Religion as the false Apostles did, Then they must needs be found workers of Iniquity in a Mystery as well as they. And whe­ther they have or no, comes next to be enquired into: which brings me [Page 75]to the Second part of what I was to discourse, and that is to justifie my comparing the Authors of Popery with the false Apostles, in managing a carnal and worldly design in corrupting the Christian Religion under pretence of practising and promoting it.

S. 15. To prepare my way to this, I shall premise for our better under­standing; that though the design and practice of the false Apostles and the Authors of Popery, agree in the ge­neral nature of them; yet they differ in some circumstances. But then that wherein they do differ, does not tend to extenuate, but to aggravate the iniquity of the design of the Authors of Popery, and to render it more cri­minal than the same design was, whiles, and as it was managed by the false Apostles. The false Apostles acting their part in times of open oppositi­on against Christianity, and of perse­cution for so much as but confessing the name of Christ, were under a sore temptation of doing what they did at [Page 76]the first, only to save their lives, and to preserve and get a livelihood in the World. Whereas those that gave the first rise to Popery, taking their turn in the world in Halcy on days and peaceable times, when persecution for confessing Christ, was not only ceas­ed, but them when the profession of Christianity was grown into honou­rable request with High and Low, they were under no such temptation of doing what they did in the way of their design, either to save their lives or livelihood, or to obtain an honou­rable estate, becoming Bishops of the Churches of Christ, being therein prevented by the bounty of Christian Emperors. But their design and the m [...]ns used to effect it, was founded in an excessive thirst and exorbitant de­sire after greatness and worldly domi­nation exceeding all bounds of modera­tion. And this difference renders the iniquity of the worldly design in the false Apostles, but little in comparison of what it was in the Authors of Po­pery. Solomon saith, Men do not de­spise [Page 77]a thief, if he steal to satisfie his soul when he is hungry, Prov. 6.30. They pitty such as through a kind of seeming necessity are drawn to do that which yet is no wise-justifiable under such a Circumstance, when the same thing done by another under no such temptation, is looked upon with in­dignation.

To acquaint you then with the first rise of Popery as founded in a world­ly design, as at the first I acquainted you with the rise of the false Apostles and their corrupting the Christian Religion founded in a design for this world: I must first represent to you the ill use which some of the Bishops made of that peace and prosperity which the Church of God at last came to enjoy, when the Emperors and Rulers of the world became Christi­ans themselves, and imployed their power and greatness to encourage and farther the profession and practice of Christianity. For when the Bishops of the Churches came not only to be protected in the discharge of their [Page 78]Function by publick Authority, but also to be greatly honoured, and high­ly advanced for their Profession and Function sake; some of them were not able to stand under so great a weight of honour as was cast upon them, without being puft up and tran­sported with Pride and Ambition. And this Pride and Ambition put them upon striving and contending for pre­cedency, preheminence, and superi­ority of Jurisdiction, which settled at last in a claim of Supremacy, made by the Bishop of Rome in arrogating to himself the Title of Ʋniversal Bishop, over all Bishops and Churches in the world. And out of this pretend­ed headship grew by degrees, the whole body of Popery, by which the Christian Religion hath been corrupt­ed.

This exorbitant Power, claimed by the Bishop of Rome, could not be up­held and maintained without the as­sistance of such other Bishops and Presbyters as were willing to own and defend this headship. Nor could [Page 79]that be expected without their sharing in the worldly advantages to be ob­tained thereby: Nor could that gran­deur which they designed for them­selves, be maintained without a suit­able Revenue: Nor such a Revenue be raised, had the plain, honest, and moderate methods of Christianity been observed in it. For if those me­thods could have been observed, and their turn served thereby, they would never have been at the trouble of inventing and defending new ones.

That these ends designed therefore might be served, certain additions to, and corruptions of the Scriptures and Christian Religion, were pitcht upon as the likeliest means to obtain them: but yet to be managed so, as that the people might be perswaded that those additions and corruptions were either parts of Christian Religion, or neces­sary means to promote it. And these additions and corruptions are the things which we call Popery, and not any other things though held and [Page 80]done by Papists, which yet are agree­able to the Scriptures, and which other Christians hold and do as well as they. I do not say, nor indeed think that the first Authors and begin­ners of Popery, had in prospect, or did practise all the additions and cor­ruptions which afterward were found out by their successors, as necessary to secure and uphold the Usurped Power and Greatness. No more did their predecessors the false Apostles begin with all the evil devices which they were afterwards led to, to carry on their design.

