The First Sermon.

THe great Doctor of the Gentiles St. Paul, directs this Epistle to all the Professors of Christianity at Rome, tempering his Aposto­ [...] Authority, with much Charity, and [...]rdor, insinuating his good Opinion [Page 4]of their Sincerity, tho attended with the Weakness and Imperfection of Lear­ners, who are usually too retentive of their former Prejudices, and Preposses­sions, and therefore stand in need of clear Demonstrations, and frequent Im­pressions, to bring them off from a Religion delivered and endeared to them by Tradition from their Fathers, and to confirm and establish them in a new Doctrine.

After he had magnified his own Of­fice, by intimating his extraordinary Call and Separation unto the Gospel of God in the first verse of this Chapter; that he might not any ways advance himself, to the discouragement of their Infant-Gra­ces, and hopeful Dispositions; he owns them also to be the Called of Jesus Christ in another Capacity, Ver. 6. and dignifies them with the Titles of the Beloved of God and Saints, Ver. 7.8. such as he gave Thanks and prayed for, in regard of their Christian Principles, which made Rome now more truly renowned, and honourably spoken of throughout the World, than all he former Grandeur, Wisdom, and Lo [...] ­ning.

Oecumenius gives this Reason of [...] precedency of this Epistle, because [...] [Page 5]was written to such, as had not only the advantage of a Civil and Philosophical Education, but were also initiated in the Worship of the true God, according to the Revelations of the Gospel; yet to keep them humble and teachable, he suggests to them their want of many things, of some Spiritual Gift, Ver. 11. in order to the Settlement, and Growth of their Faith and Comfort; the fructifying of their fair Blossoms, and the ripening of their tender Fruit: Ver. 13. I have oftentimes pur­posed to come unto you, that I might have some Fruit among you also, even as among other Gentiles. For the Doctrines I teach, are such, as will not only give Wisdom to the Simple, and Barbarous, but improve the Knowledg of the Wise; and there­fore in that respect, as fit to be preached at Athens, or at Rome, as in the most ob­scure and ignorant parts of the World; yea such are your defects in Knowledg and Faith, that I am obliged, by my Commission, to instruct you; I am a Debtor both to the Greeks, and Barbarians; to the Wise, and to the Ʋnwise. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also.

From these Words, some have ob­served St. Paul's Chearfulness, and Cou­rage, his Readiness and Resolution, in discharge of his Ministry; as a Pattern worthy to be imitated by all of his Or­der, and Calling; for as much as neither the Power, nor Prejudices of Rome, the Seat of the World's Empire, and Learn­ing, did in the least dishearten him from Preaching the Gospel there: Where the Articles of pure Faith, and the incon­ceiveable, or at least, inexplicable My­steries, of the Christian Religion, were more likely to be rejected with scorn, than received in Love; and where such a plain Preacher, as came not in the way of Human Wisdom, or Excellencies of Speech, was like to perswade but little; yet he is ready, and resolved as God shall enable him, as much as in him is, to preach this Gospel at Rome; as he speaks Emphatically, at Rome also; a Place so famous, for the general Concourse of the Wise and knowing Men of the World.

I cannot disallow of this Sence of the Words, which would afford us very profitable matter of Discourse; yet I humbly conceive, they are very capa­ble of another Meaning, viz. That our [Page 7]Apostle, was the more desirous to preach the Gospel at Rome, because there was still a great mixture of Judaisme, and Gentilisme, even in the Christianity of that Place; and those that he calls Saints, were but imperfectly such, right in Fun­damentals, but in many respects need­ing Reformation of their Errors, as well as Settlement, and firmer grounding in the true Belief.

Though St. Peter were the Apostle of the Jews, as St. Paul of the Gentiles; and each superintended their proper Diocess in all places where they met; as at Antioch, and afterwards at Rome, or­daining distinct Bishops to succeed in both Cities; and making all the Jews in each under the Charge of one, and the Gentiles of another; (as the Learned Dr. Hammond hath abundantly proved, to the utter overthrow of St Peter's Su­premacy, and Universal Pastorship:) yet as St. Peter, before any Agreement be­tween themselves to the contrary, preaches the Gospel to Cornelius a Gentile, and his Family. So St. Paul here writes to Jews and Gentiles both, and desires to have an opportunity to preach the Gospel to them in common.

He had upon several Occasions en­countred [Page 8]the Jews in their Synagogues, and disputed with the Greeks in their most famous Cities; at Athens, Corinth, Ephesus, and elsewhere; erecting where ever he came, some honourable Trophies of the Power and Prevalency of his Master's Gospel.

He desires now to carry his Spiritual Arms, and Forces, to the Imperial City, not to make himself, but Christianity e­minent, and victorious; to triumph not only over the Vices, and Immoralities, but the very Religion, or rather, the re­mainder of Superstition in that Place, by shewing them how weak the Jewish Dis­pensation, and how altogether ineffe­ctual the Precepts of the Gentile Philoso­phy were, to make Men truly happy; that neither Gentiles by their Natural Works, nor Jews by their Legal Obe­dience, could be justified: but yet both were equally capable of Salvation by the Gospel, which he is so ready to preach to them. It hath been observed, that in all the Churches of the Apostle's own plant­ing and cultivation, the Seeds of sound and wholesom Doctrine did more easily take Root, than Heathenish and Jewish Customs could be extirpated; and by his distinct Addresses, both to Jews and [Page 9] Gentiles, in this Epistle, we may well conceive, this was one great inducement to him to preach the Gospel, to them that were at Rome also, viz. To bring them off from those Superstitions which Anti­quity, Ʋniversality, and Oral Tradition, had made them too fond of.

But if we will suppose those Christian Converts to be refined, and wholly pur­ged from all their former Errors, and Corruptions, and so not to need the preaching of the Gospel, for those Purposes; It is most plain, that there were a great many Jews, and Heathens, among them, to whom this Epistle was to be com­municated, and that many of them, who could by the Light of Nature easily discover a God, and a Providence; yet were fallen into Idolatry, and such vici­ous Practices, that they much wanted the preaching of the Gospel; a clearer Mani­festation of the Justice and Goodness of God to recover them.

It is not my Design at present, to make a Comparison of the Gospel of our Savi­our, with the Ethnical, or Judaical Insti­tutions, and to shew the great Advanta­ges it hath of them, both in respect of its Rules, its Aids, Motives and Terms of Ac­ceptance, its Power and Efficacy to save.

Nor shall I enquire further into the State of Rome at that time, nor what mixtures of their former Sentiments and Practices they retained, who came from the Synagogue, or from the Temples of Jupiter, and Apollo, into the Discipline of Christ, and the Services of his Church.

But I shall regard only the Condition of our Modern Romans, and must apply that Doctrine to you, for your Defence, and Security, in the Truth; which for their Conviction and Recovery, I am ready, as much as in me is, to preach to them that are at Rome also.

In my Discourse upon these Words, I shall confine my self to three general Heads; shewing first of all,

• I. That the Romans now stand in as much need, if not more, of the Mi­nistry of the Gospel, as they did in our Apostle's Days.
• II. That the most Christian and effectual may of promoting the Gospel, is Preach­ing and Perswasion.
• III. That those who are commissionated to that Office, ought to be ready, and [Page 11]resolute in the discharge of it. Of these in their Order, beginning with the first, viz.

I. That the Romans now stand in as much need, if not more, of the Ministry of the Gospel, as they did in our Apostle's Days.

The most dark and depraved state of Gentilisme, did not more want the Sun of Righteousness, the purifying Light of the Gospel, the preaching of Repentance from dead Works, and Holiness of Life, than this pretended Catholick Church now doth; For not only the Romana, but the Germana Fides, the noted Honesty and Fidelity of those Heathens, is in a manner quite lost among those Christians, and their present Treachery, and Perfidious­ness, are as much spoken of, and experi­enced throughout the World, as their Primitive Faith then was.

Perhaps there were as many, if not more Saints, in Nero's Houshold, as are in his Holiness's own Family, and the places nearest his Influence and Inspection; Which gave the famous Van-Harmin occasion to declare; In Vitâ Ar­minii. That, if he had not before been sufficiently averse to [Page 12] Popery, the sight of Rome, and its lewd Practices, would have given him an invincible dislike.

I shall not here take notice of what hath been said by their own Authors, of the Epicurean and Atheistical Lives of so many Popes, scarce to be parallell'd in any heathenish History; nor of the Stews, and tolerated Debauches of Rome her self. Neither should I have touched at all upon this Argument, wherein we our selves have too great a Concern, if it were not most apparent, that their vici­ous Manners, are the proper Fruit of their corrupt Doctrines: Those I mean, of Equivocation, Mental Reservation, dis­pensing with Oaths, Durand. lib. 4. dist. 31. breaking Faith with Hereticks, &c. And those other of Indul­gences, Vendible Pardons, easy Absolutions, and Death-Bed Repentance; particularly their making Fornication less sinful in some, than chast Wedlock, and not a deadly Sin in any, according to the Na­tural Law.

The manifold Disorders of our Lives, the great Luxuriancy of Vice, and the decay of Piety, Justice, and Sobriety a­mong those of our own Communion, require a pathetick and powerful Mi­nistry, of all the Holy Precepts, Coun­sels, [Page 13]Reproofs, Directions of our blessed Saviour, and his Apostles, and it is need­ful still to preach Gospel-Reformation to the most reformed part of Christendom, where all the Principles of Vertue are al­ready sufficiently taught, and established.

But where it is a part of Mens Religion to be vicious, where it is their Duty to Sin, and their wicked Practices derive from such Principles such impious Do­ctrines as make a kind of Anti-Gospel to that of our Saviour, their Spiritual E­state is very necessitous and deplorable; they want Doctrine, as well as Exhorta­tion; the planting of Paul, no less than the waterings of Apollo: Which minds me to proceed, to the principal thing I intend to insist upon, viz. to shew,

That the Church of Rome stands in much need of the preaching of our Saviour's pure Gospel, in regard of the Heathenism, (if I may not say) Anti-Christianism, of several Religious Tenents, Opinions, Cere­monies retained, and observed among them.

There is no Branch of implanted Superstition in any Son of Adam, which may not sufficiently feed it self with some part or other of the Romish Litur­gy, or with some Customs by that [Page 14] Church allowed, concerning the Invo­cation of Saints, Adoration of Reliques, Worship of Images, or the like; as the learned Dr. Jackson observes. And what was spoken more generally by him, I shall endeavour to demonstrate parti­cularly.

But before I come to speak of their Opinions and Customs, give me leave to observe; That the very Characters and Marks of their Church, the Titles and Prerogatives of their Popes, are such, if not the very same, that the Heathens signalized themselves, and their High-Priest by. I begin with Bellarmin's first note of the Church, and that is,

1. Catholicism, or Universality, which (since the Gospel hath been preached throughout the World, and both Jew and Gentile are made one in Christ, are baptized into one Body) is no improper Mark of the Church, but very falsly ap­plied by the Papists, to themselves; and with an Arrogance no where to be equalled, but among the proud Pagans, who boasted of nothing more than the Latitude of their Superstition, and that they only were true Catholicks; that all Faith, and Religion was theirs; that the Jews were ignorant of the Gods of their [Page 15] Fathers; observed the Institutions of a private Spirit, a Lawgiver of a singular and separating Humour; and therefore were no better than downright Hereticks, and Schismaticks, a Sect distinct from, and contrary unto the Religion of the whole World besides; which is no more in effect than what Tacitus, one of their wisest and most sober Writers affirms; quo sibi in poste­rum gentem firmaret, novos ritus contrarios (que) cateris mortalibus indidit; Moses, saith he, that he might have a People of his own, instructed that Nation in Rites and Customs quite contrary to those which were generally received.

They prophane those things which we esteem Holy, Profana illie omnia quae a­pud nos sacra. and they tolerate what we prohibit.

Hitherto you see, who thought them­selves the Catholicks, if not the Roman-Catholicks in those days; for to note this by the way, it will be very hard to make Sence of the composition, by any other Figure than that which they used, when they denoted absolute Universality, by Romanus Orbis, and Romanum Imperium; and made Romanitas to signify the whole World, only that which they called Bar­baria excepted; Romana Dominatio, i. e. Humani Generis, saith Florus.

2. Another Mark of the Church is Antiquity, which they much glory in, as if theirs were truly antient, and ours a novel, upstart Religion. Notwithstanding our learned Writers, have abundantly shewed, not only, when the Errors we protest against, were not in the Church, but the particular time, and occasion of the commencement of many of them, tho not a few of those Tares, were sown in the most ignorant and sleepy Ages, and brought forth by such gradual Al­terations, that they might not so easily be discerned in their Productions and Progress, as in their Maturity; but this is besides our present undertaking, which was only to shew that this Pretence also, was a great support of Gentilisme. Si longa aetas authoritatem Religionibus conciliat, ser­vanda est tot saeculis Fides, & sequendi sunt nobis pa­rentes qui se­cuti sunt saeli­citer suos. Symmachi. Ep. ad Theod. Its Orators and Advocates upon all occasi­ons, set forth the Antiquity of their Rites and Ceremonies, and the Innovations of Christianity. Where was your Religion before Luther? say the Papists to us; and where was yours before Jesus of Nazareth? said the Pagans to the first Christians. When Acts 17.19. St. Paul preached the Gospel at Athens, the Philosophers there asked in Scorn, What the new Do­ctrine was, whereof he spake? and the [Page 17] Historian calls the Christians, Christianos genus homi­num novae & maleficae su­perstitionis. Tacit. Annal. lib. 15. Bellarm. lib. 4. de Not. Ecclesiae. cap. 4. Men of a new and mischievous Superstition.

