THE DANGER OF POPERY: OR, A SERMON PREACHED at a Visitation at Ashford in Kent, upon 2. Thess. 2. 12. Wherein the marks of Antichristianisme and signs of truth are opened and applied, and the Question of the saving and damning of those that follow Antichrist is explained by the Scriptures. By ROBERT ABBOTT, Preacher of the Word of God at Cranebrooke in Kent. APOC. 14. 10. The same shall drink of the wine of the wrath of God. LONDON, Printed by I. L. for Philemon Stephens, and Christopher Meredith and are to be sold at the Golden Lion in Paul's Churchyard. 1625. TO THE REVEREND and Right Worshipful Doctor KINGS LEY, Archdeacon of CANTERBURY my loving friend; ROBERT ABBOTT wisheth all increases of faithfulness in God's Church here, and glory hereafter through jesus CHRIST. Right Worshipful and Reverend, WHat you thankfully and lovingly accepted when it was preached, cometh, you see, in another form; craving a second view. Though what I intended could not all be spoken in the allotted time, yet may it all be seen. If you think it may be useful in this secure age for any of the Clergy under you, your countenancing of it may encourage others to read it. I doubt nothing of your love either to me, or mine, much less to the common good. This poor Sermon will (I hope) be found to aim at good, because at God, and against Antichrist. It is true, it might have been the work of fare more able, but not more willing. Therefore as such a work it is tendered unto you, from him who desires to continue to God a faithful soldier against the Pope of Rome, and to your worship A poor friend and fellowhelper in the work of Christ jesus, ROBERT ABBOT. The danger of Popery, or a Sermon preached upon 2. Thess. 2. 12. That all they might be damned, which believed not the truth, but had pleasure in unrighteousness. THE Wiseman, who (as Solomon saith) hath his eyes in his head, may easily perceive that in these words there is a fearful danger, when they say (that all they might be damned): and a full description of those which are in danger, when they say, they are such who believe not the truth but had pleasure in unrighteousness. Concerning which it is impossible that either we should be profitable learners or speakers except we take a short view of the whole chapter without which we cannot aptly understand this present text. In the chapter therefore you may conceive The chapter analysed. with me two points: first, a doctrine; and secondly an use. The doctrine concerns Antichrist; and cometh in thus. There were seducers (as it seems) in the Primitive Church, who would have persuaded the Christians that the day of judgement was at hand. And hence afterwards grew that Atheistical question in Peter, where is the promise of his coming? Now to 1. Pet. 3. 4. prevent the danger of them, the Apostle gives an admonition, forced upon their hearts with a grave and powerful charge, that they would not Verse 1. be troubled with such a suggestion upon what pretence soever. For what he saith, he gives a Verse 2. double reason: the first drawn from the effect of that conceit; it would deceive them: and the Verse 3. second, from the proper reasons of that effect; which are those things which must happen before Christ's coming to judgement; and these are two. The first is that Apostasy or leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 10. 20. our standing, and by faith we stand: and the Apostle expounds it when he saith, that in the latter times some shall departed from the faith. The 2. Tim. 4. 1. second is the revelation of Antichrist: and so comes in the doctrine concerning him. Which doctrine is first propounded, and secondly amplified. It is propounded both by setting down what he shall be, and what he shall do. In respect of his estate natural he shall be a Man: in respect of his estate sinful and cursed, he shall be a man of sin, the son of perdition. Now, for what he shall do both by opposition and ambition, the text saith, that he shall oppose and exalt himself, as you may see. Secondly the Apostle doth amplify this doctrine, Verse 4. both by the corrupting causes of Antichrist, and by his furtherances and means of advancement, as also by the persons who shall give him entertainment. As for the corrupting causes they are three: first the persons, to whom he should have been known, that is, the Thessalonians, who remembered not what Paul had taught them concerning him. Secondly the person Vers. 5. Vers. 6, 7. Aetes' Antichristi nascentis sub Benifacio 3. exultantis sub Adriano 7. regnantis sub Hildebrando. triumphantis in Leone 10. Crak. defence. con. Spal. cap. 4. pag. 21. v. 8. Vers. 9 Vers. 10. which hindered his Revelation, that is, he which withheld, to wit, the Roman Emperor, who did decline as the Roman Papacy crept up. Thirdly, the person hindering his progress that is, the Lord, who shall consume him with the spirit of his mouth and abolish him with the brightness of his coming. Now for the means of Antichrists advancement, the Apostle sets them down to be these too (which we find to be true in our own experience when we look upon the advancement of Popery) to wit, signs and lying wonders in forged miracles, and deceaveablenes of unrighteousness in guilded lies. Lastly, touching the persons who shall give Antichrist entertainment; they are described, by their condition, they are (saith the text) in a perishing estate; by the causes of it, namely, their own sin (they received not the love of the truth) & gods judgement (who therefore sent them strong delusion); and lastly, they are descibed by the Issue of all, that is, damnation, in this verse which is propounded Vers. 1, 2. unto you. So that this follows upon those miserable Antichristians, to be damned. Antichrist is revealed, God fights against him, The Sum of the chapter concerning Antichrist. men willingly slight the truth, the Devil fights for him, men believe lies and follow him, and God damns them. This is the Sum. Let not the following use be hungered after till the proper place of it. For the present, think with yourselves that every man is apt to hearken after others danger: and therefore if we hear Tunc tua res agitur, &, of robbery or murder ye inquire who it was? Seeing then that in these works ye hear of danger, of killing of bodies and souls, and robbing them of god and happiness, diligently attend to two things: 1. The persons in danger, they who believe not the truth but have pleasure in unrighteousness. 2. The danger of the persons, that all they might be damned. The order of the Apostle is (I know) by this means inverted, yet this I take to be the most proper & natural way of handling, first to know a thing before we know the adjunct of it, first to know a man before we can know his danger. Touching the person if you ask me who are these miserable Antichristians? I answer from The persons in danger. the text. Doct. They are such as believe not the truth but have pleasure in unrighteousness. They are described here by Infidelity in respect of the word of God; and by evil belief in respect of the word of Antichrist. Which description that you may conceive, consider the four terms of it. First, what is meant by the truth: secondly, what by not believing the truth: thirdly, what is meant by unrighteousness: fourthly, what by taking pleasure in unrighteousness. By truth you must understand the doctrine of the Gospel contained in the Scriptures. Thus Christ expounds joh. 17. 17. it, sanctify them with thy truth, thy word is truth; which word is so called in three respects. First in respect of the undeceiveable nature of it. All other doctrines are either false, or may be vain, or fruitless. They are false if they oppose the religion of the Scriptures. They may be vain, whether they be natural or civil, if they do possess us, and captivated or pervert our understanding: for these have their places if they do prepare us for higher Modò praeparent ac non detineant ingenium. employments, and do not imprison us from God and his more saving truth. Secondly, the word is truth in respect of the employment which God hath given it in the Church to be a rule and square of all saving truth. As Moses must build according to the pattern, so must we lay the ground of all saving Heb. 8. 5. and wholesome truth according to the Scriptures. Therefore when Christ meant to destroy by degrees and to deface the deformities of Antichrist, he gives john, as a type of the Ministry of the Gospel, Apoc. 10. 