THE PROTESTATIONE O● the Antipopish, An●●prael●●●ck, Antierastian, TRUE PRESBYTERIAN.  
But poor and Pe●secuted, church of Scotland.  
Against ▪ The Scottish Congregation at Rotterdam in Holland.  
Printed May. 〈…〉   

The Protestatione of the Antipopish, Anti-praelatick, Antierastian, True presbyterian( But poor and persecuted) church of Scotland( Against) The scottish congregation at Rotterdam in Holland.  
AS all the Lords glorious attributes did most brightlie shine in his conquering to himself a purely Reformed Church in our Land, and bringing us Through the several steps of Our Reformatione, from popery, prelacy, and Erastian supremacy, into strict and solemn Covenants and engadgments with himself, against the same, and every thing contrary to so●nd doctrine and the whoever of godliness, so that our Church was conspicoussy glorious indeid, and terrible to her enemies, as one army with banners: yet we have it to cast our eyes back upon, with grief of spirit and astonishment of Heart, that there hath bein, and now more is, a numerous company, pretending to be amongst us of biased men, dissaffected to the cause and interest of Jesu● Christ, who more sought and seeks, the advantage of his enemies, then the right advancement of his kingdom. But now the holly and wise Lord, to whom all things are naked and Patent, hath wisely, miraculously, and palpably discovered the thoughts of the hearts of many, and their base( yea no less then malignant) intentions, and the whole strain of there spirit, and course of their actions and proceidings, to be nothing, but a unsteady, to the altogether betraying of his noble and precious causs: And a setting up of the avoued, wilful, and wicked opposers of h●s kingdom in the world. However( o exalted be the Lords glorio●s name) As he hath not wanted, and, that in our Land, a company of living witnesses for himself, whom he honoured and helped to manadg his oun cause, by keeping up a testimony for him, by wrestleings, contendings, protestations, declarations, and sufferings; so also he wanted not some valiant Hero's freely to testify against, and faithfully and commmendably to withdrau themselves from you, when first ye began to discover what ye are, which now the Lord in his holy, deep and infinite wisdom hath made more palpable and evidently to appear, But that the Lords cause may be more maintained; ourselves more exonered, the weak confirmed,( and if the Lord will) stepers aside reclaimed, And you rendered more inexcusable, persisting and continueing in your courses so destructive unto the cause and offensive unto the Church of god. therefore we find ourselves necessarily called, jointlie and unanimouslie, to enter our formal and expl●c●te protestation against you, And all in any wise complieing Joining ha●d and issue with you in strengthening your hands, in your pernicious courses, or conniveing at you in the same: upon these f●w( among many) weighty reasons, but sad and undesireable truiths: As follo●eth.  
1. Because of your ouning and acknouledgeing such a man for your Minister and pastor viz: Mr fleming, who basely deserted his oun Land and flock, notwithstandig of ' the many calls, which he had from them, and settled in ano her Land: which was hyrling like indeid; For the hireling fleeth, because he i● an● hireling, and careth not for the sheep Jo: 10: 13. And also while in Scot-Land, who refused to baptize the childrein of these parent, du●●ling within the indulged parishes, who came to him, with there ●hildr●in to the end that they might give testimony against that sinful, hate●ull and divisive indulgence, and in some things did most Lieingly disemble, after his venting himself to the prejudice of Truth and hardening of some and offending of others. By denying the biased informatione, which he was knoun assuredly to have got: And also who did most cruelly-persecute, the poor distressed, tossed and afflicted, yet faithfully contending and wrestling Remnant, by his misinformation and writing against them, misrepresenting them and their proceidings yea and reproaching at the highest rate. In the sad rehearsal of which we may allude to Hos. 6: 9. as troops of Robbers wait for a man, so the company of priests murder in the way by consent, for they commit lewdness. And moreover after all manner of tamperings and compliances with the open enemies, contrare to the express word of the Lord Deut. 23.6. Isa. 8: 12. By there order and commission even while there hands uere reiking in the precious blood of the saints again Returned to the scottish Congregration at Rotterdam. Falsifieing the Commission of Jesus Christ Mat. 28: 19.26. Ephes. 4: 8.11.12. Where now he lays out himself, to persecute the contending and suffering Remnant, by preaching, printing pamphlets and misinforming against them.  
2. because of your calling all manner of ministers to preach unto you, with these whom ye take to be your o●n who came over into Holland from Scot-Land, meerlie for their oun peace and quietness, treacherously deserting the interest of the Lord and leaving their charges and the poor persecute desolate flocks; yea and that after all their compliance with the open enemy, and stateing themselves as a party against the wrestling Remnant both at home and abroad, by there false libels, aspersions, reproaches lies and misinformation against them, giving quiter up any contendings against the common adversary, bu● using all sinful diligence to counteract the godly in there lawful, La●dable, and zealous proceidings. Such as Mr. Langlans Mr. Hoge younger, Mr. Archie, Mr. Barcly, Mr. Home, Mr. Gordoune &c. Whereas ye ought to obe● the Lords command Rom. 16: 17.18. And mark them which cause divisions and offences, contrary to the doctrine which ye have Learned, and avoid them, for they that are such serve not our Lord Jesus Christ, but their oun belly, and by good words and fair speeches, deceive the hearts of the simplo, and 2 Thess. 3.6. Withdr●w your selves, from every brother that walketh disorderly, and not after the traditione which ye received.  
3. because of your detaining and keeping such from your pulpits, who were offering( though very m●●nly) to speak against the god provokeing, and Land-desolateing sins of the time, as ought to be according to the word of the Lord, jonah. 3.2. Jsa. 58.1.2. 2 Tim: 4.2. until that either by their formal engadgeing to the contrary, there open retracting from the same, or silence, they testified their compliance with these dreadful abominations and pernicious courses.  
4. because of your admiteing such to be elders, and deacons, who are openly known not only for ignorants, but to be void, both of principles and tenderness, and to be dissaffected persons to the lords cause, and the covenanted cause of Scotland whereas otherways ought to be done according to the word of the Lord. 1 Tim. 3.  