3. A third Mark of the Church, which they think suits theirs very well, is a Power of Working Miracles: we cannot yield, that this is a perpetual visible Note of the true Church, as is pretended.

Miracles indeed are the clearest Evi­dences of Divine Truth and Authority, and the most immediate Credentials of Heaven. Our blessed Saviour attested his Divinity, and the Truth of his Gospel thereby, and in the Churches Infancy, gave his Apostles the same Power of con­firming their Doctrine: but many good Reasons have been given to shew, that there is not the same need, and use of them now, as then there was; and how far the Devil by the Agility, and Subtil­ty of his Nature, may impose upon the Senses of Men, and puzzle them with strange Appearances, I shall not now enquire; nor endeavour to refute the pretence of the Romanists in this kind, by discovering the Vanity and Extravagan­cy of their lying Legends, only to be named, in a place, and time fitter for [Page 18]Laughter and Disport, than this where­in we are. Nor shall I stay to shew, how little cause they have to boast of this Fa­culty, if they were more expert in it, than indeed they are; Seeing our Savi­our and his Apostles have prophesied of the latter times, that in a general Aposta­cy from the Faith, Great Wonders should be wrought, Mat. 24.24. able to deceive, if it were pos­sible, the very Elect; and that those espe­cially who would not receive the Love of the Truth, thro' an effectual working of Sa­tan, 2 Thess. 2.9, 10, 11. in lying Wonders, and strong Delu­sions, should be brought to believe Lies.

But my Business here also is to shew, that the Heathens talked as much, and upon as good Grounds, of this Gift of Miracles, as they do; it is well known how famous Pythagoras was for it, in the Writings of Porphyry, and Apollonius, Tyaneus, in those of Philostratus, and Hierocles; Histor. lib. 4. besides what is said of Vespa­sian by Tacitus, and those wonderful Manifestations of the Divine Power, and Presence in the Roman Armies, which Balbus boasted of: Lib. 2. de nat. Deorum. p. 27. yea the idle and re­diculous Reports, of the frequent remo­vals of the Chappel of Loretto, from one Country, and from one Place to another, by invisible Hands, in its most creditable [Page 19]Appearance, seems to be but the coun­ter-part of a Heathenish Wonder; That, I mean, of the Temple of Diana's remo­val out of the Isle of Zazinthus, unto Saguntum in Spain, as it is related by Pliny.

4. Another Mark of the Church with them, is outward Splendor and Tem­poral Prosperity; of which we read no­thing in Scripture, and it agrees much better with the Condition of Paganism, and Mahumetanism, than this of Christi­anity. The Roman Orator, Cicer. Orat. de Haruspic. from the flourishing Greatness, the many Victo­ries and Triumphs of that Empire, in­fers the Truth and Goodness of its Reli­gion; and the Idolatrous Jews, will not be put out of conceit with their abomi­nable Superstitions, because they prospe­red and fared well in them; Jer. 44.17. We will certainly do whatsoever thing goeth out of our Mouth, to burn Incense to the Queen of Heaven, and to pour out Drink-Offerings to her, as we have done, we and our Fathers, our Kings, and our Princes in the Cities of Judah, and in the Streets of Jerusalem. But why so resolute and obstinate in your way? Why? Because we have this Catholick Argument that we are in the right outward Plenty, Health and [Page 20]Prosperity, as it follows; for then had we plenty of Victuals, and were well, and saw no evil.

I might here add, That the Heathens have the same plea with them, for unin­terrupted Continuance, Number, and Va­riety of Professors: but I forbear this, be­cause it is no reproach to true Christians that they are a little Flock, seeing we are assured by Scripture Testimony that the whole World in a manner lies in Wickedness.

I proceed to examine the Popes pre­tended Titles of Supremacy and Infallibi­lity. It hath been observed that old Ba­bel, who was the Foundress of Idols, and the Mother of all Heathenish Superstitions, was the first Pattern in the World of ambitious Dominion. And,

1. For the Supremacy of our new and mystical Babel, it seems to derive from that Lordship, Mark 10.42. which was exercised by those that ruled over the Gentiles. And indeed that Authority which the Histo­rian attributes to the Pontifex Maximus, may suit new Rome, Dionys. Halic. Ant. Rom. l. 2. as well as old. The High Priests have great power among the Romans, and are the Lords and Controllers of their most important Af­fairs; they decide all Religious Con­troversies [Page 21]between the Commonalty, the Magistracy, and the Ministry; they call all Magistrates and Priests to ac­count for the exercise of their Authority. And what follows in the same Author, shews, in how great repute they were.

2. For their Infallibility. [...], &c. They determine all Differences, relating either to Traditional or Novel Customs in Religion. I know the Papists would fain parallel the Infallibility of their Chair with that of Moses, and endeavour to confirm it by a seeming Parity of Rea­son in their case with that of the Jews, Thou shalt come to the Priests, the Levites, Deut. 17.9, 11. and the Judg that shall be in those days, &c. Thou shalt not decline from the Sentence that they shall shew thee, to the right Hand, nor to the left. But it is apparent, they were to judg according to Law; and therefore the Jewish Gloss would fit these Men's Purpose, Glossa Hebra­ica. better than the Text it self, If the Judg shall tell thee that the right Hand is the left, and the left the right, thou must believe him. To which that known Saying of Bellarmin's very well agrees, If the Pope shall desine Vertue to be Vice, and Vice Vertue, we must take it to be so upon his Credit.

But I proceed to examine the Religi­ous Practices, Opinions and Ceremonies, of the Roman Church, and to compare them with those of the Heathens.

And here I must not enlarge upon Particulars, because I have so many to name, but shall be most brief in those that are of an obvious and ordinary Observation. I begin with;

1. The Canonization of Saints.

Here the Pope assumes the very same Authority which the Roman Senate chal­lenged in the Apotheosis of their Empe­rours. As will appear, by comparing the Power and Rites of Canonization in Bellarmin, Bellarmin de Sanctorum Be­atitudine. l. 2. c. 7. Alexand. ab Alex. Genial. dies Herod. Hist. Rom. l. 4. Dr. Jackson 's Works, lib. 5. p. 937. with those of the Gentile Consecrations: Yea to make the Parallel more compleat, as the Deification of Antinous was countenanced with feign­ed Relations, and the appearance of a new Star; So are Revelations frequent­ly pretended, to credit the Popish Sancti­fications; and surely where Reason doth not only desert, but oppose them, as in this case of making their Gods and Mediators, they had need be well fur­nished with Revelations. The second thing I shall instance in, is,

2. Their praying to Saints and Angels.

Which seems to be the very same thing condemned by the Apostle in the Revol­ters of the latter times, under the title of [...], which we tran­slate Doctrine of Devils; 1 Tim. 4.1. but the most learned Mr. Joseph Mede, The Apostacy of the latter times. Doctrines of Demons. These Demons in the Hea­thens Divinity, were an inferiour fort of Deified Powers, Mediating Spirits betwixt the Supream Deities and mortal Men, according to that of Plato, Plato's Sym­posion. [...], &c. God doth not mix himself with Men by any immediate Communications, but all Converse, and Conference between the Gods, i. e. the Dii superi, the Superiour Gods and us is managed by Demons. They receive and present our Prayers, they return our Blessings, and confer our Rewards. And it is Celsus his Doctrine, Origen. contra Celsum. lib. [...]. that they must be confided in, have Oblations and Prayers offered to propitiate them as their Laws require; and he calls them, the Peers of the Heavenly King­dom, chief Ministers, and Officers of the High God. And these were the Souls of Men, famous in their life time for some worthy Deeds, renowned and honoured after Death, as a middle and [Page 24]inferiour sort of Gods; Multi Christi­ani Divos, Di­vasque non a­liter veneran­tur quam De­um; nec video in multis quid sit discrimen inter eorum opinionem de Sanctis, & id quod Gentiles putabant de suis Diis. Lud. Viv. com. in Aug. de civit. Dei. l. 8. c. ult. and by [...], 1 Cor. 10.20. which we tran­slate a Sacrificing to Devils, may as well, if not more properly, be meant, a sacri­ficing to those Daemons, to the Souls of brave Men surviving after Death, and supposed to be in a Capacity of doing good or evil to Men upon Earth.

Let us now consider whether the Pa­pists praying to Angels and Saints depar­ted, their burning Lights and Perfumes to them, presenting them with Oblati­ons and Vows, do not exactly resemble this Pagan Daemonolatry, and equal, if not exceed, the Idolatry and Superstition of their Devotion herein.

The Advocates for Popery indeed pre­tend that there are many great diffe­rences in the Case; As,

• 1. That the Heathens ador'd wicked Men either altogether unworthy of any, or worthy of disgraceful Memory; where­as their Church worships none, but such as were of eminent Deserts.
• 2. That whereas the Heathens invo­ked their Demi-Gods, as the immediate Authors and Bestowers of particlar Bles­sings and good Things; they pray to the Saints only as Intercessours, and more pre­valent Supplicants to Almighty God.
• [Page 25]3. That they acknowledge one Su­pream Superexcellent Being, and reserve for him a Soveraign Honour as his pe­culiar; whereas the Heathens either did not own one Supream Being, or wor­shipped the Devil as such, and gave that singular Honour which was due to God, to the Creature.

By such distinctions as these they en­deavour to clear themselves from a­ny Participation with Heathens in this their Idolatry.

But these Pretences have been so well examined, and so fully confuted by o­thers in every particular, that a brief reply to each will be sufficient at pre­sent. As to the first, it is plain, that, Bochart. Geogr. Sacr.

1. Many of those whom the Hea­thens worshipped were great and good Men, Theoph. Gale, Court of the Gentiles. and it hath been noted by some learned Persons that the Gentiles wor­shipped Adam and Eve, Noah, Shem and Japhet, Abraham, Isaac, Jacob, &c. un­der several other Names. And if they worshipped evil Men, it was upon mis­take, such as our Romanists, with all their infallibilities, are not sure to escape, and perhaps Thomas Becket and Father Garnet may be found at last not much better Saints then some of their Ʋertuoso's. [Page 26]However, the Idolatry of the Service consists, not in the qualification of the Creature to whom it is addressed; those that worship good Angels, as well as those that sacrifice to Devils, are alike guilty of it, because they give that ho­mage to the Creature, which is due only to the Creatour, as it is remarked by our Apostle in the 25 verse of this 1 Chap. to the Romans, It is a worshipping or serving the Creature good or bad, [...], besides the Creator, who is bles­sed for ever.

2ly. They pretend they only pray to Saints and Angels to pray with them, and for them to God, the only giver of all things, and so are clear of that Ido­latry of the Heathens, in making Demons, or the Souls of dead Men the Objects of their Adoration; and the Authors of their Blessings. But to this we answer these things: And,

1. It plainly appears by such Practices of the Church of Rome, which the Popes themselves have authorized, that their Invocation of a Saint doth not consist in a meer Ora pro nobis; but in imploring particular Blessings and Relief, and some such as is proper for none but God or Christ to give. As in their Prayers to [Page 27]St. Cosmas and St. Dominic, to keep them from all Diseases, as well of Soul as of Body; that to St. Francis, to deliver them from the Bondage, Dr. More's Antidote a­gainst Idola­try. and Slavery of Sin; that to St. Andrew, for Grace to bear the Cross; and to St. Nicholas a­gainst the Assaults of the Devil.

I need not instance in their Hyperdu­lias, their excessive Idolatries, Horae Sanctae Mariae secun­dum usum Sarum. in the Worship of the Blessed Virgin; praying upon all occasions in the same Forms to Her, as to God the Father and Son; Psalterium be­atae Mariae. as appears in her Rosary, and elsewhere.

2. I answer, That if this Plea would acquit the Papists from Idolatry, the Heathens have as good right to it, as they. For it is plain, They looked upon their Demons or Dii Medioxumi, as Mediators, or Managers of their Affairs with the Supream God. Epist. ad Rom. c. 1. It was St. Ambrose's Ob­servation, that those old Idolaters went to God by the Creatures; as we procure access to an Earthly King, by some Court Favourite.

3. They plead they own one Supream God, and make neither Saints nor Angels equal unto him, and worship him with a peculiar Honour incommunicable to any other: but the Heathens do not so, say they, as you have heard already.