8, 9 the little book to eat which is the word of God. He gave him not the great Popish volumes of decretals, which, together with the spirit of prophecy in the Pope's own breasts do make up the word of Antichrist, but the little volume of the holy Scripture which maketh up most fully the word of the Lamb. Lastly, it is called truth in regard of the work of it: because it doth confound error and work sincerity in judgement, heart, tongue, affections; and the whole conversation of those, who without prejudice, do cleave unto it. For though some through the just judgement of God, are given over to the blindness of their minds, and rebellion of their wills, and so do not submit unto the word, as those who resisted the holy Ghost, yet so many as are ordained Acts. 7. 5●. Acts. 28. 23. 24. Act. 2. 47. unto life and shall be saved, are by this means at some times or other reclaimed from their false courses and added to the Church. Thus you see what is meant by the truth; now if you ask me what is meant by not believing the truth? I answer, the not receiving of it into our heads and hearts. For that which he called before ●. Thes. 2. 10. the not receiving the love of the truth that they might be saved, here he calleth, not believing the truth. Besides the power of believing, is called a joh. 1. 12. receiving by john, when he saith, that as many as received him to them he gave a right to be the sons of God, even to them that believe in his name. The contrary to this not believing is expressed by three significant phrases, namely, sealing, grafting, hiding. Esay saith; Seal up the Law among my Disciples. Esa. 8. 15. The fowls peck the wheat in the stony ground, but that which is sealed up is not easily come by to be stolen away. james saith, receive with meekness jam 1. 21. the word which is graffed in you. As the graft is received of the stock into one body; so the word must be incorporated into us; and not to be separated from us but to our ruin. The Psalmist Psal. 119. 11. saith that I have hid thy promise in my heart, that I might not sinne against thee. As blessed Mary kept Luk. 2. 19 51. the sayings of jesus Christ in her heart: so David kept the promises of God by faith. When the truth is not thus sealed up and hid in our hearts by being taken into our nature, that we may live and die with it, but the smoke of the bottomless pit is suffered Apo. 9 2. to darken our souls? then are we said not to believe the truth. But what now is meant by unrighteousness in this place? Nothing but falsehood. For as sin in general is taken for false doctrine, as when Christ joh. 8. 46. saith, which of you can rebuke me of sin? as we see by the opposition there, but if I say the truth why do ye not believe me? so unrighteousness in particular in this place, as we see by the opposition here, not believing the truth, but having pleasure in unrighteousness. And falsehood may be called unrighteousness, both because it carrieth us from the rule of righteousness which should inform our Quod efficit tale illud ipsum est magis tale understanding and reform our hearts and whole conversation that we might have an accepted righteousness: as also because it is a fearful cause of unrighteousness. The Romans abusing the law of Nature, and turning the truth of God into a lie, Ro. 1. 24, 25. were given up in their hearts, unto lusts, uncleanness: and other Gentiles as well as they, having their cogitations darkened, and hearts hardened for Eph. 4. 18, 19 want of saving truth, gave themselves unto wantonness, to work all uncleanness with greediness. Thus you understand unrighteousness, one thing more will clear all, and that is, what may be meant by taking pleasure in it? I answer, the giving of our hearts to the pleasing enticements of Antichrist, as effeminate persons give themselves to the pleasing enticements of harlots. For there are three sorts of the followers of Antichrist: Some that are simply seduced, such are they who are said to dwell on the earth, that is, in the visible state and condition of the Church, who were Apoc. 13. 14. deceived by the signs and great wonders of the beast. Some that are by fear and torture compelled, such are those small and great, rich and poor, Apoc. 13. 16, 17. bond and free, whom he made to receive his mark, or else they should neither buy nor sell. Some also there are that are carnally minded, who live in pleasure with the whore of Babel; such as are said to commit fornication with her, and to be drunk with Apoc. 17. 2. the wine of her fornications, and to wax rich with the abundance of her pleasures. Of these doth the Apoc 18. 3. holy Apostle speak in this place. Thus have I (as God hath enabled me) opened unto you the words of the Apostle; by which you may perceive that the text drives at the description Who are Antichristians. of Antichristians, and telleth us that they are such as receive not with high estimation and reverence the word of the Lamb but make a religion and take delight in the word of the beast. Use 1 Now of this description we may make a double use. First for instruction, and secondly, for exhortation. First, it teacheth us that they are most properly Antichristians, who take delight in the whooredomes and idolatry of the Church of Rome, and of this they carry a double brand. First, their slighting of the word of God in the Scriptures (as most of us know). For as the Pope doth unyoke himself from it by the spirit of Prophecy, as he is that Caiphas; by the spirit of interpretation, as he is the Church; by the spirit of infallibility as he is Christ's Vicar; by pretended tradition as he is the Church's Treasurer; and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Thess. 2. 8. the power of dispensation as he is that lawless person: so his followers from him do disgrace and discountenance the Scriptures that they may walk in darkness without control: Are we not daily acquainted Pseudo-scriptu: a late Popish book so called. with their pleading against the Scriptures, & with their deriding of us for our constant appeals unto it? Hence is it that they fill themselues with much dirt to cast in our faces for the Scriptures sake. Ob. First, they tell us that all heretics run unto the Scriptures. As the Scribes and Pharises & other jews against Christ: So Ebion, Corinthus, Menander, Arius & heretics of all times. Sol. Why heretics appeal to the Scriptures. We answer, that it is true that heretics do take this course & that for three causes. First, because their consciences have told them that there hath been some divine thing in them above all writings whatsoever: and therefore they thought that if they could shelter their conceits under the wings of the Scripture they were safe. Secondly, because they see that all the members of the Church, whom the devil doth seek principally to annoy, do love and make them their teacher, comforter, and counsellor; which they will Psal. 119. more willingly hear then all the world. Heretics therefore being willing to propagate their errors will corrupt such friends as are most dear to the parties whom they would have to embrace them. Thirdly, because they have been thus fare acquainted with the doctrine of the Church, that they know it maketh the Scriptures a spiritual judge pronouncing under God as from living oracles, what is necessary to be held and practised in all fundamental matters of faith and obedience. For these reasons (I say) have heretics run unto the Scriptures: yet for all that as Christ objected Scripture in truth against the Scribes, Pharises, and devil who objected it against him in hypocrisy: even so must we. What though mine enemy say that he hath part in mine inheritance, and that this and this piece of land is his, shall I therefore beggar myself and resign it over unto his spoil? shall I not rather search out my evidences and clear the truth of my right and the falsehood of his claim by those means which the kingdom where I dwell will afford? what though a Bastard say that he hath right of inheritance to my land: shall I therefore renounce all my own birthright? So though all the enemies of faith and bastards in the Church, shall claim a right in our inheritance and portion of the Scriptures shall we therefore forsake all our livelihood & comfort in them? shall we not rather labour by the benefit of those gifts which God hath given, (not to the Pope and his adherents) but to the true Church of God, to wit, the gift of interpretation, tongues, wisdom, knowledge, prayer, and the like, to clear the impostures of falsehood and the glory of truth? Ob. Yea but mean while (you will say) that the fancies and errors of wicked persons are not sufficiently condemned in the Scriptures. Sol. Be not too rash. Is not devilish temptation sufficiently condemned in the Scriptures because the Devil doth tempt Christ from the Scriptures abused? unjust or uncharitable Suits are sufficiently condemned by Law though wrangling persons will still pretend law to maintain them: so are all Heresies sufficiently condemned in Scriptures though Heretics seek to maintain them by Scriptures abused. Ob. You will say, how then is it that they are not convinced by them? Sol. I answer two things: first, the Scripture is sufficient to convince, (without which it cannot make perfect) else Christ would 2. Tim. 3. 