5. because of your promisuous admission unto the Lords table, all ranks of persons, if ye but find them, concurring conniveing, and consenting with you, in persecuting the oppressed, but wrestleing Remnant of the Lords people, As if that were the character of a true Communicant And particularly men of blood, such as have appeared at pentland and Bothuel bridge against the Lord, and men who have given bonds to the enemies of Allegiance to them, and Rebellion against the Lord; And cess-payers who have put swords in the hands of the avoued and stubborn adversary to fight against heaven; yea Skippers and others who have openly suorn, and solemnly engaged to trade in nothing, that may any ways be strengthening to the Lords people, either at home or abroad, or advantagous for there-building of our fallen tabernacle, as to the importing or exporting of persons, Books, Letters, or any thing of that nature; so that ye have polluted the ordinances of the Lord, and inverted the end thereof, As more appeareth by the follouing reason.  
6. because of your debarring from the Lords table, such as were knoun to be singular for there loyalty unto, zeal and faithfulness for Jesus Christ, and have bein dignified and helped since to resist into Blood, striveing against sin, and Loved not their Lives unto the death, such as valiant worthy and noble Rathillet &c. so that Mal. 2.8.9. ye are deparrted out of the way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of hosts, therefore have ● also made you contemptible and base before all the people, according as ye have not kept my ways, but have bein partial in the Law.  
7. because of your cruel and rigorous dealing, your redacting of poor sufferers, both persons and families( chased over to the town ▪ wherein ye reside) to the greatest of extremities, you bribeing some of them, and threatening others out of there consciences, And these of them, whom the Lord keeped strait, ye not onely hold up your oun hands from assisting, encouraging or supplieing them, Notwithstanding of the Large allouance, both from the magistrates of the town, and the godly in the Land which is given unto you for that effect, but also most sinfully Lavishes away, what ye get in maintaining of such as are knouen enemies, and dissaffected to the cause of god ▪ and ●pen plotters, traders, conspirers and Combiners with that bloody, S ctarian, Cromwelian, godless Monmuthenian, Malignant party and-factione, who of old, and of Late, have deeply imbrued their hands, in the blood of the best of the Lords saints: so that ye have not onely forborn, the helping of the distressed, who were distressed indeed, for follouing the Lord, for 1 Tim. 5.16. The Church as she should not be charged with others, so she ought to relieve them, who are widous indeed But also have therewith helped the ungodly, loving them that hate the Lord, which ought not to be done 2 Chron: 19: 2. unless ye would expect wrath to be upon you from before the Lord.  
Now though at the time, we could say much more, yet we think it not altogether necessary, for frustra fit per plura quod aeque commode fieri pot est per pauciora: Houever, from all this, and what else is weal knouen, it may be clearly obvious to any discerning, and not wilfully blinded eye; how that the Lords cause, is sadely betrayed by you and turned upside down, not onely, not all truith doctrinally taught, but also errors, Lies and falsehood, by your Crying peace to the wicked, and these who Follow crooked and perverse ways and courses: The government of the Lords house casten, and the end of his discipline inverted, His crown, yea no pendickle thereof maintained asserted, and contended for by you: you sideing yourselves joining hand issue, and interest with his enemies, active and bestirring yourselves only against the asserters of his privileges and highly honoured witnesses; and contenders and valiant sufferers for him. So o! what may ye expect from the hand of a zealous sin revenging God, when he comes to make inquisition for blood, and to take account of the heinous indignities and wrongs done unto him, who calls his people nor to be partakers of others there sins unless they would be made partakers of their plagues therefore we the Anti-popish, Anti-praelatick, Anti-erastian, True pre●byterian( but afflicted, oppressed, persecuted, bleeding and wounded, Church of Scotland, As we Insinuate before, do heirby, jointlie and unanimouslie protest against you and all Aiders of, carriers with, and connivers at your abominable sinful and Apostatizeing courses, fully, freely, and with one consent: concrediting our Right honourable and faithful delegate Robert Hamiltoun, who hath bein highly honoured of the lord, in his engadgments, Appearances, and sufferings at home for his cause, and in his contendings and wrestleings abroad particularly in his being a standing witness against you, and your detestable and backslideinge Courses( but against whom your hands have bein active and your tong●es whett like swords, and bended like bo●es to shot at him your arrous even bitter words) To present or cause this to be presented unto you And to manadge it, As the Lord shall Assist, And as his cause shall require.  
Subscribed, in our Name, and by our direction, By the Clerk of our general Meeting. MICHAEL SHEILLS. Glasgou 28. Novemb. 1683.   
Galat. v. 6. 
For in Jesus Christ neither Circumcision availeth any thing, nor Uncircumcision: but Faith which worketh by Love.  
THat which through the assistance of God I intend to pursue from this Text is, That the Christian Religion is of the most spiritual Frame and Constitution, the most exactly fitted and proportioned, as to the immaterial Being of the Object which it regards, so to the reasonable Nature of the Subject in which it ought to reside; That it is of a more noble and elevated Design, than were any of those course Models, which either Wickedness or the Necessity of Affairs did ever introduce among Men: And so, that it does not consist in outward performances and bodily gestures, in certain Schemes of Sacrifices, or a ceremonial Worship, in solemn Pageantries and pompous shows, in external Rites and Usages, or carnal Ordinances and a sensible Oeconomie; but in a holy and virtuous Life and Conversation, in Faith, Love, Devotion, Humility, Patience, Contentment, Sobriety, Temperance, Chastity, in Righteousness, Charity, Sincerity, Meekness, Generosity, and all those other Graces which concur to renew the Image of God in the Soul of Man, and to dispose him for that purest Fruition of the Original itself in Heaven, which is equally apt to encourage him in the diligent practise, and to teach him what should be the peculiar Kind of his Obedience upon Earth: For in Jesus Christ, &c.  
And indeed this Character I have given of the Religion which is acceptable to God through Christ Jesus, is so obviously held forth to us in these Words, that it ought rather to be reckoned as a Paraphrase of, than any formal Deduction from, them.  
