IMPRIMATUR.  
March 28. 1679. Guil. Sill. R. P. D. Henr. Episc. Lond. à Sac. Dom.   

ANCIENT and MODERN DELUSIONS, Discoursed of in Three Sermons Upon 2 THES. 2. 11.  
Concerning some ERRORS now prevailing in the CHURCH OF ROME.  
By EDWARD PELLING, Rector of St. Martin's Ludgate, London.  Etiamsi ingeritur oculis Veritas, amat & tuetur errorem: coargui non vult; & in malè caeptis honestior illi pertinacia videtur, quàm Penitentia. Sen. de ira, lib. 1. c. 16. 
LONDON, Printed by B. G. for Jonathan Edwin at the three Roses in Ludgate-street, 1679.   

ANCIENT and MODERN DELUSIONS, Discoursed of in three SERMONS Upon 2 THES. 2. 11.  
SERM. I.  2. THES. 2. 11. And for this cause God shall send them strong Delusions, that they should believe a Lye. 
I Think, there is not in all the New Testament, a Chapter which has been more quoted by Protestants than this: And he, that shall read the former part thereof, may be apt to conceive, that S. Paul, by a Prophetic Spirit, pointeth here to the Church and Bishops of Rome. And I confess, many Learned Divines have thought so, because there are in this Chapter, so many notable Characters which do become and fit that Faction so well; that though St. Paul did not point to them directly, a man might easily and plausibly mistake in thinking that he did. For, first, he tells us of a falling away (from the Faith) that was to come, vers. 3. and it is notorious, that the Church of Rome hath departed, though not from the whole Creed, yet from many Fundamental, and universally received Doctrines of Christianity. In the same breath, he speaks of a man of sin, that was to be revealed, the Son of Perdition; which the best Interpreters do understand not of a single Person, but of a whole Sect; as when we say, the Jesuit is a Traitor, we mean the wholer Order and Society. Moreover, the Apostle tells us, that this man of Sin opposeth and exalteth himself above all, that is called God, or that is worshipped; so that he as God sitteth in the Temple (or Church) of God, showing himself that he is God. He speaketh of a Mystery of Iniquity that began to work then, whose coming was after the working of Satan, with all Power, and Signs, and lying Wonders. All which descriptions, whosoever shall consider, and compare them with the Novel Doctrines, the intolerable Usurpations, the monstrous Practices, and the pretended Miracles of the Church of Rome, may be apt to think (as several Doctors, both before, and since the Reformation, have thought) that the Pope and his flatterers are here marked out unto us. Especially, if he shall consider withal, how the Apostle saith, vers. 10. That the coming of this man of Sin would be with all deceivableness of unrighteousness; meaning, with all cunning Arts of wheadling people into iniquity, which Cornelius a Lapide the Jesuit, reckons to be six, and all of them to be used 
Com. in Loc.  by Anti-christ to draw men into Error and Destruction. 1. By courteous and obliging Insinuations. 2. By specious pretences of Holiness and Sanctity. 3. By their Wisdom and Eloquence, and skilfulness in all Arts and Learning. 4. By promising, and bribing them with money, the more readily to bring hungry persons to their Lure. 5. By threatening such as are Refractory with Death and Destruction, and by inflicting on them the terrible Torments of an Inquisition. 6. By working such Prodigies and Wonders before the Eyes of the World, as ignorant and credulous People will be ready to admire and believe, and to take for true Miracles. Now I am much deceived, if this Jesuit did not take his Measures by his own Brethren; so exactly do these Arts and Methods agree with the Tricks and Manners of that sort of , that when I read his Comment upon the Place, I fancied myself to be reading the plain and perfect Character of Ignatius' Disciples.  
Yet, the great Hugo Grotius, and many 
Lib. de Antichristo.  Moderate and Judicious men besides, do not understand St. Paul, to relate here immediately to the Romanists, though others have otherwise opined, whose zeal might have transported them beyond themselves; such weak Creatures we are naturally, that our Passions are apt to engage in the most weighty Disputes, just as hot pated men are ready to thrust into, and bustle in the gravest Councils. Very probable it is, that the Apostle in this Chapter (as in several other places) pointeth to a wicked Crew of Apostates, that prevailed in those first Times of Christianity, as Simon Magus and his followers, who though they were divided into several Sects and Factions (the Nicolaitanes, the Corinthians, the Carpocratians, the Eucratitae, the Marcionites, and the rest) some of our late Divines do comprehend (all of them) under the general name of Gnostics. I will not contend about this matter, being little to my purpose: This is certain, that whatever deceivers are intended in this place of Scripture, it was a just Judgement of God, upon vile and wicked men, that they compassed their Ends: They gained upon such or such only, as ran wilfully to their own destruction; such as lived unrighteously, and loved not the Truth, but dishonoured it and the God of it, by their foolish, sensual and lewd Courses, for this cause it was, that God sent them strong Delusion, that they should believe a Lye.  
So that my business is to handle this Text, with reference unto those chief, who either are already, or are likely to be Deluded; if it be possible, to redeem the one, and to keep the other sort out of that snare, which the Devil spreadeth for unwary wretches, by as many Wiles and Instruments in these days of ours, as ever he did in the days of the Apostle, or after. And in the prosecution of this matter, I shall undertake to show you these two things, by occasion of the words, which I have now read unto you.  
1. How it cometh to pass, that many people are led away by strong Delusions, and believe that which is a manifest and notorious Lye.  
2. That notwithstanding the great evidences, which have been given on the behalf of Truth, yet multitudes of silly People are very fond of Delusions, and Lies still; strong Delusions, gross and palpable Lies, which are taught them by those, who are, if not the same, yet as like unto the deceivers, whom St. Paul speaketh of here, as one Impostor can be like another; and in the process of this discourse, I shall show you, in particular, what some of those Delusions and Lies are, and how they resemble those which were broached in the beginning.  
1. How it cometh to pass, that many people are led away by strong Delusions, and believe that which is a manifest and notorious Lie. Certainly the History of mankind is a very great wonder, that since Truth is so lovely and taking, since men are generally so solicitous and inquisitive after it, since our faculties are so excellently framed to find it out, and are naturally  of receiving any notions, which have not the species and colour of Truth; since men profess a willingness to buy it almost at any rate; and to value the possession of it above the World, and even to sacrifice their Lives for Truth sake; it seemeth strange, that there should be any such Anomalous Creatures and Monsters among the Sons of men; as will care so little for it as to exchange it for a Lie, and not only to plead and dispute, but moreover to suffer, and become Martyrs for a Falsehood. O foolish Galatians, who have bewitched you, that you should not obey the Truth? Gal. 3. 1. 'Tis such a senseless thing to be in Love with Error, that none but mere Fools and Sots, and such Fools as are bewitched too, can be thought capable of suffering themselves willingly to be abused with wrong apprehensions, especially in matters of Religion. But he was not much out that divided the whole World into Cheaters and Cheatees: There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some that Deceive, and others that are Deceived, 2 Tim. 3. 13. It has been so in all Ages, and yet all Ages have admired at it: and 'tis that which we stand amazed at in these days, to see not only mean and silly People, that are but as Mushrooms of the Earth, but even Persons of Honourable Extraction, of Parts, and Learning, and Generous minds, to be both the Disciples and Patrons of a Religion, which, of all the Religions that ever were set up in the World, is not only the most Bloody, but the most Ridiculous. But the Reasons which may be given of it, are these chief.  
1 Education, whereby men suck in mistakes with their first milk, and have false Principles entailed upon them as part of their Inheritance. And questionless, great is the power of Education, it being so difficult a matter to raze those principles out of men's minds which cleave to 'em from their Infancy, and grow up with 'em from their Cradle: especially, if either the Tutor be not Faithful, or the Scholar be not Inquisitive, or Means be not afforded for the enlightening of the understanding; as it is, we know, in many places beyond the Seas, where Priests are either ignorant or dishonest, and the Laity are nursed up in blindness, taking their Guides for so many infallible Oracles, who deprive 'em of the Bible, and other useful Books, and breed 'em up, as you would breed up Pies and Parrots, to say any thing, which they do not understand. No wonder if these miserable Souls believe a thousand things for Truths, which we, who have the means of Knowledge, plainly find to be no other than Impostures: and we doubt not, but God, who is rich in mercy, will Pardon the invincible Ignorance of these deluded wretches, and require of them according to what they have, and not according to what they have not. But God be blessed, this is not the case of those Romanists who live amongst us. They cannot pretend, that they are not, or may not be better instructed, such of them especially, as have deserted our Communion: 'tis not through Ignorance that They are deluded: but very probably it happeneth that they are brought to believe a lie.  
