THE TRUTH and EXCELLENCE OF THE Christian Religion, WITH THE CORRUPTIONS and ADDITIONS OF THE ROMISH CHURCH: A Discourse, Wherein the Pre-eminence of Christianity is demonstrated above the Religion of Jews or Heathens; and the Contradiction of Popery to its main Articles: And that Religion proved in many Instances to be a mixture of Heathenish Superstitions, and Jewish Ceremonies.  
With a short Vindication of Christian Loyalty: And a brief Historical Account of Romish Treasons and Usurpations, since the Reformation.  
By a hearty Professor of Reformed Catholic Christianity.  
Published for the Benefit of those that have not leisure to read larger Volumes.  
LONDON: Printed for John Gellibrand at the Golden Ball in Saint Paul's Churchyard. 1685.   

To the Honourable Sir Thomas Roberts, Knight and Baronet of Glassenbury in Kent.  
SIR,  
HAVING been for some time no uncompassionate observer of the strangely unnatural hea●s, and angry  jars of Protestants one with another; I was willing to divert my thoughts from so melancholy a Scene, and direct my Zeal against those more dangerous Enemies of our Peace, Popery and Irreligion. I was willing to call off my Native Countrymen from biting and devouring one another, to unite against those potent Adversaries, which are coming in upon us, through those wide Breaches our Divisions have made. And methinks, if men would but give themselves leave to consider how their hot Disputes about Trifles, expose their Religion to the seorn of the Hectoring Atheists, and Derision of the bold Incendiaries of Rome; they would be less eager about Circumstances and Modes of Worship, and more industrious in an unanimous Defence of the common Principles of Christianity.  
I know many excellent Worthies have laboured before me in this Argument, and adorned their Discourses with all the Beavites of Wit, Learning, and Eloquence; but yet, because Irreligion gains new Proselytes, and Rome swells big with greater hopes of once more introducing its blind Superstitions into our Land, I have adventured at the same time, to vindicate the excellency of Christianity against the Infidel, and arm my Countrymen against the bold Corruptions of Rome; and though I am not able to bear the Helmet of Saul, and his weighty Coat of Mail be too heavy for my Shoulders; though I pretend not to such strong Lines, and nervous Arguments, as have been produced by the great Defenders of the Christian and Protestant Faith in our Age; Yet I know not, but a Sling and a Stone, even in the hand of a Stripling, may, by Divine Assistance in some measure prevent the increase of our Enemies, and confirm the staggering among us, in the profession, and practice of our Reformed Religion.  
And when once I had resolved to expose these Papers to the Censure of the World; I at the same time resolved to make this public acknowledgement of the endearing Obligations you, Sir, have laid upon me. I must acknowledge the Present is too mean for so great a Person; and 'tis a Disparagement to so worthy a Name to prefix it before so inconsiderable a Piece; but your good Nature is such, that I hope your Affection will bribe your Judgement; and what your Reason disallows, your undeserved respect to the Author will not condemn.  
I know, Sir, the usual Flattery of Dedicatory Epistles; but know as well, that you hate the fawning of mean Parasites; and had rather be good, than▪ be magnified as such in the World; and though I might expatiate in your due Praises, yet I will not so far trespass upon your Humility (that great Ornament of your Nature, as well as Religion) but rather turn my Panegyrics into Prayers, That greatness and real goodness may be in you conjoined, and the Nobility of your Birth may be equalled by the noble Endowments of your mind. Go on, Sir, in your hearty Zeal for God and Religion; and let your great Example prevent the boasts of the bold Hector's of this Age, That they have Proselyted all the Gentry of the Land. Let your Dependants and Neighbours be awed into Seriousness by your strictly holy life; and allure men into the practice of Religion, by your sincere compliance with the amiable Virtues it recommends. Let not the Infidel be able to say, That Religion is only fit for the Cells of melancholy Souls, and the retirements of the poor despised Men in Black, who make it their Trade and Profession; but continue, Sir, a glorious instance, How well Religion becomes the most noble Souls; and that Virtue is the best accomplishment, and the highest badge of Honour. Continue, Sir, in your becoming-Zeal against Papal Corruptions, which so naturally tend to Debauchery and Irreligion. And if this Discourse may be any way useful for so excellent a purpose, I shall have great reason to bless God, for directing me to such a Subject, Who am  
Honourable Sir, Your Obliged, Humble, Affectionate Servant, S. C.   
ACTS XVII. 6. These that have turned the world upside down, are come hither also. 
A Just Vindication of the Christian Religion from the impious Slanders of its professed Enemies, and covert practices of its pretended Friends▪ hath in all Ages of the Church, been a very necessary work. For though our Religion be sufficiently attested, and God hath given convincing Evidences that it came from him; though the excellency, and intrinsic worth of the Precepts, recommend it to the Approbation of all mankind. Tho the Doctrines it delivers are highly agreeable to the wisest Apprehensions of men, no way unbecoming a God to speak, or men to hear. Tho no Religion in the World was ever so admirably sitted to advance the interest of particular persons, or promote the advantage of public Societies; yet hath it been vilely misrepresented by its Adversaries, and the malice of Earth and Hell hath been busied in inventing lying Accusations, to prevent its settlement and Propagation.  
The blessed Author of it, was accused as a Blasphemer and Impostor, though he came upon the most admirable design; of promoting the happiness of mankind, and laid down such excellent Rules, as would certainly have filled the World with the blessings of a flourishing Peace, and lasting Prosperity; yet was he traduced as a Troubler of the World, and Seducer of the People: and though he deserved to be honoured with the most profound respect, and recompensed with the best rewards; yet had he no other Crown than one of Thorns; and no other Throne than a Cross. And the same Spirit that murdered their Lord, did appear also against his Disciples and Followers. Wherever they went to Preach the Word of the Kingdom, they were still persecuted with the bold lies, and virulent slanders of their enraged Adversaries. The Magistrates were excited to secure the public Peace, against these pretended Disturbers of it. And thus they boldly cry out in the Text, These that have turned the world upside down, are come hither also.  
For the better understanding which words, it will be necessary, briefly to reflect upon the Context.  
Paul and Silas, having travelled 
v. 1.  through many parts of Asia, publishing the Gospel; in this Chapter, are come to Thessalonica, where was a Synagogue of the Jews, and a mixture of Heathen Greeks, and those 
v. 2.  called devout, i. e. Proselytes of the Gate, that disowned the Follies and Superstitions of the vulgar Heathen, worshipped one God, and complied with the seven Precepts of the Sons of Noah. St. Paul gives the preference to his own Nation, and according to his usual custom in other places, goes into the Jewish Synagogue, and for three successive 
v. 3.  Sabbaths, reasoned with them, and proves by their Law, That Jesus must be the expected Missiah. And his 
v. 4▪  Arguments were so covincing, that he gained some converts among the Jews, and proselyted a numerous company of Religious Greeks. But those 
v. 5.  who remained obstinate in their infidelity, being filled with rage, gathered together a Rabble of the base sort, and tumultuously throng to the house of Jason, whose Guest St. Paul was, and would forcibly have dragged the Apostles before the Civil Magistrate; but they having prudently declined their fury, Jason with some other Converts is haled before the Rulers of the City, and accused as an Harbourer 
v. 6.  of Traitors, or at least Disturbers of the public Peace. For they cry out▪  
These that have turned the world upside down, are come hither also: Whom Jason hath received.  
These) they speak concerning the Apostles, these whom Jason hath received.  
That have turned the world upside down. The Greek word is, as I remember, used but once more in the New Testament, and there it is rendered to trouble, Gal. 5. 12. I wish they were even cut off which trouble you, i. e. unsettle your minds, and seek to pervert you by teaching that new Doctrine of Circumcision, and keeping the Ceremonial part of Moses' Law. The word properly signifies to Disorder, Disquiet, and raise Confusion. So that the Accusation against the Apostles, may be understood either more Generally, or Particularly.  
1. More Generally; So the Accusation may be, These that have disturbed the World, by bringing in a new Religion, that have overturned the Ancient Religions; and brought in new Doctrines, directly opposite to the former; as if they should have said, They propagate new Principles, destructive of the Ancient Religion of us Jews, and customary rites of you Gentiles; they have in every place argued against that Law, which we are assured came down from Heaven; and laugh at that Worship which you account most sacred and venerable. They have not only created disturbance by this means, in other Cities; but with the same design, are come hither also; and therefore your duty to your Gods, obliges you to silence and restrain them; they indeed have escaped our hands, but we have brought these before you, who have given entertainment to their Persons in their Houses, and their Doctrines in their hearts.  
2. More Particularly, The Apostles may be here accused as disturbing the World, by teaching Doctrines of Rebellion and Sedition. Indeed as they brought in a new Religion, they might be accounted Authors of Sedition, because all Innovations were looked upon as tending to unsettle the Peace of the State; but the more particular crime, of which they may here accuse them, seems to be the immediate tendency of some of their Doctrines to Rebellion, and this is countenanced by the 7th verse; These all do contrary to the decrees of Cesar, saying there is another King, one Jesus; we may therefore suppose the charge of the Jews, to be managed after such a manner as this. These that are the Pests of Societies, and highly disaffected to the established Government, Friends of Anarchy, and Enemies to Cesar; that maintain rebellious Principles, and sow Sedition wherever they come; that have cast off all sense of Allegiance, and teach others to renounce their Subjection to their Emperor; that will not obey the Laws themselves, and persuade others to refuse their Obedience also, and preach up Subjection to another King, one Jesus; these, as they have disturbed the Government in other Cities, so here also have they spread their Infection. These are the men, these are their Principles; and whether they are worthy of restraint, judge ye.  
Thus do the malicious Jews, misrepresent the Doctrines of these Messengers of Peace; and Innocence itself was not a sufficient Guard against the Persecution of their envenomed Tongues. And, oh that I might say, concerning the whole Christian World at this day, that such an Accusation would be Slanderous against them, as well as the Apostles; but alas! the Groans and Sighs of England, as well as other Lands, gives too sad occasion to cry out, These that have turned the world upside down, have come hither also.  
I shall speak to the words in both these senses▪ seeing they will well bear it, and are exactly suited to my design. In order to a more methodical Progress, I shall speak to four Generals.  

1. Whether the Apostles did introduce a new Religion, different from what was before entertained in the World? and whether they had the Divine Commission to do so? For if they could produce the Warrant of God for what they did▪ they could not justly be blamed or accused.  
2. Whether the Apostles Doctrine tended to Rebellion?  
3. Whether any professed Christians at this day, are justly liable to this charge in both senses?  
4. I shall deduce such Inferences as naturally result from the whole Discourse.   
1. Whether the Apostles did introduce a new Religion, and had a Commission from God to do so?  
To this I answer affirmatively; Christ did institute, and his Apostles did publish a more perfect platform of Religion than was before existent in the World; but not without sufficient discoveries of God's Approbation. In this sense, they did turn the World upside down; taught Doctrines contrary to the universally received Opinions of the Gentiles, and darling Traditions and Practise● of the Jews. The Christian Religion did silence the Pagan Oracles where it prevailed, and caused the Heathen Dagons to fall down before it; the carnal Ceremonies of the Jews were disused, and Moses was not able to stand before him, whom they called a Magician.  
The Brutish rites of the Heathens were abolished at the appearance of Christianity; and the Light of the Gospel dispersed the Shadows of the Law, and took off the vail from Moses. The Impurities of the Heathen, and Imperfection of the Jewish Worship, did render a more perfect Revelation of the Divine will very necessary; and this was the Province undertaken by our Saviour and his Apostles.  
1. The Christian Religion hath given a more complete discovery of the Nature of God, and the manner how he will be Worshipped  
The Conceptions of the Heathens, concerning the Nature of God, were very gross and confused; and the Wisemen of Athens and Rome, were at continual jars and disagreement about his Attributes; and they entertained very lame and imperfect, and some blasphemous and unworthy Notions of him. They did indeed generally acknowledge there could be but one Supreme and Sovereign God; and of him, Varro tells us, they made no Images and Pictures at Rome, till 170 Years after the Building of that City; but afterwards they carved him out in Wood and Stone, and still worshipped inferior Deities with the same external reverence they paid to their Jupiter. To th●se they dedicated Temples, consecrated Altars, burnt large portions of Incense, and adored with the same outward expressions of Devotion; and thus they debased his Infinite Power, as if he needed a rabble of petty pigmy Deities to rule the World. To him the common people (being influenced by the tales of the wanton Poets) Ascribed the most enormous Vices, the Murders and Adulteries, Sodomies and Rapes, which are related of ' Jupiter of Crete, were applied by them to him whom they called Supreme. And though many Philosophers entertained more refined Notions, yet they dared not contradict the vulgar Follies, without incurring the Odium of the Rabble, and joined in the same Rites and vile Ceremonies, and observed the same Customs with them. Indeed among the common people reason was debased below common sense; the idle Fables of their iustful Poets, were readily received. Orvids Metamorphosis, and Homer's Iliads, and the Divine Theology of the great Virgil, were their Systems of Divinity. The vilest of men, who deserved public Punishment on Earth, were adored as Gods in Heaven; and those whose memories ought to be loathed and detested, were reverenced with Divine Adoration; in some places they worshipped bruit Beasts, Cows and Dogs were deified, Serpents and Crocodiles were devoutly adored, Apes and Monkeys received their submissive Prostrations; so that it was very questionable, which were more ridiculous, the gods or their worshippers. The Sun, Moon, and Stars, Rivers and Elements, the Fruits of their Trees, Flowers in their Gardens, Herbs in their Fields, and the vilest inanimate things in nature, were the objects of their religious worship; they paid a Divine Veneration to the Diseases of their Bodies, the Passions of their Minds, and the Accidents of their Lives.  
Nay, further, the cursed Fiends of Hell were treated with awful Reverence; and the sworn Enemies to mankind had Temples and Altars consecrated to their honour; thus vile were the Gods they adored, and the Rites wherewith they worshipped them, were equally abominable. What were the Mysteries of their Religion, but mixtures of the most extravagant folly and filthiness? Their Eleusinia, Sacra, Floralia, and Bacchanal Solemnities, were composed of Antic tricks, and such pieces of uncleanness as cannot be spoken without a blush, nor thought of without polluting the mind with immodest Ideas. What more Fantastic, than their Auguries by the flight of Birds, Presages by the smoke of Incense, Fat of Sacrifices, Entrails of Beasts, and all the other Charms and Sorceries in their Worship? these were the Notions the Gentiles entertained of God; this was the Worship they paid unto him; but the Christian Religion overturned the whole Fabric of their Worship, demolished their Altars, silenced their Oracles, broke down their Images, and showed them the Folly and Superstition, of which they had been so long guilty.  
A Religion that gives us the best and most complete Character of the Divine Attributes; and represents him as a Being infinitely perfect, in whom all the scattered excellencies of the creatures are concentered, without any of their Imperfections. A Religion that declares the Greatness of his Majesty, the Infinity of his Power, the unsearchableness of his Wisdom, the Invariability of his Truth, the Purity of his Nature, and Boundlesness of his Goodness. A Religion which gives us the most lovely Description of his Nature, and naturally tends to work in us the most awful reverence and lowly humility, silial fear and dependent confidence, the most ardent Love, and unspotted Purity, chearsul Obedience to every Command, and ready Submission to every Providence. A Religion, whose Mysteries are grave and serious, becoming the Solemnities of Divine Worship, without any mixtures of folly and profaneness. A Religion which declares Gods severe Indignation against Sin, and love to virtue and goodness, and strictly charges us to imitate the Divine Purity, and thus become partakers of a Divine Nature. And now no wonder that such a discovery as this, was a terrible Alarm to that World that lay in wickedness. No wonder that they who could enjoy their Lusts without control, and plead the example of their gods, in justification of their crimes; were so hotly enraged against such as gave them a quite contrary discovery of the Divine Nature. The light of the Gospel was hateful to them, who were unwilling to be roused from their pleasing Slumbers, and had rather have continued in their delusions. Thus were the Apostles disturbers of the Heathen World by rectifying their gross Apprehensions concerning the Nature of God, and calling them from Worshipping they knew not what, to the Service of the only living and true God.  
The Jews indeed had clearer discoveries of God's Nature; to them were committed his Oracles; and in Judah was his name known; But they had not such clear and satisfying light, as we enjoy under the Gospel; they saw his back- parts only, but we behold his Face. To them he was discovered through a darkening veil, but to us through a more perspicuous Glass. His confining the special Testimonies of his Love, to such a narrow spot of Ground as Judea, did seem to represent him less amiable and diffusive in his goodness, than WE have reason to apprehend him. His so rigidly insisting on ceremonial Services, and positive Institutions, and connivance at many Breaches of moral Duties, such as Polygamy, Divorces upon light occasions, and the Laws of Retaliation and Revenge, did tend to beget a less awful sense of his Holiness and Purity than is due unto him. In the Christian Religion; the Divine Wisdom is displayed in more lively Colours; the Divine Goodness is written in more legible Characters; his hatred to Sin, his love to Piety, is more perspicuously discovered. Never was there so lovely a Manifestation of all his Attributes, as in the Redemption of the World by our Saviour; the vastly extended Heavens, and all the beauteous splendid Lights that thence dart down their Influences on the World, and all the Flourishes of Divine Power and Wisdom, which may be seen upon the Earth, and all the admirable Acts of Providence, whereby God hath startled his Enemies, or saved his People; afford not such exalted discoveries of the Divine Wisdom, and Omnipotence, as is legible in the Incarnation, Life and Death of our Saviour. The deluge of the old World, the Flames of Sodom, the Plagues of Egypt, and all the Tremendous Judgements recorded in the Old Testament, were not so sensible a Declaration of God's Indignation against Sin, as the anguish and direful Agonies of the Lord Jesus. The miracles of Mercy extended to Noah, and Abraham, and Joseph, and David, and all the other Worthies of Israel, give us not such elevated transporting Apprehensions of the depths of Divine Love, as may be drawn from the consideration of that great Mystery of Godliness, God manifested in the Flesh. All the Declarations of Divine Perfections, that ever were vouchsafed to the World, come infinitely short of these gracious discoveries in the Gospel.  
