A Just Vindication of the Christian Religion from the impious Slanders of its professed Ene­mies, and covert practices of its pretended Friends▪ hath in all Ages of the Church, been a very necessary work. For tho our Religion be sufficient­ly attested, and God hath given convincing Evidences that it came from him; tho the excellency, and intrinsick worth of the Precepts, recommend it to the Approbation of all mankind. Tho the Doctrines it deli­vers are highly agreeable to the wisest Ap­prehensions of men, no way unbecoming a God to speak, or men to hear. Tho no Re­ligion in the World was ever so admirably [Page 2] sitted to advance the interest of particu­lar persons, or promote the advantage of publick Societies; yet hath it been vilely misrepresented by its Adversaries, and the malice of Earth and Hell hath been busied in inventing lying Accusations, to prevent its settlement and Propaga­tion.

The blessed Author of it, was accus'd as a Blasphemer and Impostor, tho he came upon the most admirable design; of pro­moting the happiness of mankind, and laid down such excellent Rules, as would cer­tainly have fill'd the World with the bles­sings of a flourishing Peace, and lasting Prosperity; yet was he traduc'd as a Troubler of the World, and Seducer of the People: and tho he deserv'd to be ho­noured with the most profound respect, and recompenc'd with the best rewards; yet had he no other Crown than one of Thorns; and no other Throne than a Cross. And the same Spirit that murder'd their Lord, did appear also against his Disciples and Followers. Whereever they went to Preach the Word of the Kingdom, they were still persecuted with the bold lies, and virulent slanders of their enraged Adversa­ries. The Magistrates were excited to se­cure the publick Peace, against these pre­tended [Page 3] Disturbers of it. And thus they bold­ly cry out in the Text, These that have turn'd the world upside down, are come hither also.

For the better understanding which words, it will be necessary, briefly to reflect upon the Context.

Paul and Silas, having travell'dv. 1. through many parts of Asia, publish­ing the Gospel; in this Chapter, are come to Thessalonica, where was a Synagogue of the Jews, and a mix­ture of Heathen Greeks, and thosev. 2. call'd devout, i. e. Proselytes of the Gate, that disown'd the Follies and Superstitions of the vulgar Heathen, worship'd one God, and complied with the seven Precepts of the Sons of Noah. St. Paul gives the preference to his own Nation, and according to his usu­al custom in other places, goes into the Jewish Synagogue, and for three suc­cessivev. 3. Sabbaths, reason'd with them, and proves by their Law, That Jesus must be the expected Missiah. And hisv. 4▪ Arguments were so covincing, that he gain'd some converts among the Jews, and proselyted a numerous com­pany of Religious Greeks. But thosev. 5. who remain'd obstinate in their infide­lity, [Page 4] being fill'd with rage, gathered together a Rabble of the baser sort, and tumultuously throng to the house of Jason, whose Guest St. Paul was, and would forcibly have drag'd the Apostles before the Civil Magistrate; but they having prudently declin'd their fury, Jason with some other Converts is hal'd before the Rulers of the City, and accus'd as an Har­bourerv. 6. of Traytors, or at least Distur­bers of the publick Peace. For they cry out▪

These that have turn'd the world upside down, are come hither also: Whom Jason hath re­ceiv'd.

These) they speak concerning the Apostles, these whom Jason hath re­ceiv'd.

That have turn'd the world upside down. The Greek word is, as I remember, us'd but once more in the New Testament, and there it is rendred to trouble, Gal. 5. 12. I wish they were even cut off which trouble you, i. e. unsettle your minds, and seek to pervert you by teaching that new Doctrine of Cir­cumcision, and keeping the Ceremonial part of Moses's Law. The word properly signifies to Disorder, Disquiet, and raise [Page 5] Confusion. So that the Accusation against the Apostles, may be understood either more Generally, or Particularly.

1. More Generally; So the Accusation may be, These that have disturb'd the World, by bringing in a new Religion, that have overturn'd the Ancient Religions; and brought in new Doctrines, directly opposite to the former; as if they should have said, They propagate new Principles, destru­ctive of the Ancient Religion of us Jews, and customary rites of you Gentiles; they have in every place argued against that Law, which we are assured came down from Heaven; and laugh at that Worship which you account most sacred and venerable. They have not on­ly created disturbance by this means, in other Cities; but with the same design, are come hither also; and therefore your duty to your Gods, obliges you to silence and restrain them; they indeed have escaped our hands, but we have brought these before you, who have given entertainment to their Persons in their Houses, and their Doctrines in their hearts.

2. More Particularly, The Apostles may be here accus'd as disturbing the World, by teaching Doctrines of Rebellion and Se­dition. Indeed as they brought in a new Religion, they might be accounted Authors [Page 6] of Sedition, because all Innovations were look'd upon as tending to unsettle the Peace of the State; but the more particu­lar crime, of which they may here accuse them, seems to be the immediate tendency of some of their Doctrines to Rebellion, and this is countenanc'd by the 7th verse; These all do contrary to the decrees of Cesar, saying there is another King, one Jesus; we may therefore suppose the charge of the Jews, to be manag'd after such a manner as this. These that are the Pests of Societies, and highly disaffected to the establish'd Govern­ment, Friends of Anarchy, and Enemies to Cesar; that maintain rebellious Principles, and sow Sedition wherever they come; that have cast off all sense of Allegiance, and teach others to renounce their Subjection to their Em­peror; that will not obey the Laws themselves, and perswade others to refuse their Obedience also, and preach up Subjection to another King, one Jesus; these, as they have disturb'd the Government in other Cities, so here also have they spread their Infection. These are the men, these are their Principles; and whether they are worthy of restraint, judg ye.

Thus do the malicious Jews, misrepre­sent the Doctrines of these Messengers of Peace; and Innocence it self was not a sufficient Guard against the Persecution of [Page 7] their envenom'd Tongues. And, oh that I might say, concerning the whole Christi­an World at this day, that such an Accusa­tion would be Slanderous against them, as well as the Apostles; but alas! the Groans and Sighs of England, as well as other Lands, gives too sad occasion to cry out, These that have turn'd the world upside down, have come hither also.

I shall speak to the words in both these senses▪ seeing they will well bear it, and are ex­actly suited to my design. In order to a more methodical Progress, I shall speak to four Ge­nerals.

• 1. Whether the Apostles did introduce a new Religion, different from what was before entertain'd in the World? and whe­ther they had the Divine Commission to do so? For if they could produce the War­rant of God for what they did▪ they could not justly be blam'd or accus'd.
• 2. Whether the Apostles Doctrine tended to Rebellion?
• 3. Whether any professed Christians at this day, are justly liable to this charge in both senses?
• 4. I shall deduce such Inferences as naturally result from the whole Dis­course.

[Page 8]1. Whether the Apostles did introduce a new Religion, and had a Commission from God to do so?

To this I answer affirmatively; Christ did institute, and his Apostles did publish a more perfect platform of Religion than was before existent in the World; but not with­out sufficient discoveries of Gods Approba­tion. In this sense, they did turn the World upside down; taught Doctrines contrary to the universally receiv'd Opinions of the Gentiles, and darling Traditions and Practise [...] of the Jews. The Christian Reli­gion did silence the Pagan Oracles where it prevail'd, and caus'd the Heathen Da­gons to fall down before it; the carnal Ce­remonies of the Jews were disus'd, and Moses was not able to stand before him, whom they call'd a Magician.

The Brutish rites of the Heathens were abolish'd at the appearance of Christiani­ty; and the Light of the Gospel dispers'd the Shadows of the Law, and took off the vail from Moses. The Impurities of the Heathen, and Imperfection of the Jewish Worship, did render a more perfect Revela­tion of the Divine will very necessary; and this was the Province undertaken by our Sa­viour and his Apostles.

[Page 9]1. The Christian Religion hath given a more compleat discovery of the Nature of God, and the manner how he will be Wor­shipped

The Conceptions of the Heathens, con­cerning the Nature of God, were very gross and confus'd; and the Wise-men of Athens and Rome, were at continual jars and disagreement about his Attributes; and they entertain'd very lame and imperfect, and some blasphemous and unworthy No­tions of him. They did indeed generally acknowledg there could be but one Su­preme and Sovereign God; and of him, Varro tells us, they made no Images and Pi­ctures at Rome, till 170 Years after the Building of that City; but afterwards they carv'd him out in Wood and Stone, and still worship'd inferior Deities with the same external reverence they paid to their Jupi­ter. To th [...]se they dedicated Temples, con­secrated Altars, burnt large portions of Incense, and ador'd with the same out­ward expressions of Devotion; and thus they debased his Infinite Power, as if he needed a rabble of petty pigmy Deities to rule the World. To him the common people (being influenced by the tales of the wanton Poets) Ascrib'd the most en­ormous Vices, the Murders and Adulteries, [Page 10] Sodomies and Rapes, which are related of 'Jupiter of Crete, were appli'd by them to him whom they call'd Supreme. And tho many Philosophers entertain'd more refind Notions, yet they dared not contra­dict the vulgar Follies, without incurring the Odium of the Rabble, and join'd in the same Rites and vile Ceremonies, and ob­serv'd the same Customs with them. In­deed among the common people reason was debas'd below common sense; the idle Fables of their iustful Poets, were rea­dily receiv'd. Orvids Metamorphosis, and Homers Iliads, and the Divine Theology of the great Virgil, were their Systems of Divinity. The vilest of men, who deserv'd publick Punishment on Earth, were ador'd as Gods in Heaven; and those whose me­mories ought to be loath'd and detested, were reverenc'd with Divine Adoration; in some places they worship'd bruit Beasts, Cows and Dogs were deifi'd, Serpents and Crocodiles were devoutly ador'd, Apes and Monkeys receiv'd their submissive Prostra­tions; so that it was very questionable, which were more ridiculous, the gods or their worshippers. The Sun, Moon, and Stars, Rivers and Elements, the Fruits of their Trees, Flowers in their Gardens, Herbs in their Fields, and the vilest inani­mate [Page 11] things in nature, were the objects of their religious worship; they paid a Divine Veneration to the Diseases of their Bodies, the Passions of their Minds, and the Acci­dents of their Lives.

Nay, further, the cursed Fiends of Hell were treated with awful Reverence; and the sworn Enemies to mankind had Tem­ples and Altars consecrated to their honour; thus vile were the Gods they ador'd, and the Rites wherewith they worship'd them, were equally abominable. What were the Mysteries of their Religion, but mixtures of the most extravagant folly and filthi­ness? Their Eleusinia, Sacra, Floralia, and Bacchanal Solemnities, were compos'd of Antick tricks, and such pieces of unclean­ness as cannot be spoken without a blush, nor thought of without polluting the mind with immodest Idea's. What more Fantastick, than their Auguries by the flight of Birds, Presages by the smoak of Incense, Fat of Sa­crifices, Intrails of Beasts, and all the other Charms and Sorceries in their Worship? these were the Notions the Gentiles enter­tain'd of God; this was the Worship they paid unto him; but the Christian Religion overturn'd the whole Fabrick of their Wor­ship, demolish'd their Altars, silenc'd their Oracles, brake down their Images, and [Page 12] shew'd them the Folly and Superstition, of which they had been so long guil­ty.

A Religion that gives us the best and most compleat Character of the Divine At­tributes; and represents him as a Being in­sinitely perfect, in whom all the scatter'd excellencies of the creatures are concen­ter'd, without any of their Imperfections. A Religion that declares the Greatness of his Majesty, the Infinity of his Power, the unsearchableness of his Wisdom, the Inva­riability of his Truth, the Purity of his Nature, and Boundlesness of his Goodness. A Religion which gives us the most lovely Description of his Nature, and naturally tends to work in us the most awful reve­rence and lowly humility, silial fear and dependent confidence, the most ardent Love, and unspotted Purity, chearsul Obe­dience to every Command, and ready Sub­mission to every Providence. A Religion, whose Mysteries are grave and serious, becoming the Solemnities of Divine Wor­ship, without any mixtures of folly and prophaneness. A Religion which declares Gods severe Indignation against Sin, and love to vertue and goodness, and strictly charges us to imitate the Divine Purity, and thus become partakers of a Divine [Page 13] Nature. And now no wonder that such a discovery as this, was a terrible Alarm to that World that lay in wickedness. No wonder that they who could injoy their Lusts without controul, and plead the ex­ample of their gods, in justification of their crimes; were so hotly enrag'd against such as gave them a quite contrary discovery of the Divine Nature. The light of the Go­spel was hateful to them, who were unwil­ling to be rous'd from their pleasing Slum­bers, and had rather have continued in their delusions. Thus were the Apostles disturbers of the Heathen World by recti­fying their gross Apprehensions concern­ing the Nature of God, and calling them from Worshipping they knew not what, to the Service of the only living and true God.

The Jews indeed had clearer discoveries of Gods Nature; to them were committed his Oracles; and in Judah was his name known; But they had not such clear and satisfying light, as we injoy under the Go­spel; they saw his back - parts only, but we behold his Face. To them he was disco­ver'd through a darkning veil, but to us through a more perspicuous Glass. His confining the special Testimonies of his Love, to such a narrow spot of Ground as [Page 14] Judea, did seem to represent him less ami­able and diffusive in his goodness, than WE have reason to apprehend him. His so rigidly insisting on ceremonial Services, and positive Institutions, and connivence at ma­ny Breaches of moral Duties, such as Po­lygamy, Divorces upon light occasions, and the Laws of Retaliation and Revenge, did tend to beget a less awful sense of his Holi­ness and Purity than is due unto him. In the Christian Religion; the Divine Wisdom is displai'd in more lively Colours; the Divine Goodness is written in more legible Characters; his hatred to Sin, his love to Piety, is more perspicuously discover'd. Never was there so lovely a Manifestation of all his Attributes, as in the Redemption of the World by our Saviour; the vastly extended Heavens, and all the beauteous splendid Lights that thence dart down their Influences on the World, and all the Flou­rishes of Divine Power and Wisdom, which may be seen upon the Earth, and all the admirable Acts of Providence, whereby God hath startled his Enemies, or sav'd his People; afford not such exalted discoveries of the Divine Wisdom, and Omnipotence, as is legible in the Incarnation, Life and Death of our Saviour. The deluge of the old World, the Flames of Sodom, the [Page 15] Plagues of Egypt, and all the Tremendous Judgments recorded in the Old Testament, were not so sensible a Declaration of Gods Indignation against Sin, as the anguish and direful Agonies of the Lord Jesus. The miracles of Mercy extended to Noah, and Abraham, and Joseph, and David, and all the other Worthies of Israel, give us not such elevated transporting Apprehensions of the depths of Divine Love, as may be drawn from the consideration of that great My stery of Godliness, God manifested in the Flesh. All the Declarations of Divine Perfections, that ever were vouchsaf'd to the World, come infinitely short of these gracious discoveries in the Gospel.

Besides the manner whereby the Jews Worship'd God (tho he in that Infant state of the Church, for wise reasons was pleas'd to institute it) yet was it too gross and carnal, and not enough suted to his spiritu­al nature; it consisted in gay Shows, and pompous Solemnities; in the Circumcision of the Flesh, Smoke of Sacrifices, Steams of Incense, Purgations from ceremonial Un­cleanness, Distinctions of Days, and Ha­bits, and Meats; things that had no In­trinsick Goodness or worth to commend them. They had indeed a spiritual signifi­cation, but the veil of Ceremonies was so [Page 16] thick, and their Affections so carnal that very few div'd into their Typical meaning; but Christianity teaches a Worship more admirably adapted to the Nature of God, and reason of man. The law came by Moses, but grace and truth came by Jesus Christ, Joh. 1. 17. Grace in opposition to the le­gal severities; and Truth in opposition to their Types and Shadows. God is a spirit, and will be worshipped in spirit and truth, Joh. 4. 24. not with carnal Ceremonies, but spiritual Affections; not with typical Shadows, but true and sincere Devotions. The Rites of this Religion are but few in number, and therefore far less painful and laborious: Eucharistical and Commemora­tive of what is past, and therefore more apt for the instilling Piety, than those typi­cal Ordinances whose signification was more dark and obscure. In this sense 'tis acknow­ledg'd the Apostles did disturb the World.

2. The Apostles taught the only satisfy­ing method of mans Reconciliation with his Maker.

This was a thing that very much puzled the considering part of mankind; and their Opinions were very different concerning it; the light of Nature taught them that they were Gods subjects, and that an entire sub­jection [Page 17] to him was their Duty; they knew that Sin was an affront to his Majesty, and injury to all his Attributes; and the stings of Conscience forcd thom to confess, that they [...]liad been very foulty in their Obe­dience, and incur'd the just Displeasure of Heaven; and yet by Gods forbearance; they discern'd his readiness to be recon­cil'd. His continuing forfeited Benefits discoveu'd, that he was not willing to punish them according to their Demerits.

But how this Clemency and Mildness could be consistent with his Holiness, this very much perplex'd them. How he could preserve the rights of his Justice, and yet give such large Demonstrations of his Goodness, this they could not apprehend. Some there­fore fashion'd a God altogether like them­selves, and made the Poetick Fables the Rule of their Faith; the Tales of the Rapes, Adulteries, and secret amours of their re­puted Deities, confirm'd them in their Sins, and thought that to Sacrifice their Lives to Bacchus, or dye the Martyrs of Venus, would be anv least no way displeasing to Heaven. Others conceiv'd, that God took no notice, of smaller faults, and was not much in­cens'd at any crimes that brought no no­table detriment to the Common-wealth. Others invented numerous expiatory Sa­crifices, [Page 18] and multipli'd superstitious Inven­tions, hoping by these little things to ap­pease the anger of God. For tho, perhaps, the way of Sacrificing was instituted by God, and convey'd throughout the World by Tradition from Noah; yet they unreason­ably rested in the Sacrifice it self, never imagin'd it meerly typical, but vainly pre­sum'd the Blood of Lambs would wash away their crimes; tho they were utterly destitute of their Innocence. In cases of extream distress, and to secure them from publick threatned Judgments, they present­ed their Gods with humane burnt Offerings, as if one Sin might be expiated by another of a deeper dye; but some were dissatis­fi'd with this method also, and agreed that the Supreme God delights rather in the Oblations of a pure mind, than in costly Incense, or burnt Offerings.