2. By the Love they bear to some base and sinister ends. For certainly nothing doth more corrupt and abuse men's understanding, than their Affections. Either the Hatred of a party, or the Hope of Promotion, or the Fear of great men's frowns, or the Love of Riches, when they run greedily after the Error of Balaam for reward; but above all, a desire of gratifying their Sensual Lusts and Appetites, carrieth a mighty hand over their Reason, to make it receive Falsehood for Truth, and to believe not that which is Rightest, but that which is most popular, most pleasant, and most advantageous. Reason is either the best or the worst Counsellor. When it sits in the Throne, commanding the lower faculties of the Soul, it gives True judgement and faithful directions. But when it hearkeneth to the Oratory of Interest, and submits to the Empire or flattery of the will, it is like the hand of a disordered Dial, that pointeth to any Figure; and it is impossible for that man to be free from mistakes, who is guided and led away by his Lusts. For these do strangely paint every object to make it lovely and beautiful; so that when it is presented to the understanding, Reason is like an eye that is infected with the jaundice, or that looks through a false Glass; and every thing seems to be of the same hue, and complexion, and colour with the Medium. Hence it cometh to pass mainly, that there are so many errors in Religion; because men are willing to comply with those doctrines which are most consistent with their Inclinations, and most suitable to their Appetities. And this is that, I fear, which hath persuaded so many to warp from the Protestant Religion, there being variety of such Baits ministered by the cunning Anglers upon Tyler, as are very delightful to every man's palate and Gusto, whether they be the Clergy, or Lay-people. 1. They of the Priesthood have by a thousand stratagems brought it so to pass, that they are made privy to all men's secrets, and are become Masters of all men's Consciences, and make both Peasant and Peer truckle to their commands, and exact what Tributes they please as just offerings to the Church. Now by these means they throughly secure themselves from that contempt and Poverty, which with us (to the shame of us be it spoken) is the common reward of many a Learned, painful and Honest Divine, especially when we have to do with people of sordid and degenerous principles, who neither Respect nor Feed the Ox that treadeth out the Corn. Now when a Religion is so advantageous, 'tis no wonder that there are found men, who, for their Interest sake, both profess it themselves, and teach it others too, though it be full of Impostures. We read in Act. 19 that when Demetrius and his follow-crafts men saw, that their Trade and their wealth was in danger, they strenuously opposed the Doctrine of St. Paul, though it wanted neither Reasons nor Miracles to confirm it, Sirs, by this craft, ye know, we get our wealth; and that was likely to be lost, if the world should once be persuaded to believe, that they be no Gods, which are made with hands: and therefore, for the sake of the Silver shrines, they cried up Diana of the Ephesians, though it was but a sorry Puppet which they worshipped all this while. I am afraid, that there are many Demetriuses now adays, that merely for their profit and gain, cry up Diana of the Romans also: For by this craft they get their Honours and Riches, and 'tis not strange, that men, who aim at base and secular Ends, should first be persuaded to Admire, and then be concerned to Defend a Religion that brings them such a large and plentiful Dowry. The wonder is, that the Vulgar sort should suffer themselves to be abused and cheated by men, who count gain to be Godliness: For, as the World now goes, people are not easily to be fooled and baffled out of their Reason, their Liberty, and their Money too: And yet, we see, there are some (and those, of no mean extraction, or pitiful Parts,) who have been brought to subscribe to many Delusions, which that Church teacheth for Catholic Doctrines. But, Secondly, even these, I fear, do it for their Interest too. Though it be not for their Spiritual and Eternal Interest to give themselves up to believe a Lie, yet for their Worldly and Carnal Interest it is; for the Interest of their Lusts and sensual Appetites, which some are more fond of, than of a good Conscience. For certainly, there is not a more easy Religion in the World. For, of Good Works they reckon but three sorts, Alms, Fasting and Prayer: so that let a man but show Mercy in some indifferent measure, let him but forbear eating of flesh when the Church bids him; let him but hear the service, (though in an unknown Tongue,) and run over the Rosary, consisting of 150 Ave Mary's, and 15 Pater Nosters, and he need not much fear his future state. So likewise, of Mortal Sins, they reckon but seven, viz. Pride, Envy, Covetousness, Carnality, Gluttony, Anger, and Sloth: So that let a man forbear these Seven, though he committeth Seventy times Seven more, yet to Hell he shall not go. Or, though he committeth These too; yet if he do but confess to the Priest once a year, or before he dieth, he is Absolved at a cheap rate: and if he chance to expire before all his Penance be done; 'tis but leaving behind him a good Legacy for a Mass, and then the pains of Purgatory shall not hold him long. What an Heap of Sophistry is here? and yet they call it Religion, and are willing to believe, that it is the only True Religion, not because it is a Rational, but a Pleasant Model: for it strains no Sinews, it breaks no bones; but saves them the charge of mortifying their Lusts, of crucifying their Affections, of subduing their earthly Members, of cutting off a right hand, or pulling out a right eye: and as long as things go at this rate, it is a wonder to me, that all lewd and vicious people in the world do not throw themselves into the bosom of that Church, where they may live as merrily as they list, and yet if they be not careless, or niggardly, or poor, may die as securely and happily as they can wish.  
I have been the longer upon this Subject, because I was minded to give you some account of that, which at this day seemeth such a strange thing, that every one is ready to lift up his hands in admiration, that when the world generally is so knowing, some should be prevailed with, to forsake a Grave, Serious and Excellent Religion, to embrace a Profession which is made up of Fooleries, Chimaeras and Ridicules. 'Tis Interest many times, that opens the gate, and let's out a Renegado, or an Apostate. And yet.  
3. Thirdly, there is yet another account (and the weightiest of all) which the Apostle gives of it in my Text; God doth many times send men strong delusions, that they should believe a Lye. For the right understanding of which words two things are to be noted. 1. That the words are not so to be understood, as if God did directly infatuate the minds of men, or actually blind their understandings, by working so powerfully upon them, that they cannot but Err. For as he doth not Tempt, so neither doth he delude any; but every man is led away by his own Lusts, and by the wiles and devices of the Prince of darkness; the place than is not to be understood in a Positive, but in a Negative sense rather; viz. that God is many times pleased to permit men to be deluded; to deliver them up to themselves, to let them follow their own imaginations, and to suffer them to be deceived, by letting the reins lose to the Spirit of Error, and by withdrawing from wicked people, though not a sufficiency, yet that plenty of Grace, whereby they might have been kept out of the snare of the Devil. God is said to have sent an evil Spirit between Abimelech and the men of Sichem, Judg. 9 To have moved David to number Israel and Judah, 2 Sam. 29. To have put a lying Spirit in the mouth of Ahabs' Prophets, 2 Chron. 18. To have poured out upon the Jews the Spirit of a deep Sleep, Is. 29. And to have given them the Spirit of Slumber, Rom. 11. 8. But all these Texts and expressions must be understood, of God's Permission and purpose of suffering Satan to use his Arts and Stratagems, to close men's eyes, and to cast a mist before their understandings, and to draw them into Errors. And so here, God shall send them strong Delusions; that is, will suffer and permit the Devil and his Instruments to delude them, that they should believe a Lye. 2. It is to be noted, that when God is pleased to do this; it is not with an immediate design and direct intention, that men shall be deluded, that they may perish. For he is not willing that any should perish, but that all should come to Repentance. But the Apostle speaketh of the event and issue of things, that the wickedness and ingratitude of People would bring them to that pass and upshot, that they would believe any thing in the End, though never so Romantic and Fabulous: And so, the sense of these words being opened, the consideration which now lieth before us, is this; that however some are necessarily Deluded, through their invincible ignorance; and others are willing to be Deluded for their interest and advantage, yet that many are delivered up to strong Delusions, is a just judgement of God upon them, as a punishment of their unrighteousness: Because they received not the Love of the Truth, that they might be saved; for that cause, saith our Apostle, God shall send them strong Delusions, that they should believe a Lye. An example whereof we have in King Ahab, 2 Chron. 18. Because he would not credit the account, which Michaiah gave him concerning his going up to Ramoth Gilead, the Lord suffered him to be deceived, and thereby to be slain. The Lord said, who will entice Ahab King of Israel, that he may go up and fall at Ramoth Gilead? And there came out a certain Spirit, and said, I will entice him. I will go out, and be a lying Spirit in the mouth of all his Prophets. And the Lord said, thou shalt entice him, and thou shalt also prevail: Go out, and do even so. In like manner he dealt with the whole Nation of the Jews, when they were in Love with Lies, and required the Prophets to Prophesy deceit unto them, God chose their Delusions, and gave them up to the ways and imaginations of their hearts, insomuch that the Prophets prophesied falsely, and the Priests did bear rule by their means, and (which is observable) the People did Love to have it so, Jer. 5. 31. And to the like purpose St. Paul speaks of those, Rom. 1. who held the Truth in unrighteousness; because that when they knew God, they glorified him not as God, neither were thankful, they became vain in their imaginations, and their foolish heart was darkened; so that professing themselves to be wise, they became fools; and were given over to a Reprobate mind, and to be without understanding.  
Now▪ this consideration, that God doth many times, in Judgement upon wicked people, send them strong Delusions, that they should believe a Lie, serveth to these two good purposes (that I may not mention any more:)  
1. It discovers unto us the Reason, why it is such an hard and very difficult matter, to reclaim people that have once wilfully revolted from the Truth. Every Age hath found it true by sad experience, that it is much more easy to convert that person from the Error of his way, who hath been bred up in Ignorance from his Youth, than to reduce that man who hath turned aside either to Atheism, or to Idolatry, and Superstition, albeit he may have been instructed out of the Scriptures from his Childhood. Such a one sinneth against greater light of Conscience, and so is infinitely more Criminal, in shutting his own eyes, than he who never had his eyes open, nor had a Torch held out unto him to find out the True way. Questionless a man may sin away God's Grace by degrees; and of all sorts of Sinners, the Apostate seemeth to take the Largest step towards it: and therefore the Apostle speaking of Renegadoes from the Truth, tells us, Heb, 6. 4, 5, 6. That it is impossible for those, who were once enlightened, and have tasted of the Heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the World to come, if they shall fall away, to renew them again unto Repentance. For if any man quencheth the Spirit, it is he. If any man treadeth under foot the Son of God, it is he. If any man counteth the Blood of the Covenant an unholy thing, it is he. If any man doth despite unto the Spirit of Grace, it is he: And after so many sins, so much obstinacy, and so much standing out against the clamours and snubbing of Natural and Enlightened Conscience, to recover that man out of his Apostasy, by the gravest Counsels, by the most pathetical Exhortations, or by the strongest and most convincing Arguments, though it be not absolutely impossible, yet it is next door unto it; and the Reason of it, is here in my Text; because he loved not the Truth, therefore hath God sent him strong Delusions, that he should believe a Lye. Let him therefore that standeth (as he valueth the favour of God, the comforts, and fellowship of the Spirit, and the Eternal interest and felicity of his own Soul, let him) take heed lest he fall, 1 Cor. 10. 12.  