For by Circumcision must be understood the whole ceremonial Institution of the Jewish Law; that word being ordinarily used in this sense by our Apostle in all his Epistles: because the Circumcision was the most eminent Ceremony of that Dispensation, and so most proper to give a Name to the whole. And by Uncircumcision we must also mean any other kind of carnal Worship, of a like nature unto that of the Jews, and which was either customary among the Heathens, or should afterwards be invented by any of those who should pretend to follow the Doctrine of Jesus Christ. For by it the Apostle could not intend any other form of Religion but what was animal, and was chiefly consummated in corporeal Observances, and outward Formalities; since there is none of a middle kind, which could be directed to the true God, that can imaginably fall between the notion of such a one, and that genuine sort which is expressed by the subsequent part of the Text, Faith which worketh by Love; as is palpable. And therefore it is certain that he could not use both these two, Uncircumcision, and Faith which worketh by Love, as but different Phrases for the same thing; because then he had really contradicted himself, by saying, that the former availeth not in Jesus Christ, when immediately he did insinuate the contrary of the latter. And so by Uncircumcision he must needs have meant that kind of Religion which stood in contradistinction to this other; and consequently that which I have now described as the true importance of that word. So that the Exposition of the Text runs most naturally thus; Neither such an Administration as was that of the Jews, nor any other whatsoever, of no finer Essence nor Intent, can signify any thing to those who look for Salvation through the Holy Jesus; for the main design and scope of that Religion, whereof he was the author, is onely Faith which worketh by Love.  
Now by this we can onely understand that generous and suitable temper of mind, whereby the Nature of Man is exalted to the greatest height of Perfection that it is capable of on this side of its glorious Estate. For 'tis not possible to conceive a more emphatic or comprehensive account of all that is requisite for making up the most spiritual and divine Religion, than what is implied in Faith working by Love; all that can be called Sanctity or Goodness, being fully comprised in that Grace, thus operative and prolifick. It were easy to show this, both from the complexion of such a lively Faith, and from the dependence which all that is truly great or noble has upon it. But that lies out of my present Road; and so it shall suffice to vouch it by those two other places, where the Apostle repeats this same Text, and onely alters the Expression here; in the one calling it the keeping of the Commandments of God, and in the other a new Creature. Christianity then, or that which availeth in Jesus Christ, is a complete system of the most refined and improved Morality, such as wholly tends to accomplish and adorn the Souls of Men. And therefore it is such an ingenuous and spiritual Religion, so reasonable a service, as equally excludes, and does transcend all those low and carnal Schemes, which either Childishness or Superstition did reconcile to those fond and doting Creatures that have ever been wheedled with them.  
Thus you see that I have not raised any other Doctrine from this Text, but what the Apostle himself did directly intend when he wrote it, and so what is the immediate sense of the Words; and that I have not ventured so much upon Inferences, as Interpretations, in making it afford a Subject patly enough accommodated for that which this Discourse has still in its view. And now that I may go on the more methodically with it, I shall,  
First, Give a short account of Religion before Christ. And,  
Secondly, What was the special and principal Design of that which he preached to the World.  
As to the First, It is certain that in the State of Innocence our first Parents were wholly employed in gratitude and love to their Maker, in admiring the beautiful Frame of this World, and reflecting the Glory of such a Workmanship upon him by whose fingers it was fashioned, in mutual love to, and complacency in, each other; and such like pure and suitable Virtues. And all this without any external Ceremonies or Formalities, any outward Schemes of Religion, or Models of Devotion, save onely that they, being lodged in Flesh as well as we, could not but use those gestures and postures which were necessary for them in any public Worship; so, to wit, as the Saints will do in Heaven after the Resurrection. And the reason is, because God being a Spirit, and so not capable to be the direct Object of material Motions, those which formally respect him must needs proceed from a Spirit too. And therefore all corporeal Actions come in but by accident into Religion, and cannot be pertinent to it, but so far as either they tend to occasion some proportionable ones in the Soul,( as when one in a prostrate posture is thereby moved to thoughts of Humility,) or else for the mutual subserviency and decent administration of public Worship among many. Now in that blessed Estate there could not but be so very little need of any outward Observances, upon either of these respects, that it were very unreasonable to increase them beyond what was absolutely necessary and indispensible.  
But when Sin had overturned all things, and subjected the supreme and leading Faculties in Man, to those low and carnal Members wherein he was but a sharer with the Beasts that perish, then Almighty God, to upbraid his fall, did enjoin him a Religion as gross and carnal as himself was become, and appointed him to make atonement by the blood of Beasts, for that beastly Nature he had degenerated into. Not that those material Sacrifices were capable to afford any congruous satisfaction to that infinite Being, the very Kind of whose Nature, as well as the Perfection of it, did infinitely transcend and undervalue them. Neither was there any thing intrinsic in those animal performances to proportion them for such an end. And therefore it was not merely these that were exacted, but also, and especially, the inward Sacrifice, and offering up of the Mind. Thus though both Cain and Abel did equally acquit themselves as to the outward part of the Oblation, yet not doing so as to the spiritual too, the one was accepted, and the other not. So that the external observation had no other excellency to recommend it, but what it borrowed from the ingenuous and devout Intention of those by whom it was performed; and whatever was done by the Body, could not pretend to any kind of Worthiness in the sight of God, as it did proceed from it, but only as it was informed with the pious affection of the Soul. And consequently all those outward Ministrations did concur to the true design of Religion, but materially at best; and it was still those Principles of inward Honesty and Religion, which were preserved after the Fall, that gave the formal value to them, which were the Salt that seasoned all the Sacrifices, and the Altar which sanctified the Gifts.  
However that great enemy of Mankind, who was but the more enraged to a fresh assault by that New Covenant of Grace, whereby all the success of his former was so much defeated, did now look upon himself as furnished with a favourable enough opportunity to attempt his old project once again, and to make an essay how he might enveigle poor Man into a second Fall. For finding that an external and sensible Religion was allowed him, he plies himself with all the dexterity of his Nature to improve that while it should supplant itself, and by the numerous crowd of its performances, either quiter smother that Mark whereto such a shower of Arrows were directed, or else tear it in pieces by the several and various points which should fix in it. And thus by degrees he got Superstition, and Idolatry, and Atheism, so to overwhelm the face of the earth, as to need even a deluge to wash it from so much filthiness and abomination.  