Others therefore, especially the proud Philosophers, were so little sensible of their Obligation to God, that they thought their good works would recompence for the sins they committed, and their shadows of virtue overballance their offences. Others had some apprehensions of the necessity of a Mediator, and therefore to Angels and Deifi'd men (who had been publick Bene­factors to their Country while they liv'd) [Page 19] they address'd themselves, and brib'd them with Divine honours, to intercede with God on their behalf. This was a Doctrine generally entertain'd at Athens, in the Apo­stles time. In this Chapter we find, that when Saint Paul preach'd Jesus and the Resurrection, they say, he seemeth to be a setter forth of strange Gods or Demons; this was the title they gave to their Media­tors. These several methods were con­triv'd by the Heathens, to reconcile God to man; but still they were very fluctuating and dubious in their Opinions; and their guilty fears made them tremble, lest after all their thoughtful pains they should have mistaken the right method, and God should be still unreconcil'd.

The Jews indeed had many Sacrifices that were Originally design'd to typifie and prefigure the Death of our Lord Re­deemer; and the high Priests entring into the Holy of Holies once a year, represented his Intercession; but these shadows were so obscure, and their eyes so dim, that ve­ry few understood their spiritual significa­tion. They generally look'd for a glorious Messiah, that should Translate the Empire from Rome to Jerusalem; tread upon the Necks of their Enemies, and reign over the whole Earth with an outward magnificence [Page 20] greater than that of Solomon. The Disci­ples themselves laboured under the same mistake, and never dream'd of the necessi­ty of such an Ignominious Death as our Saviour suffer'd. Hence when he was tel­ling them what Sufferings he must undergo, St. Peter How of thoughtfulness, Page 64. very gravely rebukes him, saying, Master favour thy self, this shall not be unto thee: it was not meerly his concern for his Master, but what would become of his own designs and hopes, that drew forth those Expressions. Christ had promis'd him the Keys of the Kingdom of Heaven which he knowing to be the insignia of great Au­thority in Princes Courts, interpreted it of some secular Greatness in the Kingdom of the Messiah. And this made him so solici­tous, when our Lord spake of Suffering and Death; and for this reason our Savi­our calls him Satan, the name of the Usurping God of this World; who had yet too much Power over him, Matth. 16. 22, 23. So also Zebedees Children desired one to sit at his right hand, and the other at his left, as Persons next in Dignity to him, in that earthly Kingdom they expected; and when his Death came, they then began to despair, saying, we hop'd that this had been [Page 21] he which should have redeemed Israel, Lu. 24. 21. Thus we see the Disciples themselves, little expecting this way of Redemption re­veald in the Gospel.

The 'Jews indeed, especially the Phari­sees, had generally very high thoughts of their own worth, and external Priviledges, as being Abrahams Seed, and Gods peculi­ar inheritance; believ'd their good works meritorious, accounted an external Obe­dience to the Law, as much as was requir'd, and saw little or no use of re­pentance; the righteous Per­sonsLuk. 15. 7. needing no repentance, seems to be spoken with some Reflection on their proud conceits. If at any time they did break the Law, they hop'd to be sav'd from punishment, by the Opus operatum of a Sacrifice; and were so unreasonably vain, as to think that the Blood of Bulls and Goats would wash away their Sin. Hence the Apostle is forc'd so laboriously to prove, that all men being Sinners, there is no o­ther way to be reconcil'd to God, than by the method laid down in the Gospel, in the Epistle to the Romans; and that the Sacri­fices under the Law, were only available as Typical of the great Propitiation of our Lord Redeemer; in the Epistle to the Hebrews. Thus absur'd and dangerous no­tions, [Page 22] did the Jews and Heathens entertain concerning the way to recover the Divine favour; and Christianity did in this sense also disturb the World, by beating down their proud conceits, and clearly discover­ing the vileness of their sins, by declaring that we are all Rebels against the King of Heaven; that he is so infinitely Pure and Holy, and we have rendred our selves so base and unworthy, that all our Services will be no way available without an expia­tory Sacrifice; and that, the most precious that Heaven or Earth could afford, even the Blood of his own beloved Son; and that he will not listen to a Prayer from our guilty mouths, except it be hallow'd and present­ed to him by the hands of this spotless and only-prevailing Mediator. The Christian Religion hath brought to light that Mystery hid from Ages, God incarnate. And what was puzling and obscure before, to the most inquisitive Philosopher, is clearly unfolded in this Institution. Now we need no more be held in Bondage and doubtful suspence, but may assure our selves. That if we obey the Lord Jesus as our King, depend upon him as our Priest, and sincerely follow the rules of Life he hath laid down as our Prophet; in one word, if we heartily com­ply with the terms of the new Covenant [Page 23] seal'd in his Blood, we shall obtain the par­don of our sins, the favour of God, and the rewards of eternity.

3. The Apostles prescrib'd the most per­fect and certain rules of Life.

The Heathens were only directed by the dim light of Nature; and tho they might have spelt out the principal parts of their Duty, by viewing the Sun, Moon, and Stars, and the other works of God: Tho many excellent Lessons of Morality are laid down by some inquisitive Philosophers; Yet they were so much biass'd by their vicious Inclinations, that they generally rejected them; the power of their Corruption was so great, and the encouragements to support Religion, so weak and uncertain, that few were influenc'd by the most substantial pre­cepts of any of their Philosophers.

The Duties of Piety towards God were commonly neglected. For while some que­stion'd his Being, others his Providence; While some confin'd him to the Heavens, others thought that at most he only minded the great concerns of Kingdoms and Re­publicks below: While some doubted his love to mankind, and represented him as an austere Tyrannical Being; and others limit­ed his Power, and thought him unable to rectifie the evil Dispositions of our Nature: [Page 24] While some disputed his Holiness, and fashion'd to themselves an impure Deity; and others deni'd his Justice, and laugh'd at the Punishments of another World, as Bugbears, and Scare-crows, and painted Fires [...]: [...] While these Notions, and many more of the like tendency, were so gene­rally entertain'd; how could it be possible, they should pay that reverence and awful fear, that love and gratitude unto him, that he deserves? Nor were they less defective in the great Duties of Morality, and com­mon Honesty: They imbraced opinions that directly thwarted all the Duties of the Se­cond Table, and their Actions were too con­sistent with their Principles. Revenge was the character of a generous Soul: and to pass by an injury, was the sign of a cowardly Spirit. Self-murder was commended as an act of Heroical bravery, and made the common practice of the highest pretenders to Wisdom. Adultery, Incest, and the crying sin of Sodom, were allow'd by their gods, practic'd in their Temples, and ap­prov'd by many of their Philosophers. Rapine and Theft was encourag'd by the Spartans and Egyptians, as the matter of their Glory not of their shame. In a word, Religion was generally accounted a politick contri­vance to keep the World in aw: and Virtue [Page 25] and Vice were esteemed as bare names, and no otherwise regarded, than as Com­manded or Prohibited by their respective Kings and Governours. Indeed some Phi­losophers did give them better Instructions; but they themselves were generally either very dubious, or swai'd so much by Cu­stom, Education, Interest, and their own habitual Lusts, that they led not much bet­ter lives than other men; as if their Pre­cepts were intended only for Speculation, and the entertainment of their mind, and no way for practice, and the improvement of the Life. And at the first appearance of Christianity, the World was arriv'd at an unusual height of Debauchery. The Court of Rome had lost all its former Virtue and Integrity, and was wholly drown'd in Lux­ury and Wantonness. Epicurus's Philosophy was in greatest Reputation, and men Stu­died nothing so much as how to improve their bruitish Pleasures, to the utmost ex­travagance of injoyment; and other Na­tions follow'd the manners of their Con­querors, and imitated the then Mistress of the World, and were encourag'd by their Governours, who generally rais'd their Fortunes by their eminency in villany and wickedness.

[Page 26]The Jews had a more compleat disco­very of Gods Will. The Decalogue con­tains in it a brief summary of the Law of Nature; but because of the hardness of their hearts, God conniv'd at some practices, not so agreeable to his Will. Thus Poligamy was wink'd at, and Di­vorces upon flight occasions permitted; the Laws of revenge were establish'd: And so many ritual Observations injoin'd, that they were too mindful of them, and too neglectful of the weightier matters of the Law. They were very mindful of external Ceremonies, but forgot the practice of in­ward Virtue and Religion; they were a­fraid to soil themselves with imaginary cere­monial Pollutions; but wholly insensible of deeper moral defilements. They cir­cumcis'd their Flesh, but not their Hearts; and Sacrific'd their Beasts, but not their bruitish Lusts. They us'd all possible diligence to cleanse themselves from the Le­prosie of their Bodies, but took no care of the more dangerous spots on their Souls. They religiously abstain'd from the meats sorbidden in their Law; but made no con­science of shunning the sinful Pollutions, that were more to be avoided. And especially, in our Saviours time, their Religion was dwindled away, and nothing but a lifeless [Page 27] shadow left. For one powerful Party a­mong them, the Sadducees, had taken away the belief of that great Bulwark of Religi­on, without which it is hardly possible to subsist, The immortality of the Soul, and a future State. Another Sect, the Herodians, were Court-Flatterers, and State-Politici­ans, who made it an act of their Religion to comply with the humours of their Prince Those who pretended most to Sanctity and Piety, the Pharisees, had found an easie Re­ligion, which they fanci'd would please God and themselves too, consisting mostly in trifles and shadows, and very defective in the grear Duties of Religion; they had put corrupt glosses on the Law of Moses; and because the Magistrate could only punish the outward act, they fondly presum'd God as indulgent, and never imagin'd that their vain thoughts, or idle words, would be imputed to them as their sins. They were indeed very careful to have a saint-like outside, tho devillish Lusts dwelt within; and hop'd to be justifi'd and sav'd, tho their hearts were never purifi'd, or amended. All their Religion lay in the Observations of some Traditions and Customs handed down from their forefathers. The Duties of Pie­ty were suppli'd only by Ceremonious Services and Rites: they were abominably [Page 28] guilty of Deceit and Injustice, Cozenage, and Over-reaching one another; and neglected the Rules of Justice and common Honesty among men; they knew no such thing as a Spirit of Divine unbounded Charity; but were of very rugged, sowr Dispositions; they were swoln big with an high conceit of themselves, and look'd with contempt and disdain on the rest of mankind: their Charity was contracted within the consines of Judea; and they would not so much as eat with an uncircumcis'd Gentile or Sama­ritan, nor pay them the common Offices of Civilty. In a word, their righteousness was so lam'd, and wofully imperfect, that our Saviour tells us it could qualifie no man for Heaven, Matt. 5. 20.

Thus did the whole World lye in wick­edness, and therefore no wonder that the strictness of the Christian Doctrine was so disturbing to those▪ who were un­willing to be freed from their pleasing mis­takes.

A Doctrine, that requires we should in­wardly reverence and adore▪ the Divine Majesty, and express our Adoration by solemn Prayers, and Praises, and acts of Devotion. A Doctrine, that requires a flam­ing Love, an humble Dependence, an aw­ful Fear, and careful imitation of every [Page 29] imitable Perfection; That we should give him the Supremacy of our Affections, without any corrival or competitor; That we should Worship him only in such a manner, as is agreeable to the Dignity of his Nature, and Revelation of his Will; That we should ne­ver use his Name in a prophane irreverent manner, but always with that becoming­awe, that is due to so Sovereign a Majesty; That we should sanctifie that time he hath set a part for his Service, and then Wor­ship him with sincere devout Affections; That we should be Pure, and Chast, and Sober, and Temperate, and Humble; tame our Flesh, subdue our Lusts, be moderate in our pursuit of worldly Injoyments, con­temn the World, entertain a mean Opini­on of our selves, and all things here below: Sacrifice our secular Interests, and even life it self, for the sake of God and a good Con­science; and always behave our selves as the Citizens of Heaven: That we should love our Neighbour as our selves, and not be so narrow-soul'd, as to contain our Affe­ctions in smaller bounds than those of the Universe: That we should follow Peace with all men, forgive our Enemies, pray for our Persecutors, and be kind and obliging to all with whom we converse: That we should subdue all angry Resentments, and quench [Page 30] all revengeful desires, and carefully abstain from every thing that is injurious to our Neighbour; and do to others as we should reasonably desire they should do to us, were we in their circumstances. That we should in order to these ends, repent of our Sins, believe in the Lord Jesus, and depend upon the aids of Divine Grace, to enable us to purifie our thoughts and words, and purge our actions, and [...]it us for Heaven. These are the chief heads of the Christian Doctrine. These are the excellent Rules which our Saviour commanded by his word and blessed example. These were the Precepts that startled the World, and inflam'd the hearts of guilty Sinners with such hatred and malice against the Apostles. This was the chief cause of their enmity against the Preachers of this new Faith, even because they would have reclaim'd them from their vicious courses, and invited to the utmost heights of holiness; because they endea­vour'd to pull down the Devils throne, and establish the Empire of Christ; to root up those Weeds and Briars that had over­run the Garden of God; and plant those Seeds of Grace that might bring forth fruit unto righteousness. Their design was to work in the hearts of men, an holy conformity to the Divine Nature; and be­cause [Page 31] the Philosophy of the Heathens, and Law of Moses, was not so clear and perfect, as was necessary to bring men to happi­ness; therefore did God send his Son to give this last and most perfect Revelation of his Will; which for clearness, and certainty, and perfection, far exceeds all the Volumes of Morality compil'd by Heathens, and even that Law which was given from Hea­ven to the Jews.

In these particulars, 'tis confessed, the Apostles did turn the world upside down; but they were so far from deserving a reproof, that for this very Cause the highest venera­tion of them, (as the most noble Benefactors to mankind,) is their due. The error of the men of Lystra, who took them for gods in the shape of men, Acts 14. 11. was much more excusable than the dangerous mistake of these who accused them for disturbing a vicious World: For they testi [...]ied God's ap­probation to their Doctrines wherever they came.

1: By their intrinsick Worth and Excel­lence; they maintained none of the absurd Articles of the Gentile Faith, and imposed none of the burthensom Ceremonies of the Jewish Worship; but their Doctrines were all suited to the Reasons of men, and com­mended themselves to their approbation by [Page 32] their intrinsick Excellence. To go over the former particulars:

1. Their conceptions of God, and the manner how he will be Worshipp'd. Rea­son tells us, that he who gave to all their Beings and Perfections, must be himself infinitely perfect: Must injoy all excellen­cies in himself in an eminent degree, and be divested of every Imperfection. The works of Nature declare that he must be In­finite in Power, who created the vast Fa­brick of Heaven and Earth; incomprehen­sible in Wisdom, who order'd every thing with such admirable harmony and agree­ment; and boundless in his Goodness, who gave such comely Perfections to every crea­ture, and made them so useful and service­able one to another; the whole World is a Map to represent these several excellen­cles, and every Creature a Herald to pro­claim these glorious Perfections, his works of Providence discover his Justice, where­by he Thunders against obstinate Sinners; his Holiness, whereby he shows his delight in the sincerely Obedient; and his Truth, whereby he makes good his Promises and Threatnings. Indeed the Nature of God is Mysterious, and the Doctrine of the Tri­nity is Incomprehensible to humane Rea­son; but yet it is not repugnant to it. The [Page 33] Unity of the three Persons of the Godhead, transcends indeed our conceptions, but rea­son connot prove it to be an impossibility, or to include a contradiction; for altho among creatures one nature is still join'd with one subsistence; yet the Divine Nature being not of the same condition with created substan­ces, it can never be prov'd impossible that three Divine Persons should subsist in one Nature: the manner indeed is incompre­hensible to reason; and it is not to be expect­ed that a finite creature should be able fully to comprehend an infinite being.

In a word, The Christian Religion gives us the most exalted lovely apprehensions of the Divine Nature, without any of those jarring notions which the Heathens entertained; and tho there be some mysteries in our Faith, yet they tend only to exalt God, and debase Man; and 'tis our duty to believe what God says of himself, and to fall down and wor­ship what we cannot comprehend.

But further, the manner of worshipping God prescrib'd by the Apostles, is highly suitable to his Majesty, and becoming his Spiritual Nature; not with the follies and extravagancies of the Heathens, nor pom­pous and gaudy Ceremonies of the Jews; but with a modest magnificence, and comely simplicity; with prayer and praise, and sing­ing [Page 34] and other solemn exercises of Devotion; with a reverent celebration of its mysteries, without I dolatry or Superstition on the one hand, and without contempt of a Being so worthy of the most humble adoration, on the other. This is the method of Devotion in the Christian Church; much more comely and decent, and agreeable to the Nature of God, and Reasons of Men, than the butch­ery of Sacrifices, and numerous gay solem­nities among the Jews, which except they, had prefigured the great undertakings of the Messiah, would never have been injoyn'd; Much more then the ridiculous charms, and impure rites of the Heathen Worship, which the wisest among them were asham'd of, and only join'd therein ut legibus jussa non ut diis grata, as commanded by their laws, not as pleasing to their Gods.

2. Their Doctrine concerning mans recon­ciliation with God by the Lord Jesus, tho it was above the sphere of reason to invent, yet when once reveal'd; appears highly satis­factory to reason; for when man had wil­fully broke the Divine Law, and exposed him­self to the threatned punishments of infinite justice; God, that he might signalize his mercy, and fill the hearts and mouths of Men and Angels with the most ardent love, and admiring Hallelujahs, was pleas'd to [Page 35] dispence with his threatning, and show him­self ready to be reconcil'd. Now what imagi­nable way can we think of, more agreeable to reason, whereby man may be restor'd to the divine favour? shall he meerly pardon sinners? this clemency would be but weak­ness and foolish pity: for it would argue, either that he wanted Power to effect what he threatned; or was defective in Wisdom, as if he thought his law unadvisedly made, and foresaw not the inconveniences it would occasion: Or, that he was not infinite in Holi­ness, who could so easily be reconcil'd to sin­ful rebels. Besides, this would weaken his Government over Angels and Men, and en­courage them to sin for the future in hopes of the same mercy and compassion.