17. Math. 12. 3. Math. 22. Math▪ 4. not have used it to that end; neither would the pharisees nor Sadduces, nor the Devil be put to silence by that means. Secondly, many thousands have been convinced by it to the rectifying of their judgements. And if some are obstinate shall we say that it is not in the Scriptures power to convince? No; rather 'tis Gods justice Act. 7. 51. to punish their obstinacy and to give them over to perishing as those that resist the truth. Ob. You will say how can the Scripture convince them when it is not their judge? Sol. I answer: It is their Law to rule & guide their actions; therefore it is their judge: for judges are but ministers of the law. It is the law which doth judge of claims, titles, inheritances, trespasses, and the like; and the judges do not make the judgement of the Law but pronounce it: And so the Ministry of God's Church and people doth but pronounce the judgement of the Scripture. And if sometimes it doth pronounce amiss (as it may do though it take never so good heed to the word of God, in those things which are not necessarily believed unto salvation) it is not because the scripture doth not exactly judge, but because we know in part and are not perfectly 1. Cor. 13, 12. enlightened, and so may miss of the right meaning in some things; as the best judges in some cases may miss the right meaning of the law. Thus have I shown you in some few particulars Papists believe lies. how the Papists slight the truth (and yet in vain) to pull upon themselves the first badge of Antichristians. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The second is their delighting in that Lie of Antichrist which is here called Unrighteousness. Antichrist is that great Thief who cometh joh. 10. not in by the door into the fold: look therefore as a thief puts out the candle that so being deceived he may deceive others; so doth Antichrist put out the light of the scriptures (so much as he can) that his wretched lies & seducements may the more easily be settled upon himself with his followers. All false religions are lies, but there is no religion in the world (that I know) which makes lying a part of their religion P●ae frauds: pia mendacia but that of Rome. They have their Aequivocation, their godly deceits and lies; such as are made and told for the advancement of religion, and to stir up devotion. Hence do they belie their adversaries both in their lives, doctrine, & deaths; as we know in Luther, calvin, Beza, Rob. Co●. cen. quo●undam script. et multi abi. bishop King, & others. Hence do they counterfeit false Fathers, and purge the true ones to make them speak as they please. Hence do they thrust thousand of lies upon the poor people, as the history of Loreto, where we read of Pope ●ulius, having performed his devotion in our Lady's Hist. of Lorrique lib. 2. cap. ●2 Chapels, by her protection was preserved from a Cannon▪ shot which beat down his Consistory where he was & yet hurt not his Fatherhood: and of the Dalmatian Priest (that man of Chap. 18. true simplicity and great devotion) who having his bowels plucked out of his body by the cruel Turks, because he would not abjure Christ, took his guts in his hand (if any will believe it) and so went a journey of many days to Loreto, and there was cured. They have also their Legends both in Latin & English, and other Languages, which have been and are of daily use to abuse the credulous people. There we read of the power of S. Patrick's Prayer, which made a sheep bleat in the man's belly that had stole it. There we read of the noble knight who L●genda au de S. Patr. pa. 37 Vbi supra de Annunciat. pag. 38. See Beards stract. from the Rom. Rel. D. Featly hi● append. to Fish▪ net pag. 30. 31 32. An old post. Manuscrip. could learn no other lesson than these two words Aue Maria; but to make amends, he did retain them with so great devotion that when he was dead and buried, a Lily sprung out of his tongue, every leaf whereof had Aue Maria stamped upon it with golden letters, to the amazement of the beholders. I might tell you of a certain heretic who was converted to the faith by seeing S. Anthony's Horse worship the Host, that is, the bread in the Sacrament: and of S. Francis his Lamb which used to go to the Mass & kneel down to the elevation: and of a little child that did start out of the Sacrament when one did cut it, of an evil mind; which after a goodly procession entered into the form again and so was devoutly received of the penitent offender. I could fill you with such Romish lies to make you loath again: all which the poor people, being seduced, do suck in under the pretence of the spirit of infallibillity▪ for Bellarmine tells Ample de●l. of Christ, doct chap, 6. p. 124. us that the Church of Rome is the holy Church and the Spouse of God, and hath the holy Ghost for her Master; and therefore there is no danger that she should be deceived, or that she should do or teach others to do any thing that were against the Commandments of God. Under this pretence, what superstitious seducements Tria ignorantiae principia: In●er Philosophos, contra neg●ntem principia: inter medicos, vi●tus specifica: Inter theologos ecclesia catholica. Sr. Walt. Rail. Preface. shall not be swallowed down without examination? If, as the Philosopher cryeth out to those that would dispute, it is a Principle: so if the Papist can but allege his Catholic Church, it is sufficient to damp all doubts, and to work entertainment to all lies, be they never so palpable and notorious. Let them go (my brethren) with these two badges of Antichristians, to wit, their slighting the Truth of the Lamb, and their believing the word of the Beast: Let us pity and pray for them, that so many as are of the number of his sealed ones, might be pulled out of these miserable snares, and go out of Babylon, that they be not Apoc. 18. 4. partaker of her sins, and so of her plagues. Use 2 But as for us, let us (in the second place) be exhorted to entertain and embrace the Truth, that we may prove ourselves not to be Antichristians. It is the Truth alone, in which the sufficiency of our Souls is communicated unto us. The ancient Christians perceiving that worldly men did place their sufficiency in their wealth (to signify, that that sufficiency which cometh to us by our riches, cometh not from them, but through Christ) stamped upon their Coin a Cloud with this voice or Motto, This is my beloved Math. 3. 17. Son in whom I am highly delighted: So we may stamp Christ upon Truth, as being that wherein we have fellowship with him who is our plentiful redemption, and the sufficiency of our bodies and souls by Truth. But you will say, how may we be assured that Quest. How we may know our religion to be the truth. our religion is the truth, that so we may receive it to the comfort of our souls? I answer; there are three things which may settle a quiet and humble spirit. First, The foundation and groundwork of our religion is that doctrine wholly and entirely which was preached by the Apostles, as sufficient to convert men to the faith and to make them fit to receive the Sacrament of Baptism. Compare Act. 2. Act. 3. Acts 7. Acts 10. Act. 13 etc. the Articles of our religion with the Sermons and Apologies of Peter, and Paul and the rest of God's servants. If it be so that their doctrine was sufficient to convert jews and Gentiles and to bring them into covenant with God; and our doctrine be wholly & entirely one with theirs, why should any that have not the spirit of contention and contradiction doubt that our religion is not the truth? Secondly, our religion agreeth with the very nature of true religion which must be, an holy art of living well. There is no article of true religion Pet, Geisteranus in acts Synod. Dor. pag. 282. which drives not at this. Though that foolish heretic in the Synod of Dort could not see how the doctrine of three in one could further godliness, yet Christ teacheth that even that abstract article doth it: for when he prayeth to his Father, that as He and his Father are one, so they joh, 17. 