BEfore I insist upon this Text, Justice and Civility enga­geth me to beg leave of this Christian Congregation to handle an Antichristian Subject. For to you, the happy children of the Church of England, I may say with St. Paul to the Church of Ephesus, Eph. 2.19. You are no more strangers and foreigners, but fellow-citizens with the Saints, and of the houshold of God: and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. Wherefore to describe to you the Antichristian Edifice, is no new discovery, a needless endeavour; and another labour were more opportune, to wit, to build on the founda­tion already laid, if not the Gold, Silver, or Pretious Stones of Paul, Apollo, or Cephas; at least some work of edificatory doctrine which might abide and receive a reward, 1 Cor. 3.12. Yet my present subject is pro­per and necessary; for, having lately left the Roman Chair for the English Church, I am debtor to both. To the one I owe a Christian adieu, to the other an account of my peaceable ingress. And indeed, before I accuse the Romish Cause, I profess seriously and candidly with St. Paul, Rom. 10.1. My hearts desire and prayer to God for Rome is, that they may be saved; for I bear them record that they have a zeal of God, but not ac­cording to knowledge. For being ignorant of Christs Gospel, and going about to establish a Gospel of their own, they have not submitted themselves to the Gospel of Christ. Wherefore, a dispensation of the Gospel being [Page 2] committed to me, what I do, I do for the Gospels sake, for I am not asha­med of the Gospel of Christ, God forbid, for it is the power of God, Rom. 1.16. able to justifie its Preacher, first justified in its self. To this Evan­gelical design four things concur observable in the Text; to wit,

1. That the Gospel St. Paul preached, was the true Gospel of Christ, and therefore the only Gospel to be preached.

2. As no other Gospel is true, but this of Christ, preached by St. Paul; so, no Apostle or Angel, much less any Pope, ought to impose upon the Church of God, or preach to it any other Gospel. If he do, St. Paul hath given him his doom, Let him be accursed.

3. Whether the Pope doth impose, and preach, or cause to be preached, such a Gospel as shall deserve that Anathema, is next to be inquired into

4. If upon our disquisition it plainly appear, that the Pope doth impose upon all his subjects that Pseudo-evangelium, contrary to the received Gospel of Christ, then am I justified for deserting the Church of Rome, where I could not remain without being accursed.

The first of these points declares the unity of the Gospel of Christ, to wit, as there is but one Lord, one Faith, one Baptism, Eph. 4.5. so there is but one Gospel of this our Lord and Saviour Jesus Christ, of his Faith and Baptism. And in this point there is no controversie.

The second point declares the immutability and unchangeableness of the Gospel of Christ, that is, the Gospel of Christ hath such a foundation of eternal, immutable, and impregnable Truth and Holiness, that no creature in Heaven or Earth, can, or may presume to alter, violate, change, or de­molish it, or to lay any other foundation of his own. Wherefore, not only Popes, but whatsoever Apostles or Angels attempting that, shall in­curr the curse and indignation of God. And this point is also free from controversie.

The third is controversial, and examines whether or no the present Church of Rome lieth under this heavy curse, for imposing upon the people of Christ a Pseudo-evangelium, an adulterate Gospel, which is not of Christ. I shall as briefly and clearly as time will permit, discover the Adulterate Gospel of Rome, both to justifie my desertion thereof, and i [...] if it be possible, to stir up my Roman Brethren to a just emulation. There­fore I will subdivide this third point into three resolves.

In the first I will shew, what was that Gospel which Christ and his Apo­stles preached as the only and immutable way of eternal truth and hap­piness.

[Page 3]In the second I will shew that the present Church of England professeth and maintaineth the same.

In the third I will shew that the Church of Rome preacheth and imposeth a contrary Gospel, and consequently lieth under the Anathema of the Spirit exprest in the Text.

To resolve the first, to wit, what was that Gospel which Christ and his Apostles preached, the usual way of the most learned Doctors is to shew that the written Word of God, is the only Word of God extant on Earth: and consequently the Gospel which Christ preached, and his Apostles after him, is that doctrine only which is contained in that written Word. And then seeing that the doctrine of the Church of England is formally ex­prest in the written Word: but the Romish doctrine is neither contained there, nor deducible thence; It follows that the doctrine of the Church of England is the Gospel preached by Christ and his Apostles; but the Romish Gospel is another, and accursed by the Spirit in our Text.