I shall now therefore come to in­stance in some of those additions, and to shew how they fall in with this worldly design projected by the Au­thors of Popery, and how like they look to what was designed and done by the false Apostles. It may be eve­ry one of those additions in difference between Protestants and Papists, may not directly tend to promote their worldly design, though many of them do remotely, which do not immediately: [Page 81]But yet that will afford them no relief though so it should be: Because when men invent some errors, for no other reason but because they are service­able to them in their carnal and cor­rupt designs; it is not unusual for God then to give up such men to other absurd opinions and practices, though not serviceable to them in any such way. Because they received not the love of the truth that they might be sav­ed, (but the love of some errors, in­stead and under pretence of truth, that they might compass and bring about their worldly design) therefore, and for this cause, God shall send them strong delusions that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness, saith St. Paul, 2 Thes. 2.10, 11, 12.

I intend not to dispute the several points in difference between Papists and Protestants, or to prove them to be such additions and corruptions as I term them to be: for that hath been done many a time over sufficiently [Page 82]and abundantly already by Re­formed Authors. But methinks it should go as far and signifie as much with the Popish Laity, if not much more, as a just and full confutation of those additions as erroneous would do, when they shall come to see how they have been abused and imposed upon by their Leaders and Guides, and made to believe and do such things for the saving of their Souls, as have no such tendency, but the contrary: and by dancing after their Pipe have been made use of as Engines, meerly to work their ends and to serve their carnal design by them: to squeez and drain them to fill themselves: or as men make use of horses to car­ry them out of the dirt and to ease themselves by their labour. Which puts me in mind of the woman that sate upon the Beast, having upon her forehead a name written, Mystery Ba­bylon the great, &c. Rev. 17.3.5. All that I would desire of the Laity is, that they would see with their own eyes, and use their own reason in the [Page 83]things I shall now lay before them, and not suffer their Clergie to blow out the Candle, or to hoodwink them, while they play tricks and pick their pockets.

In giving instances of the Popish corruptions, by which the design of domination and worldly greatness hath been begun and carried on by the Romish Bishops and their Seconds and assistance, under a Religious pre­tence, I shall begin with that which was laid as the foundation of the Pa­pal fabrick.

S. 16. First then they would bear the world in hand that the Bishops of Rome successively, are St. Peter's suc­cessours, and as such are invested with a kind of Apostolical Authori­ty, and their See the Apostolical See; and that as St. Peter was superiour to all Bishops and Presbyters in jurisdicti­on; so they, as his successours, are so too: Yea, that the Bishop of Rome, for the time being, is Christs Vicar on Earth, and visible Head of the Church.

Which claim of theirs puts me in mind of those who said they were A­postles but were not, but were found liars, Rev. 2.2. And if it shall be af­firmed that the Bishops of Rome are successours of these in their design and pretence; they themselves have given a more cogent proof of it, than ever they did of being St. Peter's suc­cessours in such headship and power as they pretend to.

But as the false Apostles by preten­ding to be Apostles indeed, when they were nothing less, did procure to themselves such a reputation with those that were deluded by them, as did greatly advantage them in that worldly design which they undis­cernedly carried on under that pre­tence; just so have the Popes, by mak­ing their deluded adherents believe that they are St. Peters successors, Christs Vicars and head of the Church, raised to themselves such a reputa­tion as is greatly advantagious to them also in the like but greater world­ly design of theirs.

For as the Proselytes of the false Apostles were by their delusive per­suasion, made not only plyant, but even zealously active in serving them in their design; so have the deluded adherents of the Popes been in like manner, in serving them in theirs. In­to what mould may not such men cast the people, when they have insinuated themselves into their opinion, to be such marvellous men as they pretend themselves to be? The Galatians though after the false Apostles had corrupted them, began to look upon Paul with a jealous eye, as if he had been their enemy, by exposing them to that trou­ble in professing the Gospel, which the other taught them how to avoid: yet so long as they retained that venera­tion for him which sometime they had while they esteemed him the undoubt­ed Apostle of Christ; they could, if it had been possible, have pluckt out their very eyes to have given him, as he saith, Gal. 4.15, 16. And when the false Apostles were taken for true ones, they had such an interest in the deluded people [Page 86]thereby, as that they did even what they would with them. Which made St. Paul say, ye suffer if a man bring you into Bondage, if a man devour you, if a man take of you, if a man exalt him­self, 2 Cor. 11.20. Words doubt­less applicable to the Popish Laity up­on as great reason, as ever they were to the deluded Corinthians: So great is the power of false opinion, when men, whether false Apostles or Popes, are taken to be what they least are.