21, 22, 23. may be one in them, doth he not teach, that the Unity in Trinity doth further our unity in ourselves and the mystical body? Now if true religion be tried by this general nature of it we shall find two things. First, that Popery (which is a religion whereby Christ is professed to be the Lamb of God that taketh away the sins of the world, and men are baptised into the name of Christ, but he is applied by the false means of merit, penal satisfactions, masses and indulgences, and we are made one in his body by a false and usurping Prince in stead of Apostles, Eph. 4 11, 12. Prophets, Evangelists, Pastors, and Teachers) this Popery, I say, is not the art of living well. For first it hides the rule of living well, that is, the certain will of God in the Scriptures by over-clouding them with uncertain tradition. Secondly, it carrieth us away from God to the creatures as Hee-saints, Shee-saints, Masks, Images, through which it is great difficulty to pierce to God by their muddy distinctions. Thirdly, it keeps their followers blind so as they know not what they do in their Latin service: and Bellar. lib. 1. de justif. cap. 7. fides melius per ignorantiam quam per notitiam definitur. Eph. 4. 18. their faith is better defined by ignorance then knowledge. Fourthly, it gives liberty to many sins, as ignorance whereby they are made strangers from the life of God, Incest, fornication, perjury, rebellion and what not, seeing they have those who are subject to the like passions, who, as judges, of sins committed after Baptism, Bellar. ample declare. cap. de paen. pag. 210 can appoint penances satisfactory to God and pronounce absolute absolutions. Secondly, though Popery be not an Art of living well, yet our religion (whereby Christ is honoured by resting in him alone for salvation, & flying to these means of application which he hath appointed as the word, faith, Sacraments of Christ (who alone hath power to set seals to the covenant of grace, and prayer) this religion (I say) wholly aims at good life. As the truth doth so it aims joh, 17. 17. at the sanctification of the heart: not only repressing the outward acts of sin by the contrary exercises of godliness and righteousness, as the act of whoredom by continency, the act of drunkenness by sobriety, the acts of all sins by watchfulness, fasting, and prayer and the like: and not only struggling at the corruptions of the inferior faculties and brutish powers of the soul: but opposing the very enmity of the mind, ignorance of the understanding, darkness and variety of thoughts, stupidity and fury of conscience, rebellion of wills, and if there be any other disorderliness (as there is too much) either in soul or body, that doth exalt itself against God and his most holy and righteous law. Ob. Yea, but do they not cry out that our religion gives liberty to sin by our doctrine concerning , justification, Merits, assurance of salvation, perseverance of the Saints, and the like? Sol. It is true, they do so; but it is from false grounds. For though we say that by nature, we have no freewill to good, yet it is by our own default, and therefore we have just cause to be humbled for it: and we are bound (for reformation) to give attendance to the word, and to wait (as the poor Lazars at the pool of Bethesda for the descending of the Angel) that we overslip not the acceptable time and the hour of salvation. And this we are able to do, being a matter of outward discipline, and yet we do not. When the Blessing is given, we are with Esau hunting; in which respect we may be justly left in our sin. Again, though we say that we are not justified by our works, yet they are the necessary fruits of our sanctification, and the necessary way to salvation, without which no man shall see the Lord. And though we abhor the thoughts Heb. 12. 14. of Merits in the notion of the Church of Rome, yet we say that we cannot comfort our hearts without the presence of Good works, for other necessary uses. And how can the doctrine of Tit. 3. 14. assurance of salvation, and perseverance, lead to sin, when we cannot be assured but by holiness, nor persevere but in the use of the holy means of salvation? Lastly, as our Religion is a Doctrine of Verity and Piety, so it gives most sound peace and comfort in the hour of death and day of affliction. There is little or no certainty or assurance in the principal acts of the Popish Religion, as I shall show in some particulars. As first, in resting upon the Traditions of the Church. We are sure that the Scripture is the Word of God: we have the testimony of men, but the testimony of God is greater; for it is embraced by enemies as well as by friends, and is confirmed by the Miracles of Christ, and his Apostles: but we cannot be so assured of Traditions. Secondly, in dry Communions. We are sure that Christ ordained two distinct signs, and that God is pleased when we do what he requires: but we cannot be assured, that God is pleased with half Communions (that is, the Popish receiving of the Bread without the Wine) under pretence of concomitancy; no, though we were sure that Christ were corporally present: because the Lord's Supper is a seal and sign of our crucified Lord, when his body and blood were severed; as he saith, This is my body Luk. 22. 19, 20. which is given for you, and, This is my blood which is shed for you. Thirdly, in the Pope's Monarchical headship. We are sure that Christ is the head of the Church; because it is his office, and he is of infinite power & influence, yea and present with Secundum esse personale us by his divine power and virtue. But we cannot be assured that the Pope is the head of the Church; no not in respect of outward administration Ephes. 4. 11. 12. and government: because God hath not sanctified one man only, but many for the gathering of the Saints, and edification of the body of Christ. Though in respect of Christ the government of the Church is Monarchical, yet in respect of Christ's Bishops and Ministers it is Aristocratical. Fourthly, in prayer in a tongue not understood by the people. We are sure that it is lawful to pray in our mother tongue (for every Psas. 250. tongue shall praise the Lord) yea and the Papists will confess it; for even they have some prayers in vulgar tongues, as their Manuel of godly prayers, jesus Psalter and the like. But we cannot be assured of Gods accepting service in an unknown tongue: because though God understand it, yet the people cannot with understanding say, Amen. 1 Cor. 14. 16. They may give a faint, lazy, hasty, and ignorant Amen. but not zealous. Godw. Mos. & Aar. pag 90, 91. Ex. 20. 5. Levit. 26. 1. Deut. 4. 15, 19 & 5, 8. Es. 40. Fiftly, In adoration of Images. We are sure that we may worship God without them without offence; because God hath never commanded or required such pretended helps, yea and the Papists do sometimes pray without them, as in some of their private Orisons, and in the time of Lent, when they are covered: But we cannot be sure that such worship can please God, because the Scripture is so punctual against them, and they are such snares to tie our devotions below. Sixtly, in invocation of Saints. We are sure that we may call upon God, because he hath bidden Psal. 50. us, and hath promised to hear and to help us; yea, and the Papists themselves hold this lawful: But we cannot be assured, that calling upon the Saints pleaseth either God, or them, or that they do hear, or can help. The like we may say of the Adoration of the Host, especially because we know not the Priest's intention; and of many other Articles of their Trent Faith: whereof if we cannot be assured, how can they give us comfort either in life or death? Thus you see (in some measure) how you may be assured that our religion is the truth. If now you will ask me, how then it could possible be that the world could so much be deceived by Rome. I answer: because the smoke of the bottomless Apoc. 9 2. pit had darkened the Sun and air, and the Lambs horns were upon the head of Antichrist that Apoc. 13. 