THE MYSTERY OF INIQUITY UNFOLDED: OR, The False Apostles and the Authors of POPERY compared, in their secular Design and Means of accomplishing it, by Corrupting the Christian Religion, under pretence of Promoting it.  John 7.18. 
He that speaketh of himself, seeketh his own glory.  1 Tim. 6.5. 
Men of corrupt minds, and destrtute of the truth, supposing that gain is Godliness.  
LONDON, Printed by J. M. for Walter Kettilby, at the Bishop's Head in St Paul's Churchyard. 1675.   

THE PREFACE.  
THE design of the following Discourse is to show that Popery is founded in a like worldly corrupt Interest as the way of the false Apostles was, and carried on by a like Art. And if it shall appear to be so indeed, there will be no great cause to marvel, why the many worthy endeavours of the Advocates of the Protestant Cause to convince the Papists of being guilty of corrupting the Christian Religion, should prevail no more upon them than they have done; for such an Interest whilst adhered to, doth obstruct the operation of all such Truth on the Mind and Will, as tends to oppose or undermine it. So that upon the former supposition, we may well conceive, that the reason why the endeavours of the Persons aforesaid have prevailed no more upon the Gainsayers, is not the weakness of their Cause, nor weakness in their managing of it, nor yet the strength of their Adversaries Arguments in opposing them: but the true reason will be found to lie in the prevalence of a carnal, worldly corrupt Interest. For that which was the reason why the Holy Apostles could not recover the false Apostles nor those that stuck to them, from their Errors and Corruptions, we may well conceive to be the reason likewise, why the Advocates for Reformation have recovered no more than they have done of the Papists neither from theirs, which were introduced into the world, and persisted in upon the same or like carnal reason and motive, as the Corruptions of the false Apostles were.  
Now our Adversaries themselves cannot but grant that the reason why the Holy Apostles prevailed no more upon the false Apostles and their followers than they did, in managing the Christian Cause against them in corrupting the Christian Religion, was neither the badness of their own, nor goodness of their adversaries Cause, nor the Holy Apostles weak managing of their Cause: and if none of these were the reason, what else could it be in probability, but the false Apostles love of, close adherence to, and fast holding of such a corrupt Interest, as could not be upheld but by corrupting the Christian Religion? And if the Holy Apostles who were extraordinarily assisted in delivering and speaking Truth, and who had their Doctrine extraordinarily confirmed with Signs, and Wonders, and divers Miracles, could not for all that prevail with the false Apostles to confess and relinquish their Errors, so long as a Worldly Interest was upheld by those Errors, and was dearer to them than the Truth itself; 'tis then no wonder at all if our Protestant Advocates, who do not pretend to compare with the Apostles, have prevailed no more neither than they have done, (though their Cause be never so good, and so well managed,) to bring Popish Guides to acknowledge and relinquish those Errors of theirs, by which their corrupt Interest is supported and maintained, if that Interest is dearer to them also than that Truth that opposeth it, and fights against it, is, as there is too much ground to suspect it is.  
Some perhaps may be under a temptation, to have the more favourable opinion of Popery, for that there have been men of great Parts and Learning of that way; who upon that account may perhaps be thought as able as their Adversaries to discern Truth from Error. But if those, who so think, will but consider, that those Learned men have still had a strong bias of a corrupt Interest to draw them aside; they may easily relieve themselves against such a temptation. For the greater parts such men have, as have espoused a corrupt Interest, and are strongly bend to defend it, the less likely are they to be overcome merely by Truth: Because it hath always been too common with such men to employ all their Parts and Learning to the uttermost, not indifferently and impartially to seek Truth for Truth's sake, but to make the best they can of the Cause they have undertaken, and with all possible Art to dress it up, that neither they, nor any of their party may fall into dislike of it. Which was the reason why the learned Scribes, Lawyers, Pharisees, and Rulers among the Jews, stood it out against Christ, when the more illiterate and meaner sort that were not under such a temptation of a worldly interest as the others were, nor had such parts to strengthen themselves in their opposition as the others had, were sooner brought to receive Christ and submit to his Doctrine. Of such as the former sort our Saviour said, how can ye believe which seek honour one of another, and seek not the honour which comes from God only? Joh. 5.44. The experience of such a thing as this, doubtless occasioned that saying of St. Paul, 1 Cor. 1.26. You see your calling brethren, how that not many wise men after the flesh are called, nor many mighty, nor many noble.  
Besides, as the Love of a corrupt Interest in men calls off their thoughts from an impartial enquiry after Truth, especially such Truth as opposeth it; so it corrupts the mind and clouds the understanding of Learned as well as Unlearned, in making a Judgement of what's Truth and what's Error, in those things wherein such an Interest is concerned. 'Tis said a Gift blindeth the wise and perverteth the judgement of the righteous, Exod. 23.8. It hinders a man from enquiring impartially into the right of the others cause against whom he hath received a bribe: and causeth him with as much partiality to consider his, from whom he hath received it, and is a bias as well as a cloud upon his mind in forming a judgement upon the Cause before him: by reason of all which he gives judgement against the truth and equity of the Cause. And there is the same reason why a corrupt Interest otherwise, should hinder a right judgement and determination in matters wherein that Interest is struck at, as there is, why the corrupt Interest of a bribe should hinder it, in a man otherwise knowing and wise.  
Our Saviour saith, if thine eye be evil, thy whole body shall be full of darkness: if therefore the light that is in thee be darkness, how great is that darkness? Mat. 6.23. If the governing principle in man be corrupt, as it is when that which is predominant is covetousness or the love of the world, (of which he there speaks) the issues of it can be no more pure than the streams that flow from a corrupt Fountain: that corrupt governing principle will still be turning men aside in particular actions of their Lives, and in making a judgement of those things wherein their corrupt Interest is opposed, or immediately or remotely struck at. For men cannot serve God and Mammon (as there it follows) they cannot be faithful to God and his Truth, where a love to him and a care to please him, do not bear a greater sway than love to Mammon or any other worldly concern doth.  
Add we yet to all this one consideration more, and that is, That when men have more love for, and pleasure in unrighteousness, for worldly advantage sake, than love to Truth for Truth's sake, and what attends a sincere receiving of it, the Scripture hath told us, that for that very cause God shall send such (learned men not excepted) strong delusions, that they should believe a lie; to think and believe verily they have fast hold of Truth, when yet they have but a lie in their right hand, 2 Thes. 2.10, 11, 12. God in just judgement giving them up to an injudicious mind to call evil good, and good evil.  
These things show how little in reason the consideration of the learning and parts of any of the Popish party ought to weigh with those who upon the account of them are inclined to entertain any whit the more favourable opinion of their way, when they consider as they ought, that their Learning and Parts are in conjunction with a corrupt Interest.  
As for the Laity or Common people of the Popish persuasion, I will not say, that a worldly corrupt Interest doth so much prevail on them immediately, to be or to continue to be what they are in point of Popery, as it doth with their Clergy; but at the Second hand it doth prevail on them also. For they acting by an Implicit faith, believing as their Churchmen believe, and seeing not with their own, but with their eyes, and taking all on trust from them, and giving up themselves entirely to their Conduct; it follows necessarily, that if a corrupt Interest misguide their Guides, they also must needs become seduced by means of it. So that what was said to the people of Israel of old, is truly applicable unto them: O my people, they which lead thee cause thee to err. But that will be no excuse to them who suffer themselves to be so misled: For if the blind lead the blind, you know who hath said, they both shall fall into the ditch.  
Now if Popery shall be found indeed to be founded in a like secular carnal corrupt Interest as the corrupt Doctrine and Practice of the false Apostles was, (and whether it be or no, I leave you to judge by what the following discourse offers you) then that alone would be enough to blast the Reputation of it for ever in the minds of all such as have judgement in Spiritual things. For by this very thing did St. John discriminate the false Teachers and Degenerate Christians and their way, from the Orthodox and Sincere, and their way.  
They, (saith he) are of the world, therefore speak they of the world, and the world heareth them. 1 Jo. 4.5, 6. They are of the world, i. e. they were men of worldly minds, and such as chief designed a worldly Interest, they were such as did mind earthly things, as it is elsewhere expressed, Phil. 3.18. therefore they speak of the world, i. e. the Doctrine which they taught, so far as it was False, was calculated to promote a worldly corrupt Interest: And the world heareth them, that is, earthly minded men, pretenders to Religion, received their Doctrine as falling in with their worldly design. But we, saith St. John, are of God, he that knoweth God, heareth us, i e. received their Doctrine which drew men off from the world to God: He that is not of God, heareth not us: Hereby know we the Spirit of Truth, and the Spirit of error: behold here a plain Discrimination of who, and whose way is of God, and whose is not, with whom the Spirit of Truth is found, and with whom the Spirit of Error.  
If the Authors of Popery then, and their followers, have adopted into their Religion as a part of it, any corrupt Doctrine or Practice for worldly advantage sake, as the false Teachers of old did; then they, we see, as well as those false Teachers, are marked out by St. John, as being not of God, but of the world, and as men that are misguided by a Spirit of Error. And although by wresting the Scriptures and corrupting the Word of God, they think to colour over and patronise their corrupt Doctrines and Practices, just as the false Apostles before them did; yet their Arguings thence, are but of the same nature with the Reasonings of the false Apostles in like cases, which were, as St. Paul calls them, but perverse dispute of men of corrupt minds, destitute of the truth, supposing that gain is godliness, 1 Tim. 6.5.  
I have in the following Papers shown how St. Paul's Complying with the Jews in some Rites of the Jewish worship, upon account of Expedience, was quite of a different nature from the corrupt Compliances of the false Apostles and their party And from that prudential and expediential compliance of his, I have in an Appendix by parity of Reason argued the expediency of yielding to the use of some things in or about the external form of God's Worship, which are neither directly commanded nor forbidden by God, when circumstances render such a yielding necessary to prevent Divisions in the Church, and the bad Consequences of them, and to preserve Peace and Charity in it, and the better to further the free course of the Gospel. And this I have done the rather, lest any should think that such a yielding as aforesaid, should be of like nature with those corrupt compliances of the false Apostles and their Party, which are represented to view in the following Discourse.  
As for those who have hitherto escaped the snares of Popery, the proper use of the ensuing Tract for them, is, to fortify them against all Temptations of turning Papists, of what nature soever the Temptation may be: Always remembering, that such as follow the false Apostles in corrupting the Christian Religion to avoid Persecution, or for any worldly advantage whatsoever, must expect to share with them in their fate also, of whom it is said, their end shall be according to their works, 2 Cor. 11.15.  
And since you will find by the process of the Discourse before you, that the Corruptions both in Faith and Practice, first in the false Apostles and their followers, and after them in the Papists, did arise and spring out of an inordinate love of the world: the consideration thereof may serve as a  to warn us to take heed of that Rock upon which so many professors of Christianity have made shipwreck of it. This running into the Spirit of the World, hath always been fatal to the Churches: As it laid waste at last the once famous flourishing Churches of the Apostles own planting; so it hath since depressed and kept many others very low in their Spiritual state, and is of ill abode, as to their future standing. And there is so much the more danger of falling into an undue and destructive love of the things of this world, because we have need of them, daily use them, familiarly converse with them: and because men generally are very unable to discern the parting difference between a lawful and unlawful degree of love to them, and so are very apt insensibly to pass over from the one into the other. And therefore there is great reason to be jealous of our affections in this respect, and diligent to observe their motion and manner of operation towards the world, and continually to be following them with considerations, that all the things of this world are at best but Temporal, and useful only for a little season, and that our main Concern lies in the things of another world that are for Eternity; in comparison of which, the things of this World are of no weight, when a judgement and estimate of both is rightly made. By the Knowledge, Belief, and practical consideration of this it was, that the Holy Apostles and all sincere Christians then, did overcome the world, when their worldly and spiritual, their temporal and eternal Interest came in competition. This is the victory that overcometh the world, even our faith, saith St. John, 1 Ep. 5.4. And though our outward man perish, yet the inward man is renewed day by day, while we look not at the things which are seen, but the things which are not seen; for the things which are seen, are temporal, but the things which are not seen, are eternal, saith St. Paul, 2 Cor. 4.16, 18. And it was by that saith which is the Substance or confident expectation of things hoped for, and the evidence of things not seen, by which Abraham, Moses and the rest of those Worthies in elder times, became such famous instances of overcoming the world, as they were, Heb. 11. And our blessed Saviour for the Joy that was set before him, endured the Cross and despised the shame, yea and contemned the Grandeur of the world too, when he was tempted thereby to that which was incongruous to the end of his coming.  
If any shall think the publishing of these papers might well be spared, considering the many transcending pieces against Popery which are already extant; I confess I should have thought so too, (especially considering the Author) had it not been that the way of proceeding against Popery used therein, by comparing it with the corrupt Religion of the false Apostles, hath not, so far as I have observed, been much made use of by others, unless only in some glances which look that way. And yet what can expose Popery more to the dislike, even of every vulgar apprehension, than to discover its likeness to the Religion of the false Apostles, who preached Christ indeed as these of this way also do, but they did it not sincerely, but added to, and mixed with the doctrine and Religion of Christ, and that as necessary to Salvation, things of quite a different nature and contrary tendency, even as these likewise do, Phil. 1.15, 16.  
Besides, as by discovering the true nature of the corrupt Religion of the false Apostles and their Proselytes, (a thing which is endeavoured in the following discourse) we may take measure of, and estimate the nature of Popery when we find, as we may, a likeness between them; So perhaps the Readers of more ordinary Capacities, may find such further benefit thereby, as to come to a better understanding of many places and passages in the Holy Apostles Epistles, relating to the way of false Teachers, as, without knowing in some measure what the corrupt Principles and Practices of the false Apostles were and their ill effects in the Churches, can hardly be understood. And if that may, though nothing else should, be gained thereby, yet that alone I hope would in some measure recompense the pains of such Readers in perusing the said discourse: From which I shall detain them no longer, this being all I have to say by way of preface; craving their pardon for the length of it.   

THE MYSTERY OF INIQUITY UNFOLDED.  
BY a collection of sundry passages scattered up and down in the Writings of the Holy Apostles of our Blessed Lord and Saviour Jesus Christ, it may easily be discerned how and for what end, and under what pretence the false Apostles in the Primitive times corrupted the Christian Religion. And by comparing here-with the Christian Religion as now corrupted by Popery, together with its end and design, and the pretence under which it hath been managed by the Authors of it, and Guides of the people of that persuasion, those that halt between two opinions in the Case to be enquired into, and that have any desire to be led into the way of Truth on which hand soever it falls, may easily come to a clear Resolution and full satisfaction, who are in the error, the Papists or the Protestants.  
