THE GOSPEL Preached to the ROMANS, IN FOUR SERMONS.  
Two on the 5th of November: AND Two on the 30th of January, 1680.  
By JOHN CAVE, Rector of Cold-Orton in Leicester-shire; and Chaplain to the Lord Bishop of Durham.  
Fruamur bono nostro, & recti sententiam temperemus, cohibeatur Superstitio, impietas expietur, vera religio reservetur.  Min. Fael. p. 55. 
LONDON, Printed by J. D. for Rich. Chiswell, at the Rose and Crown in St. Paul's Churchyard, 1681.   

THE GOSPEL Preached to the ROMANS, IN TWO SERMONS, On November 5. 1680.  

The First Sermon.  ROM. 1.15. 
So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also.  
THe great Doctor of the Gentiles St. Paul, directs this Epistle to all the Professors of Christianity at Rome, tempering his Apostolic Authority, with much Charity, and ardour, insinuating his good Opinion of their Sincerity, though attended with the Weakness and Imperfection of Learners, who are usually too retentive of their former Prejudices, and Prepossessions, and therefore stand in need of clear Demonstrations, and frequent Impressions, to bring them off from a Religion delivered and endeared to them by Tradition from their Fathers, and to confirm and establish them in a new Doctrine.  
After he had magnified his own Office, by intimating his extraordinary Call and Separation unto the Gospel of God in the first verse of this Chapter; that he might not any ways advance himself, to the discouragement of their Infant-Graces, and hopeful Dispositions; he owns them also to be the Called of Jesus Christ in another Capacity, 
Ver. 6.  and dignifies them with the Titles of the Beloved of God and Saints, 
Ver. 7.8.  such as he gave Thanks and prayed for, in regard of their Christian Principles, which made Rome now more truly renowned, and honourably spoken of throughout the World, than all he former Grandeur, Wisdom, and Loaning.  
Oecumenius gives this Reason of 〈◊〉 precedency of this Epistle, because 〈◊〉 was written to such, as had not only the advantage of a Civil and Philosophical Education, but were also initiated in the Worship of the true God, according to the Revelations of the Gospel; yet to keep them humble and teachable, he suggests to them their want of many things, of some Spiritual Gift, 
Ver. 11.  in order to the Settlement, and Growth of their Faith and Comfort; the fructifying of their fair Blossoms, and the ripening of their tender Fruit: 
Ver. 13.  I have oftentimes purposed to come unto you, that I might have some Fruit among you also, even as among other Gentiles. For the Doctrines I teach, are such, as will not only give Wisdom to the Simple, and Barbarous, but improve the Knowledge of the Wise; and therefore in that respect, as fit to be preached at Athens, or at Rome, as in the most obscure and ignorant parts of the World; yea such are your defects in Knowledge and Faith, that I am obliged, by my Commission, to instruct you; I am a Debtor both to the Greeks, and Barbarians; to the Wise, and to the Unwise. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also.  
From these Words, some have observed St. Paul's Cheerfulness, and Courage, his Readiness and Resolution, in discharge of his Ministry; as a Pattern worthy to be imitated by all of his Order, and Calling; for as much as neither the Power, nor Prejudices of Rome, the Seat of the World's Empire, and Learning, did in the least dishearten him from Preaching the Gospel there: Where the Articles of pure Faith, and the inconceiveable, or at least, inexplicable Mysteries, of the Christian Religion, were more likely to be rejected with scorn, than received in Love; and where such a plain Preacher, as came not in the way of Human Wisdom, or Excellencies of Speech, was like to persuade but little; yet he is ready, and resolved as God shall enable him, as much as in him is, to preach this Gospel at Rome; as he speaks Emphatically, at Rome also; a Place so famous, for the general Concourse of the Wise and knowing Men of the World.  
I cannot disallow of this Sense of the Words, which would afford us very profitable matter of Discourse; yet I humbly conceive, they are very capable of another Meaning, viz. That our Apostle, was the more desirous to preach the Gospel at Rome, because there was still a great mixture of Judaisme, and Gentilism, even in the Christianity of that Place; and those that he calls Saints, were but imperfectly such, right in Fundamentals, but in many respects needing Reformation of their Errors, as well as Settlement, and firmer grounding in the true Belief.  
Though St. Peter were the Apostle of the Jews, as St. Paul of the Gentiles; and each superintended their proper Diocese in all places where they met; as at Antioch, and afterwards at Rome, ordaining distinct Bishops to succeed in both Cities; and making all the Jews in each under the Charge of one, and the Gentiles of another; (as the Learned Dr. Hammond hath abundantly proved, to the utter overthrow of St Peter's Supremacy, and Universal Pastorship:) yet as St. Peter, before any Agreement between themselves to the contrary, preaches the Gospel to Cornelius a Gentile, and his Family. So St. Paul here writes to Jews and Gentiles both, and desires to have an opportunity to preach the Gospel to them in common.  
He had upon several Occasions encountered the Jews in their Synagogues, and disputed with the Greeks in their most famous Cities; at Athens, Corinth, Ephesus, and elsewhere; erecting where ever he came, some honourable Trophies of the Power and Prevalency of his Master's Gospel.  
He desires now to carry his Spiritual Arms, and Forces, to the Imperial City, not to make himself, but Christianity eminent, and victorious; to triumph not only over the Vices, and Immoralities, but the very Religion, or rather, the remainder of Superstition in that Place, by showing them how weak the Jewish Dispensation, and how altogether ineffectual the Precepts of the Gentile Philosophy were, to make Men truly happy; that neither Gentiles by their Natural Works, nor Jews by their Legal Obedience, could be justified: but yet both were equally capable of Salvation by the Gospel, which he is so ready to preach to them. It hath been observed, that in all the Churches of the Apostles own planting and cultivation, the Seeds of sound and wholesome Doctrine did more easily take Root, than Heathenish and Jewish Customs could be extirpated; and by his distinct Addresses, both to Jews and Gentiles, in this Epistle, we may well conceive, this was one great inducement to him to preach the Gospel, to them that were at Rome also, viz. To bring them off from those Superstitions which Antiquity, Universality, and Oral Tradition, had made them too fond of.  
But if we will suppose those Christian Converts to be refined, and wholly purged from all their former Errors, and Corruptions, and so not to need the preaching of the Gospel, for those Purposes; It is most plain, that there were a great many Jews, and Heathens, among them, to whom this Epistle was to be communicated, and that many of them, who could by the Light of Nature easily discover a God, and a Providence; yet were fallen into Idolatry, and such vicious Practices, that they much wanted the preaching of the Gospel; a clearer Manifestation of the Justice and Goodness of God to recover them.  
It is not my Design at present, to make a Comparison of the Gospel of our Saviour, with the Ethnical, or Judaical Institutions, and to show the great Advantages it hath of them, both in respect of its Rules, its Aids, Motives and Terms of Acceptance, its Power and Efficacy to save.  
Nor shall I inquire further into the State of Rome at that time, nor what mixtures of their former Sentiments and Practices they retained, who came from the Synagogue, or from the Temples of Jupiter, and Apollo, into the Discipline of Christ, and the Services of his Church.  
But I shall regard only the Condition of our Modern Romans, and must apply that Doctrine to you, for your Defence, and Security, in the Truth; which for their Conviction and Recovery, I am ready, as much as in me is, to preach to them that are at Rome also.  
In my Discourse upon these Words, I shall confine myself to three general Heads; showing first of all, 

I. That the Romans now stand in as much need, if not more, of the Ministry of the Gospel, as they did in our Apostle's Days.  
II. That the most Christian and effectual may of promoting the Gospel, is Preaching and Persuasion.  
III. That those who are commissionated to that Office, aught to be ready, and resolute in the discharge of it. Of these in their Order, beginning with the first, viz.    
I. That the Romans now stand in as much need, if not more, of the Ministry of the Gospel, as they did in our Apostle's Days.  
The most dark and depraved state of Gentilism, did not more want the Sun of Righteousness, the purifying Light of the Gospel, the preaching of Repentance from dead Works, and Holiness of Life, than this pretended Catholic Church now doth; For not only the Romana, but the Germana Fides, the noted Honesty and Fidelity of those Heathens, is in a manner quite lost among those Christians, and their present Treachery, and Perfidiousness, are as much spoken of, and experienced throughout the World, as their Primitive Faith than was.  
Perhaps there were as many, if not more Saints, in Nero's Household, as are in his Holiness' own Family, and the places nearest his Influence and Inspection; Which gave the famous Van-Harmin occasion to declare; 
In Vitâ Arminii.  That, if he had not before been sufficiently averse to Popery, the sight of Rome, and its lewd Practices, would have given him an invincible dislike.  
I shall not here take notice of what hath been said by their own Authors, of the Epicurean and Atheistical Lives of so many Popes, scarce to be paralleled in any heathenish History; nor of the Stews, and tolerated Debauches of Rome herself. Neither should I have touched at all upon this Argument, wherein we ourselves have too great a Concern, if it were not most apparent, that their vicious Manners, are the proper Fruit of their corrupt Doctrines: Those I mean, of Equivocation, Mental Reservation, dispensing with Oaths, 
Durand. lib. 4. dist. 31.  breaking Faith with Heretics, etc. And those other of Indulgences, Vendible Pardons, easy Absolutions, and Deathbed Repentance; particularly their making Fornication less sinful in some, than chaste Wedlock, and not a deadly Sin in any, according to the Natural Law.  
The manifold Disorders of our Lives, the great Luxuriancy of Vice, and the decay of Piety, Justice, and Sobriety among those of our own Communion, require a pathetic and powerful Ministry, of all the Holy Precepts, Counsels, Reproofs, Directions of our blessed Saviour, and his Apostles, and it is needful still to preach Gospel-Reformation to the most reformed part of Christendom, where all the Principles of Virtue are already sufficiently taught, and established.  
But where it is a part of men's Religion to be vicious, where it is their Duty to Sin, and their wicked Practices derive from such Principles such impious Doctrines as make a kind of Antigospel to that of our Saviour, their Spiritual Estate is very necessitous and deplorable; they want Doctrine, as well as Exhortation; the planting of Paul, no less than the waterings of Apollo: Which minds me to proceed, to the principal thing I intent to insist upon, viz. to show,  
That the Church of Rome stands in much need of the preaching of our Saviour's pure Gospel, in regard of the Heathenism, (if I may not say) Anti-Christianism, of several Religious Tenants, Opinions, Ceremonies retained, and observed among them.  
There is no Branch of implanted Superstition in any Son of Adam, which may not sufficiently feed itself with some part or other of the Romish Liturgy, or with some Customs by that Church allowed, concerning the Invocation of Saints, Adoration of Relics, Worship of Images, or the like; as the learned Dr. Jackson observes. And what was spoken more generally by him, I shall endeavour to demonstrate particularly.  
But before I come to speak of their Opinions and Customs, give me leave to observe; That the very Characters and Marks of their Church, the Titles and Prerogatives of their Popes, are such, if not the very same, that the Heathens signalised themselves, and their Highpriest by. I begin with Bellarmin's first note of the Church, and that is,  
1. Catholicism, or Universality, which (since the Gospel hath been preached throughout the World, and both Jew and Gentile are made one in Christ, are baptised into one Body) is no improper Mark of the Church, but very falsely applied by the Papists, to themselves; and with an Arrogance no where to be equalled, but among the proud Pagans, who boasted of nothing more than the Latitude of their Superstition, and that they only were true Catholics; that all Faith, and Religion was theirs; that the Jews were ignorant of the Gods of their Fathers; observed the Institutions of a private Spirit, a Lawgiver of a singular and separating Humour; and therefore were no better than downright Heretics, and Schismatics, a Sect distinct from, and contrary unto the Religion of the whole World besides; which is no more in effect than what Tacitus, one of their wisest and most sober Writers affirms; quo sibi in posterum gentem firmaret, novos ritus contrariosque cateris mortalibus indidit; Moses, saith he, that he might have a People of his own, instructed that Nation in Rites and Customs quite contrary to those which were generally received.  
They profane those things which we esteem Holy, 
Profana illie omnia quae apud nos sacra.  and they tolerate what we prohibit.  
Hitherto you see, who thought themselves the Catholics, if not the roman-catholics in those days; for to note this by the way, it will be very hard to make Sense of the composition, by any other Figure than that which they used, when they denoted absolute Universality, by Romanus Orbis, and Romanum Imperium; and made Romanitas to signify the whole World, only that which they called Barbaria excepted; Romana Dominatio, i. e. Humani Generis, saith Florus.  
2. Another Mark of the Church is Antiquity, which they much glory in, as if theirs were truly ancient, and ours a novel, upstart Religion. Notwithstanding our learned Writers, have abundantly showed, not only, when the Errors we protest against, were not in the Church, but the particular time, and occasion of the commencement of many of them, though not a few of those Tares, were sown in the most ignorant and sleepy Ages, and brought forth by such gradual Alterations, that they might not so easily be discerned in their Productions and Progress, as in their Maturity; but this is besides our present undertaking, which was only to show that this Pretence also, was a great support of Gentilism. 