Besides the manner whereby the Jews Worshipped God (though he in that Infant state of the Church, for wise reasons was pleased to institute it) yet was it too gross and carnal, and not enough suited to his spiritual nature; it consisted in gay Shows, and pompous Solemnities; in the Circumcision of the Flesh, Smoke of Sacrifices, Steams of Incense, Purgations from ceremonial Uncleanness, Distinctions of Days, and Habits, and Meats; things that had no Intrinsic Goodness or worth to commend them. They had indeed a spiritual signification, but the veil of Ceremonies was so thick, and their Affections so carnal that very few dived into their Typical meaning; but Christianity teaches a Worship more admirably adapted to the Nature of God, and reason of man. The law came by Moses, but grace and truth came by Jesus Christ, Joh. 1. 17. Grace in opposition to the legal severities; and Truth in opposition to their Types and Shadows. God is a spirit, and will be worshipped in spirit and truth, Joh. 4. 24. not with carnal Ceremonies, but spiritual Affections; not with typical Shadows, but true and sincere Devotions. The Rites of this Religion are but few in number, and therefore far less painful and laborious: Eucharistical and Commemorative of what is past, and therefore more apt for the instilling Piety, than those typical Ordinances whose signification was more dark and obscure. In this sense 'tis acknowledged the Apostles did disturb the World.  
2. The Apostles taught the only satisfying method of man's Reconciliation with his Maker.  
This was a thing that very much puzzled the considering part of mankind; and their Opinions were very different concerning it; the light of Nature taught them that they were God's subjects, and that an entire subjection to him was their Duty; they knew that Sin was an affront to his Majesty, and injury to all his Attributes; and the stings of Conscience forced thom to confess, that they iliad been very foulty in their Obedience, and incurred the just Displeasure of Heaven; and yet by God's forbearance; they discerned his readiness to be reconciled. His continuing forfeited Benefits discoveued, that he was not willing to punish them according to their Demerits.  
But how this Clemency and Mildness could be consistent with his Holiness, this very much perplexed them. How he could preserve the rights of his Justice, and yet give such large Demonstrations of his Goodness, this they could not apprehend. Some therefore fashioned a God altogether like themselves, and made the Poetic Fables the Rule of their Faith; the Tales of the Rapes, Adulteries, and secret amours of their reputed Deities, confirmed them in their Sins, and thought that to Sacrifice their Lives to Bacchus, or die the Martyrs of Venus, would be anv lest no way displeasing to Heaven. Others conceived, that God took no notice, of smaller faults, and was not much incensed at any crimes that brought no notable detriment to the Commonwealth. Others invented numerous expiatory Sacrifices, and multiplied superstitious Inventions, hoping by these little things to appease the anger of God. For tho, perhaps, the way of Sacrificing was instituted by God, and conveyed throughout the World by Tradition from Noah; yet they unreasonably rested in the Sacrifice itself, never imagined it merely typical, but vainly presumed the Blood of Lambs would wash away their crimes; though they were utterly destitute of their Innocence. In cases of extreme distress, and to secure them from public threatened Judgements, they presented their Gods with humane  Offerings, as if one Sin might be expiated by another of a deeper dye; but some were dissatisfied with this method also, and agreed that the Supreme God delights rather in the Oblations of a pure mind, than in costly Incense, or burnt Offerings.  
Others therefore, especially the proud Philosophers, were so little sensible of their Obligation to God, that they thought their good works would recompense for the sins they committed, and their shadows of virtue overbalance their offences. Others had some apprehensions of the necessity of a Mediator, and therefore to Angels and Deified men (who had been public Benefactors to their Country while they lived) they addressed themselves, and bribed them with Divine honours, to intercede with God on their behalf. This was a Doctrine generally entertained at Athens, in the Apostles time. In this Chapter we find, that when Saint Paul preached Jesus and the Resurrection, they say, he seemeth to be a setter forth of strange Gods or Demons; this was the title they gave to their Mediators. These several methods were contrived by the Heathens, to reconcile God to man; but still they were very fluctuating and dubious in their Opinions; and their guilty fears made them tremble, lest after all their thoughtful pains they should have mistaken the right method, and God should be still unreconciled.  
The Jews indeed had many Sacrifices that were Originally designed to typify and prefigure the Death of our Lord Redeemer; and the high Priests entering into the Holy of Holies once a year, represented his Intercession; but these shadows were so obscure, and their eyes so dim, that very few understood their spiritual signification. They generally looked for a glorious Messiah, that should Translate the Empire from Rome to Jerusalem; tread upon the Necks of their Enemies, and reign over the whole Earth with an outward magnificence greater than that of Solomon. The Disciples themselves laboured under the same mistake, and never dreamed of the necessity of such an Ignominious Death as our Saviour suffered. Hence when he was telling them what Sufferings he must undergo, St. Peter 
How of thoughtfulness, Page 64.  very gravely rebukes him, saying, Master favour thyself, this shall not be unto thee: it was not merely his concern for his Master, but what would become of his own designs and hopes, that drew forth those Expressions. Christ had promised him the Keys of the Kingdom of Heaven which he knowing to be the insignia of great Authority in Princes Courts, interpreted it of some secular Greatness in the Kingdom of the Messiah. And this made him so solicitous, when our Lord spoke of Suffering and Death; and for this reason our Saviour calls him Satan, the name of the Usurping God of this World; who had yet too much Power over him, Matth. 16. 22, 23. So also Zebedees' Children desired one to sit at his right hand, and the other at his left, as Persons next in Dignity to him, in that earthly Kingdom they expected; and when his Death came, they then began to despair, saying, we hoped that this had been he which should have redeemed Israel, Lu. 24. 21. Thus we see the Disciples themselves, little expecting this way of Redemption revealed in the Gospel.  
The ‛ Jews indeed, especially the Pharisees, had generally very high thoughts of their own worth, and external Privileges, as being Abraham's Seed, and Gods peculiar inheritance; believed their good works meritorious, accounted an external Obedience to the Law, as much as was required, and saw little or no use of repentance; the righteous Persons 
Luk. 15. 7.  needing no repentance, seems to be spoken with some Reflection on their proud conceits. If at any time they did break the Law, they hoped to be saved from punishment, by the Opus operatum of a Sacrifice; and were so unreasonably vain, as to think that the Blood of Bulls and Goats would wash away their Sin. Hence the Apostle is forced so laboriously to prove, that all men being Sinners, there is no other way to be reconciled to God, than by the method laid down in the Gospel, in the Epistle to the Romans; and that the Sacrifices under the Law, were only available as Typical of the great Propitiation of our Lord Redeemer; in the Epistle to the Hebrews. Thus absurd and dangerous notions, did the Jews and Heathens entertain concerning the way to recover the Divine favour; and Christianity did in this sense also disturb the World, by beating down their proud conceits, and clearly discovering the vileness of their sins, by declaring that we are all Rebels against the King of Heaven; that he is so infinitely Pure and Holy, and we have rendered ourselves so base and unworthy, that all our Services will be no way available without an expiatory Sacrifice; and that, the most precious that Heaven or Earth could afford, even the Blood of his own beloved Son; and that he will not listen to a Prayer from our guilty mouths, except it be hallowed and presented to him by the hands of this spotless and only-prevailing Mediator. The Christian Religion hath brought to light that Mystery hid from Ages, God incarnate. And what was puzzling and obscure before, to the most inquisitive Philosopher, is clearly unfolded in this Institution. Now we need no more be held in Bondage and doubtful suspense, but may assure ourselves. That if we obey the Lord Jesus as our King, depend upon him as our Priest, and sincerely follow the rules of Life he hath laid down as our Prophet; in one word, if we hearty comply with the terms of the new Covenant sealed in his Blood, we shall obtain the pardon of our sins, the favour of God, and the rewards of eternity.  
3. The Apostles prescribed the most perfect and certain rules of Life.  
The Heathens were only directed by the dim light of Nature; and though they might have spelt out the principal parts of their Duty, by viewing the Sun, Moon, and Stars, and the other works of God: Tho many excellent Lessons of Morality are laid down by some inquisitive Philosophers; Yet they were so much biased by their vicious Inclinations, that they generally rejected them; the power of their Corruption was so great, and the encouragements to support Religion, so weak and uncertain, that few were influenced by the most substantial precepts of any of their Philosophers.  
The Duties of Piety towards God were commonly neglected. For while some questioned his Being, others his Providence; While some confined him to the Heavens, others thought that at most he only minded the great concerns of Kingdoms and Republics below: While some doubted his love to mankind, and represented him as an austere Tyrannical Being; and others limited his Power, and thought him unable to rectify the evil Dispositions of our Nature: While some disputed his Holiness, and fashioned to themselves an impure Deity; and others denied his Justice, and laughed at the Punishments of another World, as Bugbears, and Scare-crows, and painted Firest: ● While these Notions, and many more of the like tendency, were so generally entertained; how could it be possible, they should pay that reverence and awful fear, that love and gratitude unto him, that he deserves? Nor were they less defective in the great Duties of Morality, and common Honesty: They embraced opinions that directly thwarted all the Duties of the Second Table, and their Actions were too consistent with their Principles. Revenge was the character of a generous Soul: and to pass by an injury, was the sign of a cowardly Spirit. Self-murder was commended as an act of Heroical bravery, and made the common practice of the highest pretenders to Wisdom. Adultery, Incest, and the crying sin of Sodom, were allowed by their gods, practised in their Temples, and approved by many of their Philosophers. Rapine and Theft was encouraged by the Spartans' and Egyptians, as the matter of their Glory not of their shame. In a word, Religion was generally accounted a politic contrivance to keep the World in awe: and Virtue and Vice were esteemed as bare names, and no otherwise regarded, than as Commanded or Prohibited by their respective Kings and Governors. Indeed some Philosophers did give them better Instructions; but they themselves were generally either very dubious, or swayed so much by Custom, Education, Interest, and their own habitual Lusts, that they led not much better lives than other men; as if their Precepts were intended only for Speculation, and the entertainment of their mind, and no way for practice, and the improvement of the Life. And at the first appearance of Christianity, the World was arrived at an unusual height of Debauchery. The Court of Rome had lost all its former Virtue and Integrity, and was wholly drowned in Luxury and Wantonness. Epicurus' Philosophy was in greatest Reputation, and men Studied nothing so much as how to improve their brutish Pleasures, to the utmost extravagance of enjoyment; and other Nations followed the manners of their Conquerors, and imitated the then Mistress of the World, and were encouraged by their Governors, who generally raised their Fortunes by their eminency in villainy and wickedness.  
The Jews had a more complete discovery of Gods Will. The Decalogue contains in it a brief summary of the Law of Nature; but because of the hardness of their hearts, God connived at some practices, not so agreeable to his Will. Thus Polygamy was winked at, and Divorces upon flight occasions permitted; the Laws of revenge were established: And so many ritual Observations enjoined, that they were too mindful of them, and too neglectful of the weightier matters of the Law. They were very mindful of external Ceremonies, but forgot the practice of inward Virtue and Religion; they were afraid to soil themselves with imaginary ceremonial Pollutions; but wholly insensible of deeper moral defilements. They circumcised their Flesh, but not their Hearts; and Sacrificed their Beasts, but not their brutish Lusts. They used all possible diligence to cleanse themselves from the Leprosy of their Bodies, but took no care of the more dangerous spots on their Souls. They religiously abstained from the meats sorbidden in their Law; but made no conscience of shunning the sinful Pollutions, that were more to be avoided. And especially, in our Saviour's time, their Religion was dwindled away, and nothing but a lifeless shadow left. For one powerful Party among them, the Sadducees, had taken away the belief of that great Bulwark of Religion, without which it is hardly possible to subsist, The immortality of the Soul, and a future State. Another Sect, the Herodians, were Court-Flatterers, and State-Politicians, who made it an act of their Religion to comply with the humours of their Prince Those who pretended most to Sanctity and Piety, the Pharisees, had found an easy Religion, which they fancied would please God and themselves too, consisting mostly in trifles and shadows, and very defective in the great Duties of Religion; they had put corrupt glosses on the Law of Moses; and because the Magistrate could only punish the outward act, they fond presumed God as indulgent, and never imagined that their vain thoughts, or idle words, would be imputed to them as their sins. They were indeed very careful to have a saintlike outside, though devilish Lusts dwelled within; and hoped to be justified and saved, though their hearts were never purified, or amended. All their Religion lay in the Observations of some Traditions and Customs handed down from their forefathers. The Duties of Piety were supplied only by Ceremonious Services and Rites: they were abominably guilty of Deceit and Injustice, Cozenage, and Over-reaching one another; and neglected the Rules of Justice and common Honesty among men; they knew no such thing as a Spirit of Divine unbounded Charity; but were of very rugged, sour Dispositions; they were swollen big with an high conceit of themselves, and looked with contempt and disdain on the rest of mankind: their Charity was contracted within the confines of Judea; and they would not so much as eat with an uncircumcised Gentile or Samaritan, nor pay them the common Offices of Civility. In a word, their righteousness was so lamed, and woefully imperfect, that our Saviour tells us it could qualify no man for Heaven, Matt. 5. 20.  
Thus did the whole World lie in wickedness, and therefore no wonder that the strictness of the Christian Doctrine was so disturbing to those▪ who were unwilling to be freed from their pleasing mistakes.  
A Doctrine, that requires we should inwardly reverence and adore▪ the Divine Majesty, and express our Adoration by solemn Prayers, and Praises, and acts of Devotion. A Doctrine, that requires a flaming Love, an humble Dependence, an awful Fear, and careful imitation of every imitable Perfection; That we should give him the Supremacy of our Affections, without any corrival or competitor; That we should Worship him only in such a manner, as is agreeable to the Dignity of his Nature, and Revelation of his Will; That we should never use his Name in a profane irreverent manner, but always with that becomingawe, that is due to so Sovereign a Majesty; That we should sanctify that time he hath set a part for his Service, and then Worship him with sincere devout Affections; That we should be Pure, and , and Sober, and Temperate, and Humble; tame our Flesh, subdue our Lusts, be moderate in our pursuit of worldly Enjoyments, contemn the World, entertain a mean Opinion of ourselves, and all things here below: Sacrifice our secular Interests, and even life itself, for the sake of God and a good Conscience; and always behave ourselves as the Citizens of Heaven: That we should love our Neighbour as ourselves, and not be so narrow-souled, as to contain our Affections in smaller bounds than those of the Universe: That we should follow Peace with all men, forgive our Enemies, pray for our Persecutors, and be kind and obliging to all with whom we converse: That we should subdue all angry Resentments, and quench all revengeful desires, and carefully abstain from every thing that is injurious to our Neighbour; and do to others as we should reasonably desire they should do to us, were we in their circumstances. That we should in order to these ends, repent of our Sins, believe in the Lord Jesus, and depend upon the aids of Divine Grace, to enable us to purify our thoughts and words, and purge our actions, and ●it us for Heaven. These are the chief heads of the Christian Doctrine. These are the excellent Rules which our Saviour commanded by his word and blessed example. These were the Precepts that startled the World, and inflamed the hearts of guilty Sinners with such hatred and malice against the Apostles. This was the chief cause of their enmity against the Preachers of this new Faith, even because they would have reclaimed them from their vicious courses, and invited to the utmost heights of holiness; because they endeavoured to pull down the Devil's throne, and establish the Empire of Christ; to root up those Weeds and Briars that had overrun the Garden of God; and plant those Seeds of Grace that might bring forth fruit unto righteousness. Their design was to work in the hearts of men, an holy conformity to the Divine Nature; and because the Philosophy of the Heathens, and Law of Moses, was not so clear and perfect, as was necessary to bring men to happiness; therefore did God send his Son to give this last and most perfect Revelation of his Will; which for clearness, and certainty, and perfection, far exceeds all the Volumes of Morality compiled by Heathens, and even that Law which was given from Heaven to the Jews.  
In these particulars, 'tis confessed, the Apostles did turn the world upside down; but they were so far from deserving a reproof, that for this very Cause the highest veneration of them, (as the most noble Benefactors to mankind,) is their due. The error of the men of Lystra, who took them for gods in the shape of men, Acts 14. 11. was much more excusable than the dangerous mistake of these who accused them for disturbing a vicious World: For they testified God's approbation to their Doctrines wherever they came.  
1: By their intrinsic Worth and Excellence; they maintained none of the absurd Articles of the Gentile Faith, and imposed none of the burdensome Ceremonies of the Jewish Worship; but their Doctrines were all suited to the Reasons of men, and commended themselves to their approbation by their intrinsic Excellence. To go over the former particulars:  
1. Their conceptions of God, and the manner how he will be Worshipped. Reason tells us, that he who gave to all their Being's and Perfections, must be himself infinitely perfect: Must enjoy all excellencies in himself in an eminent degree, and be divested of every Imperfection. The works of Nature declare that he must be Infinite in Power, who created the vast Fabric of Heaven and Earth; incomprehensible in Wisdom, who ordered every thing with such admirable harmony and agreement; and boundless in his Goodness, who gave such comely Perfections to every creature, and made them so useful and serviceable one to another; the whole World is a Map to represent these several excellencles, and every Creature a Herald to proclaim these glorious Perfections, his works of Providence discover his Justice, whereby he Thunders against obstinate Sinners; his Holiness, whereby he shows his delight in the sincerely Obedient; and his Truth, whereby he makes good his Promises and Threaten. Indeed the Nature of God is Mysterious, and the Doctrine of the Trinity is Incomprehensible to humane Reason; but yet it is not repugnant to it. The Unity of the three Persons of the Godhead, transcends indeed our conceptions, but reason cannot prove it to be an impossibility, or to include a contradiction; for although among creatures one nature is still joined with one subsistence; yet the Divine Nature being not of the same condition with created substances, it can never be proved impossible that three Divine Persons should subsist in one Nature: the manner indeed is incomprehensible to reason; and it is not to be expected that a finite creature should be able fully to comprehend an infinite being.  