2. This Consideration of Gods sending some men strong Delusions, serveth to clear up that, which in our Age, seemeth to be a Miracle of wonders; how it cometh to pass, that many famous and learned Divines, in the Church of Rome, have both believed those things themselves, and obtruded them upon others also, as so many sound and Catholic Truths, which even unskilful Men and Idiots in our Communion, can discover to be mere delusions, or falsehoods, as it were, of yesterday. I remember, Tertullian said, Sapientis est, nihil admirari, That a Wiseman will wonder at nothing; and, I think, we need not wonder at this thing, if it be so; but rather we may make it a Question, whether it be so indeed? Whether they have believed those points themselves, which they have offered unto us, as Articles of Faith? St. Augustine tells of Varro, that learned Pagan, that he affirmed, 
Aug. de Civ. Dei, lib. 4. c. 31.  That many things in Religion were true, which it was not fit that the Vulgar sort should know; and on the other hand, that though some things were false, yet it was not convenient for the common People to believe otherwise. And so he tells us of Scaevola the Roman Highpriest in those times of Heathenism, that Expedire existimavit, falli in Religione Civitates. He thought it very expedient for 
De Civ. Dei, lib. 4. c. 27.  Cities to be deceived in their Religion. And some others too (especially among the old Greeks) have spoken to the same purpose. And it is not impossible, but some Christian Romans 
Vid. Joseph. count. Appion. lib. 2.  may have thought, as Varro and Scaevola did of old, that for certain Reasons the Vulgar aught to be made believe many things, though they be not true. I would strain my Charity to think well of the worst; but yet I cannot for all my Charity but fear at least, that some Popish Divines have acted quite against their own Consciences, and used indirect Arts to gull the rest of the World, teaching such Doctrines for True, which they themselves could not but know to be false, and I shall give you two instances to confirm my opinion, that it may not seem to be an uncharitable conjecture only.  
When they procured a Commission from King Philip of Spain, to search for all sorts of Catholic Books, and to purge out of them those passages which made for the Protestants, and to note those passages in a Book by itself, called the Expurgatory Index, there were notable Cautions inserted in the Commission, that the Book so compiled should not in any wise be made public, 
Vide Diploma praefix. Ind. Exp. Edit. Belg.  but committed to the trust of some certain faithful Prelates; and that those Prelates should not communicate the matter to any, but such as they should judge to be trusty, and by them to be kept very close, and not so much as the sight of one Copy to be imparted unto others, though they were Catholics. Now was not this acting against Conscience? For if they intended to deal fairly and upon the Square, why was this contrivance to be kept under the Seal of Secrecy?  
Again; When the Censors of Douai were upon promoting of this design of purging Books, and did light upon several ancient Writers (and particularly upon Bertram, who lived within nine hundred years after Christ, and wrote things destructive of Transubstantiation) they resolved together not to burn those Books, but either to bear with their Errors, or to extemiate them, or to excuse them, and to give them as kind a sense as could be; and if the  pinched too much, than their last refuge was roundly and manfully to deny the matter in their disputations with their Adversaries: this is the English of their own words, in their Censure of 
Pag. 13. Ind. Exp. Edit. Belg.  Bertrams Book. And if this be not in plain English down right dishonesty, we are yet to seek; what the Nature of Cheating is.  
From these two Instances it doth appear, that there is reason enough for us to suspect at least, that they have acted craftily, and against the light of their own Consciences; and so, it is very probable that they do still, and that they may know themselves the falsehood of those things, which they would fain have us to believe, and perhaps for Varro's and Scaevola's reason, because it is fit sometimes the People should be deceived in their Religion, for peace and quietness sake.  
But yet, What if the Rulers of these People be of the same Faith with their Vassals? it is no argument of the truth of their Creed, because great and learned Men have believed it, for great and learned Men may be, and have been deceived. That great Philosopher Zeno, did question, whether there was any such thing as Motion in the world; but what authority is this for me to disbeleive my own eyes? And Scipio Tettus was such a Fool, that he denied the being of God, and set up a School of Atheism, and died a Martyr for Atheism, and clapped his hands too in the very flames. Now all that we can collect from these and the like instances, is, that Man is a most senseless Creature, when God gives him up to his own conduct and management, especially if he be blinded too by him, that ruleth in darkness. Magnus Deus est error, as Luther said, Error is a God, which the most admired Sophies are ready to adore, when the God of Truth, Righteousness, and Peace shall leave them to themselves, and commit them to their own hands. And that this is usual, the Instances are too many to be insisted on, and the thing is too common to be wondered at. And so the first thing I propounded is made good, that many people are led away by strong delusions, to believe that which is a manifest and notorious lie, and how this cometh to pass: Partly by the power of men's Education, partly by the efficacy of their Lusts; but chief by the Justice of God, thereby punishing them for their darling wickednesses; for this cause God doth send them strong Delusions that they should believe a Lie.   

ANCIENT and MODERN DELUSIONS, Discoursed of in three SERMONS Upon 2 THES. 2. 11.  
SERM. II.  2. THES. 2. 11. And for this cause God shall send them strong Delusions, that they should believe a Lye. 
THE second consideration now follows, that notwithstanding those great Evidences which have been given on the behalf of Truth, yet multitudes of silly people are very fond of delusions and lies still; nay, even such as are of the same, or of the like Nature, with those Delusions which St. Paul speaketh of here, which he sayeth were to be sent upon that Generation, as a curse and Judgement upon them, because they loved not the Truth, that they might be saved.  
In the handling of this matter I must of necessity observe this Method; to show you what those Pretences were which prevailed in the very first ages of Christianity: Then, that many pretences which are in vogue now do resemble and come very near to those which were broached in the beginning by damned Seducers; and lastly, that these are mere Delusions and Lies, how specious soever they may appear unto the vulgar.  
1. Then it is observable and very certain, that in the most Primitive Times of the Church, many Impostors did pretend to an Infallible Spirit. This is clear to any man that hath but enquired into the History and condition of that Age wherein the Apostles of Christ lived. For Simon the Sorcerer (of whom we read Act. 8. and whom the Ancients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eldest Son of the Devil) pretended, that he was that Divine Being, which framed both the Angelical and Visible world. He persuaded many to believe, that he was the great power of God; or (as it may be rendered) that he was that Power, Numen, or Divine Majesty, which is called Great. He pretended to be more than God's Vicar upon Earth; for he gave out, that he was the very God, that appeared 
Epiph. Haeres. 21. Iren. l. 1 c. 20. Cyril. Catech. 5. justin. Dial. in Tryph. Euseb. Hist. Eccl. lib. 2. c. 13.  upon Mount Sinai, as the Father; that he was the Christ, that afterwards conversed with the Jews as the Son; and that he was the Holy Ghost, that at last descended as the Paraclete, or promised Comforter. Eusebius tells us, that he had a Daemon always attending on him, which was called the Virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby he 
Quod & de Marco. Annot. Iren. lib. 1. c. 9  wrought such seeming Miracles, that he was worshipped as the Supreme and Sovereign Deity, and it appears by the joint testimonies of Tertullian, Justin Martyr, and other the most 
Tertul. Apol. c. 13 justin. Apol. 2. Iren. l. 1. c. 20. Cyril. Catech. 5.  ancient Writers of the Church, that Claudius the Emperor erected a great Statue in honour of him, with this Inscription upon it, Simoni Deo sancto, to the Holy God Simon. Some learned Divines do conceive, that this was that Man of Sin, of whom Saint Paul saith, in this 2 Thes. 2. 4. That he opposed and exalted himself above all that is called God, or that is worshipped, etc. This is certain, that his Followers pretended to the most perfect and certain knowledge of God's Will, insomuch that they despised the Apostles themselves, as much inferior to them in understanding the Divine Mysteries. And Epiphanius relates, that when the Church appealed to 
Epiph. lib 1. Haeres. 14. & 34. Iren. lib. 3. c 2.  the Writings of the Apostles, they urged the authority of a more infallible Tradition, and affirmed themselves to be wiser than the Apostles, and to be Preachers of greater Truths, than ever the Apostles were acquainted with. These were those false Prophets, which our Saviour foretold would come, Matth. 7. 15. He called them false Prophets, not because they pretended to foretell future events, but because they falsely pretended to Divine Inspiration, and to an Infallible Spirit. These are they which Saint Paul saith, were puffed up with a profession of Science, falsely so called, 1 Tim. 6. These were they, whom he called false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, 2 Cor. 11. 13. And these are they, against whom he cautioneth the Thessalonians in this Chapter, that they should not be shaken in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 2. by any pretences of the Spirit, by a show of Inspiration, Immediate Revelation, and Infallible Knowledge.  