* Si longa aetas authoritatem Religionibus conciliat, servanda est tot saeculis Fides, & sequendi sunt nobis parentes qui secuti sunt saeliciter suos. Symmachi. Ep. ad Theod.  Its Orators and Advocates upon all occasions, set forth the Antiquity of their Rites and Ceremonies, and the Innovations of Christianity. Where was your Religion before Luther? say the Papists to us; and where was yours before Jesus of Nazareth? said the Pagans to the first Christians. When 
† Acts 17.19.  St. Paul preached the Gospel at Athens, the Philosophers there asked in Scorn, What the new Doctrine was, whereof he spoke? and the Historian calls the Christians, 
Christianos genus hominum novae & maleficae superstitionis. Tacit. Annal. lib. 15. Bellarm. lib. 4. de Not. Ecclesiae. cap. 4.  Men of a new and mischievous Superstition.  
3. A third Mark of the Church, which they think suits theirs very well, is a Power of Working Miracles: we cannot yield, that this is a perpetual visible Note of the true Church, as is pretended.  
Miracles indeed are the clearest Evidences of Divine Truth and Authority, and the most immediate Credentials of Heaven. Our blessed Saviour attested his Divinity, and the Truth of his Gospel thereby, and in the Church's Infancy, gave his Apostles the same Power of confirming their Doctrine: but many good Reasons have been given to show, that there is not the same need, and use of them now, as then there was; and how far the Devil by the Agility, and Subtlety of his Nature, may impose upon the Senses of Men, and puzzle them with strange Appearances, I shall not now inquire; nor endeavour to refute the pretence of the Romanists in this kind, by discovering the Vanity and Extravagancy of their lying Legends, only to be named, in a place, and time fit for Laughter and Disport, than this wherein we are. Nor shall I stay to show, how little cause they have to boast of this Faculty, if they were more expert in it, than indeed they are; Seeing our Saviour and his Apostles have prophesied of the latter times, that in a general Apostasy from the Faith, Great Wonders should be wrought, 
Mat. 24.24.  able to deceive, if it were possible, the very Elect; and that those especially who would not receive the Love of the Truth, through an effectual working of Satan, 
2 Thess. 2.9, 10, 11.  in lying Wonders, and strong Delusions, should be brought to believe Lies.  
But my Business here also is to show, that the Heathens talked as much, and upon as good Grounds, of this Gift of Miracles, as they do; it is well known how famous Pythagoras was for it, in the Writings of Porphyry, and Apollonius, Tyaneus, in those of Philostratus, and Hierocles; 
Histor. lib. 4.  besides what is said of Vespasian by Tacitus, and those wonderful Manifestations of the Divine Power, and Presence in the Roman Armies, which Balbus boasted of: 
Lib. 2. de nat. Deorum. p. 27.  yea the idle and ridiculous Reports, of the frequent removals of the Chapel of Loretto, from one Country, and from one Place to another, by invisible Hands, in its most creditable Appearance, seems to be but the counterpart of a Heathenish Wonder; That, I mean, of the Temple of Diana's removal out of the Isle of Zazinthus, unto Saguntum in Spain, as it is related by Pliny.  
4. Another Mark of the Church with them, is outward Splendour and Temporal Prosperity; of which we read nothing in Scripture, and it agrees much better with the Condition of Paganism, and Mahumetanism, than this of Christianity. The Roman Orator, 
Cicer. Orat. the Haruspic.  from the flourishing Greatness, the many Victories and Triumphs of that Empire, infers the Truth and Goodness of its Religion; and the Idolatrous Jews, will not be put out of conceit with their abominable Superstitions, because they prospered and fared well in them; 
Jer. 44.17.  We will certainly do whatsoever thing goeth out of our Mouth, to burn Incense to the Queen of Heaven, and to pour out Drink-Offerings to her, as we have done, we and our Fathers, our Kings, and our Princes in the Cities of Judah, and in the Streets of Jerusalem. But why so resolute and obstinate in your way? Why? Because we have this Catholic Argument that we are in the right outward Plenty, Health and Prosperity, as it follows; for than had we plenty of Victuals, and were well, and saw no evil.  
I might here add, That the Heathens have the same plea with them, for uninterrupted Continuance, Number, and Variety of Professors: but I forbear this, because it is no reproach to true Christians that they are a little Flock, seeing we are assured by Scripture Testimony that the whole World in a manner lies in Wickedness.  
I proceed to examine the Pope's pretended Titles of Supremacy and Infallibility. It hath been observed that old Babel, who was the Foundress of Idols, and the Mother of all Heathenish Superstitions, was the first Pattern in the World of ambitious Dominion. And,  
1. For the Supremacy of our new and mystical Babel, it seems to derive from that Lordship, 
Mark 10.42.  which was exercised by those that ruled over the Gentiles. And indeed that Authority which the Historian attributes to the Pontifex Maximus, may suit new Rome, 
Dionys. Halic. Ant. Rom. l. 2.  as well as old. The High Priests have great power among the Romans, and are the Lords and Controllers of their most important Affairs; they decide all Religious Controversies between the Commonalty, the Magistracy, and the Ministry; they call all Magistrates and Priests to account for the exercise of their Authority. And what follows in the same Author, shows, in how great repute they were.  
2. For their Infallibility. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They determine all Differences, relating either to Traditional or Novel Customs in Religion. I know the Papists would fain parallel the Infallibility of their Chair with that of Moses, and endeavour to confirm it by a seeming Parity of Reason in their case with that of the Jews, Thou shalt come to the Priests, the Levites, 
Deut. 17.9, 11.  and the Judge that shall be in those days, etc. Thou shalt not decline from the Sentence that they shall show thee, to the right Hand, nor to the left. But it is apparent, they were to judge according to Law; and therefore the Jewish Gloss would fit these Men's Purpose, 
Glossa Hebraica.  better than the Text itself, If the Judge shall tell thee that the right Hand is the left, and the left the right, thou must believe him. To which that known Saying of Bellarmin's very well agrees, If the Pope shall desine Virtue to be Vice, and Vice Virtue, we must take it to be so upon his Credit.  
But I proceed to examine the Religious Practices, Opinions and Ceremonies, of the Roman Church, and to compare them with those of the Heathens.  
And here I must not enlarge upon Particulars, because I have so many to name, but shall be most brief in those that are of an obvious and ordinary Observation. I begin with;  
1. The Canonization of Saints.  
Here the Pope assumes the very same Authority which the Roman Senate challenged in the Apotheosis of their Emperors. As will appear, by comparing the Power and Rites of Canonization in Bellarmin, 
Bellarmin de Sanctorum Beatitudine. l. 2. c. 7. Alexand. ab Alex. Genial. dies Herod. Hist. Rom. l. 4. Dr. Jackson 's Works, lib. 5. p. 937.  with those of the Gentile Consecrations: Yea to make the Parallel more complete, as the Deification of Antinous was countenanced with feigned Relations, and the appearance of a new Star; So are Revelations frequently pretended, to credit the Popish Sanctifications; and surely where Reason doth not only desert, but oppose them, as in this case of making their Gods and Mediators, they had need be well furnished with Revelations. The second thing I shall instance in, is,  
2. Their praying to Saints and Angels.  
Which seems to be the very same thing condemned by the Apostle in the Revolters of the latter times, under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate Doctrine of Devils; 
1 Tim. 4.1.  but the most learned Mr. Joseph Mede, 
The Apostasy of the latter times.  Doctrines of Demons. These Demons in the Heathens Divinity, were an inferior fort of Deified Powers, Mediating Spirits betwixt the Supreme Deities and mortal Men, according to that of Plato, 
Plato's Symposion.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. God doth not mix himself with Men by any immediate Communications, but all Converse, and Conference between the Gods, i. e. the Dii superi, the Superior Gods and us is managed by Demons. They receive and present our Prayers, they return our Blessings, and confer our Rewards. And it is Celsus his Doctrine, 
Origen. contra Celsum. lib. ●.  that they must be confided in, have Oblations and Prayers offered to propitiate them as their Laws require; and he calls them, the Peers of the Heavenly Kingdom, chief Ministers, and Officers of the High God. And these were the Souls of Men, famous in their life time for some worthy Deeds, renowned and honoured after Death, as a middle and inferior sort of Gods; 
Multi Christiani Divos, Divasque non aliter venerantur quam Deum; nec video in multis quid sit discrimen inter eorum opinionem de Sanctis, & id quod Gentiles putabant de suis Diis. Lud. Viu. come. in Aug. de civet. Dei. l. 8. c. ult.  and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10.20. which we translate a Sacrificing to Devils, may as well, if not more properly, be meant, a sacrificing to those Daemons, to the Souls of brave Men surviving after Death, and supposed to be in a Capacity of doing good or evil to Men upon Earth.  
Let us now consider whether the Papists praying to Angels and Saints departed, their burning Lights and Perfumes to them, presenting them with Oblations and Vows, do not exactly resemble this Pagan Daemonolatry, and equal, if not exceed, the Idolatry and Superstition of their Devotion herein.  
The Advocates for Popery indeed pretend that there are many great differences in the Case; As, 

1. That the Heathens adored wicked Men either altogether unworthy of any, or worthy of disgraceful Memory; whereas their Church worships none, but such as were of eminent Deserts.  
2. That whereas the Heathens invoked their Demigods, as the immediate Authors and Bestowers of particlar Blessings and good Things; they pray to the Saints only as Intercessors, and more prevalent Supplicants to Almighty God.  
3. That they acknowledge one Supreme Superexcellent Being, and reserve for him a Sovereign Honour as his peculiar; whereas the Heathens either did not own one Supreme Being, or worshipped the Devil as such, and gave that singular Honour which was due to God, to the Creature.    
By such distinctions as these they endeavour to clear themselves from any Participation with Heathens in this their Idolatry.  
But these Pretences have been so well examined, and so fully confuted by others in every particular, that a brief reply to each will be sufficient at present. As to the first, it is plain, that, 
Bochart. Geogr. Sacr.   
1. Many of those whom the Heathens worshipped were great and good Men, 
Theoph. Gale, Court of the Gentiles.  and it hath been noted by some learned Persons that the Gentiles worshipped Adam and Eve, Noah, Shem and Japhet, Abraham, Isaac, Jacob, etc. under several other Names. And if they worshipped evil Men, it was upon mistake, such as our Romanists, with all their infallibilities, are not sure to escape, and perhaps Thomas Becket and Father Garnet may be found at last not much better Saints than some of their Vertuoso's. However, the Idolatry of the Service consists, not in the qualification of the Creature to whom it is addressed; those that worship good Angels, as well as those that sacrifice to Devils, are alike guilty of it, because they give that homage to the Creature, which is due only to the Creator, as it is remarked by our Apostle in the 25 verse of this 1 Chap. to the Romans, It is a worshipping or serving the Creature good or bad, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides the Creator, who is blessed for ever.  
2ly. They pretend they only pray to Saints and Angels to pray with them, and for them to God, the only giver of all things, and so are clear of that Idolatry of the Heathens, in making Demons, or the Souls of dead Men the Objects of their Adoration; and the Authors of their Blessings. But to this we answer these things: And,  
1. It plainly appears by such Practices of the Church of Rome, which the Popes themselves have authorized, that their Invocation of a Saint doth not consist in a mere Ora pro nobis; but in imploring particular Blessings and Relief, and some such as is proper for none but God or Christ to give. As in their Prayers to St. Cosmas and St. Dominic, to keep them from all Diseases, as well of Soul as of Body; that to St. Francis, to deliver them from the Bondage, 
Dr. More's Antidote against Idolatry.  and Slavery of Sin; that to St. Andrew, for Grace to bear the Cross; and to St. Nicholas against the Assaults of the Devil.  
I need not instance in their Hyperdulias, their excessive Idolatries, 
Horae Sanctae Mariae secundum usum Sarum.  in the Worship of the Blessed Virgin; praying upon all occasions in the same Forms to Her, as to God the Father and Son; 
Psalterium beatae Mariae.  as appears in her Rosary, and elsewhere.  
2. I answer, That if this Plea would acquit the Papists from Idolatry, the Heathens have as good right to it, as they. For it is plain, They looked upon their Demons or Dii Medioxumi, as Mediators, or Managers of their Affairs with the Supreme God. 
Epist. ad Rom. c. 1.  It was St. Ambrose's Observation, that those old Idolaters went to God by the Creatures; as we procure access to an Earthly King, by some Court Favourite.  
3. They plead they own one Supreme God, and make neither Saints nor Angels equal unto him, and worship him with a peculiar Honour incommunicable to any other: but the Heathens do not so, say they, as you have heard already.  