Besides, as this lofty claim and high pretence of supremacy and headship over the whole Christian world, pre­pared the Popes way for commanding and doing what he pleased among them that received and owned him in that capacity: So it was the direct road to the highest pitch of Vain Glory; that is, of being esteemed and honoured for what he is not; since all m [...]n are wont to proportion the ho­nour they give to men, according to what they esteem them to be. And honey is not sweeter to the mouth, [Page 87]than honour and glory is to ambiti­ous minds. And therefore if Diotre­phes loved to have the preheminence, and the false Apostles thought it a prize worth striving for, to be counted the head of a small party, when but low and kept under in the world; how was his Holinesses fancy tickled, may we think, with the contemplation of being Ʋniversal Head of the whole Christian World! And what would not ambitious men give or do for such a purchase, and to keep it when they have it? Simon Magus we know would have purchased the power of work­ing Miracles as the Apostles did, with money: but for what end? but that he might not be outdone by the Apo­stles, and so lose that high esteem he had among the people whom he had deceived with his Magick, as if he had been the great power of God, even as the Popes have done by their Arts. I appeal to the Papists themselves: is it not apparent that honour from men was a great part of the prize for which the Bishop of Rome ran, when [Page 88]he first laid his design for Universal Bishop, and to bring all others under him? And hath it not been a sweet morsel to his successors for the time being, to be adored by the people as St. Peters successor, as Christs Vicar and visible head of his Church, and to be saluted with the appellation of The most Holy Lord the Pope, and to have Kings do homage and kneel to them, yea, and to kiss their very feet? That Pope understood well enough what he said, when he said, What need of the Net when the Fish is caught? Certainly this seeking and receiving honour from men at this rate by the Popes, hath been no very good argu­ment to prove themselves St. Peters successors, who was so shie, as we know, of being worshipped by Cornelius, and of receiving too much honour from men when he had wrought a Miracle indeed: for he said, Ye men of Israel why marvel ye at this? or why look ye so earnestly on us, as though we by our own power or holiness had done this? Act. 3.12.

Unity in Religion indeed hath been pretended as the reason of the neces­sity of such an universal visible Head­ship, as the Bishops of Rome have claim­ed: But unity of Consent and endea­vour in the people to honour them as such, and to maintain them in that magnificence which hath followed that pretence and claim, hath doubtless been at the bottom when the other hath been at the top; as is visible in the effects of it. If this were not so, they would never so patiently endure those many differences and bitter con­tests about Religion as they do, which are among the several Orders of men under their Government, provided they do but all agree in owning the Pope and his claim of Succession, Su­premacy, and Universal headship: Whereas let any but whisper any thing against this, and he shall quickly find a watchful eye over him, and a hea­vy hand upon him. So that 'tis self-interest which is the White aimed at, that still governs in the use of what power and preheminence is obtained, [Page 90]though other things, to cover the de­sign, are pretended.

S. 17.2. Another of their corrup­tions, is a pretence to an Insallibility in the Popes, in their Decrees, Canons, Constitutions and Determinations, de­rived from St. Peter, by virtue of their succeeding him. Not that it can be rea­sonably thought that they can in ear­nest believe any such thing concerning themselves: For several things uttered and done by them, or some of them, have bewrayed their own misgivings as to this, as I could shew: However they think fit to set a good face on't outwardly to the world, as being a thing necessary and useful for the car­rying on of their worldly design. For by perswading the people to believe such a thing concerning them, they get a great advantage to make them become perfectly their creatures. For if the people be made to believe that the Popes are Infallible and cannot err in the things aforesaid, then they can have no pretence to dispute any thing [Page 91]imposed upon them by them, but ac­cording to their own belief, must be­come perfectly Vassals, and yield ab­solute obedience to them: A thing, than which, what could be more cun­ningly contrived by the Popes and their Confederates, to serve their ends upon the people?