For answer to this, I say;

1. That admit the Romanists make no Saints equal, to God the Father, or to any Person in the Trinity, considered according to his Deity alone; yet it is a high degree of Sacriledge, to mention their Merits, Blood and Sufferings, as Motives for acceptance of their Prayers in our behalf; and to invest them with Christ's Royal Titles and Prerogatives, as he is our High Priest and only Agent in the holiest Tabernacle of Heaven; ty­pified by the High-Priest under the Law, who was to officiate alone in the Holy of Holies.

3ly. Whereas they plead that they re­serve a peculiar Honour for God, which they call Latria, and give only Dulia, an inferior kind of Homage, a Service of Love and Respect to Saints.

For answer hereunto, taking no no­tice of the presumption and dangerous consequence of making distinctions, where the Lawgiver hath made none: It is plain by all Circumstances, that they give Religious Worship, however they call it, to Saints in their Invocations, burning Incense, and the like. Yea their own Word Dulia, notes Religious Wor­ship, as well as the other [...], [Page 29] Duliam exhibebatis, you served them, Gal. 4.8. which by Nature are not Gods. And it is observed that there is the same Word for them both, in the Hebrew. That, to be sure, is Divine Worship which we give to any Person or Thing; as being endowed with those Divine Pro­perties, of Power, and Wisdom, and Goodness, to know our Thoughts, to hear our Prayers at a distance, and to give relief in extraordinary and un­known ways. This Worship the Pa­pists give to their Saints and Angels; and tho they call it Dulia, it is more than a civil Homage, the very same which the Scripture appropriates to God, Arnob. lib. 7. p. 232. and for­bids us to give it to any other.

And whereas they pretend further, that Sacrifice is the only external Act of Latria. It is very apparent that Suppli­cation and Incense which they offer to their Saints, By Dr. Cud­worth. Dr. Stilling­fleet. were look'd on both by Jews and Gentiles as the more solemn and divine parts of Worship.

3. It hath been cleared from all colour of rational Doubt and Dispute, that the Heathens acknowledged one Supream Be­ing, the Father of God's and Men. Acts 17.23. And that he to whom they erected the Altar at Athens, was not the Devil, but the [Page 30] God that made the World, and all things in it.

Neither did they equalize all with Jupiter, and use the same Form to him, and to their Demi-Gods and Heroicks; to whom they gave not an absolute and sovereign, but such a kind of relative and subordinate Worship, as the Papists pro­fess due to Saints. So that if one be ju­stified, the other cannot be condemned; and if one be condemned, the other can­not be justified. Yea what ever was Idolatry in the Heathens, the same is so in us, with aggravation, if we commit it; because they had not so express a Declaration from God against all Idola­try, as the Jews and Christians have.

But to proceed; if I had time, to in­stance in all Particulars: The Idolatry of the Papists might be further discove­red, by shewing you how they imitate the Heathens, in praying to several Saints, in several Distempers and Exi­gencies. For besides their Honour for Aesculapius; Orig. contra Cels. l. 8. p 416. Celsus tells us, that dividing Man's Body into 36 parts, each had its peculiar Demon, or Guardian-God, and he names divers of them. Yea the Popish Tutelar Saints, such as St. Patrick, St. George, St. David, derive from the Ge­nius's [Page 31]and Heavenly Powers, which the Heathens believed did preside over Per­sons, Cities, and Countries, according to that of Symachus; The Spirit of God which governeth this great World, hath di­stributed its Protectors to every City.

According to the number of thy Cities, Judges 2.12. so are thy Gods.

So that now upon the whole matter what was said of the Idolatrous Israelites. They forsook the God of their Fathers, which brought them out of the Land of E­gypt, and served Baalim and Ashtaroth, may justly be applied to these Christi­ans, They forsook the Lord that brought them out of the Spiritual Egypt, and worshipped Saints and Angels, and that with the Pagan Circumstances of conse­crated Altars, Images, and Temples. I may add to these, that the Papists Prayers to Saints as well as to God, consist of vain Repetitions, witness the fifty Ave Maries in our Ladies Psalter, witness the fifteen short Ejaculations, in that which they call the Psalter of Jesus, and their repeat­ing the name of Jesus thirty times in e­very one of them, which way of Devo­tion you know is reproved by our Savi­our in the Practice and Doctrines of the Heathens. The next thing we shall consi­der i [...]

3. Their worshiping of Images

Notwithstanding the Doctrine of the Second Commandment, and Saint Paul's signalizing the Sottishness and Folly of the Practice; notwithstanding the gene­ral out-cry of the Fathers against it, for several Centuries, their forbidding some­times the very making of Images, and disallowing the Art of Painting for fear of this abuse, and the Decrees of so ma­ny Councils against it; yet this Church, which would seem to reject for heretical or impious whatsoever is not handed to them by the Fathers or Councils, hath thought good in her own Infallible Wis­dom and great Devotion, no doubt, to bow very low, and use more religious Ceremonies towards her Images, than the Heathens themselves did to their's.

For was it not expresly decreed in a Provincial Council, Arch-Bishop Usher's Answ. to the Jesuites Challenge. held at Oxford 1408, by Thomas Arundel Arch-Bishop of Can­terbury, That it should be commonly taught and preached by all, that the Cross and Image of the Crucifix, and the rest of the Images of the Saints, in memory and honour of them whom they figure, as also their Places and Re­liques, ought to be worshiped with Pro­cessions, bending of the Knee, bowings [Page 33]of the Body, Incensings, Kissings, Of­ferings, Lighting of Candles, and Pilgri­mages, &c.

Yea in the Roman Catechism, set out by the order of the Council of Trent, is not the Parish Priest required to declare to his Parishioners, not only that it is lawful to have Images in the Church, but to give Honour and Worship to them? &c.

And for their Practice I need say lit­tle, because it hath been so fully demon­strated by our most learned Dean of St. Paul's, and others of our Church:

• 1. That they set up Images in Chur­ches over Altars, purposely to worship them.
• 2. That they consecrate those Images with Solemn Prayers for that purpose.
• 3. They use all the Rites of Worship to them, which the Heathen Idolaters used to their Images.
• 4. They make solemn Processions in honour of Images, carrying them with as much Pomp and Ceremony, as ever the Heathens did their Idols.
• 5. That they cover their Altars and Images, and omit to burn Incense before them in the time of Lent, as the Heathens were wont to do at certain times.

6. Their attributing Motion and Speech, and several miraculous Opera­tions to the Images of Christ and the blessed Virgin, hath even as much Truth and Reason in it, Lib. 5. Hist. lib. 1. c. 12. as that which Livy and Valerius Maximus report of the moving and talking of the Images of Fortune, and of Juno Moneta. I shall add no more upon this Head; not only because so much hath been said by our Protestant Writers, but because their Casander plainly confesseth, Casan. consul. that their Peoples Adoration paid to Images and Statues, was equal to the worst of the antient Heathens.

4. Their Doctrine of Purgatory,

Which hath no ground at all to stand upon in the Holy Scriptures, or as they have framed and modelled it in the Writings of the Antient Fathers; (if that will give it any Support or Credit) was taught of old in the Heathens di­scourses [Page 35]of their Acherusia, and their Ri­vers of Fire, which give a painful Pur­gation of all the Spots and Stains of les­ser Sins, and thereby prepare the Soul for Admission into the Elysian Fields, Plato Phood. the Regions of blessed Spirits. The next thing I shall take notice of, is;

5. Their Prayers and Oblations for the Dead.

That the Church Triumphant prays for this Militant, though they know not particular Mens Cases (without a par­ticular Revelation) I make no doubt at all; and that Commemorations of the Dead, Prayers for them, and particular Intercessions at the Celebration of the ho­ly Eucharist, practised in the Ancient Church, cannot be denyed. Arch Bishop Usher's Answ. to the Jesuit. p. 204. Vossii Thes. Theolog. 125. Yet it must be yielded withall, that these Prayers and Intercessions had not any Relation to Purgatory, being offered in their be­half whom they supposed to be in a state of Rest and Happiness; and they consisted partly of Praises, and Thanks­givings for the blessed Estate, which, the Party deceased was entred upon; and partly of Supplications for the completion of their Bliss at the day of [Page 36]Judgment, and the preservation of their Memory upon Earth, for the good Ex­ample of the Living. But there is no Warrant or Precedent at all in Church Antiquity, before the fourth Century, for the popish way of praying for the Dead; their Oblations and Sacrifices either for the mitigation of Purgatory-Pains, or deliverance out of them. Till then this was only the way of the Heathen; As Arnobius, Lib. 2. adv. Gent. in his Book against them, hath observed. It was their general Practice to pray for their departed Friends, and to offer Gifts, such as Hony, Milk and Wine for them; Ovid. Fast. l. 2. and the forecited Fa­ther informs us, that they sacrificed the Blood of certain living Creatures for the Purgation of the Souls of Men: And Plato in his 2 Book de Republica, tells us, that the dead are purged by Sa­crifices; whereas the Gospel, which Saint Paul desired to preach to his Romans, promises no relief at all to the Dead, from the Prayers, Sacrifices or Merits of the Living; forewarns us of no Wrath to come but what is eternal, no Fire but what is unquenchable, no Torments but those of Hell, which are as immuta­ble and unmixed, as the Joys of Heaven; and makes the time of this Life, the [Page 37]only accepted time, the day of Salvation, exhorting us in this our day to consi­der the things that belong to our Peace, to our future Happiness, or Misery; to make our Calling and Election sure, and to work out our own Salvation, not trusting to others to do it for us, when the Night of Death comes upon our selves, wherein no Man can work.

The Second Sermon.

HItherto I have shewed, how little there is of Gospel in the Romish Canonization of, or praying to Saints and Angels, worshipping of Images, Their Doctrine of Purgatory; and lastly their Prayers and Oblations for the dead: and [...]o begin again where we left, tho we cannot take notice of all their Pleas and Defences, for their praying for the dead; yet we shall not conceal one which they rely much upon, and that is, what Da­mascen, if the Book de Defunctis be his, [...]ells us of a dead Man's Skull, that spake thus unto Macarius the Egyptian Ancho­ret; When thou dost offer thy Prayers for the dead, then do we feel some little Conso­lation. But this is no evidence against Moses and the Prophets, against the Do­ctrine of our Saviour and his Apostles.

But this Brainless speaking Skull, minds me to consider in the next place;

6. Their great Devotion to Reliques.

The Members, Blood, Bones; yea the Habits, or any of the Goods and Appurtenances of their Saints departed, to which they ascribe as miraculous Ef­fects of several Natures, as the Speech of this Skull: only the rarity of this is, It was not the Skull of a Saint, but of a Heathen Priest; as the Greek Meneology will have it, and Thomas Aquinas takes it for granted.

But if we consider how idly and la­vishly they Romance, in extolling the wonder-working Power of some of their Reliques, we must conclude that the Confidence of the Reporters, and the Cre­dulity of the Hearers, are the greatest Miracles in the case, if their sottish Ado­ration of them, be not still more prodi­gious. I will not present you with Heathen Precedents and Practices, to ag­gravate, but rather a little to excuse the fondness of this Superstition; which sure they would be more ashamed of, if it were not a little countenanced by such Stories, as Plutarch reports concerning the Preservation and devout Adoration of Theseus's Bones; In Vit. Thes. and by what such [Page 40]a Sage-Philosopher as Plato says, con­cerning the Worship they gave to the very Shrines of their Hero's, or deceased Worthies, and by that general Practice of the old Romans, not only of preser­ving, but reverencing their Bones and Ashes, Serv. in Virg. as their Patrons and Defenders, tanquam Tutelares Patronos, Lares atque Penates. But I proceed to take no­tice of,

7. The Worship they give to the conse­crated Host.

And I choose the rather to speak of it just now, because it may be, and hath been accounted, one Species of the Ido­latry of Reliques; (The Body and Blood of Christ in the Sacrament, being the Mystical Reliques which he left us, as Monuments of his Death till he come.) If it may not more properly be reduced to Image-Worship, as being the Adoration of a Sign, or Symbol; which soever it be, I must confess, Mr. Med. with the learned Mede, it hath a strain above the abomination of the Gentiles, who, tho they supposed some Presence of their Demons in their Images, and Reliques, yet were they never so blockish, as to think their Ima­ges [Page 41]and Reliques transubstantiated into Demons. Caster. Enchy­rid. Fisher contra Oecolampa­dium. l. 1.2. Yea they themselves acknowledg of their own Accord, that if the Doctrine of Transubstantiation be not true, (which it cannot be, unless all the Sense and Reason of Mankind be false.) the Ido­latry of the Heathens in worshipping some Golden or Silver Statue, is more excusable than theirs, in worshipping a Bit of Bread.

8. As for the Peoples receiving in one kind; (contrary to the continued Pra­ctice of the Church for a thousand years together) tho it cannot be supposed to be of an Original purely Heathen; Baron. lib. 4. c. 26. p. 633. Bellarm. de Eucharistia. l. 4. c. 24. yet for the Credit of its Antiquity, Baronius and Bellarmine, do derive it from the Practice of the Manichees, their abomi­nating of Wine, and their willingness to come to the Communion, (at least to a­void the Law and Censures of the Church) if they might receive the Bread without the Cup. Now from the Chara­cters the Fathers give us of these Mani­cheans, they were rather Infidels, and Heathens, than Christians; Tertullian. one of them calls them, alterius Divinitatis Haere­ti [...]i.