For answer to this, I say;  
1. That admit the Romanists make no Saints equal, to God the Father, or to any Person in the Trinity, considered according to his Deity alone; yet it is a high degree of Sacrilege, to mention their Merits, Blood and Sufferings, as Motives for acceptance of their Prayers in our behalf; and to invest them with Christ's Royal Titles and Prerogatives, as he is our High Priest and only Agent in the holiest Tabernacle of Heaven; typified by the Highpriest under the Law, who was to officiate alone in the Holy of Holies.  
3ly. Whereas they plead that they reserve a peculiar Honour for God, which they call Latria, and give only Dulia, an inferior kind of Homage, a Service of Love and Respect to Saints.  
For answer hereunto, taking no notice of the presumption and dangerous consequence of making distinctions, where the Lawgiver hath made none: It is plain by all Circumstances, that they give Religious Worship, however they call it, to Saints in their Invocations, burning Incense, and the like. Yea their own Word Dulia, notes Religious Worship, as well as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Duliam exhibebatis, you served them, 
Gal. 4.8.  which by Nature are not Gods. And it is observed that there is the same Word for them both, in the Hebrew. That, to be sure, is Divine Worship which we give to any Person or Thing; as being endowed with those Divine Properties, of Power, and Wisdom, and Goodness, to know our Thoughts, to hear our Prayers at a distance, and to give relief in extraordinary and unknown ways. This Worship the Papists give to their Saints and Angels; and though they call it Dulia, it is more than a civil Homage, the very same which the Scripture appropriates to God, 
Arnob. lib. 7. p. 232.  and forbids us to give it to any other.  
And whereas they pretend further, that Sacrifice is the only external Act of Latria. It is very apparent that Supplication and Incense which they offer to their Saints, 
By Dr. Cudworth. Dr. Stillingfleet.  were looked on both by Jews and Gentiles as the more solemn and divine parts of Worship.  
3. It hath been cleared from all colour of rational Doubt and Dispute, that the Heathens acknowledged one Supreme Being, the Father of God's and Men. 
Acts 17.23.  And that he to whom they erected the Altar at Athens, was not the Devil, but the God that made the World, and all things in it.  
Neither did they equalise all with Jupiter, and use the same Form to him, and to their Demigods and Heroics; to whom they gave not an absolute and sovereign, but such a kind of relative and subordinate Worship, as the Papists profess due to Saints. So that if one be justified, the other cannot be condemned; and if one be condemned, the other cannot be justified. Yea what ever was Idolatry in the Heathens, the same is so in us, with aggravation, if we commit it; because they had not so express a Declaration from God against all Idolatry, as the Jews and Christians have.  
But to proceed; if I had time, to instance in all Particulars: The Idolatry of the Papists might be further discovered, by showing you how they imitate the Heathens, in praying to several Saints, in several Distempers and Exigencies. For besides their Honour for Aesculapius; 
Orig. contra Cells. l. 8. p 416.  Celsus tells us, that dividing Man's Body into 36 parts, each had its peculiar Demon, or Guardian-God, and he names divers of them. Yea the Popish Tutelar Saints, such as St. Patrick, St. George, St. David, derive from the Genius's and Heavenly Powers, which the Heathens believed did preside over Persons, Cities, and Countries, according to that of Symachus; The Spirit of God which governeth this great World, hath distributed its Protectors to every City.  
According to the number of thy Cities, 
Judges 2.12.  so are thy Gods.  
So that now upon the whole matter what was said of the Idolatrous Israelites. They forsook the God of their Fathers, which brought them out of the Land of Egypt, and served Baalim and Ashtaroth, may justly be applied to these Christians, They forsook the Lord that brought them out of the Spiritual Egypt, and worshipped Saints and Angels, and that with the Pagan Circumstances of consecrated Altars, Images, and Temples. I may add to these, that the Papists Prayers to Saints as well as to God, consist of vain Repetitions, witness the fifty Ave Maries in our Lady's Psalter, witness the fifteen short Ejaculations, in that which they call the Psalter of Jesus, and their repeating the name of Jesus thirty times in every one of them, which way of Devotion you know is reproved by our Saviour in the Practice and Doctrines of the Heathens. The next thing we shall consider i●●  
3. Their worshipping of Images  
Notwithstanding the Doctrine of the Second Commandment, and Saint Paul's signalizing the Sottishness and Folly of the Practice; notwithstanding the general outcry of the Fathers against it, for several Centuries, their forbidding sometimes the very making of Images, and disallowing the Art of Painting for fear of this abuse, and the Decrees of so many Councils against it; yet this Church, which would seem to reject for heretical or impious whatsoever is not handed to them by the Fathers or Councils, hath thought good in her own Infallible Wisdom and great Devotion, no doubt, to bow very low, and use more religious Ceremonies towards her Images, than the Heathens themselves did to theirs.  
For was it not expressly decreed in a Provincial Council, 
Archbishop Usher's Answ. to the Jesuits Challenge.  held at Oxford 1408, by Thomas Arundel Archbishop of Canterbury, That it should be commonly taught and preached by all, that the Cross and Image of the Crucifix, and the rest of the Images of the Saints, in memory and honour of them whom they figure, as also their Places and Relics, aught to be worshipped with Processions, bending of the Knee, bowings of the Body, Incensings, Kiss, Offerings, Lighting of Candles, and Pilgrimages, etc.  
Yea in the Roman Catechism, set out by the order of the Council of Trent, is not the Parish Priest required to declare to his Parishioners, not only that it is lawful to have Images in the Church, but to give Honour and Worship to them? etc.  
And for their Practice I need say little, because it hath been so fully demonstrated by our most learned Dean of St. Paul's, and others of our Church: 

1. That they set up Images in Churches over Altars, purposely to worship them.  
2. That they consecrate those Images with Solemn Prayers for that purpose.  
3. They use all the Rites of Worship to them, which the Heathen Idolaters used to their Images.  
4. They make solemn Processions in honour of Images, carrying them with as much Pomp and Ceremony, as ever the Heathens did their Idols.  
5. That they cover their Altars and Images, and omit to burn Incense before them in the time of Lent, as the Heathens were wont to do at certain times.    
Dii quoque templorum foribus celentur apertis. 
Ovid. Fast. l. 2.   
Thure vacent Arae, stentque sine igne foci.  
6. Their attributing Motion and Speech, and several miraculous Operations to the Images of Christ and the blessed Virgin, hath even as much Truth and Reason in it, 
Lib. 5. Hist. lib. 1. c. 12.  as that which Livy and Valerius Maximus report of the moving and talking of the Images of Fortune, and of Juno Moneta. I shall add no more upon this Head; not only because so much hath been said by our Protestant Writers, but because their Cassander plainly confesseth, 
Casan. consul.  that their People's Adoration paid to Images and Statues, was equal to the worst of the ancient Heathens.  
4. Their Doctrine of Purgatory,  
Which hath no ground at all to stand upon in the Holy Scriptures, or as they have framed and modelled it in the Writings of the Ancient Fathers; (if that will give it any Support or Credit) was taught of old in the Heathens discourses of their Acherusia, and their Rivers of Fire, which give a painful Purgation of all the Spots and Stains of lesser Sins, and thereby prepare the Soul for Admission into the Elysian Fields, 
Plato Phood.  the Regions of blessed Spirits. The next thing I shall take notice of, is;  
5. Their Prayers and Oblations for the Dead.  
That the Church Triumphant prays for this Militant, though they know not particular men's Cases (without a particular Revelation) I make no doubt at all; and that Commemorations of the Dead, Prayers for them, and particular Intercessions at the Celebration of the holy Eucharist, practised in the Ancient Church, cannot be denied. 
Arch Bishop Usher's Answ. to the Jesuit. p. 204. Vossii Thes. Theolog. 125.  Yet it must be yielded withal, that these Prayers and Intercessions had not any Relation to Purgatory, being offered in their behalf whom they supposed to be in a state of Rest and Happiness; and they consisted partly of Praises, and Thanksgivings for the blessed Estate, which, the Party deceased was entered upon; and partly of Supplications for the completion of their Bliss at the day of Judgement, and the preservation of their Memory upon Earth, for the good Example of the Living. But there is no Warrant or Precedent at all in Church Antiquity, before the fourth Century, for the popish way of praying for the Dead; their Oblations and Sacrifices either for the mitigation of Purgatory-Pains, or deliverance out of them. Till then this was only the way of the Heathen; As Arnobius, 
Lib. 2. adv. Gent.  in his Book against them, hath observed. It was their general Practice to pray for their departed Friends, and to offer Gifts, such as Honey, Milk and Wine for them; 
Ovid. Fast. l. 2.  and the forecited Father informs us, that they sacrificed the Blood of certain living Creatures for the Purgation of the Souls of Men: And Plato in his 2 Book de Republica, tells us, that the dead are purged by Sacrifices; whereas the Gospel, which Saint Paul desired to preach to his Romans, promises no relief at all to the Dead, from the Prayers, Sacrifices or Merits of the Living; forewarns us of no Wrath to come but what is eternal, no Fire but what is unquenchable, no Torments but those of Hell, which are as immutable and unmixed, as the Joys of Heaven; and makes the time of this Life, the only accepted time, the day of Salvation, exhorting us in this our day to consider the things that belong to our Peace, to our future Happiness, or Misery; to make our Calling and Election sure, and to work out our own Salvation, not trusting to others to do it for us, when the Night of Death comes upon ourselves, wherein no Man can work.   

The Second Sermon.  
HItherto I have showed, how little there is of Gospel in the Romish Canonization of, or praying to Saints and Angels, worshipping of Images, Their Doctrine of Purgatory; and lastly their Prayers and Oblations for the dead: and ●o begin again where we left, though we cannot take notice of all their Pleas and Defences, for their praying for the dead; yet we shall not conceal one which they rely much upon, and that is, what Damascen, if the Book de Defunctis be his, ●ells us of a dead Man's Skull, that spoke thus unto Macarius the Egyptian Anchoret; When thou dost offer thy Prayers for the dead, then do we feel some little Consolation. But this is no evidence against Moses and the Prophets, against the Doctrine of our Saviour and his Apostles.  
But this Brainless speaking Skull, minds me to consider in the next place;  
6. Their great Devotion to Relics.  
The Members, Blood, Bones; yea the Habits, or any of the Goods and Appurtenances of their Saints departed, to which they ascribe as miraculous Effects of several Natures, as the Speech of this Skull: only the rarity of this is, It was not the Skull of a Saint, but of a Heathen Priest; as the Greek Meneology will have it, and Thomas Aquinas takes it for granted.  
But if we consider how idly and lavishly they Romance, in extolling the wonder-working Power of some of their Relics, we must conclude that the Confidence of the Reporters, and the Credulity of the Hearers, are the greatest Miracles in the case, if their sottish Adoration of them, be not still more prodigious. I will not present you with Heathen Precedents and Practices, to aggravate, but rather a little to excuse the fondness of this Superstition; which sure they would be more ashamed of, if it were not a little countenanced by such Stories, as Plutarch reports concerning the Preservation and devout Adoration of Theseus' Bones; 
In Vit. Thes.  and by what such a Sage-Philosopher as Plato says, concerning the Worship they gave to the very Shrines of their Hero's, or deceased Worthies, and by that general Practice of the old Romans, not only of preserving, but reverencing their Bones and Ashes, 
Seru. in Virg.  as their Patrons and Defenders, tanquam Tutelares Patronos, Lares atque Penates. But I proceed to take notice of,  
7. The Worship they give to the consecrated Host.  
And I choose the rather to speak of it just now, because it may be, and hath been accounted, one Species of the Idolatry of Relics; (The Body and Blood of Christ in the Sacrament, being the Mystical Relics which he left us, as Monuments of his Death till he come.) If it may not more properly be reduced to Image-Worship, as being the Adoration of a Sign, or Symbol; which soever it be, I must confess, 
Mr. Med.  with the learned Mede, it hath a strain above the abomination of the Gentiles, who, though they supposed some Presence of their Demons in their Images, and Relics, yet were they never so blockish, as to think their Images and Relics transubstantiated into Demons. 
Caster. Enchyrid. Fisher contra Oecolampadium. l. 1.2.  Yea they themselves acknowledge of their own Accord, that if the Doctrine of Transubstantiation be not true, (which it cannot be, unless all the Sense and Reason of Mankind be false.) the Idolatry of the Heathens in worshipping some Golden or Silver Statue, is more excusable than theirs, in worshipping a Bit of Bread.  
8. As for the People's receiving in one kind; (contrary to the continued Practice of the Church for a thousand years together) though it cannot be supposed to be of an Original purely Heathen; 
Baron. lib. 4. c. 26. p. 633. Bellarm. de Eucharistia. l. 4. c. 24.  yet for the Credit of its Antiquity, Baronius and Bellarmine, do derive it from the Practice of the Manichees, their abominating of Wine, and their willingness to come to the Communion, (at least to avoid the Law and Censures of the Church) if they might receive the Bread without the Cup. Now from the Characters the Fathers give us of these Manicheans, they were rather Infidels, and Heathens, than Christians; 
Tertullian.  one of them calls them, alterius Divinitatis Haereti●i.  