Thus we see how unreasonable it is to imagine God should meerly pardon sinners▪ It was necessary therefore that some satis­faction should be made; and except this be proportionable to the offence, the same in­conveniences will still follow: the repute of the Law will not be kept up; God will still labour under the dishonourable reflections of Levity, Impotence, and Impurity; and Men will be encouraged to sin for the future, with hopes of an easy remedy. This bur­den was too weighty for the shoulders of any creature: such is the Malignity of sin, [Page 36] and so: great a dishonour to the Divine Ma­le sty, that it is impossible the services and sufferings of a meer creature should compen­sate for the affront. It was necessary that God. should satisfy. Himfelf; and because those satisfactions do most secure the ends of satisfaction, which come as near the threat­ned penalty as may be, 't was necessary he should become man, live a life of misery, and dye an accurfed death, and endure such agonies and torments of Body and Soul, as might represent more livelyly to the sons of men, what their sins had deserved, and come as near the penalty as the dignity and innocence of his Nature would permit. Thus Gods hatred of sin is most clearly display'd; and men are mos [...] effectually deterr'd from continuance in any iniquity. Thus the Di­vine Wisdom, and Power, and Holiness, and Mercy, shine in their brightest lustre, and conspire together in a most admirable har­mony and agreement; and that men might still be more apprehensive of their own vile­ness, God, not withstanding all the wonders of his love, testifies his hatred to our sins by refusing to admit any immediate applicati­ons to him; and resolving to accept of no services, nor hear any prayers that are not perfum'd by the intercession of his beloved Son. This is the admirable Gospel-method [Page 37] of propitiating the Divine Favour, which we indeed dar'd not once to have thought of; till God had reveal'd it: but now it is made known, appears to be only satisfactory to reason. What the Sacrifices, and Offerings, and other contrived methods of satisfaction among the Jews and Gentiles, were too weak to effect; this, this is done by the great Sacri­sice of our Lord Redeemer.

3. Their precepts and rules of Life were all reasonable and advantagious to our in­terest; conducive to the health of our bodies, the, tranquility of our minds, the peace of our consciences, the sweetning of our tem­pers, the exalting our natures, the improve­ment of our estates, the advancement of our reputation, and the comfort of our lives. By the practise of them, we shall consult our private interest, obtain the good will and re­spect of men, and promote the publick be­nefit of all. We shall act worthy of our selves, and becoming our reason; obtain the Divine Favour, and resemble the Divine Na­ture. What more comely and decent than a profound admiration of him, who is so Glorious and excellent in himself! An: ardent love of him who is so kind and beneficial to us! An awful reverence of him who is so Powerful, Holy, Wise, and Just! and a cheerful obedience to all his Laws, [Page 38] who is our Soveraign and our Father, our Friend and best Benefactor! What more rea­sonable than prayer to him, who is able to supply our wants? and praise and thanks­giving to the same God, who gives all the comforts of this life, and from whom we expect the rewards of a better? What more just, and fit, and conducible to our interest, than that we should be upright in our dea­lings with our neighbour, veracious in our words, faithful in our trusts, sincere in our contracts, innocent and inoffensive in our whole behaviour, avoiding every thing that may be to his prejudice; and using all means to oblige him, and further his welfare? What more reasonable than that we should be civil and courteous and good natur'd to all, and be ready to perform friendly offices to such as beg or need our assistance? What more reasonable than to be peaceable and orderly in our stations, observant and re­spectsul to Superiors, meek and gentle to our inferiors, kind and familiar with our equals, modest and lowly, ingenuous and compliant in all our behaviour? There are secret charms in such a conversation as this, which cannot but command the love and esteem of all men. What more reasonable than that reason should have its due prero­gative within us? Not depress'd by a domi­neering [Page 39] appetite, deluded by an enticing world, or seduc'd by a deceitful Devil? That we should have a mean opinion of our selves suitable to our condition of weakness and dependence, sin and folly; that we be so mo­derate in the use of the innocent comforts of this life, as no way to impair our health, corrupt our minds, stain our reputations, prejudice our peace, endamage our estates, or our lives. What more reasonable than a generous contempt of these mean and fa­ding injoyments, and an elevation of our thoughts and affections to that Heaven, where are objects more worthy our im­mortal Souls, and only satisfactory to that Heavenly off-spring within us? What more reasonable than to be sorry for our past of­sences, and resolve amendment? he that re­tains a love to his sin, and resolves to persist in his rebellion, deserves to die for his crimes, and to have no benefit by an offer'd pardon. What more reasonable than to believe in the Lord Jesus? and seeing he hath been so com­passionate over us, to trust in his Merits, obey his Laws, and comply with the terms of his Covenant?

These are the precepts our Religion boasts of, as her Crown and Glory. These are the substantial Rules we have reason to glory in; so admirably fitted to the Glory of God, [Page 40] and the good of mankind; so friendly to human society, and advantagious to the in­terest of every man in the world.

Let the Heathens now cease their boasts of the wife Laws of Lycurgus, Solon, or Numa; for whatever was excellent in them, is more clearly laid down in the Laws of Christ, without any mixture of their impersections. Let the Jews cease their triumphs in the Law of Moses; for behold a greater than Moses is here. Thus it appears, that the Christian Doctrine by its intrinsick worth dis­cover'd its Divine Original, and by its [...]e [...]r­ing the image of Gods Holiness, Wisdom and Goodness, manifested from whence it proceeded.

2. By the external testimonies God gave of his approbation.

1. By prophesies. God had frequently foretold that he design'd to abolish that le­gal worship he had set up, and give a more compleat revelation of his will, more agree­able to his own Spiritual Nature, and the rea­sons of men. That he would enlarge the bounds of his dominion; remove that cere­monial worship which could only be pra­ctis'd in Judea; and that spiritual incense, and a pure offering should be offered up in every place; and the gentiles Mal. 1. 11. should call upon him; That he [Page 41] would raise up a Prophet like unto Moses (who therefore must be a Law give [...], and Mediator of aDeut. 18. 15. new Covenant, as Moses was) and that he should have Words, new Revela­tions put into his Mouth; to him the People were obliged to hearken with Attention and Obedience. That God wòuld make a new Covenant with the Jer. 31. 31. house of Israel, different from that made in Egypt. And would write his Laws, not upon Tables of Stone, but in their hearts, i. e. he would give them such In­stitutions as are easily discoverable by the light of nature; so that there would not be so much need of teaching every man his Neighbour, but every man shall easily understand his Duty. That the Aaronical Priest­hoodPsal. 110. 4. should be abolish'd, and that of Melchisedeck be establish'd, which should endure for ever. That a new Heaven, and a new Earth should be created, a Wor­ship more agreeable to Heaven, and ad­vantagious to Earth. That the Ark of the Covenant should be no more visited; and God would ga­therJer. 3. 16. Isa. 66. 18, 21. all Nations unto him, and out of them chuse to himself Priests and Levites. [Page 42] That the Desir'd of all Nations should come, and erect a spiritual Univer­sal Kingdom in the hearts ofHag. 2. 7. men, to give them more per­fect Laws, and reduce them to fuller Know­ledg, and better Obedience. Thus was it Prophecy'd of old, that the Jewish Cere­monial Religion should be abolish'd, and a more perfect Revelation substituted in its place. It is indeed said of some of the Jewish Ceremonies,Bates. Of the Christian Religion. page 78. that they were to continue for ever, but that was only to distinguish them from some temporary Injunctions, that were of force only while they were in the Wilderness, or when they were Inhabitants of Canaan; but were to be practic'd in all places, till by a new signification of the Divine Will, they were forbidden. And it's observable, that in the Jewish Law, the word [for ever] doth oftentimes, only import a continuance to the Jubilee; so that these rituals were to continue till the coming of the Messiah, the great Jubilee of the World. Thus hath God declar'd his Abrogation of the Jewish Worship, and by his Provi­dence hath further disoblig'd us from the Observance of it; nay disabled the most obstinate Adherents to it, from performing [Page 43] the chief Rites of their Religion. He hath demolish'd their Temple, confounded their Tribes, and forc'd them to wander for Six­teen hundred years without a Priest or Sa­crifice, Ephod or Teraphim. God hath abolish'd the Jewish Worship, which he once al­low'd; and the Doctrine of the Apostles was only that compleat Revelation of the Divine Will, which was foretold by the Prophets of the Lord; and therefore these Jews had no reason to quarrel at the Apostles, as turners of the World upside down.

2. By Miracles, Tho the intrinsick Excel­lence of these Doctrines, and their being a completion of those Prophecies which were long before publish'd to the Jews, were sufficient Evidence of Gods Approbation; Yet because the Jewish Religion was con­firm'd by Miracles, and that dull People was hardly to be convinc'd any other way, because a Religion so contrary to the secu­lar Interests, ancient Customs, inveterate Prejudices, and corrupt Inclinations of the Heathens, could hardly expect much more success than the Precepts of their sober Philosophers, except the Power of God were displaid in some eminent surprizing manner. That men might be therefore render'd ut­terly inexcusable in their unbelief, our Sa­viour by many miraculous works declar'd, [Page 44] that the hand of God was with him. He outdid Moses; before he displac'd him, and show'd the pre-eminence of his Doctrine, by his more wonderful works. He was born of an immaculate Virgin, and honour'd by a miraculous Star. He was proclaim'd the true Messiah, by the Gratulations of An­gels; and Worshipp'd in his Cradle by the Wise-men of the East; the Holy Ghost de­scended on him at his Baptism, and a voice from Heaven (such as perhaps had never been heard since the delivery of the Law) declar'd that he came as an extraordinary Agent from God. I know the Jews make their boasts of many Voices from Heaven, which they call Bathcol, after the days of Malachi; but we may well account them Forgeries, or Diabolical Illusions; for it is utterly unima­ginable, That when Divine Vengeance had taken away vision and prophecy, and all o­ther immediate revelations, he should give this plain discovery of his will. The new Law of Christ, was therefore attested by the same way of evidence, with the old Law of Moses; Thus also at his transfi­guration, the samevoice in theLuke. 17. 5. presence of Moses and Elias, comes from God with the addition of, Hear him; as if he should say, You have obey'd my servants Moses and Elias, the instruments [Page 45] I chiesly us'd in establishing the old Law; but now hear and obey my Son, and that full and compleat Law he shall promulge. This great attestation, if there were no other, would confirm the truth of Christianity. But to go on; Angels Minister'd to him in his temptations; and he fasted even above the possibility of Nature; all sorts of diseases fled before him, and he cur'd more plagues than Moses brought upon Egypt; Fevers, Palsy, Leprosy, Distractions, were heal'd by no Medicinal Applications, but meerly by a touch of his Hand, or word of his Mouth. He laid his Commands on the stormy winds, and they were obedient; and still'd the rage of a tempestuous Sea. He satisfi'd the hunger of thousands with almost nothing, and mul­tipli'd five Loaves and two Fishes to content a numerous multitude. He spake such words as gave ears to the deaf; and loosend the tongue of the dumb to proclaim his divine commission The touch of his Garment stop'd a flux of blood; and [I will, be thou clean] chas'd away a leprous defilement. Talitha Cumi, re­stor'd the Rulers Daughter to life; and the touch of a Bier converted the sorrows of a funeral into mirth and gladness. Lazarus come forth, recover'd that dead that was al­most putrifi'd in the grave; and, O woman great is thy faith, be it unto thee as thou wilt, [Page 46] Cur'd the Canaanitish womans daughter that was possess'd, and at a great distance from him. The Devils were forc'd to slee with halte from the bodies of men, and tremblingly, acknowledg him to be the Son of God. Clay and Spittle, apt to strengthen blindness, rather than take it away, gave sight to him that was born blind; and by the most preternatural means, he wrought the most wonderful works. He foretold his own death, with all its tragical circumstances, and predicted his own Resurrection. The descent of the Holy Ghost, the Persecution of his Disciples, the Destruction of the Jews, and the propagation of Christianity, were all re­lated by him; long before their accomplish­ment. The Earth was cast into trembling Convulsions, the Rocks were rent, the Sun was Eclips'd, contrary to all the rules of Astronomy; and insensible Nature was cast Into an Universal agony, as if it were indued with knowledg, at his Funeral.

At the time appointed, he arose again, and numerous departed Saints with him. He convers'd with men for forty days on Earth, and was seen by 500 at once; at last he ascended into Heaven before a great mul­titude of admiring spectators; and did not vanish away on a sudden, but went up with [Page 47] all the solemnity and leisure of a triumph; from thence he dispens'd his gifts to his Apo­stles; inspir'd a mean company of illiterate Fisher-men with a spirit of prophecy and revelation, and gave them power of speaking in many of those languages which the curse of Babel brought upon the world. They perform'd all sorts of miracles by the bare use of his Name; and did such mighty works as amaz'd all spectators. He turn'd a Wolf into a Lamb; and the bare words of [Saul, Saul, why persecutest thou me], chang'd a furi­ous persecutor into a zealous convert. These things were not done in a corner, but open­ly before the Jews and Gentiles. In Jude [...] where the best worship of God was esta­bliish'd, and diabolical impostures most abhor'd. In Jerusalem, the Metroplis of that Nation. In their Synagogues, and publick as­semblies, before his most inveterate and ob­stinate adversaries; and yet none of these could deny the matter of fact, but out of envy and ill will, imputed them to Magick, and the assistance of the Devil. But alas! the nature of these works, so good and be­neficial to man kind, and their design and tendency to pull down that dominion the Devil had so long usurp'd, and plant that ho­liness in the hearts of Men, which is so con­trary to his Nature; clearly testify, that [Page 48] such an accusation could proceed from no­thing but devilish envy and malice.

These were the credentials that Christ brought with him from Heaven.

These were the convincing Arguments that he was sent from God.

These were the demonstrations which over power'd the reasons of men, dispell'd that thick darkness which had so long over­spread the Earth, and so soon fill'd the world with the light and knowledg of the Gospel; and therefore these Jews ought not so cla­morously to have accus'd the Apostles, but with joy and admiration to have flock'd to­gether, saying, These Teachers sent from God, that have reform'd the world, are come hither also.

II. Quest. Whether the Apostles disturb'd the world, by teaching Doctrines of Rebellion? For the sense may be, These that raise muti­nies in every place, overturn Cesars Authority, and Preach up Allegiance to a­nother King, one Jesus, are come hither al­so.

Here my business is to prove, That Christianity doth not destroy, but establish and confirm that Duty which the Law of Nature challenges from Subjects to their Prince. Indeed the Jews were (of all men) [Page 49] most unjust in this accusation. For the great reason of their malice against Jesus, was, because where as they expected a Messiah that should break the Roman Yoke, and deliver them from the Tyranny and oppression of Cesar; That should Re­deem them from their Vassalage to an un­circumcis'd Emperor; and reign as a vi­ctorious Monarch over the world: He disap­pointed their proud expectations, came in a mean and humble manner; proclaim'd him­self the true Messiah; and yet declar'd that his Message was peace and not war; and that his Kingdom was Spiritual, and not of this world. If he would have ascended the Throne of David, and warr'd against the principalities and powers on Earth, instead of those of Hell: If instead of raising up Lazarus and some meaner persons, he would have re­stor'd to life their Sampsons and Joshuas, and mighty men of valour; If instead of teach­ing them the way to be sav'd from eternal Misery, he would have instructed them how to be freed from Earthly Bondage; and instead of bringing them news of the King­dom of Heaven, he would have brought the more welcome tidings of that Kingdom on Earth they expected: Then they would have gladIy receiv'd him as the promis'd Messiah, the Son of God. But seeing he im­ploy'd [Page 50] his power another way, they misre­present his Doctrine, slander his Person, Persecute him to death as an enemy to Cesar; and accuse his followers as disloyal persons, and Authors of Rebellion. But that the Christian Religion is no sriend to disloyalty, a very little search will quickly determine; for obedience to Magistrates is very much urg'd, and Rebellion severely re­prehended in the Gospel. The great design of Christs coming into the world, was peace; To reconcile God to man, and men to one another. To subdue our passions, and calm our discontents. To pull down our pride, and abate our selfishness. To polish the roughness of our natures, and take away all those impediments which would hinder our paying a due observance to superiors. None of his Doctrines did ever infringe the Magi­strates Power; but he perswaded men to be subject, not only for wrath and fear of punishment, but out of a principle of con­science and duty. Tho he was Universal King of the whole Creation, yet his King­dom was no way destructive of the just rights of Cesar. Tho he challeng'd Subjection to him from all his followers, yet he press'd both by precept and example a due subjecti­on to their Emperor also. The same mouth that commands to pay unto God the things [Page 51] that are Gods, requires us Mark. 12. 17. also, to pay unto Cesar the things that are Cesar's. He works a Miracle to pay the tribute-penny, which was either a tax impos'd by the Romans, or rather re­quir'd by the Sanhedrim, for the use of the Temple. Either way he declares his subjecti­on to the Civil or Ecclesiastical Government. He commands his Disciples to pray for their persecutors, not to curse and damn them; and gives them leave to fly from their rage, but not to oppose and resist it. He hid him­self from the People, when they would have made him a King: and check'd his Disciples when they vainly contested about priority, in that Earthly Kingdom they fondly ex­pected. He Rebuk'd Peters forward zeal for his Master, when he cut off Malchus's Ear; and to prevent the Slanders of his Ene­mies, miraculously cur'd the injur'd person. Tho he could have commanded twelve Le­gions of Angels to his rescue, yet he chose rather to imploy them in messages of peace: and tho with those Majestick words of [I am he] He could have struck the Souldiers dead, as well as down to the earth: yet did he meek­ly submit without any resistance; he went as a Sheep to the Slaughter, and as a Lamb he was dumb and open'd not his mouth. Tho his adversaries bare manifest false-witness a­gainst [Page 52] him, yet was he meek and compassio­nate, and the sharpness of his pain extorted no passionate exclamations against the injury they had done him. But on the contrary, he forgot not his own precepts, but breath'd out that admirable prayer for them, Father forgive them, they know not what they do. And his Disciples did exactly imitate their Lord. And tho they liv'd among his enemies and their own, and met with injuries enough to have inflam'd their Spirits; yet they give us the same lessons of peaceable subjection to the higher powers. Saint Paul. that is here accus'd, commands the Romans (tho living under Nero an Heathen, a Tyrant, a Perse­cutor, and one of the most infamous Mon­sters in Nature) To be subject to the high­er powers, and render fear, honour, tribute, custom to them. Nor was this sub­mission only constrain'd throughRom. 13. the necessity of those times, wherein they had not power to resist, For, says he, we must needs be subject not only for wrath; but for conscience sake; and be that resists, shall receive to himself damnation? And because perhaps some seeds of Rebellion might begin in those early days to be sow'd by some Hereticks, the Apostle exhorts Titus, to put his convertsTit. 3. 1. in mind of their duty of sub­jection [Page 53] to principalities and powers. The same doctrine is urg'd by Saint Peter, Sub­mit to every ordinance of man for the Lord sake. Indeed the Christian Religion is the best security to governours, of the obedience of their subjects. A disloyal Christian is a perfect contradiction. He can be no true friend to Christ his supreme King, who re­bels against his deputies and vicegerents. True undissembled Loyalty is the very complexion of a Christian; and the best Christians are always the most, I had almost said the only Loyal Subjects. The Apostles therefore did not deny but inforce subjecti­on to Magistrates. Indeed where the com­mands of God and their Prince interfer'd, in this case they resolv'd to be faithful to God, and dar'd to do what he commanded, rho Cesar forbid it. They did not deify their Emperor, but pay'd him all that reverence that was due to a Crowned Head. They accounted Princes Gods Subjects, and thought Rebellion against him a greater crime, than against the highest Monarch. In this case they appeal'd to their adversaries themselves whetherActs 4. 19. reason was not on their side, couragiously saying, whether it be right in the sight of God to hearken to you rather than God, judge ye.