But this manner of proof I will not now follow for three respects. 1. It is more tedious than our present purpose can spare time. 2. It is of grea­ter difficulty in Demonstration than many capacities can bear and gain by. 3. Its demonstration would not resolve our question so home as is requisite. For although it were demonstrated that the written Word is the only Word of God; yet would there still remain a question, what part of that written Word is that Gospel which Christ and his Apostles preached, as the [...], the Ʋnum necessarium, the Only way of happiness. There­fore I shall make choice of another way of proof, short, easie, and clear, and that resolveth the Question so home as to demonstrate what is the true Gospel in the strictest sense, to wit, what is the only way to Happiness, preached by Christ and his Apostles. Note well therefore, (I intreat your diligence) that by this Word Gospel in the Text, is precisely meant that necessary way which Christ and his Apostles taught to salvation. For so much Gospel must needs be sufficient, and no more Gospel can be imposed as necessary, either by Paul, Pope, or Angel.

To shew this way of Salvation, this Primitive and everlasting Gospel, we need presuppose or demand no more of the Romists at present, than to grant that the Word of Christ and of his Apostles, recorded in Scri­pture, is truly to be taken and embraced as the proper Word of God. This being granted, our method and design will no way engage us to dispute, whether there be any traditional Word of God on Earth or no. For,

In the first place it must needs be evident that the necessary way to sal­vation which Christ preached, was no other than that way of repentance, [Page 4] of which it is said Mat. 4.17. Jesus began to preach and to say, Repent, for the Kingdom of Heaven is at hand. This Repentance, with the good tydings of the Kingdom of Heaven promised to it, is the Primitive Gospel in the true, proper, and precise use of that word [...], Gospel. And lest you may suspect me of ignorance or novelty in the application of that word, I will shew you that this is the phrase of the Spirit of God in the written Gospel it self. And first in the chapter already cited, Mat. 4.23. this Repentance is termed [...], Evangelium regni, the Gospel of the Kingdom: for it is there said, Jesus went about all Galilee teaching in their synagognes, and preaching the Gospel of the Kingdom; that is, Repent, for the kingdom of heaven is at hand, as in the 17. verse. The Evangelist Mark is very plain, 1.14. After that John was put in prison, Jesus came into Galilee preaching the Gospel of the kingdom of God: what was that Gospel? it follows; and saying, The time is fulfilled, and the kingdom of God is at hand, repent. You see the Gospel of Christ is concluded in that repentance to which he promised the kingdom. The same was the Gospel of his Apostles: for, of them, when first sent out to preach the Gospel, it is said Mark 6.12. And they went out and preached that men should repent. And this repentance is again formally termed the Gospel, Luke 9.6. And they departed and went thorough the towns preaching the Gospel. Even so that Gospel which Christ immediately before his ascension commanded his Apostles to preach, Mark 16.15. Go ye into all the world, and preach the Gospel to every Creature, is nothing else than what is explained, Luke 24.47. That repentance and remission of sins be preached in his name among all Nations.

Therefore let this Proposition, both in substance of import, and in propriety of expression, stand clear and irrefragable; to wit, The Gospel which Christ and his Apostles preached, is that repentance which Christ himself preached, and the Apostles in his name. It remains then to shew in what that repentance consisted; for that, and only that, is the necessary way to salvation, the [...], the Primitive Gospel, the Touch-stone of adulterate Gospels and their anathemiz'd Preachers, Men, or Angels, according to our Text.