In order to the Comparison thus to be made, and to the satisfaction that is thereby to be attained, I must represent to you from the Scriptures these two things.  
1. What the design of the false Apostles was in managing the Christian profession to so ill purpose as they did.  
2. In what way and by what means, they carried on their design. After I have done this I shall draw the Parallel between the false Apostles and Authors of Popery, and show how the Authors of Popery have followed the false Apostles in both End and Means.  
S. 1. I shall begin with the first of these, and show what the design of the false Apostles was in managing the Christian profession so unchristianly as they did. And to make way for the better understanding of that, I shall briefly touch upon the Rise of them, and the occasion of it. The sincere profession of Christianity being attended at the first, and for a long time after, with sore persecution; there were some of that Profession, and probably Teachers too, who being neither willing wholly to relinquish it, nor yet to suffer so much as a faithful and thorough adherence to the doctrine and precepts of the Gospel did expose men to; did cast about how they might retain a profession of the Gospel, and yet avoid any great or considerable suffering for it: And in conclusion resolved upon this, viz. to Comply with their Adversaries in some things pertaining to the Religion and way which they professed, (of which I shall speak more particularly afterwards) whereby they took off the keenness of their opposition, and provided for their own ease and security. Some pretences they found out for so doing, wherewith they endeavoured to satisfy themselves, and others (as well as they could) whom they laboured to draw in to make a party: Just as St. Paul foretold the Elders of the Church of Ephesus, saying: Of your own selves shall men arise, speaking perverse things, to draw away Disciples after them, Acts 20.30.  
And being opposed herein by the faithful Apostles, they used all the art they could to defend and justify what they had done, and had persuaded others to do. And to render the opposition they had herein from the holy Apostles the less available in the eyes of others, they sought by one means or another to disparage them, and to undermine the authority and reputation they had in the hearts of the Christians. And by these means they corrupted and drew away many after them; and that not of the more ordinary Disciples only, but probably many of those also who were become preachers of the Gospel; whereof it may be Demas might be one, who as St. Paul said, had forsaken him and embraced this present world. And indeed this Contagion spread so fast, and prevailed so much, that St. Paul complained, saying, all seek their own, and not the things of Jesus Christ, Phil. 2.21.  
Thus having given you an account of the Rise of the False Teachers in the Apostles days, I shall now give you a more particular and full account of their design. And their Design as I have already intimated, was worldly: it was to Secure and Procure a worldly corrupt interest. It is not unlikely but that at the first their design in complying so much as they did with the professed enemies of Christianity, was only to avoid those sufferings for the Gospel sake, which the sincere Christians were exposed to and underwent, both in their persons and estates. But afterwards when they had carried away many by their deceits, and were become the Head and ringleaders of a Party; a farther worldly advantage offered itself and came in prospect, (which we may well conceive they were not so dull as not to perceive, nor so careless and negligent as not to pursue) and that was an opportunity of Gain, of making merchandise of the seduced Christians; (besides the opportunity of gratifying their ambition in becoming the Head of a Party.) As the false Prophets of old, and the corrupt Priests, when by prophesying and preaching pleasing things to the people, they found no small benefit in the liberal gifts and rewards that course did procure, were encouraged to make a trade of so doing (in which respect those Prophets were said to divine for money, and those Priests to teach for hire:) even so the false Apostles also perceiving that to be a thriving way, applied themselves to preach for Doctrine such things as pleased the unsound and timorous professors of the Gospel, and so made their carnal ends on them. They taught things which they ought not, for filthy lucre sake, as St. Paul saith, and thereby subverted whole houses, Tit. 1.11. They found that the preaching such lose Doctrine in point of compliance as tended to ease the professors of Christianity of the burden of persecution, was very gainful; it gained them many Proselytes, for they came in by whole households we see; and it gained them much of filthy lucre also. For their Proselytes grew very kind to them for teaching them an easier and safer way of professing Christianity than they knew before. Yea, so it was that the poor deluded people became so much their servants upon account of that satisfaction they took in that new discovery, that St. Paul upbraided some of them with it in these words: Ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face, 2 Cor. 11.20.  
The design of these men to be a worldly and fleshly design, is plentifully as well as plainly discovered in the Epistles of the Apostles. The sincere Christians indeed ventured all their worldly concerns, and sacrificed all their worldly interest upon the service of the Gospel, their holy profession, and their own Souls: but these men as St. Paul characteriseth them, were enemies to the Cross of Christ, they were such as made their belly their God, and minded earthly things, Phil. 3.18, 19 They were enemies to the great duty of taking up the Cross and suffering for Christ, earthly things having more of their heart than he had. These who by their pleasing doctrine aforesaid, caused divisions and offences among the Christians, contrary to the Doctrine which they had learned from the true Apostles, were such as served not the Lord Jesus Christ, whatever they pretended, but their own bellies, Rom. 16.17, 18. And St. Peter describing them, saith, they had hearts exercised with covetous practices, having forsaken the right way, and going astray, followed the way of Balaam the son of Bosor who loved the wages of unrighteousness, 2 Pet. 2.14, 15. They ran greedily after the way of Balaam for reward, as Judas hath it, vers. 11. And through covetousness with feigned words, they made merchandise of the people, whom they deluded, 2 Pet. 2.3.  
Now in case of Persecution, 'tis true indeed that when Christ sent forth his Disciples as Sheep among Wolves; he advised them to be wise as Serpents, but innocent as Doves: to use as much prudence for the avoiding of persecution as would consist with innocency, Mat. 10.16. And no doubt but that the sincerest Christians were willing enough to make use of all the prudence they had to shun persecution so far as lawfully they might. But yet were still careful to preserve and maintain their own innocency and integrity in all they did in that kind, and not in the least to betray the Cause of Christ: And therefore they could say in those suffering times; This is our rejoicing, the testimony of our Conscience, that in simplicity and Godly sincerity, not with fleshly wisdom (as the false Apostles) but by the Grace of God we have had our conversation in the world, 2 Cor. 1.12. But the false Apostles and their followers, used so much subtlety and carnal policy to avoid the Cross, as that the wisdom of the Serpent did devour the innocency of the Dove. They made themselves friends of the world indeed by unlawful compliance, and by adulterating the Christian Religion by impure mixtures: but then they thereby made themselves enemies to God, as St. James saith, in betraying his Truth and Cause, James 4.4.  
By the way than we may see by what hath been said, how dangerous a thing it is inordinately to desire and love the friendship of the world & the accommodations of this present life: it is we see that which hath betrayed multitudes, otherwise in a hopeful way of Salvation, into cursed and destructive Practices. They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition: for the love of money is the root of all evil: which while some coveted after, they have been seduced from the Faith, and pierced themselves through with many sorrows, saith St. Paul, speaking of those corrupt Christians whose inordinate love to the things of this world, drew them into such sinful Compliances to preserve them, as were inconsistent with Christianity in the truth and power of it, 1 Tim. 6.9, 10.  
Love not the world nor the things of the world, saith St. John to those who were in danger of being corrupted by the false Apostles through love to the world: for if any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father but is of the world, 1 John 2.15, 16. Here's a brief description of that love of the world which is disallowed by God and a snare of death to men. The lust of the Eye is covetousness; which is a transgression of the rule of righteousness or moderation in desiring or getting; or the rule of Piety or Charity in keeping the things of this world. The lust of the Flesh is a transgressing of the Laws of Sobriety, Temperance and Chastity, in using them: And the pride of Life is, a transgression of the Laws of Modesty and Humility in using undue means to draw honour and esteem from men. Now then when St. John saith, if any man love the world, the love of the Father is not in him, his meaning seems to be this; that when any man lives in the breach of any of God's Commandments, in Coveting, Getting, Keeping, or Using the things of this world; that's the man that so loves the world, as that the love of the Father is not in him. For as the love of God, according to this Apostle, consisteth in keeping his Commandments, as he saith, Chap. 5.3. This is the love of God, that we keep his Commandments; So the not loving the Father but the world, consists in the breach of his Commandments, in Coveting, Getting, Keeping, or Using the friendship or the things of the world. And thus the false Apostles were lovers of the world. They were willing to be for God and the Gospel, so long and so far as their being so did not deprive them of their worldly accommodations; but wherein it did, so that they could no longer serve two Masters, God and Mammon, without faltering with one of them; then and in those particular cases when such a Competition did occur, they were wont still to cleave to their worldly interest, but to turn their back upon God and the Gospel. For which cause they were compared to Esau, and styled profane persons like him, Heb. 12.16. For as Esau preferred so inconsiderable a thing as a mess of Pottage, because of the presentness of the satisfaction he expected thereby, before the far more desirable privileges and benefits of Birthright and Heirship, because they for a great part at least were not to be received till afterwards: So these lovers of, and designers for this present world, did choose ease and other worldly accommodations, because present, rather than the better hope of eternal life, because absent and to come. This was the root of bitterness in the persons of Seducers, against the springing up of which among the Christians, the Author of this Epistle had cautioned them, v. 15. At that time when the case was so, that all that would live godly in Christ Jesus must suffer persecution, there was no way of retaining a profession of Christianity and their worldly ease and enjoyments too, but by corrupting the Christian Religion, and making it another thing than the Author of it had made it; which was the thing the false Apostles laboured to bring the Christians to, under delusive pretences, that they might save themselves from suffering: which brings me to what is next to be discoursed, and that is to show how unworthily these false Teachers corrupted the Christian Religion to attain their worldly end and base design.  
S. 2. The next thing then which, as I said, I proposed to show, was how, in what way, and by what means the false Apostles carried on their worldly design, of which I have been speaking: how in particular they ordered things in their profession of Christianity, so as to secure their end, and to serve their design for this world. In doing of which I shall show first, that to this end they corrupted the Christian Religion by their sinful mixtures. Secondly, that they did this, and carried on their whole design for the world under a Religious pretence.  
First they corrupted the Christian Religion on purpose to serve their design. They corrupted it partly by adding other things to it which were of a contrary nature; and partly by sinister and corrupt interpretations of the Christian Doctrine, and of the Scriptures of the Old Testament, to countenance those additions, either as lawful, or as necessary. And thus they abused the Scriptures touching the use of the Law of Moses, by misconstruction and misapplication. They would be esteemed for judicious teachers of the Law, when they understood not what they said; nor whereof they affirmed, 1 Tim. 1.7. They taught Circumcision and the observation of other Rites of the Law of Moses to be necessary to the Salvation of Christian Gentiles, when their doing so served their carnal design, though otherwise they made no conscience of keeping the Law themselves. For neither they themselves who are circumcised keep the Law; but desire to have you circumcised that they may glory in your flesh, said St. Paul of them, Gal. 6.13. but more of this afterwards. St. Peter also tells us that they wrested things in St. Paul's Epistles, and other Scriptures to their own destruction. They walked in craftiness and handled the word deceitfully, as St. Paul reflects it upon them, in 2 Cor. 4.2. and so he doth again when he saith, we are not as many which corrupt the word of God, 2 Cor. 2.17. By an unkindly violence which they offered to it, they made it seemingly, and in the eyes of weak and injudicious and credulous persons, to countenance what they did in prosecution of their carnal design. And although these false appearances were but slight, and such as had nothing satisfying in them to an unprejudiced and discerning mind, yet they would serve for demonstrations and pass for good proof with those who were willing and desirous to have those things prove true, which the false Apostles pretended to be so. Like as when the false Prophets of old prophesied falsely, the people loved to have it so, because it was for their carnal interest to have that prove true which they prophesied. But this only in general.  
But to come more particularly to the business, and to show how they corrupted the Christian Religion to save them from suffering, and to compass their farther ends. The sincere Christians were in great danger of suffering the loss of all the things of this world for Christ and the Gospel sake, from two sorts of enemies to Christianity, the unbelieving Jews, and the unbelieving Gentiles. To avoid which, the False Apostles taught themselves first, and others after, somewhat to comply with these Enemies of Christianity, in mixing somewhat of their Rites and Usages with it, on purpose to take off the edge of that Opposition and Persecution they before suffered from them, and by degrees thereby to reconcile them to themselves, and to their Religion.  
This Device of theirs occasioned those jealous apprehensions St. Paul had of the Corinthians, after the False Apostles got among them, which he thus expresseth, in 2 Cor. 11.2, 3. I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.  
S. 3. First, for the unbelieving Jews, they, we know, were fierce Enemies against all that professed the Christian Religion, labouring to raise Persecution against them every where. To take off the edge of which, as I said, the False Apostles became Factors for Judaisme, and so fell to persuade the believing Gentiles to mix and compound Judaisme and Christianity together, as an Expedient both to save themselves from Persecution, and to win their Adversaries to a liking of Christianity. Of this attempt we read in Acts 15.1. Certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. And again, ver. 5. There arose certain of the sect of the Pharisees, which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. That such a thing as this was done, to avoid Persecution from the Jews, appears from Gal. 6.12, 13. As many as make a fair show in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the cross of Christ. That they did it not so much out of Conscience, as for this politic end, appears by ver. 13. For neither they themselves who are circumcised keep the law, but desire to have you circumcised, that they may glory in your flesh, as having now made them as well Proselytes to the Jewish way, as before they were to Christianity.  
That this way of compliance in the Christians with the Jews, was effectual to secure them from Persecution from the Jews, appears likewise from Gal. 5.11. And I, brethren, if I yet preach circumcision, then is the offence of the cross ceased. Upon this account doubtless it was, that some corrupt Christians pretended themselves to be Jew's, who were not, but were of the synagogue of Satan, as we read Rev. 2.9. & 3.9.  
Now this way of joining and commixing Judaisme and Christianity together, set on foot by false Teachers, under the Pretences aforesaid, took dangerously among Professors of Christianity; which was the occasion of those large Discourses touching Justification by Faith, without the Works of the Law, which we have in St. Paul's Epistles both to the Romans and Galatians. The plain meaning of which was, That the observation of the Law of Moses in the Jewish way, was not necessary to Salvation in Christians, as the false Apostles had taught it to be; and that it was unnecessary for the Gentile Believers to be brought over to it; and that the Religion revealed and prescribed in the Gospel, called The Faith, and this alone, without adding Judaisme to it, was both necessary and sufficient to Salvation. And, by the way, those that from the Apostles Reasoning hereabout, would oppose the Works of Evangelical Obedience to Faith, in the Point of Justification, do greatly mistake the Apostle in his design and way of Reasoning.  