In a word, The Christian Religion gives us the most exalted lovely apprehensions of the Divine Nature, without any of those jarring notions which the Heathens entertained; and though there be some mysteries in our Faith, yet they tend only to exalt God, and debase Man; and 'tis our duty to believe what God says of himself, and to fall down and worship what we cannot comprehend.  
But further, the manner of worshipping God prescribed by the Apostles, is highly suitable to his Majesty, and becoming his Spiritual Nature; not with the follies and extravagancies of the Heathens, nor pompous and gaudy Ceremonies of the Jews; but with a modest magnificence, and comely simplicity; with prayer and praise, and singing and other solemn exercises of Devotion; with a reverend celebration of its mysteries, without I dolatry or Superstition on the one hand, and without contempt of a Being so worthy of the most humble adoration, on the other. This is the method of Devotion in the Christian Church; much more comely and decent, and agreeable to the Nature of God, and Reasons of Men, than the butchery of Sacrifices, and numerous gay solemnities among the Jews, which except they, had prefigured the great undertake of the Messiah, would never have been enjoined; Much more than the ridiculous charms, and impure rites of the Heathen Worship, which the wisest among them were ashamed of, and only joined therein ut legibus jussa non ut diis grata, as commanded by their laws, not as pleasing to their Gods.  
2. Their Doctrine concerning man's reconciliation with God by the Lord Jesus, though it was above the sphere of reason to invent, yet when once revealed; appears highly satisfactory to reason; for when man had wilfully broke the Divine Law, and exposed himself to the threatened punishments of infinite justice; God, that he might signalise his mercy, and fill the hearts and mouths of Men and Angels with the most ardent love, and admiring Hallelujahs, was pleased to dispense with his threatening, and show himself ready to be reconciled. Now what imaginable way can we think of, more agreeable to reason, whereby man may be restored to the divine favour? shall he merely pardon sinners? this clemency would be but weakness and foolish pity: for it would argue, either that he wanted Power to effect what he threatened; or was defective in Wisdom, as if he thought his law unadvisedly made, and foresaw not the inconveniences it would occasion: Or, that he was not infinite in Holiness, who could so easily be reconciled to sinful rebels. Besides, this would weaken his Government over Angels and Men, and encourage them to sin for the future in hopes of the same mercy and compassion.  
Thus we see how unreasonable it is to imagine God should merely pardon sinners▪ It was necessary therefore that some satisfaction should be made; and except this be proportionable to the offence, the same inconveniences will still follow: the repute of the Law will not be kept up; God will still labour under the dishonourable reflections of Levity, Impotence, and Impurity; and Men will be encouraged to sin for the future, with hopes of an easy remedy. This burden was too weighty for the shoulders of any creature: such is the Malignity of sin, and so: great a dishonour to the Divine Male sty, that it is impossible the services and sufferings of a mere creature should compensate for the affront. It was necessary that God. should satisfy. Himself; and because those satisfactions do most secure the ends of satisfaction, which come as near the threatened penalty as may be, it was necessary he should become man, live a life of misery, and die an accurfed death, and endure such agonies and torments of Body and Soul, as might represent more livelyly to the sons of men, what their sins had deserved, and come as near the penalty as the dignity and innocence of his Nature would permit. Thus God's hatred of sin is most clearly displayed; and men are mos● effectually deterred from continuance in any iniquity. Thus the Divine Wisdom, and Power, and Holiness, and Mercy, shine in their brightest lustre, and conspire together in a most admirable harmony and agreement; and that men might still be more apprehensive of their own vileness, God, not withstanding all the wonders of his love, testifies his hatred to our sins by refusing to admit any immediate applications to him; and resolving to accept of no services, nor hear any prayers that are not perfumed by the intercession of his beloved Son. This is the admirable Gospel-method of propitiating the Divine Favour, which we indeed dared not once to have thought of; till God had revealed it: but now it is made known, appears to be only satisfactory to reason. What the Sacrifices, and Offerings, and other contrived methods of satisfaction among the Jews and Gentiles, were too weak to effect; this, this is done by the great Sacrisice of our Lord Redeemer.  
3. Their precepts and rules of Life were all reasonable and advantageous to our interest; conducive to the health of our bodies, the, tranquillity of our minds, the peace of our consciences, the sweetening of our tempers, the exalting our natures, the improvement of our estates, the advancement of our reputation, and the comfort of our lives. By the practice of them, we shall consult our private interest, obtain the good will and respect of men, and promote the public benefit of all. We shall act worthy of ourselves, and becoming our reason; obtain the Divine Favour, and resemble the Divine Nature. What more comely and decent than a profound admiration of him, who is so Glorious and excellent in himself! An: ardent love of him who is so kind and beneficial to us! An awful reverence of him who is so Powerful, Holy, Wise, and Just! and a cheerful obedience to all his Laws, who is our Sovereign and our Father, our Friend and best Benefactor! What more reasonable than prayer to him, who is able to supply our wants? and praise and thanksgiving to the same God, who gives all the comforts of this life, and from whom we expect the rewards of a better? What more just, and fit, and conducible to our interest, than that we should be upright in our deal with our neighbour, veracious in our words, faithful in our trusts, sincere in our contracts, innocent and inoffensive in our whole behaviour, avoiding every thing that may be to his prejudice; and using all means to oblige him, and further his welfare? What more reasonable than that we should be civil and courteous and good natured to all, and be ready to perform friendly offices to such as beg or need our assistance? What more reasonable than to be peaceable and orderly in our stations, observant and respectsul to Superiors, meek and gentle to our inferiors, kind and familiar with our equals, modest and lowly, ingenuous and compliant in all our behaviour? There are secret charms in such a conversation as this, which cannot but command the love and esteem of all men. What more reasonable than that reason should have its due prerogative within us? Not depressed by a domineering appetite, deluded by an enticing world, or seduced by a deceitful Devil? That we should have a mean opinion of ourselves suitable to our condition of weakness and dependence, sin and folly; that we be so moderate in the use of the innocent comforts of this life, as no way to impair our health, corrupt our minds, slain our reputations, prejudice our peace, endamage our estates, or our lives. What more reasonable than a generous contempt of these mean and fading enjoyments, and an elevation of our thoughts and affections to that Heaven, where are objects more worthy our immortal Souls, and only satisfactory to that Heavenly offspring within us? What more reasonable than to be sorry for our past ofsences, and resolve amendment? he that retains a love to his sin, and resolves to persist in his rebellion, deserves to die for his crimes, and to have no benefit by an offered pardon. What more reasonable than to believe in the Lord Jesus? and seeing he hath been so compassionate over us, to trust in his Merits, obey his Laws, and comply with the terms of his Covenant?  
These are the precepts our Religion boasts of, as her Crown and Glory. These are the substantial Rules we have reason to glory in; so admirably fitted to the Glory of God, and the good of mankind; so friendly to human society, and advantageous to the interest of every man in the world.  
Let the Heathens now cease their boasts of the wife Laws of Lycurgus, Solon, or Numa; for whatever was excellent in them, is more clearly laid down in the Laws of Christ, without any mixture of their impersections. Let the Jews cease their triumphs in the Law of Moses; for behold a greater than Moses is here. Thus it appears, that the Christian Doctrine by its intrinsic worth discovered its Divine Original, and by its ●e●ring the image of God's Holiness, Wisdom and Goodness, manifested from whence it proceeded.  
2. By the external testimonies God gave of his approbation.  
1. By prophecies. God had frequently foretold that he designed to abolish that legal worship he had set up, and give a more complete revelation of his will, more agreeable to his own Spiritual Nature, and the reasons of men. That he would enlarge the bounds of his dominion; remove that ceremonial worship which could only be practised in Judea; and that spiritual incense, and a pure offering should be offered up in every place; and the gentiles 
Mal. 1. 11.  should call upon him; That he would raise up a Prophet like unto Moses (who therefore must be a Law give●, and Mediator of a 
Deut. 18. 15.  new Covenant, as Moses was) and that he should have Words, new Revelations put into his Mouth; to him the People were obliged to hearken with Attention and Obedience. That God wòuld make a new Covenant with the 
Jer. 31. 31.  house of Israel, different from that made in Egypt. And would write his Laws, not upon Tables of Stone, but in their hearts, i. e. he would give them such Institutions as are easily discoverable by the light of nature; so that there would not be so much need of teaching every man his Neighbour, but every man shall easily understand his Duty. That the Aaronical Priesthood 
Psal. 110. 4.  should be abolished, and that of Melchisedeck be established, which should endure for ever. That a new Heaven, and a new Earth should be created, a Worship more agreeable to Heaven, and advantageous to Earth. That the Ark of the Covenant should be no more visited; and God would gather 
Jer. 3. 16. Isa. 66. 18, 21.  all Nations unto him, and out of them choose to himself Priests and Levites. That the Desired of all Nations should come, and erect a spiritual Universal Kingdom in the hearts of 
Hag. 2. 7.  men, to give them more perfect Laws, and reduce them to fuller Knowledge, and better Obedience. Thus was it Prophesied of old, that the Jewish Ceremonial Religion should be abolished, and a more perfect Revelation substituted in its place. It is indeed said of some of the Jewish Ceremonies, 
Bates. Of the Christian Religion. page 78.  that they were to continue for ever, but that was only to distinguish them from some temporary Injunctions, that were of force only while they were in the Wilderness, or when they were Inhabitants of Canaan; but were to be practised in all places, till by a new signification of the Divine Will, they were forbidden. And it's observable, that in the Jewish Law, the word [for ever] doth oftentimes, only import a continuance to the Jubilee; so that these rituals were to continue till the coming of the Messiah, the great Jubilee of the World. Thus hath God declared his Abrogation of the Jewish Worship, and by his Providence hath further disobliged us from the Observance of it; nay disabled the most obstinate Adherents to it, from performing the chief Rites of their Religion. He hath demolished their Temple, confounded their Tribes, and forced them to wander for Sixteen hundred years without a Priest or Sacrifice, Ephod or Teraphim. God hath abolished the Jewish Worship, which he once allowed; and the Doctrine of the Apostles was only that complete Revelation of the Divine Will, which was foretold by the Prophets of the Lord; and therefore these Jews had no reason to quarrel at the Apostles, as turners of the World upside down.  
2. By Miracles, Tho the intrinsic Excellence of these Doctrines, and their being a completion of those Prophecies which were long before published to the Jews, were sufficient Evidence of God's Approbation; Yet because the Jewish Religion was confirmed by Miracles, and that dull People was hardly to be convinced any other way, because a Religion so contrary to the secular Interests, ancient Customs, inveterate Prejudices, and corrupt Inclinations of the Heathens, could hardly expect much more success than the Precepts of their sober Philosophers, except the Power of God were displayed in some eminent surprising manner. That men might be therefore rendered utterly inexcusable in their unbelief, our Saviour by many miraculous works declared, that the hand of God was with him. He outdid Moses; before he displaced him, and showed the pre-eminence of his Doctrine, by his more wonderful works. He was born of an immaculate Virgin, and honoured by a miraculous Star. He was proclaimed the true Messiah, by the Gratulations of Angels; and Worshipped in his Cradle by the Wisemen of the East; the Holy Ghost descended on him at his Baptism, and a voice from Heaven (such as perhaps had never been heard since the delivery of the Law) declared that he came as an extraordinary Agent from God. I know the Jews make their boasts of many Voices from Heaven, which they call Bathcol, after the days of Malachi; but we may well account them Forgeries, or Diabolical Illusions; for it is utterly unimaginable, That when Divine Vengeance had taken away vision and prophecy, and all other immediate revelations, he should give this plain discovery of his will. The new Law of Christ, was therefore attested by the same way of evidence, with the old Law of Moses; Thus also at his transfiguration, the samevoice in the 
Luke. 17. 5.  presence of Moses and Elias, comes from God with the addition of, Hear him; as if he should say, You have obeyed my servants Moses and Elias, the instruments I chiesly used in establishing the old Law; but now hear and obey my Son, and that full and complete Law he shall promulge. This great attestation, if there were no other, would confirm the truth of Christianity. But to go on; Angels Ministered to him in his temptations; and he fasted even above the possibility of Nature; all sorts of diseases fled before him, and he cured more plagues than Moses brought upon Egypt; Fevers, Palsy, Leprosy, Distractions, were healed by no Medicinal Applications, but merely by a touch of his Hand, or word of his Mouth. He laid his Commands on the stormy winds, and they were obedient; and stilled the rage of a tempestuous Sea. He satisfied the hunger of thousands with almost nothing, and multiplied five Loaves and two Fishes to content a numerous multitude. He spoke such words as gave ears to the deaf; and loosend the tongue of the dumb to proclaim his divine commission The touch of his Garment stopped a flux of blood; and [I will, be thou clean] chased away a leprous defilement. Talitha Cumi, restored the Ruler's Daughter to life; and the touch of a Bier converted the sorrows of a funeral into mirth and gladness. Lazarus come forth, recovered that dead that was almost putrified in the grave; and, O woman great is thy faith, be it unto thee as thou wilt, Cured the Canaanitish woman's daughter that was possessed, and at a great distance from him. The Devils were forced to slay with halt from the bodies of men, and tremblingly, acknowledge him to be the Son of God. Day and Spittle, apt to strengthen blindness, rather than take it away, gave sight to him that was born blind; and by the most preternatural means, he wrought the most wonderful works. He foretold his own death, with all its tragical circumstances, and predicted his own Resurrection. The descent of the Holy Ghost, the Persecution of his Disciples, the Destruction of the Jews, and the propagation of Christianity, were all related by him; long before their accomplishment. The Earth was cast into trembling Convulsions, the Rocks were rend, the Sun was Eclipsed, contrary to all the rules of Astronomy; and insensible Nature was cast Into an Universal agony, as if it were endued with knowledge, at his Funeral.  
At the time appointed, he arose again, and numerous departed Saints with him. He conversed with men for forty days on Earth, and was seen by 500 at once; at last he ascended into Heaven before a great multitude of admiring spectators; and did not vanish away on a sudden, but went up with all the solemnity and leisure of a triumph; from thence he dispensed his gifts to his Apostles; inspired a mean company of illiterate Fishermen with a spirit of prophecy and revelation, and gave them power of speaking in many of those languages which the curse of Babel brought upon the world. They performed all sorts of miracles by the bare use of his Name; and did such mighty works as amazed all spectators. He turned a Wolf into a Lamb; and the bare words of [Saul, Saul, why persecutest thou me], changed a furious persecutor into a zealous convert. These things were not done in a corner, but openly before the Jews and Gentiles. In Jude● where the best worship of God was establiished, and diabolical impostures most abhorred. In Jerusalem, the Metroplis of that Nation. In their Synagogues, and public assemblies, before his most inveterate and obstinate adversaries; and yet none of these could deny the matter of fact, but out of envy and ill will, imputed them to Magic, and the assistance of the Devil. But alas! the nature of these works, so good and beneficial to man kind, and their design and tendency to pull down that dominion the Devil had so long usurped, and plant that holiness in the hearts of Men, which is so contrary to his Nature; clearly testify, that such an accusation could proceed from nothing but devilish envy and malice.  
These were the credentials that Christ brought with him from Heaven.  
These were the convincing Arguments that he was sent from God.  
These were the demonstrations which over powered the reasons of men, dispelled that thick darkness which had so long overspread the Earth, and so soon filled the world with the light and knowledge of the Gospel; and therefore these Jews ought not so clamorously to have accused the Apostles, but with joy and admiration to have flocked together, saying, These Teachers sent from God, that have reformed the world, are come hither also.  
II. Quest. Whether the Apostles disturbed the world, by teaching Doctrines of Rebellion? For the sense may be, These that raise mutinies in every place, overturn Caesar's Authority, and Preach up Allegiance to another King, one Jesus, are come hither also.  