Peace and comfort to all them that love and believe in Jesus Christ. For he hath left the Repentance which he himself preached, and comman­ded his Apostles to preach to all Nations, so plainly opened in the Testament of his holy Gospel, that it is impossible for any man to read the Gospel, or any notable part thereof, or to hear it read, but he must clearly discover, and understand what repentance it is to which the Kingdom is [Page 5] promised. For what Sermon of Christ is there? what Discourse? what Parable? what Sentence or Answer? yea, what Page, or almost Verse is there in the whole New Testament, which doth not sufficiently proclaim, that, Whosoever believeth in Jesus Christ, and observeth his Command­ments, is heir of his Kingdom? This therefore, according to the legal Proclamation of Christ, is true Christian repentance, the Gospel of the Kingdom, the necessary and only way of Salvation, which Christ and his Apostles preached; to wit, to believe Jesus to be the Christ, the Son of God, and to keep his Commandments. Thus the parts of Repentance are two, Faith and Charity, Belief and Love. These consummate the [...], the perfect cure and reparation of man. Wherefore Christ, whensoever he solemnly acted the Physitian of the whole Man, of Body and Soul, you'l find, that to believe in his God-head and sin no more, was the beginning and end of the whole cure. Dost thou believe? was the Therapeutick part; Sin no more, was the prophylactick. Yea, the first was the design and inference of all his works; the other, of all his words. For all his wonderful deeds were to perswade men Faith, that he was the Son of God: and all his admirable Sermons were to perswade men Charity, that is, to keep the Commandments.

But here we are to observe how these two parts of Evangelical Repen­tance mutually include or infer one another. To believe Jesus to be the Son of God is the sum of Faith, and this, if real and solid, certainly be­getteth charity, which is the fulfilling of the Commandments. And therefore Gal. 5.6. it is said, Faith in Christ worketh by love. And 1 Tim. 1.5. Charity the end of the Commandment, is put the off-spring of Faith unfeigned. Thus true Faith infers Charity, as the Sun ushers in light. Wherefore Gregory the Great said well, Quantum credimus, tantum dili­gimus; As much as we believe, so much we love.

On the other side, Charity necessarily includes or presupposeth Faith. For the first Commandment, and consequently the first object of Cha­rity, is to believe in God; that is, to have no other Gods beside the true God, which is Jesus, with the Father, and Holy Ghost. And 1 Job. 3.23. We have confidence towards God because we keep his commandments. And this is his commandment, that we should believe on the name of his Son Jesus Christ. And the Apostle James bids us shew our faith by our works, for faith without works is dead; that is, is false, adulterate and feigned: for such men say they have faith, and so boast to live; but the unity of their works declares the fiction of their hearts. Hereby we know that we know him, if we keep his commandments, 1 Job. 2.3. What then? must [Page 6] he that hath Faith to justification and salvation have no sin, as the Romists attribute to their Priestly absolutions and Papal indulgences? No, For if we say we have no sin, the truth is not in us, 1 Joh. 1.8. How then do we keep the Commandments? it follows immediately, v. 9. If we confess our sins, he is faithful and just to forgive us our sins; to wit, if we have an unfeigned Faith in his name, which will certainly through love, work a sorrow to offend him, who is the propitiation for our sins, and not for ours only, but also for the sins of the whole world, 1 Joh. 2.2. Thus it appears that to believe unfeignedly in Jesus Christ, and to keep the Com­mandments are two things inseparable. Wherefore whensoever we hear eternal life and salvation promised to the one, the other must be under­stood included, as a necessary part of that Repentance, to which Christ hath promised his Kingdom. The mutual relation of these parts being thus observed we are to consider them distinctly by themselves. And, first,

The Holy Scripture every where proclaims, That To believe Jesus to be the Son of God, is an absolute sum of all necessary Faith: yea, I dare say, This is the way of Salvation, the Repentance to which the Kingdom is promised, and the whole Primitive Gospel of Christ in the strict sense and propriety of that word, as we explicated before. And Jesus Christ himself is my Warrant, Author, and Argument, Joh. 6.29. This is the work of God, that ye believe on him whom he hath sent. And lest we might interpret this in too narrow a sense, Christ would be his own Inter­preter, v. 40. This is the will of him that sent me, that every one which believeth on the Son, may have everlasting life, and I will raise him up a [...] the last day. And lest yet we might think, with the Papists, that he in­structed us by halfs, he adds not to his words; to do which, was both easie and necessary if his doctrine were not already perfect; he adds not, I say, to his words, but repeats the same words with more brevity and a double asseveration, v. 47. Verily, verily, I say unto you, He that believeth on me, hath everlasting life. What could be more plainly, more peremptorily, more authoritatively declared than this? What reasonable man after this plain and earnest declaration of Christ himself the author and finisher of our faith. Hebr. 12.2. can think it needful to run after Pope, Apostle, o [...] Angel, to learn if this faith be sufficient, of which Christ hath already given sentence; He that believeth, hath everlasting life. Must not that needs be the Gospel of the Kingdom, to which the King Jesus declara­tively promiseth the Kingdom? Must not that needs be the way of ever­lasting life, which so solemnly is shewn, commended, and commanded un­to us by him that is the way, the truth, and the life? Let us therefore [Page 7] with all confidence, relie on the most warrantable Word of Christs own oral promise, which is so far from needing the confirmation of a Papal Bull, that Apostles or Angels preaching any other Gospel, are declared accursed. Yet,