9 Their locking up the Scriptures in an unknown Tongue; if it was not taken up in imitation of that Roman Law, which prohibited the common reading of the Sybilline Prophecy's; yet it justifies itself by the same Reasons: Those were not to be read, or published sine Authoritate, & Jussu Senatus, without the Command and Licence of the Senate; As Tully, 
Vid. Isaac Casaub. Exercit. ad apparat. Baron. Annal. p. 66.  Livy, Dio, inform us; and the Reason of their Concealment was, lest Private and Factious Persons should under the countenance of their Authority, make any innovations in their Religious Ceremonies, or in the Civil Government of their Country.  
I know, They are ready to defend this Practice, by a more worthy and warrantable Example, 
Maimon. Praef. Par. 11. more Nevochim. Hil. Jes. in Hottingeri, Thesau. Theol. p. 78.  viz. The great Caution which the Jews used, in explaining the more Difficult and Metaphysical parts of their Religion; and particularly their prohibiting all, but wise and knowing Persons, to study the Vision of Ezekiel's Wheels, or any other abstruse, intricate part of Divinity; but their End in this, was rather to prescribe a prudent Method to the People in reading the Scriptures, than to take them wholly out of their Hands. Let us next see whether they can  
10. Say any thing more to the Purpose for their Prayers in Latin.  
The learned Isaac Casaubon, in his Answer to the Epistle of Cardinal Peron (having noted, that King James read in a Book of a certain Popish English Priest, that Prayers in an unknown Tongue were more effectual and prevalent than those which were understood) tells them plainly; 
Quod insulsissimum delirium ab Ethnicis primo excogitatum.  This most senseless dotage was of Heathen Extraction. In like manner, the Valentinian Heretics used Hebrew, an unknown Language in their Worship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might thereby raise the Wonder, if not the Devotion of the simple Vulgar; as Eusebius informs us. 
Euseb. Hist.   
11. Their placing such Virtue and Efficacy in the Sign of their Cross, their Agnus Dei's, &c. which cannot rationally be attributed to them, seems parallel to the Bacchus Laureus, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Annulets among the Heathen; or to the Precatiunculae, or little Prayers, that the Turk carries about with him, as a Defensative against all Dangers, and Diabolical Assaults.  
12. The Papists using Spittle in Baptism, seems to be derived from that Heathenish Rite the Satirist refers to.  
Ecce Avia, 
Persius' satire 2.  aut metuens Divum matertera, cunis  
Exemit puerum, frontemque atque uda labella  
Infami digito, & lustralibus ante salivis  
Expiate,—  
And Pliny tells us at large, 
Lib. 28. c. 4.  what wonderful Virtue they attributed to Spittle, with Allusion whereunto Athanasius calls the superstitious Dotages of Priscilla, and Montanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, old women's Spittle.  
13. The Ceremony of sprinkling Holy Water was a Heathenish Rite, used in the Sanctifications and Lustrations of the Capital.  
But River-Waters were thought to be less purgative, therefore those only of the Sea, were used for the Expiation of greater Crimes, 
Alexand. ab Alexan. dies. Gen.  Propter vim igneam magnopere purgationibus consentaneam. For which Cause, questionless the Papists in the Composition of their Holy Water, make use of Salt, as one of the chief Ingredients, that it may come more near in nature to the Water of the Sea.  
I do not blame the Heathens much for their Washings and Cleansing Preparatory to their holy Services, nor the Christians in St. Chrysostom's time, for washing their Hands at the Church-door before entrance; but I blame them very much for using them as expiatory to wash away the Gild, not only of other Crimes, but of Murder itself; as Orestes did in Pausanias after the kill of his Mother; and we condemn the same end of using it, much more in the Papists: For it is theirs too; 
Haec Aqua benedicta deleat mihi delicta.  
Let this holy Bowl, cleanse my Soul.   
14. Burning Candles by dead Bodies, was innocent, and useful to them that watched by them, the night before the Interment; but when they thought the departed Souls benefitted thereby, the Ceremony was infected with Heathenish Superstition, and was condemned by the Counsel of Eliberis.  
Temperance and Mortification, are enjoined by our Christianity, and discreet Abstinence and Fasting are very useful to call off our Minds from the blandishments of the Sense, and serve many good ends of Religion: but this change of Diet which the Papists account fasting, resembles a Superstition, which the Jews were guilty of, 
Declar. Erasm. adversus censuras Theolog. Paris. p. 41, 42.  in their way of eating; as Erasmus confesseth.  
Again, though the freedom of Man's Will, was the current Doctrine of the Fathers, for all the first Ages until St. Augustine's time; and God in Scripture with respect to his own Covenant, is said to be just, as well as merciful in remembering our labours of Love; 
Smith's Select Discourses, p. 288. Hottinger. Thesaur. Philo. p. 554.  yet the Popish Opinion of , and the Meritoriousness of their good Works, is as inexcusable as the Notion of the corrupt Pharisees about them.  
And both they, and the Talmudists, have the same Plea for their unwritten Traditions.  
But I have not time to insist upon more Particulars, either of Jewish or Heathenish Corruptions in the Roman Church; and it will be the less needful, because I have already given you some of the most considerable Instances of their foul Relapses and Apostasies, parallel with the greatest Defections in the Jewish Church, the Sin of Jeroboam the Son of Nebat, their worshipping the true God by Images, the Calves of Dan and Bethel, and the way of Ahab their worshipping of other Gods, besides him, viz. Baalim-Demons, inferior Gods, and Mediators, exactly accomplishing that Prophecy of St. John, Rev. 11.2. that the second, or outmost Court of the Temple, which is the second state of the Christian Church, 
Apostasy of the latter Times.  (as Mr. Mede hath observed) together with the holy City, should be trodden down by the Gentiles, (that is, overwhelmed by the Gentiles Idolatry) forty two Months.  
So that in the close of this Argument, we will allow the Antiquity of the Romish Religion, that in many parts of it, it was elder than the Apostles, or the Preach of Christ himself; and to their fierce charge of Novelism we may justly oppose that of the learned Scaliger, 
Scal. respons. ad Serrar. Min.  Nos novatores non sumus, sed vos estis veteratores, Our Religion is not new, bearing the same Date with the Gospel of our Saviour, but yours a little too old, professed at Rome before ever St. Paul, or St. Peter preached there, in many Parts symbolising with that of your Unchristened Ancestors, the Gentile Fathers.  
But some will say, Why should we object that, as a matter of Reproach to the Papists and to their Religion, which they glory in as a convincing Proof of its Truth, and Goodness, its agreeableness to the Law of Nature, and the best Reason of Mankind.  
For answer hereunto,  
1. We must acknowledge, that Christianity is the sum or perfection of whatsoever Things were laudable, or passable in any Religion that hath been in the World.  
2. That those Practices in the Heathens, which were not the Products of Superstition, but Dictates of the Law of Nature we allow and embrace; commending all things that were solemn, decent, and comely in their Religion.  
3. That as our Saviour was pleased to retain many of the received Practices among the Jews, only with such necessary Alterations as made them suit with the Doctrine, and nature of Christianity. So the Primitive Church, retained some Ceremonies, which the Heathen used, relating to the outward Order, and Decency of their Ministeries, and Worship; such as were the Habits of their Priests, their Fasts, Vigils, Festivals, Processions, etc. And no doubt it was well done at first to accommodate to Christianity, such customs of the Heathens as had nothing of Idolatry or Superstition in them, 
Pertinaci P●ganismo m●tatione s●b e●tum est quum rei i● to 'em subla io potius irritasset. Beda.  nothing of peculiar Opposition to the Gospel, to procure thereby a more easy Entertainment to its Doctrines, and in some measure to abate the usual Prejudices, which all new and strange Institutions meet withal.  
4. Some Compliances which were useful, and necessary in the Infant-state of the Church, might, and did become hurtful afterwards; and many great Men complained betimes, of the retaining of Pagan Rites, even of such, as were in their own nature indifferent; 
〈…〉 p. 391.  particularly because the Gentiles used in the Services of their Idols, to sit down immediately after they had prayed; Tertullian would not have the Christians do so. 
De O●at. c. 〈◊〉.   
5. If there be any thing doctrinal in their Rites, the Observation of them will be an owning of their Religion, a joining Christ with Belial, Light with Darkness; a corrupting and deflowering of the Purity, and Chastity of our Saviour's Gospel.  
6. We have instanced for the most part, in Ceremonies of this nature; and have proved as fully, as well as we could in so little time and space; that if there ever was any such thing as Superstition, and Idolatry, in the Heathen World; there is now too much of them in the Roman Church, and the Christian Faith so throughly infected with them, that in so general a Corruption, we cannot but contemplate, and lament that Apostasy, or falling away of Christians, foretold by our Apostle, 2 Thes. 2. And by these Spiritual Adulteries, conclude who is the Whore of Babylon, the Mother of the Formcations, and Abominations of the Earth; who in our days, go a whoring after the Heathen, 
Ezek 23.30.  and are polluted with their ldols.  
Therefore to apply this.  
1. What we have heard of the Church of Rome, justifies our Separation from her; we depart no further from her, than she hath done from Christianity; and renounce only the Heathenism and other foreign Corruptions, which she hath mixed with the Gospel of our Saviour.  
We do not voluntarily make a Schism upon the account of a stinted Liturgy, a few indifferent Ceremonies, or some little Defects, and Disorders in the lower Forms of Ecclesiastical Polity; but are forced to separate from such Idolatries and Superstitions, as are altogether inconsistent with the Doctrine, and Worship of the Gospel.  
2. It concerns those that would not partake of the Sins of Rome, the mystical Babylon, and receive of her Plagues, 
Rev. 18.4.  to come out of her, according to our Apostle's Advice, to come out from among them, to be separate, and not to touch the unclean Thing. 
2 Cor 6.17.  For what Concord hath Christ with Belial, or the Temple of God, with Idols?  
3. Let us highly magnify the undeserved and distinguishing Goodness of God, for delivering us from those Heathenish and Abominable Superstitions, wherewith for some time the whole Church, in a manner, was, and still a great part of it is, overspread, and restoring to us the clear, and pure Light of his Gospel; and let us most humbly and hearty pray for the continuance of this Blessing.  
Thou hast brought up a Vine out of Egypt, thou hast cast out the Heathen and planted it; let not the Wild Boar out of the Wood root it up, nor the Wild Beast of the Field devour it.  
Yea, it concerns us to bless God for delivering us from the Cruelties of the ‛ Papists, wherein they also Gentilize (as I should have showed if I had had time) and particularly from the most merciless Design of this day; a Design which at once outwitted the Malice of past, and the Imitation of future Conspiracies, and which if it had taken effect, would not only have satisfied the Antichristian Spirit of the worst of Men, but (if any thing would) the Hatred, Enmity, and Revenge, of the Devil himself, who was a Murderer from the beginning. Cursed be their Anger, for it was sierce; and their Wrath, for it was cruel; But for ever blessed be God, who bringeth the Counsel of the Heathen to naught. And blessed is the Nation whose God is the Lord, and the People whom he hath chosen for his own Inheritance. We thy People, and Sheep of thy Pasture will give thee Thanks for ever, we will show forth thy Praise to all Generations.  
4. Let us endeavour to confirm ourselves by these Considerations in the true Faith, which we profess, and in a steadfast Obedience to the pure Gospel of our Saviour. Not learning the way of the Heathen; 
Jer. 10.2.  not giving heed to seducing Spirits and Doctrines of Demons; 
1 Tim. 4 1.  To such as speak Lies in Hypocrisy. forbidding to marry, and commanding to abstain from Meats.  
Whatever there is of Gospel and true Christianity in the Church of Rome, we have it already; and what is more, either purely of their own Invention, or borrowed from the Heathens, who have changed the Truth of God into a Lie, I hope we shall be content to want. We hold the Foundation Jesus Christ, and reject none of the Gold, Silver, and precious Stones, which they built upon it, but the superadditions of Hay and Stubble; such Doctrines and Practices of theirs, as are not to be found in Scripture, nor in the Creeds, Homilies, and Canons of the Primitive Church.  
Notwithstanding their great boasts of Antiquity (which prevail much where they are believed) it is a plain case, that the Popery of their Religion if not new in itself, is new in the Church, never professed by any Christians for the first three hundred Years, and as to the grosser parts of it, not known in the Church, until several Ages after.  
We may patiently hear them upbraid us with Singularity, and Innovation, when we are assured our Doctrines are as old, and as universal as our Saviour's Gospel; and we may allow them to glory in any thing older and more Catholic than that. Their Religion will not appear to us more sacred and venerable, because much of its Attire, many of its Rites and Ceremonies, are more antique than ours; and because it is adorned in those Fashions of the World, those Vanities of the Gentiles, which as they were before Christianity, so were to pass away at its Appearance, and where they remain, or rather have been reassumed, are the Blemish, and Disgrace, if not the Disease, and Leprosy, of that most excellent Institution.  