S. 18.3. And because several Re­ligious Orders of men were thought as necessary to support this Ecclesiastical Monarchy, as the Janizaries and Bas­sa's are to support the Turkish; there­fore some things likewise were thought necessary to procure reverence and re­spect to the Popes dependants in their several Orders and Degrees, to the end the people might stand the more in awe of them, and be the more ready to yield Obedience to them in execution of the several Offices and Orders they have received from the Pope their Head. One of which is a power of Absoluti­on and Forgiveness of sins, vested in their Priests. Another is a power of making a God for the people to wor­ship, [Page 92]by Transubstantiating the Bread and Wine in the Sacrament, into the Real Body and Blood of Christ: And who would not be glad of the favour of such wonderful men, and do any thing to please them? And by Auri­cular confession to a Priest, another of their corruptions, they lay the people under their mercy, being there­by masters of their Secrets, besides the advantage of giving intelligence in special cases, which must needs keep them in a continual awe of them. And by their receiving the Sacrament in both kinds, when the Laity are suffered to receive it but in one, (a­nother of their corruptions) a great and sacred difference forsooth is put between the Clergy and Laity. And besides, the effect of the peoples pub­lick Devotions, is made to depend upon the intention of the Priest, ano­ther corruption; and therefore no need of having their Divine Service in the Vulgar tongue, another corrup­tion likewise added to that: All still tending to make the people the more [Page 93] dependant upon the Clergy, and the more governable by them in all things, while they live, and to be in the bet­ter disposition to be directed and pre­vailed upon by them in disposing of a good part of their Estates to the use of the Church, when they die.

S. 16.4. Although the Scripture saith, that every one shall bear his own burden, and give an account of himself to God: and tho' Christ hath said Search the Scriptures, and the Bereans for doing so were highly commended; yet in contradiction hereto, the do­ctrine of Implicitie faith is set on foot; by which men are taught to believe as the Church believes, i. e. as their Priests believe, they believing what the Pope, or the Pope and a General Council of their own, have defined for matter of faith. And this also is one of their cor­ruptions; and the forbidding the Laity to read the Scriptures without licence from their Bishop, is another; and so is their Tenent that Ignorance is the mo­ther of devotion. And what is their end [Page 94]in these things? Ʋnity in the faith, and to keep people from running into heresie, is pretended: (and is not put­ing out a mans own eyes that he may be led by another, a good expedient not to miss his way?) but their end is to secure their corrupt principles and fraudulent arts from being inquir­ed into by the people; and that the Laity may depend upon them as in­fallible Oracles, even in those things which are imposed upon them under one Religious pretence or other, when in truth it is but to serve the Pope and his Clergies interest, and to work their ends upon them undiscovered. It is that the people might entirely and tamely resign up themselves to them, and be wholly at their dispose in what they would have them believe and do, though otherwise it should seem to them never so unreasonable. And therefore Bellarmine (de Rom. pontif. l. 4. c. 5. fin.) was not ashamed to af­firm, that if the Pope should err in for­bidding Virtues and commanding Vices, yet the Church were bound to believe [Page 95]Vices to be good and Virtues bad, un­less she should sin against conscience. But when the blind that are led and the blind that lead, are both in the ditch, it is not their saying they were led thither, will help them out.

S. 20.5. Furthermore, although Christ upon occasion of the two dis­ciples desiring of him that they might sit the one on his right hand and the other on his left in that temporal King­dom they fancied he was to have, said to Peter and all the Apostles, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise Authority upon them, but it shall not be so among you: I say, though this be so express as you see, yet notwithstanding the Pope as pretended successour to St. Peter, claims a Supremacy over Kings, and a priviledge to be appealed to as the last and highest Tribunal upon earth. And in case any Kings turn hereticks to him in denying his Claim and cast­ing off his yoke, he takes upon him [Page 96]a power to chastise them; to excom­municate them, and then to depose and dethrone them, and to dispose of their Kingdomes, and to absolve their subjects from the duty of their allegiance to their natural Prince.

And for what reason is this swell­ing power of overtopping Kings assu­med? The pretence is, that the Pope as head of the Church being Superiour to all Christian Kings, as being but members of that body whereof he is head, they upon that account are un­der his conduct and government in using their secular power for the in­terest of the Christian Religion and Catholick cause, and for the chastis­ing of such as are heretical, or un­dutiful and disobedient. This is the Pretence; But the true design is to render the Pope the more magnificent and venerable, the more awful and ter­rible in the eyes of all, and to lift him up to the highest pinnacle of worldly Pomp and greatness attain­able in this world, and to use the pow­er and interest of such Kings to sup­port [Page 97]and secure him in his Pontifical Chair of State, and as executioners of his wrath and displeasure against all that shall but peep and mutter any thing against him, or any of his de­crees or orders, or give him the least disturbance.