S. 2. Secondly, the false Teachers, to avoid Persecution, and the loss of all for the Gospel's sake, from the Heathen or unbelieving Gentiles, struck in with them also in part, and taught the Christians, that it was lawful for them to comply with their Idolatrous Neighbours, so far as to go with them to their Idol-feasts, and to eat things sacrificed to Idols, so long as they did not intentionally, and in their minds, do it in any honour to the Idol, but kept their mind to God. Some such as these were in the Church of Pergamos, Revel. 2.14. I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed to Idols, and to commit fornication. Such also were in the Church of Thyatira, ver. 20. I have a few things against thee, because thou sufferest that woman Jezabel, which calleth herself a Prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed unto Idols.  
That this was taught and practised as lawful, so long as it was not done intentionally to honour or worship the Idol, as the Infidels did, I gather from St. Paul's Discourse in 1 Cor. 8. In ver. 1. he saith, Now as touching things offered to Idols, we know that we all have knowledge. Knowledge of what? This he delivers more expressly in ver. 4. We know that an Idol is nothing in the world, and that there is none other God but one. This it seems was that which they pleaded in justification of their Practice of going to the Idols Temple, and of eating of things sacrificed to the Idols: They knew that the Idol was nothing, and therefore did not intent any worship to it in what they did. The Apostle supposeth this to be true, and grants indeed, that they, and all Persons generally, that owned the Christian Faith, did know that an Idol is nothing, and that there is no other God but one, and that therefore probably such could not be supposed to eat of the Idol-sacrifice with intent to worship the Idol: But yet this Knowledge was not universal, among all without exception, that had begun to own Christianity; as he shows in ver. 7. saying, Howbeit there is not in every man that knowledge: for some with conscience of the Idol unto this hour eat it as a thing offered unto an Idol, and their conscience being weak is defiled. And so argues the unlawfulness of their Practice, upon the account of scandal to weak Brethren, to the end of the Chapter. But in the tenth Chapter, where he reassumes this Business again, he argues plainly, That whatever their knowledge or intention was, yet that by that Practice they had communion with the Idol or Devils, to whom indeed the Offering was made. See from ver. 14. to ver. 22.  
It was for this Seduction by false Teachers, that St. Peter and Judas do so earnestly inveigh against them, as following the way of Balaam for reward, 2 Pet. 2.15. Judas 11. And Balaams' way, we know, was to teach Balac to draw the Israelites to Idolatry and Whoredom, by enticing them to eat with the Moabites of their Idol-sacrifices, Numb. 25.2. & 31.16. And it was against this Seduction by false Teachers, that St. John admonished the Christians, when in the close of his first Epistle he said, Little children keep yourselves from Idols.  
How far this device of sinful compliance with Unbelievers, both of Jews and Gentiles, did succeed to draw them over to them, to become such Christians as themselves, I know not; which yet doubtless was one thing they promised themselves in it: yet it's very probable they found by experience, that their complying with the Heathen, in going to their Idol-feasts, did procure them much ease, as their compliance with the Jews had done, either in freeing them from, or greatly abating that Persecution, which before they were exposed unto by professing the Gospel; which was another thing they promised themselves in it. And there are two things especially which make this probable. The one is, in that this Device of Compliance took with the Christians, and prevailed so much in the several Churches, as by the Scriptutes already quoted we see it did. The other is, in that St. Paul brings in the Corinthians applauding themselves in their happy condition, since the time their new Teachers came among them, to teach them a more easy and safe way of professing the Gospel, than Paul had done, in 1 Cor. 4.8, 10. Now ye are full, now ye are rich, ye have reigned as kings without us: We are fools for Christ's sake, but ye are wise in Christ: we are weak, but ye are strong: ye are honourable, but we are despised: even unto this present hour, we both hunger, and thirst, are naked, and buffeted, etc. They had Halcyon days now, as they thought, in comparison of what they had before. And it appears, that this Church of Corinth especially, was infected with this contagious Disease, in that St. Paul hath it so often up, arguing against it, warning them of it several times, and in both his Epistles to them. And the ease they found by it, was in all likelihood, as I said, the temptation by which it prevailed so much among them as it did.  
S. 5. Other things also they did, in corrupting the Christian Religion, to ingratiate themselves with the Enemies of it; whereof Worshipping of Angels I may name for one, against which the Apostle warned the Christians in Col. 2.18. saying, Let no man beguile you of your reward, in a voluntary humility and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up with his fleshly mind. Whether this was done and taught in compliance with those Heathen who followed the way of Platonic Philosophy in this, as some think; and St. Paul had said before, in ver. 8. Beware lest any man spoil you through Philosophy and vain deceit: or whether to draw near to the Pagans, who had their Daemons, their baalim's, or Lords, to whom they addressed themselves as Mediators to their Superior Deities, I shall not determine: But I think there is little question to be made, but that this their falling back to the Rudiments of the World, as well as other their Sophistications, was to serve themselves in their worldly design.  
S. 6. Furthermore, They denied the Resurrection of the Body, in compliance with the Enemies of Christianity. The Pagans, and likewise the Sadduces, which were a prevailing Sect among the Jews, held no Resurrection of the Body after death. And we find that this Heretical Opinion was set on foot in the Church of Corinth, by some among them, 1 Cor. 15.12. How say some among you, that there is no resurrection of the dead? And we have little reason but to think, that those who did put it on foot there, did so, the more to curry favour with the Opposers and Persecutors of the Christians, who professed a belief of the Doctrine of the Resurrection; because that for the same reason they did unduly comply with them in other things, as I have showed. And because this was so manifestly contrary to the Gospel, which yet they professed, that in denying that, they did in effect deny the Gospel; therefore to bring themselves off from this self contradiction in their Profession, when they felt themselves hard pressed with it, they fell to quibbling with this Doctrine of the Resurrection, and to put mystical Interpretations upon it, (as some in our days have done) saying, That the resurrection was passed already, as Hymeneus and Philetus did, in 2 Tim. 2.17, 18. They taught it seems, That what is so oft affirmed in the Gospel touching the Resurrection, was to be understood of a Resurrection then already past.  
S. 7. Again, To increase their Party, and to strengthen their Interest, they broached Doctrines of Libertinism and Licentiousness, which is a course that usually proves too successful in drawing corrupt Men to be on the side of such Teachers, and for the sake thereof, to espouse other of their Opinions. Such Men will run after such Teachers, heaping to themselves, as St. Paul saith, teachers after their own lusts, 2 Tim. 4.3. St. Peter speaking of this course of theirs, in 2 Pet. 2.18, 19 saith, When they speak great swelling words of vanity, they allure through the lusts of the flesh those who were clean escaped from those who live in error: While they promise them liberty, they themselves are the servants of corruption. As in the things  they corrupted the Christian Religion in point of Worship; so in this, under consideration, they corrupted it in point of Manners.  
Fornication was held a thing lawful among the Gentiles (Acts 15.29.) and the false Teachers, to make themselves Friends of the World, taught the Christians to esteem it lawful too, Rev. 2.20. Thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach and to seduce my servants to commit fornication, etc. And so again, in ver. 14, 15. Thou hast them that hold the doctrine of Balaam, etc. so hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. This sort of Men had eyes full of adultery, beguiling unstable souls, as St. Peter saith, 2 Pet. 2.14. They crept into houses, and led captive silly women, laden with sins, and led away with divers lusts, 2 Tim. 3.6.  
They taught it also to be lawful to cast off Obedience and Subjection to Governors, both Masters and Magistrates, under pretence of their Christian Liberty by the Gospel; which was a Doctrine very taking with many, especially Jews, many of whom were otherwise of themselves, upon all occasions, forward enough to cast off the Roman yoke. Upon this account these Seducers were said to despise government, and to speak evil of dignities, 2 Pet. 2.10. Judas 11. And to perish in the gainsaying of Core, who, as we know, opposed Moses and Aaron in their Government. Against this Seduction St. Peter cautions the Christians, 1 Pet. 2.16, 17. when he saith, As free, and not using your liberty as a cloak of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the King. And so doth St. Paul, 1 Tim. 6.1. Let as many servants as are under the yoke, count their own masters worthy of all honour, that the Name of God and his Doctrine be not blasphemed.  
S. 8. Furthermore, they grew to this at last, that if all their other Compliances would not secure them from suffering Persecution for owning the Name of Christ, they taught, That then, in case of necessity, and before a Judge, it was lawful, and matter of liberty, to deny Christ in word, provided they did but inwardly retain a belief in him in their hearts. Of these St. Peter speaks, saying, There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, 2 Pet. 2.1. And St. Judas saith, ver. 4. That there were certain men crept in unawares, turning the grace of God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.  
And thus we see how the false Apostles, and their Followers, by complying with the unbelieving Jews on the one hand, and Gentiles on the other, corrupted the Christian Religion, out of a carnal worldly design, quite contrary to the Doctrine and Practice of the true Apostles, whose Exhortation, as they said, was not of deceit, nor of uncleanness, nor in guile, as the others was; but as they were allowed of God to be put in trust with the Gospel, even so they spoke, not as pleasing men, as the other did, but God, which tried their hearts. Neither at any time used they flattering words, nor a cloak of covetousness, as the other did, 1 Thes. 2.3, 4, 5.  
S. 9 But possibly this may rise in the minds of some, as an Objection, That St. Paul himself did in many things comply both with the Jews and Gentiles. For doth not he himself say, That unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law; to them that are without Law, as without Law, to gain them that are without Law; and that he became all things to all men, 1 Cor. 9.20, 21? And if Paul were not to blame in doing so, how came the other to be so faulty by reason of their compliances? But, in answer to this, let it be considered, that the difference between the compliance of St. Paul and that of the false Apostles, was vastly great.  
First in the end of it, The governing end of the false Apostles in their compliance, was earthly, worldly, carnal, as I have showed: but the end of St. Paul in his, was purely spiritual, it was for the furtherance of the Gospel and men's salvation thereby. This appears from that place, and those very words from which the objection is raised. When he became as a Jew to the Jews, it was to gain the Jews: and when he became as without Law to them that were without Law, it was to gain them: And, as it follows in the 22. and 23. Verses, I am made all things to all men, that I might by all means save some: and this I do, saith he, for the Gospel's sake.  
Secondly, The difference was vastly great in the nature of their compliance as well as in the end. The false Apostles complied with the Gentiles in the Rites of their worship and corruption of manners, to the apparent breach of the Laws of God, the doctrine of Christ, and precepts of the Gospel. But St. Paul in his compliance with them went not at all beyond those holy bounds. For he saith, that when he was as without Law to them that were without Law, yet he was not therein without Law to God, but under the Law to Christ, ver. 21. It's true, the false Apostles or their Proselytes, did report of Paul (and it's like it was from his compliance for the Gospel sake that they did so) that he should say, Let us do evil that good may come, but St. Paul rejected it as a slanderous report of them whose damnation is just, Rom. 3.8. They really did it themselves, but would have fastened it upon him.  
St. Paul's being as without Law to the Gentiles which were without the Law of Moses, was but his encourageing and strengthening them in that opinion, that there was no need that the believing Gentiles should be circumcised or keep the Law of Moses, as some would have had them: And he blamed Peter as not walking uprightly according to the truth of the Gospel, when he did otherwise, and compelled the Gentiles to live as did the Jews, Gal. 2.14.  
And then as for Paul's becoming as a Jew to the Jews that he might gain the Jews; it's true, when he saw that his indulging the use of the Jewish Rites only among the Jews, as things lawful but not necessary, would further the success of the Gospel in propagating the Christian Religion among them, he yielded to them therein, as in Acts 21. And for the same cause circumcised Timothy: for his Mother being a Jewess, and Paul having a mind to have him go forth with him in the work of the Gospel, he took and circumcised him because of the Jews which were in those quarters, who otherwise would probably have opposed that undertaking, or at least would not have accepted of his service. Acts 16.3.  
But the false Apostles to pacify and to gratify the Jews who raised persecution against Paul and others for taking in the believing Gentiles into an equality with the believing Jews, without being circumcised, did teach that it was necessary that the believing Gentiles should be circumcised, and observe the Law of Moses, and that they could not be saved without it, as I shown before. And in this St. Paul was so far from complying with the Jews, as the false Apostles did, that he strenuously opposed them in it, testifying to those believing Gentiles that were in this ensnared by the false Apostles, or in great danger of being so, saying, Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing, Gal. 5.2. And again, ver. 4. Christ is become of none effect unto you, whosoever of you are justified by the Law, ye are fallen from grace. And therefore when some of these false brethren were privily and unawares brought in to spy out the liberty which was used in owning and receiving the Gentiles without Circumcision, and to try if they could bring them into bondage by procuring Titus, who was a Greek, to be Circumcised; St. Paul saith, That to these they did not give place, no not for an hour, that the truth of the Gospel might continue with them, Gal. 2.3, 4, 5. Implying plainly that such a compliance with the Jews in yielding Titus a Gentile to be Circumcised, considering the circumstances under which the false Apostles urged the Circumcision of the Gentiles, would have tended to a corrupting of the Gospel in the minds of the Christians, and have ministered an advantage to the false Apostles.  
And now I suppose it appears that the compliance in Paul with the Jews and Gentiles, differed as much both in the nature and end of it from the compliance of the false Apostles, as Vice and Virtue differ. And that they did differ, the false Apostles understood well enough, and therefore hated Paul and the sincere Christians as their opposites, and joined with their persecutors in persecuting of them; still the more to ingratiate themselves with them. These were of those, as I suppose, that, St. Paul said, Preached Christ of envy and strife, of contention, and not sincerely, supposing to add affliction to his bonds, Phil. 1.15, 16. Of these it was, as I apprehend by the scope of the place, that St. Paul said; But as then he that was born after the flesh, persecuted him that was born after the spirit, even so it is now, Gal. 4.29. Of these St. John speaks, as I take it, when he saith, He that saith he is in the light, and hateth his brother, is in darkness until now, 1 John 2.9. and cautions the brethren that they be not as Cain, as some false Christians were, who slew his brother because his own works were evil and his brothers righteous, 1 John 3.12.  