11. foul beast. Look therefore as if a Traitor carry the colours of a Prince in war, all the common soldiers do flock unto him, guard him, & fight under his Banner, till the Traitor be known and the Treason be discovered: So the Popes of Rome retaining the common principles of faith▪ Communia fidei principia. Cypr. and manners, and professing themselves to be Colour-bearers to jesus Christ, without which they could not so easily have insinuated themselves into the hearts of the World (their Profession giving good occasion of enquiring after them, and cleaving to them); most of the Western Professio opportunum fuit inquirendi exordium. Christians, whom he had wrought by power and policy, flocked unto him: but when his pretences were discovered, and they would no longer take his part against Christ, than he makes a faction and head against us in the Council of Trent, and excommunicateth us (like the jews that cast out their brethren and said, Let the Lord be glorified) as if it were our fault that Esa. 66. 5. Columba Noae, pag 28, 29, 30. we would not drink his poison, and not his, who was so uncharitable and treacherous, as to offer it unto us who did fly unto him for shelter. Yet let not this his furious and Antichristian course dismay us, but let us in despite of all his power and policy, believe the truth of the Lamb, and stop our ears against the unrighteousness of the Beast; or else let us hearken to what doth follow to be handled, That they might all be damned. Hear is the danger of these Antichristians. The danger of Antichristians. Such as have poisoned heads rejecting the word of truth, and poisoned hearts taking pleasure in falsehood, which is manifested two ways: first by an eager pursuit of the things of Antichrist without examination; as if they should say, we will be thus; because we will be thus, doting upon a spirit of infallibility: secondly, by a cruel quelling, kill, and sacrificing the opposers with fire and sword, (superstition being naturally cruel) of such (I say) that the Apostle saith Doct. They shall be damned. But you will say that the text saith they shall only be judged. The Popish Rhemists say so indeed: They would have the punishment of the followers of Antichrist be as small as they can; Whether Antichristians shall only be judged. & I cannot blame them: for it is natural to every creature to seek to preserve itself; but it will not serve their turn here: for first, the greatness of the sin, which is the contempt of the Gospel, calleth for infinite more than judging. For if the word spoken by Angels was steadfast, and every Heb. 2. 2. 3. transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation? Secondly, the greatness of the judgement going before shows that this can be no less than damnation: for what else can 2 Thess ●. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. follow strong delusions which infatuate a man, & are sent in wrath? Thirdly, as the word itself doth signify to judge, so to punish & condemn. Paul saith, what have I to do to judge them that are without. i. punish by excommunication or otherwise. 1 Cor. 5. 12. Again, whoremongers & adulterers God will judge, that is punish. So Christ saith, though he Heb. 1● 4. judge them not who contemn his Gospel, yet his word shall judge, that is, condemn them. joh. 12. 47. 48. Pilate saith to the jews, judge him according to your own law, that is, condemn him. So In the new translation. also in many other places as well as in this text, & that according to the judgement of our English Church which is not to be slighted. From hence then (for the clearing of the text) Whether all Papists shall be damned. will arise this duestion; whether all Papists shall be damned? I answer; God forbidden we should delight to imbrue our heads or hands in the blood In my Sermon called the trial of true religion of any. The cruelty of their false religion & the mercy of ours is well enough known, as I have showed elsewhere. Therefore we say three things. In my Sermon called the trial of true religion. First that there are common principles in the Church of Rome, which being known, and accompanied with hearts willing to be informed in the truth, purposes and endeavours to know and do a right & holy obedience to what is known by those principles so far as they are come, may bring men to salvation. For who doubts but that the Belief, the ten Commandments, the Lords Prayer, and the Sacraments do comprehend all saving fundamental points of Faith and practice? These therefore being in the Church of Rome (though with much corruption) upon the former limitations may afford grounds of salvation to them to whom God gives power with an honest hart to receive them. Secondly we say that in the midst of Popery God hath reserved a remnant according to the election of grace, which is called the Temple of God, and God's people, who by these means, have attained 2. Thess 2. 4. Apoc. 18. 4. to salvation. Thirdly, we say, that such have not been members of the Popish Apostasy (wherein every living thing died) though in the Roman Church: for having knowledge of the Apoc. 16. 3. common principles and being ignorant, or at the least not so fully stated in the pernicious errors of the Popish corruptions, though they have been in that Church, yet they have not been of it, as many of our forefathers from age to age. When therefore the holy Ghost saith, that they shall be damned, we must (by the help of the same holy Ghost in his word) distinguish of Persons, of doctrines, and of times. As for Persons in the Church of Rome, they are of two sorts. First, such as have the name of 1 Persons. the beast and the number of his name, that is, such as are in outward communion with him, Apoc. 13. 17. who though they are deceived, yet they may have docible hearts and minds willing to learn when our provident God doth offer opportunity. Secondly, such as worship the Beast and his Image and receive his marks, that is, such as are in inward fellowship and mystery with him, Apoc. 14. 9, 10. being by wilfulness and resolution, as it were, embowelled in that state: of these the holy Ghost saith, that they shall drink of the wine of the wrath of God. Secondly, touching doctrine, they are of three sorts, some are the foundation; and this is double, Doctrines, Fundamentū●● Veritatis 2. Salutis. 1. Cor. 3. 12. either the foundation of truth, such are all doctrines which have ground in the word of God; ignorance of much of which may stand with salvation, so that it be not affected: and they who know most do not know all: or else the foundation of salvation, such are all doctrines which do concern the causes of our salvation, and the necessary means of application. It is the ignorance of these which doth breed perishing. Other doctrines again are upon the foundation, as the Apostle speaketh of building on the foundation, gold, silver, precious stones, timber, 1. Cor. 3. 