That this is the design, tho' the other be pretended, appears in that the Pope is well enough contented that these Kings should tolerate or con­nive at any wickedness in their Do­minions, though never so dishonour­able to Christ and Christianity, and destructive to his Religion in the pow­er of it, provided they be but tender of his Interest, and will not connive at any Affronts put upon his Govern­ment as Papal. Men may do what they will, provided they meddle not with the Popes Crown or the Monks bellies, was the saying of Erasmus.

S. 21.6 Again, as the Popes do claim a supremacy over Temporal Princes for themselves, so they do a priviledge and exemption for their [Page 98] subordinate Clergie from the Temporal power; Concil. Trid. Sess. 25. as holding immedi­ately under their Ecclesia­stical Head, the Pope: which is another device to strengthen their Interest. For hereby all his Clergy are the faster tied and engaged to their grand Master the Pope, and at the greater liberty act securely in abetting his Interest and serving his designs, as occasion and opportunity serves.

S. 22. 7. As the false Apostles broached Doctrines tending to Licen­tiousness, to increase their party and strengthen their Interest: so the Au­thors and Founders of Popery have set on foot certain corrupt doctrines, good for nothing but to increase their party and wealth thereby, and to streng­then their Interest. Such is that of a pretended power vested in the Pope, and from him derived to every Priest, of absolving men and forgiving their sins upon such easie terms as the con­fessing them to the Priest, and doing such slight Penances, as he out of his [Page 99]Indulgence to them, if they please him, is pleased to appoint.

And which is yet worse, if worse can be, viz. the Doctrine of the Popes power, not only of granting Indul­gences for Sins past, but also Dispen­sations to commit them for time to come. And that such a power is pretended to, we learn from Authors of their own. Espenseus hath told us, that They allow not only the Laity, but also their very Clergie-men to dwell with Whores and Harlots, and to beget Ba­stards, for a certain Tax. Comment on Tit. p. 478, 479. Also, De Continen­tia Lib. 2. Cap. 7. And the Princes of the Roman Empire assembled at Norem­berg, in the years 1522, 1523. com­plained that the Popes sucked the mar­row of the peoples Estates by Indulgen­ces, and that they heightened the im­posture by their hireling Cryers and Preachers, and that Christian piety was banished, while to advance their Mar­ket, they cried up their Wares, for the granting of wonderful peremptory par­dons, not only of Sins already commit­ted, [Page 100]but of Sins that shall be commit­ted. So that by the Sale of these Wares, as they said, together with being spoiled of their money Christian Piety is extin­guished; while any one may promise him­self impunity, upon paying the rate that is set upon the Sin he hath a mind to com­mit, Fasciculus rerum experendarum, fol. 177, 178. And if the people can believe that the Pope hath power by his Dispensations to bear them out for money in such Immoralities, they may as well believe also that he hath power to dispense with their taking of such Oaths, and entering into such Obligations which they never intend to keep, or to do any other thing as bad, especially if it any way tend to the advancing of the Catholick Cause. And if so, by what Test can they be discovered to be really what they are, when they have a mind to conceal it? or what security can such Oaths or other Obligations be to Protestant Princes, of their true alle­giance to them?

And what is said in this is the more [Page 101]considerable, it we add thereto those other two loose Doctrines of theirs, the one touching the lawfulness of their breaking Faith with Hereticks, such as they esteem Protestants to be, and the other the Jesuitical Doctrine of Equivocation with mental Re­serves. Wherein also they exactly follow their Leaders, the false Apostles. For they, as I have shewed, thought, or at least taught, that in some cases they might deny Christ in word, so they did but retain a belief in him in their hearts; and partake with Ido­laters in their Idol Sacrifices, so they did but retain in their minds a belief that there were no other Gods but one, and intended not any honour to the Idol.

The very complexion of these, and such like Doctrines, shews them to be calculated, not to promote Religion and Virtue, but to hook in filthy lucre, to gratifie any that will but be for them, in giving scope to their Lusts, and to set men free from all ties of Religion and Conscience, when [Page 102]they stand in the way of their Cause and Interest. That which the Pro­phet of Old from the Lord charged upon the Priests, then when he said, They eat up the sin of my people, and set their heart on their Iniquity, Hos. 4 8. falls upon these men. For as those were desirous to have the people sin that they might have the more Sin-offerings: So these are willing, we see, that the people should have liberty allowed them to sin, provided they will but buy the more Indulgen­ces and Dispensations.