S. 10. Having showed how the Christian Religion was corrupted by the false Apostles on purpose to promote their secular design, I might now show yet a little further, how lamentably the Apostolical Churches were in a little time overrun with it, and many of the Members thereof soured with this Leaven, as St. Paul feared they would, when he said in reference to those corrupters, A little Leaven leaveneth the whole lump, and wisheth that they were cut off that troubled the Church, Gal. 5.7, 8, 9 Probably this their being neither directly and wholly Christian, nor Jew, nor Pagan, but a mixture of all, to keep fair quarter with all, was the crime of the Church of Laodicea, in being neither hot nor cold, neither fish nor flesh, as we say, neither Christian, Jew, nor Pagan, but a composition of all together, and yet thought themselves in a brave condition, rich and increased in goods and had need of nothing. Just as some of those in the Church of Corinth upon the same account thought themselves to be, as St. Paul represents it in 1 Cor. 4.8. Now ye are full, now ye are rich, ye have reigned as Kings without us. They applauded themselves in that they had found out, as they thought, a wiser way of being Christians, than the Apostles and others had done: for they, as they thought, could hold the faith of the Gospel, and their worldly enjoyments too. Whereas others which they thought more imprudent in professing the Gospel, exposed themselves to the spoiling of their Goods, and the loss of all things. To such as these it was, I conceive, that St. Paul saith thus, in 1 Cor. 3.18. Let no man deceive himself: if any man among you seemeth to be wise in this world, (mark that, wise in this world) let him become a fool that he may be wise. That is, let him become such a Christian as those who by a faithful and close adherence to the doctrine and precepts of the Gospel, exposed themselves to the loss of all in this world, and were counted fools for so doing, by the false Apostles and their adherents; that he may be wise to purpose, wise for the world to come. So here, in Revel. 3.18. Christ in opposition to this carnal conceit of the Laodiceans of their being rich, counsels them to buy of him Gold tried in the fire that they might be rich in deed, and not in conceit only. That is, as I conceive, that they would not shrink at the fiery trial as St. Peter calls it, which his faithful followers patiently endured for his sake, and which being endured would make them spiritually rich indeed, rich in the experimental knowledge and proof of their own sincerity and fidelity to Christ; and thereupon rich in their assurance of their title to the reward promised to those that overcome; and consequently rich also in that consolation, peace, and joy, which such a knowledge and experience would furnish them withal, far beyond all men's worldly enjoyments could afford them when preserved with their faltering and double dealing with Christ in their profession of his Religion. For as the sufferings of Christ abounded in his faithful followers, so their consolation also abounded by him, as those who experienced it did testify, 2 Cor. 1.5. Who therefore gloried in tribulations of that kind, Rom. 5.3. And therefore well might St. Peter say, that this trial of faith, this proof of the goodness of faith, this spiritual gold, by enduring the fire, is much more precious than that of Gold that perisheth, though it be tried with fire, 1 Pet. 1.7. And proportionably they are much more rich that have abundance of that, than they that have abundance of this.  
All this serves to demonstrate the wisdom and goodness of that counsel of Christ to the Laodiceans, to buy of him Gold tried in the fire that they might be rich, and not to decline doing so, that they might retain their worldly riches. And so doth that of buying of him white raiment to cover the shame of their nakedness. By which I understand, such an outward conversation in divine worship & manners, as is called by St. James, a being unspotted of the world, and as is opposed to such an one as is described by garments spotted by the flesh, in S. Judas, of which some professing Christianity, were guilty by their compliances with the Heathen in their evil customs, to curry their favours as well as to gratify their own lusts. The other part of our Lord's counsel to them was, to anoint their eyes with eyesalve that they might see, that is, make a right judgement of the nature of Christianity, and see things a far off in the other world, to govern themselves by their concernment in those things, and not still remain like those who are blind and cannot see a far off, as St. Peter describes them, 2 Pet. 1.9. but govern themselves only by the sense they have of present things, nigh unto them and just before them, as bruit beasts do, to which they are compared in that respect, when it's said; In what they know naturally as bruit beasts, in those things they corrupt themselves, Judas vers. 10. And by understanding the meaning of this counsel of Christ to them, we may understand the nature of their disease to which this counsel was applied by way of remedy. Their great distemper lay in two things; First, in their carnal compliance for fear of suffering: by reason of which compliance they were neither hot nor cold, neither thorough Christians, nor thorough Pagans, nor Jews, as I said, but like Ephraim of old, a Cake half baked, or a speckled Bird of several colours, to which Israel was compared in their declined condition. Secondly, in applauding themselves in that they had by this means found out a way of being good Christians, as they thought, without exposing themselves to suffering for it, and as if they had been in a happier condition than others that had not done so: Whenas by that means, and for that very reason, they were miserable and poor, and blind, and naked, and loathsome to Christ, and ready to be spewed out of his mouth; far from such a happy condition as they fancied themselves to be in.  
This also, probably, was the condition of the Church of Sardis, Rev. 3.1. except the few names in it that had not defiled their Garments with those pollutions into which the false Teachers had enticed others. For though they had a name to live, from that profession of the Gospel which they made, yet were in a manner dead, by degenerating and going back again in part into Gentilism or Judaisme, from which they had been delivered.  
The loss of first love in the Church of Ephesus also, as it's very likely, befell them by the deceiving of the false Teachers we speak of, that drove a worldly design in professing the Gospel, so as that it might not be too costly to them. This St. Paul had foretold, when he said to the Elders of that Church, in Act. 20.29, 30. I know this, that after my departure shall grievous Wolves enter in among you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. And he admonished them in his Epistle to them, Chap. 4.14. That they would be no more children tossed to and fro, and carried about with every wind of doctrine, by the slight of men and cunning craftiness, whereby they lay in wait to deceive. And again, Chap. 5.6. Let no man deceive you with vain words, etc. Meaning doubtless in all this, to arm them against, and take them off from the insinuations & temptations of false Teachers, to draw them into sinful compliances to escape persecution.  
Another hint of this nature we have in the close of his Epistle to them, Chap. 6.24. where he saith, Grace be with all them that love our Lord Jesus Christ in sincerity, or with incorruption, as it is in the Margin: that is, without mixing his Religion with any thing foreign to it, or inconsistent with it, for worldly ends as some had done.  
Our Saviour in Revel. 2.3. commends them for that at first they had born and had patience to suffer, and for his name's sake had laboured and had not fainted. But then in the 5th. ver. he calls upon them to remember from whence they were fallen, and to repent and do their first works. They were now fallen from that love and zeal for Christ, which at first they manifested to him in suffering for him, called here their first love, which now they had lost: and had now found out an easier way, but withal an impurer way of owning Christ and professing his Gospel. Which change he admonisheth them to repent of, and to return to their first love and zeal in keeping close to the truth and purity of the Christian Religion, whatever the Issue of it might be as to this worlds concerns: for these were their first works, as appears by what was said before of them in the 3d. verse. And those Christians that kept to this whatever it cost them, were such as were said to be Virgins, Virgin Christians that had not violated their chastity to Christ, but followed the Lamb only whithersoever he went, though he led them through fire and water, Rev. 14.3.  
I the rather think that corrupt compliances through fear of suffering, were the faults of those Five of these Seven Churches which came under reproof; because that, for which the other Two of Smyrna and Philadelphia are commended and not censured at all, was their courage for, and constancy in the truth of the Gospel, in the midst of danger, impoverishing and trouble, because of it. Rev. 2.9, 10. I know thy works, and tribulation, and poverty, but thou art rich. Fear none of those things which thou shalt suffer. Rev. 3.8.10. Thou hast a little strength, and hast kept my word and hast not denied my name. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation that shall come upon all the world to try them. Besides, the promise in the close of every one of the Seven Epistles, made to him that overcometh, together with the other subject matters of them, argues that the being overcome and prevailed with to do unworthily through fear of suffering, was the sin of some, and the temptation dangerous to all of them.  
S. 11.2. Having showed you how the false Apostles carried on their design of securing their worldly concerns in their profession of the Christian Religion, by corrupting it: I shall now come to show how they did it under a show and pretence of Religion: which was the last thing I proposed to insist on concerning them and their ill design. This course taken by them of setting off what they did herein with a show and pretence of being very Religious in it, was nothing but what our Saviour had foretold would come to pass, premonishing his Disciples to take heed of being deceived hereby, when he said, Beware of false Prophets which come to you in sheep's clothing, but inwardly they are ravening Wolves, Mat. 7.15. They could not carry on their design alone without making a party among them that professed the Gospel, nor that, but under a Religious pretence. And a party they did make to join with them in it, by such means as I shall now briefly instance in.  
1. They did it by obtaining the reputation among many, of being the Ministers of Christ, yea, perhaps of being the Apostles of Christ, which indeed some of them pretended themselves to be. Which was of great advantage to them; it being no hard matter for them to corrupt those with whom they obtained such a reputation, and to draw them in to fide with them in their design. For when once the people came to esteem them, the Ministers and Messengers of Christ, as well as Paul and other Apostles; the false Apostles than came to have a great advantage thereby of drawing them off from those that were the Ministers of Christ indeed, and of bringing them under their own conduct; because their doctrine tended to secure them from that persecution and loss of worldly enjoyments, which the doctrine of the true Apostles, when followed, exposed them to. And if the people could be brought to give as much credit to the doctrine of the false Apostles as to that of the true, as they must if they believed them to be true Apostles, though they were not: then they could be in no doubt which to follow, for they would then certainly follow them, who, as they believed, taught them how to keep this world, and yet obtain that which is to come too, rather than them who taught them to run almost a certain hazard of this, that they might obtain the next. And it was because of this advantage, that they had the persons of the false Apostles in admiration, Judas 16. Now that they pretended themselves to be the Ministers of Christ, and not only so, but that they were esteemed so to be by a party, appears by that of St. Paul, where he saith in his own vindication thus: Are they Ministers of Christ? I am more, 2 Cor. 11.23. They preached Christ indeed, as St. Paul saith; but it was of envy, strife, and contention, not sincerely, supposing to add affliction to my bonds, Phil. 1.15, 16. They envied him the honour and respect he had among the Christians, by preaching Christ and Salvation by him to them; and so they preached Christ and Salvation by him too; but yet in a way of opposition to Paul, by preaching Christ insincerely, mixing other things with his doctrine, that were more gratifying to the flesh, and thereby drawing off the respect of the Christians from Paul to themselves, which if effected, must needs add affliction to his bonds. They zealously affect you, but not well, saith St. Paul, yea they would exclude us that you might affect them, Gal. 4.17.  
And that they might not be thought inferior to the Apostles of Christ, who were extraordinarily sent, and of a higher standing than any other in the Evangelical Ministry; they also, some of them, pretended themselves to be the Apostles of Christ, that they might put the more glorious colour upon their design and arts of deceiving. Such are false Apostles, deceitful workers, saith St. Paul, transforming themselves into the Apostles of Christ, 2 Cor. 11.13. Nay, it should seem some of them did not only pretend to an equality with Paul, but also to a more unquestionable Apostolic authority than was in him. For they called St. Paul's Apostleship into question, and sought to undermine the reputation of his Apostolical authority. Upon this account, and for this cause it was that Paul was constrained to vindicate his Apostleship to the Corinthians, as he did in 1 Ep. Chap. 9 Ver. 1, 2. Am I not an Apostle? am I not free? have not I seen the Lord? are not you my work in the Lord? if I be not an Apostle to others, yet doubtless I am to you, for the Seal of my Apostleship are ye in the Lord. See farther for this, 2 Cor. 10.8. & 11.5. & 12.11, 12. & 13.3.6. They insinuated that Paul had not seen Christ, as those that were truly his Apostles had, and that he had received the Gospel which he preached, but from men and not immediately from Christ, and that therefore he might be mistaken. In opposition to which, it was that St. Paul said; I certify you brethren, that the Gospel which was preached of me, is not after man: for I neither received it of men, neither was I taught it, but by the revelation of Jesus Christ, Gal. 1.11, 12.  
But though too many were so weak as to be deceived with these men's great swelling words, yet there were others that were too wise to be imposed upon by their pretensions to Apostleship. And such were those of the Church of Ephesus for a while at least, till they fell from their first love. Thou hast tried them which say they are Apostles, and are not, and hast found them liars, saith Christ to the Angel of that Church, Rev. 2.2. As for such as were deceived and did take them to be what they pretended themselves to be, Apostles; and upon that account could give as much credit to what they said, as to what Paul said: it was no marvel if they thought themselves in a better condition by their coming among them, than they had been in by following Paul; in as much as they taught them an easier and cheaper way of being Christians, than he had done, as I have often said. And that they did think themselves in a happier condition, appears by that representation of their thoughts which St. Paul made when he said, now ye are rich, now ye are full, ye have reigned as Kings without us, 1 Cor. 4.10.  
S. 12.2. And to gain yet the more credit among the Christians, whom they laboured thereby to seduce, they pretended to promote the ends of the Gospel, holiness and righteousness, in what they did and taught. For the Gospel is so express for these, that the professors of it could hardly be cheated and corrupted in there profession of it, but under a pretence of promoting these. And therefore there is no question but that these false Apostles talked as high for holiness and righteousness, and made as great a noise about it in sound of words and name of the thing in general terms (as seducers use to do) as the true Apostles themselves. And therefore St. Paul saith that they transformed themselves as the ministers of righteousness, 2 Cor. 11.15. They were for a form of godliness in profession, though they denied it in the power and practice of it, 2 Tim. 3.5. They were wells and clouds without water, as Peter and Judas describe them? they in profession promised the furtherance of Religion and virtue, as wells promise water and clouds rain: but they were but as empty and deceitful wells and clouds in this.  
Nay they did not only pretend to holiness and righteousness as well as the true Apostles, but they pretended to more strictness in some things than the Apostles themselves. They pretended to go farther in mortification and self-denial, than the Apostles did, in imposing upon themselves and others abstinence from some meats, and from Marriage: forbidding them to marry and commanding them to abstain from some meats, was part of the doctrine of these seducing Spirits. 1 Tim. 4.18. Touch not, taste not, handle not, said they: which things, saith St. Paul, have indeed a show of wisdom in will worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh, Col. 2.21.23. They pretended that St. Paul and such as he, walked but according to the flesh, in comparison of themselves who lived a more abstemious and mortified Life, as they would have others to think.  
I think to be bold, saith St. Paul, against some, who think of us as if we walked according to the flesh, 2 Cor. 10.2. Let no man judge you, saith he, in meat or in drink, or in respect of an Holy day, or of the New Moon, or of the Sabbath days, Col. 2.16. They were for judging the Christians that followed St. Paul, as not so tender and conscientious about these things, as they themselves pretended to be. For that we see hath been and indeed still is the manner of Seducers, to pretend to great strictness in some little things which are not necessary in themselves; thereby to gain a great reputation among people of weak minds, for holiness, mortification and strictness of living, when in the mean time they are deeply culpable in other things of moment, in the eyes of those of more discerning Spirits. Like the Pharisees who were for tithing Mint, Anise and Cummin, and for divers washings, when they omitted and passed over the weightier matters of the Laws, Judgement, Mercy, and the Love of God; yea and made void the Commandments of God, that they might establish their own traditions.  