12. hay, or stubble, that is, variety of doctrine which hath been or is of worth and use, as these things whereto it is compared. And of this as there hath been much (as gold and silver) in every age of the Church, so there hath been much (as hay and stubble), by sophistical speculations, forged traditions, humane inventions, and frivolous and fryarly interpretations of the holy Scriptures. Such trash is to be swept away as dung out of the streets, that it might not defile our Pulpits, but that the glory of the word of God might appear (if it were possible) as out of the mouth of jesus Christ or of his Apostles. Other doctrines lastly are against the foundation, and that not only of truth but of health also. Such are all those which draw from jesus Christ and that honour which is due unto him as the Saviour of his people. Such is the Papal Monarchy which blemishes Christ's kingdom; traditions as the object of faith which blemisheth Christ's prophecy; merits, adoration of the cross and Images, sacrifice of the Mass, Invocation of the Saints and Angels, and all other idolatrizing points of Antichrist, which blemish Christ's Priesthood, besides other faults. To take pleasure in and to be given over obstinately to these things cannot stand with salvation. Thirdly, touching times they also must have a double consideration. First, the times before the Times. restoring of the Gospel, when the holy city was trod under foot, and the state of the Church Apoc. 11. was despicable in the eyes of the world: then as God gave his people less, so he required less at their hands. Secondly, the times after the restoring of the Gospel. First, the beast appeared, that cursed Antichrist, in his Pontificalibus; then Apoc. 13. the Lamb stood up upon Mount Zion, with his sealed once; then the everlasting Gospel was preached; Apoc. 14. and next, when the Gospel is once restored, Vers. 6. woe to them that take delight in the Whore, for they shall be tormented with fire and brimstone before the holy Angels, and before the Lamb, and the Vers. 10, 11. smoke of their torment shall ascend evermore, and they shall have no rest, day nor night, which worship the Beast and his Image. Thus you have now seen the danger of Popery, and how hard a matter it is to bring them that follow it, into Christ's Fould: How many windings and turnings, and how many distinctions to and fro must be used to bring them but into the judgement of Charity, concerning Gods looking upon them for good. What therefore shall I now say? Let me first lend a word to all in general; and next, to my brethren of the Ministry in particular. To all (I say) suffer the word of exhortation, both concerning ourselves, and others: Use 1 Concerning ourselves; seeing the followers of Antichrist shall be damned, let not our souls enter into their secrets. As the wicked man shall not meddle with the Christians joy, so let not the good man meddle with the Antichristians woe. I know (my brethren) that this Conceit expressed in these general terms, That a Papist so living and so dying may be saved, hath filled our hearts with worlds of indifferency: So that as the Arminians have their middle knowledge (as Scientia media. Lect. Prid. pag. 23. 24. etc. if there could be any cut betwixt a thing and nothing, a being and no being) so have we had our indifferent conceits either of Protestancy or Popery as the world shall serve and the wind shall turn. Hath their been so much striving unto blood in vain? Have so many martyrs lost the crowns of their martyrdoms when they have laid down their lives at the feet of the Pope and his image rather than to yield unto the Roman abominations? Have so many glorious David's fought the battles of God against that uncircumcised Philistime in vain? Have so many johns and blessed preachers of the Gospel spent their time and strength in eating of the little book and venting it again to be as vials upon Apoc. 10. the throne of the beast in vain? No No: godly witnesses have not writ in vain; victorious Kings have not fought in vain; Constant martyrs have not died in vain. They have all strove as for life and death, salvation and damnation. Though salvation may be found in the Church (as I have said) yet how hardly? If it be an hard matter to find it any where, as, in truth it is; because the law is against it which, were it not for the Mercy seat Christ jesus, would rise out of the Ark and accuse us: and because the creatures are against it which are abused by us and do call for vengeance: and because even we ourselves are against it in our proneness unto sin and delight in it) then how hard and hard again is it to find it in the sty of the beast and amongst the followers of Antichrist where there are so many kill poisons against it! As therefore the Psalmist sung, We is me that I remain in Psal. 120. 5. Meshech and dwell in the Tents of Kedar: so may such as lodge with the beast justly say with grief of heart. But as for us that live out of the smoke of the pit in the shining rays of the Gospel, let us at the Glassy sea sing the song Apoc. 14. 2, 3, 4. of Moses, and of the Lamb praising God's power as the Lord God Almighty, and his goodness as the King of Saints, who hath delivered us from the iron furnace, and begun to take vengeance of that man of sin. Use 2 Secondly, concerning others, let us make the same use which Paul makes in this place, that is, thank God, when we can prove by sanctification 2. Thess. 2. 13, 14. of spirit and faith of truth, whereunto men are called by the Gospel to obtain the glory of our Lord jesus Christ, that they are the elect of God, & so are not in this perishing estate by the works of Antichrist. We are in a natural bond as digged out of the same pit by descending from Adam: we are in a civil bond, as being members of the same Church and Commonwealth: and we are of the same gracious bond as being members of the same body whereof Christ jesus is the head. All these aught to move us to thank our God when we see men flock from Antichrist to the assemblies of the Saints, as doves to their windows: and to exhort them to stand fast in that Christian course which they have undertaken by embracing the doctrines of the Gospel delivered 2. Thess. 2. 15. unto us, by what means soever: and also by praying that they may be confirmed by being Ver. 19, 17. comforted in the way of grace, that all God's people with joyful hearts may say Amen, Amen. Use 3 Lastly, I came to you (my Fellow-Labourers in the word of the Lord), seeing the danger of Popery is so great, and it is so hard a matter to bring them that delight in it into Gods fouled, let us observe the exhortation of blessed Peter, feed 1 Pet. 5. 2, 3, 4. the flock of God which dependeth upon you, caring for it not by constraint but willingly; not for filthy Lucre but of a ready mind: not as though you were Lords over God's Heritage, but that ye may be examples of the flock. If I should do nothing but repeat these words it were plentifully sufficient. But oh how hardly are we drawn unto our duties! Shall I not therefore press it in particulars? First then, as pitying the misery of Antichristrans, let us feed the flock of God by the word of God. Every thing is best fed with that meat which is best suitable with the nature of it, and so is God's flock. Therefore, in the fear of God give them the word of God. Christ hath shed his blood for them: is it not therefore pity that Antichrist should defile or destroy them. Therefore hear the word of the Lord ye Priests after Gods own heart: Preach, Catechise, and live against the Pope of Rome. First, feed by preaching, that is, by speaking unto men to edification, exhortation, and comfort: 1 Cor. 14. 3. wherein as a brother to brethren let me give my advice as one that hath obtained mercy. Let us labour to speak the word of God in the spirit of power and of a sound mind: we may 2 Tim. 2. 7. find by woeful and daily experience how hard a matter it is to make poor people to understand the word of God. As therefore Mannah must descend from the clouds that the people may eat of it: so must we lay aside all cloudy speculations and descend to vulgar apprehension, that the people to whom we intent good may take what is their own and go their way. Let us be as solid as we can; as the Apostle saith take heed to 1 Tim. 4. 13. 16. Prach. plea by S. Hier. reading and to doctrine: but as in the building of the temple (as it is well observed) there was hewing in the mountains, but when it was set up, not an Axe, or Saw, or Hammer in jerusalem (because it was to be a ●ipe of the kingdom of peace): so though we use all sorts of wrighting and wrighters in our private studies, yet let us not muster and obtrude them in troops for ostentation in the pulpit, lest as Asahels' dead 2. Sam. 2. 23. body it make the people stand still, and cause them to say as Ahimaaz of the death of Absalon, 2. Sam. 18. I saw a tumult but I knew not what. It is a true speech of a reverend Divine, that learning never spoils a good sermon: but when it is communicated either with affected eloquence, and unusual words, or in such an abstruse manner of speaking as if we meant to work admiration & astonishment rather than edification, we may perhaps get the garlands of praise and goodwill rom them that live more in the ear than in the heart, but we shall never procure the conversion 1. Thess. 2. 19 of souls, which is the crown and seal of our Apostleship or ministry. 