Now by what hath been spoken you may easily observe, that the Fundamental and Grand Pretence, upon which those monstrous Heretics went in the Apostles Times, was This, that their Master was the Divine Oracle, the great Teacher of all Truth; and that they themselves by being his Disciples had this Privilege above other men, to be divinely and immediately inspired, so that they neither did nor could be mistaken in their Religion. Like unto this is the modern pretence touching the Infallibility of the Bishop and Church of Rome. What the old Gnostics did claim by and under Simon Magus, that do the new Romanists claim by and under Simon Peter, that their Teachers and Guides cannot Err. Tho for above fourteen hundred years together the Pope's judgement was not counted infallible, yet now it is an undoubted Article, and the Fundamental Tenet among them (especially among the Jesuits) that their Great Pontifex hath this Prerogative above all Councils, that in his quae ad fidem pertinent nullo casu errare possit, as Cardinal Bellarmine affirms; in things pertaining to the 
Bellarm. de Rom. Pontif. lib. 4. c. 3.  Faith he cannot err in any case.  
Now that this is a mere Delusion and a notorious lie. Our Writers have used several effectual ways to prove. But because I do not intent to wade up to the neck in such a senseless Controversy, I shall take this as a ready and satisfactory course, by showing you briefly how Contradictory the sense of one Pope hath been to the judgement of another; and so by setting them together against themselves, it will soon appear what a vain and silly pretence, that of their Infallibility is. To begin: Saint Peter (as they reckon) was the first Bishop of Rome: and he has left that behind him which doth blast the Infallibility of his pretended Successors; for he declared the King to have no Superior: Though he himself was so great an Apostle, and all Kings than were Pagans and Infidels, yet he taught us to submit ourselves to every ordinance, and to the King as Supreme, 1 Pet. 2. 13. But Pius the 4th. claimed that at the Council of Trent, which Engenius the 4th. had lately defined at the Council of Florence, that the Bishop of Rome holdeth the Primacy over the whole World (Kings and Emperors not excepted.) And this they are so fond of still, that whosoever among us shall ex animo, take the Oath of Supremacy, must lie under a Curse as an Heretic and an Apostate from the Catholic See. Again; the Title of Universal Pastorship over all the Bishops in the World, all the Popes have claimed since the days of Boniface the Third; and yet Gregory the Great, while he was Bishop of Rome, declaimed horribly against it, and in divers of his Epistles, calls it a Title full of Novelty, Vanity, Blasphemy, Pride, Madness, and Wickedness, and said, that it was a Preparative to the Times of Anti-christ. Again, this business of Infallibility, which is now one of the choicest feathers in the Old man's Cap, was formerly accounted by themselves, as a New-nothing. For about 250 years since (no longer ago) Adrian the 
Bellarm. de Rom. Pontif. lib. 4. c. 2.  sixth did ingeniously and honestly declare, that the Pope might not only Err, but might be an Heretic too, and might teach Heresy, and that some Popes have, de facto, done so. And to make good what this Pope Adrian said, it is further observable, that Liberius subscribed the Arian Heresy, and the thing is so certain, that Cardinal Bellarmine himself doth confess it, and produceth many Authorities to 
Hierom. in Catalogue. Ballarm. de Rom. Pont. lib. 4 c. 9  prove it. Moreover, Honorius the first held, that there was but one Will in Christ; and Vigilius denied, that Christ had two natures; and Anastasius the second was a Photinian; and Marcellinus was more than an Heretic, for 
Melch. Canus lib. 6. Gratian didst 19 c. 9 Council. Sinews. Tert. adv. Prax.  he Apostatised to Heathenism, and sacrificed to Heathen Idols; and Zepherinus embraced the Prophecies of Montanus; and Rhenanus himself, in his Annotations upon Tertullian, notes it on the Margin, as a thing to be observed, Episcopus Romanus Montanizat, the Bishop of Rome is turned Montanist. And yet Montanism, and Arianism, and Photinianism, and the other Sects I have named, were justly reckoned by succeeding Popes, as so many Heretical Professions and Factions, which yet these their Predecessors did embrace notwithstanding. And since this is Pope against Pope, one contradicting and condemning the other, and that in things pertaining to the Faith; How is it likely and possible, that every one of them could be in the Right? Further yet; two things are observed of Pope Galasius the first, that 
Magdeb. Cent 5. c. 4. the Caene Dom. & cap. 10. in vita Gelasii.  he flatly affirmed the Elements in the Sacrament to remain in their own Nature Bread and Wine; and that he called it a piece of Sacrilege, to administer the Bread without the Wine: But how irreconcilable his Doctrine is with that of latter Popes, who teach Transubstantion, and half Communion, any man may see with half an Eye. Again, Celestine the Third, taught 
Alphons. de Castro lib. 1. c. 4.  that Marriage was void and null, if either the Wife or the Husband became an Heretic; and yet the quite contrary was taught by his immediate Successor Innocent the Third, and so it has continued to be taught by the rest of the Popes since. Further yet: The Papists are pleased to call Mr. Calvin an Heretic, for affirming, that the souls of Saints departed shall not enjoy the perfect vision of God until the Resurrection. Yet this Doctrine was taught by Pope John the 22th. but (to see the Infallibility of these Men) some say, that John himself recanted this before his death; however it is certain, that the contrary was defined by Benedict, the Twelfth, John's next Successor; and so the Popes teach still, that such Souls are perfectly happy upon their departure; and this is the fundamental Principle upon which their Invocations of Saints standeth; and were it not for that, I believe John's opinion would have been received as a certain Truth. But what shall we say of John the 23th. who denied the Articles of Eternal Life, and the Resurrection of the Body? And for his Heresy was accused, and condemned by their own Council of Constance? Either he, or other Popes were grossly mistaken; and which of the two is most likely, we leave to themselves to dispute it out.  
To these I might add many instances more; as, that John the 12th. ordained a Deacon in a stable, 
Magdeb. Cent. 10. c. 9  drank healths to the Devils, and called upon Devils for help when he was at Dice; that there was an Age (as Platina tells us) when 
Plat. in vit. Steph. 6.  'twas usual with Popes to make void all that their Predecessors had done; that, when Formosus was dead, Stephen the 6th. made his body to be taken out of the Grave, caused some 
Ballarm.  of his fingers to be cut off, and his Carcase to be thrown into the River; that then Pope Romanus was set up, who condemned the Acts of Stephen; and then came Sergius the 3 d. who ratified what Stephen had done, and nulled again the Acts of Formosus. I might instance also in another of their pretended Infallible Oracles, I mean that Female Pope, who turned St. Peter's into a groaning Chair, and was delivered of a Popeling; and so cozened the whole Church and herself too (notwithstanding her Infallibility;) but as to this, it will be said, that it was not Error in Capite, a judicial Error, but a personal slip only (an hurt in the Elbow or the Shin) or else they will deny, that there was ever such a Pope, and with them it is a Rule, that Fortiter mentiri, to Lie strenuously, and to swear to it, for the sake of the Catholic cause, is not only pardonable, but meritorous too. I shall only add (what is very well known) that Sixtus the 5th. set forth a Latin Translation of the Bible, and cursed all that would not use that; and after him came Clement the 8th. and set forth another and different Translation, and cursed all that would not use that; so that let the Romanists turn themselves which way they please, they are all accursed and damned, if it be so that their Popes be indeed Infallible.  
But 'tis a wonder, that any Learned person should be of that opinion of men, who have been so vicious, so ridiculous, and so inconsistent with themselves, that the Italians themselves have made them the Subjects of the bitterest Pasquil's and Satyrs: only I do remember (what a Learned Writer hath observed of Aeneas 
Bishop Taylor lib. of Proph. Sect. 7.  Silvius) that before he came to be preferred to the Popedom, he laughed at the conceit of the Pope's Infallibility; and the reason why some did set him above Councils, was this (as he ingeniously confessed,) because the Pope had the disposal of all Spiritual Preferments, which Councils had not, and so the thing fairly ends, that 'tis not the Love of Truth, but the Love of Interest, which has made men to sweat, to defend this pretence of Infallibility. A pretence which I have been the longer upon, because it is the grand Delusion on which many others are built; and though many, who dare not believe their own Senses, are so senseless and sottish, as to believe this fancy, yet I consider, that thousands have been justly given up to believe a Lye. That great impostor Montanus pretended that he was the Paraclete, or Comforter that was promised; and that Delusion prevailed so, that the Acute and Learned Tertullian, himself was at last persuaded of the Truth of it. Though it be a dangerous, yet 'tis no New thing for the worst of men to say, they are Infallible. Those false Prophets, and false Teachers, who seduced the World in the Apostles days, pretended the same thing; and it was the grand Delusion which the Righteous God delivered them and their followers up to believe, because they loved not the Truth.  