But on the contrary, I hope we shall be more fervent, more settled and constant in our Affection to, and Zeal for our own Religion, when we consider that it is sound and pure Christianity, the only Catholic Religion, which hath in it all that is truly good of all other Religions, without their Adulterations and Debasements. It is a Religion which doth not allow us to give God's Glory to another, 
Isa. 42.8.  nor his Praise to graven Images. It admits neither Saints nor Angels to share in God's Worship, nor owns any other Mediators, but his Son Jesus Christ. It is a Religion which enjoins none, but Reasonable Services, which allows us to search the Scriptures, and prove all things; not exacting an Implicit Faith, or Blind Obedience. It gives us to understand what God saith to us, and what we pray for to him, in the use of an English Bible and Liturgy. It is a Religion which makes no more Sacraments, than our Saviour did, but gives us them entire. In a word, it is a Religion which is pure, and peaceable, which dispenseth with no Duties of Piety, Righteousness, or Charity; which teacheth Obedience to Governors, and abhors Rebellion and Treason, as one of the worst things in Popery.  
Methinks no worldly Considerations, no Hopes or Fears should cause us to waver in, much less to departed from, a Religion, so purely Christian as this; So Profitable unto all things in our Politic, and private Capacities, maintaining Peace, and Property, the Power of Sovereigns, and Rights of Subjects; Giving to God the things that are Gods, and to Cesar those that are his, no way oppressing the meanest of the People in their civil Concerns, and most effectually promoting the spiritual Welfare, and Happiness of all Men; methinks, I say, we should not easily be persuaded out of such a Religion, at least not to change it for that which we have heard described, one depraved with the most fond Superstitions and Idolatrous Rites of Gentilism; nor indeed for any other, which under the pretence of greater Purity, doth really comply with, and advance the Interests of this. What true Good can we propound to ourselves by such an Exchange? Let us therefore resolve to continue, and fix where we are, Saying with those in another Case; Whither shall we go, thou hast the words of Eternal Life?  
The End of the second Sermon.    

THE GOSPEL Preached to them that are At ROME Also. IN TWO SERMONS, On the 30th of January, 1680.  

The Third Sermon.  ROM. 1.15. 
So as much as in me is, I am ready to preach the Gospel to you that are at Rome also.  
HItherto I have been discovering the Antichristian Errors of professed Papists, in order to your Confirmation and Establishment, rather than (what I yet most hearty desire) their Conviction and Recovery, because I know not whether this Discourse may reach any of them.  
There are another sort of Men who think themselves far enough from Rome, or at least would have us think them so; who upon a true enquiry will be found to be their Also. I mean these among ourselves, who whilst they loudly protest against the Heathenish Superstitions, and Idolatries of the Papists; do yet combine with them, yea with the worst of them, the Jesuits, in many of their Principles and Practices, no less unchristian; and strengthen the Hands and Hearts of those our implacable Enemies, by dividing the Body, and consequently wasting the Force of our Protestant Church.  
I would not at this time especially, discourage the Zeal of any well meaning Protestants, by aggravating the Errors and Irregularities of it; but sure they must needs be very shallow Headed, if they are indeed true Hearted, and well meaning Protestants, who think in these Days to serve their Cause, to bring Honour and Security to their Religion, by breaking the Orders and Unity of our Church, by mutinying against their Leaders, and drawing off into Parties, and Factions, from the main of their Strength, if not turning their Weapons upon, and making at those as their Enemies, who have been at least their Companions, if not their Champions, in the common Quarrel. In order to the tempering and directing of these Men's Zeal, I would in the Spirit of Meekness, the Spirit of the Gospel, propound these things to their sober Thoughts.  
1. That however they may value themselves upon their Courage and Forwardness, yet they will never be crowned with due Praise, nor have any just cause to triumph in their Victories, unless they strive lawfully, acting within the compass of their own Calling, and Quality, not violently invading other Men's Offices, but patiently waiting for God's Blessing upon the faithful discharge of their own.  
Those that are otherwise persuaded, are in that Particular, at Rome also. Where we all know it is taught and practised, as sound Doctrine; that a very good End doth Legitimate and Sanctify the worst Means that can be used for attaining it.  
2. If the Power, Policies, and Advantages of our Enemies be at this time very dreadful, as indeed they are, I would advise them to consider; whether the Protestant Cause is like to gain any thing, by their representing their Number and Strength, to be more still, and more terrible than really it is: I mean, by reducing every thing to Popery, which suits not their singular Models, and Forms of Government and Worship.  
Sure if the Fathers and Sons in this our National Church, are for the most part Popishly affected, as too many of them, do most disingenuously, and indeed dishonestly suggest, the very Heart of our Religion would fail for want of its wont and proper Succours and Support.  
How formidable would the Interest of Rome then be, if there were none but disagreeing, and scattered Forces to oppose it?  
His Majesty in his Declaration concerning Ecclesiastical Affairs, 1660. was pleased to signify, That in his Converse with the most Learned of the Reformed Churches abroad; they did always with great Submission, and Reverence, acknowledge and magnify the Established Government of the Church of England, and the great Countenance and Shelter the Protestant Religion received by it, before the late unhappy Times; and that, many of them have with great Ingenuity and Sorrow confessed, that they were too easily misled by Misinformations and Prejudice into some Disesteem of it; as if it had too much complied with the Church of Rome, whereas they now acknowledge it to be the best Fence God hath raised against Popery in the World.  
Those that go about to pull down this Bulwark, or fire this Castle, for fear it should surrender to the Enemy; I would desire them to think in time, how naked and defenceless they will leave the Protestant Religion; and whether they do not really expose what they pretend to preserve, and strengthen the Building of the Roman Church, with every Stone they take from Ours.  
3. I would desire the Beginners of the Separation, to reflect seriously upon the Issues of their former Practices. I mean, not only the shedding of so much Blood, the Blood of their Equals, their Nobles, their King himself; in pursuit of the Quarrel they began, but the great occasion they gave thereby (though I hope some of them unwittingly) of Triumph to our Popish Adversaries.  
We know very well how ready they were to throw back upon our Religion, that heavy Charge of Rebellion, which we had so justly laid upon theirs; and by noting the irregular Practices of such Zealous Professors, how much they endeavoured to depretiate and beat down the esteem of the Protestant Religion, where it was most valued, to raise some Men's Aversions, to an abhorrence of it, and to confirm and heighten the dislike of others, into the utmost degree of Contempt. The generality of weak, but honest Christians, who observed things in their naked and proper Appearances, without the colour of either side, the Presbyterian Excuses, or the Popish Aggravations, were put into great Doubts, and waver of Mind, which part they should adhere to, the Idolatrous Papist, or the Sacrilegious Protestant.  
That Learned and truly Moderate Man Monsieur Amyrant, in the Epistle Dedicatory of his Paraphrase upon the Psalms, to His Majesty that now is, gives him to understand; how much the Proceed of the Puritans here, were objected to him by a great Peer of France, in way of Reproach to the Protestant Religion, as if it moved to Sedition, and Rebellion; and were a perfect Enemy to Monarchical Government.  
And the blessed Martyr King Charles the Father; fearing lest the Scandal of the late Troubles might be objected to his Son, against our established Religion: He furnisheth him with this Answer. That scarce any one that hath been a Beginner or Prosecutor of the late War against the Church, the Laws, and Himself, either was, or is a true Lover, Embracer or Practiser of the Protestant Religion established in England, which neither gives such Rules, or ever before set such Examples.  
I would desire those yet surviving, who did begin, or carry on that unhappy War, after so fair a time of cooling, to consider calmly what it ended in, how much our Religion lost, and how much Popery gained by it; and that they would have a very jealous Eye upon every Discontent, and turbulent Motion which tends the same way again, and not justify those Actions now, which sometimes since, in their own Acknowledgement, could not be pardoned without a great Act of Mercy and Oblivion.  
Yea on this day of our sorrowful Reflection, upon the most execrable Treason that ever the Sun saw; (for that against our Saviour the Sun would not look upon) How much doth it concern us to bewail, not only that last, and most daring Villainy; but all the causeless Complaints, the Factions, and the Fightings, that made way for it: Endeavouring by all good Considerations to increase our Abhorrence, and Detestation of so black a Crime; and by our peaceable Behaviour, and cheerful Submission to the Sceptre we live under, to secure ourselves from the least touch, and slain of any such Gild for the time to come.  
4. I would advise our dissenting Brethren to consider, how far a great part of them have advanced towards Rome, and symbolised with the Papists, not only in their own frequent Violations of solemn Oaths; those of Allegiance and Supremacy, the Covenant of their own framing and imposing, but in their specious offers of a Dispensation for our Royal Martyr's Goronation-Oath, relating to the maintenance of Episcopacy, with the Legal Rites, Honours, and Privileges of the Clergy; But also in their Imperious Solicitations of him to give up that great Trust contrary to his declared Judgement and Conscience, and that notwithstanding his signal readiness to comply with them in any thing where he lawfully might.  
God knows, I am very unwilling, even upon this day, to look back upon any thing of this nature, which I might honestly overlook.  
And indeed my own Circumstances in the Church, and the present temper of the Nation is such, that I cannot be supposed in an equal Judgement, to be biased to any Partiality in defence of our present Constitution, either against Papists or any other Aggressors or, Underminers of it; and however I may be censured by any sort of Men for the seeming Imprudence or unseasonableness of such plain dealing; I really design nothing else but the faithful discharge of a necessary Duty, even in this Advice, and I pray God remove all prejudicated Opinions.  
But if they will not be persuaded to look back upon what is past, and think it hard to be put upon doing so, after an Act of Pardon and Indemnity: I would desire them to consider in the fifth place:  
5. What good Effect they can rationally promise themselves, of their present Separation; whether the breaking of Unity, and Order at this time, is not the great Advantage which out Enemies desire, and by all means design, insomuch that now, to be sure, whosoever is not with us, is against us; they that separate from us, much more they that strive, and contend with us though about lesser matters, are against us in the main.  
It is observable, in what manner the Contention between Abraham's Herdsmen and Lot's is related. 
Gen. 13.7.  And there was a Strife between Abraham 's Herdsmen, and the Herdsmen of Lot's ; and to intimate the unseasonableness of the Strife, it follows immediately; And the Canaanite, and the Perizzite dwelled in the Land: It is set down as an aggravation of their Sin and Folly, that they should fall out and quarrel, while the Heathens were so near them, and thereby expose their Religion to Contempt; and, to apply it to our own Case, doubtless it is no less Unwise, than Unchristian, for us to divide and quarrel among ourselves, now the Canaanite and the Perizzite dwell in the Land, now the Papists, those Gentilizing Christians, are among us not only as Looker's on, but as busy Promoters of our Dissensions, and evil Designs thereupon.  
Our Apostle, the Doctor of the Gentiles (the propriety of whose Vocation drew him to have a special care of those without) saith, if a Heathen come in and hear you speak with several Tongues, will he not say that you are mad? you will not only disgrace yourselves, but by your Divisions harden him in his Superstition.  
One of the shrowdest Enemies of Christianity that ever appeared in the World, was Julian the Apostate, and we read in Ammianus Marcellinus lib. 22. that he could not invent any more effectual way, to ruin what he so much hated, than by encouraging all the Professors of it in their distinct forms and ways of Opinion and Worship. and we know the Papists have learned this Wisdom from that Heathen Emperor to promote Division, and Toleration of several Sects; that when they could do nothing against the whole, one part might destroy another. And can we think of upholding the Protestant Religion, by the very same Arts and Methods which the Papists have all along used to pull it down, and which the Pagans have used to extirpate Christianity itself; Therefore surely, those who have separated from us upon little Differences, if they are what they pretend to be, ‛ Protestant's indeed, cannot but see the greatest Reason imaginable, to come in with speed, and to join cordially and closely, in helping to repair those Breaches in the Chucrh, (which they themselves first made) at which swarms of Sectaries have entered in among us, and too many others, have gone out into the Church of Rome; surely it concerns them now, not only in Duty, but in Policy and Interest, to go as far in Conformity, to come as near us, as possibly they can, and to let their Followers know, what they are convinced of themselves, that neither our Episcopacy, or Liturgy, are Popish, but far more odious to those at Rome, than to any others, and that there is nothing required of Lay-Men in the way of Declaration, or Subscription, which they of the Clergy, could not freely submit to.  
That such as Mr. Baxter, (whom I name for the Eminency and Influence of his Example) now there is more need of a Cure of Church-Divisions, than when he wrote his Book with that Title, would speak out again, and tell the World as he doth in the Preface of his Defence of that Book. That our Division gratifieth the Papists, and greatly hazardeth the Protestant Religion, and that more than most of the Dissenters seem to believe, or to regard. And as in another place, that Popery will get so great an Advantage by the Separation, as may hazard us all, and we may lose that which the several Parties do contend about.  