[Page 54]But tho they could not actually obey the unjust Command of their Magistrates, yet then they made no violent resistance, but passively submitted to the exacted pu­nishment. As they profess'd a lowly Sub­jection to Christ their King in Heaven, so they paid a respectful Obedience to his Lieutenants and Representatives on Earth. They testifi'd their Loyalty to Christ, by the respect they gave to the Commands of his Deputies. These Jews therefore had no reason to accuse the Apostles, as en­couragers of Rebellion; and in either of these senses the Apostles were not blamea­ble turners of the World upside down. They were wholly innocent in this latter sense, and de [...]serv'd Commendation for disturbing the World in the former sense; and would to God the whole Christian World at this day might be as easily defend­ed, as Christ' and his Holy Apostles. And this leads me to the saddest part of my Sub­ject.

III. Quest. Whether any professed Christians at this day, are guilty of turning the World upside down?

Ans. A very little inquiry will present to our consideration a potent Faction, that proudly Usurps the name of the Catholick [Page 55] Church, whose Principles and Practises do clearly overturn the whole design of Chri­stianity, and are pernicious to Governours; who have sheltred Heathenish Superstitions in Christian Temples, after the Power of God had chas'd them away; and dug up some Limbs of the Ceremonial Law out of the Grave, after Divine Wisdom had rung her Knell, and proclaim'd her Fune­ral. I know what an invidious task it is, to accuse a whole Body of men; and cer­tainly, he that hath any Love to God, or his Redeemer, cannot account it a delight­ful office, to satisfie his own Reason, or convince the Judgments of others, That his God is blasphem'd, and his Saviour disho­nour'd, by an huge party of men, who pre­tend to be of his Holy Religion. But be­cause this Infection is of a spreading nature, and the growth of Popery is too common, and too just a complaint; and the Bigots of that Church are continually using all the artifices of Cunning, and Insinuation, and Treachery, to delude the easie multitude, and once more Introduce their blind Reli­gion into our Nation: I cannot think it an unseasonable work, but a piece of charity to the Souls of men, to give a just Character of that Religion, which if God had not, and did not still mercifully interpose, would [Page 56] have again over spread this Land, as well as other Nations.

I shall therefore pursue my former me­thod, and inquire,

Quest. 1. Whether they have introduc'd new Doctrines, different from what the Apo­stles taught? and what warrant they can produce for doing so?

Ans. He that runs over the former parti­culars, may soon be satisfi'd, that they have restor'd absur'd Gentile Idolatry, and su­perannuated Jewish Ceremonies, and wo­fully corrupted Christianity in those great Articles wherein I have show'd its pre-emi­nence to consist.

1. They have introduc'd new Doctrines concerning God, and the manner how he will be Worshipp'd. This will be evident if we reflect upon these four particulars fol­lowing.

• 1. Their Representing and Worshipping God by Images.
• 2. Their Adoration of Saints and Angels.
• 3. Their Adoration of the Host.
• 4. The manner of their Worship too ex­actly symbolizes with that of Jews and Hea­thens.

1. Their Representing and Worshipping God by Images. Those who are acquainted with [Page 57] any thing of the Romish Worship, know how in their Churches, nay, in their Psal­ters, Mass-books, and Manuals of Devoti­on the incomprehensible Trinity is pictur'd: sometimes like an old Man, with a long grey Beard, and a ray of light over his head, with a Crucifix between his Knees, or a Child in his Arms, and a Dove with spread Wings under his Beard. Sometimes like a Monster, with three Faces in a Knot. Now, how abominably foolish and impious are such Representations as these? What ridiculous entertainment doth this afford to the Socinian? And how doth it expose this sacred Mystery, to his Derision and Contempt? How naturally doth this tend to debase the Divine Majesty, as if the Infinite Lord of Angels and Men, bore any resemblance to his imperfect Creatures; and the incomprehensible Majesty of Heaven and Earth, were like such Worms and Dust as we? If any man should reverence a Worm, or a Toad, as the Image of his Prince, would not such a mans honorary respect be interpreted as an high affront? And is it not an infinitely greater Indignity to Worship the Divine Majesty in the shape of the most glorious of any of his Creatures? There is very great danger, lest the igno­rant Vulgar should fancy God like the [Page 58] Images he is represented by; and they na­turally tend at least, to debase our con­ceptions of his incomprehensible nature. His Immensity cannot be represented by a piece of Wood; nor his Infinity by a finite Idol. Images are apt to suggest too low Thoughts, and mean Apprehensions of his Nature, and therefore are not to be us'd. If it be pleaded, That such Representations may be instrumental to raise our Thoughts, and excite dovout Affections within us. Alas! he that hath not rais'd Apprehensions of the Divine Majesty and Greatness, from the consideration of his own glorious works, must expect little benefit by the im­perfect Art and Invention of man. Let them therefore call Images Laymen's books; till they show us Gods License and Impri­matur for them, we shall esteem them as Surreptitious Pamphlets, offensive to the King of Heaven. If it be again pleaded, That God (by his appearances to Abraham and the Patriarchs, in the form of a man, and his being represented as an old man to Daniel, and the Holy Ghost's descent in the form of a Dove) hath authoriz'd such Re­presentations. I answer; The appearances to the Patriarchs were of the second Person in the Trinity, as Anticipations of his In­carnation, and were no Representations of [Page 59] his Nature, but only signs that he was then, and there present. As to that in Dan. 7. 9. concerning the Ancient of days, that was on­ly represented to the inward sense of Daniel in a Vision, and was only a Symbol of Gods fitness to Judg the World: White, to denote the purity of his Nature; Anci­ent of days, to represent his eternity; and white hair, to shadow out his Wisdom and Prudence. As to that of Matth. 3. 16. Dr. Hammond's Exposition takes off all necessity of answer, according to him, the Expression (like a Dove) hath reference not to any assumed likeness,Hammond in Matth. 3. 16. but to the manner of the de­scent, that he came down upon him, as Doves use to do, when they light upon any thing, hover­ing and overshadowing it. Thus we know, the Holy Ghost descended on the Virgin Mary, Luke 1. 35. For St. Luke indeed adds, in a bodily shape; but that may be render'd with a bodily appearance; so that perhaps the Holy Ghost might appear in no outward Figure, but only appear to be present, by the appearance of Angels; and it is not unlikely it might be in a bright shining Cloud, as at the transfiguration of our Sa­viour, Matth. 17. 5. it is said, A bright shining cloud overshadow'd them, descending [Page 60] as Doves use to do. For the full confirma­tion of this, I must refer to the place. But if the general Exposition be allow'd, That the Holy Ghost did appear in such a sym­bolical Figure; this was only to represent the Innocence of our Saviour, and the purity and peaceableness of that Religion he was then beginning to teach the World: No representation of his Nature. Nor can God be worshipp'd under any corporal Figure, without palpable Idolatry. For, as soon may deliberate Murder and Adultery be recon­cil'd to the 6th and 7th, as this can to the 2d. Commandment. And our Romish Do­ctors are very conscious of this, and there­fore have very fairly expung'd it out of their Catechisms and Manuals, and split the tenth into two, to keep up the number. They had reason to fear, lest the Laity not having such Metaphysical heads as them­selves (if they had left it standing) should have been deterr'd from so gainful a sin. For thou shalt not make a Graven Image, would quickly make their Temples deso­late; and, thou shalt not bow down to the likeness of any thing in Heaven or Earth, would open the eyes of their deluded Pro­selytes, if they were but permitted to read them. Words so fully Emphatical and Com­prehensive, that all worship of Images could [Page 61] hardly have been condemn'd in more large and significant terms. And Moses, who best knew the meaning of the Lawgiver, hath given a clear comment upon this Command, Deut. 4. 15, 16. Take ye therefore good heed unto your selves, for you saw no manner of similitude when the Lord appeared unto you in Horeb; lest ye corrupt your selves, and worship Graven Images. If the Heathen Idolatry were only forbidden, of what in­consequent arguing, would Moses here be guilty? Take heed lest ye worship the Images of false gods, for ye never saw any Representation of the true God. But if all Worship of Images be here forbidden, then the Argument is very pertinent and forci­ble. Take heed how ye Worship God in any outward Representation; for if such a thing were pleasing to him, he would not have left it to your choice, to do it in what form you pleas'd, but would have appear'd in such a likeness as best pleas'd himself.

Besides, the golden Calf, which the Isra­elites worshipp'd as a resemblance of God, was a breach of this Commandment, and is called an Idol, Acts 7. 41. For that the Israelites did make this as a re­semblance of the true God, isExodus 32. clear from the Story. Aaron [Page 62] says, these be thy Gods, O Israel, that brought thee out of the Land of Egypt; and Proclaims a Feast to Jehovah; for either we must sup­pose the Israelites to be so stupidly sottish as to suppose this Calf to be really that God that brought them out of Egypt before it was made; or if we cannot find in our hearts to believe them so absurd; we must believe they fell back to the Egyptian Idola­try, or worshipt the true God under this re­presentation. That it was not a resemblance of the Egyptian Gods, is evident from hence, that he is call'd Jehovah, and is represented as the God that brought them out of Egypt; for could they once imagine that the Egyptian Gods had destroy'd their own most zealous worshippers, and wrought such wonders for them who abhor'd their worship, and would give them no adoration? is it not much more rational to suppose, that the Israelites expected some symbol of the Divine Pre­sence going before them? as they might ex­pound that promise, Exod. 23. 20. And (Moses beingSee more of this in Stillingsleets Defence of the Idolatry of R. C. Page 747 absent for 40 Days) they doubting whether ever they should see him more, devise with themselves what token to have of Gods presence with them; and the most part being sway'd [Page 63] by their Education in Egypt, where they worship'd their chief god Osyris in the form of a Bull, compel Aaron to make a Golden Calf. And if this be in them accounted Idolatry, must not the same title be given to our Romish worshippers of Graven Images? Of the same sin was Micah guilty, in Judg. 17. who, to ease himself of the trouble of travelling so often to Sbiloh to worship there, made a molten and graven image as a re­presentation of the Lord Jehovah; builds a Chappel in his house, and hires a Levite to be his Priest, and in this rejoyces exceedingly, now know I, says he, that the Lord will do me good, seeing I have a Levite to my Priest, Judg. 17. 13. Of the same nature was that great sin of Jeroboam, for which he is brand­ed with so black a Character in Scripture; he made two Calves in Dan and Bethel, as a representation of God. 'Tis plain he design'd not to draw the Israelites from the Worship­ping God, but from going up to Jerusalem to Worship; lest their converse with the Two Loyal Tribes should revive their principles of Loyalty also, and reduce them to their subjection to their Lawful Sovereign; and therefore his successors were look'd upon as worshippers of Jehovah. Thus Jehu was zealous for the Lord2 King. 10. 16. Jehovah, though he de­parted [Page 64] not from this sin of Jerobcam. Thus it appears, how plainly God hath for­bidden all worship of him by images. And that this Law was not only positive and tempo­rary, but unalter [...]bly obliging all men, ap­pears from the reason of the Law. The unsuitableness of an image to the Divine Na­ture, Isa. 40. 18, 25. The Prophet rhere af­ter a stately and majestick description of the Divine Greatness, concludes with this infer­ence; To whom then will ye liken God? Or what likeness will ye compare unto him? As if he should say, Seeing God is so immen­sly Glorious a being, your own reasons may convince you of the folly of making any representations of him. John 4. 24. God is a Spirit, and will be worship'd in spirit and truth. That is, as some interpret the words, not in the Image of a Dove, as the Samaritans Worship'd him on Mount Gerizim; nor with the Typical Sliadows of the Jewish Law. St. Paul when arguing with the Athenians, bends his discourse against their Worshipping the Sovereign God in the likeness of silyer, or gold, or stone, Acts 17. 29. and in Rom. 1. 23 He disputes against the wiser Philosophers, and accuses them, that when they knew God to be an Immensly Glorious being, they fashi­on'd him like a man; and Worship'd him by Images; and the accusation will equally [Page 65] concern our present Romish pretenders to Wisdom. The same apologies the wise men of Athens and Rome made, to excuse their Heathenish Idolatry, are adapted by the Po­pish Schools, to justify their worshipping Images. Plutarch, and Celsus, and Julian, and Maximus Tyrius, and many others, tell us, they look'd upon Images only as helps to remembrance, and means of exciting their devotions; nay, the worshippers of the Sun and Moon and Stars, might better apologize for themselves; For these natural Images are great Monuments of the Divine Wisdom, and Power, and Goodness; but the present artificial ones, express only the Gravers skill and imperfect cunning. Nay further, the very same pleas might be us'd by the Priests of Egypt, to justify their most ridiculous follies. Leeks and Onions may as well draw forth my penitential tears; deified Apes and Monkeys may as well be the objects of my adoration, as the Monstrous Pictures of the Trinity in their Temples. But how contra­dictory soever this practise be to Scripture, Images may. well agree to that Church, which retains little more than the faine image and shadow of a Religion.

2. Their Adoration of Saints and Angels, and giving them the same Worship the [Page 66] Heathens gave to their Daemons, or inferior Deities.

By Daemons, the Heathens understood an inferior sort of deified powers, as middle Be­ings between the Sovereign God, and mortal men; and because they thought the higher God too pure and sublime to meddle with Earthly affairs, they placed these as Medi­ators to prefent the prayers of Men to God, and convey the benefits of God to Men; thus Plato and Hesiod, and others that de­scribe them. To this opinion the Apostle seems to allude, in 1 Cor. 8. 5. 6. As there be Gods many, and Lords many: yet to us there is but one God the Father, and one Lord Jesus Christ, i. e. Tho the Heathens Worship'd many SupremeSee this con­firm'd in Mede's Apo­stacy of the later times. Gods, and inferior powers, as Presidents and Mediators in Earthly things; yet we Christians acknowledg but one sovereign Deity, and one Mediator, who presents our Prayers to the Father, and brings us back the rewards of our Devotion from Heaven. These the Heathens divided into two sorts, such as were too pure to inform a body, and such as were the souls of deceased benefactors To these they erected Temples and Altars, made Images and Shrines, and gave them all ex­ternal [Page 67] expressions of Religious adoration The latter sort were call'd Baaline, or Belim because the first that was thus Canoniz'd was King Belus at Babilon, by Ninus his Son; and well may the Holy Ghost call that Church Babilon, which hath reviv'd that Idolatry which was first set up in that City. For is not the worship of Saints and Angels exactly parallel to this? Are not they ex­alted into the same place, and the same ser­vices directed to them? Are not Temples dedicated to their honour? Images set up, and shrines consecrated, before which their Votaries may pray unto them? Are not they worship'd with solemn invocations, and all­outward signs of the lowest reverence? How do the ignorant Vulgar prostrate themselves before their Statues? Wash their feet with tears, and wipe them with their hair? And if the Image chance but to nod or smile, how do they go away rejoycing, as if they had met with their good Genius, or some Angel had saluted them from Heaven? I need not here tell what a number of Saints they have Canoniz'd, and how they have symboliz'd with the Heathen, in assigning them their particular offices; how they have Saints for every particular Nation and Country, Trade and Calling; for every state and condition, for every disease of the body, [Page 68] and all the accidents of humane life. I need not tell how they worship some who probably had never any other being than in their own imagination; How notoriously wicked persons have been Canoniz'd; how Rebellion and Treason hath been accounted worthy an Apotheosis; and very few have receiv'd that honour for their Religion and Loyalty. I need not tell what notorious blasphemies are contain'd in their Prayers, especially to the Virgin Mary; how she is exalted to the Throne of God, and call'd the Mother of Grace, the Fountain of Salva­tion, the Queen of Heaven, and the Mother of the Holy Trinity. How Bonaventure hath Printed the Psalter of the Blessed Vir­gin, being nothing else but the Psalms of David, wherein whatever is spoken con­cerning God or Christ, either by way of Prayer, or of Praise, is appli'd to her. These things are publickly known, and cannot be contradicted.

And we may well challenge the Heathen World, to present us with more daring usurpations on the Divine Prerogative; the same arguments which prove the Pagans Idolaters for their worship of Daemons, will equally prove the Romanists such, who have exactly written after their Copy, and transcrib'd (that I say not exceeded) their [Page 69] iniquities; the same pleas which Julian and Celus, and the other defenders of the Pagan Worship us'd, are made by these pretenders to Christianity; and the same answers which Tertullian, and Arnobius, and the other primitive Fathers gave, may be very well re torted by us upon them, as will appear to any one that will but consult Dr. Stilling­sleet in his defence of the Idolatry of the Romish Church. But to go no surther than Scripture; Did not our Saviour repel the Devils temptation with, Thou shalt worship the Lord thy God, and him only shalt thou serve? And shall a far less consideration, than the Kingdoms of the Earth, prevail with us to fall down before Creatures, and pay them a Religious Adoration? How smartly doth St. Paul Argue against all Worshipping of Angels, without any of those distinctions which our Voluminous School-men have invented? Col. 2. 18. Let no man beguile you of your reward, in a voli n­tary humility, and worshipping of angels, in­truding into those things which he hath not seen. It seems by his discourse there were some Hereticks crept into the Church, who out of a pretence of their unworthiness to make immediate addresses to the invisible God, sued to the Angels his Courtiers and Favou­rites to plead their Cause. This Heresy con­tinued [Page 70] a long time in Pisidia and Phrygia, where Oratories and Chappels were built to Michael, and the Angels, which was at last forbidden in one of the Canons of the Council of Laodicea. I know Cardinal Perron hath a very witty and singular eva­sion of this Text; That by the worship which was given by Angels, is meant the Mosaical Law; and he Translates the words, Let no man tempt you to become prosyeltes of the Jews. But why should the Apostle use such dark expressions, if this were the meaning? and what pretences of humility did they use, who perswaded to comply with the Law of Moses? Or how did they intrude into things they had not seen? Whereas, if the words be understood properly, these words have a very good connexion; these Hereticks pretended humility to be the oc­casion of their worship; and were puffed up with a conceit of their knowledg of all the Orders and Offices of Angels; nor can we imagine they worship them as Supreme Gods, but only as Gods by participation, and Advocates with the Father, as the Church of Rome also calls them; and there­fore is equally concern'd in this prohibition. Besides, did not the Angel correct St. John, when out of a sudden transport, he was a­bout to give him that reverence which bor­der'd [Page 71] too near upon what the jealous God hath reserv'd to himself: with a see thou do it not, I am thy fellow. Rev. 19. 10 servant; worship God; And shall we be fearless of the same Idolatry? The distinction of Latria and Dulia will by no means salve the matter; for why could not the Angel have appli'd it as well as the Angelical Doctor can? Or why could not this inspir'd Apostle have pleaded that he gave him only an inferior subordinate wor­ship, as well as the most illuminated School­man?