By reason of these and other like pretensions, they came at last to Separation itself, and withdrew themselves from Communion with the Orthodox Christians, as if they had not been Spiritual enough for their Communion. They went out from us, saith St. John, 1 Joh. 2.19. These are they who separate themselves, sensual, not having the spirit, saith St. Judas, ver. 19 And yet in this state of Separation, they were so far from becoming a more pure and Spiritual Community, as that they were indeed the Synagogue of Satan, as they are styled, Rev. 2.9. as being most impure, both in principle and practice; and were really Spots in the Christian Feasts of Charity, before they separated, Judas 12. And therefore it seems somewhat strange that they should fancy themselves to be more Spiritual than the Orthodox Christians. But it seems they esteemed themselves more knowing than others in Evangelical Mysteries, and valued themselves by that knowledge, and so came to arrogate to themselves the Title of Gnostics, or the Knowing men. For they to reconcile that which was indeed their corrupting the Christian Religion with that Religion itself, would needs understand the Christian Doctrine in a more mystical sense than the Apostles & Orthodox Christians did. By which, and by wresting the Scriptures of the Old Testament to an undue sense, they perverted the Gospel of Christ, making it another thing, another Gospel (as St. Paul phraseth it) than it was in itself, Gal. 1.6. And by reason of these Mystical Speculations (which they esteemed for Divine Illuminations) they conceited themselves to have fellowship with God, even then, when in point of practice they walked in ways of darkness; as we may perceive by what S. John suggesteth concerning them, when he saith, If we say we have fellowship with him, God, and walk in darkness (as they did) we lie and do not the truth, 1 Joh. 1.6. Which plainly intimates, that they grounded this persuasion of their having fellowship with God, upon somewhat abstracted from a good and holy life, (which is the proper end and use of Divine Knowledge, without which it will do them that have it no more good than it doth the Devils when they have it,) and what could that be but an opinion that their bare knowledge and belief of things, invested them with that privilege? As too many in like manner now a days hope to enjoy partnership or fellowship in the righteousness of Christ, merely upon account of their belief or Orthodox opinion, though of impure lives. And truly well might St. Paul say in reference to these Gnostics, and in this very respect; if any man think that he knoweth any thing (and values himself by that knowledge) he knoweth nothing yet as he ought to know, 1 Cor. 8.2. These mystical and unintelligible speculations, they called Science, though falsely, as St. Paul saith: and these they opposed to the plain and intelligible doctrine of the Apostles, (as the Quakers in like manner do theirs) in doing of which, they erred from the faith, as we are told, in 1 Tim. 6.20, 21.— avoiding profane and vain babbling, and oppositions of Science, falsely so called: which some professing, have erred concerning the Faith.  
Now when they had obtained a reputation among simple people, of being the Ministers of Christ, the Apostles of Christ, and of being for holiness and righteousness, and more strict and abstmeious in some things than the true Apostles were, and more sublime and spiritual: how easy a matter was it then for them to mould the poor simple and deluded people into what form they pleased, especially in things that tended to their ease in the flesh?  
And no doubt but as they pretended to Apostolical Authority and to greater strictness of life in some things, than they would acknowledge in the holy Apostles themselves; So they would pretend likewise that such compliances with the Jews on the one hand and with the gentiles on the other as they advised to and practised, did tend to the propagating of the Christian Religion; and that by such compliances they might gain upon their neighbours and friends to come more easily over to them in the acknowledgement of Christ and profession of the Christian Religion. And therefore, as it seems, they taxed St. Paul with imprudence in preaching the Gospel, and managing his Ministry in so blunt a manner as they thought he did, to the exasperating of all sorts against him. For St. Paul represented the thoughts that such had of him, as had been corrupted by the false Apostles, when he said; We are fools for Christ's sake, but ye are wise in Christ, i. e. in professing Christ or the Gospel of Christ, 1 Cor. 4.8. They thought it seems that he had not been so prudent in managing the Christian cause, as their new Teachers had taught them to be. For since they had met with those wiser methods, as they were taught to esteem them to be, they had reigned as Kings, free from those disturbances, oppositions and sufferings, which Paul's way of professing the Gospel had exposed them to. And thus by good words and fair speeches, they deceived the hearts of the simple, and caused divisions and offences contrary to the doctrine they had once learned, Rom. 16.17, 18.  
S. 13.3. When they had gained the reputation aforesaid among the simple and carnal minded Professors of the Gospel, they could by virtue thereof easily incline them without any great scruple, to do any thing they would have them, to procure fair quarter from the Unbelievers among whom they lived. And therefore to give themselves and their seduced adherents the greater liberty and ease in their minds to do such things as they did in prosecution of their worldly design, without any great scruple, they broached among them the doctrine of licentiousness under the notion of Christian liberty. They turned the grace of God into lasciviousness, as S. Judas speaks, ver. 4. Of these and the course they took in this kind, St. Peter likewise speaks thus, in 2 Pet. 2.19. While they promise them liberty, they themselves are the servants of corruption.  
By these and other Scriptures it should seem, they spread some such Doctrine as this: That the Grace of God in Christ was so large, that if men did but believe in Christ, they were in no danger of damnation, though they used a greater liberty than such as Paul would allow of. They thought it seems, that faith without works would have saved them: a conceit which St. James opposed them in, saying, What doth it profit my brethren, though a man say he hath faith and hath not works? can faith save him? Jam. 2.14. And St. Paul gives this character of those false Teachers who did resist the Truth preached by the Apostles, just as Jannes and Jambres withstood Moses, viz. that they were men of corrupt minds, reprobate, concerning the Faith, 2 Tim. 3.8. They held and taught corrupt notions concerning the doctrine of being saved by Faith in Christ.  
And when once they persuaded the people to believe such a doctrine as tended to Liberty and Licentiousness, and yet undertook to secure them of Salvation all the while, upon account of a notional Faith in Christ; what would they stick at, and what would they not do, under the notion of furthering and promoting the Christian, the Catholic Cause, either to secure or procure their worldly enjoyments, and to gratify their various lusts? Many when they perceived that by the doctrine of Faith in Christ, men were freed from the Law of Moses, in many of those things which before Faith came, the Jews were bound to observe, they were willing to understand, that this doctrine of the Faith of the Gospel gave them a greater Latitude in other things also than indeed it did. And this opinion as we may well suppose, occasioned such cautions as these: Brethren, ye have been called unto liberty, only use not liberty as an occasion to the flesh, Gal. 5.13. As free, and not using your liberty as a cloak of maliciousness, 1 Pet. 2.16.  
Nay, some it seems went so far as to think they might do things in their own nature evil, so long as they did them for good ends; to sin that grace might abound: and would have fathered this opinion on the Apostles also, Rom. 3.8. As we be slanderously reported, saith St. Paul, and as some affirm that we say, let us do evil that good may come.  
From such Libertine doctrines as these false Apostles broached under the notion of Evangelical privileges; and to procure the more Converts to the Christian profession, sprang, as it is very probable, those cursed practices which turned to the reproach of Christianity, and to the hindrance of its progress, of which we read in 2 Ep. of St. Peter, and in the Ep. of Judas and other places.  
It's true they were not probably so bad at first as they were at last, but were led from one error to another, till they arrived at last to monstrous heights of wickedness: as we have also seen some in our days have done, who began but in Antinomianism at first; Evil men and seducers, saith St. Paul, (speaking of those false Teachers,) shall wax worse and worse, deceiving and being deceived, 2 Tim. 3.13. 2 Thes. 2.10, 11.  
S. 14. Shall I now need after all that I have said touching the design the false Apostles drove and the manner how, to say any thing farther to unfold the working of the Mystery of Iniquity in the Apostles days? Seeing all upon the matter, which I have hitherto said, tends, as I apprehend it, to show what we are to understand by those words of St. Paul in the 2 Thes. 2.7. For the Mystery of Iniquity doth already work. However take this farther account briefly; In a Mystery there is one thing hid under another: So that the inward and more secret part, is hardly discernible but to considering men. So it was here in the business before us: The worldly design of the false Apostles and their corrupting the Christian Religion to accomplish it, were obscured and hid under a show and profession of Christianity and Religious pretences, as that the Gospel did allow of what they did, and stood in need of some things they did, to promote it.  
Before the Gospel came, the Iniquity of the Gentiles, abominable Idolatries and gross impurities both in worship and manners, was openly professed and practised. But when the Gospel by coming among them had prevailed against these things, and had turned them from dumb Idols to serve the living God: Then Satan who, as St. Paul saith, can transform himself into an Angel of Light, did by his ministers labour to corrupt and entangle again, those who were once clean escaped from them who lived in error, the error of Gentilism: but not so as to profess Gentilism again, but under a show of Christianity to return to it in part. The Devil was too subtle to appear so openly as to tempt them to return to downright Gentilism again in the grossest kind. For the Gospel had come among them with such demonstration and power, by the signs and wonders, and mighty deeds which did accompany it, and by that means had so triumphed over the Religion of the Gentiles, that the Devil could have little hope of prevailing with them to return to downright Gentilism again, who had been but lately so convinced of the truth and excellency of the Christian Religion, as to be brought to renounce Gentilism and to profess Christianity. But he thought it best as the case stood, to go another way to work with them, and to put them upon corrupting the Christian profession by degrees, by mixing something of Gentilism with it under the notion of being consistent with it; yea as tending to promote it, by reconciling the heathen to it by meeting them half way. And that wherewith the Devil, in temptations of this kind, baited his hook, was by insinuating that by this means they might keep fair quarter with their Infidel neighbours, render themselves in some sort friends to the world, stave off persecution, and retain their worldly possessions, together with their Christianity. This I apprehend to be the Mystery of Iniquity of which the Apostle speaks as then already working.  
But when the Apostle saith, the Mystery of Iniquity doth already work, referring to the time then present, he implies that the spreading and more eminent prevailing of it, was to be expected afterwards in time then to come: and to this agrees the scope of the place as well as the form of words and manner of speaking there used. For when he saith, only he who now letteth, will let, until he be taken out of the way; it's evident that the more general spreading and prevailing of this Mystery, was for the present hindered, by that which in time would be removed, and that then it should get up to its height. I will not undertake positively to determine who or what is meant by the he which the Apostle saith now letteth. But this I say, that if the false Apostles corrupting the Christian Religion for worldly advantage, under pretence of that Religion, was not a Mystery of Iniquity, and such a Mystery of Iniquity as was then working, than I confess I cannot imagine what was. But if it were, then that which then hindered all such as professed the Christian Religion (as the corrupt Christians did) from rising to any considerable greatness in the world, must in all probability be it which did then let or hinder that mysterious design managed under pretence of that profession from coming to that growth which afterwards it came to, when that impediment was removed out of the way. And what did or could so much hinder such as professed Christianity, from rising to worldly greatness, as the than Roman power as Heathen? which was so far from preferring men for the Christian profession sake, that it did depress and keep them under upon that very account. And if that were it which did let (and you see what reason there is to think it was) Then the first Bishop of Rome as Popish, and those that succeeded him, (who when the Roman power as heathen was removed, and now become Christian, did by advantage of that and by corrupt arts under religious pretences, rise to that greatness in the world as to cause the world to wonder after them,) do fairly seem to be prophetically pointed at by the Apostle, as those which should carry on the Mystery of Iniquity to a greater height and prevalence, when that which hindered was taken out of the way, than it could reach to in the Apostles days.  
But I need not lay the stress of proving the Authors of Popery to be the Actors of the second part of the Mystery of Iniquity, upon this contexture of Scripture I have been beating upon: for the thing, I suppose, will appear evident enough of itself, if there had been no such thing written as what we have in 2 Thes. 2. For if they out of a worldly design have corrupted the Christian Religion under pretence of Religion as the false Apostles did, Then they must needs be found workers of Iniquity in a Mystery as well as they. And whether they have or no, comes next to be enquired into: which brings me to the Second part of what I was to discourse, and that is to justify my comparing the Authors of Popery with the false Apostles, in managing a carnal and worldly design in corrupting the Christian Religion under pretence of practising and promoting it.  
S. 15. To prepare my way to this, I shall premise for our better understanding; that though the design and practice of the false Apostles and the Authors of Popery, agree in the general nature of them; yet they differ in some circumstances. But then that wherein they do differ, does not tend to extenuate, but to aggravate the iniquity of the design of the Authors of Popery, and to render it more criminal than the same design was, whiles, and as it was managed by the false Apostles. The false Apostles acting their part in times of open opposition against Christianity, and of persecution for so much as but confessing the name of Christ, were under a sore temptation of doing what they did at the first, only to save their lives, and to preserve and get a livelihood in the World. Whereas those that gave the first rise to Popery, taking their turn in the world in Halcy on days and peaceable times, when persecution for confessing Christ, was not only ceased, but them when the profession of Christianity was grown into honourable request with High and Low, they were under no such temptation of doing what they did in the way of their design, either to save their lives or livelihood, or to obtain an honourable estate, becoming Bishops of the Churches of Christ, being therein prevented by the bounty of Christian Emperors. But their design and the m●●ns used to effect it, was founded in an excessive thirst and exorbitant desire after greatness and worldly domination exceeding all bounds of moderation. And this difference renders the iniquity of the worldly design in the false Apostles, but little in comparison of what it was in the Authors of Popery. Solomon saith, Men do not despise a thief, if he steal to satisfy his soul when he is hungry, Prov. 6.30. They pity such as through a kind of seeming necessity are drawn to do that which yet is no wise-justifiable under such a Circumstance, when the same thing done by another under no such temptation, is looked upon with indignation.  
To acquaint you then with the first rise of Popery as founded in a worldly design, as at the first I acquainted you with the rise of the false Apostles and their corrupting the Christian Religion founded in a design for this world: I must first represent to you the ill use which some of the Bishops made of that peace and prosperity which the Church of God at last came to enjoy, when the Emperors and Rulers of the world became Christians themselves, and employed their power and greatness to encourage and farther the profession and practice of Christianity. For when the Bishops of the Churches came not only to be protected in the discharge of their Function by public Authority, but also to be greatly honoured, and highly advanced for their Profession and Function sake; some of them were not able to stand under so great a weight of honour as was cast upon them, without being puffed up and transported with Pride and Ambition. And this Pride and Ambition put them upon striving and contending for precedency, pre-eminence, and superiority of Jurisdiction, which settled at last in a claim of Supremacy, made by the Bishop of Rome in arrogating to himself the Title of Universal Bishop, over all Bishops and Churches in the world. And out of this pretended headship grew by degrees, the whole body of Popery, by which the Christian Religion hath been corrupted.  