And such likewise is their doctrine of Assuring men of pardon when they are going out of the world, tho' they have lived never such wicked and vi­cious lives before, upon condition of Contrition and Confession to a Priest: Yea upon condition of that Confessi­on and Attrition alone: which, as they define it, is a grief for sin arising only from a fear of Hell. And I should think no wicked man that believes or fears that there is a Hell, can lightly be without such a sorrow at last. And [Page 103]if men could be made to believe or hope that they may keep their sins and yet be pardoned, at least upon such easie terms as we see they are taught to believe they may, it would then be matter of wonder that there is no more, rather than that there are so many Papists in the world.

Such doctrine as this is, doubtless, the reason, why now and then some profligate persons, and so many Thieves and Murderers, when condemned to die, turn Papists, that were no bet­ter than practical Atheists before.

S. 23.8. And yet lest their loose principles and practices should render them too much suspected for Irreligi­ous, they, just as the false Apostles be­fore them, would seem to be even more devout in some things than the purer Christians that oppose them in their carnal designs. And therefore they have imposed upon themselves and their Votaries certain things, as parts of Religion, which God hath not made so, and are more careful to ob­serve [Page 104]them, than what God hath com­manded; as the Pharisees before them were, in reference to their traditi­ons. Such is their abstaining from some sorts of meats upon such and such dayes; not upon a Civil account, which may lawfully be done, but up­on a Religious account. And it's well if, at least, many of them do not make more conscience of eating flesh on a Fryday than to swear or lie. The exercising certain severities up­on their own bodies at certain set times of the year by way of Penance: the restraining those that are in Religi­ous Orders from Marriage: the Vows of Poverty and Single life, are also things of like nature with those which the false Teachers in the Apostles times imposed upon their Proselytes, as I have shewed. And so was the wor­shipping of Angels, a thing which these Popish Christians also teach. Nay they pretend to make show of such great love to Christ more than o­thers do, as that for his sake they worship such as are related to him, [Page 105]as the blessed Virgin Mary and other Saints: And not only so, but to wor­ship his very Picture, and to have in sacred esteem the very Reliques of his servants, or those which they esteem to be so: Like the Pharisees of old, who builded the Tombs of the dead Pro­phets, and garnished the Sepulchres of the Righteous that were dead; when at the same time they persecuted those that were living, as these also have done.

By such arts as these they have made a covering, such as it is, for their Irreligious designs, by which they have deluded people of gross minds that are influenced by sense in the way of Religious worship, as Su­perstitious and Idolatrous persons al­wayes have been, but have misappre­hensions of the Nature of God, and of that Spiritual worship which is agree­able to his Nature and acceptable to him. Which also makes them think that the eating of Christ's Flesh and the drinking of his Blood in the Sa­crament in a natural and proper sence, is that which is available: like the [Page 106] Capernaumites, who said, how can this man give us his Flesh to eat? under­standing him in a gross sence, when he had said to them, The bread that I will give is my flesh, which I will give for the life of the world: And except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, Joh. 6.

Moreover, to raise yet the grea­ter opinion in the people of the good­ness of their way, they ingross the whole of true Christianity to them­selves, stiling those and those only of their way, the Catholique Church; denying Salvation to belong to those that are not of it, accounting them Hereticks. Herein likewise follow­ing the guise of the false Apostles and their Disciples, who laboured to in­gross to themselves the name and re­putation of the most Knowing and most Spiritual, separating from the rest of Christians, as if they them­selves only had been the true Church, thereby to put the better colour upon their corrupting the Christian Religi­gion, [Page 107]and the worldly end for which they did it.

S. 24.9. And then to fill the Churches treasuries, and to draw to themselves the wealth of the world, and thereby to support all their glo­ry and grandeur, and to glut them­selves with sensual pleasures and de­lights, they have used other methods and Arts also. One of which is the doctrine of the Merit of good works; For when the people are made to be­lieve that they may by good works, Almsdeeds, and Donations to pious uses, make satisfaction to God, pro­cure exemption from Purgatory, and merit Heaven; and by abounding in them may supererogate; and not only merit enough for themselves, but have to spare for others; Then it is no hard matter to persuade them to be very liberal and kind to their Ghostly Fathers while they live, being to them in Gods stead to pardon them, and to leave a considerable part of their estates to the Church, when they die.