9. Their locking up the Scriptures in an unknown Tongue; if it was not taken up in imitation of that Roman Law, which prohibited the common reading of the Sybilline Prophecy's; yet it justifies it self by the same Reasons: Those were not to be read, or published sine Autho­ritate, & Jussu Senatus, without the Command and Licence of the Senate; As Tully, Vid. Isaac Ca­saub. Exercit. ad apparat. Baron. Annal. p. 66. Livy, Dio, inform us; and the Reason of their Concealment was, lest Private and Factious Persons should under the countenance of their Autho­rity, make any innovations in their Re­ligious Ceremonies, or in the Civil Govern­ment of their Country.

I know, They are ready to defend this Practice, by a more worthy and warrantable Example, Maimon. Praef. Par. 11. more Nevochim. Hil. Jes. in Hottingeri, Thesau. Theol. p. 78. viz. The great Caution which the Jews used, in explain­ing the more Difficult and Metaphysical parts of their Religion; and particularly their prohibiting all, but wise and know­ing Persons, to study the Vision of Eze­kiel's Wheels, or any other abstruse, intri­cate part of Divinity; but their End in this, was rather to prescribe a prudent Method to the People in reading the Scriptures, than to take them wholly out of their Hands. Let us next see whe­ther they can

10. Say any thing more to the Pur­pose for their Prayers in Latin.

The learned Isaac Casaubon, in his Answer to the Epistle of Cardinal Peron (having noted, that King James read in a Book of a certain Popish English Priest, that Prayers in an unknown Tongue were more effectual and prevalent than those which were understood) tells them plainly; Quod insulsis­simum deliri­um ab Ethnicis primo excogi­tatum. This most sensless dotage was of Heathen Extraction. In like man­ner, the Valentinian Hereticks used He­brew, an unknown Language in their Worship, [...], that they might thereby raise the Wonder, if not the Devotion of the simple Vulgar; as Eusebius informs us. Euseb. Hist.

11. Their placing such Vertue and Ef­ficacy in the Sign of their Cross, their Agnus Dei's, &c. which cannot ratio­nally be attributed to them, seems pa­rallel to the Bacchus Laureus, to the [...], or Amulets among the Hea­then; or to the Precatiunculae, or little Prayers, that the Turk carries about with him, as a Defensative against all Dan­gers, and Diabolical Assaults.

12. The Papists using Spittle in Baptism, seems to be derived from that Heathenish Rite the Satyrist refers to.

And Pliny tells us at large, Lib. 28. c. 4. what won­derful Vertue they attributed to Spittle, with Allusion whereunto Athanasius calls the superstitious Dotages of Priscil­la, and Montanus, [...], old Womens Spittle.

13. The Ceremony of sprinkling Holy Water was a Heathenish Rite, used in the Sanctifications and Lustrations of the Ca­pital.

But River-Waters were thought to be less purgative, therefore those only of the Sea, were used for the Expiation of greater Crimes, Alexand. ab Alexan. dies. Gen. Propter vim igneam magnopere purgationibus consentaneam. For which Cause, questionless the Pa­pists [Page 45]in the Composition of their Holy Water, make use of Salt, as one of the chief Ingredients, that it may come more near in nature to the Water of the Sea.

I do not blame the Heathens much for their Washings and Cleansings Pre­paratory to their holy Services, nor the Christians in St. Chrysostom's time, for washing their Hands at the Church-door before entrance; but I blame them ve­ry much for using them as expiatory to wash away the Guilt, not only of other Crimes, but of Murder it self; as Orestes did in Pausanias after the killing of his Mother; and we condemn the same end of using it, much more in the Papists: For it is their's too;

14. Burning Candles by dead Bodies, was innocent, and useful to them that watched by them, the night before the Interment; but when they thought the departed Souls benefitted thereby, the Ceremony was infected with Heathenish Superstition, and was condemned by the Counsel of Eliberis.

Temperance and Mortification, are en­joyned by our Christianity, and discreet Abstinence and Fasting are very useful to call off our Minds from the blandish­ments of the Sense, and serve many good ends of Religion: but this change of Diet which the Papists account fasting, resembles a Superstition, which the Jews were guilty of, Declar. Erasm. adversus cen­suras Theolog. Paris. p. 41, 42. in their way of eating; as Erasmus confesseth.

Again, though the freedom of Mans Will, was the current Doctrine of the Fa­thers, for all the first Ages until St. Au­gustine's time; and God in Scripture with respect to his own Covenant, is said to be just, as well as merciful in re­membring our labours of Love; Smith's Select Discourses, p. 288. Hottinger. Thesaur. Philo. p. 554. yet the Popish Opinion of Free-will, and the Meritoriousness of their good Works, is as inexcusable as the Notion of the cor­rupt Pharisees about them.

And both they, and the Talmudists, have the same Plea for their unwritten Traditions.

But I have not time to insist upon more Particulars, either of Jewish or Heathenish Corruptions in the Roman Church; and it will be the less needful, because I have already given you some of the most considerable Instances of their [Page 47]foul Relapses and Apostacies, parallel with the greatest Defections in the Jew­ish Church, the Sin of Jeroboam the Son of Nebat, their worshipping the true God by Images, the Calves of Dan and Bethel, and the way of Ahab their wor­shipping of other Gods, besides him, viz. Baalim-Demons, inferiour Gods, and Mediators, exactly accomplishing that Prophecy of St. John, Rev. 11.2. that the second, or outmost Court of the Temple, which is the second state of the Christian Church, Apostacy of the latter Times. (as Mr. Mede hath observed) toge­ther with the holy City, should be trodden down by the Gentiles, (that is, overwhel­med by the Gentiles Idolatry) fourty two Months.

So that in the close of this Argument, we will allow the Antiquity of the Ro­mish Religion, that in many parts of it, it was elder than the Apostles, or the Preachings of Christ himself; and to their fierce charge of Novelism we may justly oppose that of the learned Scali­ger, Scal. respons. ad Serrar. Min. Nos novatores non sumus, sed vos estis veteratores, Our Religion is not new, bearing the same Date with the Gospel of our Saviour, but your's a little too old, professed at Rome before ever St. Paul, or St. Peter preached there, in many [Page 48]Parts symbolizing with that of your Ʋnchristened Ancestors, the Gentile Fa­thers.

But some will say, Why should we ob­ject that, as a matter of Reproach to the Papists and to their Religion, which they glory in as a convincing Proof of its Truth, and Goodness, its agreeable­ness to the Law of Nature, and the best Reason of Mankind.

For answer hereunto,

1. We must acknowledg, that Chri­stianity is the sum or perfection of what­soever Things were laudable, or passable in any Religion that hath been in the World.

2. That those Practices in the Hea­thens, which were not the Products of Superstition, but Dictates of the Law of Nature we allow and embrace; com­mending all things that were solemn, decent, and comely in their Religi­on.

3. That as our Saviour was pleased to retain many of the received Practices among the Jews, only with such ne­cessary Alterations as made them suit with the Doctrine, and nature of Chri­stianity. [Page 49]So the Primitive Church, re­tained some Ceremonies, which the Hea­then used, relating to the outward Or­der, and Decency of their Ministeries, and Worship; such as were the Habits of their Priests, their Fasts, Vigils, Fe­stivals, Processions, &c. And no doubt it was well done at first to accommodate to Christianity, such customs of the Hea­thens as had nothing of Idolatry or Su­perstition in them, Pertinaci P [...] ­ganismo m [...]ta­tione s [...]b e [...] ­tum est quum rei i [...] to um subla io potius irritasset. Beda. nothing of peculiar Opposition to the Gospel, to procure thereby a more easie Entertainment to its Doctrines, and in some measure to abate the usual Prejudices, which all new and strange Institutions meet with­all.

4. Some Compliances which were useful, and necessary in the Infant-state of the Church, might, and did become hurtful afterwards; and many great Men complained betimes, of the re­taining of Pagan Rites, even of such, as were in their own nature indifferent; [...] p. 391. particularly because the Gentiles used in the Services of their Idols, to sit down immediately after they had prayed; Tertullian would not have the Christi­ans do so. De O [...]at. c. [...].

5. If there be any thing doctrinal in [Page 50]their Rites, the Observation of them will be an owning of their Religion, a joyn­ing Christ with Belial, Light with Darkness; a corrupting and deflouring of the Purity, and Chastity of our Sa­viour's Gospel.

6. We have instanced for the most part, in Ceremonies of this nature; and have proved as fully, as well as we could in so little time and space; that if there ever was any such thing as Su­perstition, and Idolatry, in the Heathen World; there is now too much of them in the Roman Church, and the Christian Faith so throughly infected with them, that in so general a Corruption, we cannot but contemplate, and lament that Apostacy, or falling away of Chri­stians, foretold by our Apostle, 2 Thes. 2. And by these Spiritual Adulteries, con­clude who is the Whore of Babylon, the Mother of the Formcations, and Abomi­nations of the Earth; who in our days, go a whoring after the Heathen, Ezek 23.30. and are polluted with their ldols.

Therefore to apply this.

1. What we have heard of the Church of Rome, justifies our Separation from her; we depart no further from her, than she hath done from Christianity; [Page 51]and renounce only the Heathenism and other foreign Corruptions, which she hath mixed with the Gospel of our Savi­our.

We do not voluntarily make a Schism upon the account of a stinted Liturgy, a few indifferent Ceremonies, or some little Defects, and Disorders in the lower Forms of Ecclesiastical Polity; but are forced to separate from such Idolatries and Superstitions, as are alto­gether inconsistent with the Doctrine, and Worship of the Gospel.

2. It concerns those that would not partake of the Sins of Rome, the mysti­cal Babylon, and receive of her Plagues, Rev. 18.4. to come out of her, according to our A­postle's Advice, to come out from among them, to be separate, and not to touch the unclean Thing. 2 Cor 6.17. For what Concord hath Christ with Belial, or the Temple of God, with Idols?

3. Let us highly magnifie the unde­served and distinguishing Goodness of God, for delivering us from those Heathenish and Abominable Superstiti­ons, wherewith for some time the whole Church, in a manner, was, and still a great part of it is, overspread, and re­storing to us the clear, and pure Light [Page 52]of his Gospel; and let us most humbly and heartily pray for the continuance of this Blessing.

Thou hast brought up a Vine out of Egypt, thou hast cast out the Heathen and planted it; let not the Wild Boar out of the Wood root it up, nor the Wild Beast of the Field devour it.

Yea, it concerns us to bless God for de­livering us from the Cruelties of the 'Papists, wherein they also Gentilize (as I should have shewed if I had had time) and particularly from the most merciless Design of this day; a Design which at once outwitted the Malice of past, and the Imitation of future Con­spiracies, and which if it had taken ef­fect, would not only have satisfied the Antichristian Spirit of the worst of Men, but (if any thing would) the Hatred, Enmity, and Revenge, of the Devil himself, who was a Murderer from the beginning. Cursed be their Anger, for it was sierce; and their Wrath, for it was cruel; But for ever blessed be God, who bringeth the Counsel of the Heathen to naught. And blessed is the Nation whose God is the Lord, and the People whom he hath chosen for his own Inheritance. We thy People, and Sheep of thy Pasture will [Page 53]give thee Thanks for ever, we will shew forth thy Praise to all Generations.

4. Let us endeavour to consirm our selves by these Considerations in the true Faith, which we profess, and in a stedfast Obedience to the pure Gospel of our Savi­our. Not learning the way of the Heathen; Jer. 10.2. not giving heed to seducing Spirits and Do­ctrines of Demons; 1 Tim. 4 1. To such as speak Lies in Hypocrisie. forbidding to marry, and com­manding to abstain from Meats.

Whatever there is of Gospel and true Christianity in the Church of Rome, we have it already; and what is more, either purely of their own Invention, or borrowed from the Heathens, who have changed the Truth of God into a Lie, I hope we shall be content to want. We hold the Foundation Jesus Christ, and reject none of the Gold, Silver, and pre­tious Stones, which they built upon it, but the superadditions of Hay and Stubble; such Doctrines and Practices of theirs, as are not to be found in Scripture, nor in the Creeds, Homilies, and Canons of the Primitive Church.

Notwithstanding their great boasts of Antiquity (which prevail much where they are believed) it is a plain case, that the Popery of their Religion if not [Page 54]new in it self, is new in the Church, never professed by any Christians for the first three hundred Years, and as to the grosser parts of it, not known in the Church, until several Ages after.

We may patiently hear them upbraid us with Singularity, and Innovation, when we are assured our Doctrines are as old, and as universal as our Saviour's Gospel; and we may allow them to glo­ry in any thing older and more Catholick than that. Their Religion will not appear to us more sacred and venerable, be­cause much of its Attire, many of its Rites and Ceremonies, are more antique than ours; and because it is adorned in those Fashions of the World, those Vani­ties of the Gentiles, which as they were before Christianity, so were to pass away at its Appearance, and where they re­main, or rather have been reassumed, are the Blemish, and Disgrace, if not the Disease, and Leprosie, of that most excellent Institution.