2. Another thing observable of those first Heretics is, that they taught the worship of Images. S. John cautioned his little Children, to keep themselves from Idols, 1 Joh. 5. 21. And S. Paul spoke of some Idolaters that were in the World in his days, 1 Cor. 5. 10. Now by these are to be understood, not only those who worshipped the Pagan Deities, but those also who worshipped Pictures, whether of God, or of Christ, or of Men. And that such there were in those first times is very clear out of the Writings of many Ancient Doctors in the Church; and though they called themselves Christians as the sincere Professors of the Gospel were called, yet were they condemned, and prescribed by the Church, as vile and abominable Heretics. Such were the Cerinthians, who boasted of their immediate Revelations, and yet honoured the Picture of Judas himself, because he was the occasion of Christ's death. Simon Magus (of whom I spoke 
Epiph. Haeres. 21. Iren. l. 1 c. 20. Augustinus. Eusebius.  before) delivered an Effigies of himself to his Followers in the shape of Jupiter, and another of his Strumpet Helena in the shape of Minerva; and his Disciples by his directions worshipped these with prostrations, with incense, with meat and drink-Offerings. In like manner the Carpocratians had the Pictures of Christ and of 
Iren. l. 1. c. 24.  Paul, and of others, to which they gave religious worship; and by so doing did conceive, that they greatly honoured Christ himself and his Apostles. Now all these poisonous Branches of Idolatry proceeded from one bitter Root, that wicked Sorcerer, who was the Author of all 
* Cyril. Cat. 5. Vide Ousel. in Min. Faelic. p. 54.  Heresies: And the learned Dr. Hammond is of opinion, that Saint Paul pointeth to these Impostors, Rom. 1. 23. where he saith, that they changed the Glory of the incorruptible God, into an Image made like unto a corruptible man, for they supposed, that God himself was adored and worshipped in and by these Images and Representations. Like unto this old abominable and heretical Practice is the modern Practice of the Church of Rome, in worshipping the Pictures of the Persons in the Holy Trinity, of the Holy Virgin, and of the Apostles and other Saints: And though they would come off with a nice and foolish distinction between Latria and Dulia (which yet their Writers do not throughly agree in;) yet suppose they do not pretend to give Divine worship to the Images themselves, but to the Prototypes, that is to God and to Christ, who are thus Represented, this is a very gross delusion and a Lie, in the Scripture sense of the Word, that is, down right Idolatry. For they, who worshipped the golden Calf in the Wilderness, are called by the Apostle Idolaters, 1 Cor. 10. 7. and yet they were not so sottish as to think, that the Image which they had just form with their hands was the very True God; but looked upon it as the Symbol of God's presence, and worshipped it as God's Representative; and their Worship was ultimately directed, not to the Calf, but to God himself by the Image, and under that Similitude; and so they were guilty of Idolatry in the Manner, though not in the Object of their worship; for they worshipped the True God after a False way. And indeed this was the Idolatry of the very Pagans. For though many of the vulgar sort among them terminated their worship in the Images themselves, yet the wiser sort did conceive and prefer, that they worshipped the Great God by their Images, and not the Images themselves. So Celsus declared in his Disputations with Origen, that he was no better than a perfect Fool, that looked upon those things (things of Wood and Stone, of Brass and Gold) to be Gods and not rather as 
Origen. count. Cells. l. 7.  Images of the Gods. And the Pagans in Arnobius professed that they worshipped Statues, only 
Arnob. l. 6.  because through them honour is given to the Gods, whereas the Images themselves were worshipped only for their Dedication, and Relation sake unto the Deity. This was the Plea of the Heathens, and this is the Plea of the Papists; so that either they are guilty of Idolatry, or else neither Jews nor Heathens were ever guilty of it: And whatever evasions they make use of to excuse their Image worship, the same shifts any Learned man, may use to excuse the Idolatries of the first Seducers, the Simonians, the Cerinthians, the Carpocratians, and the Collyridians' too, who offered up Cakes to the Virgin Mary's Image. For all these did believe, that this Worship and Honour did chief and ultimately redound to the Honour of God; and this was a Delusion, and a Lie, which they were delivered up to believe; and I wish some pretended Catholics had not raked up the same Delusions out of these Old Heretics Graves.  
3. Of whom it is yet further observable, that they taught the Adoration and Invocation of Heavenly Spirits, as Mediators between them and the great God. This is expressly recorded by Epiphanius of Simon the Sorcerer, 
Epiph. Haeres. 21.  that he taught his followers, that no man could be saved, unless he did offer up Sacrifice to the great Parent of the Universe, by those Principalities, and Powers, and Intelligences which are above. And questionless, this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or worshipping of Angels, which S. Paul condemns, 2 Col. 18. Let no man beguile you of your Reward, in a voluntary humility, and worshipping of Angels. That is, let no man rob you of that which is the peculiar honour of Christians (who call upon God through the Eternal Word only, let no man beguile you out of that way) by persuading you to an uncommanded piece of humility, to go to God by many Mediators and Advocates, as if it were too much confidence and rudeness to direct your Prayers immediately unto the Father of Spirits: And in order hereunto, take heed, that ye be not tempted to worship and invocate the Angels, who are thought to be God's Ministers of State, to carry his Commands down unto Men, and to convey men's Prayers up unto God. This was certainly the foolish and evil Practice of many deluded people in those days; and very like unto this is the superstitions and unlawful Practice of many deluded wretches in our days, who do not only pray to their Guardian Angel to defend and to direct them, but also to S. Michael the Archangel, and to all the (supposed) Nine orders of Blessed Spirits; and to the Souls of Patriarches and Prophets, of Apostles and Martyrs, and to the Spirits of all Saints departed, to be their Mediators and Intercessors at the Throne of Grace. But this is a mere Delusion and a Lie, though they believe it to be an Act of great Piety and Devotion: For Abraham is ignorant of us, and Israel acknowledgeth 
Isa. 63. 16.  us not: Nor doth our Saviour himself send us to God any other way but by him, nor direct us to pray in any other Name but in his; nor doth the Scriptures own any 
1 Tim. 2. 5.  more than one Mediator between God and Men, the Man Christ Jesus. To address one's self to a plurality of Inferior Spirits, and subordinate Mediators, is down right Heathenism, which Religion Christ came to destroy, and 
Matth. 6. 7.  forbade us to Pray, as the Heathens did; and so we are not only to forbear all Battologies and vain Repetitions, which the Pagans used; but also we must declaim all Plurality of Intercessors, which the Pagans believed. And because this is a useful speculation, I would observe unto you these four things, touching the Religion of the Old Heathens, much whereof these Gnostics in my Text did insert into their Religion, and upon which they grounded their Practice of worshipping, and praying to Daemons and Invisible Spirits.  
1. They believed, as we all do, that there is but one Supreme, Sovereign and Independent Deity, which presideth over the whole World, and ordereth all things in Heaven and Earth. Yet nevertheless.  
2. They believed, that between God and Men there were vast numbers of Inferior Deities, and Deified Souls (as the Romanists reckon great multitudes of Canonised and Reputed Saints) to whom the great God did commit the care of Men, and the Government 
See Dr. Cudworths Intel. System.  of the World.  
3. They believed (as the Romanists do also) that since God was a Being of most transcendent perfection, it was not manners for men to address themselves unto him, but by the favour and means of those middle Being's or Mediators: Even as it is a piece of boldness to present a Petition to an Earthly Prince, but by the hand of an Intercessor, or some Master of Request.  
4. And so, lastly, it was the Custom of Heathens, to call upon some Daemon, Soul, or Spirit to solicit and mediate for them unto the supreme God, and to depend upon them, as their immediate Patrons, and to expect all their Petitions to be answered by their care, and all good things, both for them and theirs, to be brought unto them by the hands of these Mediators, to whose Custody and Protection they did solemnly devote and commit themselves. This is a short and plain account of the Creed and the Religion of the Ancient Pagans; by what we can learn from the most sagacious, diligent, and inquisitive Writers.  
And by this it will appear what a correspondence and likeness there is between Popery and Heathenism in this particular, concerning their Applications unto, and their Dependences upon certain Mediators, whose Interest they conceived, to be so great in the Supreme and Sovereign Numen, that they rested confidently in their Intercession and power, in all Cases, Circumstances, and Conditions of Life. For (that I may give you some particular and known Instances:) the Heathens were wont to engage certain Demons, or Spirits of the other world, to be their Tutelar Deities, to take the Patronage of their Countries, Cities, and Habitations; such was Bel to the Babylonians, Osiris to the Egyptians, Vulcan to the Lemnians, Pallas to the Trojans, Minerva to the Athenians, Apollo to the Delphicks, Juno to the Carthaginians, and the like. Just so have the deluded Romanists engaged St. James to be the Tutelar Saint for Spain, Peter and Paul for Rome, Denis for France, Martin for Germany, Nicolas for Moscovia, Ambrose for Milan, Hulderick for Augusta, our Lady for I know not how many Cities and Corporations; and every particular Child is taught to choose him a Guardian Saint for his own Person, and to pray daily 
See the Child's Catechism printed at Paris. 1672.  to him in this Form, Glorious Saint N. whom the divine Providence hath allotted for my Pattern on Earth and my Patron in Heaven; obtain (I beseech you) for me, your poor Pupil, so to imitate here your Virtues, that I may be made partaker of your Glory. Again: The Heathens had divers inferior Deities and Mediators belonging to their several Trades and Professions Husbandmen had their Ops and Sylvanus; Mariners had their Castor and Pollux; Travellers had their Hercules; Shepherds had their Pan; Scholars had their Apollo; Soldiers had their Mars; and Thiefs had their light-fingured Mercury. Even so have these silly deluded wretches their peculiar Saints: Physicians have their Cosmus and Damianus; Painters their Saint Luke; Potters have their Godrus; Huntsmen their Eustacius; Seamen their Saint Christopher, Saint Clement, and our Lady; Lawyers have their Juno; Smiths have their Eulogius, and Harlots themselves have their Saint Magdalen and Saint Afra. Once more; they have (as the old Heathens had) particular propitious Spirits, and Orators for particular Diseases and Griefs; as Cornelius for the Falling Sickness, Barbara against sudden Death, Liberius for the Stone, Apollonia for the Toothache, Otilia for Sore eyes, Roche against the Plague, Petronilla for the Fever, Saint John and Saint Bennet against Poison, Saint Antony for the Erysipelas, Romanus for Demoniacs, and Saint Margaret for Women in Travel, and Faelicitas for such as are Barren. Lastly they have particular Saints for the safety of themselves, and their several sorts of Goods: They have Antony for their Swine, Wendeline for their Sheep, Pelagius for their Oxen, Saint Gall for their Geese, Saint Loy for their Horses, Vrban for their Vineyards, Agatha against Fires, Saint Michael and Saint George against all their Enemies.  