It will not be amiss to see how consonant the Proclamation of the Apo­stles is to the Archetypal Word of their Master, to the Primitive and Oral Law of their Lord. The most beloved Disciple of Jesus, John is an ir­refragable Recorder, chap. 20.31. He bears record that the Gospels were written that we might believe that Jesus is the Christ, the Son of God, and that believing we might have life through his name. His Epistles are decretal in this point. 1 Jo. 5.3. he formally professeth his design, say­ing, I write to that end that ye may know that ye have eternal life if ye be­lieve in the name of the Son of God. Farther, the practice of the Apo­stles, as appears in the Book of their Acts, was to baptize in the name of Jesus Christ; that is, to make members of the Church such as had no far­ther knowledge of Faith than to believe Jesus to be the Christ. Where­fore let no man add to the word of Faith, but rather consent with Paul, Rom. 10.8. This is the word of faith which we preach. If thou confessest with thy mouth our Lord Jesus, and in thy heart believest, thou shalt be saved.

This Faith in Christ includes, or infers (as we said) Charity, which is the fulfilling of the Law, to do to others, even as we would they should do to us, Mat. 7.12. The whole law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thy self, Gal. 5.14. If we love one another, God abideth in us, and the love of God is perfected in us, 1 Joh. 4.12. This Belief and Love combined in one, most amply express that Repen­tance which Christ and his Apostles preached, to which they promised the Kingdom. So we find them jointly exprest, 1 Joh. 3.23. This is his Com­mandment, that we believe in the name of his Son Jesus Christ, and that we love one another. This is his Commandment both Old and New, 1 Joh. 2.7.

We therefore briefly and clearly conclude our first Resolve; to wit, that the Gospel which Christ and his Apostles preached, as the only and immutable way of eternal truth and happiness, consists in the Faith and Love which is in Christ Jesus; that is, to believe Jesus to be the Son of God, and to keep his Commandments, and is essentially neither more nor less: For, as the whole law is fulfilled in one word, Thou shalt love thy neighbour as thy self, Gal. 5.14. So, the whole faith is preached in one word, Confess with thy mouth and believe in thy heart the Lord Jesus, Rom. [...]0.8.

[Page 8]From this our first Resolve, the second is with ease and evidence de­duced; to wit, That the present Church of England professeth and main­taineth that Primitive Gospel. For it is manifest that the said Church imposeth upon no man, as necessary to salvation, more than what the writ­ten Word of Christ imposeth, Article 6. of the 39. and the written Word is demonstrated to impose what we have said, and no more. It remains only to exhort the happy members of this Church, as Paul did, 2 Tim. 1.13. Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.

But the glory of the Church of England will appear more illustrious after a view taken of the Church of Rome, which follows in this third Re­solve; wherein I will shew that the Church of Rome imposeth a Gospel contrary to the Primitive Gospel of Christ.

For the days have already appeared, wherein according to the Spirits prediction 2 Tim. 4.3. Men were not content with plain, sound, and wholsom doctrine of Faith and Love in Christ Jesus, [...], but the swelling lust and pride of their hearts bred an itch in their ears, which gave them no rest till heaps of Masters had rubbed them into such a temper of madness and absurdity, that they turned Apostates from the Truth to embrace Fables. This Pride and Itch were the diseases of the Romish people. These heap; of Masters were Romish Doctors, Cano­nists, and School-men. The Truth is the Gospel, and the Fables are Ro­mances; that is, Romish Tenets, and Tridentine Articles. And although this Apostasie, which the Apostle here, and 2 Thess. 2.3. speaks of, was not compleated in the first Centuries of the Christian Church to a noto­rious degree, nor perhaps is yet fully accomplished: yet the Apostle there, v. 7. witnesseth that even then the mystery of iniquity was a working. But in these last days, Certes, The work is brought to so notorious a Fabrick, that he must needs renounce the Principles of Reason, and quit all belief in the Scriptures, that will not acknowledge the Roman Forgery of a new Gospel, which with a monstrous Art was contrived into one frame and body in the Council of Trent, out of the chief Romantick pieces, that from the beginning, Iniquity had wrought on. We have a whole world of Testimony, but their own solemn confession is the best evidence. For,