This exorbitant Power, claimed by the Bishop of Rome, could not be upheld and maintained without the assistance of such other Bishops and Presbyters as were willing to own and defend this headship. Nor could that be expected without their sharing in the worldly advantages to be obtained thereby: Nor could that grandeur which they designed for themselves, be maintained without a suitable Revenue: Nor such a Revenue be raised, had the plain, honest, and moderate methods of Christianity been observed in it. For if those methods could have been observed, and their turn served thereby, they would never have been at the trouble of inventing and defending new ones.  
That these ends designed therefore might be served, certain additions to, and corruptions of the Scriptures and Christian Religion, were pitched upon as the likeliest means to obtain them: but yet to be managed so, as that the people might be persuaded that those additions and corruptions were either parts of Christian Religion, or necessary means to promote it. And these additions and corruptions are the things which we call Popery, and not any other things though held and done by Papists, which yet are agreeable to the Scriptures, and which other Christians hold and do as well as they. I do not say, nor indeed think that the first Authors and beginners of Popery, had in prospect, or did practise all the additions and corruptions which afterward were found out by their successors, as necessary to secure and uphold the Usurped Power and Greatness. No more did their predecessors the false Apostles begin with all the evil devices which they were afterwards led to, to carry on their design.  
I shall now therefore come to instance in some of those additions, and to show how they fall in with this worldly design projected by the Authors of Popery, and how like they look to what was designed and done by the false Apostles. It may be every one of those additions in difference between Protestants and Papists, may not directly tend to promote their worldly design, though many of them do remotely, which do not immediately: But yet that will afford them no relief though so it should be: Because when men invent some errors, for no other reason but because they are serviceable to them in their carnal and corrupt designs; it is not unusual for God then to give up such men to other absurd opinions and practices, though not serviceable to them in any such way. Because they received not the love of the truth that they might be saved, (but the love of some errors, instead and under pretence of truth, that they might compass and bring about their worldly design) therefore, and for this cause, God shall send them strong delusions that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness, saith St. Paul, 2 Thes. 2.10, 11, 12.  
I intent not to dispute the several points in difference between Papists and Protestants, or to prove them to be such additions and corruptions as I term them to be: for that hath been done many a time over sufficiently and abundantly already by Reformed Authors. But methinks it should go as far and signify as much with the Popish Laity, if not much more, as a just and full confutation of those additions as erroneous would do, when they shall come to see how they have been abused and imposed upon by their Leaders and Guides, and made to believe and do such things for the saving of their Souls, as have no such tendency, but the contrary: and by dancing after their Pipe have been made use of as Engines, merely to work their ends and to serve their carnal design by them: to squeeze and drain them to fill themselves: or as men make use of horses to carry them out of the dirt and to ease themselves by their labour. Which puts me in mind of the woman that sat upon the Beast, having upon her forehead a name written, Mystery Babylon the great, etc. Rev. 17.3.5. All that I would desire of the Laity is, that they would see with their own eyes, and use their own reason in the things I shall now lay before them, and not suffer their Clergy to blow out the Candle, or to hoodwink them, while they play tricks and pick their pockets.  
In giving instances of the Popish corruptions, by which the design of domination and worldly greatness hath been begun and carried on by the Romish Bishops and their Seconds and assistance, under a Religious pretence, I shall begin with that which was laid as the foundation of the Papal fabric.  
S. 16. First then they would bear the world in hand that the Bishops of Rome successively, are St. Peter's successors, and as such are invested with a kind of Apostolical Authority, and their See the Apostolical See; and that as St. Peter was superior to all Bishops and Presbyters in jurisdiction; so they, as his successors, are so too: Yea, that the Bishop of Rome, for the time being, is Christ's Vicar on Earth, and visible Head of the Church.  
Which claim of theirs puts me in mind of those who said they were Apostles but were not, but were found liars, Rev. 2.2. And if it shall be affirmed that the Bishops of Rome are successors of these in their design and pretence; they themselves have given a more cogent proof of it, than ever they did of being St. Peter's successors in such headship and power as they pretend to.  
But as the false Apostles by pretending to be Apostles indeed, when they were nothing less, did procure to themselves such a reputation with those that were deluded by them, as did greatly advantage them in that worldly design which they undiscernedly carried on under that pretence; just so have the Popes, by making their deluded adherents believe that they are St. Peter's successors, Christ's Vicars and head of the Church, raised to themselves such a reputation as is greatly advantageous to them also in the like but greater worldly design of theirs.  
For as the Proselytes of the false Apostles were by their delusive persuasion, made not only pliant, but even zealously active in serving them in their design; so have the deluded adherents of the Popes been in like manner, in serving them in theirs. Into what mould may not such men cast the people, when they have insinuated themselves into their opinion, to be such marvellous men as they pretend themselves to be? The Galatians though after the false Apostles had corrupted them, began to look upon Paul with a jealous eye, as if he had been their enemy, by exposing them to that trouble in professing the Gospel, which the other taught them how to avoid: yet so long as they retained that veneration for him which sometime they had while they esteemed him the undoubted Apostle of Christ; they could, if it had been possible, have plucked out their very eyes to have given him, as he saith, Gal. 4.15, 16. And when the false Apostles were taken for true ones, they had such an interest in the deluded people thereby, as that they did even what they would with them. Which made St. Paul say, ye suffer if a man bring you into Bondage, if a man devour you, if a man take of you, if a man exalt himself, 2 Cor. 11.20. Words doubtless applicable to the Popish Laity upon as great reason, as ever they were to the deluded Corinthians: So great is the power of false opinion, when men, whether false Apostles or Popes, are taken to be what they least are.  
Besides, as this lofty claim and high pretence of supremacy and headship over the whole Christian world, prepared the Pope's way for commanding and doing what he pleased among them that received and owned him in that capacity: So it was the direct road to the highest pitch of Vain Glory; that is, of being esteemed and honoured for what he is not; since all m●n are wont to proportion the honour they give to men, according to what they esteem them to be. And honey is not sweeter to the mouth, than honour and glory is to ambitious minds. And therefore if Diotrephes loved to have the pre-eminence, and the false Apostles thought it a prize worth striving for, to be counted the head of a small party, when but low and kept under in the world; how was his Holinesses fancy tickled, may we think, with the contemplation of being Universal Head of the whole Christian World! And what would not ambitious men give or do for such a purchase, and to keep it when they have it? Simon Magus we know would have purchased the power of working Miracles as the Apostles did, with money: but for what end? but that he might not be outdone by the Apostles, and so lose that high esteem he had among the people whom he had deceived with his Magic, as if he had been the great power of God, even as the Popes have done by their Arts. I appeal to the Papists themselves: is it not apparent that honour from men was a great part of the prize for which the Bishop of Rome ran, when he first laid his design for Universal Bishop, and to bring all others under him? And hath it not been a sweet morsel to his successors for the time being, to be adored by the people as St. Peter's successor, as Christ's Vicar and visible head of his Church, and to be saluted with the appellation of The most Holy Lord the Pope, and to have Kings do homage and kneel to them, yea, and to kiss their very feet? That Pope understood well enough what he said, when he said, What need of the Net when the Fish is caught? Certainly this seeking and receiving honour from men at this rate by the Popes, hath been no very good argument to prove themselves St. Peter's successors, who was so , as we know, of being worshipped by Cornelius, and of receiving too much honour from men when he had wrought a Miracle indeed: for he said, Ye men of Israel why marvel ye at this? or why look ye so earnestly on us, as though we by our own power or holiness had done this? Act. 3.12.  
Unity in Religion indeed hath been pretended as the reason of the necessity of such an universal visible Headship, as the Bishops of Rome have claimed: But unity of Consent and endeavour in the people to honour them as such, and to maintain them in that magnificence which hath followed that pretence and claim, hath doubtless been at the bottom when the other hath been at the top; as is visible in the effects of it. If this were not so, they would never so patiently endure those many differences and bitter contests about Religion as they do, which are among the several Orders of men under their Government, provided they do but all agree in owning the Pope and his claim of Succession, Supremacy, and Universal headship: Whereas let any but whisper any thing against this, and he shall quickly find a watchful eye over him, and a heavy hand upon him. So that 'tis self-interest which is the White aimed at, that still governs in the use of what power and pre-eminence is obtained, though other things, to cover the design, are pretended.  
S. 17.2. Another of their corruptions, is a pretence to an Infallibility in the Popes, in their Decrees, Canons, Constitutions and Determinations, derived from St. Peter, by virtue of their succeeding him. Not that it can be reasonably thought that they can in earnest believe any such thing concerning themselves: For several things uttered and done by them, or some of them, have bewrayed their own misgivings as to this, as I could show: However they think fit to set a good face on't outwardly to the world, as being a thing necessary and useful for the carrying on of their worldly design. For by persuading the people to believe such a thing concerning them, they get a great advantage to make them become perfectly their creatures. For if the people be made to believe that the Popes are Infallible and cannot err in the things aforesaid, than they can have no pretence to dispute any thing imposed upon them by them, but according to their own belief, must become perfectly Vassals, and yield absolute obedience to them: A thing, than which, what could be more cunningly contrived by the Popes and their Confederates, to serve their ends upon the people?  
S. 18.3. And because several Religious Orders of men were thought as necessary to support this Ecclesiastical Monarchy, as the Janissaries and Bassa's are to support the Turkish; therefore some things likewise were thought necessary to procure reverence and respect to the Pope's dependants in their several Orders and Degrees, to the end the people might stand the more in awe of them, and be the more ready to yield Obedience to them in execution of the several Offices and Orders they have received from the Pope their Head. One of which is a power of Absolution and Forgiveness of sins, vested in their Priests. Another is a power of making a God for the people to worship, by Transubstantiating the Bread and Wine in the Sacrament, into the Real Body and Blood of Christ: And who would not be glad of the favour of such wonderful men, and do any thing to please them? And by Auricular confession to a Priest, another of their corruptions, they lay the people under their mercy, being thereby masters of their Secrets, besides the advantage of giving intelligence in special cases, which must needs keep them in a continual awe of them. And by their receiving the Sacrament in both kinds, when the Laity are suffered to receive it but in one, (another of their corruptions) a great and sacred difference forsooth is put between the Clergy and Laity. And besides, the effect of the people's public Devotions, is made to depend upon the intention of the Priest, another corruption; and therefore no need of having their Divine Service in the Vulgar tongue, another corruption likewise added to that: All still tending to make the people the more dependant upon the Clergy, and the more governable by them in all things, while they live, and to be in the better disposition to be directed and prevailed upon by them in disposing of a good part of their Estates to the use of the Church, when they die.  
S. 16.4. Although the Scripture saith, that every one shall bear his own burden, and give an account of himself to God: and tho' Christ hath said Search the Scriptures, and the Bereans for doing so were highly commended; yet in contradiction hereto, the doctrine of Implicity faith is set on foot; by which men are taught to believe as the Church believes, i. e. as their Priests believe, they believing what the Pope, or the Pope and a General Council of their own, have defined for matter of faith. And this also is one of their corruptions; and the forbidding the Laity to read the Scriptures without licence from their Bishop, is another; and so is their Tenent that Ignorance is the mother of devotion. And what is their end in these things? Unity in the faith, and to keep people from running into heresy, is pretended: (and is not putting out a man's own eyes that he may be led by another, a good expedient not to miss his way?) but their end is to secure their corrupt principles and fraudulent arts from being inquired into by the people; and that the Laity may depend upon them as infallible Oracles, even in those things which are imposed upon them under one Religious pretence or other, when in truth it is but to serve the Pope and his Clergies interest, and to work their ends upon them undiscovered. It is that the people might entirely and tamely resign up themselves to them, and be wholly at their dispose in what they would have them believe and do, though otherwise it should seem to them never so unreasonable. And therefore Bellarmine (de Rom. pontiff. l. 4. c. 5. fin.) was not ashamed to affirm, that if the Pope should err in forbidding Virtues and commanding Vices, yet the Church were bound to believe Vices to be good and Virtues bad, unless she should sin against conscience. But when the blind that are led and the blind that lead, are both in the ditch, it is not their saying they were led thither, will help them out.  
S. 20.5. Furthermore, although Christ upon occasion of the two disciples desiring of him that they might sit the one on his right hand and the other on his left in that temporal Kingdom they fancied he was to have, said to Peter and all the Apostles, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise Authority upon them, but it shall not be so among you: I say, though this be so express as you see, yet notwithstanding the Pope as pretended successor to St. Peter, claims a Supremacy over Kings, and a privilege to be appealed to as the last and highest Tribunal upon earth. And in case any Kings turn heretics to him in denying his Claim and casting off his yoke, he takes upon him a power to chastise them; to excommunicate them, and then to depose and dethrone them, and to dispose of their Kingdoms, and to absolve their subjects from the duty of their allegiance to their natural Prince.  
And for what reason is this swelling power of overtopping Kings assumed? The pretence is, that the Pope as head of the Church being Superior to all Christian Kings, as being but members of that body whereof he is head, they upon that account are under his conduct and government in using their secular power for the interest of the Christian Religion and Catholic cause, and for the chastising of such as are heretical, or undutiful and disobedient. This is the Pretence; But the true design is to render the Pope the more magnificent and venerable, the more awful and terrible in the eyes of all, and to lift him up to the highest pinnacle of worldly Pomp and greatness attainable in this world, and to use the power and interest of such Kings to support and secure him in his Pontifical Chair of State, and as executioners of his wrath and displeasure against all that shall but peep and mutter any thing against him, or any of his decrees or orders, or give him the least disturbance.  
That this is the design, tho' the other be pretended, appears in that the Pope is well enough contented that these Kings should tolerate or connive at any wickedness in their Dominions, though never so dishonourable to Christ and Christianity, and destructive to his Religion in the power of it, provided they be but tender of his Interest, and will not connive at any Affronts put upon his Government as Papal. Men may do what they will, provided they meddle not with the Pope's Crown or the Monk's bellies, was the saying of Erasmus.  
S. 21.6 Again, as the Popes do claim a supremacy over Temporal Princes for themselves, so they do a privilege and exemption for their subordinate Clergy from the Temporal power; 
Concil. Trid. Sess. 25.  as holding immediately under their Ecclesiastical Head, the Pope: which is another device to strengthen their Interest. For hereby all his Clergy are the faster tied and engaged to their grand Master the Pope, and at the greater liberty act securely in abetting his Interest and serving his designs, as occasion and opportunity serves.  
S. 22. 7. As the false Apostles broached Doctrines tending to Licentiousness, to increase their party and strengthen their Interest: so the Authors and Founders of Popery have set on foot certain corrupt doctrines, good for nothing but to increase their party and wealth thereby, and to strengthen their Interest. Such is that of a pretended power vested in the Pope, and from him derived to every Priest, of absolving men and forgiving their sins upon such easy terms as the confessing them to the Priest, and doing such slight Penances, as he out of his Indulgence to them, if they please him, is pleased to appoint.  