'Tis of these Idolaters the Apostle seems to speak in 1 Tim. 4. 1, 2. Now the spirit saith expresly, (perhaps in Dan. 11. 36, 37, 38.) That in the latter times some shall revolt from the faith. Revolt by Idolatry, which is emi­nently call'd by that Title; Giving heed to se­ducing Spirits, i. e. attending to erroneous Doctrines, Doctrines of Divels or Daemons. Not of which they are the Authors, but the objects; Doctrines concerning Daemons, i. e. inferior Deities; Speaking lies in hypocrisy; or (as the Greek runs) through the hypocrisy of liars, i. e. Through the Deceit of Iying per­sons, who should seign miracles, and invent fabulous stories to support this worship. The event hath so exactly answer'd the Apostles description; Monks (the admirers of single [Page 72] life, being the first Authors of Saint-Worship, which they brought in by lying-Legends, and Fictitious Miracles; that if this prophe­cy doth not particularly concern them, they are very unhappy to come so near the de­scription.

3. Their adoration of the Host, upon pretence of Transubstantiation. This is another part of Romish Worship, not to be paralIell'd for absurdity throughout the whole Gentile world; For to fancy that every ignorant Priest can with Five words speaking; change a piece of Bread into God; and by virtue of such a strong fancy, to give it Divine Worship, is an instance of such egregious folly, as exposes Christianity to the scorn of infidels, and hardens them in their unbe­lief; a Doctrine that would make a Monster of our blessed Redeemer, and give him 10000 bodies at once. A Doctrine, that subjects our Saviour to the will of every Priest, and daily renews his humiliation; A Doctrine, that makes the Covenant of Grace much more severe than the Law of Innocence, while it threatens damnation to all that will not disbelieve the agreeing sences of the whole world of Animals; A Doctrine that destroys the very Foundations of hu­man Converse, and tends to the most unrea­sonable Scepticism imaginable. For if our [Page 73] Senses are deceiv'd in so plain an instance, how know we but that we may be all very Phantasms, and a bundle of Accidents with­out any substance? A Doctrine, that hath a natural tendency to Infidelity, and is the ready road to the most damnable unbelief. For the miraculous Works of our Saviour, were the great convincing Evidences of the truth of Christianity. What we have seen and heard (as one speaks) was the Apostles Logick, and an appeal to Miracles, the su­rest Demonstraion of the Spirit. So that if our Senses deceive us in this instance, our Religion it self may be false. The Resurre­ction of Christ, and all his wonderful Works, might, for ought we know, be Impostures and Deceits. Thus we see how naturally the Papist lends his Assistance to the Atheist and Unbeliever. A Doctrine, that calls God himself a Deceiver; for he plainly tells us, by the most certain kind of Demonstra­tion (to our Senses) That here is bread; when if this be true, there is really none at all.

In a word, A Doctrine so full of unrea­sonable Contradictions, that had not an in­fallible Council curs'd all deniers of it, I am perswaded it would have long ago been renounc'd. A Doctrine contradictory to Sense, inconsistent with Reason, and over­thrown [Page 74] by express words of Scripture. For St. Paul expresly calls it Bread after Conse­cration, 1 Cor. 10. 15, 16. 11. 26, 27. A Doctrine bottom'd only upon one Meta­phorical Expression. This is my Body; Which, how it can prove this prodigious Transmu­cation, is not very easie to imagine; for did not Christs natural Body speak this, while sitting at the Table? And could his Disci­ples apprehend, they eat the same Body, or that the substance of the bread was vanish'd, and only the Accidents remaining? Did they so hardly believe his Resurrection, and would they without one question about it, digest this miracle far more amazing? Doth he not say, Do this in remembrance of me? And if the Popish Comment were true, would it be sense, to say, Eat me in remem­brance of me? Are not the terms Metapho­rical in one part of the Sacrament? This Cup is the N [...]w Testament in my Blood. And why should this, rather than the other, be taken according to the literal meaning? Besides, the same word is us'd concerning the Passover, to which the Eucharist suc­ceeds: And the Jews had no term more proper to express (signifie) by, than this word (is) It is the Lords passover, Exod. 12. 11. i. e. a Memorial and Signification of the Lords passing over the houses of the Is­raelites, [Page 75] when he destroy'd the first-born of Egypt; and why should not the same Sense be given of this Sacrament of the new Covenant? It is a Memorial of that Body of Christ which was once Offer'd for our Sins. Thus we see, how unreasonable the Roman Exposition of this Text is; and yet they cannot pretend any clearer proof of this great absurdity; but it is the great design of this Church, to conquer those three mischievous Enemies, Sense, Reason, and Scripture; and when they have once done that, they may impose what they will upon those reasonable Beasts their follow­ers. Sense, they continually represent as subject to many Illusions, and unfit to be trust­ed to, in any weighty matters. Reason, they Tragically exclaim against, as a dangerous Weapon; and the mortifi'd Father Cressy somewhere tells us, That it is the Wit and Judgment of Catholicks, to renounce their own Judgment, and depose their own Wit. Scripture, setting aside the Authority of their Church, is of no more Validity with them, than Aesops Fables, or Mahomets Al­choran. And tho they pretend the unanimous consent of the Fathers to their Doctrines; yet, because the Testimonies of Irenaeus, Justin Martyr, Theodoret, Pope Galasius, are so plain against them, they pretend, [Page 76] that the Fathers being obscure, the present Church must be the Judg of their meaning; but if we joyn issue here also, and agree to be judg'd by the majority of Votes in the Chri­stian World, then they very charitably damn all the World but themselves, and assume the proud title of Catholick and Universal; so that the result of all is this; If we will not upon their bare Affirmation, swallow this heap of Contradictions, we must infallibly fall under the Council of Lateran's Anathema, and be ipso facto excommuni­cate.

But it is better to bear their curses here, than by our sinful compliance with their grossest Idolatry, to endanger our Salvation for ever. For if there be no Transubstan­tiation, of what tremendous Idolatry are they guilty, who pay Divine Honour to a piece of Bread, and give that Adoration to a Waser-cake, which is due to God alone? who outdo the grossest Idolatry of the Hea­thens, and justifie the most ridiculous Su­perstitions of the Infidel world? They only believ'd that some invisible Deity, incorpo­rated it self in the Creature they worshipp'd, but never imagin'd that the whole substance was chang'd into God. A Metamorphosis more strange, than the most poetical Inven­tion [Page 77] could ever contrive; nor can they save themselves harmless, by pretending they be­lieve the Bread to be God, and therefore if they err, it is the fault of their Judg­ments, not of their Wills: For when men will maintain such an Error in spite of their own Sense, and Reason, and Scripture, and the plain Doctrine of the Ancient Church, they are certainly guilty of not only material, but wilful formal Idolatry. But supposing this Doctrine sometimes; yet so many con­tingencies happens, that it is impossible to know whether this particular Bread be Transubstantiated or not. For if the Priest have not a right Intention, and be not duly ordain'd, the Miracle will not follow; so that it is confessed by Bellarmine, that no man can have any other than a conjectural certainty, that he receives the Body of Christ, because it depends upon the Priests intention, which no man can know. And now can it consist with our duty (as Bi­shop Taylors speak) certain­ly Disswas. page 149. to give Divine Worship to that thing, which we cannot certianly know to have a Divine Being? But further, if we should suppose (by virtue of a strong faith, such as is able to swallow Mountains) that this miracle were always perform'd, yet will not this justifie our A­doration [Page 78] For we are not bound externally to Wor­shipSee this Ar­gument largely prosecuted in Funeral of the Mass, Chap. 5. God. wherever he is; but only where he displays some Beams of his Glory. Therefore our Saviour teacheth us to say, Our Father which art in Heaven; Why not in Earth, Air or Sea? God is in all these; but Heaven is the Throne of his Glory; and therefore, thither we are to direct our Eyes and Devotions. Upon this account, supposing Christs humanity really present, he is but as a Prince in disguise, and hath none of his Robes of Majesty, and therefore expects not our religious Adorati­on; all that is adorable in Christ, is in the water of Baptism; there is his Godhead, Divine Person, and Attributes; and yet there we do not Worship him, and there­fore are not oblig'd to do it in the Eucharist, supposing his Humanity really present. For if his Godhead (which is of it self adorable) be not worshipp'd, where there are no Beams of Glory; much less is his Manhood to be Worshipp'd (which is not of it self adorable) where there are no glorious ap­pearances of it. Those therefore, who a­dore the Host, at best, Worship God with­out a command; but are really grosser [Page 79] Idolaters than the most Barbarous Hea­thens.

4. The manner of the Romish Worship too exactly symbolizes with the ridiculous Supersti­tions of the Heathens, and forbidden Ceremo­nies of the Jews; and is unsuitable to the Di­vine Nature. The Heathens us'd many ri­diculous Ceremonies, and antick Rites, nu­merous Spells and Charms in their Wor­ship; and R [...]me-Papal hath equall'd, if not exceeded them in her fond Superstitions. Here I might [...]ell of their Christening Bells, and touching [...]eads, and charming Water, Salt and Spittle for casting out Devils; their hallowing Medals, Swords, and Agnus Deis, for a security from temporal and spiritual Evils. Their strange Actions in their Ex­orcisms and Conjurations; indeed their ve­ry Worship being in an unknown Language, looks like a Charm or Spell. I migh [...] men­tion their muttering over little unintelligi­ble Prayers, numbring them by [...]heir Beads; and vain Repetitions, too like the Tautologies of the Heathens, condemn'd by our Savi­our. I might further instance in their im­pos'd Penances, some trifling and ridicu­lous, others severe and formidable. Their pilgrimages, walking barefoot, wearing Hair shirts, whipping and slashing them­selves, like the Priests of Baal, and the [Page 80] Worshippers of the other Sanguinary Hea­then Deities. In their ordinary Worship of the Mass, the Priest turns himself five times about at the Alter, to denote the five Appari­tions of Christ; on the day of his Resurrecti­on, turns to the right hand, to signifie, that he hath aStopfords Parallel, page 261. right Intention for himself and the people. He uses di­vers strange Bowings and Po­stures. Sometimes with his hands close shut, and at other times spread abroad. Some­times he cries aloud, and at other times mutters over some things to himself. Some­times he makes as if he slept with his Eyes close shut; then starts up, and goes on with numerous mimical Actions, fitter for a Stage-play, than the House of God. In the Sacrament of Baptism, the Child must be first blown upon, to drive away the Devil; Then hallow'd Salt is put in his Mouth, that he may be season'd with Wisdom. His Breast and Shoulders are anointed with holy Oyl, that he may be kept from evil Sugge­stion, and strengthen'd to bear the Lords burden. His Mouth, Eyes, Ears, Nostrils, Breast, and Forehead, are sign'd with the sign of the Cross, that all may thereby be defended. A white Garment is put upon him, to betoken his Regeneration. A Veil on [Page 81] his head, in token that he is Crown'd with a Royal Diadem. A burning Wax-candle in his hand, to fulfil that saying of our Savi­our, Let your light so shine before men, &c. And the Priests holy Spittle (for the very Excrements of such a sacred Person must needs be holy) must be stroak'd on his Ears and Nostrils, that the one may be open'd to hear the word, and the other to discern between Good and Evil; and after all, follow the words of institution. A bare Relation of these things is a sufficient Con­futation; and the consideration of them, forc'd those honest Expressions from Poli­dore Virgil, He that observes these things, says he, and is De Invent. lib. 5. cap. 1. but modestly scrupulous, will say, He questions whether we imitate the Religion of the Ancient Heathens, or their Superstitions. These numerous my­stical Rites, are perfectly opposite to the Religion of our Saviour, and tend to bring in a dry Skelleton of bodily Actions, instead of the Spiritual Worship of the Gospel. Nay, have they not gall'd the Necks of their Disciples with that heavy Yoke of Jewish Ceremonies, which the Apostle would not impose on the Gentile Convers? Is not su­perannuated Judaism restor'd, and the high Priest translated from Jerusalem to Rome? [Page 82] Are not their Pilgrimages and Jubilees, burn­ing Lamps at noon-day, and perfumes of Incense, distinction of Days, and Meats, and Rules about Fasting and Abstinence, a perfect imitation of the Jews? These hath the Infallible man at Rome reviv'd, as if he would correct the Divine Wisdom that abo­lish'd them; or at least, as if the Church were now in its Dotage, and again were to be rul'd like a Child or Infant. But we have not so learn'd Christ. We are to remember, as Bishop Taylor speaks, That Figures and Shadows were for the Old Te­stament, but light and mani­festation Ductor Dub. lib. 3. c. 4. rul. 20. s. 8. for the New. The Egyptians did indeed teach Religion by Hierogliphical Sym­bols; and the Schools of plato and Pythagoras, by Numbers and Figures; but we who walk in the light of the Gospel, have an easier way of teaching the People; and are not to return to the Elements and Rituals of Jews and Pa­gan Schools. This manner of teaching by sym­bolical Actions is too low, too suspicious, too Dangerous, to be mingled with Divine Litur­gies, and unbefitting the gravity and spirituality of our Religion. Thus far he. Thus we see how they have overturn'd the first design of Christianity. Obscur'd the Light of the Gospel, and instead of that compleat Cha­racter [Page 83] of the Nature of God, and the man­ner of his Worship, laid down in Scripture, have by their Idolatry and Superstition, gi­ven us unworthy Notions of his Attributes, and brought in that blindness and thick dark­ness which was mercifully chas'd away by the Sunshine of the Gospel.

2. They have invaded Christs Mediato­ry Office. The Christian Religion discovers the only means of reconciling sinful Crea­tures, by the Incarnation, Death, and Suffer­ings of the Lord Jesus, who in pursuance of the great design of bringing us to Heaven; is invested with the Offices of King, Priest, and Prophet of his Church; all which the Papacy hath invaded.

1. They have invaded Christs Kingly Of­fice. By this, 'tis his Prerogative to give Laws to his Church, and Christians are bound to pay him the Subjection and entire Obedience of their Hearts and Lives.

If any therefore shall pretend a power of dispensing with his Laws, and untying their Obligation, of making new Articles of Faith, and condemning things plainly commanded by him. If any shall pretend without sufficient Proof, a Vicarious delega­ted Commission from him, and usurp the place of the Universal Law-giver of the [Page 84] World: These must be acknowledg'd to be invaders of his Regal Office; and in how many Instances the Church of Rome hath been thus bold, and Jaringly guilty, is too well known. How many new Articles have they obtruded on our belief, since the Ca­non of Scripture was sealed? And how doth their Faith increase and decrease like the Moon? Tho the Apostle pronounces an Anathema against the highest pretended Saint or Angel, that should Preach any o­ther Doctrine than what he had deliver'd to the Galatians, Gal. 1. 8. Yet the Conventi­cle of Trent, those professed Angels and Guardians of the Church, have levell d their curses against all that will fear the threatnings of the Apostle, and will not re­ceive their supplemental and corrupt Tra­ditions with the same reverence and pious Affection that they do the Holy Scriptures. I need not tell how they have claim'd a power of dissolving the Obligation of the most Solemn Oaths and Covenants, and of allowing Marriages in forbidden degrees. How they have made Fornication a lesser Sin in a Clergy-men, than Marriage; tho the one be the Ordinance of God, and ne­ver prohibited to any company of men; and the other forbidden by the very Law of Nature. I need not tell how the Pope [Page 85] hath usurp'd the Office of Universal Bishop, and Vicar of Christ; tho Pope Gregory se­verely reflected upon John of Constantinople for affecting such a Titile, and call'd it the badg of Antichrist. I need not tell how they have added five other Sacraments, to those two instituted by our Saviour; what a number of Church-Officers they have in­stituted, unknown in Scripture, and the purest Ages of the Church: Nor how they have Lorded it over the Consciences of men, by rigorously imposing numerous burden­some Ceremonies, which change the spiri­tual Worship of the Gospel, and alter its very Nature. 'Tis confess'd that Governours have a Power of imposing indifferent things; and whatever tends to the more orderly and decent Administration of the Worship of God, may be the object of their com­mand. But when these are either vain and useless, or indecent in their number; when they are impos'd as parts of Worship, and necessary to Salvation: When they obscure the Worship of God, and are more like the shadows of the Law, than becoming the light of the Gospel; such Impositions are Acts of Tyranny and Usurpation. I shall conclude this head, with the mention of one more bold, tho acknowledg'd Invasion of [Page 86] the Regal Office of Christ, and that is, their half Communions.

They have snatcht away the Cup in the Eucharist from the People, and ingross'd it to the Clergy. This was establish'd as an Article of the Romish Faith, at the Council of Constance, and afterwads confirm'd at Trent. The chief remarkable Causes are these, Seeing that in divers parts of the World, there be some, who rashly presume to say, That Christian People ought to receive the Eucharist under both kinds; this present Holy General Council, being desirous to provide for the safe­ty of the faithful, doth decree, That tho Jesus Christ did Administer the venerable Sacrament in both kinds, and tho in the primitive Church, the faithful did so receive it; yet notwithstand­ing, this custom ought to be kept, i. e. that the Priest that says Mass, shall communicate under both species of Bread and Wine, but the Lay people under that of Bread only [...] and they that say the contrary, let them be expell'd as Hereticks, and grievously punish'd by the Bi­shop and his Officials. How horrible a Canon is this, and what a notorious Usurpation of Christs Prerogative? They accuse of Rash­ness, Error, and Heresie, all who dare (by their own Confession) imitate Christ and his Apostles, and the Primitive Church; for this only reason, some have been burnt at a [Page 87] Stake, and it was an occasion of cruel Wars and Bloodshed in Germany. They indeed pretend this to be an indifferent circumstance, to be continued, or remov'd at the Churches pleasure. But why should this be more indifferent than the Bread? Hath not Christ more expresly commanded the drinking the one, than receiving the other? Drink ye all of it, says he, as if he foresaw and design'd to prevent this great Corruption. And to argue, ad hominem, our Saviour tells us, Joh. 6. 53. Except ye drink the blood of the Son of man, ye have no life in you. These words, if understood of the Eucharist, as the Romanists pretend, prove the abso­lute Universal necessity of communicating under both kinds. So that, either this great prop of Transubstantiation must be deserted, or their half Communion con­demn'd.