Pope Pius the Fourth, ad perpetuam rei memoriam, to their own eter­nal confusion, by an authentick Bull canonized a certain form of profession of the present Faith of Rome, commanding the same to be professed, avowed, and sworn solemnly by all Ecclesiastick and Religious Professors, and by all Proselytes and promoted persons of the Church of Rome, as the [Page 9] true Catholick Faith, without which no man can be saved. Which is the proper and distinctive title and character of a Gospel. I commend the Bull it self to your reading; I will now, First, shew the occasion of their creating this New Creed. 2. Ile give a sum of that Creed. 3. Ile demonstrate its novelty and contrariety to the Gospel.

The occasion of this strange production was this: The Points of Romish Doctrine dissenting from the Gospel and Testament of Christ, were am­plified to such a quantity by Bulls, Decrees, Canons, and Schoolmen, and imposed so heavily upon the People from Chair and Pulpit, that the ag­grievance of such doctrine became palpable and notorious to the world, especially such learned men as had knowledge of Holy Writ. Wherefore many most learned and zealous Christians, notwithstanding the Popes terrour and tyranny, in the Spirit of Christ Protested against it. But the Pope seeing on one side, that his Empire could not subsist, if his School­mens inventions were once annull'd; and on the other side, knowing that no authority of God, either from Scripture or Creed, gave warrant or sure­ty to his Doctrine; being now invaded most zealously by many Christian Doctors, Princes, and Nations, he herded together that great Synagogue of Schoolmen at Trent, all his adjured Vassals, all sworn Followers of their respective Leaders and Princes of School-doctrine, Alexander H [...]les, Tho­mas Aquinas, John Dunscot, and William Occham, which are the four Evangelists of School-Gospel in the Church of Rome. In this eximious Synagogue of Schoolmen, the Mystery of Iniquity first presumed the title of a Gospel; that is, of the true Catholick Faith, without which no man can be saved. There Truth, long deserted and forsaken, began to be so­lemnly disavowed and forsworn. And Fables of Romantick Faith, which had long passed for true, began to be avowed, as the Gospel of Truth. There to the Gospel of Jesus Christ is arrogated another Gospel of Rome, to the Apostolical Symbol, the Roman Creed. The Apostolical one consists in 12 short Articles, because the Authors thereof summarily de­livered what is necessary to believe. But that of Rome consists in 14 long Articles, because seven Devils, that is, a sum of Iniquity, as Gregory the Great interprets, being cast out of Rome when Christianity first took place, they entred again with double number and force, when Popery made the last things of Rome worse than the first.

The sum of these 14 Articles follows:

The First puts generally and indefinitely all the Traditions, Customs, [Page 10] and Constitutions of the Church of Rome for the foundation and ground of Faith.

The Second gives the second place to the Scriptures after the pre-emi­nent authority of Romish Constitutions, restraining the Spirit of God speaking in the Hagiographers to the narrow sense and interpretation of Schoolmen.

The Third loads the Law of Christ with seven Sacraments: whereof one, to wit, Pennance, includes within it self a larger Law, Creed, and Gospel than Christ and all his Apostles ever preached.

The Fourth is very zealous, and puts all the Rites, Customs, and Cere­monies used by the Church of Rome in her solemn administration of Sa­craments among the necessary tenets of Christian Faith.

The Fifth involves an infinity of Creeds; to wit, all and several the disputes and points which the Council of Trent was pleased to declare and define concerning the spatious matter of Justification and Original Sin.

The Sixth makes a full profession of the Sacrifice of the Mass and Tran­substantiation.

The Seventh professeth the Sacrament of the Lords Supper to be per­fected under the sign of Bread alone.

The Eighth holds Purgatory, as a Territory subject to the Pope.

The Ninth holds the Adoration and Worship of Saints and their Re­liques.

The Tenth holds Image-Worship.