But on the contrary, I hope we shall be more fervent, more settled and con­stant in our Affection to, and Zeal for our own Religion, when we consider that it is sound and pure Christianity, the only Catholick Religion, which hath [Page 55]in it all that is truly good of all other Religions, without their Adulterations and Debasements. It is a Religion which doth not allow us to give Gods Glory to another, Isa. 42.8. nor his Praise to graven Images. It admits neither Saints nor Angels to share in God's Worship, nor owns any other Mediatours, but his Son Jesus Christ. It is a Religion which enjoyns none, but Reasonable Services, which allows us to search the Scriptures, and prove all things; not exacting an Implicite Faith, or Blind Obedience. It gives us to understand what God saith to us, and what we pray for to him, in the use of an English Bible and Litur­gy. It is a Religion which makes no more Sacraments, than our Saviour did, but gives us them intire. In a word, it is a Religion which is pure, and peace­able, which dispenseth with no Duties of Piety, Righteousness, or Charity; which teacheth Obedience to Governours, and abhors Rebellion and Treason, as one of the worst things in Popery.

Methinks no worldly Considerati­ons, no Hopes or Fears should cause us to waver in, much less to depart from, a Religion, so purely Christian as this; So Profitable unto all things in our Po­litick, [Page 56]and private Capacities, maintain­ing Peace, and Property, the Power of Soveraigns, and Rights of Subjects; Giving to God the things that are Gods, and to Cesar those that are his, no way oppressing the meanest of the People in their civil Concerns, and most ef­fectually promoting the spiritual Wel­fare, and Happiness of all Men; me­thinks, I say, we should not easily be perswaded out of such a Religion, at least not to change it for that which we have heard described, one depraved with the most fond Superstitions and I­dolatrous Rites of Gentilism; nor in­deed for any other, which under the pretence of greater Purity, doth real­ly comply with, and advance the In­terests of this. What true Good can we propound to our selves by such an Exchange? Let us therefore resolve to continue, and fix where we are, Saying with those in another Case; Whither shall we go, thou hast the words of Eternal Life?

The Third Sermon.

HItherto I have been discover­ing the Anti-Christian Errors of professed Papists, in order to your Confirmation and Esta­blishment, rather than (what I yet most heartily desire) their Conviction and [Page 58]Recovery, because I know not whether this Discourse may reach any of them.

There are another sort of Men who think themselves far enough from Rome, or at least would have us think them so; who upon a true enquiry will be found to be their Also. I mean these among our selves, who whilst they loudly protest against the Heathenish Superstitions, and Idolatries of the Papists; do yet com­bine with them, yea with the worst of them, the Jesuits, in many of their Principles and Practices, no less unchri­stian; and strengthen the Hands and Hearts of those our implacable Enemies, by dividing the Body, and conse­quently wasting the Force of our Prote­stant Church.

I would not at this time especially, discourage the Zeal of any well meaning Protestants, by aggravating the Errors and Irregularities of it; but sure they must needs be very shallow Headed, if they are indeed true Hearted, and well meaning Protestants, who think in these Days to serve their Cause, to bring Honour and Security to their Religion, by breaking the Orders and Unity of our Church, by mutinying against their [Page 59]Leaders, and drawing off into Parties, and Factions, from the main of their Strength, if not turning their Weapons upon, and making at those as their Ene­mies, who have been at least their Com­panions, if not their Champions, in the common Quarrel. In order to the tempering and directing of these Men's Zeal, I would in the Spirit of Meekness, the Spirit of the Gospel, propound these things to their sober Thoughts.

1. That however they may value themselves upon their Courage and For­wardness, yet they will never be crown­ed with due Praise, nor have any just cause to triumph in their Victories, un­less they strive lawfully, acting within the compass of their own Calling, and Quality, not violently invading other Men's Offices, but patiently waiting for God's Blessing upon the faithful dis­charge of their own.

Those that are otherwise persuaded, are in that Particular, at Rome also. Where we all know it is taught and pra­ctised, as sound Doctrine; that a very good End doth Legitimate and Sanctify the worst Means that can be used for at­taining it.

2. If the Power, Policies, and Ad­vantages of our Enemies be at this time very dreadful, as indeed they are, I would advise them to consider; whether the Protestant Cause is like to gain any thing, by their representing their Num­ber and Strength, to be more still, and more terrible than really it is: I mean, by reducing every thing to Popery, which suits not their singular Models, and Forms of Government and Worship.

Sure if the Fathers and Sons in this our National Church, are for the most part Popishly affected, as too many of them, do most disingenuously, and in­deed dishonestly suggest, the very Heart of our Religion would fail for want of its wonted and proper Succours and Support.

How formidable would the Interest of Rome then be, if there were none but disagreeing, and scattered Forces to oppose it?

His Majesty in his Declaration concer­ning Ecclesiastical Affairs, 1660. was pleased to signify, That in his Converse with the most Learned of the Reformed Churches abroad; they did always with great Submission, and Reverence, acknow­ledg and magnify the Established Govern­ment [Page 61]of the Church of England, and the great Countenance and Shelter the Prote­stant Religion received by it, before the late unhappy Times; and that, many of them have with great Ingenuity and Sorrow con­fessed, that they were too easily misled by Misinformations and Prejudice into some Disesteem of it; as if it had too much com­plied with the Church of Rome, whereas they now acknowledg it to be the best Fence God hath raised against Popery in the World.

Those that go about to pull down this Bulwark, or fire this Castle, for fear it should surrender to the Enemy; I would desire them to think in time, how naked and defenceless they will leave the Protestant Religion; and whe­ther they do not really expose what they pretend to preserve, and streng­then the Building of the Roman Church, with every Stone they take from Ours.

3. I would desire the Beginners of the Separation, to reflect seriously upon the Issues of their former Practices. I mean, not only the shedding of so much Blood, the Blood of their Equals, their Nobles, their King himself; in pursuit of the Quarrel they began, but the great [Page 62]occasion they gave thereby (tho I hope some of them unwittingly) of Triumph to our Popish Adversaries.

We know very well how ready they were to throw back upon our Religion, that heavy Charge of Rebellion, which we had so justly laid upon theirs; and by noting the irregular Practices of such Zealous Professors, how much they en­deavoured to depretiate and beat down the esteem of the Protestant Religion, where it was most valued, to raise some Men's Aversions, to an abhorrence of it, and to confirm and heighten the dislike of others, into the utmost degree of Contempt. The generality of weak, but honest Christians, who observed things in their naked and proper Ap­pearances, without the colourings of either side, the Presbyterian Excuses, or the Popish Aggravations, were put into great Doubts, and waverings of Mind, which part they should adhere to, the Idolatrous Papist, or the Sacrilegious Protestant.

That Learned and truly Moderate Man Monsieur Amyrant, in the Epistle Dedicatory of his Paraphrase upon the Psalms, to His Majesty that now is, gives him to understand; how much [Page 63]the Proceedings of the Puritans here, were objected to him by a great Peer of France, in way of Reproach to the Protestant Religion, as if it moved to Sedition, and Rebellion; and were a perfect Enemy to Monarchical Govern­ment.

And the blessed Martyr King Charles the Father; fearing lest the Scandal of the late Troubles might be objected to his Son, against our established Religion: He furnisheth him with this Answer. That scarce any one that hath been a Beginner or Prosecutor of the late War against the Church, the Laws, and Himself, either was, or is a true Lover, Embracer or Practicer of the Prote­stant Religion established in England, which neither gives such Rules, or e­ver before set such Examples.

I would desire those yet surviving, who did begin, or carry on that unhap­py War, after so fair a time of cooling, to consider calmly what it ended in, how much our Religion lost, and how much Popery gained by it; and that they would have a very jealous Eye upon every Discontent, and turbulent Moti­on which tends the same way again, and not justify those Actions now, which [Page 64]sometimes since, in their own Acknow­ledgment, could not be pardoned with­out a great Act of Mercy and Obli­vion.

Yea on this day of our sorrowful Re­flection, upon the most execrable Trea­son that ever the Sun saw; (for that a­gainst our Saviour the Sun would not look upon) How much doth it concern us to bewail, not only that last, and most daring Villany; but all the cause­less Complaints, the Factions, and the Fightings, that made way for it: En­deavouring by all good Considerations to encrease our Abhorrence, and Dete­station of so black a Crime; and by our peaceable Behaviour, and chearful Sub­mission to the Scepter we live under, to secure our selves from the least touch, and stain of any such Guilt for the time to come.

4. I would advise our dissenting Brethren to consider, how far a great part of them have advanced towards Rome, and symbolized with the Papists, not only in their own frequent Viola­tions of solemn Oaths; those of Alle­giance and Supremacy, the Covenant of their own framing and imposing, but in their specious offers of a Dispensati­on [Page 65]for our Royal Martyrs Goronation-Oath, relating to the maintenance of Episcopacy, with the Legal Rites, Ho­nours, and Priviledges of the Clergy; But also in their Imperious Solicitations of him to give up that great Trust con­trary to his declared Judgment and Conscience, and that notwithstanding his signal readiness to comply with them in any thing where he lawfully might.

God knows, I am very unwilling, even upon this day, to look back upon any thing of this nature, which I might honestly over-look.

And indeed my own Circumstances in the Church, and the present temper of the Nation is such, that I cannot be supposed in an equal Judgment, to be biassed to any Partiality in defence of our present Constitution, either against Papists or any other Aggressors or, Underminers of it; and however I may be censured by any sort of Men for the seeming Imprudence or unsea­sonableness of such plain dealing; I really design nothing else but the faith­ful discharge of a necessary Duty, even in this Advice, and I pray God remove all prejudicate Opinions.

But if they will not be perswaded to look back upon what is past, and think it hard to be put upon doing so, after an Act of Pardon and Indemnity: I would desire them to consider in the fifth place:

5. What good Effect they can ratio­nally promise themselves, of their pre­sent Separation; whether the breaking of Unity, and Order at this time, is not the great Advantage which out Enemies desire, and by all means design, insomuch that now, to be sure, whosoe­ver is not with us, is against us; they that separate from us, much more they that strive, and contend with us though about lesser matters, are against us in the main.

It is observable, in what manner the Contention between Abraham's Herds­men and Lot's is related. Gen. 13.7. And there was a Strife between Abraham 's Herdsmen, and the Herdsmen of Lot's Cattel; and to in­timate the unseasonableness of the Strife, it follows immediatly; And the Cana­anite, and the Perizzite dwelt in the Land: It is set down as an aggravation of their Sin and Folly, that they should fall out and quarrel, while the Heathens were so near them, and thereby expose [Page 67]their Religion to Contempt; and, to ap­ply it to our own Case, doubtless it is no less Unwise, than Unchristian, for us to divide and quarrel among our selves, now the Canaanite and the Perizzite dwell in the Land, now the Papists, those Gentilizing Christians, are among us not only as Lookers on, but as busie Promoters of our Dissentions, and evil Designs thereupon.

Our Apostle, the Doctor of the Gen­tiles (the propriety of whose Voca­tion drew him to have a special care of those without) saith, if a Heathen come in and hear you speak with several Tongues, will he not say that you are mad? you will not only disgrace your selves, but by your Divisions harden him in his Superstition.

One of the shrowdest Enemies of Christianity that ever appeared in the World, was Julian the Apostate, and we read in Ammianus Marcellinus lib. 22. that he could not invent any more effectual way, to ruine what he so much hated, than by encouraging all the Professors of it in their distinct forms and ways of Opinion and Worship. and we know the Papists have learned this Wisdom from that Heathen Empe­rour [Page 68]to promote Division, and Tolerati­on of several Sects; that when they could do nothing against the whole, one part might destroy another. And can we think of upholding the Prote­stant Religion, by the very same Arts and Methods which the Papists have all along used to pull it down, and which the Pagans have used to extirpate Christianity it self; Therefore surely, those who have separated from us upon little Differences, if they are what they pretend to be, 'Protestants indeed, can­not but see the greatest Reason imagi­nable, to come in with speed, and to joyn cordially and closly, in helping to repair those Breaches in the Chucrh, (which they themselves first made) at which swarms of Sectaries have entred in among us, and too many others, have gone out into the Church of Rome; surely it concerns them now, not only in Duty, but in Policy and Interest, to go as far in Conformity, to come as near us, as possibly they can, and to let their Followers know, what they are con­vinced of themselves, that neither our Episcopacy, or Liturgy, are Popish, but far more odious to those at Rome, than to any others, and that there is nothing [Page 69]required of Lay-Men in the way of Declaration, or Subscription, which they of the Clergy, could not freely submit to.

That such as Mr. Baxter, (whom I name for the Eminency and Influence of his Example) now there is more need of a Cure of Church-Divisions, than when he wrote his Book with that Title, would speak out again, and tell the World as he doth in the Preface of his Defence of that Book. That our Division gratifieth the Papists, and greatly hazardeth the Protestant Religion, and that more than most of the Dissenters seem to believe, or to regard. And as in another place, that Popery will get so great an Advan­tage by the Separation, as may ha­zard us all, and we may lose that which the several Parties do contend about.