I could wish they would reflect upon what was long since written by their own Mr. Shepherd of new England. 
Parable of the Virgins, p. 8.  That it is the Jesuits Plot, to subdue by private Divisions, whom they cannot conquer by open force. It was most pleasing to Satan to prevail with Christ, to cast himself down headlong from the Temple, rather than to fling him down himself. 'Tis the delight of Hell to set, and see Churches at variance among themselves &c.— It is a wonderful thing, to see what a a small occasion of Offence will do, a Word, a Gesture, a Garment, a matter of Indifferency, etc.—  
That they would consider, and lay to heart, what that once great Man among them, Mr. Philip Nye, wrote a little before his Death, concerning the Lawfulness of hearing the Conforming Ministers, particularly that place towards the Conclusion, where he wonders, How the differing Parties came to be so agreed in thinking it unlawful to hear us preach, and that he is persuaded that it is one constant Design of Satan in the variety of ways of Religion, he hath set on Foot by Jesuits among us.  
That they would consider the last, and dying Apprehensions, of their late Champion Dr. Lewis Du Moulin, concerning what himself had formerly, and not long since written and spoken with a great deal of Passion and Virulency, for the widening of our Breaches, the defaming of our Church, and the vilifying of some of the most eminent and worthy Persons therein.  
Lastly, To save myself and others any further Trouble, or Travail in this Argument; I would earnestly commend to their sober and impartial reading, our great Dr. Stillingfleet's late and most excellent Book of the unreasonableness of Separation. And then I hope, we shall no longer by our imprudent and unchristian Divisions, hold open a Door, as it were for Popery to enter in upon us, nor by declaring against Rome, upon the distinct Interests of our singular Persuasions, verify that of Tacitus in another Case; Dum singuli pugnabant, 
In Vitâ Agric.  Vniversi vincebantur, when they broke their Ranks, and would fight single, all were easily overcome.  
But if none of these Considerations, or any other, will temper the obstinacy of our Dissenters, and persuade them to Peace and Union; I must needs conclude, notwithstanding all their Pretences to the contrary, and their vehement Outcries against Popery, that they are at Rome also. And I am the more confirmed in this, because Mr. Baxter himself, was once persuaded that all the Arguments else in Bellarmin, and all other Books that ever were written, have not done so much to make Papists in England, as the multitude of Sects among ourselves.  
But there are another sort of Men, who are at Rome also. I mean, the Athiestical and Profane, the careless, and lose Livers among ourselves; for as my Lord Bacon hath well observed. 
Controversies of the Church of England. p. 168.  There is a double Policy of the Spiritual Enemy, either by counterfeit Holiness of Life, to establish and authorise Errors, or by corruption of Manners, to discredit and draw into question, Truth and things lawful.  
No Pagan Blasphemies, or Popish Usurpations, are so offensive to God, or injurious to his Church, as the scandalous miscarriages of his pretended Servants: Our greatest Fear and Danger, Beloved, is from ourselves: Our Sins, are our worst Enemies, and, if not overcome by us, will soon betray and ruin us, and our Protestant Cause, without any other Plots, and Conspiracies. When we consider what it was, that blasted those flourishing Churches of Ephesus, Sardis, Laodicea; we cannot escape some fearful abodes, of the like effects, of our decay of Love, our Hypocritical Profession, our Lukewarmness, and great indifferency in the most material Parts and Acts of our Religion.  
The Church of England (and God grant we may be truly sensible of it) hath suffered much, and is still like to suffer more by her own Children. And that is verified in her, which was once said of Julius Caesar, Plures illum amici confoderunt quam inimici. She hath received more Wounds from her Friends, than from her Enemies.  Victa est non aegre proditione sua. 
Ovid. de Carinnâ.  
How many among us are there that profess little, or no regard at all to Religion, or profess that regard for the temporal Conveniencies that attend it? And how many are false and hypocritical in their Profession, resting in mere Shadows, and external Formalities? most unreasonably concluding that all is well with them, because the Lines are fallen to them, in so pleasant a place as a purged Church, and that themselves need Reformation the less, because that is reform? What is this, but as one speaks? To run round in a Circle, and meet the Church of Rome where we left her? What is this, but to speak her very Language, that to be in this Ark, this Church, is to be safe?  
Behold, we are called Christians, and rest in the Gospel, and make our Boasts of Christ, and the Purity of his Ordinances, and Worship among us!  
But believe it, it is not the Name of Protestant or Reformed, no nor the Name of Christ himself that will save us, or our Religion; if by our wicked Conversation, we cause that Name, that worthy Name, (as St. James calleth it) to be evil spoken of among the Gentiles, our Popish or our Fanatical Enemies.  
It is our walking in this Holy Name; our living up to the Principles of our Saviour's Gospel, and our improving the Means of Grace to a more perfect Degree of Holiness, than any have attained unto in the Strength of Nature, or of their own artificial Inventions, that will make Christianity truly glorious in the Eyes of Jews, Turks and Heathens; Our Protestant Christianity to outshine the Visibility of Rome, and our Church of England to flourish, and be honourably esteemed, among all her Sisters of the Reformation. Our Skill in Controversies, will not do us the Service, nor gain us the Reputation, that the Simplicity of our Manners, the Piety of our Practices will; This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Chrysostom styles it, the most , or , if we may not say infallible Proof, and Conviction of the Goodness of our Religion in the Judgement of most Examiner's.  
I shall therefore conclude this Head of my Discourse, with an earnest Exhortation to Holiness of Life: That our ways may be upright as among the Gentiles, and our well-doing such, and so exemplary, as may put to silence the ignorance of foolish and captious Men.  
It is a shame to our Religion, that we should go to Rome for Examples of Virtue, or seek Christ in the secret Chambers; that we should learn Piety from Idolaters, or strictness of Life from the Enemies of Government; yet even among them may be found some Instances of Mortification, and Zeal, which may serve at least for our Reproach, if not for our Imitation. The voluntary Austerities of the Papists, their Midnight Devotions, frequent Fast, painful Pilgrimages, and Pennances, may serve to put us in mind of our Saviour's wholesome Precepts of Self-denial, Heavenly-mindedness, devout Prayer, and discreet Abstinence; and the Zeal of several Sectaries, in some parts of Religion, may condemn our general Coldness, or Indifferency in the whole.  
But if we can learn no good from them, let us be very careful, lest we harden them in evil, and confirm them in their Erroneous Opinions, by our vicious Practices.  
When we have disarmed them of their defensive Weapons, and left them no rational Plea, nor Excuse, for their Schism, and Sedition; Let us not put into their Hands, a Sword of Offence, and expose ourselves to the Mercy of their Censures (which is cruel enough) by any Irregularities of another nature. And because many among us at this time, appear more zealous for the Interest of their Religion, than that of their Souls, less mindful of the great Duties of Sobriety, Righteousness, and Piety in their own Conversations, than those of discovering, opposing, and punishing, the heretical and traitorous Designers against our Protestant Church, and seem more to fear the Popish Conspiracies, than any of the Devil's Wiles and Stratagems; I would desire it might be well considered that a holy, good Life is as necessary to uphold our Religion, as to save our Souls. Nothing like this, as hath been intimated already to break the Courage, and baffle the Attempts of our Romish Adversaries, or to reclaim and bring home other Dissenters into our Communion.  
Nothing so like to fix and settle them in their Errors and Seditions, as our lose and vain Conversations; and indeed at this time, we ought to be more then ordinarily circumspect, now so many evil Eyes are upon us, watching for our haltings, and so many Mouths ready opened to aggravate our least Miscarriages; wherefore we could never more seasonably apply to ourselves, that of good Nehemiah, Ought we not to walk in the Fear of our God, 
Chap. 5.9.  because of the Reproach of the Heathen, our Enemies.  
Among all the Motives and Persuasives to Holiness, methinks this should not be the least powerful, that it is likely, if any thing, to gain those that descent from us, to convince the more sober and ingenuous, that we are in the right way of Worship; and to remove all Stones of Offence out of the Path, either of the tender, or peevish.  
An eminent Example of, 
Mr. Edward Fowler in his design of Christianity. p. 304.  and a mighty Advocate for Holiness hath well observed, That mere pretences to great Sanctity, do strangely make Proselytes to several Forms, that have nothing besides to set them off, and commend them: And as for obstinate Persons, that will by no means be prevailed with to come over to us, they will however be greatly disabled, from reproaching our Religion, when they are convinced, that it hath excellent Effects upon the Professors of it. Nor would that idle and senseless Talk, whereby some  People endeavour to prove us an Antichristian Church, be by many, if by any listened to, if they could discern among us more Christian Lives; could they be once satisfied, that we esteem it our principal Interest and Concernment to make ourselves and others really and substantially good, Ministers by preaching, and all by obeying the Gospel.  
This would be the most likely way to secure us from Popery and Tyranny, on the one hand; from popular Tumults and Confusions, on the other; from all those Evils and Calamities, that threaten us in these cloudy, lowering Times, these times of general Trouble, and Distraction, and abodings of Evil; when men's Hearts are ready to fail for fear of what is coming upon the Earth, what is likely to befall us of this Nation; because this is the sure way to have the Sovereign overruling Power of Heaven and Earth on our side, his merciful Providence to guard, and defend us in the greatest Extremities: and indeed, the worse the times are, the greater the Dangers we are in, the more closely should we walk with God, in the daily practice of Piety and Virtue, humbling ourselves for our Sins past, and watching against future Temptations, praying for, and putting our Trust in the Divine Protection, according to that excellent Example of the Prophet Micah; 
Chap. 7. ver. 7.  Because the Times were very wicked and perilous, (as God knows ours are) Therefore, saith he, I will look unto the Lord, I will wait for the God of my Salvation; and then he encourageth himself in Almighty Goodness, my God will hear me.  
Beloved, Our fervent Prayers, and our patiented continuance in well-doing, will avail more, for the removal or the preventing of public Calamities, than the Policy of our Statesmen, the Zeal of our Preachers; and much more than the heady and inconsiderate endeavours of our People: For when neither the Wisdom of our Counselors, nor the Courage of our Magistrates can preserve us; God's Mercy doth deliver the Island of the Innocent, 
Job 22: 30.  and it is delivered by the pureness of their Hands; As it was spoken upon another occasion. 
Wisdom 5.23.  But Iniquity shall lay waste the whole Earth, and ill dealing shall overthrow the Thrones of the Mighty.  
In this time of general Distress, Fear, and Danger, every Man almost, to be sure, every Party of Men are projecting and forecasting this and the other way, to secure their own Interests; but alas, there is but one way to save ourselves, every part, and the whole; and that is the way of God, the way we have been commending to you; the way of Righteousness, the way of Holiness, that is, the way of Peace, and Happiness; Blessed are they that walk in it; Integrity and Uprightness will preserve them, and keep them from the Paths of the Destroyer. If (while we escape other Persecutions) the Calumnies and Reproaches of those that reproach God, and his Religion, fall upon us; Let us consider that in due time, the lying Lips shall be put to silence, 
Psal 31.18.  which speak grievous things proudly and contemptuously against the Righteous; or else, God will hid them in the secret of his Presence, from the Pride of Man: 
Psal. 31.20.  and keep them secretly in a Pavilion from the Strife of-Tongues. If we walk in God's Name, he will preserve ours, he will give Honour to our Persons, and Defence to our Cause: When Aaron and Miriam in a Seditious Humour mutinied against Moses, than God is pleased to own and vindicate Moses' Fidelity, and to maintain his Cause; 
Numb. 12.7.  My Servant Moses is faithful in all my House, wherefore then were you not afraid to speak against him?  
If any thing will shame or confound the Malice of our Enemies, it must be an exemplary Piety in our Lives, and Faithfulness in our Places.  
We have heretofore, and of late, had many heavy Complaints of persecuting Silencers; but there is one way of putting our Adversaries to Silence, which sure will never be accounted Persecution; and that is merely by our well-doing.  
For even those who will scarce suffer the Word of Exhortation, the greatest Persuasions of our Ministry, will yield a little to the Integrity and Innocency of our Lives. Therefore however they escape the Rod of the Civil Magistrate, or the Church's Censures; let them not want such Christian Reproofs and Convictions as these. Let the People's Practice, as well as our Doctrines, show the Folly and Unreasonableness of those that separate from our Communion upon the pretence of greater Purity. So that if we do not reclaim those that are at Rome, we shall be no Accessories to their Gild, and clear ourselves from all suspicion of being at Rome also, by lending any Hand to advance or uphold the Antichristianism of that Religion.  
I shall come next to the second Proposition.   

The Fourth Sermon.  ROM. 1.15. 
So as much as in me is, I am ready to preach the Gospel to you that are at Rome also.  