The Eleventh holds Pardons, Graces of the Pope, and Indulgences, as most necessary instruments of Salvation.

The Twelfth professeth the present Church of Rome to be the Only, Holy, Catholick and Apostolick Church, Mother and Mistress of all other Churches, and voweth unlimited Obedience to the Pope, as Head thereof.

The Thirteenth universally and undoubtedly receives and professeth all the Decrees and Declarations of Roman Canons and Councils; but above all, (to wit, even the four Primitive Councils) whatsoever is delivered, defined, or declared in the holy and sacred Synod of Trent, and rejecteth all things contrary; to wit, even the Scripture it self.

The Fourteenth recollecteth all the foresaid Articles, and solemnly promiseth, voweth and sweareth to maintain and teach them, not as Ar­ticles of Peace, of Obedience, of Conformity or Legal Doctrine, but, as the true Catholick Faith, without which no man can be saved. Which is the character and essential property of the Gospel of Jesus Christ (even in that strict sense we before explicated) usurpt by this Scholastick Syna­gogue [Page 11] of Trent to mysterize and gild Iniquity. This is the sum of that Gospel which the present Church of Rome maintains; and so from the beginning of my Discourse hitherto

I have laid open both Gospels, first, that of Jesus Christ, which consists in believing in Jesus Christ, and in keeping his Commandments: then, That of Christs pretended Vicair the Pope; which consists totally in be­lieving the Popes Definitions, and in obeying his Precepts. He that ac­knowledgeth not the contradiction and repugnancy of these two Gospels, must needs forfeit the esteem of a reasonable man, as well as of a right prin­cipled Christian. Behold their difference from bottom to top.

The foundation of the one is Jesus Christ, which was laid from the beginning, and another foundation can no man lay, 1 Cor. 3.11. The foundation of the other is Papal Supremacy, which was not from the be­ginning, but laid by man is to be raised by man. The holy Spirit build­eth the faithful on the first foundation by hope in the grace and merits of Jesus Christ. The Pope builds his credulous children on his own foun­dation, by hope in the grace and merits of his Pardons and Indulgences. The charity of Jesus Christ, which is to love one another as he loved us, is the furniture and perfection of the first building; but slavery and bondage to Papal jurisdiction is the top and consummation of the Roman Edifice. Recitâsse confutâsse est. The bare rehearsal of such a Creed is a full con­viction of its heterodox absurdity.

Yet that its novelty may more appear, we will set before it three illu­strious Opposites of Evangelical Light; to wit, Primitive Creeds, Primi­tive Councils, and Primary Texts of Scripture.

As for Primitive Creeds: The whole Christian World ever held, yea, the present Church of Rome, in word, though not in effect, holdeth, that the Apostles Creed was by them in the H. Ghost designed as a sum of all Christian belief necessary to salvation: wherefore the primitive Church never presumed to add, but only to declare it in more open exp [...]es­sions of the same thing, as appetrs in the Creeds of Athanasius, of Nice, o [...] Constantinople. But this Creed of Trent is a palpable piece of Creation for it's totally new both in matter and in form. And to deny its novel [...] were as gross an absurdity in point of understanding; as to deny the ri­sing of the Sun were an absurdity in sense: yea, greater, as its difference from the Primitive Creed is as manifest, as the identity of the rising and setting Sun is certain. For its Articles are of an impertinent and opposit [...] import to the Primitive, more in number, greater in bulk, stranger to sense harder to Reason, burdensom to Conscience, contemptible to Religion [Page 12] The Primitive Creeds may justly glory in the foundation of Christ; to wit, his written Word in which they a [...]e found contained. The Creed of Trent, hath nothing to glory in greater than the Romish Schools, Papal Decrees, Canons, Customs, Constitutions, and Senses of Men. The Pri­mitive Creeds have the Testimony of the whole World, Christian and An­tichristian. The Creed of Trent, besides repugnance with Christian Principles, is reprobated by the most learned and sober part of Christen­dom; to wit, Protestant Churches and Nations. The Primitive Creeds sound nothing but Gods honour and worship through Jesus Christ. This of Trent sounds nothing but Lucre through a form of godliness, denying the power thereof, with popular Superstition, vendible Devotion, and ty­rannical exaction of Faith and Obedience.