The forbidding Marriage to the Clergy serves to the same end also; which may be one reason of that re­straint. For when they, especially those of the higher degree that have great Estates, can leave no Children lawfully begotten to inherit; who is likelier to be their Heir than the Church? especially considering that the Canon Law allows not Regular Bishops to dispose of their Estates by Will.

Another device to get money, is the Tax of the Apostolick-Chancery; a grant by several Popes of Pardons, at such and such a price for thousands of years, though their sins be of a deep die. It is true, there are, I must needs say, very good peniworths to be had, if the Ware be not counter­feit: One may have that for 18 Pence, 2 Shillings, or half a Crown, that a man would give all he is worth for, be it never so much, were he sure he should not be cheated in his pur­chase. But as for all those that have faith enough to believe the Infallibi­lity [Page 109]of the Popes, in assuring them of Pardons at such cheap rates, (and if they question it in this, they may question it in all the rest,) methinks there should not one of them fail to buy one of these Pardons that can go to the price of them: and who can­not? And if so, who can count the vast sums of money which we may rea­sonably conceive this device will bring into the Popes Exchequer from age to age?

Another Engine for the same pur­pose, is Shrine Oblations: that is, the Offerings which the people make when they go on Pilgrimage to visit the Shrine of such or such a Saint, whether voluntarily, or in a way of Penance. And the Treasuries of the Shrines of some eminent Saints, are upon this account so rich, as that it's said they may vie it with the Treasu­ries of Great Princes.

Another Screw is, Commutation of Penances; that is, the buying off the doing of such or such Penance, for so much money as the Confessor or [Page 110]Ghostly Father shall be pleased to ex­cuse them for: and he knows well enough how to put the price accord­ing to the ability of the purchaser; and so he doth also how to make the Pe­nance greater or lesser as he pleases. And this falls out so often, and with so many in all Popish Countries, that the Income thereby must needs be very great, besides the ordinary Tithes they receive.

The fictious doctrine of Purgatory, to name no more, is, I assure my self, none of the least of the Artifices of the Founders of Popery, to accu­mulate a prodigious mass of wealth: of which Doctrine and device, take this brief account. First, The peo­ple are made to believe, that though God pardons Mortal Sins to the truly penitent, so as to free them from Eternal Torments; Yet since they have much Venial Sin and Corruption, in which oft-times they die, not hav­ing made sufficient satisfaction by Pe­nances enjoyned them here, they must expiate these, and satisfie for them, [Page 111]by suffering the pains of Purgatory. And farther, they must believe also, that the Church hath a Treasure or stock of Merits arising out of Works of Supererogation done by such as have merited more than enough for themselves, the over-plus still running into the common stock: and that the Pope, and Priests from him, have the power of disposing and applying these out of the common stock to particu­lar persons that need them. And far­ther, they are taught to believe that this Treasure of the Church is not drawn out and distributed but by Indulgences: and that since these In­dulgences are for the relief of the Churches Indigences, they are not to be obtained without being purchased. Now when the poor deluded people are made to believe all these idle Ficti­ons for real Truths, and come to have their Consciences awakened on their Death-beds; what will they not give to obtain these Indulgences, and for Masses to be said, and Prayers to be made, that they may be delivered from [Page 112]Purgatory, a place of Torment little less than Hell. Skin for skin and all that a man hath, will he give for his Life; how much more for his Soul! So that the fruit and effect of this de­vice, as we may well conceive, is no small or inconsiderable thing. And therefore it was no less truly than wittily said, The fire of Purgatory keeps the Popes Kitchin warm, and makes his Pot to boyl.

I shall instance in no more: but these I have named are some of the Arts, and part of the Craft in the Mystery of Iniquity, by which, Deme­trius like, they get their wealth. And truly so vastly great hath been the An­nual Income of the Court of Rome from all Nations of their Communi­on, that according to the account giv­en from amongst themselves, by Mat­thew Paris for one, (M. Par. Hist. An. 1252.) its yearly Revenue from Eng­land alone, by one way and another, more than I have named, amounted to no less heretofore, than twice so much as the then Kings Revenue. [Page 113] ‘No marvel then if the Bishops of Rome, and their Cardinals, former­ly poor Priests and Deacons, are now become Illustrious, and for Pomp and Magnificence, able to vie it with great Princes, and to raise their Families, Nephews and Nie­ces, to Dignities and Fortunes ve­ry great, as is well known to the World.’