THe second Proposition we are to speak to, was this, viz.  
II. That the most Christian and effectual way of promoting the Gospel, is Preaching and Persuasion.  
It is one of the greatest Glories of the Christian Religion, that it came in, and prevailed in the World upon its own Piety, and Wisdom, with no Force but a Torrent of Arguments, and Demonstration of the Spirit; according to that Prophecy concerning our Saviour, 
Isa. 42.  That he should show Judgement to the Gentiles, and yet that he should not strive nor ory, i.e. discover no sign of Anger or Discomposure in his Mind, nor That any Man should hear his Voice in the Streets, i.e. he should raise no Tumult or popular Hubbub.  
Again it was prophesied of the Gospel Days, that our Saviour's Institutions should tend so much to the correcting and qualifying of the Freity and Roughness of Men's Manners; that they should need no other Weapons of Hostility, than those of Argument and Persuasion; That their Swords should be turned into Ploughshares, and their Spears into Pruning-hooks; and however in this unhappy Declension of Times, Men's Worldly Interests, have much perverted this most excellent Design of Christianity; yet our blessed Lord hath expressly forewarned, that whosoever shall presume to draw the Sword in his Cause, shall be sure to perish by it. The Precepts which he gives, and most earnestly recommends, in order to the general Benefit of Mankind, are those of Meekness, Mercy, Forbearance, Long-Suffering, Brotherly Kindness, and Charity. He gave Love for the Livery, and Badge of his Disciples. 
Joh. 13.35.  By this shall all Menknow that ye are my Disciples, if ye love one another.  
The Holy Spirit descended in the Form of a Dove, to signify, say some, the Meekness and Gentleness of the Christian Temper. And St. Paul tells us, that the Fruit of the Spirit, 
Gal. 5.22, 23.  is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance.  
The Apostles of Christ, and their Followers, acted upon their Master's Principles, and by the Motions of his Spirit; at his Command they preached the Gospel throughout the World, but opposed nothing, besides their Patience and Prayers, to the Countermands of Civil Authority, not allowing so much as the Rebellion, either of the Tongue, or Pen, any open defaming, or any secret ways of destroying the Powers they lived under; Nunquam Conjuratio crupit, 
Tertul. ad Nar.  they were never found to be in any Plot, or treasonable Conspiracy; On the contrary being reviled, they blessed, being persecuted, they suffered it. Yea, 
Sozom. lib. 1. c. 20.  the Calmness and Gentlenss of their Spirit, appeared no less afterwards when they were in Power, than when under Persecution.  
And herein, there Practice was very conformable to the Doctrine of the Apostolical Men of the first Ages.  
Non est Religionis, cogere Religionem, Religion is not to be propagated by Force and Violence, 
Ad Scapulat.  saith Tertullian,; And it was St. Gregory Nazianzen's Advice in his Oration for Peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christians must overcome their Enemies by lessening themselves and lay the Grounds of their highest Triumphs in their lowest Submissions: Our Religion, 
Lact. lib. 5.  saith Lactantius, must be defended, non occidendo, sed moriendo, not by taking away other men's Lives, but by laying down our own, in the Testimony of the Truth, and a good Conscience, whensoever the Necessities of the Church shall require it of us.  
It was a great Honour to Proclus his Episcopacy, that he got the Hearts of his People, and the Ends of his Government, by his admirable Condescensions, and Clemency; 
In Vit. Procli. Archs. Epis. Constant. ante Opora. p. 34.  and this was the Wisdom of his Meekness, Ne Oves truci minacique vultu absterrendo Lupis parare● Praedam, lest by too much Sternness and Severity, he should fright the Sheep from the Flock, and thereby make them a more easy Prey for the Wolf.  
Mansuetudine corpus Christi, quod est Ecclesia, vincit Inimicos; The Church's Meekness breaks the Force of her Enemy's Rage, and she conquers altogether by Acts of Gentleness and Persuasion; and indeed other Methods are improper, nay ineffectual; Men may be forced into Hypocrisy, but not into a true Belief; they may be beaten out of their Trenches, and outworks of Wickedness, but the Devils strongest hold, the Heart will not be taken by Violence; Nothing can enter there, but the Light of Reason, and the Demonstration of the Spirit, the voice of the Wise Charmer, and the powerful Preacher, the Instructions of Men, and the Grace of God.  
We must indeed contend earnestly for the Faith, yet above all things we must put on Charity, and use such other Arms as are fit for the Christian Warfare, not those that are carnal, but spiritual, Preaching and Disputation, Holiness of Life, Assiduity of Exhortation, the word of God, and Prayer; and when we come to reprove, rebuke, and to inflict spiritual Punishments, we must distinguish as tenderly as we can, between the wilful and the weak, the obstinate, and the ignorant: The first sort indeed must be more roundly dealt withal; 
Isa. 58.1.  It was with such the Prophet Isa. had to do, when God bids him lift up his Voice like a Trumpet; 
2 Tim. 4.8.  with such Timothy must be instant in season, and out of season, exhort, reprove, rebuke with all Authority. The obstinate we must endeavour to save with fear, plucking them out of the Fire, with them we must be more sharp and severe in our Admonitions and Threaten; but on the Weak we must have Compassion, those who may be supposed affectu piae Opinionis errare, as Salvian thought charitably of some Arrians of his days; those who as Sheep going astray, who may be supposed to err through simplicity, or the Fervours of Devotion, aught to be treated with a fatherly Tenderness, and restored if posssible with the Spirit of Meekness, conformable to the Doctrine of St. Paul to Timothy, in Meekness instructing those who oppose; much more those who only peaceably withdraw themselves, if God peradventure will give them Repentance to the acknowledging of the Truth.  
The Council of Aix compares the Church to a Dove, which sometimes may strike gently with her Wings, yet hath neither Beak nor Talons, to tear and destroy.  
And it was once the saying of a wise Statesman, 
Lord Verulam.  and one not disaffected to our Church; That there is no better way to stop the rise of new Sects, and Schisms, than to reform Abuses, to compound the smaller Differences, to proceed mildly and not with Sanguinary Persecutions. And God be thankful, such is the present Moderation of Ecclesiastical Constitution, that we have no Laws, like those of Braco, written in Blood; our Penalties are not for Destruction, but for Correction and Amendment; we punish none for bare Opinions, and readily embrace every returning Penitent: Yea such of late hath been the Tenderness and Indulgence of our Gracious King, and our Bishops; that Mercy hath triumphed over Justice, and our Dissenters have had more Favour shown them than the Laws allow; yet too many of them are as quernlous and discontented still as ever, like froward humorous Children that cry, not because they are whipped, but because they may not scratch their Nurse, and have their foolish Wills in every thing; or complain of their Mother's Rigour, though her Commands are very reasonable, and her Corrections as gentle: But this we are not to wonder at; 
Dr. Puller of the Moderation of the Church of England.  for since, The very mildness and gentleness of our Lord Christ, by which St. Paul affectionately entreats the Corinthians, 
2 Cor. 10.1.  too ineffectually prevails on the Christian World, why should we think it strange that the Moderation, which is the proper Glory of the Church of England, cannot persuade either the Romanists or Enthnsinsts, to be sensible of that Wisdom and Law of Kindness, which attempters all the Commands and Constitutions of our Church, but the vehement Opposition of both Extremes confesseth, whether they will or no, that we are in the mean, and preserve that Moderation in our Judgement of Doctrines, and our Exercise of Discipline, which condemns the stifness of Opinion, and the violence Acting in each Party; and shows that we cannot join with either of them, in destroying Men's Lives, and Fortunes, overturning of Kingdoms and States, Laws and Governments; much less in deposing or murdering of Sovereign Princes, under the pretence of Conscience, and Religion. But this by the way, my Business at present being not so much to justify the Practice of our Church, as the Doctrine of the Gospel; and to show that the Religion of our Saviour, made no forcible Entry, upon the understandings of Men; it did not arrest their Judgements, with Motives drawn from the civil Power, since it met with the greatest Opposition imaginable, from the Heathen Emperors; but had the true Characters of the Divine Presence, and came peaceably in aurd leni, without Noise and Perturbation, insinuating itself into the Beliefs of Men by silent Influences, and convincing Arguments.  
I may add here, That although our Lord Christ was not only King of the Jews, but had the whole Host of Heaven at his command, yet he called not in the Assistance of Force and Violence, to obtrude his Doctrines upon the World: And it is a most remarkable Circumstance, That Constantine the Great did not appear in the World to protect Christianity, until it had gained Footing in the most considerable Parts thereof; Nor do we read any where, That when Christianity became the Religion of the Empire, They ever used their Power, to revenge their Sufferings, that they ever put either Jew or Heathen to Death, because they would not renounce their Religion.  
The Kingdom of Satan, and of Antichrist, have still been planted and watered in Blood and Crueltv. As Nebrchadnezzar once dealt with those who would not Worship his Golden Gods; so did the Heathen Emperors with the Primitive Christians, 
Eusch. An. 403.  in a long Series of most merciless Persecutions. So did the King of Persia, with Abdas the Bishop, who had overturned his Idol-Temples; So do the Turks at this Day, with all the Opposers of their Superstition. And it is sad to relate the Barbarous Cruelties of some professed Christians, towards others really and truly such; how bloody the Rage of the Arrians was against the Catholics; 
Athan. Ep. ad sol. vit. agentes.  as likewise that of the Donatists, and Circumcellians, in St. Angustine; that of the Eutichians, in the second Council of Ephesus, called Ephesinum Latrocinium, who murdered Flavianus, Archbishop of Constantinople. To come nearer home; I shall name no more here, but that of our zealous Regicides, which ought to be to us this day, and will be to succeeding Ages for a Lamentation.  
These were the bloody ways of Heathens and Heretics. But no Histories do tell us, That true Catholics did ever practise, or approve of such Methods of maintaining, or propagating Religion.  
The Pseudo-Roman-Catholicks indeed, are upon infamous Record, for their inhuman Cruelties in the defence of their Church's Errors and Usurpations: which speaks the Pope, the Successor of Romulus, who made his way by Blood, rather than of St. Peter, who drew his Sword but once in his Master's Quarrel, and was severely checked by him for so doing.  
When the War, begun by the Christians on the Turks and Saracens, was turned upon the Albigenses by the Popes of Rome; 
Dr. Heylin's Parable of the Tares.  and that the Cruciata was proclaimed against those poor Souls only, because they differed in some Points of Doctrine, from the Opinions of that Church; how many hundred thousands, of well meaning Men, who made a Conscience of their ways, and erred not (if they erred at all) out of Pride, but Ignorance, fell a Sacrifice to the Roman Furies?  
Thuanus' their own Historian, reports that Pope Paul the third, 
Anno 1559.  among other Exhortations, which upon his Deathbed he delivered to his Cardinals, did lastly wish them to uphold the Office of the Inquisition, quo uno sacro-sactam authoritatem niti affirmabant, whereby the Authority of the See of Rome is chief supported.  
Charles the ninth, with the French Papists, never acted any thing with more Satisfaction to his Holiness, than that Tragedy in Paris, and other Cities, where so many thousand Hugonots, were most treacherously and barbarously slaughtered.  
The Savage Irish, never thought their Hands and Weapons better employed, than in butchering the Protestants; and this not more from the fierceness of their Natures, than from the bloody Principles of their Religion.  
And in our own Nation, how many suffered Death under King Henry the 8th, and in Queen Mary's, his bloody Daughter's Days, for their most reasonable Unbelief of Transubstantiation?  
I have not now time to bring to your remembrance, the many Conspiracies of the Jesuits against, and Attempts upon the Life of our blessed Queen Elizabeth, by Parry, Babington, Stafford, Lopez, Squire, etc. Nor to present you with the horrid Circumstances of their Powder Treason, against King James her peaceful Successor, all the Royal Family, with the Flower of Church and State in a Parliament Assembly.  
But I wish we would take special notice, by reason of the seasonableness of the reflection of their treasonable Designs, and Actings, against that incomparable Prince, Charles the First, this Days Martyr; How they plotted against his Life, and Archbishop Laud's, as hath formerly, and of late, been sufficiently discovered; how they blowed the Coals of the late unnatural and destructive War; how in their Consults, they voted that King's Death as much conducing to the Interest of the Catholic Cause, as they call theirs; and how they assisted and directed Instruments, whereby that Hellish Enterprise (for which we and the whole Nation mourn this day) was accomplished, and how they triumphed thereupon; all this is notoriously known.  