2. They have invaded Christs Priestly Office. By this he hath fully satisfi'd Divine Justice, by giving himself a compleat Sacri­fice for our Offences, and procur'd for us the pardon of Sin, the Graces of the Spirit, and eternal Happiness, upon Condition of sincere Obedience to his Laws; and now is enter'd into Heaven, and is by vertue of this Sacrifice our powerful Intercessor at the Right hand of God. This Office also, is [Page 88] shamefully invaded by those of the Romish Church; and that in these following in­stances.

1. By their proud doctrine of Merit. Tho the Scriptures fully declare, that by grace we are saved, and eternal life is the free gift of God: tho our reasons may convince us, that a Creature (how innocent soever) can deserve nothing at his Creators hands; tho a little reflection upon our selves, will disco­ver many spots in our fairest vertues, many blemishes in our best duties, many imperfe­ctions in our most religious exercise, many sin­ful mixtures in our most unpolluted actions, and great defects in our best obedience: yet do these men boast of their good works, and account them not only spotless, but meritori­ous too: but if all this zeal for good works (as one well observes) were designed to advance an holy life, the nobleness of the design might a little excuse the fault: but alas! those works which they most extol, are either pie­ces of will-worship, that tend only to ad­vance the Secular interest of their Church, as Pilgrimages, building Abbys, enriching Mona­steries, &c. or else are such actions as we think to be daring sins; as murdering Here­ticks, and persons coldly affected to the Ca­tholick Cause. Thus 'tis storied concerning [Page 89] Cardinal Richelieu, that great Politician of France, that when he lay upon his death-bed▪ his Consessor came to him to perform the last offices of charity, and urged him to a full confession of all his sins; the Cardinal mention'd only some little petty crimes, and told him those were all he could recollect; at which the Confessor started, saying, Sure­ly this sickness hath rob'd your Grace of your memory: for we who have been plac'd in a lower sphere, have observ'd many actions of a far deeper Dye: and then mention'd many Murders committed by his procurement. Oh (says the Cardinal) those persons were disaffected to the Catholick Interest, and these are my good deeds with which I in­tend to present my Saviour. A story that needs no other invective than the bare rela­tion. But I would not willingly accuse all, while some only are liable to this charge. For many Romish Doctors mean no more by merit, than that obligation God hath by pro­mise laid upon himself, to reward our good works. And this I think none that under­stand the Nature of the Divine Promises can gainsay. These men we accuse only for the use of a proud improper term; tho once us'd by the ancient Fathers in an innocent sence. [Page 90] 2. By their Doctrine of penance and Purga­tory. Whereas the Scripture tells us, that Christ hath pai'd down a compleat Ransom for our sins, and it is through his Blood alone we can expect a freedom from the punishments we have deserved; yet this Church hath Coind new distinctions between the temporary and eternal punishments of sin; as if tho the latter be remov'd by the Blood of Christ, the former must be satis­si'd for by our selves either in this Life or in Purgatory. To this end they have given the Priests a commission to injoyn penances for sin as satisfactions to Divine Justice, and preventive of surther punishment. Penan­ces so Ludicrous and Trifling, that it is a sign of great infatuation in any that can be­lieve by such cheap and easy performances, to appease the anger of an offended Deity. Penances consisting of little observances; such as numbering their Prayers by their Beads, saying so many Avemaries at some priviledg'd Altars: in abstaining from Flesh for so many days, in whipping their bodies, in wearing hair-shirts, and the cords of the particular Orders, and numerous other little pieces of solly and superstition. By these means do they take off sinners from their grateful love and duty to the Redeemer, and earnest believing-applications to the Lord Jesus, [Page 91] who is appointed by the Father, as the sole Mediator of his Church, and through whom alone we can expect deliverance from pun­ishments, whether temporal or eternal. Of the same nature is their Doctrine of Purga­tory; a state of torments in the other world, equal in degree, tho not in continuance to those of Hell: wherein those souls must sry who have not satisfi'd for their sins here, till their friends give money to the Priest to pray them thence. By this means the in­terests of the Clergy are advanc'd, and the grandeur of that Church promoted. This hath enrich'd their Abbies, adorn'd their Chappels, fill'd their Coffers, and made good provision for all the begging Orders a­mong them. For while they scar'd the peo­ple with such a terrible Doctrine, and yet pretended a power of Praying them thence; who would not give liberally to those who were able to deliver them from such extremi­ty of torment? A Doctrine which the honester of their Doctors acknowledg, is not to be found in cripture; and these who pretend to prove it thence, have brought such lame and farfetch'd pro [...]s as are as easily refuted as mention'd; the only Text that can with the least probability be stretch'd to this sense, is that of 1 Cor. 3. 15. He himself shall be sav'd, yet so as by fire: But [Page 92] this is but a proverbical speech, and by the context the meaning plainly appears to be, that he who holding the essentials of Christi­anity shall corrupt it by additions of other disagreeing Doctrines, is in a very hazardous condition; and tho his salvation is possible, yet it is but as a mans, whose house is on fire about his ears, extreamly dubious and very uncertain; which how applicable to the Romanists, hath been excellently showed by others, and will further appear by this discourse. But were there such a place as this, what a derogation is it to the blood and prerogative of Christ, to think that money can procure a Release from thence? The Psalmist, I am sure, tells us that they who trust in their wealth, and boast themselves in the multitude of their riches: none of them can re­deem his brother, or pay to God a Ransom for him. Psal. 49. 6. 7. But this is but Old-Te­stament-Divinity, and Purgatory hath been built since that time; or rather the infallible Head of the Church will not be guided by the Laws of the Bible.

For tho St. Peter would not sell the gifts of the Spirit for Money, yet a fair purchase of eternal Life may be bought of his Successor, if God would as willingly consent as he. And we may invert St. Peters words, and ap­ply them to the Romanists, 1 Pet. 1. 18. They [Page 93] are bought with corruptable things, and re­deem'd by silver and gold, from the imagina­ry flames of Purgatory, tho not from that vain conversation receiv'd by tradition from their Fathers. But we have not so learn'd Christ. Scripture mentions but two places, Heaven and Hell; if we lead Pious and Ho­ly lives, we may receive death with a joyful welcome, and need not allay our comforts by the fears of an after-reckoning in another world. And tho we may have been guilty of many venial sins in a Gospel­sense, through infirmity, surprise, and sud­den temptation, or of any more mortal ones of a deeper die; yet upon our sincere repentance, the Blood of Christ, (without the fire of Purgatory) will cleanse us from all these, and present us pure and spotless to the Father. But if we die in an impenitent state, we shall be presently doom'd to endless remediless torments, and all the wealth of the Indies will never procure us a deliverance thence: I might further mention their pra­ctice of selling Indulgences for money, which happily occasioned the reformation by Luther. By this they they have made easy composi­tion for sins, and the Taxa Cameroe Apostolicoe, a book publickly printed amongst them, sets down at what easy rates an absolution may be obtained for the most unnatural vices. [Page 94] Now what a direct tendency hath this to make men set light by their sins, tread un­der foot the blood of the Son of God, and account the death and sufferings of the Lord Jesus perfectly unnecessary?

3. By their doctrine of the sacrifice of the Mass, as a formal expiation of the living and dead. Tho the Apostle to the Hebrews makes the great excellence of Christs sacri­fice above those of the Levitical Law, to consist in this, That it was so full and com­pleat, that it needs no repetition; Heb. 10. 12, 14. Yet the Romanists have made it a great part of their Religion to offer him e­very day in the Mass, as a propitiatory pro­per sacrifice, and thus make his former sa­crifice on the cross incompleat and imper­fect, or rather wholly unnecessary; for Christ instituted the Sacrament before his passion; and if he then offer'd up himself as a propitia­tion for our sins, what need was there at all of his bloody death and passion. It is acknowledged that the Eucharist may be called a sacrifice in the same improper sense, as our prayers, and alms-deeds, and repen­tances are called so in Scripture; and if they will call it a commemorative sacrifice, as it is a memorial of Christs once perfect offer­ing up himself on the crose; Or even a Pro­pitiatory sacrifice, as it is a means of pro­pitiating [Page 95] the Divine favour, and seals and exhibits to us the real benefits purchased by his death; we need not quarrel about words if this be their only sense And indeed as Bi­shop Andrews somewhere speaks, take away Transubstantiation, and the conceit of Purga­tory, and this wordy controversy would quickly be ended.

4. By their formal Invocation of Saints. The Scripture teaches us, that there is but one Mediator between God and man, the man Christ Jesus; and that none might pre­tend there may be other Mediators of in­tercession, tho not of Redemption, the A­postle hath prevented that distinction, 1 Tim. 2. 1.—4 compar'd; where the Apostle urges us to pray for all men, because all of what­soever Nation or Condition in the world are interested in Christs intercession. He is the only Mediator that prevailingly intercedes for us in Heaven. To make creatures the objects of our formal invocation, what is it but to make them competitors with Christ, and share in his prerogative? We may as well ascribe redemption to others, as inter­cession. Besides, what a disparagement is it to his Love that when he hath given us the largest assurances of his kindness, and ready acceptances of our prayers, and gra­ciously promis'd that if we put our consi­dence [Page 96] in him, he will be our Advocate, and we shall have a gracious answer from Hea­ven: Nay when God the Father hath de­clar'd, that whatever we ask in the Name of the Lord Jesus shall be granted: I say, how do we disparage his love by begging others to plead our Cause? Can we imagine? that the servants of God can do more for us, than his beloved Son? Or the blessed Virgin, than the Lord Jesus? He that looks into the Roman Rituals, indeed may be tempted to think so, where ten Avemaries are pre­scrib'd to one Paternoster: and they have pictur'd Christ as frowning upon sinners, and driving them away from him; but the Virgin Mary inviting them with her smiles, and lending a willing ear to their Devotions. But he that looks into Scripture, there finds nothing of this nature. We are never di­rected to put our confidence in man; but curses denounc'd against those that do so. The Saints in Heaven, are there never made the objects of our Prayers; and it was always thought by the Primitive Church, a good Argument against the Arriant, that Christ is God, because we are directed to address our selves to him Whether the Saints Pray for us or no in Heaven, is not the question; and while we understand not the extent of their knowledg, it will remain a doubt, Luk. [Page 97] 15. 7. Those who rejoyce at the conversion of a sinner, may perhaps as far as they know our condition, pray for their militant fellow­members: Rev. 6. 9, 10. And those who so passionately desire that vengeance may be executed on the Churches enemies, may reasonably be thought as earnest for the sal­vation of their friends. But this their inter­cession is not (as the Romanists pretend) like the Lord Jesus's, by presenting their merits in our behalf; nor hath God given them power to pardon our sins, heal our diseases, supply our wants, or save our Souls; and yet for such things as these, are prayers directed to them; nor is there any warrant from hence for us to make them our Mediators, and pray unto them. For tho they may know such things concerning us, whereby their own happiness and comfort may be in­creas'd: yet that they should understand all the particular grievances and concern­ments of our lives, hear our prayers, or know our hearts, is not to be imagin'd. And when we use the same gestures of external adoration to them, that we do to our Saviour, we thereby make them copartners with him in the same honour, and rivals to him in his dignity.

3. They have invaded Christs Propheti­cal office. By this, he hath reveal'd the [Page 98] whole will of God unto us: and that we might not be deceiv'd by the subtilties of seducers, Commission'd his inspir'd Apostles to commit his precepts to writing in the Holy Scripture, that this might be our stand­ing rule. According to this we are bound to walk; and whatever Doctrines or practices are not agreeable to it, must be disown'd. This Office is also invaded by the Roman Church, and most eminently by these following ways.

1. By hiding the Scripture from the common people, and to justify this pra­ctise, accusing it of obscurity. 'Tis well known how they have forbid the Scriptures to be Read in the vulgar language, and by terrible curses and Anathema's have scar'd their Lay-proselytes from this admirable guide to happiness. How have they lock'd up this bread of life, and ingross'd this facred Manna to themselves! How have they inclos'd this well of Salvation, and churlishly refus'd their Laity so much as a tast of the purer streams, except they will take in the mud and filth, and their own im­pure mixtures also. Their people must be content with the crumbs which the Clergy are pleas'd to let fall: and be satisfi'd with only a glimmering of that light which would [Page 99] clearly direct them to the paths of Life. The Scriptures, like the rising Sun, would quickly dispel the darkness of error, and their for­mer ignorance: and therefore the proud Prelates resolve to stop this Giant in his race, and hinder him from scattering his Beams in the World: But alas, what an high af­front and daring in dignity is this, to the great Prophet of the Church? That when he descended from his Fathers Bosom for this very end, that he might discover the mind and will of God unto us; took such unwearied pains to publish his Doctrine; strengthend it by such amazing Miracles; and inspired his Apostles, that they might commit to writing this his last Testament and admirable Legacy: I say, what [...] Mon­strous piece of Ingratitude is it, to hide it from the sight of those to whom it is con­sign'd by our Lord? And that by them who pretend to be the Guardians of it, and the Executors of their departed Saviour? Such an Action might be more excusable in Juli­an or Dioclesian; but for the Vicar of Christ to be Guilty of it, is a crime sufficient to forfeit his Title, and tempts us to believe him Antichrist. Was the Scripture first Preach'd, and afterwards written in a Lan­guage capable of being Universally under­stood? And is there not as much necessity [Page 100] it should be so continued? Did God com­mand the Jews to be frequent in the Medita­tion of the Law? To lodg it in their thoughts, to make it their daily companion, and the subject of their constant entertainment? And hathDeut. 11. 18, 19, 20. he any where forbidden the use of the Gospel? To delight in the Law of the Lord, and to Meditate therein day and night, was once the Cha­racterPsal. 1. 1, 2. of a Blessed Man. And is the scene so much chang'd, that now it is become the black mark of a damnable Heretick? The Prophets permitted the People to judg by the Scriptures, which were true, and which were counterfeit mes­sengers from Heaven, crying out, to the Law, and to the Testimony, if they speak not according to this word, 'tis because there is no Isa. 8. 20. light in them! And must we acknowledg these men for the Pillars of Truth, and the Lights of the World, without being allow'd the same liberty? When our Saviour was ask'd by that young man, what shall I do that I may inherit eter­nal life? Our Lord answers him; what saith the Law? How Readest thou? And shall ignorance be now accounted the surest [Page 101] Road to Heaven? Search the Scripture, was his precept, but is the prohibition of the Ro­mish Church. Timothy and the Bereans were indeed commended by St. Luke and St. Paul, as noble persons for their diligence in the Scriptures: But if they had liv'd in the days of our Modern Saints, this would have been thought a crime deserving the lash of the inquisition. An Anathema would have been their spiritual reward, and fire and faggot their civil recompence. Certainly such a practice as this, had need be back'd with good Apologies, or else they will never be able to justify so great an abuse of the Lord Jesus. But how weak are their pleas! and how insignificant the excuses they make! Is it because the People may wrest the Scrip­ture to their perdition, that they are forbid­den their use? Alas! because some may abuse it, must all therefore be depriv'd of it? because some may make Scripture the sup­port of their errors, must it not therefore be the foundation of truth? Because some dogs have trampled on the Bread of Life, Must the Children therefore be withheld from their Spiritual Food? Because Here­ticks have taken too large draughts of the new Wine of the Gospel, must all therefore be denied to tast of it? Because some know not the worth of these Pearls, must [Page 102] those therefore who know how to value them, be hinder'd from their possession? By the same reason the Scriptures should not be permitted in the Learned Languages; for Learned Men have been generally the first broachers of Heresy, and are most ca­pable of perverting the Holy Writings. Is it because Scripture is so obscure, that if the common people did injoy it, they could not understand it? 'Tis acknowledged, there are mysteries in our Religion, and God hath for wise ends left some things more dark and obscure, to awaken our in­dustry, abate our Pride, and show the most Learned, his ignorance and infancy in know­ledg; and create in us all, earnest longings after that Happy state, where all the Riddles shall be unfolded, and the mysteries clearly reveal'd. But there is so much perspicu­ously laid down, as is necessary to Salvation; and every man that Reads it, and sincerely endeavours to understand it, shall with the help of Divine Grace, arrive at so much Knowledg, as if improv'd into practice, will bring him to Heaven. The great end why the Scripture was written, was, that we might have a constant Mo­nitor of our duty, and guide2 Tim. 3. 16. to happiness; now if the Scripture were so obscure that it answer'd [Page 103] not this end, this would reflect upon the Di­vine Wisdom, as if he had chosen an insuffi­cient means, and were defeated in his me­thods and expectations. And it would e­qually reflect upon his goodness, as if he envied his creatures happiness, if after our sincere and humble endeavours, we could not understand the things that are necessary to our Salvation. The essentials are clearly reveal'd; tho there be some ob­scure passages, yet the Divine Goodness hath left them, not that we should be debar'd from Reading, but to prevent our loathing and contempt: and the darkest phrases are incomparably more intelligible than the cloudy obscurities of their admired Authors. The pious nonsence of Mother Juliana, and the sanctifi'd gibberish of their mystical Di­vines, are infinitely less perspicuous than the Prophecies of Daniel, or mysteries of the Revelations. And yet those which re­flect on Christianity, as if it consisted only in Enthusiastick heats and raprures, are al­low'd, while the Scripture which gives so lovely a description of the Christian Religi­on must be shut up from the sight of the multitude. But whatever slender pretences may be us'd to delude perverse Hereticks, we have good ground to think, that the true cause of this Restraint, is the same which [Page 104] our Saviour mentions, Joh. 3. 19. They love darkness rather than light, because their deeds are evil. Should the Scriptures be read by all, their Proselytes would be few, and their Altars would no longer smoke; the Grandeur of the Church must be abated, the infallible Chair would totter, and Rome would be no longér the Mistress of the Earth.