I could wish they would reflect upon what was long since written by their own Mr. Shepherd of new England. Parable of the Virgins, p. 8. That it is the Jesuites Plot, to subdue by private Divisions, whom they cannot conquer by open force. It was most pleasing to Satan to pre­vail with Christ, to cast himself down [Page 70]headlong from the Temple, rather than to fling him down himself. 'Tis the delight of Hell to set, and see Churches at variance among themselves &c.— It is a wonderful thing, to see what a a small occasion of Offence will do, a Word, a Gesture, a Garment, a matter of Indifferency, &c. —

That they would consider, and lay to heart, what that once great Man a­mong them, Mr. Philip Nye, wrote a little before his Death, concerning the Lawfulness of hearing the Conforming Mi­nisters, particularly that place towards the Conclusion, where he wonders, How the differing Parties came to be so a­greed in thinking it unlawful to hear us preach, and that he is perswaded that it is one constant Design of Satan in the variety of ways of Religion, he hath set on Foot by Jesuites among us.

That they would consider the last, and dying Apprehensions, of their late Champion Dr. Lewis Du Moulin, con­cerning what himself had formerly, and not long since written and spoken with a great deal of Passion and Virulency, for the widening of our Breaches, the defaming of our Church, and the vi­lifying [Page 71]of some of the most eminent and worthy Persons therein.

Lastly, To save my self and others any further Trouble, or Travail in this Argument; I would earnestly commend to their sober and impartial reading, our great Dr. Stilling fleet's late and most ex­cellent Book of the Ʋnreasonableness of Separation. And then I hope, we shall no longer by our imprudent and unchri­stian Divisions, hold open a Door, as it were for Popery to enter in upon us, nor by declaring against Rome, upon the distinct Interests of our singular Persua­sions, verify that of Tacitus in another Case; Dum singuli pugnabant, In Vitâ Agric. Ʋniversi vincebantur, when they broke their Ranks, and would fight single, all were easily overcome.

But if none of these Considerations, or any other, will temper the obstinacy of our Dissenters, and persuade them to Peace and Union; I must needs con­clude, notwithstanding all their Preten­ces to the contrary, and their vehement Outcries against Popery, that they are at Rome also. And I am the more confirm­ed in this, because Mr. Baxter himself, was once persuaded that all the Argu­ments else in Bellarmin, and all other [Page 72]Books that ever were written, have not done so much to make Papists in England, as the multitude of Sects a­mong our selves.

But there are another sort of Men, who are at Rome also. I mean, the A­thiestical and Profane, the careless, and loose Livers among our selves; for as my Lord Bacon hath well observed. Controversies of the Church of England. p. 168. There is a double Policy of the Spiritu­al Enemy, either by counterfeit Holi­ness of Life, to establish and authorize Errors, or by corruption of Manners, to discredit and draw into question, Truth and things lawful.

No Pagan Blasphemies, or Popish U­surpations, are so offensive to God, or injurious to his Church, as the scanda­lous miscarriages of his pretended Ser­vants: Our greatest Fear and Danger, Beloved, is from our selves: Our Sins, are our worst Enemies, and, if not over­come by us, will soon betray and ruine us, and our Protestant Cause, without any other Plots, and Conspiracies. When we consider what it was, that bla­sted those flourishing Churches of Ephesus, Sardis, Laodicea; we cannot escape some fearful abodes, of the like effects, of our decay of Love, our Hypocritical [Page 73]Profession, our Lukewarmness, and great indifferency in the most material Parts and Acts of our Religion.

The Church of England (and God grant we may be truly sensible of it) hath suffered much, and is still like to suffer more by her own Children. And that is verified in her, which was once said of Julius Caesar, Plures illum amici confoderunt quam inimici. She hath re­ceived more Wounds from her Friends, than from her Enemies.

How many among us are there that profess little, or no regard at all to Re­ligion, or profess that regard for the temporal Conveniencies that attend it? And how many are false and hypocriti­cal in their Profession, resting in meer Shadows, and external Formalities? most unreasonably concluding that all is well with them, because the Lines are fallen to them, in so pleasant a place as a purged Church, and that themselves need Reformation the less, because that is reformed? What is this, but as one speaks? To run round in a Circle, and meet the Church of Rome where we [Page 74]left her? What is this, but to speak her very Language, that to be in this Ark, this Church, is to be safe?

Behold, we are called Christians, and rest in the Gospel, and make our Boasts of Christ, and the Purity of his Ordinan­ces, and Worship among us!

But believe it, it is not the Name of Protestant or Reformed, no nor the Name of Christ himself that will save us, or our Religion; if by our wicked Con­versation, we cause that Name, that worthy Name, (as St. James calleth it) to be evil spoken of among the Gentiles, our Popish or our Phanatical Ene­mies.

It is our walking in this Holy Name; our living up to the Principles of our Saviour's Gospel, and our improving the Means of Grace to a more perfect Degree of Holiness, than any have at­tained unto in the Strength of Nature, or of their own artificial Inventions, that will make Christianity truly glorious in the Eyes of Jews, Turks and Hea­thens; Our Protestant Christianity to out-shine the Visibility of Rome, and our Church of England to flourish, and be honourably esteemed, among all her Sisters of the Reformation. Our Skill [Page 75]in Controversies, will not do us the Ser­vice, nor gain us the Reputation, that the Simplicity of our Manners, the Pie­ty of our Practices will; This is that [...], as St. Chryso­stom stiles it, the most uncontroulable, or irresistable, if we may not say infalli­ble Proof, and Conviction of the Good­ness of our Religion in the Judgment of most Examiners.

I shall therefore conclude this Head of my Discourse, with an earnest Ex­hortation to Holiness of Life: That our ways may be upright as among the Gen­tiles, and our well-doing such, and so ex­emplary, as may put to silence the igno­rance of foolish and captious Men.

It is a shame to our Religion, that we should go to Rome for Examples of Ver­tue, or seek Christ in the secret Chambers; that we should learn Piety from Idola­ters, or strictness of Life from the Ene­mies of Government; yet even among them may be found some Instances of Mortification, and Zeal, which may serve at least for our Reproach, if not for our Imitation. The voluntary Au­sterities of the Papists, their Mid-night [Page 76]Devotions, frequent Fastings, painful Pilgrimages, and Pennances, may serve to put us in mind of our Saviour's wholesome Precepts of Self-denial, Hea­venly-mindedness, devout Prayer, and discreet Abstinence; and the Zeal of se­veral Sectaries, in some parts of Religi­on, may condemn our general Coldness, or Indifferency in the whole.

But if we can learn no good from them, let us be very careful, lest we har­den them in evil, and confirm them in their Erroneous Opinions, by our vitious Practices.

When we have disarmed them of their defensive Weapons, and left them no rational Plea, nor Excuse, for their Schism, and Sedition; Let us not put into their Hands, a Sword of Offence, and expose our selves to the Mercy of their Censures (which is cruel enough) by any Irregularities of another nature. And because many among us at this time, appear more zealous for the Interest of their Religion, than that of their Souls, less mindful of the great Duties of So­briety, Righteousness, and Piety in their own Conversations, than those of di­scovering, opposing, and punishing, the heretical and traiterous Designers [Page 77]against our Protestant Church, and seem more to fear the Popish Conspiracies, than any of the Devil's Wiles and Strata­gems; I would desire it might be well considered that a holy, good Life is as necessary to uphold our Religion, as to save our Souls. Nothing like this, as hath been intimated already to break the Courage, and baffle the Attempts of our Romish Adversaries, or to reclaim and bring home other Dissenters into our Communion.

Nothing so like to fix and settle them in their Errors and Seditions, as our loose and vain Conversations; and in­deed at this time, we ought to be more then ordinarily circumspect, now so ma­ny evil Eyes are upon us, watching for our haltings, and so many Mouths ready opened to aggravate our least Miscarri­ages; wherefore we could never more seasonably apply to our selves, that of good Nehemiah, Ought we not to walk in the Fear of our God, Chap. 5.9. because of the Re­proach of the Heathen, our Enemies.

Among all the Motives and Persua­sives to Holiness, me-thinks this should not be the least powerful, that it is like­ly, if any thing, to gain those that dissent from us, to convince the more sober and [Page 78]ingenuous, that we are in the right way of Worship; and to remove all Stones of Offence out of the Path, either of the tender, or peevish.

An eminent Example of, Mr. Edward Fowler in his design of Chri­stianity. p. 304. and a migh­ty Advocate for Holiness hath well ob­served, That meer pretences to great Sanctity, do strangely make Proselites to several Forms, that have nothing besides to set them off, and commend them: And as for obstinate Persons, that will by no means be prevailed with to come over to us, they will however be greatly disabled, from re­proaching our Religion, when they are convinced, that it hath excellent Effects upon the Professors of it. Nor would that idle and senceless Talk, whereby some hot-headed People en­deavour to prove us an Antichristi­an Church, be by many, if by any listned to, if they could discern among us more Christian Lives; could they be once satisfied, that we esteem it our principal Interest and Concernment to make our selves and others really and substantially good, Ministers by preaching, and all by obeying the Gos­pel.

This would be the most likely way to secure us from Popery and Tyranny, on the one hand; from popular Tu­mults and Confusions, on the other; from all those Evils and Calamities, that threaten us in these cloudy, lowring Times, these times of general Trouble, and Distraction, and abodings of Evil; when Mens Hearts are ready to fail for fear of what is coming upon the Earth, what is likely to befal us of this Nati­on; because this is the sure way to have the Soveraign over-ruling Power of Heaven and Earth on our side, his mer­ciful Providence to guard, and defend us in the greatest Extremities: and in­deed, the worse the times are, the greater the Dangers we are in, the more closly should we walk with God, in the daily practice of Piety and Ver­tue, humbling our selves for our Sins past, and watching against future Temp­tations, praying for, and putting our Trust in the Divine Protection, accord­ing to that excellent Example of the Prophet Micah; Chap. 7. ver. 7. Because the Times were very wicked and perilous, (as God knows ours are) Therefore, saith he, I will look unto the Lord, I will wait for the God of my Salvation; and then he [Page 80]encourageth himself in Almighty Good­ness, my God will hear me.

Beloved, Our fervent Prayers, and our patient continuance in well-doing, will avail more, for the removal or the prevent­ing of publick Calamities, than the Poli­cy of our States-men, the Zeal of our Preachers; and much more than the heady and inconsiderate endeavours of our People: For when neither the Wisdom of our Counsellours, nor the Cou­rage of our Magistrates can preserve us; God's Mercy doth deliver the Island of the Innocent, Job 22: 30. and it is delivered by the pureness of their Hands; As it was spo­ken upon another occasion. Wisdom 5.23. But Ini­quity shall lay waste the whole Earth, and ill dealing shall overthrow the Thrones of the Mighty.

In this time of general Distress, Fear, and Danger, every Man almost, to be sure, every Party of Men are projecting and fore-casting this and the other way, to secure their own Interests; but alass, there is but one way to save our selves, every part, and the whole; and that is the way of God, the way we have been commending to you; the way of Righ­teousness, the way of Holiness, that is, the way of Peace, and Happiness; Bles­sed [Page 81]are they that walk in it; Integrity and Ʋprightness will preserve them, and keep them from the Paths of the Destroyer. If (while we escape other Persecutions) the Calumnies and Reproaches of those that reproach God, and his Religion, fall upon us; Let us consider that in due time, the lying Lips shall be put to silence, Psal 31.18. which speak grievous things proudly and contemptuously against the Righteous; or else, God will hide them in the secret of his Presence, from the Pride of Man: Psal. 31.20. and keep them secretly in a Pavilion from the Strife of-Tongues. If we walk in God's Name, he will preserve ours, he will give Honour to our Persons, and De­fence to our Cause: When Aaron and Miriam in a Seditious Humour muti­nied against Moses, then God is pleased to own and vindicate Moses's Fidelity, and to maintain his Cause; Numb. 12.7. My Servant Moses is faithful in all my House, where­fore then were you not afraid to speak against him?

If any thing will shame or confound the Malice of our Enemies, it must be an exemplary Piety in our Lives, and Faithfulness in our Places.

We have heretofore, and of late, had many heavy Complaints of persecuting Si­lencers; [Page 82]but there is one way of put­ting our Adversaries to Silence, which sure will never be accounted Persecution; and that is meerly by our well-doing.

For even those who will scarce suffer the Word of Exhortation, the greatest Persuasions of our Ministry, will yield a little to the Integrity and Innocency of our Lives. Therefore however they escape the Rod of the Civil Magistrate, or the Churches Censures; let them not want such Christian Reproofs and Con­victions as these. Let the Peoples Pra­ctice, as well as our Doctrines, shew the Folly and Unreasonableness of those that separate from our Communion up­on the pretence of greater Purity. So that if we do not reclaim those that are at Rome, we shall be no Accessories to their Guilt, and clear our selves from all suspicion of being at Rome also, by lending any Hand to advance or up­hold the Antichristianism of that Reli­gion.