The first Rebellion began in Scotland, 
See the Apology in behalf of the Papists answer, in behalf of the Royalists. p. 12. London, 1667.  where the Design of it was laid by Cardinal Richlieu, his Majesty's irreconcilable Enemy; Then it broke out in Ireland, where it was blessed with his Holiness' Letters, and assisted by his Nuncio, whom he sent purposely to attend the Fire there; Lastly, in England, as hath been intimated, it is manifest their Agents did their parts there to unsettle the People, and gave them needless occasions of Jealousy, which the vigilant fanatics made use of, to involve us all in War and Confusion: Both in England and Scotland, the special Tools they wrought with, were borrowed out of the Shops of the Romans. It was our Royal Martyr's own Observation, 
Large Declaration concerning the Tumults in Scotland. p. 3.  That their Maxims were the same with the Jesuits, their Preachers Sermons were delievered in the very Phrase of Becanus, Sciopius, and Eudaemon Johannes, their poor Arguments printed, or written in their seditious Pamphlets, were taken almost verbatim out of Bellarmin, or Suarez; and afterwards we have heard how they carried on, and completed the bloody Tragedy, by Popish Influence and Instigation.  
Hath the Clemency and Indulgence of his Majesty who now is, and whom God long preserve, any ways assuaged their Malice and turned their Hearts to better Purposes?  
Their late deep and dreadful Conspiracy against the sacred Life of so good and Gracious a Prince, and the whole body of his Protestant Subjects, returns a loud Negative to the Question; and gives us too sad and sensible an Assurance that their Feet are still swift to shed Blood, that Destruction and Misery are in their ways; and the ways of Peace have they not known. And I would there was no just cause of Fear, that they are working our Ruin again by the very Instruments they used so successfully heretofore, and that some of those that give us the loudest Alarms of the Romans coming to take away our Place and Nation, are not themselves preparing their way. But are the Papists indeed among all our modern Professors of Christianity the only Anti-Gospelers in this particular of promoting Religion by Force? Truly I believe, the bloody and rebellious Principles of all others, were originally theirs, and derived from them.  
But we can by no means excuse the Tyranny of the Independency, of which we read so much in the History that bears its Name; And their frequent putting Quakers to death in New England for their Opinions, 
Thorndike's Forbearance of Penalttes. c. 29.  doth show what a meek, merciful Spirit they are of, and what Liberties they are like to allow others, wherever they obtain Rule; And I wish with all my heart, I could honestly speak better, and more gentle things of all their elder Brethren, the Presbyterians; and because many of that Persuasion, are not only sound, and Orthodox in the main Articles of our reformed Religion, but learned, and able Defenders of it, zealous Protestours against the horrid Wickedness of this Day, and active Instruments in bringing home our banished King; I am not willing to say the worst I know of the violence of some of their Spirits, and the severity of their Discipline. Yet I hope none among us will justify the Rage, Malice, and Cruelties of the Scotchfield-Meeters, ten of whom barbarously murdered the Archbishop of St. Andrews; and it is the current Doctrine of their Pulpits and Books, that killing of Bishops, and those ordained by them, is no Murder, but a commendable, yea an Heroical Act of Justice; and that a revolting Covenanter of any sort is as acceptable a Sacrifice.  
Although I fear too many among us feel some glowings of this Hellish Zeal, some kindle and stir of this fiery fierce Spirit, yet (blessed be God) they have hitherto, and I hope still will be restrained from such outrageous Villainies.  
But let me not I beseech you be thought your Enemy, If I tell you the Truth, in telling you plainly; That thus far we must complain of the severity, their want of a Gospel-Spirit, as Optatus did of some separating, slandering Malcontents of his time, Dei Episcopos linguae Gladio jugulastis, fundentes Sanguinem non Corporis sed Honoris. Though your hands have spared the Lives, yet your Tongues have murdered the Reputation of God's Bishops, and Ministers; though you have not shed their Blood, yet you have stained their Honour, and which is worse vilified, their Function; yea notwithstanding the undeniable and convincing Proofs they have given, both heretofore and of late, by their Preach, Writings, and Practices of their Sincerity in, and Zeal for the Protestant Religion, yet as Tacitus speaks, 
Tacitus In Vitá Agricol.  conflatâ magnâ invidiâ, seu bene seu male gesta premunt, Where Envy and Spite predominate, men's good or bad Actions are alike distasteful; and what was said out of the same Author in Proclus' Case, 
Vi●. Procl. p. 28.  that famous Archbishop of Constantinople, may well be applied to theirs: Non minus est periculum in magnâ quam in mala fama, cum fumma semper petat livor, It is not the Evil of their Lives, nor the Error of their Doctrines, but the eminency of their Place, if not of their Virtues, which hath drawn upon them so much vulgar hatred and Obloquy.  
Faults they have had, 
Dr. Barrow's Servant on Psal. 132.16.  and will always have, for they are Men, and subject to the common Imperfections of mortal Nature, but that perhaps less and fewer than any other distinct sort of Men; But if their Faults were greater than ever they have really been, or than ever Malice could misrepresent them; is it therefore equal, that the Miscarriages of some should derogate from the Reputation, or Prejudice the Welfare of the whole Order? yet so blind, as well as bitter is some Men's Zeal, that they think they do God and their Country good Service, in pursuing them all with the same cry, and running them down together with an indiscriminating Rage; as if they were the greatest Enemies of our Peace and Prosperity, and that there were a touch of the Bishop in all our Evils, and Inconveniencies. But without offering at any Vindication, (which indeed would be besides my present Purpose) it may not be amiss perhaps, for the furthering the Humiliation of this Day, to consider, that they who began with the Church before, ended with the Crown; and though at first they pretended a Quarrel only with our Episcopacy, they soon proceeded to pour Contempt upon Princes and Nobles, and to make havoc of Royalty itself; and that when it was most happily seated in so Wise, so Holy, and so Gracious a King, and all under a great show of Zeal for the Gospel, and the Purity of Religion.  
But how far this was from the true and genuine Spirit of the Gospel, from the Doctrine of our Saviour, and the Acts of his Apostles, may be easily inferred from what you have heard; and particularly from the Practice of our St. Paul, who tho when a Pharisee, he thought he did God and Religion good Service, in persecuting the Church; yet when once a Christian, he thinks only of preaching the Gospel; He who before breathed out nothing but Threaten and Slaughter; after his Conversion, only exhorts, entreats with all Long-suffering, and beseecheth by the Mercies of God; Not that our Apostle was less concerned for the Interests of Christianity, than for those of his former Religion, but better instructed in the way of promoting them, viz. by the Ministry of Reconciliation, preaching among the Gentiles the unsearchable Riches of Christ, and by propounding the great Benefits and Blessings of the Gospel, as the most powerful Advocates for its Entertainment, and if at any time he makes use of the Terrors of the Lord, 
2 Cor. 5.11.  it is not to persecute, but to persuade Men.  
How far Civil Magistrates may by Threaten and Punishments compel Men to serve God, and keep his Commandments, is not the matter of our present Enquiry, we see what is the proper Duty of those of St. Paul's Order, and what work is like to prosper best in their hands, when they have to do either with those at Rome, or any other Sects of Erroneous Christians, viz. Diligence and Faithfulness in preaching of the Gospel; and so I come to the third and last Particular.  
III. That those who are commissionated to the Office of the Ministry, aught to be ready, and resolute in the discharge of it.  
The excellent Dr. Hammond, 
Answer to the 6 Queries. p. 365.  hath well observed that the whole well-being of the Christian Church, which consists in Unity, as the well-being of a Body, in the Health of it; nay, the very Being itself, which consists in the Truth of the Doctrines, and Obedience to the Institutions of the Gospel, depends in an eminent manner upon the due Qualification of those who are entrusted with the Office of Teaching, in the Church; and although the best of us are not sufficient for so worthy an Employment, yet the worst of us are obliged to do our best, and to be ready as much as in us lies, to preach the Gospel, to reason according to our Ability, and Proportion, as our great Apostle did of Temperance and Righteousness and Judgement to come, and showing out of a good Conversation, our Works with meekness of Wisdom, taking heed unto our selves and to our Doctrine that in so doing we may both save ourselves, 
1 Tim. 4.16. 2 Tim. 2.15.  and them that hear us. 
2 Tim. 2.24, 25, 26.  Studying to show ourselves approved unto God, Workmen that need not to be ashamed, rightly dividing the Word of Truth; being gentle unto all Men, apt to teach, patiented in Meekness, instructing those that oppose themselves, if God peradventure will give them Repentance, to the acknowledging of the Truth, and that they may recover themselves out of the Snare of the Devil, who are taken Captive by his Will; as our Apostle exhorts Timothy.  
We must not be wanting in declaring to our People the whole Counsel of God; being ready to instruct the Ignorant, and to reduce the Erroneous by all good Means, and to fortity them, what we can, against the Assaults and Artifices of Seducers, who lie in wait to deceive, and make a Prey of them; and more especially at this Time, to fore-warn them of the great Evils and Dangers of Popery: That whilst the King and the Parliament take care to secure all the Public Interests, by Instruments of their own; we also may, by the Word of our proper Ministry, endeavour to stop the Progression of such Errors, which, as we have heard, are so very destructive of Christian Religion, and hurtful to the Souls of Men; persuading withal, what we can, to Unity and brotherly Agreement among ourselves, that we may thereby strengthen and double our Guards, against so powerful and Subtle an Enemy.  
If the Credit of Religion, the Glory of God, the Souls of our Brethren, be dear unto us; what can we do less, than by a just and mild Defence of the Truth, seek the Reclaiming of such as are gone astray, and the Establishment of them who are weak in Judgement, but sincere in Affection, willing in all things to live honestly and peaceably?  
How much doth it concern us, by constant Pain, full Catechising, and Preaching, first to ground and instruct simple People in the Religion of the Gospel, the Principles of Christianity; and then to inform them of the Devices of Satan, the wily Methods of Impostors, lest by fair Words, and enticing Speeches, they beguile the Hearts of the Simple and Unwary? It concerns us, to warn Men of the infectious and dangerous Nature of Heresy, the Mischief of Schism, the vile and pernicious Designs of some plausible Pretenders to Holiness, and the Spirit of Truth, (which every truly Christian Heart cannot but passionately regret) who go about to turn Men to another Gospel, by converting first the Scripture, the Incarnation, Life, Death, Resurrection, and Ascension of our Lord Christ, into vain and fantastical Allegories; as it is too notoriously known, the Familists sometimes did, and more than a Suspicion that the Quakers do at present. These things would be plainly represented to the less knowing Parts of our Congregations, and all together would be discreetly and soberly told of the Danger of Popery, Socinianism, as well as Enthusiastical Pretensions; there being a considerable Number of each Faction driving on their distinct Interests among us, and have already turned many from the Faith.  
But because this way of public Teaching and Admonition, is more properly my single Duty, than any others in this Place; and because I hope I have in a good measure discharged it at this Time; and being ready also, with God's gracious Assistance, as mnch as in me lies, to pursue it upon all fitting Occasions, I shall conclude my Preaching with a twofold Prayer: 

1. To You, my beloved Hearers; and then,  
2. To Almighty God: And to both in the Words of our Apostle.    
1. First, to you who hear me this day; That you would mark them which cause Divisions, or broach Errors, 
Rom. 16.17.  contrary to the Doctrine which you have heard, and avoid them; And I beseech you by the name of our Lord Jesus Christ, that there be no Divisions, 
1 Cor. 1.10.  or Schisms amongst you but that you be perfectly joined together in the same mind, and in the same Judgement. That instead of repining at little Inconveniences, you would be much, and frequent in serious Thankfulness to our most merciful Father, for the Liberty, Purity, and Peace of the Gospel, praying to God (which is all you have to do) that those things which are amiss either in Church or State may be better, and praising him that they are no worse; This I beg of you, in the next place.  
2. I shall pray to Almighty God, (and I hope that you will all join hearty with me,) 
Rom. 15.5.  that the God of Patience will grant you to be like minded one towards another after the example of Jesus Christ, that you may with one mind and with one mouth glorify God, even the Father of our Lord Jesus Christ.  
Now the Lord in Mercy look down from Heaven upon his Church and faithful People; bring his Truth to light more and more, dispel the Mists of Ignorance, remove all Occasions of Offence, settle Peace and Truth, prosper the Means of Grace, build us up in Faith and Holiness, and unite the Hearts of his People in Love, that they may direct their Course by one Rule, walk in one Way, until we all receive the End of our Faith, the Salvation of our Souls, through Jesus Christ our Lord, to Whom, with the Father, and the Holy-Ghost, be all Honour, Glory, and Praise, now and for evermore, Amen.   
FINIS.   

ERRATA.  
PAge 27. line 1. for Dominick, read Damian. P. 62. l. 32. read Amyraut. P. 67. l. 20. r. shrewdest. l. 9 r. Designers. P. 82. l. 6. f. greatest, r. gentlest. P. 87. l. 5. f. Acts, r. Arts. P. 88 l. 16. after who, add are. P. 89. l. 11. f. thankful, r. thanked. l. 13. r. Draco. P. 90. l. 22. to violence, add of. P. 92. l. 22. r. Circumcellions. P. 99 l. 13. f. the, r. their. P. 104. l. 13. add to by, him at.