S. 25. And now I having made this Comparison between the salse Apostles and Founders of Popery in their world­ly design and cursed means of accom­plishing it; all that I shall desire of the Lay Catholicks, as they call them­selves, is, that they would but bestow so much consideration upon what is here offered, as by which they may come to make an impartial judgment whether or no I have wronged the latter by comparing them to the for­mer. And if I have not, as I doubt not but they will find I have not, if prejudice and prepossession do not make them err in judgment, as too [Page 114]frequently it is wont to do; Then methinks I should not need to use one word to persuade them to desist from following their guides any longer blindfold by an implicite faith; for their own Interest both spiritual and temporal, which useth to be most pre­valent with men, will prompt them to this. Can they possibly think it safe for them to commit themselves to the conduct of those, who directly follow the track, and tread in the steps of the false Apostles, who for self ends and worldly advantage, Avarice and Am­bition, betrayed the Religion of the holy Jesus, and the Souls of men? Solomon sayes, In vain is the net spread in the sight of any bird. And will they be more silly than the fowles of the Air, in not endeavouring to make their escape when the Snare is discovered to them? Remember this and shew your selves men, may be said to them, as once it was by the Prophet to others.

But we know the manner of these mens Guides; either they will not suf­fer [Page 115]them to read discourses which de­tect their fraud: or if they happen to hear or see any thing of that nature, they can, as they would have them think, blow off all with one blast of their mouth. I do therefore heartily wish that the Laicks I speak of, would at last be so wise for their souls as to con­sider, That when their Clergie, whom they follow by an Implicite faith, do make their defence against us in what we charge them with, they are then concerned in point of a Carnal self in­terest: and where that rules and is predominant, it still obliges men to put the fairest colour they possibly can upon their Cause, though never so bad, without regard to truth; that not being the thing they strive for, but their selfish interest. And it is the manner of such men, when they have done so, to glory over their Ad­versaries from the teeth outward, as if they had laid them dead at their feet: When at the same time inwardly they feel themselves struck to the very heart by the clear evidence and un­resistable [Page 116]force of their Adversaries rea­sonings. And the reason of their do­ing so is, because they find that there­by they can preserve their interest among the people that have given up themselves to them, and pinn'd their faith upon their sleeves; this course of theirs serving their end as ef­fectually as a real confutation would do.

And herein also they as evidently follow the steps of the false Apostles, as in any of those other things I have instanced in. For although they, the false Apostles, could not stand be­fore the powerful conviction of the faithful Apostles, but found their hearts to sink within them, as to the Cause they maintained, as knowing in their consciences they were not able by the strength of truth to defend it against the assaults of the holy A­postles: yet then they would in face and outward appearance, glory and boast, as if they had the victory, and all because they had no other way to hold their party to them and to carry [Page 117]on their design, which they were re­solved to stick to, whatever was said against it: and also because they found that this course of theirs would do them as much service as a demonstra­tion would do among their credulous followers, who hung upon their lips, and were willing to take all they said upon trust, as suiting most with what they liked best. See for this the 2 Cor. 5.12. We commend not our selves again unto you, saith St. Paul, but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart: meaning the false Apostles,

All that I shall add is only to ob­serve from what was last delivered, That the false Apostles even then when they set the best face upon their Cause, and gloried over their oppos­ers, and carried it outwardly with never so great confidence and boast­ing; yet since their own corrupt In­terest was concerned in the Contest, there was just cause for their follow­ers to suspect what they pleaded in [Page 118]their own defence, and that it was wisdome in them that did so, and folly and unhappiness in those that suffered themselves to be imposed up­on and deluded thereby, without looking more narrowly into the mat­ter themselves, as those did who try­ed them that said they were Apostles but were not, and found them liars, Rev. 2.2. And if so; then in as much as a Corrupt self interest of Popish Guides is also concerned in and de­pends upon the cause they labour to defend, as I have shewed; those who have committed themselves to their Conduct, have no more reason to be confident of the goodness of their Cause upon the account of the con­fidence and boasting of those who un­dertake to defend it, than the fol­lowers of the false Apostles had in reference to their cause: But in point of greatest prudence are concerned to look upon all they say with a jealous eye, and with the greatest care and diligence to scan the mat­ter themselves, and to search the [Page 119]Scriptures themselves, and imparti­ally to consider as well what is said against them and their Cause, as what is said for it and them, and not carelesly or desperately to venture their souls upon such mens confident pre­tences, whose Corrupt interest it is to deceive them.