2. Cor. 3. To stir us up therefore to preach and thus Motives. to preach think with me (as I often have done) of these four motives. First, that our people as we also break God's commandments every day both in thought, word, and deed; as every child can say. They break them all in Adam by communion, who in that one sin violated the whole law of nature. Yea since they were cut off from the old Adam, & graffed into Christ by faith they break them by disposition, and Ro. 5. 12. if they do not fall into the outward act, no thankes to themselves, who are as prone unto it as a chained fox to kill young chickens, but unto our God who doth either restrain and bridle us, or renew and sanctify us to better employments. Secondly, let us consider that our people being Tit. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thus in sin and error are like unto madmen. For all the world cannot persuade them otherwise till God persuade japhet: yea they Gen. 9 27. will sometimes run upon death itself in the 1. Cor. 13. 3. maintenance of their fooleries: yea and further they like madmen will raise great stirs upon ridiculous matters. For as the Robe of Caesar is said more to trouble Rome than his death, and an apple to set all Greece on fire: so the Church in Christ's time was troubled about fasting; in Mat. ●. Act. 15. the Apostles time about stranguled and blood; in the next times about the celebration of Easter between the East and West Churches, and after that about the rites of Baptism, to wit, whether Heretics could truly baptise: and truly Euseb lib. 5. cap. 25. & lib. 6, cap. 3. these trifles have been the fuel of contention from time to time, & that not only in the church but also among the people, as if madness and not matter did sway on all sides to the disturbing of the common peace. Thirdly, let us consider that when our people are come to knowledge they know a great deal more than they can make use of for their good. Eccles. 4. 8. As a covetous man hath no power to take comfort of his estate: or as children, fools, and impotent persons may have great honours and revenues, but know not how to use them: so ordinarily where the diligent hand is to disperse the good word of God there may be, and is a rich treasure of precious knowledge in many of our people who know only to know without further profit. For there is great difference betwixt knowledge for understanding, and wisdom for practise; as we see in those that knew the way of the Lord and judgement of their God, jer. 5. 5. yet they altogether broke the yoke and burst the bonds: And again, in those who said they were jer. 8. 8, 9 wise, and that the Law of the Lord was with them, yet they rejected the word of the Lord in power. Lastly, let us consider that in regard of these and other things our work is never at an end, yea many times, yea most times we find it worse than we left it. For though every man in his trade of life doth ordinarily find things in his business as he left them, yet it is otherwise with us: and as an huswife findeth in her window a Copweb the next day though she hath there swept down one the day before, even so do we the webs of sin. Now then can we consider the fearful breaches of God's commandments, and that with spiritual frenzy and madness, can we consider that when (through the assistance of God) we have wrought them to knowledge it is an infinite work to bring them to practise: or can we think that our work as the work of a neat huswife in an earthen room is never at an end, and yet can we be idle and not feed the flock of God by preaching? If they miscarry through our default, it adds to our guilt, yea a guilt guided with blood, in which respect Hosea called wicked Priests murderers in the way; and Hosh. 6. 9 from which Paul with good conscience clears himself, saying, I take you to record this day that Act. 20, 26. I am pure from the blood of all men. Secondly, feed by Catechising, that is, by contracting religion into a sum as Christ did Math. 22. 37. joh. 3. 16. the Law and the Gospel, that there may be a clear and brief speaking unto men to instruction. Before the Law, Adam catechised Abel; which I Luke 1. 4. gather thus. Paul saith, by faith Abel offered up a better sacrifice than Kain. Now faith must warrant Heb. 11. 4. the person which it cannot do except there be holiness; and it must warrant the action which it cannot do without the word: yet then there was no written word but that which was delivered from man to man by way of Catechising and instruction. After the Flood, Abraham catechised his Family: of whom, if you ask me Gen. 18. 19 whether he taught them? I answer, Yes; from the testimony of God himself. If you ask me what he taught them? I answer, That we know that he had a perfect Body of Catechism given Gen. 17. 1, 2. him by God, when he saith, I am God all sufficient, walk before me, and be thou upright. For whereas the sum of Catechism doth consist in faith, and obedience; I am God all-sufficient, doth comprehend all the Doctrine of Faith; it implying his sufficiency, to create, to redeem, and to apply: Walk before me, and be thou upright, doth comprehend the second, both in respect of the matter, and of the manner of performance. If lastly you will ask me, with what fruit and success he catechised? I answer, his son went Gen. 24. 63. out to pray; and he had a praying servant, and a Ver. 12. Ver. 26. Ver. 33. servant that gave thankes to God, and would not eat his meat, before he had done his master's business. In the time of the Law, God commanded Catechising, Deut. 6. 7. or whetting the Law upon them, that it may pierce the hearts of their children to understand and affect it, as the word in the original signifieth. And if we will believe the Rabbins, there were not in jerusalem, from Antiochus to Christ, under four hundred houses for Catechising. In which Exercise they are said to observe Wei. Christ. Syn. this order, according to the capacity and age of them whom they did instruct: At five years old they were Sons of the Law, to read it: Filii Legis. At thirteen they were called the Sons of the Precept, to understand the Law. Then they received Filii Praecepti. the Passeover as a Sacrament (for even children did eat it, as a remembrance of their deliverance out of Egypt) and then also they were purified. At fifteen years old they went to deeper points of the Law, and talmudical Talmudistae. doubts. Seeing then that it was used both before the Flood, and after it; in the time of the Law, and after; let us with an heavenly desire to propagate the Truth, rouse up our spirits to do so likewise. I read of a certain Heretic, who in Winter Gowl. Catal. test. season did swim through a certain River, to some to whom he might derive his falsehood: and shall we be cold and sluggish, and suffer a little water to quench our love to communicate the Truth? Oh that it might be the happiness of this time, that as our late renowned Sovereign did limit afternoon Exercises upon the Lord's day to Catechising upon the grounds of Religion; so all Ministers might be held unto it, either by themselves, or others! Why should the people perish for want of knowledge, and be left lying in such a temper, that they are fit matter for every Priest, jesuit, or Sectary to work upon? As therefore the woman said to David, Help O King; so say I, Help by our dread Sovereign you that are to be convocated to that end. Consider with yourselves what Hegesippus saith, to wit, That by virtue of Catechising there was never a King but received alteration in his Heathenish Religion within forty years after Christ. Therefore julian when he meant Acta Syn. Sess. 1. 5. pag. 29. to suppress religion invented not new torments but put down Schools and Catechizing. The Papists have confessed that all the ground we have gotten of them is by catechism: and the the little ground they have gotten of us is by a more diligent requiring and practising of it. Therefore the judgement of the Churches in the Synod of Dort, touching this, is worthy to be written in our hearts especially of our own, that we may no longer be bunglers but as Master-builders 1. Cor. 3. 10. we may lay the foundation, yea such an one as upon which Antichrist may never be 1. Pet. 5. 3. Gal. 2. 