And which is yet worse, if worse can be, viz. the Doctrine of the Pope's power, not only of granting Indulgences for Sins past, but also Dispensations to commit them for time to come. And that such a power is pretended to, we learn from Authors of their own. Espenseus hath told us, that They allow not only the Laity, but also their very Clergymen to dwell with Whores and Harlots, and to beget Bastards, for a certain Tax. Comment on Tit. p. 478, 479. Also, De Continentia Lib. 2. Cap. 7. And the Princes of the Roman Empire assembled at Noremberg, in the years 1522, 1523. complained that the Popes sucked the marrow of the people's Estates by Indulgences, and that they heightened the imposture by their hireling Criers and Preachers, and that Christian piety was banished, while to advance their Market, they cried up their Wares, for the granting of wonderful peremptory pardons, not only of Sins already committed, but of Sins that shall be committed. So that by the Sale of these Wares, as they said, together with being spoiled of their money Christian Piety is extinguished; while any one may promise himself impunity, upon paying the rate that is set upon the Sin he hath a mind to commit, Fasciculus rerum experendarum, fol. 177, 178. And if the people can believe that the Pope hath power by his Dispensations to bear them out for money in such Immoralities, they may as well believe also that he hath power to dispense with their taking of such Oaths, and entering into such Obligations which they never intent to keep, or to do any other thing as bad, especially if it any way tend to the advancing of the Catholic Cause. And if so, by what Test can they be discovered to be really what they are, when they have a mind to conceal it? or what security can such Oaths or other Obligations be to Protestant Princes, of their true allegiance to them?  
And what is said in this is the more considerable, it we add thereto those other two lose Doctrines of theirs, the one touching the lawfulness of their breaking Faith with Heretics, such as they esteem Protestants to be, and the other the Jesuitical Doctrine of Equivocation with mental Reserves. Wherein also they exactly follow their Leaders, the false Apostles. For they, as I have showed, thought, or at least taught, that in some cases they might deny Christ in word, so they did but retain a belief in him in their hearts; and partake with Idolaters in their Idol Sacrifices, so they did but retain in their minds a belief that there were no other Gods but one, and intended not any honour to the Idol.  
The very complexion of these, and such like Doctrines, shows them to be calculated, not to promote Religion and Virtue, but to hook in filthy lucre, to gratify any that will but be for them, in giving scope to their Lusts, and to set men free from all ties of Religion and Conscience, when they stand in the way of their Cause and Interest. That which the Prophet of Old from the Lord charged upon the Priests, then when he said, They eat up the sin of my people, and set their heart on their Iniquity, Hos. 4 8. falls upon these men. For as those were desirous to have the people sin that they might have the more Sin-offerings: So these are willing, we see, that the people should have liberty allowed them to sin, provided they will but buy the more Indulgences and Dispensations.  
And such likewise is their doctrine of Assuring men of pardon when they are going out of the world, tho' they have lived never such wicked and vicious lives before, upon condition of Contrition and Confession to a Priest: Yea upon condition of that Confession and Attrition alone: which, as they define it, is a grief for sin arising only from a fear of Hell. And I should think no wicked man that believes or fears that there is a Hell, can lightly be without such a sorrow at last. And if men could be made to believe or hope that they may keep their sins and yet be pardoned, at least upon such easy terms as we see they are taught to believe they may, it would then be matter of wonder that there is no more, rather than that there are so many Papists in the world.  
Such doctrine as this is, doubtless, the reason, why now and then some profligate persons, and so many Thiefs and Murderers, when condemned to die, turn Papists, that were no better than practical Atheists before.  
S. 23.8. And yet lest their lose principles and practices should render them too much suspected for Irreligious, they, just as the false Apostles before them, would seem to be even more devout in some things than the purer Christians that oppose them in their carnal designs. And therefore they have imposed upon themselves and their Votaries certain things, as parts of Religion, which God hath not made so, and are more careful to observe them, than what God hath commanded; as the Pharisees before them were, in reference to their traditions. Such is their abstaining from some sorts of meats upon such and such days; not upon a Civil account, which may lawfully be done, but upon a Religious account. And it's well if, at least, many of them do not make more conscience of eating flesh on a Friday than to swear or lie. The exercising certain severities upon their own bodies at certain set times of the year by way of Penance: the restraining those that are in Religious Orders from Marriage: the Vows of Poverty and Single life, are also things of like nature with those which the false Teachers in the Apostles times imposed upon their Proselytes, as I have showed. And so was the worshipping of Angels, a thing which these Popish Christians also teach. Nay they pretend to make show of such great love to Christ more than others do, as that for his sake they worship such as are related to him, as the blessed Virgin Mary and other Saints: And not only so, but to worship his very Picture, and to have in sacred esteem the very Relics of his servants, or those which they esteem to be so: Like the Pharisees of old, who builded the Tombs of the dead Prophets, and garnished the Sepulchers of the Righteous that were dead; when at the same time they persecuted those that were living, as these also have done.  
By such arts as these they have made a covering, such as it is, for their Irreligious designs, by which they have deluded people of gross minds that are influenced by sense in the way of Religious worship, as Superstitious and Idolatrous persons always have been, but have misapprehensions of the Nature of God, and of that Spiritual worship which is agreeable to his Nature and acceptable to him. Which also makes them think that the eating of Christ's Flesh and the drinking of his Blood in the Sacrament in a natural and proper sense, is that which is available: like the Capernaumites, who said, how can this man give us his Flesh to eat? understanding him in a gross sense, when he had said to them, The bread that I will give is my flesh, which I will give for the life of the world: And except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, Joh. 6.  
Moreover, to raise yet the greater opinion in the people of the goodness of their way, they engross the whole of true Christianity to themselves, styling those and those only of their way, the Catholic Church; denying Salvation to belong to those that are not of it, accounting them Heretics. Herein likewise following the guise of the false Apostles and their Disciples, who laboured to engross to themselves the name and reputation of the most Knowing and most Spiritual, separating from the rest of Christians, as if they themselves only had been the true Church, thereby to put the better colour upon their corrupting the Christian Religigion, and the worldly end for which they did it.  
S. 24.9. And then to fill the Church's treasuries, and to draw to themselves the wealth of the world, and thereby to support all their glory and grandeur, and to glut themselves with sensual pleasures and delights, they have used other methods and Arts also. One of which is the doctrine of the Merit of good works; For when the people are made to believe that they may by good works, Almsdeeds, and Donations to pious uses, make satisfaction to God, procure exemption from Purgatory, and merit Heaven; and by abounding in them may supererogate; and not only merit enough for themselves, but have to spare for others; Then it is no hard matter to persuade them to be very liberal and kind to their Ghostly Fathers while they live, being to them in God's stead to pardon them, and to leave a considerable part of their estates to the Church, when they die.  
The forbidding Marriage to the Clergy serves to the same end also; which may be one reason of that restraint. For when they, especially those of the higher degree that have great Estates, can leave no Children lawfully begotten to inherit; who is likelier to be their Heir than the Church? especially considering that the Canon Law allows not Regular Bishops to dispose of their Estates by Will.  
Another device to get money, is the Tax of the Apostolick-Chancery; a grant by several Popes of Pardons, at such and such a price for thousands of years, though their sins be of a deep die. It is true, there are, I must needs say, very good pennyworths to be had, if the Ware be not counterfeit: One may have that for 18 Pence, 2 Shillings, or half a Crown, that a man would give all he is worth for, be it never so much, were he sure he should not be cheated in his purchase. But as for all those that have faith enough to believe the Infallibility of the Popes, in assuring them of Pardons at such cheap rates, (and if they question it in this, they may question it in all the rest,) methinks there should not one of them fail to buy one of these Pardons that can go to the price of them: and who cannot? And if so, who can count the vast sums of money which we may reasonably conceive this device will bring into the Pope's Exchequer from age to age?  
Another Engine for the same purpose, is Shrine Oblations: that is, the Offerings which the people make when they go on Pilgrimage to visit the Shrine of such or such a Saint, whether voluntarily, or in a way of Penance. And the Treasuries of the Shrines of some eminent Saints, are upon this account so rich, as that it's said they may vie it with the Treasuries of Great Princes.  
Another Screw is, Commutation of Penances; that is, the buying off the doing of such or such Penance, for so much money as the Confessor or Ghostly Father shall be pleased to excuse them for: and he knows well enough how to put the price according to the ability of the purchaser; and so he doth also how to make the Penance greater or lesser as he pleases. And this falls out so often, and with so many in all Popish Countries, that the Income thereby must needs be very great, besides the ordinary Tithes they receive.  
The fictious doctrine of Purgatory, to name no more, is, I assure myself, none of the least of the Artifices of the Founders of Popery, to accumulate a prodigious mass of wealth: of which Doctrine and device, take this brief account. First, The people are made to believe, that though God pardons Mortal Sins to the truly penitent, so as to free them from Eternal Torments; Yet since they have much Venial Sin and Corruption, in which ofttimes they die, not having made sufficient satisfaction by Penances enjoined them here, they must expiate these, and satisfy for them, by suffering the pains of Purgatory. And farther, they must believe also, that the Church hath a Treasure or stock of Merits arising out of Works of Supererogation done by such as have merited more than enough for themselves, the overplus still running into the common stock: and that the Pope, and Priests from him, have the power of disposing and applying these out of the common stock to particular persons that need them. And farther, they are taught to believe that this Treasure of the Church is not drawn out and distributed but by Indulgences: and that since these Indulgences are for the relief of the Church's Indigences, they are not to be obtained without being purchased. Now when the poor deluded people are made to believe all these idle Fictions for real Truths, and come to have their Consciences awakened on their Deathbeds; what will they not give to obtain these Indulgences, and for Masses to be said, and Prayers to be made, that they may be delivered from Purgatory, a place of Torment little less than Hell. Skin for skin and all that a man hath, will he give for his Life; how much more for his Soul! So that the fruit and effect of this device, as we may well conceive, is no small or inconsiderable thing. And therefore it was no less truly than wittily said, The fire of Purgatory keeps the Pope's Kitchen warm, and makes his Pot to boil.  
I shall instance in no more: but these I have named are some of the Arts, and part of the Craft in the Mystery of Iniquity, by which, Demetrius like, they get their wealth. And truly so vastly great hath been the Annual Income of the Court of Rome from all Nations of their Communion, that according to the account given from amongst themselves, by Matthew Paris for one, (M. Par. Hist. An. 1252.) its yearly Revenue from England alone, by one way and another, more than I have named, amounted to no less heretofore, than twice so much as the than King's Revenue. No marvel then if the Bishops of Rome, and their Cardinals, formerly poor Priests and Deacons, are now become Illustrious, and for Pomp and Magnificence, able to vie it with great Princes, and to raise their Families, Nephews and Nieces, to Dignities and Fortunes very great, as is well known to the World.  
S. 25. And now I having made this Comparison between the  Apostles and Founders of Popery in their worldly design and cursed means of accomplishing it; all that I shall desire of the Lay Catholics, as they call themselves, is, that they would but bestow so much consideration upon what is here offered, as by which they may come to make an impartial judgement whether or no I have wronged the latter by comparing them to the former. And if I have not, as I doubt not but they will find I have not, if prejudice and prepossession do not make them err in judgement, as too frequently it is wont to do; Then methinks I should not need to use one word to persuade them to desist from following their guides any longer blindfold by an implicit faith; for their own Interest both spiritual and temporal, which useth to be most prevalent with men, will prompt them to this. Can they possibly think it safe for them to commit themselves to the conduct of those, who directly follow the tract, and tread in the steps of the false Apostles, who for self ends and worldly advantage, Avarice and Ambition, betrayed the Religion of the holy Jesus, and the Souls of men? Solomon says, In vain is the net spread in the sight of any bird. And will they be more silly than the fowls of the Air, in not endeavouring to make their escape when the Snare is discovered to them? Remember this and show yourselves men, may be said to them, as once it was by the Prophet to others.  
But we know the manner of these men's Guides; either they will not suffer them to read discourses which detect their fraud: or if they happen to hear or see any thing of that nature, they can, as they would have them think, blow off all with one blast of their mouth. I do therefore hearty wish that the Laics I speak of, would at last be so wise for their souls as to consider, That when their Clergy, whom they follow by an Implicit faith, do make their defence against us in what we charge them with, they are then concerned in point of a Carnal self interest: and where that rules and is predominant, it still obliges men to put the fairest colour they possibly can upon their Cause, though never so bad, without regard to truth; that not being the thing they strive for, but their selfish interest. And it is the manner of such men, when they have done so, to glory over their Adversaries from the teeth outward, as if they had laid them dead at their feet: When at the same time inwardly they feel themselves struck to the very heart by the clear evidence and unresistable force of their Adversaries reasonings. And the reason of their doing so is, because they find that thereby they can preserve their interest among the people that have given up themselves to them, and pinned their faith upon their sleeves; this course of theirs serving their end as effectually as a real confutation would do.  
And herein also they as evidently follow the steps of the false Apostles, as in any of those other things I have instanced in. For although they, the false Apostles, could not stand before the powerful conviction of the faithful Apostles, but found their hearts to sink within them, as to the Cause they maintained, as knowing in their consciences they were not able by the strength of truth to defend it against the assaults of the holy Apostles: yet than they would in face and outward appearance, glory and boast, as if they had the victory, and all because they had no other way to hold their party to them and to carry on their design, which they were resolved to stick to, whatever was said against it: and also because they found that this course of theirs would do them as much service as a demonstration would do among their credulous followers, who hung upon their lips, and were willing to take all they said upon trust, as suiting most with what they liked best. See for this the 2 Cor. 5.12. We commend not ourselves again unto you, saith St. Paul, but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart: meaning the false Apostles,  
All that I shall add is only to observe from what was last delivered, That the false Apostles even then when they set the best face upon their Cause, and gloried over their opposers, and carried it outwardly with never so great confidence and boasting; yet since their own corrupt Interest was concerned in the Contest, there was just cause for their followers to suspect what they pleaded in their own defence, and that it was wisdom in them that did so, and folly and unhappiness in those that suffered themselves to be imposed upon and deluded thereby, without looking more narrowly into the matter themselves, as those did who tried them that said they were Apostles but were not, and found them liars, Rev. 2.2. And if so; then in as much as a Corrupt self interest of Popish Guides is also concerned in and depends upon the cause they labour to defend, as I have showed; those who have committed themselves to their Conduct, have no more reason to be confident of the goodness of their Cause upon the account of the confidence and boasting of those who undertake to defend it, than the followers of the false Apostles had in reference to their cause: But in point of greatest prudence are concerned to look upon all they say with a jealous eye, and with the greatest care and diligence to scan the matter themselves, and to search the Scriptures themselves, and impartially to consider as well what is said against them and their Cause, as what is said for it and them, and not carelessly or desperately to venture their souls upon such men's confident pretences, whose Corrupt interest it is to deceive them.   