The like strategeme did succeed too well also in that new World, which by seeing the ruins of the old, should at least have kept off those rocks that it was dashed upon. But the Adversary was cunning, and they were frail; so that the thing that prevented a second deluge was not the want of a second occasion for one, but the more promise of God, who was resolved not to strive any more with such backsliding creatures. And therefore thought fit to form a peculiar Church and People to himself.  
But yet such was the natural complexion and genius of that same Race which he made choice of, that at the Institution of their Law, their fondness to that carnal and sensible Worship, to which they had been enured among the Egyptians, was so very invincible, as in a manner even to constrain him to humour them in the very kind of that service they were to pay to him, and so to indulge them a Religion symbolical to that of Egypt, though applied to a better purpose; their Ceremonies being an allowance that proceeded from no other motive than did their liberty to divorce their Wives; namely, because of the hardness of their hearts.  
But yet even this Condescension had not its due effect. For as their Law was at first occasioned by their froward and carnal disposition, with which the infinite goodness of God chus'd rather for a time to comply, than perpetually contend. So having once obtained a Religion so grateful to those fulsome inclinations which did thus closely stick to them, they soon perverted that gracious condescension to which they owed it, and looking upon it, as if it had been to be the main and principal design of that Covenant whereof their Moses was the mediator; they foolishly imagined that their God was altogether such a one as themselves, and so more apt to be pleased with the sparkling grandeur and magnificence of a flaunting and gaudy devotion, than all those ghostly and invisible motions, which reach not beyond the dark retirement of that breast wherein they are performed. And thus did they run so far in advancing the credit and reputation of bodily performances, as at last to become wholly possessed with the opinion of an abundant sufficiency in them, and that upon their account they became righteous in the sight of God, so as that by the very opus operatum of those Sacrifices and Lustrations which he appointed, their sins and offences were fully expiated, and he sufficiently atoned for them.  
And as for the Moral Law, they owned no farther concernment in it, than merely to let it alone; that is, being it wholly consisted in Negatives, not to break forth into any outward commission of those things which were forbidden by it: looking upon it rather as an extrinsical Circumstance, than any constituent part of their Religion.  
Yea so vastly did this prevail, that nothing happened to their Works, but what became the very fate of their Faith too. For the hopes they had of that happiness, which should accrue to them from the coming of the messiah, did chiefly respect that worldly honour, glory and greatness which they imagined was to attend him. And when so great and learned a part of their rabbis were so much immersed in Matter, as to deny even the being of any thing else, we may easily guess how little they were disposed to spiritual things, and how great influence their ceremonial Worship had upon them.  
Thus you see the original and progress of a ceremonial Religion, upon what account it was first condescended unto, and what were the ill effects it produced.  
Let us now come to the other thing proposed, the special design of the Christian Religion. And that, as S. John 1 Ep. 3.8. tells us, was to destroy the works of the Devil; namely, those that either wer● directly suggested by him, or which he had been the first occasion of. For the Son of God took upon him the form of a Servant, not only to be obedient unto the death of the across, and be a propitiation for the Sins of the World; But also to be a Preacher of Righteousness, and to reduce affairs as near as possible to that posture they were in, when there was no need of one under his Office and Character. And therefore when he went up to the Mount, in imitation of Moses 'tis like, to publish that New Law whereby he would have the lives of Men to be governed, there was nothing he propounded but what was of an exact Morality and goodness, of an absolute and intrinsic rectitude and excellency, and which was altogether congruous and suitable to our Rational Nature, and no less fitted to defecate and refine us from sense and corruption, than to render us meet to be partakers of the inheritance of the Saints in light; the one being really the other. So that his Religion appeared rather to be calculated for those unbodied spirits, that are not encumbered with the propensions of flesh, than for such as are even sunk in matter, and heavily clogged with those earthly Tabernacles they carry about with them.  
And as for the Ceremonies of the Jewish Law; Since he was the Truth and Substance of which they were but the Type and Shadow, his very Being, without any more ado, did fully evacuate and abolish them; as is clearly demonstrated by S. Paul in several of his Epistles, and especially in that to the Hebrews. Nay moreover, our Lord himself did expressly show us so much, Joh. 4.21, 23. and he gives the reason thereof, vers. 24. For God is a Spirit, and he must be worshipped in spirit and in truth. Add to this, that he did institute new Sacraments in lieu of the old ones, which, by consequence at least, was an entire abrogation of those, and of that Law to which they did pertain. So that the whole essence and design of that Religion did consist in true holiness and virtue, in the improvement of the Soul, and renovation of the inward Man.  
Neither did he join those new Sacraments unto it, as if he intended to introduce one Ceremonial Religion in place of another, or to give encouragement thereby to any to load it with all the arbitrary inventions their fondness could put them upon. No certainly. 'Tis true indeed, he saw that the present circumstances of our frail condition did necessary require some external and sensible means, to distinguish us from the rest of the world in an outward profession; the better to keep us in mind of the import and obligation thereof; and to prompt us to a severe examination of our ways, a high gratitude to our Redeemer, and an Universal Love among ourselves. But yet those which he did appoint were of so simplo a nature, and so common an use in the ordinary course of our life, that in reason it could never be presumed they would furnish occasion for any accessionary throng of pompous Ceremonies, at once to smother their original simplicity and design too. Wherefore in all the New Testament there is not the least footstep of any thing that looks like the giving countenance unto such. And it was in consequence to the contrary that our Text was written, when several persons that said they were Christians, would have had That Religion profaned with them. For the Apostle knowing, not onely that it was dangerous to trust those, who had been trained up from their infancy amid a crowd of Ceremonies, with any thing that might led them back to these again, or at least divert them from that inward Righteousness whereof already they were become so shy; But also, that even in the nature of things an outward and splendid Religion did afford matter of tentation to draw aside the most of Men from paying that due attention to those unseen and retired exercises, which are onely proper to a spiritual piety and devotion; the Apostle, I say, perceiving these, did therefore by the bulk discharge them all manner of such observances and customs, and universally remove all these or the like Ceremonies from Christianity, as wholly inconsistent with, and prejudicial to such a spiritual dispensation: For in Jesus Christ, &c. So that no Ceremonies but such as more necessity, or a discreet decency and order, does require, can be at all allowable unto those who expect any good from that Religion, which is to be measured by the Will of Jesus Christ, and not by the fancies of bold and designing Men.  