Here my business is to prove, That Christianity doth not destroy, but establish and confirm that Duty which the Law of Nature challenges from Subjects to their Prince. Indeed the Jews were (of all men) most unjust in this accusation. For the great reason of their malice against Jesus, was, because where as they expected a Messiah that should break the Roman Yoke, and deliver them from the Tyranny and oppression of Cesar; That should Redeem them from their Vassalage to an uncircumcised Emperor; and reign as a victorious Monarch over the world: He disappointed their proud expectations, came in a mean and humble manner; proclaimed himself the true Messiah; and yet declared that his Message was peace and not war; and that his Kingdom was Spiritual, and not of this world. If he would have ascended the Throne of David, and warred against the principalities and powers on Earth, instead of those of Hell: If instead of raising up Lazarus and some meaner persons, he would have restored to life their sampson's and Joshuas, and mighty men of valour; If instead of teaching them the way to be saved from eternal Misery, he would have instructed them how to be freed from Earthly Bondage; and instead of bringing them news of the Kingdom of Heaven, he would have brought the more welcome tidings of that Kingdom on Earth they expected: Then they would have gladIy received him as the promised Messiah, the Son of God. But seeing he employed his power another way, they misrepresent his Doctrine, slander his Person, Persecute him to death as an enemy to Cesar; and accuse his followers as disloyal persons, and Authors of Rebellion. But that the Christian Religion is no sriend to disloyalty, a very little search will quickly determine; for obedience to Magistrates is very much urged, and Rebellion severely reprehended in the Gospel. The great design of Christ's coming into the world, was peace; To reconcile God to man, and men to one another. To subdue our passions, and calm our discontents. To pull down our pride, and abate our selfishness. To polish the roughness of our natures, and take away all those impediments which would hinder our paying a due observance to superiors. None of his Doctrines did ever infringe the Magistrate's Power; but he persuaded men to be subject, not only for wrath and fear of punishment, but out of a principle of conscience and duty. Tho he was Universal King of the whole Creation, yet his Kingdom was no way destructive of the just rights of Cesar. Tho he challenged Subjection to him from all his followers, yet he pressed both by precept and example a due subjection to their Emperor also. The same mouth that commands to pay unto God the things that are Gods, requires us 
Mark. 12. 17.  also, to pay unto Cesar the things that are Cesar's. He works a Miracle to pay the tribute-penny, which was either a tax imposed by the Romans, or rather required by the Sanhedrim, for the use of the Temple. Either way he declares his subjection to the Civil or Ecclesiastical Government. He commands his Disciples to pray for their persecutors, not to curse and damn them; and gives them leave to fly from their rage, but not to oppose and resist it. He hide himself from the People, when they would have made him a King: and checked his Disciples when they vainly contested about priority, in that Earthly Kingdom they fond expected. He Rebuked Peter's forward zeal for his Master, when he cut off Malchus' Ear; and to prevent the Slanders of his Enemies, miraculously cured the injured person. Tho he could have commanded twelve Legions of Angels to his rescue, yet he chose rather to employ them in messages of peace: and though with those Majestic words of [I am he] He could have struck the Soldiers dead, as well as down to the earth: yet did he meekly submit without any resistance; he went as a Sheep to the Slaughter, and as a Lamb he was dumb and opened not his mouth. Tho his adversaries bore manifest false-witness against him, yet was he meek and compassionate, and the sharpness of his pain extorted no passionate exclamations against the injury they had done him. But on the contrary, he forgot not his own precepts, but breathed out that admirable prayer for them, Father forgive them, they know not what they do. And his Disciples did exactly imitate their Lord. And though they lived among his enemies and their own, and met with injuries enough to have inflamed their Spirits; yet they give us the same lessons of peaceable subjection to the higher powers. Saint Paul. that is here accused, commands the Romans (though living under Nero an Heathen, a Tyrant, a Persecutor, and one of the most infamous Monsters in Nature) To be subject to the higher powers, and render fear, honour, tribute, custom to them. Nor was this submission only constrained through 
Rom. 13.  the necessity of those times, wherein they had not power to resist, For, says he, we must needs be subject not only for wrath; but for conscience sake; and be that resists, shall receive to himself damnation? And because perhaps some seeds of Rebellion might begin in those early days to be sowed by some Heretics, the Apostle exhorts Titus, to put his converts 
Tit. 3. 1.  in mind of their duty of subjection to principalities and powers. The same doctrine is urged by Saint Peter, Submit to every ordinance of man for the Lord sake. Indeed the Christian Religion is the best security to governor's, of the obedience of their subjects. A disloyal Christian is a perfect contradiction. He can be no true friend to Christ his supreme King, who rebels against his deputies and vicegerents. True undissembled Loyalty is the very complexion of a Christian; and the best Christians are always the most, I had almost said the only Loyal Subjects. The Apostles therefore did not deny but enforce subjection to Magistrates. Indeed where the commands of God and their Prince interfered, in this case they resolved to be faithful to God, and dared to do what he commanded, rho Cesar forbidden it. They did not deify their Emperor, but paid him all that reverence that was due to a Crowned Head. They accounted Princes Gods Subjects, and thought Rebellion against him a greater crime, than against the highest Monarch. In this case they appealed to their adversaries themselves whether 
Acts 4. 19  reason was not on their side, courageously saying, whether it be right in the sight of God to hearken to you rather than God, judge ye.  
But though they could not actually obey the unjust Command of their Magistrates, yet than they made no violent resistance, but passively submitted to the exacted punishment. As they professed a lowly Subjection to Christ their King in Heaven, so they paid a respectful Obedience to his Lieutenants and Representatives on Earth. They testified their Loyalty to Christ, by the respect they gave to the Commands of his Deputies. These Jews therefore had no reason to accuse the Apostles, as encouragers of Rebellion; and in either of these senses the Apostles were not  turners of the World upside down. They were wholly innocent in this latter sense, and de●serv'd Commendation for disturbing the World in the former sense; and would to God the whole Christian World at this day might be as easily defended, as Christ ' and his Holy Apostles. And this leads me to the saddest part of my Subject.  
III. Quest. Whether any professed Christians at this day, are guilty of turning the World upside down?  
Ans. A very little inquiry will present to our consideration a potent Faction, that proudly Usurps the name of the Catholic Church, whose Principles and Practices do clearly overturn the whole design of Christianity, and are pernicious to Governors; who have sheltered Heathenish Superstitions in Christian Temples, after the Power of God had chased them away; and dug up some Limbs of the Ceremonial Law out of the Grave, after Divine Wisdom had rung her Knell, and proclaimed her Funeral. I know what an invidious task it is, to accuse a whole Body of men; and certainly, he that hath any Love to God, or his Redeemer, cannot account it a delightful office, to satisfy his own Reason, or convince the Judgements of others, That his God is blasphemed, and his Saviour dishonoured, by an huge party of men, who pretend to be of his Holy Religion. But because this Infection is of a spreading nature, and the growth of Popery is too common, and too just a complaint; and the Bigots of that Church are continually using all the artifices of Cunning, and Insinuation, and Treachery, to delude the easy multitude, and once more Introduce their blind Religion into our Nation: I cannot think it an unseasonable work, but a piece of charity to the Souls of men, to give a just Character of that Religion, which if God had not, and did not still mercifully interpose, would have again over spread this Land, as well as other Nations.  
I shall therefore pursue my former method, and inquire,  
Quest. 1. Whether they have introduced new Doctrines, different from what the Apostles taught? and what warrant they can produce for doing so?  
Ans. He that runs over the former particulars, may soon be satisfied, that they have restored absurd Gentile Idolatry, and superannuated Jewish Ceremonies, and woefully corrupted Christianity in those great Articles wherein I have showed its pre-eminence to consist.  
1. They have introduced new Doctrines concerning God, and the manner how he will be Worshipped. This will be evident if we reflect upon these four particulars following.  

1. Their Representing and Worshipping God by Images.  
2. Their Adoration of Saints and Angels.  
3. Their Adoration of the Host.  
4. The manner of their Worship too exactly symbolizes with that of Jews and Heathens.   
1. Their Representing and Worshipping God by Images. Those who are acquainted with any thing of the Romish Worship, know how in their Churches, nay, in their Psalters, Mass-books, and Manuals of Devotion the incomprehensible Trinity is pictured: sometimes like an old Man, with a long grey Beard, and a ray of light over his head, with a Crucifix between his Knees, or a Child in his Arms, and a Dove with spread Wings under his Beard. Sometimes like a Monster, with three Faces in a Knot. Now, how abominably foolish and impious are such Representations as these? What ridiculous entertainment doth this afford to the Socinian? And how doth it expose this sacred Mystery, to his Derision and Contempt? How naturally doth this tend to debase the Divine Majesty, as if the Infinite Lord of Angels and Men, bore any resemblance to his imperfect Creatures; and the incomprehensible Majesty of Heaven and Earth, were like such Worms and Dust as we? If any man should reverence a Worm, or a Toad, as the Image of his Prince, would not such a man's honorary respect be interpreted as an high affront? And is it not an infinitely greater Indignity to Worship the Divine Majesty in the shape of the most glorious of any of his Creatures? There is very great danger, lest the ignorant Vulgar should fancy God like the Images he is represented by; and they naturally tend at least, to debase our conceptions of his incomprehensible nature. His Immensity cannot be represented by a piece of Wood; nor his Infinity by a finite Idol. Images are apt to suggest too low Thoughts, and mean Apprehensions of his Nature, and therefore are not to be used. If it be pleaded, That such Representations may be instrumental to raise our Thoughts, and excite dovout Affections within us. Alas! he that hath not raised Apprehensions of the Divine Majesty and Greatness, from the consideration of his own glorious works, must expect little benefit by the imperfect Art and Invention of man. Let them therefore call Images Laymen's books; till they show us Gods Licence and Imprimatur for them, we shall esteem them as Surreptitious Pamphlets, offensive to the King of Heaven. If it be again pleaded, That God (by his appearances to Abraham and the Patriarches, in the form of a man, and his being represented as an old man to Daniel, and the Holy Ghost's descent in the form of a Dove) hath authorised such Representations. I answer; The appearances to the Patriarches were of the second Person in the Trinity, as Anticipations of his Incarnation, and were no Representations of his Nature, but only signs that he was then, and there present. As to that in Dan. 7. 9 concerning the Ancient of days, that was only represented to the inward sense of Daniel in a Vision, and was only a Symbol of God's fitness to Judge the World: White, to denote the purity of his Nature; Ancient of days, to represent his eternity; and white hair, to shadow out his Wisdom and Prudence. As to that of Matth. 3. 16. Dr. Hammond's Exposition takes off all necessity of answer, according to him, the Expression (like a Dove) hath reference not to any assumed likeness, 
Hammond in Matth. 3. 16.  but to the manner of the descent, that he came down upon him, as Doves use to do, when they light upon any thing, hover and overshadowing it. Thus we know, the Holy Ghost descended on the Virgin Mary, Luke 1. 35. For St. Luke indeed adds, in a bodily shape; but that may be rendered with a bodily appearance; so that perhaps the Holy Ghost might appear in no outward Figure, but only appear to be present, by the appearance of Angels; and it is not unlikely it might be in a bright shining Cloud, as at the transfiguration of our Saviour, Matth. 17. 5. it is said, A bright shining cloud overshadowed them, descending as Doves use to do. For the full confirmation of this, I must refer to the place. But if the general Exposition be allowed, That the Holy Ghost did appear in such a symbolical Figure; this was only to represent the Innocence of our Saviour, and the purity and peaceableness of that Religion he was then beginning to teach the World: No representation of his Nature. Nor can God be worshipped under any corporal Figure, without palpable Idolatry. For, as soon may deliberate Murder and Adultery be reconciled to the 6th and 7th, as this can to the 2d. Commandment. And our Romish Doctors are very conscious of this, and therefore have very fairly expunged it out of their Catechisms and Manuals, and split the tenth into two, to keep up the number. They had reason to fear, lest the Laity not having such Metaphysical heads as themselves (if they had left it standing) should have been deterred from so gainful a sin. For thou shalt not make a Graven Image, would quickly make their Temples desolate; and, thou shalt not bow down to the likeness of any thing in Heaven or Earth, would open the eyes of their deluded Proselytes, if they were but permitted to read them. Words so fully Emphatical and Comprehensive, that all worship of Images could hardly have been condemned in more large and significant terms. And Moses, who best knew the meaning of the Lawgiver, hath given a clear comment upon this Command, Deut. 4. 15, 16. Take ye therefore good heed unto yourselves, for you saw no manner of similitude when the Lord appeared unto you in Horeb; lest ye corrupt yourselves, and worship Graven Images. If the Heathen Idolatry were only forbidden, of what inconsequent arguing, would Moses here be guilty? Take heed lest ye worship the Images of false gods, for ye never saw any Representation of the true God. But if all Worship of Images be here forbidden, than the Argument is very pertinent and forcible. Take heed how ye Worship God in any outward Representation; for if such a thing were pleasing to him, he would not have left it to your choice, to do it in what form you pleased, but would have appeared in such a likeness as best pleased himself.  
Besides, the golden Calf, which the Israelites worshipped as a resemblance of God, was a breach of this Commandment, and is called an Idol, Acts 7. 41. For that the Israelites did make this as a resemblance of the true God, is 
Exodus 32.  clear from the Story. Aaron says, these be thy Gods, O Israel, that brought thee out of the Land of Egypt; and Proclaims a Feast to Jehovah; for either we must suppose the Israelites to be so stupidly sottish as to suppose this Calf to be really that God that brought them out of Egypt before it was made; or if we cannot find in our hearts to believe them so absurd; we must believe they fell back to the Egyptian Idolatry, or worshipped the true God under this representation. That it was not a resemblance of the Egyptian Gods, is evident from hence, that he is called Jehovah, and is represented as the God that brought them out of Egypt; for could they once imagine that the Egyptian Gods had destroyed their own most zealous worshippers, and wrought such wonders for them who abhorred their worship, and would give them no adoration? is it not much more rational to suppose, that the Israelites expected some symbol of the Divine Presence going before them? as they might expound that promise, Exod. 23. 20. And (Moses being 
See more of this in Stillingsleets Defence of the Idolatry of R. C. Page 747  absent for 40 Days) they doubting whether ever they should see him more, devise with themselves what token to have of God's presence with them; and the most part being swayed by their Education in Egypt, where they worshipped their chief god Osiris in the form of a Bull, compel Aaron to make a Golden Calf. And if this be in them accounted Idolatry, must not the same title be given to our Romish worshippers of Graven Images? Of the same sin was Micah guilty, in Judg. 17. who, to ease himself of the trouble of travelling so often to Sbiloh to worship there, made a molten and graven image as a representation of the Lord Jehovah; builds a Chapel in his house, and hires a Levite to be his Priest, and in this rejoices exceedingly, now know I, says he, that the Lord will do me good, seeing I have a Levite to my Priest, Judg. 17. 13. Of the same nature was that great sin of Jeroboam, for which he is branded with so black a Character in Scripture; he made two Calves in Dan and Bethel, as a representation of God. 'Tis plain he designed not to draw the Israelites from the Worshipping God, but from going up to Jerusalem to Worship; lest their converse with the Two Loyal Tribes should revive their principles of Loyalty also, and reduce them to their subjection to their Lawful Sovereign; and therefore his successors were looked upon as worshippers of Jehovah. Thus Jehu was zealous for the Lord 
2 King. 10. 16.  Jehovah, though he departed not from this sin of Jerobcam. Thus it appears, how plainly God hath forbidden all worship of him by images. And that this Law was not only positive and temporary, but unalterably obliging all men, appears from the reason of the Law. The unsuitableness of an image to the Divine Nature, Isa. 40. 18, 25. The Prophet there after a stately and majestic description of the Divine Greatness, concludes with this inference; To whom then will ye liken God? Or what likeness will ye compare unto him? As if he should say, Seeing God is so immensly Glorious a being, your own reasons may convince you of the folly of making any representations of him. John 4. 24. God is a Spirit, and will be worshipped in spirit and truth. That is, as some interpret the words, not in the Image of a Dove, as the Samaritans Worshipped him on Mount Gerizim; nor with the Typical Sliadows of the Jewish Law. St. Paul when arguing with the Athenians, bends his discourse against their Worshipping the Sovereign God in the likeness of silyer, or gold, or stone, Acts 17. 29. and in Rom. 1. 23 He disputes against the wiser Philosophers, and accuses them, that when they knew God to be an Immensly Glorious being, they fashioned him like a man; and Worshipped him by Images; and the accusation will equally concern our present Romish pretenders to Wisdom. The same apologies the wise men of Athens and Rome made, to excuse their Heathenish Idolatry, are adapted by the Popish Schools, to justify their worshipping Images. Plutarch, and Celsus, and Julian, and Maximus Tyrius, and many others, tell us, they looked upon Images only as helps to remembrance, and means of exciting their devotions; nay, the worshippers of the Sun and Moon and Stars, might better apologise for themselves; For these natural Images are great Monuments of the Divine Wisdom, and Power, and Goodness; but the present artificial ones, express only the Gravers skill and imperfect cunning. Nay further, the very same pleas might be used by the Priests of Egypt, to justify their most ridiculous follies. Leeks and Onions may as well draw forth my penitential tears; deified Apes and Monkeys may as well be the objects of my adoration, as the Monstrous Pictures of the Trinity in their Temples. But how contradictory soever this practice be to Scripture, Images may. well agree to that Church, which retains little more than the feign image and shadow of a Religion.  
2. Their Adoration of Saints and Angels, and giving them the same Worship the Heathens gave to their Daemons, or inferior Deities.  
By Daemons, the Heathens understood an inferior sort of deified powers, as middle Being's between the Sovereign God, and mortal men; and because they thought the higher God too pure and sublime to meddle with Earthly affairs, they placed these as Mediators to prefent the prayers of Men to God, and convey the benefits of God to Men; thus Plato and Hesiod, and others that describe them. To this opinion the Apostle seems to allude, in 1 Cor. 8. 5. 6. As there be Gods many, and Lords many: yet to us there is but one God the Father, and one Lord Jesus Christ, i. e. Tho the Heathens Worshipped many Supreme 
See this confirmed in Mede's Apostasy of the later times.  Gods, and inferior powers, as Precedents and Mediators in Earthly things; yet we Christians acknowledge but one sovereign Deity, and one Mediator, who presents our Prayers to the Father, and brings us back the rewards of our Devotion from Heaven. These the Heathens divided into two sorts, such as were too pure to inform a body, and such as were the souls of deceased benefactors To these they erected Temples and Altars, made Images and Shrines, and gave them all external expressions of Religious adoration The latter sort were called Baaline, or Belim because the first that was thus Canonised was King Belus at Babylon, by Ninus his Son; and well may the Holy Ghost call that Church Babylon, which hath revived that Idolatry which was first set up in that City. For is not the worship of Saints and Angels exactly parallel to this? Are not they exalted into the same place, and the same services directed to them? Are not Temples dedicated to their honour? Images set up, and shrines consecrated, before which their Votaries may pray unto them? Are not they worshipped with solemn invocations, and alloutward signs of the lowest reverence? How do the ignorant Vulgar prostrate themselves before their Statues? Wash their feet with tears, and wipe them with their hair? And if the Image chance but to nod or smile, how do they go away rejoicing, as if they had met with their good Genius, or some Angel had saluted them from Heaven? I need not here tell what a number of Saints they have Canonised, and how they have symbolised with the Heathen, in assigning them their particular offices; how they have Saints for every particular Nation and Country, Trade and Calling; for every state and condition, for every disease of the body, and all the accidents of humane life. I need not tell how they worship some who probably had never any other being than in their own imagination; How notoriously wicked persons have been Canonised; how Rebellion and Treason hath been accounted worthy an Apotheosis; and very few have received that honour for their Religion and Loyalty. I need not tell what notorious blasphemies are contained in their Prayers, especially to the Virgin Mary; how she is exalted to the Throne of God, and called the Mother of Grace, the Fountain of Salvation, the Queen of Heaven, and the Mother of the Holy Trinity. How Bonaventure hath Printed the Psalter of the Blessed Virgin, being nothing else but the Psalms of David, wherein whatever is spoken concerning God or Christ, either by way of Prayer, or of Praise, is applied to her. These things are publicly known, and cannot be contradicted.  