The Primitive Councils are four, of Nice, of Constantinople, of Ephe­sus, and of Chalcedon. In these the whole Christian World, on which as yet the dew of the doctrine of Christ and his Apostles stood fresh and fair, unanimously made a Catholick, united, and most solemn attestation of the Faith of Christ. Which the Council of Nice first did, Ann. 325. not by defining new Articles, or creating new matter, or producing new form of Faith: but by declaring and defending the Old, contained in the Apostles Creed. Which, as a just measure of Faith instituted by the Holy Ghost, that great Council presumed not to transgress. The same was observed by the Council of Constantinople, Ann. 381. which repeated, confirmed, and ratified the Symbol of Nice, defending the Article of the Holy Ghost by a clear expression of his p [...]oceeding from the Son. The Council of Ephesus, Ann. 431. presumed no addition of Articles, but confirming the Apostolical number, defended that of Christs divine and unique persona­lity, against Nestorius. The Council of Chalcedon 451. confi [...]med the method of the former Councils, defending and declaring the two distinct Natures of Christ, against Eutiches. Thus these four Catholick Coun­cils had no other product of Faith than is formally contained in the four Catholick Gospels. In fine, The work of the Holy Spirit in the Primi­tive Councils, was nothing more or less than to establish that Faith which he inspired the four Evangelists to write in the Gospel, and the Apostles to preach in their Creed. But in these last days, non Sanctus Spiritus, sed sanctissimus Pater; not the Holy Spirit, but the most Holy Father, [for so he loveth to be entituled, who superlatively exalts himself above what­soever is God in Heaven, or is called God on Earth] hath wrought a new work, & est mirabile in oculis nostris, a New Gospel of Apostolical and Ecclesiastical; that is, Roman Traditions, Customs, and Constitutions, [Page 13] grounded on the Cathedral word of a Pope; not as the old Creed, a sum of the work of the Scriptures, written by the instinct, and confirmed by the won­derful works of the Holy Spirit; but a sum of the work on Earth, to wit, of the Canon law of Rome, written by the instinct, and confirmed by the most mighty Bulls of the most Holy Fathers the Bishops of Rome. Which sum his said Most Holy Paternity defines to be the true Catholick Faith, without which no man can be saved: which Definition whosoever infringeth, he shall not only incur his Holiness displeasure, but the indignation also (im­peret ei Deus, God rebuke him) of Almighty God. And the rebuke will quickly follow, if you please to consider four Primary Texts of Scripture.

Joh. 20.31. These things [of which the Apostolical Symbol is a Sum] are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life by his name. Why then were not these other things, of which this Papal Symbol is a Sum, written: if, as his Holiness defines, there is no life, no salvation without them?

Acts 15.28. It is approved of the Holy Ghost and us [say the Apostles at Jerusalem] not to impose on you a greater burthen than these necessary things. Hath the Holy Ghost, in length of years, disapproved in Trent what he approved in Jerusalem? to double the burden of belief and obe­dience? It's far more just and reasonable to judge, that he who glorieth in the Vicairship of Christ, and Succession to Peter, is heir and possessor of that spirit of Roboam, 1 King. 12.20. Speaking hard things to the people of Christ, making his least finger grosser than the back and shoulders of Jesus, making his sweet yoke uneasie, and scourging with Scorpions the flock of Christ, for which the good Pastor was scourged with whips.

The Apostle Jude in his Catholick Epistle, v. 3. thinks it necessary to exhort us to contend for the Faith once delivered to the Saints. But Pope Pius commands us to fight for the Faith now of late inspired into the holy Fathers of the Council of Trent, initio Bullae. But let us obey the holy Apostle, who like a Messenger of God, exhorts us with a salu­tation of Mercy, Peace, and Charity: But let us avoid the Papal Spirit as of a contrary Satanical mission; for, more Impious indeed than Pius by name, he usurps a threat of the Indignation of God, and as if that were not enough to fill his blasphemous throat, he adds a double one of St. Peter and Paul, implying his own as the root of his bitterness.