I shall come next to the second Pro­position.

The Fourth Sermon.

THe second Proposition we are to speak to, was this, viz.

II. That the most Christian and effectual way of promoting the Gospel, is Preach­ing and Perswasion.

It is one of the greatest Glories of the Christian Religion, that it came in, and prevailed in the World upon its own Piety, and Wisdom, with no Force but a Torrent of Arguments, and Demon­stration of the Spirit; according to that Prophecy concerning our Saviour, Isa. 42. That he should shew Judgment to the Gentiles, and yet that he should not strive nor ory, i.e. [Page 84]discover no sign of Anger or Discompo­sure in his Mind, nor That any Man should hear his Voice in the Streets, i.e. he should raise no Tumult or popular Hubbub.

Again it was prophecied of the Gos­pel Days, that our Saviour's Institutions should tend so much to the correcting and qualifying of the Ferity and Rough­ness of Men's Manners; that they should need no other Weapons of Hostility, than those of Argument and Perswasion; That their Swords should be turned into Plow-shares, and their Spears into Pru­ning-hooks; and however in this unhap­py Declension of Times, Men's World­ly Interests, have much perverted this most excellent Design of Christianity; yet our blessed Lord hath expresly fore­warned, that whosoever shall presume to draw the Sword in his Cause, shall be sure to perish by it. The Precepts which he gives, and most earnestly re­commends, in order to the general Be­nefit of Mankind, are those of Meekness, Mercy, Forbearance, Long-Suffering, Brotherly Kindness, and Charity. He gave Love for the Livery, and Badg of his Disciples. Joh. 13.35. By this shall all Men­know [Page 85]that ye are my Disciples, if ye love one another.

The Holy Spirit descended in the Form of a Dove, to signify, say some, the Meekness and Gentleness of the Christian Temper. And St. Paul tells us, that the Fruit of the Spirit, Gal. 5.22, 23. is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance.

The Apostles of Christ, and their Fol­lowers, acted upon their Masters Prin­ciples, and by the Motions of his Spirit; at his Command they preached the Gos­pel throughout the World, but opposed nothing, besides their Patience and Prayers, to the Countermands of Civil Authority, not allowing so much as the Rebellion, either of the Tongue, or Pen, any open defaming, or any se­cret ways of destroying the Powers they lived under; Nunquam Conjuratio crupit, Tertul. ad Nar. they were never found to be in any Plot, or treasonable Conspiracy; On the contrary being reviled, they blessed, being persecuted, they suffered it. Yea, Sozom. lib. 1. c. 20. the Calmness and Gentlenss of their Spirit, appeared no less afterwards when they were in Power, than when under Persecution.

And herein, there Practice was very conformable to the Doctrine of the A­postolical Men of the first Ages.

Non est Religionis, cogere Religionem, Religion is not to be propagated by Force and Violence, Ad Scapulat. saith Tertullian,; And it was St. Gregory Nazianzen's Ad­vice in his Oration for Peace, [...], Christians must overcome their Enemies by lessening themselves and lay the Grounds of their highest Tri­umphs in their lowest Submissions: Our Religion, Lact. lib. 5. saith Lactantius, must be defend­ed, non occidendo, sed moriendo, not by taking away other Mens Lives, but by laying down our own, in the Testimo­ny of the Truth, and a good Consci­ence, whensoever the Necessities of the Church shall require it of us.

It was a great Honour to Proclus his Episcopacy, that he got the Hearts of his People, and the Ends of his Govern­ment, by his admirable Condescensions, and Clemency; In Vit. Procli. Archs. Epis. Constant. ante Opora. p. 34. and this was the Wis­dom of his Meekness, Ne Oves truci mi­nacique vultu absterrendo Lupis parare [...] Praedam, lest by too much Sternness and Severity, he should fright the Sheep from the Flock, and thereby make them a more easie Prey for the Wolf.

Mansuetudine corpus Christi, quod est Ecclesia, vincit Inimicos; The Churches Meekness breaks the Force of her Ene­mies Rage, and she conquers altogether by Acts of Gentleness and Perswasion; and indeed other Methods are improper, nay ineffectual; Men may be forced into Hypocrisie, but not into a true Belief; they may be beaten out of their Trenches, and out-works of Wicked­ness, but the Devils strongest hold, the Heart will not be taken by Violence; Nothing can enter there, but the Light of Reason, and the Demonstration of the Spirit, the voice of the Wise Charmer, and the powerful Preacher, the In­structions of Men, and the Grace of God.

We must indeed contend earnestly for the Faith, yet above all things we must put on Charity, and use such other Arms as are fit for the Christian Warfare, not those that are carnal, but spiritual, Preaching and Disputation, Holiness of Life, Assiduity of Exhortation, the word of God, and Prayer; and when we come to reprove, rebuke, and to inflict spiritual Punishments, we must distin­guish as tenderly as we can, between the wilful and the weak, the obstinate, [Page 88]and the ignorant: The first sort indeed must be more roundly dealt withal; Isa. 58.1. It was with such the Prophet Isa. had to do, when God bids him lift up his Voice like a Trumpet; 2 Tim. 4.8. with such Timothy must be instant in season, and out of season, ex­hort, reprove, rebuke with all Authority. The obstinate we must endeavour to save with fear, plucking them out of the Fire, with them we must be more sharp and severe in our Admonitions and Threat­nings; but on the Weak we must have Compassion, those who may be supposed affectu piae Opinionis errare, as Salvian thought charitably of some Arrians of his days; those who as Sheep going astray, who may be supposed to err through simplicity, or the Fervours of Devotion, ought to be treated with a fatherly Tenderness, and restored if pos­ssible with the Spirit of Meekness, con­formable to the Doctrine of St. Paul to Timothy, in Meekness instructing those who oppose; much more those who only peaceably withdraw themselves, if God peradventure will give them Repentance to the acknowledging of the Truth.

The Council of Aix compares the Church to a Dove, which sometimes may strike gently with her Wings, [Page 89]yet hath neither Beak nor Talons, to tear and destroy.

And it was once the saying of a wise States-Man, Lord Verulam. and one not disaffected to our Church; That there is no better way to stop the risings of new Sects, and Schisms, than to reform Abuses, to compound the smaller Differences, to proceed mildly and not with San­guinary Persecutions. And God be thankful, such is the present Moderati­on of Ecclesiastical Constitution, that we have no Laws, like those of Braco, written in Blood; our Penalties are not for Destruction, but for Correction and Amendment; we punish none for bare Opinions, and readily embrace every returning Penitent: Yea such of late hath been the Tenderness and Indulgence of our Gracious King, and our Bi­shops; that Mercy hath triumphed over Justice, and our Dissenters have had more Favour shewed them than the Laws allow; yet too many of them are as quernlous and discontented still as ever, like froward humorous Children that cry, not because they are whipped, but because they may not scratch their Nurse, and have their foolish Wills in every thing; or complain of their Mo­ther's [Page 90]Rigor, though her Commands are very reasonable, and her Correcti­ons as gentle: But this we are not to wonder at; Dr. Puller of the Moderation of the Church of England. for since, The very mildness and gentleness of our Lord Christ, by which St. Paul affectionately entreats the Corinthians, 2 Cor. 10.1. too ineffectually pre­vails on the Christian World, why should we think it strange that the Moderation, which is the proper Glory of the Church of England, cannot perswade either the Romanists or Enthnsinsts, to be sensible of that Wisdom and Law of Kindness, which attempers all the Com­mands and Constitutions of our Church, but the vehement Opposition of both Extreams confesseth, whether they will or no, that we are in the mean, and preserve that Moderation in our Judg­ment of Doctrines, and our Exercise of Discipline, which condemns the stif­ness of Opinion, and the violence Act­ing in each Party; and shews that we cannot joyn with either of them, in de­stroying Men's Lives, and Fortunes, over­turning of Kingdoms and States, Laws and Governments; much less in deposing or murdering of Soveraign Princes, un­der the pretence of Conscience, and Re­ligion. But this by the way, my Busi­ness [Page 91]at present being not so much to justify the Practice of our Church, as the Doctrine of the Gospel; and to shew that the Religion of our Saviour, made no forcible Entry, upon the understand­ings of Men; it did not arrest their Judgments, with Motives drawn from the civil Power, since it met with the greatest Opposition imaginable, from the Heathen Emperours; but had the true Characters of the Divine Presence, and came peaceably in aurd leni, without Noise and Perturbation, insinuating it self into the Beliefs of Men by silent In­fluences, and convincing Arguments.

I may add here, That although our Lord Christ was not only King of the Jews, but had the whole Host of Hea­ven at his command, yet he called not in the Assistance of Force and Violence, to obtrude his Doctrines upon the World: And it is a most remarkable Circumstance, That Constantine the Great did not appear in the World to protect Christianity, until it had gained Footing in the most considerable Parts thereof; Nor do we read any where, That when Christianity became the Religion of the Empire, They ever used their Power, [Page 92]to revenge their Sufferings, that they ever put either Jew or Heathen to Death, because they would not renounce their Religion.

The Kingdom of Satan, and of Anti­christ, have still been planted and wate­red in Blood and Crueltv. As Nebr­chadnezzar once dealt with those who would not Worship his Golden Gods; so did the Heathen Emperors with the Primitive Christians, Eusch. An. 403. in a long Series of most merciless Persecutions. So did the King of Persia, with Abdas the Bishop, who had overturned his Idol-Temples; So do the Turks at this Day, with all the Opposers of their Superstition. And it is sad to relate the Barbarous Cruelties of some professed Christians, towards o­thers really and truly such; how bloody the Rage of the Arrians was against the Catholicks; Athan. Ep. ad sol. vit. agentes. as likewise that of the Dona­tists, and Circumcellians, in St. Angustine; that of the Eutichians, in the second Council of Ephesus, called Ephesinum Latrocinium, who murdered Flavianus, Arch-Bishop of Constantinople. To come nearer home; I shall name no more here, but that of our zealous Regicides, which ought to be to us this day, and will be to succeeding Ages for a Lamen­tation.

These were the bloody ways of Hea­thens and Hereticks. But no Histories do tell us, That true Catholicks did ever practise, or approve of such Methods of maintaining, or propagating Reli­gion.

The Pseudo-Roman-Catholicks indeed, are upon infamous Record, for their in­humane Cruelties in the defence of their Churches Errors and Ʋsurpations: which speaks the Pope, the Successor of Romu­lus, who made his way by Blood, rather than of St. Peter, who drew his Sword but once in his Master's Quarrel, and was severely checked by him for so do­ing.

When the War, begun by the Christi­ans on the Turks and Saracens, was turned upon the Albigenses by the Popes of Rome; Dr. Heylin's Parable of the Tares. and that the Cruciata was pro­claimed against those poor Souls only, because they differed in some Points of Doctrine, from the Opinions of that Church; how many hundred thousands, of well meaning Men, who made a Conscience of their ways, and erred not (if they erred at all) out of Pride, but Ignorance, fell a Sacrifice to the Roman Furies?

Thuanus their own Historian, reports that Pope Paul the third, Anno 1559. among other Exhortations, which upon his Death-Bed he delivered to his Cardinals, did lastly wish them to uphold the Office of the Inquisition, quo uno sacro-sactam authori­tatem niti affirmabant, whereby the Au­thority of the See of Rome is chiefly sup­ported.

Charles the ninth, with the French Papists, never acted any thing with more Satisfaction to his Holiness, than that Tragedy in Paris, and other Cities, where so many thousand Hugonots, were most treacherously and barbarously slaughtered.

The Savage Irish, never thought their Hands and Weapons better em­ployed, than in butchering the Prote­stants; and this not more from the fierceness of their Natures, than from the bloody Principles of their Reli­gion.

And in our own Nation, how many suffered Death under King Henry the 8th, and in Queen Mary's, his bloody Daughter's Days, for their most reaso­nable Unbelief of Transubstantiation?

I have not now time to bring to your remembrance, the many Conspiracies [Page 95]of the Jesuites against, and Attempts upon the Life of our blessed Queen Eli­zabeth, by Parry, Babington, Stafford, Lopez, Squire, &c. Nor to present you with the horrid Circumstances of their Powder Treason, against King James her peaceful Successour, all the Royal Fami­ly, with the Flower of Church and State in a Parliament Assembly.

But I wish we would take special notice, by reason of the seasonableness of the reflection of their treasonable De­signs, and Actings, against that incom­parable Prince, Charles the First, this Days Martyr; How they plotted against his Life, and Arch-Bishop Laud's, as hath formerly, and of late, been sufficiently discovered; how they blowed the Coales of the late unnatural and destructive War; how in their Consults, they voted that King's Death as much conducing to the Interest of the Catholick Cause, as they call theirs; and how they assisted and directed Instruments, whereby that Hellish Enterprize (for which we and the whole Nation mourn this day) was accomplished, and how they tri­umphed thereupon; all this is notori­ously known.