And we may well challenge the Heathen World, to present us with more daring usurpations on the Divine Prerogative; the same arguments which prove the Pagan's Idolaters for their worship of Daemons, will equally prove the Romanists such, who have exactly written after their Copy, and transcribed (that I say not exceeded) their iniquities; the same pleas which Julian and Celus, and the other defenders of the Pagan Worship used, are made by these pretenders to Christianity; and the same answers which Tertullian, and Arnobius, and the other primitive Fathers gave, may be very well re torted by us upon them, as will appear to any one that will but consult Dr. Stillingsleet in his defence of the Idolatry of the Romish Church. But to go no further than Scripture; Did not our Saviour repel the Devil's temptation with, Thou shalt worship the Lord thy God, and him only shalt thou serve? And shall a far less consideration, than the Kingdoms of the Earth, prevail with us to fall down before Creatures, and pay them a Religious Adoration? How smartly doth St. Paul Argue against all Worshipping of Angels, without any of those distinctions which our Voluminous Schoolmen have invented? Col. 2. 18. Let no man beguile you of your reward, in a voli ntary humility, and worshipping of angels, intruding into those things which he hath not seen. It seems by his discourse there were some Heretics crept into the Church, who out of a pretence of their unworthiness to make immediate addresses to the invisible God, sued to the Angels his Courtiers and Favourites to plead their Cause. This Heresy continued a long time in Pisidia and Phrygia, where Oratories and Chapels were built to Michael, and the Angels, which was at last forbidden in one of the Canons of the Council of Laodicea. I know Cardinal Perron hath a very witty and singular evasion of this Text; That by the worship which was given by Angels, is meant the Mosaical Law; and he Translates the words, Let no man tempt you to become prosyeltes of the Jews. But why should the Apostle use such dark expressions, if this were the meaning? and what pretences of humility did they use, who persuaded to comply with the Law of Moses? Or how did they intrude into things they had not seen? Whereas, if the words be understood properly, these words have a very good connexion; these Heretics pretended humility to be the occasion of their worship; and were puffed up with a conceit of their knowledge of all the Orders and Offices of Angels; nor can we imagine they worship them as Supreme Gods, but only as Gods by participation, and Advocates with the Father, as the Church of Rome also calls them; and therefore is equally concerned in this prohibition. Besides, did not the Angel correct St. John, when out of a sudden transport, he was about to give him that reverence which bordered too near upon what the jealous God hath reserved to himself: with a see thou do it not, I am thy fellow. Rev. 19 10 servant; worship God; And shall we be fearless of the same Idolatry? The distinction of Latria and Dulia will by no means salve the matter; for why could not the Angel have applied it as well as the Angelical Doctor can? Or why could not this inspired Apostle have pleaded that he gave him only an inferior subordinate worship, as well as the most illuminated Schoolman?  
'Tis of these Idolaters the Apostle seems to speak in 1 Tim. 4. 1, 2. Now the spirit saith expressly, (perhaps in Dan. 11. 36, 37, 38.) That in the latter times some shall revolt from the faith. Revolt by Idolatry, which is eminently called by that Title; Giving heed to seducing Spirits, i. e. attending to erroneous Doctrines, Doctrines of Devils or Daemons. Not of which they are the Authors, but the objects; Doctrines concerning Daemons, i. e. inferior Deities; Speaking lies in hypocrisy; or (as the Greek runs) through the hypocrisy of liars, i. e. Through the Deceit of jying persons, who should seign miracles, and invent fabulous stories to support this worship. The event hath so exactly answered the Apostles description; Monks (the admirers of single life, being the first Authors of Saint-Worship, which they brought in by lying-Legends, and Fictitious Miracles; that if this prophecy doth not particularly concern them, they are very unhappy to come so near the description.  
3. Their adoration of the Host, upon pretence of Transubstantiation. This is another part of Romish Worship, not to be paralielled for absurdity throughout the whole Gentile world; For to fancy that every ignorant Priest can with Five words speaking; change a piece of Bread into God; and by virtue of such a strong fancy, to give it Divine Worship, is an instance of such egregious folly, as exposes Christianity to the scorn of infidels, and hardens them in their unbelief; a Doctrine that would make a Monster of our blessed Redeemer, and give him 10000 bodies at once. A Doctrine, that subjects our Saviour to the will of every Priest, and daily renews his humiliation; A Doctrine, that makes the Covenant of Grace much more severe than the Law of Innocence, while it threatens damnation to all that will not disbelieve the agreeing senses of the whole world of Animals; A Doctrine that destroys the very Foundations of human Converse, and tends to the most unreasonable Scepticism imaginable. For if our Senses are deceived in so plain an instance, how know we but that we may be all very Phantasms, and a bundle of Accidents without any substance? A Doctrine, that hath a natural tendency to Infidelity, and is the ready road to the most damnable unbelief. For the miraculous Works of our Saviour, were the great convincing Evidences of the truth of Christianity. What we have seen and heard (as one speaks) was the Apostles Logic, and an appeal to Miracles, the surest Demonstraion of the Spirit. So that if our Senses deceive us in this instance, our Religion itself may be false. The Resurrection of Christ, and all his wonderful Works, might, for aught we know, be Impostures and Deceits. Thus we see how naturally the Papist lends his Assistance to the Atheist and Unbeliever. A Doctrine, that calls God himself a Deceiver; for he plainly tells us, by the most certain kind of Demonstration (to our Senses) That here is bread; when if this be true, there is really none at all.  
In a word, A Doctrine so full of unreasonable Contradictions, that had not an infallible Council cursed all deniers of it, I am persuaded it would have long ago been renounced. A Doctrine contradictory to Sense, inconsistent with Reason, and overthrown by express words of Scripture. For St. Paul expressly calls it Bread after Consecration, 1 Cor. 10. 15, 16. 11. 26, 27. A Doctrine bottomed only upon one Metaphorical Expression. This is my Body; Which, how it can prove this prodigious Transmucation, is not very easy to imagine; for did not Christ's natural Body speak this, while sitting at the Table? And could his Disciples apprehend, they eat the same Body, or that the substance of the bread was vanished, and only the Accidents remaining? Did they so hardly believe his Resurrection, and would they without one question about it, digest this miracle far more amazing? Doth he not say, Do this in remembrance of me? And if the Popish Comment were true, would it be sense, to say, Eat me in remembrance of me? Are not the terms Metaphorical in one part of the Sacrament? This Cup is the N●w Testament in my Blood. And why should this, rather than the other, be taken according to the literal meaning? Besides, the same word is used concerning the Passover, to which the Eucharist succeeds: And the Jews had no term more proper to express (signify) by, than this word (is) It is the Lords passover, Exod. 12. 11. i e. a Memorial and Signification of the Lords passing over the houses of the Israelites, when he destroyed the firstborn of Egypt; and why should not the same Sense be given of this Sacrament of the new Covenant? It is a Memorial of that Body of Christ which was once Offered for our Sins. Thus we see, how unreasonable the Roman Exposition of this Text is; and yet they cannot pretend any clearer proof of this great absurdity; but it is the great design of this Church, to conquer those three mischievous Enemies, Sense, Reason, and Scripture; and when they have once done that, they may impose what they will upon those reasonable Beasts their followers. Sense, they continually represent as subject to many Illusions, and unfit to be trusted to, in any weighty matters. Reason, they Tragically exclaim against, as a dangerous Weapon; and the mortified Father Cressy somewhere tells us, That it is the Wit and Judgement of Catholics, to renounce their own Judgement, and depose their own Wit. Scripture, setting aside the Authority of their Church, is of no more Validity with them, than Aesop's Fables, or Mahomet's Koran. And though they pretend the unanimous consent of the Fathers to their Doctrines; yet, because the Testimonies of Irenaeus, Justin Martyr, Theodoret, Pope Galasius, are so plain against them, they pretend, that the Father's being obscure, the present Church must be the Judge of their meaning; but if we join issue here also, and agree to be judged by the majority of Votes in the Christian World, than they very charitably damn all the World but themselves, and assume the proud title of Catholic and Universal; so that the result of all is this; If we will not upon their bare Affirmation, swallow this heap of Contradictions, we must infallibly fall under the Council of Lateran's Anathema, and be ipso facto excommunicate.  
But it is better to bear their curses here, than by our sinful compliance with their grossest Idolatry, to endanger our Salvation for ever. For if there be no Transubstantiation, of what tremendous Idolatry are they guilty, who pay Divine Honour to a piece of Bread, and give that Adoration to a Waser-cake, which is due to God alone? who outdo the grossest Idolatry of the Heathens, and justify the most ridiculous Superstitions of the Infidel world? They only believed that some invisible Deity, incorporated itself in the Creature they worshipped, but never imagined that the whole substance was changed into God. A Metamorphosis more strange, than the most poetical Invention could ever contrive; nor can they save themselves harmless, by pretending they believe the Bread to be God, and therefore if they err, it is the fault of their Judgements, not of their Wills: For when men will maintain such an Error in spite of their own Sense, and Reason, and Scripture, and the plain Doctrine of the Ancient Church, they are certainly guilty of not only material, but wilful formal Idolatry. But supposing this Doctrine sometimes; yet so many contingencies happens, that it is impossible to know whether this particular Bread be Transubstantiated or not. For if the Priest have not a right Intention, and be not duly ordained, the Miracle will not follow; so that it is confessed by Bellarmine, that no man can have any other than a conjectural certainty, that he receives the Body of Christ, because it depends upon the Priest's intention, which no man can know. And now can it consist with our duty (as Bishop Tailors speak) certainly 
Disswas. page 149.  to give Divine Worship to that thing, which we cannot certianly know to have a Divine Being? But further, if we should suppose (by virtue of a strong faith, such as is able to swallow Mountains) that this miracle were always performed, yet will not this justify our Adoration For we are not bound externally to Worship 
See this Argument largely prosecuted in Funeral of the Mass, Chap. 5.  God. wherever he is; but only where he displays some Beams of his Glory. Therefore our Saviour teacheth us to say, Our Father which art in Heaven; Why not in Earth, Air or Sea? God is in all these; but Heaven is the Throne of his Glory; and therefore, thither we are to direct our Eyes and Devotions. Upon this account, supposing Christ's humanity really present, he is but as a Prince in disguise, and hath none of his Robes of Majesty, and therefore expects not our religious Adoration; all that is adorable in Christ, is in the water of Baptism; there is his Godhead, Divine Person, and Attributes; and yet there we do not Worship him, and therefore are not obliged to do it in the Eucharist, supposing his Humanity really present. For if his Godhead (which is of itself adorable) be not worshipped, where there are no Beams of Glory; much less is his Manhood to be Worshipped (which is not of itself adorable) where there are no glorious appearances of it. Those therefore, who adore the Host, at best, Worship God without a command; but are really grosser Idolaters than the most Barbarous Heathens.  
4. The manner of the Romish Worship too exactly symbolizes with the ridiculous Superstitions of the Heathens, and forbidden Ceremonies of the Jews; and is unsuitable to the Divine Nature. The Heathens used many ridiculous Ceremonies, and antic Rites, numerous Spells and Charms in their Worship; and R●me-Papal hath equalled, if not exceeded them in her fond Superstitions. Here I might ●ell of their Christening Bells, and touching ●eads, and charming Water, Salt and Spittle for casting out Devils; their hallowing Medals, Swords, and Agnus This, for a security from temporal and spiritual Evils. Their strange Actions in their Exorcisms and Conjurations; indeed their very Worship being in an unknown Language, looks like a Charm or Spell. I might mention their muttering over little unintelligible Prayers, numbering them by ●heir Beads; and vain Repetitions, too like the Tautologies of the Heathens, condemned by our Saviour. I might further instance in their imposed Penances, some trifling and ridiculous, others severe and formidable. Their pilgrimages, walking barefoot, wearing Hair shirts, whipping and slashing themselves, like the Priests of Baal, and the Worshippers of the other Sanguinary Heathen Deities. In their ordinary Worship of the Mass, the Priest turns himself five times about at the Altar, to denote the five Apparitions of Christ; on the day of his Resurrection, turns to the right hand, to signify, that he hath a 
Stopfords' Parallel, page 261.  right Intention for himself and the people. He uses divers strange Bowings and Postures. Sometimes with his hands close shut, and at other times spread abroad. Sometimes he cries aloud, and at other times mutters over some things to himself. Sometimes he makes as if he slept with his Eyes close shut; then starts up, and goes on with numerous mimical Actions, fit for a Stage-play, than the House of God. In the Sacrament of Baptism, the Child must be first blown upon, to drive away the Devil; Then hallowed Salt is put in his Mouth, that he may be seasoned with Wisdom. His Breast and Shoulders are anointed with holy Oil, that he may be kept from evil Suggestion, and strengthened to bear the Lords burden. His Mouth, Eyes, Ears, Nostrils, Breast, and Forehead, are signed with the sign of the Cross, that all may thereby be defended. A white Garment is put upon him, to betoken his Regeneration. A Veil on his head, in token that he is Crowned with a Royal Diadem. A burning Wax-candle in his hand, to fulfil that saying of our Saviour, Let your light so shine before men, etc. And the Priests holy Spittle (for the very Excrements of such a sacred Person must needs be holy) must be stroked on his Ears and Nostrils, that the one may be opened to hear the word, and the other to discern between Good and Evil; and after all, follow the words of institution. A bare Relation of these things is a sufficient Confutation; and the consideration of them, forced those honest Expressions from Polidore Virgil, He that observes these things, says he, and is 
De Invent. lib. 5. cap. 1.  but modestly scrupulous, will say, He questions whether we imitate the Religion of the Ancient Heathens, or their Superstitions. These numerous mystical Rites, are perfectly opposite to the Religion of our Saviour, and tend to bring in a dry Skelleton of bodily Actions, instead of the Spiritual Worship of the Gospel. Nay, have they not galled the Necks of their Disciples with that heavy Yoke of Jewish Ceremonies, which the Apostle would not impose on the Gentile Convers? Is not superannuated Judaisme restored, and the high Priest translated from Jerusalem to Rome? Are not their Pilgrimages and Jubilees, burning Lamps at noonday, and perfumes of Incense, distinction of Days, and Meats, and Rules about Fasting and Abstinence, a perfect imitation of the Jews? These hath the Infallible man at Rome revived, as if he would correct the Divine Wisdom that abolished them; or at least, as if the Church were now in its Dotage, and again were to be ruled like a Child or Infant. But we have not so learned Christ. We are to remember, as Bishop Taylor speaks, That Figures and Shadows were for the Old Testament, but light and manifestation 
Ductor Dub. lib. 3. c. 4. rul. 20. s. 8.  for the New. The Egyptians did indeed teach Religion by Hierogliphical Symbols; and the Schools of plato and Pythagoras, by Numbers and Figures; but we who walk in the light of the Gospel, have an easier way of teaching the People; and are not to return to the Elements and Rituals of Jews and Pagan Schools. This manner of teaching by symbolical Actions is too low, too suspicious, too Dangerous, to be mingled with Divine Liturgies, and unbefitting the gravity and spirituality of our Religion. Thus far he. Thus we see how they have overturned the first design of Christianity. Obscured the Light of the Gospel, and instead of that complete Character of the Nature of God, and the manner of his Worship, laid down in Scripture, have by their Idolatry and Superstition, given us unworthy Notions of his Attributes, and brought in that blindness and thick darkness which was mercifully chased away by the Sunshine of the Gospel.  
2. They have invaded Christ's Mediatory Office. The Christian Religion discovers the only means of reconciling sinful Creatures, by the Incarnation, Death, and Sufferings of the Lord Jesus, who in pursuance of the great design of bringing us to Heaven; is invested with the Offices of King, Priest, and Prophet of his Church; all which the Papacy hath invaded.  
1. They have invaded Christ's Kingly Office. By this, 'tis his Prerogative to give Laws to his Church, and Christians are bound to pay him the Subjection and entire Obedience of their Hearts and Lives.  
If any therefore shall pretend a power of dispensing with his Laws, and untying their Obligation, of making new Articles of Faith, and condemning things plainly commanded by him. If any shall pretend without sufficient Proof, a Vicarious delegated Commission from him, and usurp the place of the Universal Lawgiver of the World: These must be acknowledged to be invaders of his Regal Office; and in how many Instances the Church of Rome hath been thus bold, and Jaringly guilty, is too well known. How many new Articles have they obtruded on our belief, since the Canon of Scripture was sealed? And how doth their Faith increase and decrease like the Moon? Tho the Apostle pronounces an Anathema against the highest pretended Saint or Angel, that should Preach any other Doctrine than what he had delivered to the Galatians, Gal. 1. 8. Yet the Conventicle of Trent, those professed Angels and Guardians of the Church, have level d their curses against all that will fear the threaten of the Apostle, and will not receive their supplemental and corrupt Traditions with the same reverence and pious Affection that they do the Holy Scriptures. I need not tell how they have claimed a power of dissolving the Obligation of the most Solemn Oaths and Covenants, and of allowing Marriages in forbidden degrees. How they have made Fornication a lesser Sin in a Clergymen, than Marriage; though the one be the Ordinance of God, and never prohibited to any company of men; and the other forbidden by the very Law of Nature. I need not tell how the Pope hath usurped the Office of Universal Bishop, and Vicar of Christ; though Pope Gregory severely reflected upon John of Constantinople for affecting such a Titile, and called it the badge of Antichrist. I need not tell how they have added five other Sacraments, to those two instituted by our Saviour; what a number of Church-Officers they have instituted, unknown in Scripture, and the purest Ages of the Church: Nor how they have Lorded it over the Consciences of men, by rigorously imposing numerous burdensome Ceremonies, which change the spiritual Worship of the Gospel, and alter its very Nature. 'Tis confessed that Governors have a Power of imposing indifferent things; and whatever tends to the more orderly and decent Administration of the Worship of God, may be the object of their command. But when these are either vain and useless, or indecent in their number; when they are imposed as parts of Worship, and necessary to Salvation: When they obscure the Worship of God, and are more like the shadows of the Law, than becoming the light of the Gospel; such Impositions are Acts of Tyranny and Usurpation. I shall conclude this head, with the mention of one more bold, though acknowledged Invasion of the Regal Office of Christ, and that is, their half Communions.  