In fine, Our Text casts an imperative reiterated Curse upon whomso­ever, in Heaven or Earth, Apostle or Angel, that preacheth any thing as Gospel besides what was already preached, even at the first preaching of which the Creed is a Catholick Sum. How monstrous then is the [Page 14] Papal presumption! To retort this Curse upon the Spirit of God; to wit, upon all that in obedience to that Spirit, admits not the Gospel he preach­eth, which is not only besides what was first preacht, but evidently new [...]nd repugnant; A Symbol of Papal definitions elevated by Papal De­cree, above the prerogative of the written Law and Gospel of Christ, am­plified without limit, numero, pondere, & mensurâ, in number, weight, and measure! Not we therefore, whom God hath commanded to bless them that curse us: But God the Father of all Mercies, as well as the Avenger of the Impious, will decide, yea hath decided in his holy Word this day declared in your ears, the Cause of his holy Gospel.

Let us not fear the terrour of Man, but submit to the power of Christ Jesus, subscribing to his holy written Testament on Earth, that our Names may be written in the Book of Life in Heaven. Let us fight a good fight of constant Faith in the true Catholick and Apostolick Church of Christ, militant on Earth: which Name is no way due to the Romish Synagogue. For she denies the Catholick doctrine of the Gospel, and the Apostolical legacie of the Creed, seeking to establish a Gospel and Creed of her own, on Papal authority and Romish tradition, whence her name is Papal or Roman; and not [...], a Church, consisting of Mem­bers called and chosen by the calling of Christ, and the Word of his Spirit: but rather [...] or [...], a City or Synagogue convened and driven together by political stratagems and powerful coaction. But as the Scri­ptures are certainly the Catholick Testament of Christ, and the Creed an Apostolical Legacy of Faith: So whatsoever Church maintains these, as at this day Our Church of England, is truly Catholick and Apostolical.

Now rejoyce, thou Spouse of Christ! Prosper and flourish gloriously, thou House of God, thou Church of England! The Heavens reap per­petual harvest of Joy and Glory in the Saints that ascend to the Taberna­cles of Immortality, from the Tents of thy Militia! The Angels ever pro­tect and guard thee, that the gates of Hell cannot prevail against thee! The Queens also of the Earth, that is, thy Sisters, the other Reformed Churches of Christ, admire, praise, and honour thee! but to speak thy happiness in a word, God loveth thee! for, Thou art that Philadelphia, that beloved Sister of Christ, to which the Spirit speaks, Rev. 3.9. I will make them of the Synagogue of Satan, to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the Earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy Crown. That [Page 15] is, You Pastors and People of the Church of England, hold fast the form of sound words, which you have, in faith and love which is in Christ Je­sus, 2 Tim. 1.13. Hold fast the Primitive Gospel of the Kingdom, which consisteth in Faith unfeigned in Jesus Christ, and in such Love one to ano­ther as Christ loved us withal. That no man take thy Crown. Not only Men by humane Traditions and politick inventions will rob thy temporal Crown, usurping Supremacy: but even thy right to the Crown of eterni­ty, will as soon leave thee, as thou shalt leave thy first Faith and Charity.

To conclude, Take a short Corollary or Recapitulation of all that hath been said. First it hath on one side been manifestly evidenced from the Word of God, that the Gospel of the Kingdom, that is, the Repentance to which Christ promised his Kingdom, is to believe and love, to believe in the Saviour Jesus and to keep his Commandments.

Secondly, on the other side, it hath been manifestly evidenced from the solemn profession of Faith in the present Church of Rome, canonized by Pope Pius Quartus, that she imposeth as necessary to salvation, a far hea­vier burden than that Gospel of Christ; to wit, the Creed or Gospel of Trent.

Thirdly, it is evident in our Text, that it is not in the power of Apostle or Angel, much less of a Pope, to impose another Gospel than that of Christ. And then in fine,

Fourthly, it must needs be evident, that whosoever is so much a Chri­stian as to believe the Scriptures, and so much a reasonable Man, as to di­stinguish between one Gospel and another, must needs acknowledge the Church of Rome to preach another Gospel than that of Christ: and con­sequently, if he loves and hopes eternal life, will desert that Church which leaves the paths of the Gospel of life, and seek to be Member of such a Christian body as adheres to its head Jesus Christ, by a sincere adhesion to his saving Gospel. Such is the Evangelical, Apostolical and Catholick Church of England: in which God maintain and increase the Faith and Love which is in his Son Christ Jesus through his Holy Spirit. Amen.