Now that during the first Ages of that holy Religion its first and main design, which was so very visible and conspicuous, was carried on with a candour and integrity suitable to itself, is more certain than that it can well be doubted of. And I shall clearly evince it by the two following Arguments.  
First, Because it could be nothing else but the strictness of its commands, and that exemplary purity of life which these did enjoin, that occasioned all the persecution that was raised against it.  
And secondly, because the Primitive Christians exercised their Religion in the most simplo manner that was possible.  
First then, 'Twas certainly upon the account of the Excellency of that Morality, and of that sublime Obedience which the Gospel introduced, that it met with so bad entertainment in the world, and was persecuted with all the rigour and cruelty that enraged Tyrants could invent. For the believing and speculative part of the Christian Religion, in so far as it has no influence upon the life and conversation of Men, was of no such provoking nature, as to have embroiled the world so sadly, and raised the most disturbing commotions that ever set its people in a flamme. Since the appearing wildness and paradoxy of its most abstruse and unexplicable Mysteries, could at worst have been but resembling to that of those frantic opinions, which in the greatest part of Religions were admitted with the profoundest reverence and veneration; and which had given a precedent for the highest extravagances to gain credit and regard, were they but once shrouded with the common pretext of pertaining to things sacred. And so as the no less absurd and inconsistent, than unworthy and ridiculous fancies about the Heathen Deities, were so far from incensing or offending the Higher Powers, that on the contrary they became the Objects of their adoration; So it is never to be presumed that any Doctrine or tenants whatsoever could have wrought that effect, so long as they went no farther, than merely to be such, and did not exact any other observance but the credulous assent of an easy understanding.  
Neither could it be the external Worship and Devotion whereof it made a show, that could give so much offence. For supposing that it had made its appearance in the world with the greatest pomp and splendour; Yet how can it be imagined that those who had abandoned themselves to all the fopperies and trumpery that fond Idolatry could inspire Men withall, should have ever been so zealous of their own madness, as rather than to suffer others be possessed with a greater, to persecute them with nothing less than fire and sword, destruction and ruin? This, I say, could never have been, had there not been some other thing of a nearer concern at the bottom of it. Nay so far was it from this, that That very Rome which rose up against the Name of Jesus with all the violence and fury that was possible, was yet as much accustomed to enslave her self to all the Deities of other Nations, as to enslave these unto her self: Not seeming more ambitious to have her Empire and the World of the same confines, than to have her Pantheon well crowded with all its Idols too; as if nothing could have satisfied her, but to have all the Gods, as well as Men, to be wholly her own. So that when Cats and Crocodiles, and the ugliest shapes that could be contrived, were advanced in her Temples, surely, had not the God of the Christians been more ungrateful upon some other account, than that he would have engaged her to some new superstition; she had rather took it as a kindness, than any injury, to have got him mounted upon some of her Altars. And therefore it seems very obvious from all this, that it was chiefly the preceptive and practical part of Christianity, which was so much the stumbling-block, and for which it came to be more inveterately hated, than any Religion that had ever before been proposed to the consciences of Men.  
For all Mankind being deeply immersed in the corruption of flesh and blood, and universally addicted to indulge themselves in those lusts and pleasures, whose fulsome nature did best svit with such degenerate creatures, it was not to be expected but that when so heavenly and divine a Religion came down from above the clouds, to insinuate itself into their practise and conversation, it should encounter with all the spite and opposition that such an unwelcome, though generous, project could be persecuted withall; when the more excellent and lofty design it carried along with it, the more directly did it contradict those natural inclinations, in whose satisfaction all the reputed happiness of the world was formerly placed. And upon that score the Religion of the Holy Jesus was looked upon as some malevolent and insiduous design, to despoil the world of all that was dear unto it; and to be as cruel an attempt, as if that had been even literally directed to rob every body of his nearest Relations, nay to deprive him of his right eye, and right hand, and leave him no more but the passive trunk of a mutilous body to breath into. This is undoubtedly the most rational account that can be given, wherefore, of all the Religions that ever set foot in the World the Christian onely was that which looked so terrible and surprising, as to raise all the Power and Wit of Mankind to the greatest enmity and violence against it.  
Yea, not only is it thus evident that the signal and grand design of Christianity was to reform and improve the lives of Men; But also on the other hand it is palpable that in those Primitive Ages, all who made profession thereof were as simplo in the garb of their Religion, as they were in that of their Bodies; and that was simplo enough. Indeed their circumstances were such, that they were glad to have but any corner to assemble themselves into. And they were so ill provided of what could advance any external grandeur, that it became one of the charges laid against them, that their Religion behoved to be some mean and skulking thing, since of all the Religions that had ever appeared in the world, it onely had no Temples wherein solemnly to worship its God. And till the days of Constantine, that Churches were built in a Magnificent manner, they had scarcely Huts to preach in; and the best they ordinarily made use of, was but some upper Room in some private house or other. What therefore could be the other pomp of that Service which was so ill lodged, and which for the most part was brought forth, as was he to whom it was directed, in an Inn or a Stable?  
But though they wanted those outward advantages, yet as to the genuine part of their duty, there was never any thing more heavenly and devout, more zealous and fervent; and they were frequent in Prayer and Exhortation, and in receiving the Holy Eucharist, without any noise or splendour, or any thing that could look like vanity or superstition; being so extremely intent upon the substance of the thing, as never to suffer one thought to be diverted about the external form of it.  