They have snatched away the Cup in the Eucharist from the People, and ingross'd it to the Clergy. This was established as an Article of the Romish Faith, at the Council of Constance, and afterwads confirmed at Trent. The chief remarkable Causes are these, Seeing that in divers parts of the World, there be some, who rashly presume to say, That Christian People ought to receive the Eucharist under both kinds; this present Holy General Council, being desirous to provide for the safety of the faithful, doth decree, That though Jesus Christ did Administer the venerable Sacrament in both kinds, and though in the primitive Church, the faithful did so receive it; yet notwithstanding, this custom ought to be kept, i. e. that the Priest that says Mass, shall communicate under both species of Bread and Wine, but the Lay people under that of Bread only and they that say the contrary, let them be expelled as Heretics, and grievously punished by the Bishop and his Officials. How horrible a Canon is this, and what a notorious Usurpation of Christ's Prerogative? They accuse of Rashness, Error, and Heresy, all who dare (by their own Confession) imitate Christ and his Apostles, and the Primitive Church; for this only reason, some have been burnt at a Stake, and it was an occasion of cruel Wars and Bloodshed in Germany. They indeed pretend this to be an indifferent circumstance, to be continued, or removed at the Church's pleasure. But why should this be more indifferent than the Bread? Hath not Christ more expressly commanded the drinking the one, than receiving the other? Drink ye all of it, says he, as if he foresaw and designed to prevent this great Corruption. And to argue, ad hominem, our Saviour tells us, Joh. 6. 53. Except ye drink the blood of the Son of man, ye have no life in you. These words, if understood of the Eucharist, as the Romanists pretend, prove the absolute Universal necessity of communicating under both kinds. So that, either this great prop of Transubstantiation must be deserted, or their half Communion condemned.  
2. They have invaded Christ's Priestly Office. By this he hath fully satisfied Divine Justice, by giving himself a complete Sacrifice for our Offences, and procured for us the pardon of Sin, the Graces of the Spirit, and eternal Happiness, upon Condition of sincere Obedience to his Laws; and now is entered into Heaven, and is by virtue of this Sacrifice our powerful Intercessor at the Right hand of God. This Office also, is shamefully invaded by those of the Romish Church; and that in these following instances.  
1. By their proud doctrine of Merit. Tho the Scriptures fully declare, that by grace we are saved, and eternal life is the free gift of God: though our reasons may convince us, that a Creature (how innocent soever) can deserve nothing at his Creator's hands; though a little reflection upon ourselves, will discover many spots in our fairest virtues, many blemishes in our best duties, many imperfections in our most religious exercise, many sinful mixtures in our most unpolluted actions, and great defects in our best obedience: yet do these men boast of their good works, and account them not only spotless, but meritorious too: but if all this zeal for good works (as one well observes) were designed to advance an holy life, the nobleness of the design might a little excuse the fault: but alas! those works which they most extol, are either pieces of will-worship, that tend only to advance the Secular interest of their Church, as Pilgrimages, building Abbeys, enriching Monasteries, etc. or else are such actions as we think to be daring sins; as murdering Heretics, and persons coldly affected to the Catholic Cause. Thus 'tis storied concerning Cardinal Richelieu, that great Politician of France, that when he lay upon his deathbed▪ his Consessor came to him to perform the last offices of charity, and urged him to a full confession of all his sins; the Cardinal mentioned only some little petty crimes, and told him those were all he could recollect; at which the Confessor started, saying, Surely this sickness hath robbed your Grace of your memory: for we who have been placed in a lower sphere, have observed many actions of a far deeper Dye: and then mentioned many Murders committed by his procurement. Oh (says the Cardinal) those persons were disaffected to the Catholic Interest, and these are my good deeds with which I intent to present my Saviour. A story that needs no other invective than the bare relation. But I would not willingly accuse all, while some only are liable to this charge. For many Romish Doctors mean no more by merit, than that obligation God hath by promise laid upon himself, to reward our good works. And this I think none that understand the Nature of the Divine Promises can gainsay. These men we accuse only for the use of a proud improper term; though once used by the ancient Fathers in an innocent sense. 2. By their Doctrine of penance and Purgatory. Whereas the Scripture tells us, that Christ hath paid down a complete Ransom for our sins, and it is through his Blood alone we can expect a freedom from the punishments we have deserved; yet this Church hath Coined new distinctions between the temporary and eternal punishments of sin; as if though the latter be removed by the Blood of Christ, the former must be satissied for by ourselves either in this Life or in Purgatory. To this end they have given the Priests a commission to enjoin penances for sin as satisfactions to Divine Justice, and preventive of surther punishment. Penances so Ludicrous and Trifling, that it is a sign of great infatuation in any that can believe by such cheap and easy performances, to appease the anger of an offended Deity. Penances consisting of little observances; such as numbering their Prayers by their Beads, saying so many Avemaries at some privileged Altars: in abstaining from Flesh for so many days, in whipping their bodies, in wearing hair-shirts, and the cords of the particular Orders, and numerous other little pieces of folly and superstition. By these means do they take off sinners from their grateful love and duty to the Redeemer, and earnest believing-applications to the Lord Jesus, who is appointed by the Father, as the sole Mediator of his Church, and through whom alone we can expect deliverance from punishments, whether temporal or eternal. Of the same nature is their Doctrine of Purgatory; a state of torments in the other world, equal in degree, though not in continuance to those of Hell: wherein those souls must sry who have not satisfied for their sins here, till their friends give money to the Priest to pray them thence. By this means the interests of the Clergy are advanced, and the grandeur of that Church promoted. This hath enriched their Abbeys, adorned their Chapels, filled their Coffers, and made good provision for all the begging Orders among them. For while they scared the people with such a terrible Doctrine, and yet pretended a power of Praying them thence; who would not give liberally to those who were able to deliver them from such extremity of torment? A Doctrine which the honester of their Doctors acknowledge, is not to be found in cripture; and these who pretend to prove it thence, have brought such lame and farfetched pro●●s as are as easily refuted as mentioned; the only Text that can with the least probability be stretched to this sense, is that of 1 Cor. 3. 15. He himself shall be saved, yet so as by fire: But this is but a proverbical speech, and by the context the meaning plainly appears to be, that he who holding the essentials of Christianity shall corrupt it by additions of other disagreeing Doctrines, is in a very hazardous condition; and though his salvation is possible, yet it is but as a man's, whose house is on fire about his ears, extremely dubious and very uncertain; which how applicable to the Romanists, hath been excellently showed by others, and will further appear by this discourse. But were there such a place as this, what a derogation is it to the blood and prerogative of Christ, to think that money can procure a Release from thence? The Psalmist, I am sure, tells us that they who trust in their wealth, and boast themselves in the multitude of their riches: none of them can redeem his brother, or pay to God a Ransom for him. Psal. 49. 6. 7. But this is but Old-Testament-Divinity, and Purgatory hath been built since that time; or rather the infallible Head of the Church will not be guided by the Laws of the Bible.  
For though St. Peter would not sell the gifts of the Spirit for Money, yet a fair purchase of eternal Life may be bought of his Successor, if God would as willingly consent as he. And we may invert St. Peter's words, and apply them to the Romanists, 1 Pet. 1. 18. They are bought with corruptable things, and redeemed by silver and gold, from the imaginary flames of Purgatory, though not from that vain conversation received by tradition from their Fathers. But we have not so learned Christ. Scripture mentions but two places, Heaven and Hell; if we lead Pious and Holy lives, we may receive death with a joyful welcome, and need not allay our comforts by the fears of an after-reckoning in another world. And though we may have been guilty of many venial sins in a Gospel-sense, through infirmity, surprise, and sudden temptation, or of any more mortal ones of a deeper die; yet upon our sincere repentance, the Blood of Christ, (without the fire of Purgatory) will cleanse us from all these, and present us pure and spotless to the Father. But if we die in an impenitent state, we shall be presently doomed to endless remediless torments, and all the wealth of the Indies will never procure us a deliverance thence: I might further mention their practice of selling Indulgences for money, which happily occasioned the reformation by Luther. By this they they have made easy composition for sins, and the Taxa Cameroe Apostolicoe, a book publicly printed amongst them, sets down at what easy rates an absolution may be obtained for the most unnatural vices. Now what a direct tendency hath this to make men set light by their sins, tread under foot the blood of the Son of God, and account the death and sufferings of the Lord Jesus perfectly unnecessary?  
3. By their doctrine of the sacrifice of the Mass, as a formal expiation of the living and dead. Tho the Apostle to the Hebrews makes the great excellence of Christ's sacrifice above those of the Levitical Law, to consist in this, That it was so full and complete, that it needs no repetition; Heb. 10. 12, 14. Yet the Romanists have made it a great part of their Religion to offer him every day in the Mass, as a propitiatory proper sacrifice, and thus make his former sacrifice on the cross incomplete and imperfect, or rather wholly unnecessary; for Christ instituted the Sacrament before his passion; and if he then offered up himself as a propitiation for our sins, what need was there at all of his bloody death and passion. It is acknowledged that the Eucharist may be called a sacrifice in the same improper sense, as our prayers, and alms-deeds, and repentances are called so in Scripture; and if they will call it a commemorative sacrifice, as it is a memorial of Christ's once perfect offering up himself on the cross; Or even a Propitiatory sacrifice, as it is a means of propitiating the Divine favour, and seals and exhibits to us the real benefits purchased by his death; we need not quarrel about words if this be their only sense And indeed as Bishop Andrews somewhere speaks, take away Transubstantiation, and the conceit of Purgatory, and this wordy controversy would quickly be ended.  
4. By their formal Invocation of Saints. The Scripture teaches us, that there is but one Mediator between God and man, the man Christ Jesus; and that none might pretend there may be other Mediators of intercession, though not of Redemption, the Apostle hath prevented that distinction, 1 Tim. 2. 1.— 4 compared; where the Apostle urges us to pray for all men, because all of whatsoever Nation or Condition in the world are interested in Christ's intercession. He is the only Mediator that prevailingly intercedes for us in Heaven. To make creatures the objects of our formal invocation, what is it but to make them competitors with Christ, and share in his prerogative? We may as well ascribe redemption to others, as intercession. Besides, what a disparagement is it to his Love that when he hath given us the largest assurances of his kindness, and ready acceptances of our prayers, and graciously promised that if we put our confidence in him, he will be our Advocate, and we shall have a gracious answer from Heaven: Nay when God the Father hath declared, that whatever we ask in the Name of the Lord Jesus shall be granted: I say, how do we disparage his love by begging others to plead our Cause? Can we imagine? that the servants of God can do more for us, than his beloved Son? Or the blessed Virgin, than the Lord Jesus? He that looks into the Roman Rituals, indeed may be tempted to think so, where ten Avemaries are prescribed to one Paternoster: and they have pictured Christ as frowning upon sinners, and driving them away from him; but the Virgin Mary inviting them with her smiles, and lending a willing ear to their Devotions. But he that looks into Scripture, there finds nothing of this nature. We are never directed to put our confidence in man; but curses denounced against those that do so. The Saints in Heaven, are there never made the objects of our Prayers; and it was always thought by the Primitive Church, a good Argument against the Arriant, that Christ is God, because we are directed to address ourselves to him Whether the Saints Pray for us or not in Heaven, is not the question; and while we understand not the extent of their knowledge, it will remain a doubt, Luk. 15. 7. Those who rejoice at the conversion of a sinner, may perhaps as far as they know our condition, pray for their militant fellow-members: Rev. 6. 9, 10. And those who so passionately desire that vengeance may be executed on the Church's enemies, may reasonably be thought as earnest for the salvation of their friends. But this their intercession is not (as the Romanists pretend) like the Lord Jesus', by presenting their merits in our behalf; nor hath God given them power to pardon our sins, heal our diseases, supply our wants, or save our Souls; and yet for such things as these, are prayers directed to them; nor is there any warrant from hence for us to make them our Mediators, and pray unto them. For though they may know such things concerning us, whereby their own happiness and comfort may be increased: yet that they should understand all the particular grievances and concernments of our lives, hear our prayers, or know our hearts, is not to be imagined. And when we use the same gestures of external adoration to them, that we do to our Saviour, we thereby make them copartners with him in the same honour, and rivals to him in his dignity.  
3. They have invaded Christ's Prophetical office. By this, he hath revealed the whole will of God unto us: and that we might not be deceived by the subtleties of seducers, Commission'd his inspired Apostles to commit his precepts to writing in the Holy Scripture, that this might be our standing rule. According to this we are bound to walk; and whatever Doctrines or practices are not agreeable to it, must be disowned. This Office is also invaded by the Roman Church, and most eminently by these following ways.  
1. By hiding the Scripture from the common people, and to justify this practice, accusing it of obscurity. 'Tis well known how they have forbid the Scriptures to be Read in the vulgar language, and by terrible curses and anathemas have scared their Lay-proselytes from this admirable guide to happiness. How have they locked up this bread of life, and ingross'd this facred Manna to themselves! How have they enclosed this well of Salvation, and churlishly refused their Laity so much as a taste of the purer streams, except they will take in the mud and filth, and their own impure mixtures also. Their people must be content with the crumbs which the Clergy are pleased to let fall: and be satisfied with only a glimmering of that light which would clearly direct them to the paths of Life. The Scriptures, like the rising Sun, would quickly dispel the darkness of error, and their former ignorance: and therefore the proud Prelates resolve to stop this Giant in his race, and hinder him from scattering his Beams in the World: But alas, what an high affront and daring in dignity is this, to the great Prophet of the Church? That when he descended from his Father's Bosom for this very end, that he might discover the mind and will of God unto us; took such unwearied pains to publish his Doctrine; strengthened it by such amazing Miracles; and inspired his Apostles, that they might commit to writing this his last Testament and admirable Legacy: I say, what ● Monstrous piece of Ingratitude is it, to hid it from the sight of those to whom it is consigned by our Lord? And that by them who pretend to be the Guardians of it, and the Executors of their departed Saviour? Such an Action might be more excusable in Julian or Dioclesian; but for the Vicar of Christ to be Guilty of it, is a crime sufficient to forfeit his Title, and tempts us to believe him Antichrist. Was the Scripture first Preached, and afterwards written in a Language capable of being Universally understood? And is there not as much necessity it should be so continued? Did God command the Jews to be frequent in the Meditation of the Law? To lodge it in their thoughts, to make it their daily companion, and the subject of their constant entertainment? And hath 
Deut. 11. 18, 19, 20.  he any where forbidden the use of the Gospel? To delight in the Law of the Lord, and to Meditate therein day and night, was once the Character 
Psal. 1. 1, 2.  of a Blessed Man. And is the scene so much changed, that now it is become the black mark of a damnable Heretic? The Prophets permitted the People to judge by the Scriptures, which were true, and which were counterfeit messengers from Heaven, crying out, to the Law, and to the Testimony, if they speak not according to this word, 'tis because there is no 
Isa. 8. 20.  light in them! And must we acknowledge these men for the Pillars of Truth, and the Lights of the World, without being allowed the same liberty? When our Saviour was asked by that young man, what shall I do that I may inherit eternal life? Our Lord answers him; what saith the Law? How Readest thou? And shall ignorance be now accounted the surest Road to Heaven? Search the Scripture, was his precept, but is the prohibition of the Romish Church. Timothy and the Bereans were indeed commended by St. Luke and St. Paul, as noble persons for their diligence in the Scriptures: But if they had lived in the days of our Modern Saints, this would have been thought a crime deserving the lash of the inquisition. An Anathema would have been their spiritual reward, and fire and faggot their civil recompense. Certainly such a practice as this, had need be backed with good Apologies, or else they will never be able to justify so great an abuse of the Lord Jesus. But how weak are their pleas! and how insignificant the excuses they make! Is it because the People may wrest the Scripture to their perdition, that they are forbidden their use? Alas! because some may abuse it, must all therefore be deprived of it? because some may make Scripture the support of their errors, must it not therefore be the foundation of truth? Because some dogs have trampled on the Bread of Life, Must the Children therefore be withheld from their Spiritual Food? Because Heretics have taken too large draughts of the new Wine of the Gospel, must all therefore be denied to taste of it? Because some know not the worth of these Pearls, must those therefore who know how to value them, be hindered from their possession? By the same reason the Scriptures should not be permitted in the Learned Languages; for Learned Men have been generally the first broachers of Heresy, and are most capable of perverting the Holy Writings. Is it because Scripture is so obscure, that if the common people did enjoy it, they could not understand it? 'Tis acknowledged, there are mysteries in our Religion, and God hath for wise ends left some things more dark and obscure, to awaken our industry, abate our Pride, and show the most Learned, his ignorance and infancy in knowledge; and create in us all, earnest long after that Happy state, where all the Riddles shall be unfolded, and the mysteries clearly revealed. But there is so much perspicuously laid down, as is necessary to Salvation; and every man that Reads it, and sincerely endeavours to understand it, shall with the help of Divine Grace, arrive at so much Knowledge, as if improved into practice, will bring him to Heaven. The great end why the Scripture was written, was, that we might have a constant Monitor of our duty, and guide 
2 Tim. 3. 16.  to happiness; now if the Scripture were so obscure that it answered not this end, this would reflect upon the Divine Wisdom, as if he had chosen an insufficient means, and were defeated in his methods and expectations. And it would equally reflect upon his goodness, as if he envied his creatures happiness, if after our sincere and humble endeavours, we could not understand the things that are necessary to our Salvation. The essentials are clearly revealed; though there be some obscure passages, yet the Divine Goodness hath left them, not that we should be debarred from Reading, but to prevent our loathing and contempt: and the darkest phrases are incomparably more intelligible than the cloudy obscurities of their admired Authors. The pious nonsense of Mother Juliana, and the sanctified gibberish of their mystical Divines, are infinitely less perspicuous than the Prophecies of Daniel, or mysteries of the Revelations. And yet those which reflect on Christianity, as if it consisted only in Enthusiastic heats and raprures, are allowed, while the Scripture which gives so lovely a description of the Christian Religion must be shut up from the sight of the multitude. But whatever slender pretences may be used to delude perverse Heretics, we have good ground to think, that the true cause of this Restraint, is the same which our Saviour mentions, Joh. 3. 19 They love darkness rather than light, because their deeds are evil. Should the Scriptures be read by all, their Proselytes would be few, and their Altars would no longer smoke; the Grandeur of the Church must be abated, the infallible Chair would totter, and Rome would be no longér the Mistress of the Earth.  