These Instances I have collected, not so much out of a design to render their Religion ridiculous, as to open the eyes of those ignorant People, who are deluded by crafty and evil Men, and whom I pity with my Soul. Alas! miserable were those Creatures in the Apostles time, who were taught by Heretics to pray unto Angels, to invocate and conside in Angels, as their Mediators and Patrons in the Court of Heaven: but (God help them) how miserable are those poor Souls, I now speak of, who are taught to do this, and much more! Not only to adore and depend on those that are indeed Ministering Spirits, but moreover to worship and repose their trust (both for their present and eternal safety) in little (and many times very naughty) Creatures, whose names they are pleased for their Interest sake, and for some self-ends, to enter into the Register and Catalogue of Saints! But they have taken their Copy from the Religion of those, whom Saint Paul speaketh of in my Text, that had strong delusions sent them, that they should believe a Lie, because they loved not the Truth, that they might be saved. And yet I have more to say of them still.   

ANCIENT and MODERN DELUSIONS, Discoursed of in three SERMONS Upon 2 THES. 2. 11.  
SERM. III.  2. THES. 2. 11. And for this cause God shall send them strong Delusion, that they should believe a Lye. 
FOR, Fourthly, there is yet another thing observable of those Deceivers in the days of the Apostles, that they pretended to great Austerities of Life, in mortifying their Flesh, and disciplining their Bodies, and abridging themselves of that Liberty which God had allowed in the use of his Creatures. S. Paul takes notice in two several places, that they forbade to marry, and commanded to obstain from meats, 1 Tim. 4. 3. and that they neglected the body by observing these humane Ordinances, touch not, taste not, handle not, Col. 2. 21. They pretended to be more perfect and Holy than other men, in using those severities towards the Body, which others neither did, nor thought themselves obliged to use. These things have indeed a show of Wisdom, saith the Apostle, Col. 2. 23. and 1 Tim. 4. 2. He gave these Deceivers this Character, that they spoke Lies in Hypocrisy; abused the World by pretences of extraordinary Sanctity and Mortification, because they were so strict in these outward observances. And are not the Modern Severities, which the Romanists lay so much stress upon, so many Apish Resemblances of these Ancient Delusions? Their forbidding all Monastic persons and Clergymen to Marry, as if it were unbecoming the Sacredness of their Profession; their commanding certain Religious Orders, such as the Benedictines and Carthusians, to eat no manner of Flesh all their days; their General Laws touching the choice of meats at certain times, which are imposed upon All as Religious ordinances, and necessary to be observed under pain of Anathema; what is all this, but a reviving of the Doctrines of the Old Gnostics, and a new Edition of those Cheats and Impostures, which were condemned by the Church in its most Primitive Ages?  
As near as I can I will do them no wrong in this particular. The Case, I confess, in some respects is not altogether the same, and yet in other respects it is not altogether different. It is not the same on this account, because some Ancient Deceivers condemned Marriage as one of the Devils works, and forbade the use of Wine and Flesh as a thing evil and unlawful in itself. So Theodoret tells us of the followers of Simon the Sorcerer; and Irenaeus tells us of Saturninus, Martion and the Eucratitae: And Epiphanius relates of the 
Iren. l. 1. c. 22. & 30. Epiph. Haeres. 30. & 42. & 66.  Ebionites and Manichees also, how they held Marriage, and the use of Flesh and Wine to have been instituted by the Devil, and therefore was evil naturally and intrinsically. This the Papists do deny as we do; and they are very proud of this Evasion, and make use of it against us, when we dispute against their superstitions; even as Tertullian did, disputing against the Church in his book, de Jejunio, when he was a Montanist. This is agreed upon on all hands, against the first Heretics, that 
Hierom. adv. Jovinian. l. 2.  every Creature of God is good, and nothing to be refused, if it be received with thanksgiving, as S. Paul speaks, 1 Tim. 4. 4.  
But than it is to be noted, that in the Apostles days some were guilty, though not of Heresy, yet of great Superstition in this particular. For they granted the use of God's Creatures to be lawful in itself; but yet they conceived the forbearance of their Liberty to be a very meritorious Act of Self-denial, a great piece of of perfection, and such a direct Act of worship as was very acceptable and pleasing unto God. S. Paul, in 1 Tim. 4. 8. speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bodily exercise, as a thing of little profit, doth plainly glance at the fooleries of those men, who placed Religion in bodily castigatigations, in abstaining from certain meats and drinks, and from Marriage; although they did not look upon these things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abominable in their own nature; but refrained from them (as divers did) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Discipline sake, supposing this abstinence to be an Exercise of Piety, and kind of Mortification and Humility, that would purchase and merit the Divine favour. And, in Col. 2. 23. although he calls this neglecting of the body, will-worship and humility (as those superstitious wretches did) yet he tells us, that these are only the Commandments and Doctrines of men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which tended to corrupt practices by the abuse of them. These things had indeed in them a show of Wisdom, as being borrowed of some Philosophers (for which reason he saith, beware lest any spoil you through Philosophy and vain deceit, vers. 8.) but yet they were only specious, not real or substantial services. And are not those little things, so religiously practised, and so wonderfully applauded by the Church of Rome (such as wallowing on the ground, a Penitential shift, going barefoot to a Sepulchre or a Shrine, whip in the Time of Lent, the wearing of S. Francis his habit, and especially the choice of some meats, as if it were a mortal sin to eat others, and the forbidding of Priest's marriage, because they that are in the Flesh cannot please God (as Pope Siricius insolently affirmed) 
Siric. Ep. 1. c. 7.  I say are not these pettite and superstitions observations imposed upon the Conscience as necessary and meritorious Acts, a perfect Copy and Transcript of Ordinances, that were condemned of Old? Though many are such Fops as to receive them for Catholic Traditions, and to confide and trust in them as a sure way to Heaven; yet that the opinion of their merit or necessity is a gross and palpable Delusion, may be easily evinced by observing what St. Paul himself said in the beginning with reference to these matters. For: 1. Bodily exercise profiteth little, in comparison of that Piety which consisteth in the renovation of the heart, and the Crucifixion of the Old man. Christianity is a grave and serious thing requiring the mortifying of our Lusts, and the inward Sanctity of the Spirit: The Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17.  
2. These frothy and insignificant Practices are so distant from the Rules of solid Religion, that they are indeed the very scum of Heathenism, the Elements and Rudiments of the World, as S. Paul speaks, Col. 2. 8, 20. For so S. Jerome tells us, out of Cheraemon the 
S. Hierome lib. 2. Jovinian.  Stoic, touching the Priests in Egypt; and out of Eubulus, touching the Priests of Mithras in Persia; and out of Philo and Josephus, touching the Essenes' (which some 
Chemnit. Eras. pag. 124. de Athen.  think that S. Paul pointeth to especially,) out of Xenocrates, touching the Athenians, and out of Euripides touching the Cretians, though they were Gluttons: And the like we find related of several Heathens more by other Authors; that they used bodily severities, especially before 
See Dr. Ham. in Tit. 1. 12. Volateran. l. 13. c. 4. Anthrop. Alex. ab Alex. l. 6. c. 2.  they made their addresses unto their Gods; that they were wont to change their garments, and lie upon the bare Earth, and for several days to abstain from conjugal enjoyments, from Wine and Flesh, and even from Eggs and Milk as coming of Flesh; and that when they took their Repast, they did it very moderately, and upon very light diet, contenting themselves with bread, and herbs and pulse, and things of the like nature; and all this, supposing, that by these outward castigations and severities, they should make the Gods favourable and propitious unto them.  
3. And yet, S. Paul calls all this Hypocrisy, (or vain ostentation) 1 Tim. 4. A character, which though it was given by the Apostle, of the Impostors in his Time, those Spirits of Error, those Apostates from the Faith, who had their Consciences seared with an hot Iron; yet it may become the generality of Romanists at this day. For they make marriage unlawful to those, in whom fornication is counted no sin: They call it fasting when they forbear Flesh, though they surfeit with the most delicate Fish, and the most generous Wines: And so they have found out a very lucky way to fast, and yet to far as sumptuously, as any Scholar of Epicurus or Apicius could wish to do; to fast until their girdles crack; to fast till they are as fat as Boars in a frank; and to mortify their flesh till their sides are, succidiae Gehennae, as S. Jerome speaks, like so many flitches to be smoked in Hell. This is far short of the austerities of those Pagans and Heretics of old; for they fasted indeed, and fared hard too, when their Fast was broken, and had greater Reason to plead the Merit of their Works, and to call themselves so many mortified Saints, and yet even these were Cheats and Deceivers, who abused silly people, that for their sins were delivered up to strong Delusions, that they should believe a Lie.  