Hitherto then did the Christian Religion preserve its native Temper and Institution. But, alas! not long after that, things began to put on another face. For when once they got an Emperour to be as much Christian, as before him all of that Title were the contrary: And so when Liberty and Riches, those two dangerous things, if not cautiously made use of, began to flow in upon them apace; then they quickly became proud and wanton, ambitious and fanciful; and began to vie grandeur and pomp with all the world, and from one extreme running into another, to busk every thing that related to their Religion in as gaudy a dress, as that was simplo and mean it had wont to be accoutred withall: As if they had imagined, that since their Religion was the most sublime and excellent that ever adorned any society of Men; therefore it ought to be the most splendid and magnificent too. So that the Fathers began to pray for the Persecutions again, to purge the Church of all those supervenient deckings, and to force those who did haunt it unto their old humility and charity, and unto that ingenuous and plain manner of Devotion, which was onely suitable for so sacred a place.  
But still they went on, until at last the Visage of the Church became to be so painted and patched over, as that one who had seen it before, should not have now known it for his old and modest acquaintance. And thus at length affairs came up to that height wherein they are in the Church of Rome at this day. A Church that has been so much infected with the contagious superstition of other Religions, as to render her own but a Mongrel composure of them all. A Church that has perverted the most noble design into the worst purposes, that has daubed the most beautiful Religion with the most ugly and preternatural inventions, and that has transplanted the very Being of it from the Soul to the Body, from a Spiritual to a Carnal Soil. But should I once launch out into this Subject, so vast and spacious is it, that the whole day would not serve to go over it. I shall therefore onely touch at some few things in general.  
And first, What shall be said of the Rites and Ceremonies of their Worship and Sacraments, and that outward pomp wherein they are performed? They are now become altogether Theatrical, and their grand Mass, especially if said by the Pope himself, is certainly one of the most bombast pieces of Pageantry the world ever saw. The thing is too well known that I should insist upon it; And therefore I shall onely refer those who are not sufficiently informed, to the 2d and 3d Chapter of the first Book of the Famous Mr. claud his Historical Defence of the Reformation; where, though the Subject be not more lively than truly described, yet it comes short of what really it is; as any body who has been at Rome especially can attest; and as may be gathered from the Description of a Roman Service, written by a Jesuit in a Letter to a Friend of his. It runs thus: We are sure( says he) that the Society did employ 9000 Florens in the late Solemnity. They caused to raise a great Machine in our Church of Farnese at Rome, in honour of the Holy Sacrament of the Eucharist: It was 120 Palms high, and 80 in breadth; wonderfully adorned with excellent Statues, with delicate Images, with rarely painted Histories, and emblems, which did ravish the Eyes of all the Beholders; and having burning upon it upwards of four thousand Flambeaux, the light did shine so very radiantly all about in the Church, as that one durst hardly look up, for fear of being quiter dazzled. They did celebrate the Service with so much Pomp, and with such a transporting Consort of the Popes Musicians, that there wanted nothing but the Presence of the Pope himself to make up the most magnificent show that ever was upon the Earth. The Archbishop of Rhodes said the Mass; there were twenty two Cardinals present, and the whole Prelates almost of the Roman Court, with all the ambassadors of Kings and Princes, and the greatest part of the Religious Orders of Rome. We may conjecture from this, as ex ungue leonem, what is the superstition of that Church.  
But, Secondly, there is nothing more visible than that it has been its great study and endeavour to take off all the burden of Religion from the Soul, and lay it upon the Body. For if this but trudge and smart sufficiently, the other will have but little to do. And that is evident,  
First, By their Doctrine about the Sacrament of Penance; where not onely they have fitted the word for the purpose, but also have so ordered the matter, that there is no more inward sorrow required in the mind, but what is animal, and what every Beast has when it is dragged to the Shambles, that is Attrition, or Sorrow proceeding merely from the fear of Danger. And if the Penance enjoined be but exactly gone about, then all is well enough. So that at this rate one needs never to be at the pains so to wean his Soul from the World, as by a pure and benevolential Love, or even complacential either, to fix it upon God; which to do is certainly both the greatest Difficulty and Design of our Religion. Because he has no more to do, but to be afraid of Hell, and to run to a Priest for Absolution, and then to perform such corporeal Exercises, as he shall prescribe; and these, no doubt, will not be too severe. Who then would not be encouraged to sin by this Doctrine, when they are taught by it how to redeem the offence so easily? And though they require a purpose of sinning no more, yet that being founded upon the same motive, namely, the Fears of Hell, one may be in Heaven, or at least in Purgatory, before he begin to learn how he should love his God as he ought.  
But this may be proved, not onely by their Doctrine, about this particular Sacrament, but even about them all in general. For what can do it more, than that the very opus operatum of the Sacraments, produces Grace in the receiver of them? And therefore they need not seek for Holiness itself, and a fully formed piety, before they approach them, since they expect that from them as their proper and formal effect; but onely for certain Dispositions and Perquisites to it. And who knows not that the one is much more easily acquired than the other?  
Nay, they go farther than all this, and to the Sacraments they add the Sacramentalia; and these come swarming in upon Religion, as the Locusts did upon Egypt. For they hold, that by pattering over the Lord's Prayer, by casting the sign of the across, by a dash of Holy Water, by having a bit of an Agnus Dei about one, or the relic of any Saint, nay, or even a medal of one, by being in such a Confraternity, or Sodality, or by wearing such a Scapulary, or Frock; in a word, by doing any thing they have a mind to, Grace is still ready waiting on, and the Soul is thereby sanctified, and made holy.  
But moreover, their Doctrine of a general intention concurs mightily to help up all: For if at the beginning of any duty they shall but in the general intend to do it for such an end, then there is no more required; and if the Body do but go about it, the Soul needs not be at the fatigue of a constant attendance with its Intention. So that the Soul gives out the orders at first to the Body, to march there, or there, and after that itself goes a wandring where it pleases. Thus though the Office of their Church takes up a considerable time, yet if a Priest address himself to it with a general intention, and his Lips but mutter it over, he may be thinking all the time he says it, as he lists. It is just the same case with that of those lewd kind of people, who being bid say Grace before Meat, answer, that they did it in the morning for all the Day.  