2. Their pretence of Infallibility, and the Scriptures dependance on the Authority of their Church. This is another Invasion on Christs Prophetical Office. For if Infallibili­ty be lodg'd in either Pope or Council (for they are not agreed where it is plac'd) then tho Christ hath never so clearly explain'd his mind, they may make what Expositions of his words they please, and obtrude them on our belief. Their great Champion Bellarmine asserts, That if the infallible Head should condemn Vertue for Vice, and com­mend Vice as Vertue; we are bound to be­lieve Vice as morally good, and Virtue evil, but if this be Gospel, our great Master hath deceiv'd us, and we have been led by our Saviour into an Error. Then if that impure Cardinal, that writ a Book in praise of the scarlet Sin of Sodom, had been exalted to the Papal-chair, and from thence proclaim'd that unnatural Vice to be morally good, we [Page 105] should have been bound to believe it. And tho some pretend that such a Supposition is not to be made, because the Spirit of truth will guide the unerring Head into all truth; yet, sad experience hath taught us, that the broadest Impieties have been canonized, and miscal'd Virtue and Justice at Rome. Besides, what possible reason is there, they should be secur'd from Error more than from Sin? How can it be imagin'd that that Holy Spirit, which is griev'd with impu­rity, and will not dwell in the Habitations of uncleanness, did infallibly assist those Monsters for Villany, which are acknow­ledg'd by Baronius and Platina to have worn the Triple Crown in the ninth and tenth Centuries?

Surely if such a gift as this was ever given to the Guides of the Church; How obscure soever the Scripture be in other things, it will be highly necessary it should plainly lay down this important Doctrine. But alas! How impertinent are the Proofs they bring! They are either such as will equally prove the Civil Magistrates, and Judges in West­minster-Hall infallible: Such is that, Deut. 17. 10, 11, 12. Where Judges are appointed to decide matters of Difference between man and man, to whose Decisions the People are bound to agree, that their Strifes might not [Page 106] be endless, or such as are restrain'd to the Apostles themselves. Such is that, Mat. 16. 19. I will give thee the keys of the kingdom of heaven, and whatsoever thou bindest on earth, shall be bound in heaven; and whatsoever thou loosest on earth, shall be loosed in heaven. The plain meaning of which words seems to be only this. I will give thee the the priviledg of first openingVide Lightfoot, in locum. the Gospel (frequently call'd the Kingdom of Heaven) and whatsoever parts of Moses's Law thou bindest to the Observation of, or takest off the Obligation, (for so the Phrases of binding and loosing are generally us'd in the Jewish Writers) shall be observ'd and forborn. God will ratifie and confirm what thou establishest. Accordingly we know St. Peter did first Preach the Gospel to the Jews, in Acts 2. and to the Gentiles, Acts 10. And this priviledg of binding and loosing was peculiar to him and the other Apostles. Lastly, Their proofs are such as agree to every particular Church, and faithful Christian. Thus that of Matt. 18. 17. Speaks only of a Jurisdiction in every Church for quieting differences among the Members of it. And that other of Matt. 16. 18. The gates of hell shall not prevail against the Church. For by the Gates of Hell may [Page 107] be either understood the crafts and policies of Hell (Councils using to sit in the Gates of Cities) shall not totally prevail; There shall be a body of Christians in the World, or the Translation should be mended, and the words read (the Gates of the Grave, or the invisible State) Death, which is fre­quently call'd among the Greeks by that name, shall not gain Victory over the Church, over the particular Persons of which it consists; tho they dye, yet Christ will rescue them by a glorious Resurrecti­on. Death shall not have Dominion over them, nor over the Church; notwithstand­ing its many Enemies; it shall not perish totally or irrecoverably. These are the best proofs of their Infallibility, I can find in the Scripture; and while they are so easily and naturally applicable to a different sense, I cannot think a Doctrine so obscure­ly deliver'd in the Christian Rule, to be any Articles of the Christian Faith. Besides, what use do they make of this gift they pretend to? Have they oblig'd the World by an infallible Comment on all the difficult places in Scripture, and put a final end to all controversies among themselves? On the contrary, have not some Popes profess'd their no skill in Divinity, and infallible Councils contradicted each other? Are not [Page 108] there violent disputes between the Fransci­cans and Dominicans, Jansenists and Jesuits, French and Italian Clergy? Surely the Pope must be very regardless of the Peace of the Church, who will not give an infallible dis­covery of the truth. And if ever God did give this gift, since the Apostles days, he may have long since justly taken it away, because they have hid their Talent, and made no use of it. And now I have weaken'd this pretence, the other of the Scriptures dependance on the Authority of their Church falls of it self; for if their Church be not infallible, why should I believe the Scriptures to be Gods Word, meerly be­cause they say so, any more than Mahomets Alchoran? 'Tis true, the Testimony of their Church, jointly with all other Christians in the World, and the Confession of Jews and Heathens, handed down to us by the most unquestionable historical Tradition, is a great Confirmation, that these were the Books indicted by the Apostles, that they were confirm'd by various Miracles, and are not corrupted in any material Articles; but we believe their Divine Authority, not because▪ the Church says so, but because of those Seals which God hath affix'd to them. We have convincing Arguments enough, of the Scriptures Divinity, and need not [Page 109] go to Rome, to know what they mean Christ hath fully prov'd, that his Message is from God, by the excellence of his Do­ctrines, the accomplishment of Prophecies, and numerous miraculous Works; and we will not forsake these firm foundations of our Faith, and be so unreasonably credulous, as to believe the same things meerly upon the Affirmation of a company of the worst sorts of Christians in the World. Thus have they dangerously invaded the Offices of Christ. I proceed to

3. They have corrupted the excellent Rules of an holy Life contain'd in the Go­spel. The great design of the Christian Re­ligion is, to purifie and amend the World, and reduce it to its primitive Innocence▪ And I wish there were less occasion to think, that the design of these men is to Debauch the World, and show that it is possible to be more corrupt than the very Heathens themselves; for have not they by their nice distictions, render'd a holy Life a very needless thing, and overturn'd the very foundations of Virtue and Morality? Re­pentance, that first Introduction to an ho­ly Life, consisting in such a hearty Sorrow for every Sin, as influences the practice, and disposes us to forsake them, they have made utterly unnecessary. For while they [Page 110] distinguish Sins into Mortal and Venial, and impose very easie Penances for those of the most purple dye: Is not this the way to tempt their Proselytes to a continuance in their Sins, and keep them from that severe hatred of them, and those firm Resolutions of forsaking them, they ought to take up? Besides, they maintain that a slight Attri­tion, and imperfect Sorrow for Sin, meer­ly from the consideration of some tempo­ral inconvenience, if join'd with the Sacra­ment of Penance, is sufficient to fit a man for Heaven, so that it is a very needless thing to hate or forsake our evil ways; This is de­sin'd by their Council of Trent, and general­ly maintain'd by their most famous Casuists. And Morinus tells us, as I find him quoted by Dr. Stillingfleet, Preface to Answer to several Trea­tises. That the excellence of the Evangelical Precepts above the Legal, chiefly consists in this, That by them we are freed from the heavy yoke of Contrition and Love to God. A Speech that would better become a Turk or Heathen, than a Christian. Thus we see they have hinder'd the first entrance into an holy Life, and made the Gate to Heaven wider, and the passage much more easie than our Saviour or his Apostles. And if we run over all the parts of [Page 111] our Duty, we may find too plain a Contra­diction among their Casuists. If we exa­mine the Duties of Piety towards God; How necessarily must they have low and ir­reverent thoughts of his imcomprehensible Majesty, who behold such scandalous Pi­ctures of him in their Churches, and see the same Devotions and Gestures of Ado­ration us'd to those who were once, per­haps, equally sinful Creatures with them­selves? How have they incourag'd an abuse of his sacred Name, by their Doctrine of Equivocation; and prophan'd his Holy Day, by allowing the remains of that time, that is not spent at Mass, to be imploy'd in idle Sports, and foolish Mirth? How have they destroy'd that trust we ought to place on God alone, by teaching men to rely on Creatures▪; and damp'd well-grounded hopes of Heaven, by unreasonable fears of Purgatory? How have they taken off all necessity of Faith in Christ, by their Do­ctrine of implicite Faith; and while they teach the salvability of Heathens, will not allow that any Christian can be sav'd, who is not a Subject to the Pope? and thus a belief in him, is more necessary than in the Lord Jesus. I might give many instances out of their Casuists, how they make it un­necessary to love God above once a year; [Page 112] and if they say their Prayers, no matter whether they attend to them or no. The Duties of Justice and common Honesty, are as perfectly overthrown by the nice Di­stinctions of Rome. Their maintaining it lawful to exercise Revenge, and Kill him that hath injur'd us in Honour, Goods, or Reputation, is certainly no way own'd by our Saviour, who commands us to love our Enemies, and do good to them that hate us; by no means to avenge our selves, but to overcome evil with good. That La­titude of uncleanness, and immodesty al­low'd in their Books, is but a very bad Comment upon that Text. He that looks upon a Woman, to Lust after her, hath committed Adultry already with her in his heart. Neither were they ever incourag'd by him, who said, Thou shalt not for swear thy self, to falsifie their Oaths, or violate their Faith with Hereticks. The great pattern of meekness and compassion, that check'd his Disciples fiery zeal against the Samaritans with, Ye know not what manner of spirit ye are of; Never encourag'd their envenom'd rage against Dissenters from them; Never encourag'd their Gibbets, Stakes, or Inqui­sition. Nor did he command that all should be tortur'd with the most bloody▪ Cruelty, who are so obstinately sullen, as [Page 113] to refuse to stoop to a Wafer-Cake, and be­lieve their own senses before his Holiness. They have turn'd Nupitals into Massacres, and at the conclusion of Wedding-Feasts have not transubstantiated, but exchang'd Wine for Blood. They have treacherously murder'd thousands of Innocents, and blas­phemously sung praises to God, as if he were the Author of those Villanies which are highly-displeasing to him, and abomina­bly odious in his sight.

The Gospel teaches us to maintain the most diffusive unbounded Charity towards all the world; but they have consin'd their love within the Walls of Rome. And like the Pharisees of old, will allow no Salvation to any other Christians, that will not submit to the usurpations of their High-Priest and Sanhedrim. The Christian Religion is de­sign'd to abate our pride, and cure our self­ishness: But the great design of these men, is to aggrandize their Church, and promote the Secular interests of the Clergy. Hea­venly-mindedness and self-denial is every where urg'd in the Gospel: But that the great corruptions for which we ac­cuse the Church of Rome, do plainly aim at a worldly interest, may easily appear by an induction of the particulars I have alrea­dy [Page 114] discours'd of. And tho there are many Cloyster'd Votaries among them, that make great boasts of their mortification, who pretend to bid adien to the world, and all its flattering vanities, who pretend to spend their whole time in devo­tion, and dressing their Souls for Heaven: yet all this may be a juggle and cheat to blind the world; Pharisaical, and not Evan­gelical. And if we might be allow'd to search their Cells and Abbeys, we might perhaps find they have been more careful to lay up Treasures on Earth, than Heaven▪ true Mortification is chiefly inward, but theirs is mostly in externals. Their Re­ligion lies no deeper than their skins; and tho the Apostle tells us, that this bodily exercise profiteth little; yet they make it the very sum of their self-denial. Thus have they Evacuated the great duties of our Re­ligion. And tho I cannot say that all these are Doctrines defin'd by their Councils, and in that sense to be subscrib'd to by all that Communion; Yet they are publickly Print­ed by their Casuists; and the order of Jesu­ites, who most propagate them, are most encourag'd. And while a denier of Tran­substantiation shall be Sacrific'd to the Flames, these debauchers of the World, enjoy the best Ecclesiastical Promotions. I [Page 115] might have enlarg'd in further instances; but he that desires more, may read enough to turn his stomach in Taylors Disswasive from Popery, the Practical Divinity of the Papists; to omit the Mystery of Jesuitism, and the Jesuits Morals. He that Reads those collections out of their own Authors, will find, that the Pious and Judicious Dr. Tillotson did not go beyond the bounds of his wonted moderation, when he us'd these seemingly harsh expressions

‘Sermon on 5th Nov. -78. I speak it with grief (says he) and shame, because the credit of our common Chri­stianity is some way concern'd in it; That Panaetius, and Antipater, and Diogenes the Stoick; Tully, and Plutarch, and Seneca, were much honester and more Christian Casuists than the Jesuits, or the generality of the Ca­suists of any other Order that I know of in the Church of Rome.’

Thus have I appli'd the first sense of these words to these men: and I think suffici­ently proved, That they have overturned the whole design of the Gospel. I proceed therefore to inquire, Whether they can pro­duce any divine commission for these great alterations they have made. Are their Do­ctrines reasonable? or have they any intrin­sick [Page 116] excellence to commend them? The Doctrines of the Apostles were highly rea­sonable, and their worth and excellence at­tracted every unprejudic'd person. But theirs are plainly absur'd and irrational; such as none but the wilfully blind and re­solvedly obstinate can believe. For is it reasonable to worship the incomprehensi­ble God, by Images of Wood and Stone? and to give the same veneration to Crea­tures, that we do to the Lord of Angels and Men? Is it reasonable to adore a Wafer-cake, or imagine that the charming words of a Priest, can fetch down the Body of Christ from Heaven, and convey away the Bread in an instant? Is it reasonable to believe, that Christs Body may be in a thousand places at once? that it may be divided, not into parts, but wholes, and crowded into every crumb of the consecra­ted Wafer? Is it reasonable to believe these and a 1000 more fulsome contradi­ctions which that hard word Transubstanti­ation implies? Is it reasonable to worship a spiritual Being, with gay ceremonies, and all the little pieces of soppery us'd in their worship? Is it reasonable to believe, that God should be so fond of the City of Rome that the Bishop thereof, tho never so notori­ous [Page 117] for ignorance and villany, shall become infallible? Is it reasonable to believe, that Absolution can change Attrition into effectual Repentance, and the Omnipotent Words of a Priest conjure a man to Heaven in an in­stant? But the world knows how the Jesuit Veronius hath implicitely confess'd Reason not to be on their side, who presented the world with a new method more promising than ordinary to convince Hereticks, and that was, to call for express words of Scrip­ture, and absolutely deny whatever reason said against any of the Articles of their new Belief. And now since their Doctrines are thus confessedly unreasonable, we may be assur'd they came not from Heaven, or the God of Reason.

2. Are their Doctrines warranted by any Prophecies concerning them? The Apo­stles compleated those Prophecies that had been long before made. God had foretold his abolishing the Ceremonial Law, and establishing a perfect standing-rule for Jews and Gentiles. But doth he any where fore­tell, That after the expiration of so many Years, Judaism and Paganism should be mix'd together by his appointment? On the contrary, the Gospel is call'd an everlasting [Page 118] Gospel; and at the closing of the Canon of Scripture, aRev. 22. 18. terrible curse is denounc'd against those who should dare to make any additions to Scripture. There are some Prophecies indeed in Scripture, which seem to concern them. St. John and St. Paul have spoken many things concerning Anti­christ and the Man of Sin, which many think are clearly applicable to the Roman Church. But I know she will say concern­ing these, as Ahab of Micaiah; I hate these men, for they Prophecy not good, but evil concerning me.

3. Can they attest the truth of their Doctrine by Miracles? Here I know they will make their boasts? There is not a Saint among them, but is famous for incre­dible wonders. The Apostles were but puny Miracle-workers, in comparison of their Modern Saints. And the great St. Francis, St. Bridget, St. Catharine, and St. Thomas of Canterbury, far exceeded St. Peter, or St. James, or St. John, or any of the other Disciples. Who can question the lawfulness of Worshipping the Virgin Mary, when he hears, that the Angels brought wood and stone cross the Sea to Loretto, and built her [Page 119] a Chappel there? Who can forbear falling prostrate, and crying, St. Thomas help me, when those very words from the mouth of a Sparrow, struck a cruel Sparrow hawk dead, that had almost fastned upon her as his prey? Have not the wild beasts of the wood fallen down before the Host, when casually let fall, and the very Asses cast themselves into a worshipping posture? And is it not mighty strange, that men will still trust their own senses, and remain Hereticks after such wonderful evidence? I might instance in manyother pretty tales out of their Legends; but they are so ridiculous and extravagant, as plainly speak out their forgery: and the wiser among them are forc'd to confess them Pious Frauds, and Godly Cheats. Our Sa­viour and his Apostles did their mighty works openly in the sight of their greatest enemies. But these are all transacted in corners, before friends, and those that have already entertain'd their doctrines. And surely there must be some Legerdemain in the business, that so many Miracles should be done in Italy and Spain, and none in En­gland. But the true reason why they can do no mighty works in our Country, is be­cause of our unbelief. Protestants would soon discover their cheats; and they were [Page 120] once so baffled in that intended miracle of the Boy of Bilson (a known story) that they have hardly ventur'd the exposing them­selves since. Their Miracles, when they are not plain forgeries, are either the curing of melancholly sumes, or Hysterical-Distem­pers, which frequently create fancies in per­sons, as if they were possess'd: of which instances have been given by Protestants (particularly, as I remember, by Mr. Baxter) who have cur'd such, and might have gain'd the name of Miracle-workers as well as they. Or if any of their Indian A­postles, as Xavier, and had a true miraculous power, it was to confirm the truth of Chri­stianity to the Heathens; and not their addi­tional corruptions. Finally, if God do per­mit them to do some strange unaccoun­table actions, to confirm their errors, 'tis but as a trial to our faith, to see whether we will forsake the true Doctrine confirm'd by greater miracles, when we are fore-arm'd against such aslaults, by being told, that An­tichrist shall come with lying wonders: and we need not fear the sin against the Holy Ghost, if we say, that by Beelzebub do these men cast out Devils. But I had almost for­got one great Miracle, which is daily per­form'd: and that is Transubstantiation; [Page 121] But those who believe this, must live by faith, or rather unreasonable credulity, and not by sight. And the greatest Miracle of all is, That men who are Wise and Rational enough in common matters, should swallow such an heap of Contra­dictions. And thus have I made good the Charge against the Romish Church in the first Sense; and tho much more might have been said; yet this fully proves that they have corrupted Christi­anity with their impure mixtures, and cover'd the excellent Foundations of our Faith, with the Hay and Stubble of their own Inventions. And thus I proceed to make good the Charge against them in the second Sense.