APPENDIX.  
WHat you shall find in this Appendix was first intended to be brought in by way of Digression at the close of the Answer to an Objection from St. Paul's Compliances, at the end of the 9th. Section of the foregoing Discourse, to which it properly relates. But it's running out to such a length as it hath done, hath altered that intention, as tending to too great an interruption in the line and method of that Discourse. And I have the rather thought it meet to add this to the whole Discourse, lest any should think a compliance in the use of some undetermined circumstances in the administration of God's Public Worship, should be of like nature with the corrupt compliances of the false Apostles and their party, discovered in the said Discourse. That which I have to add therefore upon the foresaid occasion, take as follows.  
From what hath been said in the foresaid Section touching St. Paul's Compliances, somewhat may be observed which may be of good use to Christians in many dubious Cases. There I have showed how that St. Paul sometimes withstood the use of Circumcision, and sometimes yielded to it.  
The reason of which did arise from the different circumstances that did attend the use of the same thing upon different occasions. When it was urged upon the Gentiles as necessary to their salvation, St. Paul withstood it: But to avoid stumbling in the believing Jews, who were not as yet satisfied touching its cessation, and to prevent a breach in the Church, and to gain the more upon such as were inclinable to Christianity, he yielded to the use of that and other like things among them.  
I think we may safely suppose that St. Paul knew well enough when he did so, that Circumcision was not in itself, or by positive command necessary to the Jews under the Gospel, by the taking place of which it was abolished; for he said, Circumcision is nothing, 1 Cor. 7.19. Nor was it simply unlawful in itself; for if it had, no Circumstance could have sanctified it or made it lawful. So that when he yielded to it, it was upon account of Expediency by reason of circumstances attending it, which made it expedient; such as was the Peace of the Church, and the better propagation of the Gospel. And yet when he yielded to it upon the account of Expediency, we may well suppose it was not wholly and altogether expedient without any inexpediency at all, but only more expedient than inexpedient. For otherwise it may well be thought, that his yielding to the use of it somewhat tended to nourish the opinion the Jews had of its perpetuity under the Gospel, and to minister some advantage to those who taught a necessity of it unto Salvation, and could not be very grateful to the believing Gentiles who opposed it, nor to St. Paul himself neither. So that in some respect it was inexpedient to yield to it when he did yield to it, but in other respects more inexpedient to withstand it and not to yield to it.  
From all which we may observe, that when two Inexpediencies come in competition, the one attending the doing, and the other the not doing of the same thing, so that there is a necessity to yield to one of them in doing or not doing of it, then that which is least inexpedient, is to be yielded to. Or which is the same; that when all circumstances are considered, then that which hath more of expediency than inexpediency in it, is to be chosen. Just as on the other hand, when two Precepts, the one moral, the other but positive, come in competition, the less is to give place to the greater.  
To fit these general Rules to particular cases requires some skill: but if these things were well considered and practised, it would go a great way towards the lessening those undue distances which are among us. As for instance: Suppose some circumstances in the external form of our Public Worship, established by Law, were so inexpedient as some deem them to be; Yet if they would but lay aside Prejudice, Partiality, Passion, and Interest of Parties in making a judgement of things, by what hath been fairly argued from Scripture by many, to  doubtful minds concerning them, I am very confident they might easily come to plenary satisfaction in their own minds touching this one thing, viz. That to bear with those things for the peace of the Church, and the Interest of Religion in general, is not so inexpedient as it is by dividing the Church, by forsaking that Worship, to expose our Religion to the scorn and contempt of Atheists, Infidels, and Papists, and to occasion, alas, too many others to become such: and as it is, to confound and unsettle the minds of well meaning, but injudicious people, and to betray them into the hands of seducers: and as it is to divert men's minds from the serious consideration, study, and practice of the weightier matters of Religion, and to engage them in contentious janglings, and uncharitable revile and censurings, to the destruction of true Piety, and placing Religion much in Opinion, and in being of a different form and party: and lastly, as it is, to expose us all to the danger of the breaking in of Popery, by strengthening their hands who are of that way, and by weakening our own, and by encouraging them in hopes of success by our Divisions, to practise upon us, and by all their Arts to improve the advantage we put into their hands by our distractions: and yet these, and such like, have been the effects of dividing our Church.  
And if to bear with those external circumstances of Worship, for the sake of the peace and edification of the Church and securing to us our Religion, be not so inexpedient, as it is to draw on us the foresaid bad effects of our divisions by withdrawing from the worship itself, for the sake of those circumstances; Then the Rule before laid down, and according to which St. Paul acted, shows which of these inexpediencies (in case both should be such) is to be yielded to, and born with, that the other may be avoided.  
Now that to bear with the foresaid Circumstances of worship, is not so inexpedient, as it is to cause divisions and the Consequents of them by forsaking the worship for their sake, will easily appear by this, viz. In that the Lord hath not declared himself against the former, as he hath done against the latter. Although God hath expressly appointed the substantial parts of his worship, as the ministration of the Word, Prayer, and Sacraments, yet he hath not so expressly appointed the external form, method, manner and circumstances of Administration, as whether it shall or shall not be administered according to the external circumstances required in our Liturgy; but hath left things of that nature to be ordered by general rules of Education, Comeliness, and Order, according to the best skill and prudence they have, into whose hands the providence of God hath put the ordering of affairs of that nature. And although the external form of administration of God's public worship may be comparatively better in one Nation or Church than in another (when but all one in substance) as it would be in particular congregations also, if all Ministers were left to their own liberty therein; Yet the meanest of them would not be unlawful, so long as nothing is done in opposition to any divine precept, or to the defeating of the end of the external administration of God's public worship. But God hath not left men to any such latitude to cause or not to cause divisions and offences in the Church, as he hath for them to use different forms and circumstances of forms in his public worship: and therefore there cannot be the like reason to pretend Inexpediency in submitting to them, as there is in causing divisions and offences in the Church by forsaking the public worship upon account of them. If the honour of God and good of men had been as much concerned in the external form of his worship, in not having it in this way but in that, as they are in men's keeping the unity of the Spirit in the bond of peace, we have all reason on our side to think he would then have been as particular and express for this form and against that, as he hath been for the peace, unity, and charity of the Church, and against their contraries and their contrary effects, which yet he hath not been.  
What God said to the Jews, when he found them hot for Sacrifices, but cold and careless in the moral part of Religion, may with a little variation be very aptly applied to our case in hand. I spoke not unto your Fathers nor commanded them in the day that I brought them out of the Land of Egypt, concerning burnt Offerings or Sacrifices. But this thing commanded I them, saying, obey my Voice, etc. but they harkened not, etc. Jer. 7.22, 23, 24. For when our Lord Christ sees us more nice about forms of worship, and more zealous for this and against that, than we are for peace and Charity, and the honour and safety of our Religion and the good of other men's souls, which are greatly wronged and endangered by our divisions, may he not as truly say, When I gave forth the Gospel, spoke I a word to my Disciples to be hot for that external form of worship you contend for in opposition to that you contend against? But this I said, have Salt in yourselves and peace one with another: let all your things be done in Charity, endeavouring to keep the unity of the Spirit in the bond of peace: that no man put a stumbling block or an occasion to fall in his brother's way, that none occasion be given to the adversary to speak reproachfully; and woe to the world because of offences, and woe to him by whom the offence cometh: and yet you have not been curious, nice and cautious in these as you have been about the other. Which if true, what account can be given for our breaking the Church in pieces and exposing ourselves, our Religion and the Spiritual and eternal concerns of others, to such damage, perils and hazards as have been mentioned, and all for the sake of that which he commanded not? I say commanded not, definitively.  
For doubtless they have been under a very great mistake who have asserted that nothing is to be done in the worship of God which he hath not commanded, if they mean it not only of the intrinsic matter and substance of his worship, but also of all external circumstances of administration, as appears, I suppose, by what I have already said, and by a due consideration of those very Scriptures upon which that opinion is supposed to be founded. Such as Deut. 17.3. Jer. 7.31. & 19.5. & 32.35. Levit. 10.1. compared with Chap. 16.12. & Chap. 6.12, 13. Where when some have been censured by God for doing what he commanded them not, it was in reference to false worship in the Substance of it, done in opposition to what he had otherwise expressly appointed and commanded, but never in reference to undetermined Circumstances of the administration of the true worship. And therefore these Scriptures when duly considered, are without any colour of reason or truth alleged against the lawful use of undetermined Circumstances of administration of the Substance of God's worship. An opinion doubtless it is no less dangerous than false. For since it cannot be conceived (as I suppose) how the public worship other than the use of the Lords prayer, and the reading the Scriptures, and the reciting some words of Scripture in the administration of Baptism and the Lords Supper, (if so much) can possibly be managed without doing something therein in reference to external administration, which is not particularly determined and commanded in the New Testament, such a position as that must needs tend not only to fill men's minds with endless scruples, and their mouths with endless disputes, but also to interrupt and put a stop to the administration of God's public worship, should it be admitted.  
Even under the Mosaical dispensation, when things pertaining to the worship of God were far more minutely determined than they are under the Gospel, many things were done of a religious nature, and some of them more immediately respecting the worship of God, which yet were neither commanded by God, nor the doing of them censured by him, so far as appears, so long as any thing Commanded by him was thereby neither opposed nor justled out, nor any thing done in the name or under pretence of things appointed by him, which were not so, as the Pharisees did, when they taught for doctrine the commandments of men.  
Of things of this nature, these following are instances. The rearing of an Altar by the two Tribes and half, for a sign or witness that they and their posterity were people of the God of Israel, and to prevent Apostasy in their posterity, Josh. 22.25.34. The erecting of a stone by Joshua for somewhat a like purpose, Josh. 24.26, 27. Solomon's hallowing the middle part of the temple for sacrifices, 1 King. 8.64. The keeping of the Passeover fourteen days, by order of King Hezekiah and with the advice of the Heads of the people, tho' God had appointed but Seven, as also the Levites then helping the Priest in the Priests appropriate work, 2 Chro. 30. The observation of the days of Purim: The anniversary fasts of the 4th. 5th. 7th. and 10th. month: The building of Synagogues for public worship, and appointing governor's therein, and the ordering what prayers should be made, and how and after what manner the Law and Prophets should be improved to common benefit by reading and exhortation, and what discipline should be used therein: The determinate hours of prayer in the Temple, Act. 3.1. The altering the gesture and some other things, in eating the Passeover, from what was used in the first Institution, and conformed to by Christ himself under that alteration: The feast of Dedication, which Christ graced with his own presence: The admitting of Proselytes by Baptism as well 'las by Circumcision: a practice which our Saviour was so far from testifying his dislike of as a humane invention, that he chose the same rite by which to initiate his disciples.  
These things, with what was said before, if there were no more to be said in the case, would be enough to show that it's no just exception against our external form of public worship, in that it is not expressly and particularly commanded in Scripture; for if it were, it would be a just exception against every external form of public worship whatsoever; because there is no one in particular commanded with exclusion of all the rest. Which still plainly renders it a thing more inexpedient, (yea and much more than so) to be accessary by rending from the communion of the Church, to the bringing on us all those sad effects of our divisions, which every good man is sensible of, than it is or can be to bear with what does not so well please them in our form of worship as somewhat else different therefrom would do.  
Methinks it should make such as are more considering men among those that divide the Church by withdrawing from her communion, to be very jealous of the expediency of their practice, when they consider that before men took this liberty, there was little of the sad effects forementioned visible among us, but since that, those bad effects are grown notorious and formidable; and that's no honour to Separation that it hath brought forth such fruit: they may know what it is by what it hath done, by its fruits ye shall know it.  
And therefore such as would be loath to lie under the guilt, unrepented of, of being accessary to the drawing on us the sad events we speak of, had need to examine again and again whether the grounds upon which they have made or encouraged those divisions, which have been the cause of them, be such as will abide the trial before God: and whether they have any ground to think that what they contend for, in case they could obtain it, would ever countervail, or compensate the damage which Religion in its reputation, and the Souls of men have already sustained and are like farther to suffer, by the course they have taken to effect it.  
And when ever they do enter into such consideration, it will doubtless be their wisdom not to flatter themselves with conceit (as I fear some do) as if they are not, nor can be accessary to the bringing on us these sad effects of our divisions, but that they are wholly owing and imputable to our Governors, who, as they perhaps suppose, have given them just occasion of withdrawing from communion in the public worship by making the terms of it so difficult and unsatisfactory as they have done. For tho' that which they surmise should be so far true, viz. That the conditions of communion are made more uneasy unto some than they need to be, yet it will not follow but that tho' the Governors in some respect do ill in doing so, the people may do very well in submitting to them, tho' less pleasing to themselves, rather than by causing divisions, by not submitting to them, to draw on such things as may well displease them much more than the uneasy terms of Communion need to do, as long as they are but only less desirable and not absolutely sinful in themselves, as doubtless those in question are not: For if they were, it would be wonderful that so many wise, inquisitive and good men as well of the old Nonconformists as others, as since the Reformation have submitted to them, should not be sensible of it; No not after all that could be said to work such a sense in them by such as have turned every stone to do it. And it is not altogether inconsiderable to remember, that however the case is now, yet in the Apostles days they were such Christians as were less knowing in the right use of their Christian Liberty, that caused troubles in the Church about things indifferent in their own nature, Rom. 14.  
These things I have noted upon this occasion, for no worse end than to satisfy the Scrupulous, That although they should not or could not be persuaded that our external form of public worship is best in itself, yet that to conform to the use of it under present Circumstances, is not only lawful, but also very much better than to be accessary to all the evil effects and consequences of our divisions and causeless Separations; and that there is upon account of the danger of being so, much more cause to scruple Nonconformity than Conformity to our form of public worship. But if all the arguings and reasonings which have been used by many shall still fall short of their desired effects to close up our unhappy breaches, and to heal our divisions; the consequences of them are so dreadful, that I could then hearty wish, that if the Higher powers think it fit, and rather than the wounds of our Church should be still kept bleeding to the exhausting of her strength and the endangering her very life and being, that a Sacrifice were made of some such things as can lest be born with and best spared, to the public peace and tranquillity of the Church, if that might procure it; Peace and Edification being the ends unto which all External circumstances of order are to be accommodated by way of means.  
Thus much I thought good to add, touching the point of Expediency from St. Paul's example.  
THE END.