I shall instance another Doctrine more, and that is their tenant, that the inherent Righteousness whereby one is justified, does not consist in any temper or frame of the Soul; but in a certain physical Quality which they call habitual Grace. So that it is not upon the account of any Holiness or Virtue resident in the Soul itself, as contradistinguisht from that Quality, that one is justified; but merely by it, as that sanctifying form by which onely we are acceptable to God. Besides the Nonsense of this, which is as great as may be, certainly there is much prejudice in it to the true intent of Religion, especially considering that it is produced, not by the Soul itself, but by the opus operatum of the Sacraments. I do not deny that many of them hold, that Faith which worketh by love does formally justify in the sight of God. But first, this is but the opinion of some, and very far from being that of all of them. Then secondly, there is none of them but he looks upon it as an extraordinary case, and so must maintain that there is no necessity at all for one to be justified upon these terms. So that if ever there was a carnal and external Religion in the World, sure that of Rome is much more so; for never was there any so exquisite and learned in the art of carrying it on so far as this.  
Now for improving what has been said to our own use, I shall onely recommend that Exhortation wherewith the Apostle addresses the Galatians in the beginning of this Chapter, upon the like occasion, Stand fast in the Liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage; For in Jesus Christ, &c. Ye have heard what is the peculiar Design of our most holy Faith, and how much that is perverted and imposed upon by that Religion which the Church of Rome has endeavoured to shuffle in in its stead. And therefore if ye have any regard to your Souls, ye'll never abandon so holy, so rational, so generous a Religion, and embrace so gross and carnal a Superstition in place of it.  
I presume I need not use any more Arguments from the competition of these two, after what has been already discoursed, having all along so manifestly shown how destructive and ruinous any such Religion, as the Roman, is to the main and special Design of true Religion in the general, and far more of that which availeth in Jesus Christ. So that having so fully discovered the precipice, it were to suppose an equal want of sense both in the Speaker and Hearers, to press you with any Reasons not to leap over it, when none but such as really are uncapable of any, can ever be guilty of the Folly.  
Yet I hope it will not be impertinent to offer some more general Motives to your consideration, that those who either could not follow the thread of the Discourse closely enough, or who, having done this, yet perhaps are not so nearly touched with it, as they ought to be, may meet with what may happen to be both more plain and convincing unto them, if indeed any thing can be more so.  
Now our Saviour does aggravate the Infidelity of the Jews with this, that if he had not come and spoken to them, they had not had sin; but now they have no cloak for thei● sin: If he had not done the works among them that no other Man did, they had not had sin, John 15, 22.24. So say I to you; If ye had not been educated and trained up in the true knowledge of the Son of God; if ye were not furnished with all the means necessary for being fully convinced of the Excellency of our Religion, infinitely beyond all the false pretending ones that ever inveigled the World, then perhaps ye would have no sin, that is, not so great a degree of it, though ye should have been of the Communion of Rome. But now if ye shall fall away, and turn your back upon that Church wherein ye have been bread, and which comes as near to the primitive truth and simplicity of the Christian Religion, as that of Rome does to the Jewish and Pagan, and that is as near as may be; if, I say, now ye shall make Shipwreck of your Faith, then you will have no Cloak for your sin. 'Tis sad Language in the 6th of the Hebrews, and fourth Verse; It is impossible for those who were once enlightened, and tasted of the heavenly Gift, and were made partakers of the Holy Ghost, and tasted of the good word of God, and of the powers of the world to come, if they once fall away, to be renewed again unto repentance, seeing they have crucified the Son of God afresh, and put him to an open shane. An Expression which quadrates, even in the literal sense, but too well to the Church of Rome, her Mass equally performing both these.  
And indeed if we be mistaken in our Religion, as it stands in opposition to Popery, we may justly use S. Victor's Argument, and tax God himself with it, saying, That it is He that hath deceived and deluded us. For since we have got all our Faculties from him, both those of our Reason, and of our Senses, it is evident that whatever these do necessitate us unto, and do unavoidably force us to admit, must be refounded upon him from whom that necessity was at first derived. But sure it is impossible for any( abstractly speaking) to advert unto the native Dictates and Principles of his Reason, or ever consult the certainty which his senses afford him, and yet be Popish too. And of this the greatest Champions for Rome have been so conscious, as not finding any imaginable way how to reconcile their Religion with the Faculties of Man, to cut the troublesone knot they could not loose, and cry down all Reason as the greatest heretic in the World. And had but that ever been at Rome, or in Spain, in such a concrete manner, as that Fire or Rack could have got hold of it, we should long e'er now have heard of the sad tortures it had endured in the Inquisition. And that I may not be thought to say this gratis, I do appeal to Gonterius, Perronius, Arnoldus, and that jesuit Verronius, who triumphed mightily in his bold Method, to conf●und all th●●rotestants, which was by denying and renouncing all the Principles of Reason with an open Mouth, and brazen ●●ow, and never to deign an Answer to any Argument drawn fro● it against any of their tenants, but directly and downright to ●●●y it. So that he maintained that these Maxims of Reason, Imposs●ble est idem simul esse & non esse, Quidquid est, quamdiu est, necessario est, Non entis nulla sunt accidentia neque attribut●, and such like, ought utterly to be refused. And let no Papists say that these were but private authors, and they are not concerned in them. For this Book of Verronius had all the approbation that their Church could give it, unless a general Council had been called for that end. For the Pope himself hugged it very kindly; the King of Spain backed it with his Authority; Cardinals, and Archbishops, and Bishops, and the whole Clergy of France recommended it; Nay the very Sorbon put its Seal to it also. Sure the Bishop of Condom's Book, that makes such a noise, was never better vouchsafe.  