2. Whether they have desturb'd the World by Principles of Religion. This hath been so common a Theme of late years', that I need not spend much time in proving it. The Miter is by them exalted above the Crown; and Peter's pretended Succes­sor is so far from Preaching up his Do­ctrine of Subjection to the Civil Powers, that he requires Kings and Emperors to stoop to him. I need not laboriously prove this, by Quotations out of their Authors. [Page 122] If the Decrees of their Councils, the Bulls of their Popes, the Determinations of their Canon-Law, the Assertions of not only Jesuits (those known Enemies to Monarchy) but of the most approv'd Doctors of all Orders a­mong them, may be taken to be the Sense of their Church, the Learned Bp. of Lincoln, hath lately Collected them together; and thereby fully confirm'd the Title of his Book, That Popish Principles are destructive to Protestant Princes. There we may find such dangerous Assertions as these, That Emperors and Kings are the Popes Subjects; That they may be depos'd by him for Schism, He­resie, Laziness, or unprofitableness; and that he is the sole Judg of the Crime and Condem­nation. That Statutes made by Laymen bind not the Clergy. That the Pope is the Vicar of God, and every creature is subject to him. That he that prefers the King before the Priest, pre­fers the Creature before the Creator. In a word, He hath given such convincing De­monstration, That King-killing Doctrines are authoriz'd at Rome, that we may justly wonder at the daring-Impudence of the late Tyburn-Saint, who pretended that none but Mariana ever publish'd such Doctrines. But what truth can be so plain, which the Confidence of a Jesuit dare not deny? [Page 123] Neither have these been the idle Speculations of the Schools, or the entertainment of the Cells and Cloysters; but have been practi­cally maintain'd many hundred Years, and the History of the Church for some Centu­ries is nothing else but a Tragical and Bloody Comment on this Doctrine. 'Tis hardly possible to mention one King (since Rome's rise to her greatness) that hath been but coldly affected to the Catholick Cause, who hath not been scar'd by the Thunders of the Pope, and Rebellions of his Sub­jects.

I might instance in the Fredericks, and Henry's of Germany, who were harass'd with continual Civil Wars and Confusion; in the two Henry's of France, one whereof (Henry the third) was Murder'd by Jaque Clement, and the act commended in a set Oration, by Pope Sixtus quintus, and that execrable Murder compar'd to the Incarna­tion and Resurrection of our Lord; and the Virtue and Courage of the Fryer, to that of Judith and Eleazer. The other (Henry the 4th) was as barbariously Assassi­nated by Ravilliac. But I shall confine my self to our own Land, and briefly show how these men have turn'd our English World upside down. Here I might instance [Page 124] in King Henry the 2d, and King John, who were both scar'd by the Popes Thunderbolts into mean Submissions, below the Dignity of Crowned heads, and the latter at last poyson'd by a fawning Monk. But I shall only mention their villanous Practices, since the beginning of the Reformation; When King Henry the 8th first renounc'd the Popes Supremacy, Pope Paul the 3d Curses and Damns that King, and his Par­liament, Cites them to appear before him in sixty Days; and upon their refusal, ratifies this Excommunication; Prohibits them a­ny Christian Burial, and declares them e­ternally Damn'd; deprives that King of all his Dignities, and commands his Subjects to take up Arms, and compel him to Re­peal the Law he had made. When Queen Elizabeth came to the Crown, 'tis well known, how Pope Pius the 5th deposed her; and the Northern Rebellion, and ma­ny secret Plots by Poyson, Gun-powder, &c. are to be read in our Chronicles; but when these designs prov'd unsuccesful, Pope Sixtus quintus, Publishes a Croisade against her, and perswades King Philip to War against her, and crowns his Fleet with the Title of the Invincible Armado; but the immediate hand of Heaven dispers'd their [Page 125] Ships by Tempest, and thus confuted their proud conceits, and gave a Demonstration to the World, that infallibility dwelt not at Rome; which made the Spanish Admiral swear, he thought Jesus Christ was turn'd Lutheran; but the Spanish King said more soberly, He sent his Navy to fight against men, and not against God, to whose immedi­ate Providence he attributed that Defeat. Af­ter That Queen's Death, they us'd many Artifices to prevent King James his com­ing to the Crown. Pope Clement the 8th sent two Breivs into England, one to the Clergy, and another to the Laity, not to suffer any but a Catholick, tho never so near in Blood, to Succeed; and Father Parsons writ a Book to invalidate his Title, tho they had before Proclaim'd Mary Queen of Scots, the lawful Heir to the Kingdom. But when these attempts met not with their desir'd Success, they enter'd into that black unheard­of Conspiracy of the Powder-Treason; and tho now they pretend this was only a Plot of Cecil's, to render them odious; yet we have full Confirmation of their Guilt, and may be assur'd the Pope would have resented the welcome News of this Islands Reducti­on, tho by so bloody a means, to the Romish See, with as much joy as he since did the [Page 126] hopes of rooting out this Northern Heresie, when he wept for joy. And the 5th of No­vember would have been as great a Festival in their Calender, as now it is in ours. Nor were they less restless in their designs against King Charles the I. 'Tis well known how they design'd to Murder that King, which was discover'd to Sir William Boswel at the Hague. They fomented our differences, inflam'd the Spirits of men, and (acting their parts in several Disguises) were the great Authors of our Civil Broils and Con­fusions. When that King was Imprison'd by his unnatural Subjects, 'tis now publish'd to the World See this and more in­stances in Dumoulins Answer to Phil. Ang., how a consult of Priests and Jesuits met at London, and in a Letter to the Drs. of the Sor­bon at Paris, sent this Questi­on, viz. Whether considering the present posture of Affairs, it were for the interest of the Catholick Cause to cut off that King, who remain'd obstinate in his Heresie? It was answer'd in the affir­mitive, and resolv'd at Rome by the Pope and his Council, That it was not only Lawful, but Expedient. It cannot be deni'd, that too ma­ny profess'd Protestants did ingage in that barbarous Villany; but they had suck'd [Page 127] these poysonous Principles, not from any Protestant Confessions of Faith, but Romish Canons and Decrees. Protestants disown such Principles; 'tis therefore an unreason­able thing to accuse the whole Party, be­cause of some Delinquents. But such Pra­ctices are authoriz'd and encourag'd by Po­pish Councils, as agreeable to their Religi­on. We may be assur'd, the Ax that cut off our Sovereigns head, was whetted a­mong the Romish Philistines; and whatever spurious Protestants join'd in that, or in any Treasons of the like nature since that time, they were so far Papist, and belong not to us, but them. 'Twill but be needless labour to mention their secret Conspiracies under our present Sovereign; the World hath been so fully inform'd about them. And I hope there is as little necessity of proving, that such Practices are disown'd by the Christian Religion. For, must we pay unto Cesar, the things that are Cesars? And is Rebellion and Treason, the Tribute we owe him? Must every Soul be subject to the higher Powers? And are Plots and Conspiracies the best Te­stimonies of our Allegiance? Are Consecrated Knives and Daggers, any of our Gospel-Ar­tillery? and these Instruments of Death, our Weapons of Righteousness? Surely that Re­ligion [Page 128] that thus practically own Rebellions, is far different from what it was in the Apo­stles days, and it will be no Slander for us to say, These are the men that have turned the world upside down. I now proceed to con­sider,

IV. What useful Inferences may be gather'd from our past Discourse?

1. Hence we may see the excellence of the Protestant Religion. The Scripture is the sole Rule of our Faith and Manners; pure and uncorrupted Christianity reformed from the abusive Additions of the Romish Church, is our Religion. We profess to own nothing as part of it, but what is (as to the essenti­als) summarily contain'd in the Baptismal Covenant, and more explicitely in the Creed, Lords Prayer, and ten Commandments, and (as to the Integrals) in the Old and New Te­stament.

So that whatever is said in the former part of this Discourse, to prove the excel­lence of the Christian Institution, doth e­qually confirm the excellence of the Prote­stant Faith, which is the very same with naked Christianity. We believe the imcom­prehensibility and spirituality of Gods Na­ture, [Page 129] and dare not entertain any Images of him, no not in our very Imaginations. An­gels we Reverence as nobler and more ex­cellent Beings than our selves; but dare not pay them that Adoration which the Jealous God will not give to another. The Virgin Mary we account blessed among Women, but dare not exalt her into the Throne of her Son, nor blasphemously ascribe Divine Prerogatives to her. The Holy Saints de­parted, we respectfully remember, and de­sire to imitate them as they follow'd Christ; but dare not pray unto them, as if they were Omniscient; nor give those Services to them, which are appropriated to God and the Lord Jesus. The Holy Sacrament we joy­fully Celebrate, as a Seal of our Saviours tender Affection▪ But dare not Worship the Bread, but eat it in remembrance of him. We Worship God with the most comely out­ward Postures, and especially with sincere and spiritual Affection; but have no occasion for the foolish Charms of the Heathens, or burdensome Rites of the Jews. Our Lord Jesus we acknowledg as our only Univer­sal King and Sovereign; and whoever shall boldly alter his Laws, or invade his Prero­gative, shall be rejected by us as an Usur­per. He is our only High Priest and Inter­cessor; [Page 130] and let other men talk at what vain rates they will, we are better acquainted with our own Infirmities, than to plead any merit of our own. Through his Blood alone we hope for Salvation; and let others trust in the merits of Saints, the Omnipo­tent vertue of Medals and Relicks, and priviledg'd Altars, and such like hallow'd Baubles: We will depend on nothing but his meritorious Sacrifice; lest, when it is too late, we meet with a shameful disappoint­ment, and pass out of this World, not into a temporary Purgatory, but an eternal Hell. Christs Prophetical Office we own, and re­solve to adjust our lives according to the Laws of the Gospel. We teach the People to Study the Scripture daily, and to examine all our Doctrines by the Touchstone of the Word. We acknowledg our selves to be fallible men, and should very gladly return to the bosome of that Church that is real­ly indued with a Spirit of Infallibility; but desire better proofs, than those vain and idle ones we have hitherto heard of. The Holy Laws of the Gospel are our standing-Rule; and tho others vainly distinguish a­way their Duty, we will keep close to these commands. Piety, Justice, and Charity, in their fullest extent, we own to be our un­questionable [Page 131] Duty, without those corrup­ting Glosses and Restrictions which some have invented. True uniform self-denial, is acknow­ledg'd as absolutely necessary, and we place it not in uncommanded Austerities; but in mortifying our Lusts, and subduing what­ever opposes the Glory of God, or our own Salvation. True undissembled Loyalty we acknowledg'd as our▪ Duty: Religion and Loyalty go hand in hand in our Constitu­tions; these are our Principles; and oh, that our Practices were universally like them. If we did but universally live up to the ex­cellent Principles we maintain, our Exam­ples would be convincing, give such a lovely Description of our Religion, as would at­tract the Eyes, and convert the hearts of the Romanists, and more succesfully serve the Protestant interest, than all the Arguments in our Books. This leads to,

2. Let our lives be agreeable to the Rules of our Religion. Let every one that pre­tends to Reformed Christianity, live a re­formed Life. Let not Religion only mend our heads, but our hearts too; and not only rectifie the errors and mistakes of our Minds, but also the miscarriages and offences of our Lives. For a professed Protestant to lead [Page 132] a vicious life, is much more unbecoming and dangerous, than for those who hope to be saved at an easier rate, and own a more loose Religion. Tho we do know our Duty, except we practice it, we can­not be happy. Let me intreat you there­fore, if you have any concern for your selves, and your own interest; if you would not be accounted perjur'd Per­sons, take heed how you contradict your Baptismal Vows, and many repeat­ed Engagements to forsake the World, and Flesh, and Devil. If you would not lye under the Imputation of the most dangerous hypocrisie or unbelief, forbear those Sins which are displeasing to God, and forbidden by your Reli­gion. Not to believe the Christian, or (which is the same) the Protestant Re­ligion, after such full Confirmation, is certainly very unreasonable; but to be­heve it to be true, and yet to live as if it were false, is the greatest Contradi­ction and Repugnancy imaginable. Do not you profess to believe, That without h liness, no man shall see the Lord; and yet will you venture to continue in a sinful course? Do you believe that eve­ry wilful Sinner shall be doom'd to Hell, [Page 133] and all the Prayers and Tears of the holiest men on Earth, can never fetch them thence; and yet will you continue in a state of resolved impeni­tence? If you would not therefore that the Articles of your Faith should be so many Articles of Accusation against you at the great day, let your knowledg be improv'd into a Religious practice, and not only tend to aggravate your future misery. Further, if you have any concern for the Religion you pro­fess, and would not it should be scan­daliz'd as an encouragement to wick­edness; Now break off your Sins by Repentance and Amendment of Life; by our impure lives, we take the most effectual course in the World to bring our Religion it self into disgrace; and do more prejudice to the Protestant In­terest, than we can possibly advance it by our Arguments. I could there­fore almost wish, That men would either disown their Sins, or their Pro­fession; openly renounce their Religi­on, or strictly comply with its com­mands; and if they will not be so generous as to follow its Directions, they would at least be so honest, as to [Page 134] quit their claim, rather than still to retain it, only the more effectually to disgrace the Religion they profess. Let those that know no better, allow themselves in sin and wickedness; but let us that disown their principles, ab­hor, their lives too. Our God will not indulge us in wickedness; nor can we expect any dispensation from Heaven for our debaucheries and prophaneness; nay, further, if we would not provoke God to leave us, and suffer our subtil enemies to establish their impure Do­ctrines, let us not imitate them in sin: For if we become followers of their ex­ample, God may in just judgment make them Lords of our Faith also. In a word, (to conclude with the ex­pressions of an excellent person) we have the best and holiest, the wisest and most reasonable Religion in the World: but then we are in the worst condition of all mankind, if the best Religion in the World do not make us good.

3. Let us not by our divisions let in our common enemy. Our sends and ani­mosities, and intemperate heats among our [Page 135] selves, are the ready way to bring in Popery into our Land. By our Divisions we weaken our own Interest, imploy our pains and abilities in quarrelling about trifles, and disable our selves in a great measure from preventing the growth and increase of the Romish Religion. By our Divisions we expose our selves to the United Power of our Common Adversaries; and like the unhappy Jews of old, we are squabling among our selves, while the Romans are ready to enter in upon us at those wide breaches we have made for them. By our Divisions, we become accessary to our own ruin; and have great reason to fear, lest we do that with our own hands, which all the Policies of Rome have not hitherto been able to effect. By our Divisions we may provoke God to suffer our enemies to prevail; and by fiery trials to scourge us into Love and Unity. Then we shall too late repent of our violence and bitterness: And when we sadly look back, and reflect how happy once we might have been, this will be no mean aggravation of our misery. And when we remember we brought our afflictions upon our selves, we shall have cause to [Page 136] say, with sad hearts; and tears in our eyes: Oh that we had known the things that belong to our Peace. Let us now therefore be intreated to lay aside preju­dice and passion, and have greater re­gard to the common good, than the interest of any particular Party. Let us more impartially weigh the differences among our selves, and resolve that no­thing but sin shall hinder▪ a full agree­ment; And by mutual compliances 'tis no impossible thing to be reconcil'd: But if that be too great a blessing for such a sinful People, and there must be differences among us, Oh that we could once learn to differ in judgment, without any alienation of affections. That we could once learn, that the Kingdom of God is not meat and drink, consists not in such little things as are the mat­ters of our difference; But in Righte­teouness and Peace, and Joy in the Holy Ghost. And he that leads an holy Life, shall be accepted by God, tho he wor­ship not him after our particular mode, and prehaps be guilty of some mistakes. Are not our differences much of the same nature with those St. Paul mentions, Rom. 14. And why should not his directi­ons [Page 137] be carefully observ'd? Why should we aggravate every little difference, or height­en every small mistake, or censoriously condemn one another as Hypocrites, because (tho we agree in all the sub­stantials of Religion) we cannot be all of a mind, in some particular forms, and modes, and ceremonies? Are not we all fallible creatures? and shall we be an­gry at our brethren for that which is the common condition of Men? May not the error be on our own side as well as our Brothers? And is this becoming a Christian, or an ingenuous man, to condemn another for that wherein per­haps I may be guilty my self? We cannot gratify the Papists more, than by these unhappy disputes. Let us therefore by the friendship we bear to the Prote­stant Interest, by the concern we have for our Religion, and just hatred we bear to the Romish Faith, be perswaded, either wholly to lay aside, or at least to be more moderate and calm in our differ­ences. Let us labour after Healing, Uniting Spirits; imploy our zeal about the great Duties of Religion; strive which shall be the best Christians and the best Subjects; and leave the [Page 138] Disputes about lesser things, to those who know not how better to imploy their time: Then we need not fear the attempts of our enemies: And as God hath hitherto, so we may hope he will still be our great defender. But (as one says very well) till we are as zealous against the Antichrists in our own breasts, as Pride, Anger, Malice, and Bitterness, as against him that sits in the Roman Chair, and learn heartily to love one another, we have little reason to hope with Agag, that the bitterness of Death is past: but have too much cause to dread the Romish Yoak.

4. Let us never Apostatize to the Romish Religion. A Religion which perfectly overturns Christianity, and absolutely overthrows all Civil Govern­ment. A Religion which destroys our duty to our Heavenly, and dissolves our obligation to our Earthly Sove­reign. A Religion that takes away that fear of God which Christianity obliges us to; and denies that honour to the King which the Law of Nature and the Light of Revelation binds upon us. [Page 139] If we would perform a more reasonable service than Heathens offer, let us not return to the sorceries and charms of Rome. If we have any respect to the Commands of God, or dread Divine threatnings, let us not deny him that Spiritual Worship he requires, nor fall down before Graven Images; Except we can be content with a Catechism with­out the Second Commandment; a Sa­crament without the Cup; and a Bible which we cannot understand. Except we will Worship we know not what; Pray unto those that cannot hear us; and trust in those that cannot help us. Except we can be content with a Faith without knowledg [...]; a Hope without foundation; and a Charity that damns all the World but our selves: Till we can be perswaded, That there may be De­votion without understanding; Repent­ance without amendment; and Salvation without any labour or great industry to obtain it: Till we can be satisfi'd in these and all the other particulars I have mention'd, we cannot be thorow Papists. And if these things are not prejudice enough against that Church, it's a sign we little understand what Religion [Page 140] means. Let us therefore seriously re­flect on these particulars, that our ab­horrence of Popery may not meerly be, because we were educated in the Pro­testant Faith, and 'tis a fashionable thing to rail against the Church of Rome; but it may be establish'd upon firm and sta­ble principles, such as may endure a storm and fiery trial, which (God knows) whether we may not be visited with. That we may never run such hazards of our Salvation, as we shall incur if we Apostatize to that Church. For how far the depths of Gods mercy may reach, and his sovereign goodness may save a Natural Born Papist, I know not; how far their ignorance and prejudice may ex­cuse them, is not for me to dispute: But this I will say, If any who have been educated in the Protestant Faith, and well understood the Grounds of that Religion, shall turn Papist, he must have a great measure of charity who can think such an one in any near proba­bility of Salvation. Let us therefore hold fast our Religion, and strictly comply with its excellent commands; let our professions be sincere, and our lives obe­dient; then, tho our enemies do plot [Page 141] our ruin, the God of Heaven will ap­pear on our side; and his never-slum­bring Providence defeat their designs. Tho these who have turn'd the world upside down should come hither, yet their policies shall not prevail; But only give fresh occasion to us to glorify God the Author of our Deliverance.