2. Their pretence of Infallibility, and the Scriptures dependence on the Authority of their Church. This is another Invasion on Christ's Prophetical Office. For if Infallibility be lodged in either Pope or Council (for they are not agreed where it is placed) then though Christ hath never so clearly explained his mind, they may make what Expositions of his words they please, and obtrude them on our belief. Their great Champion Bellarmine asserts, That if the infallible Head should condemn Virtue for Vice, and commend Vice as Virtue; we are bound to believe Vice as morally good, and Virtue evil, but if this be Gospel, our great Master hath deceived us, and we have been led by our Saviour into an Error. Then if that impure Cardinal, that writ a Book in praise of the scarlet Sin of Sodom, had been exalted to the Papal-chair, and from thence proclaimed that unnatural Vice to be morally good, we should have been bound to believe it. And though some pretend that such a Supposition is not to be made, because the Spirit of truth will guide the unerring Head into all truth; yet, sad experience hath taught us, that the broadest Impieties have been canonised, and miscal'd Virtue and Justice at Rome. Besides, what possible reason is there, they should be secured from Error more than from Sin? How can it be imagined that that Holy Spirit, which is grieved with impurity, and will not dwell in the Habitations of uncleanness, did infallibly assist those Monsters for Villainy, which are acknowledged by Baronius and Platina to have worn the Triple Crown in the ninth and tenth Centuries?  
Surely if such a gift as this was ever given to the Guides of the Church; How obscure soever the Scripture be in other things, it will be highly necessary it should plainly lay down this important Doctrine. But alas! How impertinent are the Proofs they bring! They are either such as will equally prove the Civil Magistrates, and Judges in Westminster-Hall infallible: Such is that, Deut. 17. 10, 11, 12. Where Judges are appointed to decide matters of Difference between man and man, to whose Decisions the People are bound to agree, that their Strifes might not be endless, or such as are restrained to the Apostles themselves. Such is that, Mat. 16. 19 I will give thee the keys of the kingdom of heaven, and whatsoever thou bindest on earth, shall be bound in heaven; and whatsoever thou losest on earth, shall be loosed in heaven. The plain meaning of which words seems to be only this. I will give thee the the privilege of first opening 
Vide Lightfoot, in locum.  the Gospel (frequently called the Kingdom of Heaven) and whatsoever parts of Moses' Law thou bindest to the Observation of, or takest off the Obligation, (for so the Phrases of binding and losing are generally used in the Jewish Writers) shall be observed and forborn. God will ratify and confirm what thou establishest. Accordingly we know St. Peter did first Preach the Gospel to the Jews, in Acts 2. and to the Gentiles, Acts 10. And this privilege of binding and losing was peculiar to him and the other Apostles. Lastly, Their proofs are such as agree to every particular Church, and faithful Christian. Thus that of Matt. 18. 17. Speaks only of a Jurisdiction in every Church for quieting differences among the Members of it. And that other of Matt. 16. 18. The gates of hell shall not prevail against the Church. For by the Gates of Hell may be either understood the crafts and policies of Hell (Councils using to sit in the Gates of Cities) shall not totally prevail; There shall be a body of Christians in the World, or the Translation should be mended, and the words read (the Gates of the Grave, or the invisible State) Death, which is frequently called among the Greeks by that name, shall not gain Victory over the Church, over the particular Persons of which it consists; though they die, yet Christ will rescue them by a glorious Resurrection. Death shall not have Dominion over them, nor over the Church; notwithstanding it's many Enemies; it shall not perish totally or irrecoverably. These are the best proofs of their Infallibility, I can find in the Scripture; and while they are so easily and naturally applicable to a different sense, I cannot think a Doctrine so obscurely delivered in the Christian Rule, to be any Articles of the Christian Faith. Besides, what use do they make of this gift they pretend to? Have they obliged the World by an infallible Comment on all the difficult places in Scripture, and put a final end to all controversies among themselves? On the contrary, have not some Pope's professed their no skill in Divinity, and infallible Councils contradicted each other? Are not there violent disputes between the Franscicans and Dominicans, Jansenists and Jesuits, French and Italian Clergy? Surely the Pope must be very regardless of the Peace of the Church, who will not give an infallible discovery of the truth. And if ever God did give this gift, since the Apostles days, he may have long since justly taken it away, because they have hid their Talon, and made no use of it. And now I have weakened this pretence, the other of the Scriptures dependence on the Authority of their Church falls of itself; for if their Church be not infallible, why should I believe the Scriptures to be God's Word, merely because they say so, any more than Mahomet's Koran? 'Tis true, the Testimony of their Church, jointly with all other Christians in the World, and the Confession of Jews and Heathens, handed down to us by the most unquestionable historical Tradition, is a great Confirmation, that these were the Books indicted by the Apostles, that they were confirmed by various Miracles, and are not corrupted in any material Articles; but we believe their Divine Authority, not because▪ the Church says so, but because of those Seals which God hath affixed to them. We have convincing Arguments enough, of the Scriptures Divinity, and need not go to Rome, to know what they mean Christ hath fully proved, that his Message is from God, by the excellence of his Doctrines, the accomplishment of Prophecies, and numerous miraculous Works; and we will not forsake these firm foundations of our Faith, and be so unreasonably credulous, as to believe the same things merely upon the Affirmation of a company of the worst sorts of Christians in the World. Thus have they dangerously invaded the Offices of Christ. I proceed to  
3. They have corrupted the excellent Rules of an holy Life contained in the Gospel. The great design of the Christian Religion is, to purify and amend the World, and reduce it to its primitive Innocence▪ And I wish there were less occasion to think, that the design of these men is to Debauch the World, and show that it is possible to be more corrupt than the very Heathens themselves; for have not they by their nice distictions, rendered a holy Life a very needless thing, and overturned the very foundations of Virtue and Morality? Repentance, that first Introduction to an holy Life, consisting in such a hearty Sorrow for every Sin, as influences the practice, and disposes us to forsake them, they have made utterly unnecessary. For while they distinguish Sins into Mortal and Venial, and impose very easy Penances for those of the most purple die: Is not this the way to tempt their Proselytes to a continuance in their Sins, and keep them from that severe hatred of them, and those firm Resolutions of forsaking them, they ought to take up? Besides, they maintain that a slight Attrition, and imperfect Sorrow for Sin, merely from the consideration of some temporal inconvenience, if joined with the Sacrament of Penance, is sufficient to fit a man for Heaven, so that it is a very needless thing to hate or forsake our evil ways; This is designed by their Council of Trent, and generally maintained by their most famous Casuists. And Morinus tells us, as I find him quoted by Dr. Stillingfleet, 
* Preface to Answer to several Treatises.  That the excellence of the Evangelical Precepts above the Legal, chief consists in this, That by them we are freed from the heavy yoke of Contrition and Love to God. A Speech that would better become a Turk or Heathen, than a Christian. Thus we see they have hindered the first entrance into an holy Life, and made the Gate to Heaven wider, and the passage much more easy than our Saviour or his Apostles. And if we run over all the parts of our Duty, we may find too plain a Contradiction among their Casuists. If we examine the Duties of Piety towards God; How necessarily must they have low and irreverent thoughts of his imcomprehensible Majesty, who behold such scandalous Pictures of him in their Churches, and see the same Devotions and Gestures of Adoration used to those who were once, perhaps, equally sinful Creatures with themselves? How have they encouraged an abuse of his sacred Name, by their Doctrine of Equivocation; and profaned his Holy Day, by allowing the remains of that time, that is not spent at Mass, to be employed in idle Sports, and foolish Mirth? How have they destroyed that trust we ought to place on God alone, by teaching men to rely on Creatures▪; and damped well-grounded hopes of Heaven, by unreasonable fears of Purgatory? How have they taken off all necessity of Faith in Christ, by their Doctrine of implicit Faith; and while they teach the salvability of Heathens, will not allow that any Christian can be saved, who is not a Subject to the Pope? and thus a belief in him, is more necessary than in the Lord Jesus. I might give many instances out of their Casuists, how they make it unnecessary to love God above once a year; and if they say their Prayers, no matter whether they attend to them or no. The Duties of Justice and common Honesty, are as perfectly overthrown by the nice Distinctions of Rome. Their maintaining it lawful to exercise Revenge, and Kill him that hath injured us in Honour, Goods, or Reputation, is certainly no way owned by our Saviour, who commands us to love our Enemies, and do good to them that hate us; by no means to avenge ourselves, but to overcome evil with good. That Latitude of uncleanness, and immodesty allowed in their Books, is but a very bad Comment upon that Text. He that looks upon a Woman, to Lust after her, hath committed Adultery already with her in his heart. Neither were they ever encouraged by him, who said, Thou shalt not for swear thyself, to falsify their Oaths, or violate their Faith with Heretics. The great pattern of meekness and compassion, that checked his Disciples fiery zeal against the Samaritans with, Ye know not what manner of spirit ye are of; Never encouraged their envenomed rage against Dissenters from them; Never encouraged their Gibbets, Stakes, or Inquisition. Nor did he command that all should be tortured with the most bloody▪ Cruelty, who are so obstinately sullen, as to refuse to stoop to a Wafer-Cake, and believe their own senses before his Holiness. They have turned Nupitals into Massacres, and at the conclusion of Wedding-Feasts have not transubstantiated, but exchanged Wine for Blood. They have treacherously murdered thousands of Innocents', and blasphemously sung praises to God, as if he were the Author of those Villainies which are highly-displeasing to him, and abominably odious in his sight.  
The Gospel teaches us to maintain the most diffusive unbounded Charity towards all the world; but they have consigned their love within the Walls of Rome. And like the Pharisees of old, will allow no Salvation to any other Christians, that will not submit to the usurpations of their Highpriest and Sanhedrim. The Christian Religion is designed to abate our pride, and cure our selfishness: But the great design of these men, is to aggrandise their Church, and promote the Secular interests of the Clergy. Heavenly-mindedness and self-denial is every where urged in the Gospel: But that the great corruptions for which we accuse the Church of Rome, do plainly aim at a worldly interest, may easily appear by an induction of the particulars I have already discoursed of. And though there are many Cloistered Votaries among them, that make great boasts of their mortification, who pretend to bid adien to the world, and all its flattering vanities, who pretend to spend their whole time in devotion, and dressing their Souls for Heaven: yet all this may be a juggle and cheat to blind the world; Pharisaical, and not Evangelical. And if we might be allowed to search their Cells and Abbeys, we might perhaps find they have been more careful to lay up Treasures on Earth, than Heaven▪ true Mortification is chief inward, but theirs is mostly in externals. Their Religion lies no deeper than their skins; and though the Apostle tells us, that this bodily exercise profiteth little; yet they make it the very sum of their self-denial. Thus have they Evacuated the great duties of our Religion. And though I cannot say that all these are Doctrines defined by their Councils, and in that sense to be subscribed to by all that Communion; Yet they are publicly Printed by their Casuists; and the order of Jesuits, who most propagate them, are most encouraged. And while a denier of Transubstantiation shall be Sacrificed to the Flames, these debauchers of the World, enjoy the best Ecclesiastical Promotions. I might have enlarged in further instances; but he that desires more, may read enough to turn his stomach in Tailors Dissuasive from Popery, the Practical Divinity of the Papists; to omit the Mystery of Jesuitism, and the Jesuits Morals. He that Reads those collections out of their own Authors, will find, that the Pious and Judicious Dr. Tillotson did not go beyond the bounds of his wont moderation, when he used these seemingly harsh expressions  

* Sermon on 5th Nou. 78.  I speak it with grief (says he) and shame, because the credit of our common Christianity is some way concerned in it; That Panaetius, and Antipater, and Diogenes the Stoic; Tully, and Plutarch, and Seneca, were much honester and more Christian Casuists than the Jesuits, or the generality of the Casuists of any other Order that I know of in the Church of Rome.  
Thus have I applied the first sense of these words to these men: and I think sufficiently proved, That they have overturned the whole design of the Gospel. I proceed therefore to inquire, Whether they can produce any divine commission for these great alterations they have made. Are their Doctrines reasonable? or have they any intrinsic excellence to commend them? The Doctrines of the Apostles were highly reasonable, and their worth and excellence attracted every unprejudiced person. But theirs are plainly absurd and irrational; such as none but the wilfully blind and resolvedly obstinate can believe. For is it reasonable to worship the incomprehensible God, by Images of Wood and Stone? and to give the same veneration to Creatures, that we do to the Lord of Angels and Men? Is it reasonable to adore a Wafer-cake, or imagine that the charming words of a Priest, can fetch down the Body of Christ from Heaven, and convey away the Bread in an instant? Is it reasonable to believe, that Christ's Body may be in a thousand places at once? that it may be divided, not into parts, but wholes, and crowded into every crumb of the consecrated Wafer? Is it reasonable to believe these and a 1000 more fulsome contradictions which that hard word Transubstantiation implies? Is it reasonable to worship a spiritual Being, with gay ceremonies, and all the little pieces of soppery used in their worship? Is it reasonable to believe, that God should be so fond of the City of Rome that the Bishop thereof, though never so notorious for ignorance and villainy, shall become infallible? Is it reasonable to believe, that Absolution can change Attrition into effectual Repentance, and the Omnipotent Words of a Priest conjure a man to Heaven in an instant? But the world knows how the Jesuit Veronius hath implicitly confessed Reason not to be on their side, who presented the world with a new method more promising than ordinary to convince Heretics, and that was, to call for express words of Scripture, and absolutely deny whatever reason said against any of the Articles of their new Belief. And now since their Doctrines are thus confessedly unreasonable, we may be assured they came not from Heaven, or the God of Reason.  
2. Are their Doctrines warranted by any Prophecies concerning them? The Apostles completed those Prophecies that had been long before made. God had foretold his abolishing the Ceremonial Law, and establishing a perfect standing-rule for Jews and Gentiles. But doth he any where foretell, That after the expiration of so many Years, Judaisme and Paganism should be mixed together by his appointment? On the contrary, the Gospel is called an everlasting Gospel; and at the closing of the Canon of Scripture, a 
Rev. 22. 18.  terrible curse is denounced against those who should dare to make any additions to Scripture. There are some Prophecies indeed in Scripture, which seem to concern them. St. John and St. Paul have spoken many things concerning Antichrist and the Man of Sin, which many think are clearly applicable to the Roman Church. But I know she will say concerning these, as Ahab of Micaiah; I hate these men, for they Prophecy not good, but evil concerning me.  
3. Can they attest the truth of their Doctrine by Miracles? Here I know they will make their boasts? There is not a Saint among them, but is famous for incredible wonders. The Apostles were but puny Miracle-workers, in comparison of their Modern Saints. And the great St. Francis, St. Bridget, St. Catharine, and St. Thomas of Canterbury, far exceeded St. Peter, or St. James, or St. John, or any of the other Disciples. Who can question the lawfulness of Worshipping the Virgin Mary, when he hears, that the Angels brought wood and stone cross the Sea to Loretto, and built her a Chapel there? Who can forbear falling prostrate, and crying, St. Thomas help me, when those very words from the mouth of a Sparrow, struck a cruel Sparrow hawk dead, that had almost fastened upon her as his prey? Have not the wild beasts of the wood fallen down before the Host, when casually let fall, and the very Asses cast themselves into a worshipping posture? And is it not mighty strange, that men will still trust their own senses, and remain Heretics after such wonderful evidence? I might instance in manyother pretty tales out of their Legends; but they are so ridiculous and extravagant, as plainly speak out their forgery: and the wiser among them are forced to confess them Pious Frauds, and Godly Cheats. Our Saviour and his Apostles did their mighty works openly in the sight of their greatest enemies. But these are all transacted in corners, before friends, and those that have already entertained their doctrines. And surely there must be some Legerdemain in the business, that so many Miracles should be done in Italy and Spain, and none in England. But the true reason why they can do no mighty works in our Country, is because of our unbelief. Protestants would soon discover their cheats; and they were once so baffled in that intended miracle of the Boy of Bilson (a known story) that they have hardly ventured the exposing themselves since. Their Miracles, when they are not plain forgeries, are either the curing of melancholy sums, or Hysterical-Distempers, which frequently create fancies in persons, as if they were possessed: of which instances have been given by Protestants (particularly, as I remember, by Mr. Baxter) who have cured such, and might have gained the name of Miracle-workers as well as they. Or if any of their Indian Apostles, as Xavier, and had a true miraculous power, it was to confirm the truth of Christianity to the Heathens; and not their additional corruptions. Finally, if God do permit them to do some strange unaccountable actions, to confirm their errors, 'tis but as a trial to our faith, to see whether we will forsake the true Doctrine confirmed by greater miracles, when we are forearmed against such aslaults, by being told, that Antichrist shall come with lying wonders: and we need not fear the sin against the Holy Ghost, if we say, that by Beelzebub do these men cast out Devils. But I had almost forgot one great Miracle, which is daily performed: and that is Transubstantiation; But those who believe this, must live by faith, or rather unreasonable credulity, and not by sight. And the greatest Miracle of all is, That men who are Wise and Rational enough in common matters, should swallow such an heap of Contradictions. And thus have I made good the Charge against the Romish Church in the first Sense; and tho much more might have been said; yet this fully proves that they have corrupted Christianity with their impure mixtures, and covered the excellent Foundations of our Faith, with the Hay and Stubble of their own Inventions. And thus I proceed to make good the Charge against them in the second Sense.  