The first Rebellion began in Scot­land, See the Apolo­gy in behalf of the Papists an­swer, in behalf of the Roy­alists. p. 12. London, 1667. where the Design of it was laid by Cardinal Richlieu, his Majesties irreconcileable Enemy; Then it brake out in Ireland, where it was blessed with his Holiness's Letters, and assisted by his Nuncio, whom he sent purpose­ly to attend the Fire there; Lastly, in England, as hath been intimated, it is manifest their Agents did their parts there to unsettle the People, and gave them needless occasions of Jea­lousie, which the vigilant Phanaticks made use of, to involve us all in War and Confusion: Both in England and Scotland, the special Tools they wrought with, were borrowed out of the Shops of the Romans. It was our Royal Martyr's own Observation, Large Decla­ration con­cerning the Tumults in Scotland. p. 3. That their Maximes were the same with the Jesuites, their Preachers Ser­mons were delievered in the very Phrase of Becanus, Sciopius, and Eudae­mon Johannes, their poor Arguments printed, or written in their seditious Pamphlets, were taken almost verba­tim out of Bellarmin, or Suarez; and afterwards we have heard how they carried on, and compleated the bloody Tragedy, by Popish Influence and Insti­gation.

Hath the Clemency and Indulgence of his Majesty who now is, and whom God long preserve, any ways asswaged their Malice and turned their Hearts to better Purposes?

Their late deep and dreadful Con­spiracy against the sacred Life of so good and Gracious a Prince, and the whole body of his Protestant Subjects, returns a loud Negative to the Question; and gives us too sad and sensible an Assurance that their Feet are still swift to shed Blood, that Destruction and Misery are in their ways; and the ways of Peace have they not known. And I would there was no just cause of Fear, that they are working our Ruine again by the very Instruments they used so successfully heretofore, and that some of those that give us the loudest Alarms of the Romans coming to take away our Place and Nation, are not themselves preparing their way. But are the Pa­pists indeed among all our modern Pro­fessors of Christianity the only Anti-Gospelers in this particular of promoting Religion by Force? Truly I believe, the bloody and rebellious Principles of all others, were originally theirs, and de­rived from them.

But we can by no means excuse the [Page 98]Tyranny of the Independency, of which we read so much in the History that bears its Name; And their fre­quent putting Quakers to death in New England for their Opinions, Thorndike's Forbearance of Penalttes. c. 29. doth shew what a meek, merciful Spirit they are of, and what Liberties they are like to allow others, wherever they obtain Rule; And I wish with all my heart, I could honestly speak better, and more gentle things of all their elder Brethren, the Presbyterians; and because many of that Perswasion, are not only sound, and Orthodox in the main Articles of our reformed Religion, but learned, and able Defenders of it, zealous Protestours against the horrid Wickedness of this Day, and active Instruments in bringing home our banished King; I am not willing to say the worst I know of the violence of some of their Spirits, and the severity of their Discipline. Yet I hope none among us will justify the Rage, Malice, and Cruelties of the Scotch­field-Meeters, ten of whom barbarously murdered the Arch-Bishop of St. An­drews; and it is the current Doctrine of their Pulpits and Books, that killing of Bishops, and those ordained by them, is no Murder, but a commendable, yea an [Page 99]Heroical Act of Justice; and that a re­volting Covenanter of any sort is as ac­ceptable a Sacrifice.

Altho I fear too many among us feel some glowings of this Hellish Zeal, some kindlings and stirrings of this fiery fierce Spirit, yet (blessed be God) they have hitherto, and I hope still will be restrain­ed from such outragious Villanies.

But let me not I beseech you be thought your Enemy, If I tell you the Truth, in telling you plainly; That thus far we must complain of the severity, their want of a Gospel-Spirit, as Optatus did of some separating, slandering Male­contents of his time, Dei Episcopos lin­guae Gladio jugulastis, fundentes Sangui­nem non Corporis sed Honoris. Though your hands have spared the Lives, yet your Tongues have murdered the Re­putation of Gods Bishops, and Ministers; though you have not shed their Blood, yet you have stained their Honour, and which is worse vilified, their Function; yea notwithstanding the undeniable and convincing Proofs they have given, both heretofore and of late, by their Preachings, Writings, and Practices of their Sincerity in, and Zeal for the Protestant Religion, yet as Tacitus [Page 100]speaks, Tacitus In Vi­tá Agricol. conflatâ magnâ invidiâ, seu bene seu male gesta premunt, Where Envy and Spite predominate, Mens good or bad Actions are alike distastful; and what was said out of the same Author in Proclus's Case, Vi [...]. Procl. p. 28. that famous Arch-Bishop of Constantinople, may well be applied to theirs: Non minus est periculum in magnâ quam in mala fama, cum fumma semper petat livor, It is not the Evil of their Lives, nor the Errour of their Doctrines, but the eminency of their Place, if not of their Vertues, which hath drawn upon them so much vulgar hatred and Obloquy.

Faults they have had, Dr. Barrow's Ser. on Psal. 132.16. and will always have, for they are Men, and subject to the common Imperfections of mortal Nature, but that perhaps less and fewer than any other distinct sort of Men; But if their Faults were greater than ever they have really been, or than ever Malice could misrepresent them; is it therefore equal, that the Miscarriages of some should derogate from the Reputa­tion, or Prejudice the Welfare of the whole Order? yet so blind, as well as bitter is some Men's Zeal, that they think they do God and their Country good Service, in pursuing them all with [Page 101]the same cry, and running them down together with an indiscriminating Rage; as if they were the greatest Enemies of our Peace and Prosperity, and that there were a touch of the Bishop in all our Evils, and Inconveniencies. But without offering at any Vindication, (which indeed would be besides my pre­sent Purpose) it may not be amiss per­haps, for the furthering the Humiliation of this Day, to consider, that they who began with the Church before, ended with the Crown; and tho at first they pretended a Quarrel only with our E­piscopacy, they soon proceeded to pour Contempt upon Princes and Nobles, and to make havock of Royalty it self; and that when it was most happily seated in so Wise, so Holy, and so Gracious a King, and all under a great shew of Zeal for the Gospel, and the Purity of Religion.

But how far this was from the true and genuine Spirit of the Gospel, from the Doctrine of our Saviour, and the Acts of his Apostles, may be easily in­ferred from what you have heard; and particularly from the Practice of our St. Paul, who tho when a Pharisee, he thought he did God and Religion good [Page 102]Service, in persecuting the Church; yet when once a Christian, he thinks only of preaching the Gospel; He who before breathed out nothing but Threatnings and Slaughter; after his Conversion, only exhorts, entreats with all Long-suffering, and beseecheth by the Mercies of God; Not that our Apostle was less concerned for the Interests of Christianity, than for those of his former Religion, but better instructed in the way of promo­ting them, viz. by the Ministry of Re­conciliation, preaching among the Gen­tiles the unsearchable Riches of Christ, and by propounding the great Benefits and Blessings of the Gospel, as the most pow­erful Advocates for its Entertainment, and if at any time he makes use of the Terrors of the Lord, 2 Cor. 5.11. it is not to persecute, but to perswade Men.

How far Civil Magistrates may by Threatnings and Punishments compel Men to serve God, and keep his Com­mandments, is not the matter of our present Enquiry, we see what is the proper Duty of those of St. Paul's Or­der, and what work is like to prosper best in their hands, when they have to do either with those at Rome, or any other Sects of Erroneous Christians, viz. [Page 103]Diligence and Faithfulness in preach­ing of the Gospel; and so I come to the third and last Particular.

III. That those who are commissionated to the Office of the Ministry, ought to be ready, and resolute in the dis­charge of it.

The excellent Dr. Hammond, Answer to the 6 Queries. p. 365. hath well observed that the whole well-being of the Christian Church, which consists in Ʋnity, as the well-being of a Body, in the Health of it; nay, the very Be­ing it self, which consists in the Truth of the Doctrines, and Obedience to the Institutions of the Gospel, depends in an eminent manner upon the due Qua­lification of those who are intrusted with the Office of Teaching, in the Church; and although the best of us are not sufficient for so worthy an Em­ployment, yet the worst of us are ob­liged to do our best, and to be ready as much as in us lies, to preach the Gos­pel, to reason according to our Ability, and Proportion, as our great Apostle did of Temperance and Righteousness and Judgment to come, and shewing out of a good Conversation, our Works with meekness of Wisdom, taking heed unto our [Page 104]selves and to our Doctrine that in so do­ing we may both save our selves, 1 Tim. 4.16. 2 Tim. 2.15. and them that hear us. 2 Tim. 2.24, 25, 26. Studying to shew our selves appro­ved unto God, Work-men that need not to be ashamed, rightly dividing the Word of Truth; being gentle unto all Men, apt to teach, patient in Meekness, instructing those that oppose themselves, if God per­adventure will give them Repentance, to the acknowledging of the Truth, and that they may recover themselves out of the Snare of the Devil, who are taken Captive by his Will; as our Apostle exhorts Ti­mothy.

We must not be wanting in declaring to our People the whole Counsel of God; being ready to instruct the Ignorant, and to reduce the Erroneous by all good Means, and to fortity them, what we can, against the Assaults and Artifices of Seducers, who lie in wait to deceive, and make a Prey of them; and more especially at this Time, to fore-warn them of the great Evils and Dangers of Popery: That whilst the King and the Parliament take care to secure all the Publick Interests, by Instruments of their own; we also may, by the Word of our proper Ministry, endeavour to stop the Progression of such Errors, [Page 105]which, as we have heard, are so very de­structive of Christian Religion, and hurtful to the Souls of Men; persua­ding withal, what we can, to Unity and brotherly Agreement among our selves, that we may thereby strengthen and double our Guards, against so powerful and Subtil an Enemy.

If the Credit of Religion, the Glory of God, the Souls of our Brethren, be dear unto us; what can we do less, than by a just and mild Defence of the Truth, seek the Reclaiming of such as are gone astray, and the Establishment of them who are weak in Judgment, but sincere in Affection, willing in all things to live honestly and peaceably?

How much doth it concern us, by constant Pain, full Catechising, and Preaching, first to ground and instruct simple People in the Religion of the Gospel, the Principles of Christianity; and then to inform them of the Devices of Satan, the wily Methods of Im­postors, lest by fair Words, and enti­cing Speeches, they beguile the Hearts of the Simple and Ʋnwary? It concerns us, to warn Men of the infectious and dangerous Nature of Heresy, the Mis­chief of Schism, the vile and pernicious [Page 106]Designs of some plausible Pretenders to Holiness, and the Spirit of Truth, (which every truly Christian Heart cannot but passionately regret) who go about to turn Men to another Gospel, by con­verting first the Scripture, the Incar­nation, Life, Death, Resurrection, and Ascension of our Lord Christ, into vain and fantastical Allegories; as it is too notoriously known, the Familists some­times did, and more than a Suspicion that the Quakers do at present. These things would be plainly represented to the less knowing Parts of our Congre­gations, and all together would be dis­creetly and soberly told of the Danger of Popery, Socinianism, as well as En­thusiastical Pretensions; there being a considerable Number of each Faction driving on their distinct Interests among us, and have already turned many from the Faith.

But because this way of publick Tea­ching and Admonition, is more proper­ly my single Duty, than any others in this Place; and because I hope I have in a good measure discharged it at this Time; and being ready also, with God's gracious Assistance, as mnch as in me lies, to pursue it upon all fitting Occasi­ons, [Page 107]I shall conclude my Preaching with a twofold Prayer:

• 1. To You, my beloved Hearers; and then,
• 2. To Almighty God: And to both in the Words of our Apostle.

1. First, to you who hear me this day; That you would mark them which cause Divisions, or broach Errors, Rom. 16.17. con­trary to the Doctrine which you have heard, and avoid them; And I beseech you by the name of our Lord Jesus Christ, that there be no Divisions, 1 Cor. 1.10. or Schisms amongst you but that you be perfectly joyned together in the same mind, and in the same Judgment. That instead of repining at little Incon­veniences, you would be much, and frequent in serious Thankfulness to our most merciful Father, for the Li­berty, Purity, and Peace of the Gospel, praying to God (which is all you have to do) that those things which are a­miss either in Church or State may be better, and praising him that they are no worse; This I beg of you, in the next place.

2. I shall pray to Almighty God, (and I hope that you will all joyn heartily with me,) Rom. 15.5. that the God of Patience will grant you to be like minded one towards ano­ther after the example of Jesus Christ, that you may with one mind and with one mouth glorifie God, even the Father of our Lord Jesus Christ.

Now the Lord in Mercy look down from Heaven upon his Church and faith­ful People; bring his Truth to light more and more, dispel the Mists of Ignorance, remove all Occasions of Offence, settle Peace and Truth, prosper the Means of Grace, build us up in Faith and Holiness, and unite the Hearts of his People in Love, that they may direct their Course by one Rule, walk in one Way, until we all receive the End of our Faith, the Salva­tion of our Souls, through Jesus Christ our Lord, to Whom, with the Father, and the Holy-Ghost, be all Honour, Glory, and Praise, now and for evermore, Amen.