5. Tonching which Impostors there is yet a fifth thing observable; that notwithstanding their specious and popular pretensions, they were given to such licentious courses, and corrupted the World with such impious and damnable doctrines as brought a Reproach upon Christianity, and made the Church of Christ to be hated 
Justin. Mart. Apol. 2. & Dial. cum Trip. Min. Fael.  and evil spoken of for their sakes. All the ancient Writers have observed over and over; how addicted they were to lasciviousness, and taught men such abominable kinds of uncleanness, as cannot be named without a blush. They taught, that in Times of Persecution, men might worship the Heathen Gods, and eat of such things 
Iren. l. 1. c. 23.  as had been offered unto Devils. They taught, that men might tell any lies for their safety, and to avoid danger might equivocate, and deny the Faith of Christ with their mouths, so they did not do it in their hearts. They taught, that it was lawful to betray and persecute those Christians that were sincere and steady, and that it was a piece of good service unto God, even to kill them. They taught, that Incest, and Adultery, and Fornication were empty words, and that the most villainous sorts of Lust had nothing of Sin or Impurity in them. In a word, they did not stick at any thing that was evil, but were such Patrons of all manner of wickedness, that in many places of Scripture they are called, Wolves, Dogs, Blasphemers, Traitors, Lovers of pleasures, house-creepers, and enticers of silly women laden with sins, despisers of government, separatists, sensualists, filthy dreamers, scoffers walking after their own lusts, turning the Grace of God into lasciviousness, and denying the Lord that bought them. These are the plain Characters that were cut out upon the foreheads of that ungodly brood, the followers of Simon Magus, in the most Primitive Ages. And now to draw a Parellel between them and the modern Romanists, a man might wonder, that they, who cry up Good Works to the Skies, should be the Teachers of such things as are quite contrary to Godliness, and utterly destructive of the Life and Substance of Religion. But here lies one main piece of Sophistry, that by Good Works they mean, the hearing of Mass, the mumbling over some Ave mary's and Pater Nosters, abstinence from Flesh at certain times, and such like Acts of obedience to the Laws of their Church. But as for those Virtues which are morally, and eternally necessary, as Love, Humility, Subjection, Charity and the rest, they lay so little stress upon them, that they suppose them to be dispensable, and of no great moment. For what saith the great Cardinal Bellarmine. Why, even this, that men must 
Bellarm. de Rom. Pontif. lib. 4. c. 5.  acquiesce in the judgement of the Pope; and though he should chance to err in commanding to that which is a vice, or forbidding that which is a Virtue, the Church is bound to believe vices to be good, and virtues to be evil. And so he saith elsewhere, that Christ gave unto 
Lib. in Barklain, c. 13.  Peter (and in him to his Successors) full power to make that a sin, which is not sin, and to make that to be no sin which indeed is a sin. I am very confident, there never was a more devilish Principle taught by the most hellish Impostors that lived yet in any Age of the Church. Yet this is the Principle which the Romanists do go upon, and take for granted, that let their Popes teach what they will, it must be true, let them forbid what they will, it must be evil; let them require what they will, it must be good; and let them dispense with what they will, it must be lawful, even in foro interno in the Court of Conscience. Now, do but observe what are the things, which those precious Infallible Guides teach? Why, that men may be saved by the Merits of Saints, and so need not work out their own Salvation; that they are justified before God, if they do but confess their Sins to a Priest, and undergo a slight and a cheap Penance, when the Priest hath absolved them; that if they die in the guilt of any Venial Sins, they shall go no further than Purgatory, and shall soon be sent thence into Heaven by a good Legacy, by a few Masses, and by the Pope's indulgence; and that the Pope hath Authority and Power to Pardon, judicially the sins of all men, past, present and to come, even to the Term of ten thousand years. Again; what is it which they do forbid? Why, to be in Charity with those whom they call Heretics, to hearken to their Counsels and Arguments, to discourse with them about matters of Religion, to look into their Bibles, and to examine the ground of their own Faith, and whatsoever else tendeth to the prejudice of the Roman Cause, is utterly forbidden under the pain of a Curse. But as the Old Heretics forbore that which they might and ought to have done, but were very earnest for whatsoever was utterly unlawful; so these, while they tie men up from things that are honest and laudable, do not only let them lose, but drive them also to things, which the Laws of God and of Nature have severely interdicted. They require them to resign up their Senses, Reason and Consciences into their hands; to persecute all that are not of the same Opinions, though of the same Faith with them; to subvert Kingdoms; to compass Sea and Land to Poison and Assassinate Princes; and if by Providence they be detested, to Lie strenuously, and to forswear the Fact, and to protest their Innocence with the most bitter Execrations, even at the last minute, when their Souls are immediately to appear before that righteous Judge, who is is the searcher of the heart. And of the same nature are those things which they allow and dispense with. Witness that Liberty they give men instead of Marrying to Fornicate; to act the greatest Cruelties that the most Savage Wits can invent; to equivocate and dissemble, and deal falsely, to break Oaths, though never so strict and sacred, and if need require, to deny their Faith, and to take the Sacrament, even against their Consciences, and for no other end but to abuse and deceive the World. Briefly; witness those dispensations for Adulteries, for Murders, for Killing one's Father or Mother, and for many unnatural and most horrid impieties: of which we have 
Mr. Eganes Rates.  some account given us by one who was of their own Communion; and a more full account may be seen in their Taxa Camera, a Book publicly printed, of which their own Espenaeus 
Cited by Bishop Taylor, in his Dissuasive, part. 1. sect. 5.  saith, that it is a Book, in which a Man may learn more wickedness, than in all the Summaries of Vice published in the World: and yet to them that will pay for it, there is given to many a Licence, and to all an Absolution, for the greatest and most horrid Sins. It is no wonder to me that the Romanists generally are such vile, inhuman, and more than Barbarous creatures, having Consciences seared with an hot iron; especially the Italians, who live near the Receipt of Custom, and under the Nose of that monstrous Head of the Church, who can make Villainy, Nothing. And I am confident, that not Leviathans, whether of former or later Ages, have bred so many Atheists, as that Church which calls herself Catholic, and takes upon her to remove all boundaries of good and evil, and either to command or to allow whatsoever is contrary to Eternal Reason, repugnant to God's Word, injurious to all Civil Societies, shameful to Mankind, scandalous to Religion, and destructive of its very Being and Nature. Certainly that Character did never better befit any other Sect, which Saint Paul gave of the old Gnostics, that they had the form of Godliness, but denied the Power thereof, 2 Tim. 3. 5.  
6. And yet lastly, it is observable of those old Deceivers, that they pretended Miracles, and vied with the Apostles themselves in working Wonders, thinking to make their Delusions plausible by the same means and methods, which served at first for the confirmation of the Gospel. All ancient Ecclesiastical Writers have observed, that the first Impostors were Magicians; and that by enchantments, and the help of the Devil, they did many things which passed for Miracles. We read of Simon the first Heretic, and the Father of those Sorcerers, that he did fly in the air; that he made Statues to walk, and 
Cyril. Cat 5. Chrys. Hom. 19 in c. 7. Mat.  move like men; and that he would cast himself into the flames, and yet come off without being burnt. And so we find of Marcus, that he was wont to make a long Prayer at his consecrating the Cup, and made the Wine to change its colour, and to look of a deep red; and then he pretended, that some of Christ's blood had dropped into 
Iren. lib. 1. c. 9  the Chalice. And many more instances might be reckoned up, had I but time to search into Antiquity. It sufficeth, what Saint Paul saith expressly of these Apostates, that though they taught Doctrines of Devils, yet their coming was after the working of Satan, with all power, and signs, and lying wonders, in this 2 Thess. 2. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. chrysostom notes; with such wonders, as either were Impostures, or tended to confirm an Imposture. Had not our Saviour Christ foretold, Matth. 24. 24. That false Teachers should arise, and show such great signs and wonders, as would (if it were possible) deceive the very Elect: Had not Lodovicus Vives told us, that in his time, some counted it a piece of Piety to coin Lies for Religion: and were not the World fraughted with variety of Legends, and thousands of Stories touching Miracles done at the Shrines and by the Relics of Saints; it would be the greatest Prodigy to me, that in these days, Men should have the confidence to talk of Miracles, since the Truth of Religion hath been so abundantly confirmed. Yet such is the Folly and Impudence of the Church of Rome, that they are not ashamed to fill our ears with such Comical Stories (many of them fabulous, many ridiculous, and all of them impertinent) that were it fit to make this House a Theatre, I would desire no better Subject, whereby to expose their Religion. But my business is briefly to show, that these are strong Delusions, however some credulous and silly people do believe them as firmly as the very Creed.  
In order to our proceeding two things must be premised.  
1. That there are two sorts of Miracles. Some are properly so called, real and true Miracles, such as cannot be wrought by any second Causes, but by the immediate hand of God alone. Others again are improperly so called, rather Prodigies than true Miracles, such as are not effected by any natural and ordinary causes here among us, but by some invisible created Spirits, who, by God's permission, produce such supernatural effects, as do strike the vulgar sort into astonishment, and serve to bring the Instruments thereof into admiration: Of this sort was those wrought of old by the Egyptian Sorcerers, in Exod. 7.  