2. Whether they have disturbed the World by Principles of Religion. This hath been so common a Theme of late years ', that I need not spend much time in proving it. The Mitre is by them exalted above the Crown; and Peter's pretended Successor is so far from Preaching up his Doctrine of Subjection to the Civil Powers, that he requires Kings and Emperors to stoop to him. I need not laboriously prove this, by Quotations out of their Authors. If the Decrees of their Councils, the Bulls of their Popes, the Determinations of their Canon-Law, the Assertions of not only Jesuits (those known Enemies to Monarchy) but of the most approved Doctors of all Orders among them, may be taken to be the Sense of their Church, the Learned Bp. of Lincoln, hath lately Collected them together; and thereby fully confirmed the Title of his Book, That Popish Principles are destructive to Protestant Princes. There we may find such dangerous Assertions as these, That Emperors and Kings are the Pope's Subjects; That they may be deposed by him for Schism, Heresy, Laziness, or unprofitableness; and that he is the sole Judge of the Crime and Condemnation. That Statutes made by Laymen bind not the Clergy. That the Pope is the Vicar of God, and every creature is subject to him. That he that prefers the King before the Priest, prefers the Creature before the Creator. In a word, He hath given such convincing Demonstration, That King-killing Doctrines are authorised at Rome, that we may justly wonder at the daring-Impudence of the late Tyburn-Saint, who pretended that none but Mariana ever published such Doctrines. But what truth can be so plain, which the Confidence of a Jesuit dare not deny? Neither have these been the idle Speculations of the Schools, or the entertainment of the Cells and Cloisters; but have been practically maintained many hundred Years, and the History of the Church for some Centuries is nothing else but a Tragical and Bloody Comment on this Doctrine. 'Tis hardly possible to mention one King (since Rome's rise to her greatness) that hath been but coldly affected to the Catholic Cause, who hath not been scared by the Thunders of the Pope, and Rebellions of his Subjects.  
I might instance in the frederick's, and Henry's of Germany, who were harassed with continual Civil Wars and Confusion; in the two Henry's of France, one whereof (Henry the third) was Murdered by Jaque Clement, and the act commended in a set Oration, by Pope Sixtus quintus, and that execrable Murder compared to the Incarnation and Resurrection of our Lord; and the Virtue and Courage of the Friar, to that of Judith and Eleazar. The other (Henry the 4th) was as barbariously Assassinated by Ravilliac. But I shall confine myself to our own Land, and briefly show how these men have turned our English World upside down. Here I might instance in King Henry the 2d, and King John, who were both scared by the Pope's Thunderbolts into mean Submissions, below the Dignity of Crowned heads, and the latter at last poisoned by a fawning Monk. But I shall only mention their villainous Practices, since the beginning of the Reformation; When King Henry the 8th first renounced the Pope's Supremacy, Pope Paul the 3d Curses and Damns that King, and his Parliament, Cites them to appear before him in sixty Days; and upon their refusal, ratifies this Excommunication; Prohibits them any Christian Burial, and declares them eternally Damned; deprives that King of all his Dignities, and commands his Subjects to take up Arms, and compel him to Repeal the Law he had made. When Queen Elizabeth came to the Crown, 'tis well known, how Pope Pius the 5th deposed her; and the Northern Rebellion, and many secret Plots by Poison, Gunpowder, etc. are to be read in our Chronicles; but when these designs proved unsuccesful, Pope Sixtus quintus, Publishes a Crusade against her, and persuades King Philip to War against her, and crowns his Fleet with the Title of the Invincible Armado; but the immediate hand of Heaven dispersed their Ships by Tempest, and thus confuted their proud conceits, and gave a Demonstration to the World, that infallibility dwelled not at Rome; which made the Spanish Admiral swear, he thought Jesus Christ was turned Lutheran; but the Spanish King said more soberly, He sent his Navy to fight against men, and not against God, to whose immediate Providence he attributed that Defeat. After That Queen's Death, they used many Artifices to prevent King James his coming to the Crown. Pope Clement the 8th sent two Breius into England, one to the Clergy, and another to the Laity, not to suffer any but a Catholic, though never so near in Blood, to Succeed; and Father Parsons writ a Book to invalidate his Title, though they had before Proclaimed Mary Queen of Scots, the lawful Heir to the Kingdom. But when these attempts met not with their desired Success, they entered into that black unheard-of Conspiracy of the Powder-Treason; and though now they pretend this was only a Plot of Cecil's, to render them odious; yet we have full Confirmation of their Gild, and may be assured the Pope would have resented the welcome News of this Islands Reduction, though by so bloody a means, to the Romish See, with as much joy as he since did the hopes of rooting out this Northern Heresy, when he wept for joy. And the 5th of November would have been as great a Festival in their Calendar, as now it is in ours. Nor were they less restless in their designs against King Charles the I. 'Tis well known how they designed to Murder that King, which was discovered to Sir William Boswel at the Hague. They fomented our differences, inflamed the Spirits of men, and (acting their parts in several Disguises) were the great Authors of our Civil Broils and Confusions. When that King was Imprisoned by his unnatural Subjects, 'tis now published to the World 
* See this and more instances in Dumoulins Answer to Phil. Ang. , how a consult of Priests and Jesuits met at London, and in a Letter to the Drs. of the Sorbon at Paris, sent this Question, viz. Whether considering the present posture of Affairs, it were for the interest of the Catholic Cause to cut off that King, who remained obstinate in his Heresy? It was answered in the affirmitive, and resolved at Rome by the Pope and his Council, That it was not only Lawful, but Expedient. It cannot be denied, that too many professed Protestants did engage in that barbarous Villainy; but they had sucked these poisonous Principles, not from any Protestant Confessions of Faith, but Romish Canons and Decrees. Protestants disown such Principles; 'tis therefore an unreasonable thing to accuse the whole Party, because of some Delinquents. But such Practices are authorised and encouraged by Popish Councils, as agreeable to their Religion. We may be assured, the Axe that cut off our Sovereign's head, was whetted among the Romish Philistines; and whatever spurious Protestants joined in that, or in any Treasons of the like nature since that time, they were so far Papist, and belong not to us, but them. 'Twill but be needless labour to mention their secret Conspiracies under our present Sovereign; the World hath been so fully informed about them. And I hope there is as little necessity of proving, that such Practices are disowned by the Christian Religion. For, must we pay unto Cesar, the things that are Caesar's? And is Rebellion and Treason, the Tribute we own him? Must every Soul be subject to the higher Powers? And are Plots and Conspiracies the best Testimonies of our Allegiance? Are Consecrated Knives and Daggers, any of our Gospel-Artillery? and these Instruments of Death, our Weapons of Righteousness? Surely that Religion that thus practically own Rebellions, is far different from what it was in the Apostles days, and it will be no Slander for us to say, These are the men that have turned the world upside down. I now proceed to consider,  
IU. What useful Inferences may be gathered from our past Discourse?  
1. Hence we may see the excellence of the Protestant Religion. The Scripture is the sole Rule of our Faith and Manners; pure and uncorrupted Christianity reform from the abusive Additions of the Romish Church, is our Religion. We profess to own nothing as part of it, but what is (as to the essentials) summarily contained in the Baptismal Covenant, and more explicitly in the Creed, Lords Prayer, and ten Commandments, and (as to the Integrals) in the Old and New Testament.  
So that whatever is said in the former part of this Discourse, to prove the excellence of the Christian Institution, doth equally confirm the excellence of the Protestant Faith, which is the very same with naked Christianity. We believe the imcomprehensibility and spirituality of God's Nature, and dare not entertain any Images of him, no not in our very Imaginations. Angels we Reverence as nobler and more excellent Being's than ourselves; but dare not pay them that Adoration which the Jealous God will not give to another. The Virgin Mary we account blessed among Women, but dare not exalt her into the Throne of her Son, nor blasphemously ascribe Divine Prerogatives to her. The Holy Saints departed, we respectfully remember, and desire to imitate them as they followed Christ; but dare not pray unto them, as if they were Omniscient; nor give those Services to them, which are appropriated to God and the Lord Jesus. The Holy Sacrament we joyfully Celebrate, as a Seal of our Saviour's tender Affection▪ But dare not Worship the Bread, but eat it in remembrance of him. We Worship God with the most comely outward Postures, and especially with sincere and spiritual Affection; but have no occasion for the foolish Charms of the Heathens, or burdensome Rites of the Jews. Our Lord Jesus we acknowledge as our only Universal King and Sovereign; and whoever shall boldly alter his Laws, or invade his Prerogative, shall be rejected by us as an Usurper. He is our only High Priest and Intercessor; and let other men talk at what vain rates they will, we are better acquainted with our own Infirmities, than to plead any merit of our own. Through his Blood alone we hope for Salvation; and let others trust in the merits of Saints, the Omnipotent virtue of Medals and Relics, and privileged Altars, and such like hallowed Baubles: We will depend on nothing but his meritorious Sacrifice; lest, when it is too late, we meet with a shameful disappointment, and pass out of this World, not into a temporary Purgatory, but an eternal Hell. Christ's Prophetical Office we own, and resolve to adjust our lives according to the Laws of the Gospel. We teach the People to Study the Scripture daily, and to examine all our Doctrines by the Touchstone of the Word. We acknowledge ourselves to be fallible men, and should very gladly return to the bosom of that Church that is really endued with a Spirit of Infallibility; but desire better proofs, than those vain and idle ones we have hitherto heard of. The Holy Laws of the Gospel are our standing-Rule; and though others vainly distinguish away their Duty, we will keep close to these commands. Piety, Justice, and Charity, in their fullest extent, we own to be our unquestionable Duty, without those corrupting Glosses and Restrictions which some have invented. True uniform self-denial, is acknowledged as absolutely necessary, and we place it not in uncommanded Austerities; but in mortifying our Lusts, and subduing whatever opposes the Glory of God, or our own Salvation. True undissembled Loyalty we acknowledged as our▪ Duty: Religion and Loyalty go hand in hand in our Constitutions; these are our Principles; and oh, that our Practices were universally like them. If we did but universally live up to the excellent Principles we maintain, our Examples would be convincing, give such a lovely Description of our Religion, as would attract the Eyes, and convert the hearts of the Romanists, and more successfully serve the Protestant interest, than all the Arguments in our Books. This leads to,  
2. Let our lives be agreeable to the Rules of our Religion. Let every one that pretends to Reformed Christianity, live a reformed Life. Let not Religion only mend our heads, but our hearts too; and not only rectify the errors and mistakes of our Minds, but also the miscarriages and offences of our Lives. For a professed Protestant to lead a vicious life, is much more unbecoming and dangerous, than for those who hope to be saved at an easier rate, and own a more lose Religion. Tho we do know our Duty, except we practise it, we cannot be happy. Let me entreat you therefore, if you have any concern for yourselves, and your own interest; if you would not be accounted perjured Persons, take heed how you contradict your Baptismal Vows, and many repeated Engagements to forsake the World, and Flesh, and Devil. If you would not lie under the Imputation of the most dangerous hypocrisy or unbelief, forbear those Sins which are displeasing to God, and forbidden by your Religion. Not to believe the Christian, or (which is the same) the Protestant Religion, after such full Confirmation, is certainly very unreasonable; but to beheve it to be true, and yet to live as if it were false, is the greatest Contradiction and Repugnancy imaginable. Do not you profess to believe, That without holiness, no man shall see the Lord; and yet will you venture to continue in a sinful course? Do you believe that every wilful Sinner shall be doomed to Hell, and all the Prayers and Tears of the holiest men on Earth, can never fetch them thence; and yet will you continue in a state of resolved impenitence? If you would not therefore that the Articles of your Faith should be so many Articles of Accusation against you at the great day, let your knowledge be improved into a Religious practice, and not only tend to aggravate your future misery. Further, if you have any concern for the Religion you profess, and would not it should be scandalised as an encouragement to wickedness; Now break off your Sins by Repentance and Amendment of Life; by our impure lives, we take the most effectual course in the World to bring our Religion itself into disgrace; and do more prejudice to the Protestant Interest, than we can possibly advance it by our Arguments. I could therefore almost wish, That men would either disown their Sins, or their Profession; openly renounce their Religion, or strictly comply with its commands; and if they will not be so generous as to follow its Directions, they would at least be so honest, as to quit their claim, rather than still to retain it, only the more effectually to disgrace the Religion they profess. Let those that know no better, allow themselves in sin and wickedness; but let us that disown their principles, abhor, their lives too. Our God will not indulge us in wickedness; nor can we expect any dispensation from Heaven for our debaucheries and profaneness; nay, further, if we would not provoke God to leave us, and suffer our subtle enemies to establish their impure Doctrines, let us not imitate them in sin: For if we become followers of their example, God may in just judgement make them Lords of our Faith also. In a word, (to conclude with the expressions of an excellent person) we have the best and holiest, the wisest and most reasonable Religion in the World: but then we are in the worst condition of all mankind, if the best Religion in the World do not make us good.  
3. Let us not by our divisions let in our common enemy. Our sends and animosities, and intemperate heats among our selves, are the ready way to bring in Popery into our Land. By our Divisions we weaken our own Interest, employ our pains and abilities in quarrelling about trifles, and disable ourselves in a great measure from preventing the growth and increase of the Romish Religion. By our Divisions we expose ourselves to the United Power of our Common Adversaries; and like the unhappy Jews of old, we are squabbling among ourselves, while the Romans are ready to enter in upon us at those wide breaches we have made for them. By our Divisions, we become accessary to our own ruin; and have great reason to fear, lest we do that with our own hands, which all the Policies of Rome have not hitherto been able to effect. By our Divisions we may provoke God to suffer our enemies to prevail; and by fiery trials to scourge us into Love and Unity. Then we shall too late repent of our violence and bitterness: And when we sadly look back, and reflect how happy once we might have been, this will be no mean aggravation of our misery. And when we remember we brought our afflictions upon ourselves, we shall have cause to say, with sad hearts; and tears in our eyes: Oh that we had known the things that belong to our Peace. Let us now therefore be entreated to lay aside prejudice and passion, and have greater regard to the common good, than the interest of any particular Party. Let us more impartially weigh the differences among ourselves, and resolve that nothing but sin shall hinder▪ a full agreement; And by mutual compliances 'tis not impossible thing to be reconciled: But if that be too great a blessing for such a sinful People, and there must be differences among us, Oh that we could once learn to differ in judgement, without any alienation of affections. That we could once learn, that the Kingdom of God is not meat and drink, consists not in such little things as are the matters of our difference; But in Righteteouness and Peace, and Joy in the Holy Ghost. And he that leads an holy Life, shall be accepted by God, though he worship not him after our particular mode, and prehaps be guilty of some mistakes. Are not our differences much of the same nature with those St. Paul mentions, Rom. 14. And why should not his directions be carefully observed? Why should we aggravate every little difference, or heighten every small mistake, or censoriously condemn one another as Hypocrites, because (though we agree in all the substantials of Religion) we cannot be all of a mind, in some particular forms, and modes, and ceremonies? Are not we all fallible creatures? and shall we be angry at our brethren for that which is the common condition of Men? May not the error be on our own side as well as our Brothers? And is this becoming a Christian, or an ingenuous man, to condemn another for that wherein perhaps I may be guilty myself? We cannot gratify the Papists more, than by these unhappy disputes. Let us therefore by the friendship we bear to the Protestant Interest, by the concern we have for our Religion, and just hatred we bear to the Romish Faith, be persuaded, either wholly to lay aside, or at least to be more moderate and calm in our differences. Let us labour after Healing, Uniting Spirits; employ our zeal about the great Duties of Religion; strive which shall be the best Christians and the best Subjects; and leave the Disputes about lesser things, to those who know not how better to employ their time: Then we need not fear the attempts of our enemies: And as God hath hitherto, so we may hope he will still be our great defender. But (as one says very well) till we are as zealous against the Antichrists in our own breasts, as Pride, Anger, Malice, and Bitterness, as against him that sits in the Roman Chair, and learn hearty to love one another, we have little reason to hope with Agag, that the bitterness of Death is past: but have too much cause to dread the Romish Yoke.  
4. Let us never Apostatise to the Romish Religion. A Religion which perfectly overturns Christianity, and absolutely overthrows all Civil Government. A Religion which destroys our duty to our Heavenly, and dissolves our obligation to our Earthly Sovereign. A Religion that takes away that fear of God which Christianity obliges us to; and denies that honour to the King which the Law of Nature and the Light of Revelation binds upon us. If we would perform a more reasonable service than Heathens offer, let us not return to the sorceries and charms of Rome. If we have any respect to the Commands of God, or dread Divine threaten, let us not deny him that Spiritual Worship he requires, nor fall down before Graven Images; Except we can be content with a Catechism without the Second Commandment; a Sacrament without the Cup; and a Bible which we cannot understand. Except we will Worship we know not what; Pray unto those that cannot hear us; and trust in those that cannot help us. Except we can be content with a Faith without knowledge; a Hope without foundation; and a Charity that damns all the World but ourselves: Till we can be persuaded, That there may be Devotion without understanding; Repentance without amendment; and Salvation without any labour or great industry to obtain it: Till we can be satisfied in these and all the other particulars I have mentioned, we cannot be thorough Papists. And if these things are not prejudice enough against that Church, it's a sign we little understand what Religion means. Let us therefore seriously reflect on these particulars, that our abhorrence of Popery may not merely be, because we were educated in the Protestant Faith, and 'tis a fashionable thing to rail against the Church of Rome; but it may be established upon firm and stable principles, such as may endure a storm and fiery trial, which (God knows) whether we may not be visited with. That we may never run such hazards of our Salvation, as we shall incur if we Apostatise to that Church. For how far the depths of God's mercy may reach, and his sovereign goodness may save a Natural Born Papist, I know not; how far their ignorance and prejudice may excuse them, is not for me to dispute: But this I will say, If any who have been educated in the Protestant Faith, and well understood the Grounds of that Religion, shall turn Papist, he must have a great measure of charity who can think such an one in any near probability of Salvation. Let us therefore hold fast our Religion, and strictly comply with its excellent commands; let our professions be sincere, and our lives obedient; then, though our enemies do plot our ruin, the God of Heaven will appear on our side; and his never-slumbring Providence defeat their designs. Tho these who have turned the world upside down should come hither, yet their policies shall not prevail; But only give fresh occasion to us to glorify God the Author of our Deliverance.  
FINIS.   

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