14. suffered to build to the damnation of our people. Lastly, let us feed by example: that ye may be examples of your flock, saith Peter. Reason's may persuade but examples will draw more forecibly. Let us therefore set copies to our people of humility, and holiness. First, let us be humble, not domineering over God's heritage; but instructing with meekness the contrary-minded, and carrying ourselves to Christ's lambs in love: that as Antichrists Proctors have humility in show, so we may have it in truth. It is well observed that the pride of the jewish doctors came Christ, Synag. in with the ruin of the jewish Church: For, when revelations ceased they usurped state and titles; one was called the light of the world, another our holy Doctor, a third the illustrious, a fourth the rock of help; and they called and accounted others but the people of the earth, and the Populus terrae. Rom. 2. 19 Crak. defence. contra Spal. pag. 89, 90. blind: so (dividing the times of the Church into 3. periods; the first which went before Antichrist, wherein there was nothing decreed or received as a doctrine of faith which is not ours; the second wherein by degrees Antichrist came unto his height, and in which some pleaded for Christ and more for that man of sin; the third wherein Antichrist began to decline) in the second dark and leaden times the Church of Rome through the whole Hierarchy of it did swell with titles, which was accompanied with the ruin of men's souls. Let us take heed in time. Pride we see hath been a miserable Symptom twice. Oh thou chief Shepherd of our souls drive it and keep it from us, and work our hearts highly to esteem rather the flourishing of the Church by solid and powerful preaching and catechising even amongst the poorest of God's people. Let our second copy be holiness to the Lord unto our people. If holiness to the Lord becomes God's house for ever, why not his nearest servants. As therefore the jews in the preparation to their passover, did for four hours Godw. Moses and Aaron, lib, 3. cap. 4. pag. 135. Christ. Syn. search out all leaven out of their houses; and then for two hours cast it out of their houses; and lastly, curse all the leaven which they had not seen and could not find: so let all the Priests of the Lords house be careful to search, to purge, and to execrate all the leven of wilful and reigning sin, and to oppose and mortify the least sins, that we may be Priests after Gods own heart as jeremy speaketh. Let Popish Priests be eminent for a Player-like gravity and holiness so long as they are acting their massing part; but let us be stars in Gods right hand having an inward principle of the light of holiness in us from Christ, and shining forth holily unto others, not only in the pulpit and prayer, but in our whole course. What would we answer to such Colossians as should say to Archippus, Thou that teachest Col. 4. 17. another, teachest thou not thyself? thou that Rom. 2. 21, 22 preachest a man should steal; dost thou steal? thou that sayest a man should not commit adultery dost Vers. 23. thou commit adultery? thou that abhorrest idols committest thou sacrilege? thou that gloriest in the Vers. 24. Law, through the breaking of the Law dishonourest thou God? For the name of God is blasphemed amongst the Gentiles through you. Let us tell our consciences plainly: have we another way to heaven than we teach our neighbours? Take heed; I say, take heed: amongst all that were accessary to Christ's death, the black gown, I mean judas, was punished first. Therefore labour against unholiness, pray against it, and fast against it. And oh that it might be the glory of the Church of these times to procure public fastings and prayings as other Churches have against all our sins? What though it be a time of rejoicing in regard of our blessed King and government. Yet anointing the face doth not misbecome a fast, nor I think public thanksgiving a day of humbling. Physicians have their preservatives to prevent diseases as well as their cures when they are come. Seeing then it cannot but pity us to see Zion in some places in the dust; to see the holy Temple defiled, God's enemies Psal. 79. 1. to laugh when the blood of his Saints is Ps. 80. 5, 6. shed like water, and they remain are fed with the bread of tears, and have given them to drink in great measure: to see Antichrist roar (in the Idol Mass) in the midst of their congregations, and to set up the signs and marks of the beast: And lastly, to see the plague whereby God doth most immediately triumph in justice over his enemies, to begin to set footing again amongst us: seeing, I say, we see these things whose heart doth not hunger to make the body more hungry, and that not only privately but publicly: especially considering that our sins, even all our sins as well of the Church as Commonwealth doth call for these or greater miseries upon us. I will say but one thing more to myself and to you (my brethren like me by office) to persuade to a greater degree of holiness, and then I end. Consider that the person doth much commend and gain much upon the affections of the hearers. Antichrist commends it as a principal Champ. of the calling of BB. and Pastors. principle, that first we must look to the person teaching, before we look to the thing taught, that so they may bring in a seeming formality to outface true doctrine. And therefore as when Elishah accused the Israelites of Idolatry, they called him baldpate (implying belike that he wanted jewish formality according to the Law, because he had that blemish: so when we charge the Papists with sinning against the word of God, they say that we fail in histories and customs in our entrance. But truly this is a silly ground thus to embrace persons before doctrines. For first Christ hath taught us that what persons so ever they are if they build up the kingdom of Christ they must go on. For when john complained to him, saying, Master, we saw Mar. 9 38, 39, 40. one casting out devils in thy name which followeth not us: jesus said, forbidden him not, for whosoever is not against us is on our part. Secondly, in the New Testament none but the enemies of the Gospel look more to the persons then to the Doctrine: For the Priests and Elders said to Christ, By what authority dost thou these things; and the Synod at jerusalem ask Peter and john, By what power and in what name have Math. 21. 23. ye done this: but of the true worshippers of God we hear no such thing. Which I speak not, as if Act. 4. 7. ordinarily we ought not to ask after men's authority (for this were the next way to leap from the Shopboard into the Pulpit, with Brownists and other Sectaries) but to show that Doctrine must be preferred before Persons. Thirdly, the Eunuch and Lydia did not ill in hearing Philip and Paul, without enquiring after their Persons. They knew, that Christians should not give an account at the day of judgement of the Persons, they have heard but of their obedience or disobedience to their wholesome Doctrine: yea, they knew that it was better to be led to Heaven by a man of no Pomp, then to Hell by a Pope, under pretence of infallibility. Lastly, most glorious Persons may be full of deceit; they that come in Sheep's clothing, may be inwardly ravening Wolves: yea, Watchmen may Matth. 7. be blind and dumb Dogs, that cannot bark, Es. 56. 10, 11. and greedy Dogs, that can never have enough. From the Prophets even to the Priests they may jer. 6. 13. all deal falsely; yea, and there may be a conspiracy of her Prophets (as in the Council of Ezek. 22. 25. Act. 20. 30. Trent) in the midst of the Church. Thus you may see, that it is a silly sleight, when Rome would have us chiefly look to the Person teaching, before the thing taught; yet thus fare it holds, that the Person doth much commend the Work: For the Apostle said not in vain, Continue in the things which thou hast learned, 2. Tim. 3. 14. knowing of (whom) thou hast learned them, that is, God, yea, and (it may be) me, God's Minister, who have been in thy Soul by the spirit of Power, which hath effectually concurred with my service. Oh therefore, that our Persons may be such, that we may sweetly settle our Works upon the hearts of those that hear it, that when the chief Shepherd shall appear, we may receive an uncorruptible 1. Pet. 5. 4. Crown of Glory. I will end with Paul: I charge thee before God and the Lord jesus Christ, and the elect Angels, that thou 1. Tim. 5. 21. observe these things, without preferring one to another, and do nothing partially. FINIS.