2. Miracles are not to be heeded without Consideration had of those Doctrines, which they are intended to confirm. For if they serve to promote Idolatry, or to rob God of any of his Honour (things plainly condemned by the Holy Ghost in Scripture) they are to be rejected without further examination; it being not to be supposed, that God will contradict himself, or set his Seal to a Lie; but rather to be Believed, that he doth only permit Angels or Devils to show such wonders for the probation and trial of men's Faith, or in vengeance for their Sins. This is clear from Deut. 13. 1, 2, 3. If there arise among you a Prophet, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spoke unto thee, saying let us go after other Gods, and serve them; thou shalt not hearken unto the words of that Prophet, etc.  
These things being taken for granted we affirm,  
1. That the signs and wonders, which the Church of Rome boasteth of, are not in any wise true Miracles, done by the power of God, wherewith Christ and his Apostles were endued; but that they are either so many Lies and Forgeries, or so many Diabolical operations at the best. For what do they pretend to do, but in a corner and among themselves? Whereas true Miracles were acted before the Sun, and before the eyes of those who were Enemies to truth; because a true Miracle is always for conviction, and so must be public. And if these men are armed with omnipotence, why do they not show Us the finger of God, who are ready to resist their Doctrines and Practices even unto Blood? and besides it is to be considered, that how great soever their pretended Miracles are, we will show them as great, which have been done by unbelievers, not only by the Egyptians, but also by Apollonius Tyaneus, by Vespasian and other Roman Emperors, and by Accius Navius, a Pagan, of whom Apuleius, tells us, that 
Miraculum cotis. Apul.  he divided a Stone with a Razor.  
2. If these Miracles were more for number, and greater for the nature of them than they are, yet are they to be exploded and hissed at by all Lovers of the Truth, because they tend, not to the confirmation of the Christian Faith, but to different ends clearly. It is observable, that when the Roman Doctors would prove the verity of the Articles of our Common Creed, they talk not of Miracles, but have recourse unto the Scriptures. But seeing they can find nothing there, which countenanceth the worshipping of Relics and Images and the like, they appeal always to strange and mighty works, pretended to have been done by such and such a Saint, to give warrant to their Superstitions and Idolatry. Now these things are repugnant to the Word of God, and to the Doctrine of God our Saviour; and therefore it is presumable, that they are Impostures and Cheats put upon men by the Father of Lies, thereby to advance the Interest of his Kingdom. For all these Miracles, so highly cried up, serve to no good purposes, but to some pitiful, or sinful ends; either to bring their Monasteries and Orders into veneration, or to encourage the Invocations of Saints, or to bring honour to the Mass, or to promote the adoration of the Host, or the Cross, or the like monstrous Innovations. So they tell us, that St. Antony was heard at two mile's distance, while he was preaching;— That St. Denis took up his own head, after 'twas cut off, and carried it in his arms;— That St. Dominick was wont to plague the Devil, pulling off his Feathers when he appeared to him in the shape of a Sparrow, and burning his toes when he troubled him in the form of a Monkey;— That St. Francis was transformed into the form of our Saviour, with his five Wounds imprinted upon him;— That St. Ignatius' picture quenched a fire in a Barn that was all on a flame, and cured a Spaniard of Mendoza of the black Ague;— That St. Xavier having dropped his Crucifix into the Sea to allay a Tempest, recovered it again by the ministry of a Crabfish, that carried it many leagues, and brought it a shore with a great deal of reverence;— That Saint Patrick, while he was yet in his Mother's belly, heard the Irish Infants crying to him to come and set them free;— That Saint Nicholas fasted every wednesday and friday, whilst he was a sucking Child;— That Bartolomy of Durham confounded an Evil Angel, by throwing at him a pot of Holy Water;— That Saint Moedoc road over a Lake in a Chariot, and left upon the waters the print of the wheels;— That a Mule was made to leave his Provender to adore the Sacrament;— That a Sheep was so devout, as to attend the Mass, and to bleat before the Altar of the blessed Virgin, and did humble obeisance at the elevation of the Host;— That by the sign of the Cross a Birds head was set on, that had been pulled off by the Boys, and great flakes of Ice were turned into billets, and a sucking Child was made to speak, and thousands have been healed of all manner of Diseases;— That Devils have been brought to confession by the virtue of the Lady's Psalter and the Rosary; and that Evil Spirits have sneaked out of persons possessed by the Repetition of a few Ave mary's; and that at Saint Gervais his Monastery in Paris, a hive of Bees were so Religious, as to build a Chapel of Wax in honour of the holy Wafer, that was put in among them; and framed a Table, a Pix, and even Bells, all of Wax; and observed the Canonical hours, and turned their hive into a Religious House: Only there was wanting a Monastery of Drones. This is but a short account of their great Miracles, a larger Collection whereof I have by me, and they shall have it too, when they require it, and there shall be occasion for it. In the mean while it sufficeth to see what trifling Miracles these are, which they pretend to; and that they come so far short of those signs and wonders, which the more cunning Gnostics did work of old, that the only great Miracle is, that people should be so void of sense, and common Reason, as to give credit to them. But yet I consider, that this is no very great Miracle neither, because many have been and are delivered up to strong delusions to believe a lie.  
From all that hath been spoken upon this subject, we may see in short, what little Reason these fine Christians have to call themselves Catholics, and the only Catholics in the World; and for a what strange and sottish Religion it is, that Cities must be fired, and Magistrates murdered, and Princes destroyed, and Kingdoms divided, and the World turned upside down. Whereas he is a true Catholic, that holdeth the Catholic doctrine, the Faith that once was delivered unto the Saints, the Sum whereof is comprised in the Apostles Creed, which is indeed the true Catholic Faith; these great pretenders have added new Articles unto the Old number, and so have spoilt the Ancient purity of Religion by ugly additions; and yet will be so insolent as to call these corruptions by the name of Catholic verities; although it be made to appear, that they have ransaked the graves of Old Heretics, and even raked Hell itself, to patch up that goodly model, which they would obtrude upon the World. Of the Simonians they have learned to pretend Infallibility, to worship Images, to worship Angels, to call upon Mediators, to prohibit Marriage, to enjoin the choice of meats, to debauch the World; and as a colour for all their Intolerable Usurpations, to pretend Miracles. To which I might add further, that they have learned of the Marcaeta to call Wine Blood; of the Montanists, to make Laws of fasting; of the Hierachitae, to make works truly menitorious; of the Priscillianists, to make Apocryphal books equal with the Word of God: of the Pelagians, to Preach up a possibility of absolute Perfection; of the Collyridians' to offer up Cakes to the Virgin Mary; of the Armenians, to worship the Cross; of Petrus Gnaphaeus to make Prayers unto Saints; and of the Gnosimachi, to applaud Ignorance, as the Mother of Devotion. They are apt Scholars to learn any thing but what is good: and they have followed very fine Guides, the very worst of Christians (if I may so call them) and such as the Catholic Church hath marked and condemned for Heretics. And now let God be judge between us and them, where the Delusions lie, whether on our side or on theirs: And so I end.  
FINIS.   

A Catalogue of some Books printed for and sold by Jonathan Edwin at the Three Roses in Ludgate-street.  
A Sermon preached on the Thirtieth of January 1673/9, being the Anniversary of the Martyrdom of King Charles the First, of blessed Memory, and published at the request of some Friends, by Edward Pelling, Rector of Saint martin's Ludgate: in quarto,  
The true Liberty and Dominion of Conscience vindicated from the Usurpations and Abuses of Opinion and Persuasion: in octavo.  
The Countermine; or a short, but true discovery of the dangerous Principles and secret Practices of the Dissenting Party, especially the Presbyterians, showing, that Religion is pretended, but Rebellion is intended, and in order thereto, the Foundation of Monarchy in the State, and Episcopacy in the Church are undermined: in octavo.  
The Common Interest of King and People, showing the Original, Antiquity, and Excellency of Monarchy compared with Aristocracy and Democracy, and particularly of our English Monarchy, and that absolute Papal and Presbyterian popular Supremacy, are utterly inconsistent with Prerogative, Property; and Liberty: in octavo.  
The Project of Peace; or Unity of Faith and Government, the only expedient to procure Peace both Foreign and Domestic; and to preserve these Nations from the danger of Popery, and Arbitrary Tyranny: in octavo.  
The Causes and Remedies of the Distempers of the Times, in certain Discourses of Obedience and Disobedience: in octavo.  
Two Sermons preached at the Funerals of the Right Honourable Robert Lord Lexington, and the Lady Mary his Wife; by Samuel Holden, A. M. late of Lincoln College, in Oxford, and Chaplain to his Lordship, deceased: in quarto.  
A Sermon preached July 17. 1676. in the Cathedral Church of Saint Peter in York, before the Right honourable Sir, Francis North, Lord Chief Justice of the Common Pleas; and the honourable, Vere Bertie Esquire, one of the Barons of the Exchequer; his Majesty's Judges of Assize for the Northern Circuit. by Thomas Cartwright D. D. and Dean of Ripon, Chaplain in ordinary to his Majesty.  
A Sermon preached before the King at Whit-Hall, January the 9th 1675/6. by Thomas Cartwright, D. D. Chaplain in ordinary to his Majesty.  
FINIS.