But we need not run to this. For I defy them to show me any of their Writers upon Transubstantiation, who has not some whining kind of Language or other against our Reason and Senses. And the author of that late pretended Answer to the Funeral of the Mass, addresses himself to his Reader thus, pag. 4. Here I humbly entreat the Protestant Reader( says he) to reflect, that in the Mysteries of Religion we must captivated our Understanding( that is to say, suspend it from ass●●●ing what it might judge, had it nothing to rely upon, but the sole relat●●● of our senses) to obey Christ. God will have, as an Homage due to him and his Veracity, this proud faculty of Man, which is earnest to judge of all, submit to his word. Thus he; and surely very like the Wolf to the Sheep in the tender of peace between them. For the first Article he proposed to them, was, that they would lay aside all the mastiffs by which they were guarded from him. For well he knew, that if once they were rendered so defenceless, they would soon become his Prey. Just so, if the Protestant Readers of that Book, would but once lay down the certainty of their Reason and their Senses, he would find it no difficult task indeed then to persuade them of Transubstantiation, if then they could be persuaded of any thing at all.  
I shall not stay any longer to confute this: Onely I must say, that either we have certainty in the due exercise of our Faculties, so that whatever we clearly and distinctly perceive to be true, must necessary be so; or else we are but sceptics, without the certainty of any Thing, or Religion, imaginable. And I would ask any of the Church of Rome ▪ how, or by what principles he comes to be persuaded of that Infallibility they boast so much of? For either he believes it rationally, and upon sufficient grounds, ●r not? If not; then whatever He does, ●et we presume he mus● not take Us to be the Fools to be irrational too. But if he yields his assent, because of evident conviction, sounded upon certain Arguments, then I ask him how, or by what means he comes 〈◇〉 be assured of their certainty? Here he must either run on in●●●nitum; or at last must aclowledge an enti●e confidence 〈◇〉 own Faculties, and that by an inward Conscience and 〈◇〉 of Mind, arising immediately out of the bright evidence wi●●●● shines from a clear perception. Now if his Church, ●●●t pretends to so much Infallibility, should define any thing that contradicts the certainty of those Faculties; then I would desire of him, how he would behave himself: For it is an undoubted maxim in nature, That no Consequence can be more firmly established, than is the Antecedent upon which it is built. Wherefore no Definition of that Church can be more certain, th●n it i● that she is infallible. But the certainty of her Infallibility depends entirely upon the certainty of his Faculties, as I have demonstrated: But now, by the very virtue of that Infallibility, his Faculties are rendered uncertain, according to his own Concession; What then shall he do? For now he must either hold this contradiction, that his Faculties are both certain and not certain; or else he must reject that Infallibility which suppliants itself, by thus overturning and undermining that very ground upon which it was reared.  
From all which it follows, that since the Arguments for which the Infallibility is pretended, do equally involve the certainty both of our Reason, and of our Senses: And since the Doctri●● of that Church does not onely really contradict both, but is also acknowledged to do so; therefore that Infallibility, as considered to have actually interested itself in those Definitions ▪ is the most absurd and self-murthering chimera that ever was dreamed of in the World. And if any Papist will answer me this Argument, then I'll dare to say, we should indeed turn Papists, but then also we should turn any thing else: For then we behoved to renounce all the certainty of our Faculties, to admit the greatest contradictions and nonsense imaginable; and if we were once at that pass, what ought we not to do? Ye see then how far the certainty that we have of our Religion amounts; to wit, to no less than to that we have of the Being of a God, that that God is not a cheat, and that we ourselves are reasonable Creatures; and he that would desire any more would not know what he were desiring. Reflect therefore well upon that fore-cited passage out of the Hebrews; and consider seriously with yourselves what a degree of illumination you have for your Religion, and what will be your doom, if having such, ye fall away from it.  
But though this be sufficient to found the most pressing Exhortation to adhere with constancy unto our Religion; Yet there is another secondary reason which I'll presume to recommend to you; and that is, That our Religion is the most loyal Religion in the World; so that the more closely we stick to it, the more ground we give our King to trust us, and to be assured of our honesty to him. For by our Religion we cannot fear our God, but we must honour our King, and obey him for Conscience-sake. We own a Religion that is both pure and gentle, meek and peaceable; that teaches us all the suitable qualities that can make us as good Subjects as Christians. And for those wild and unaccountable Fanaticisms that at every turn makes Religion their pretence for Sedition, Tumults and Rebellion, we hate and detest them, and look upon them as the scandal of Christianity, and plague of human Society.  
But should we once become Papists, then let them talk what they will, our Religion would oblige us to other things. It is true the French have much shaken off that Yoke of bondage to the Pope. And our british Papists do now begin to be ashamed of the deposing Power. But certain it is that the Pope himself is as tenacious of the pretence as ever he was. And when he has the Thunder of Heaven in his Hand, and all his Clergy so entirely his vowed Slaves, there is not too much security to be had; but especially when all the Clergy pretend to an exemption from the Jurisdiction of the Civil Magistrate, and that by Divine Right ▪ an opinion very proper to embolden them unto all the villainy imaginable; and when all the laics do so hang at the Clergyman's Belt by their auricular Confessions; an artifice ten thousand times more apt to blow up the People withall, than ever was the whining tones of a Tub-preacher, though the World has even sadly enough experimented the influence of this: For suppose that general Orders were given out by the Pope to all the confessors to instil the Deposing Doctrine into the Consciences of their Penitents, and to deny absolution to those who would not be prevailed upon, or at least to manage it so warily as to make it depend much upon that; supposing this, I say, would not the Loyalty of a Nation be much in hazard? Assuredly it would, unless in such a Kingdom as France, where 200000 Souldiers is the onely Counterpoise against such a mischief. And therefore a King in a Popish country, must always either live at his Holiness's Beck, or else, as if he had made but a new Conquest of it, upon the confidence of an Army still on foot. And he must be a great stranger to the intrigues of the Court of Rome, who sees not that it is but waiting for a favourable occasion to pay back the dealing of France in its own coin; and that so soon as that shall ever arrive, it will not fail to do so, even to the uttermost farthing.  
Wherefore as ye love your Reason, and your Souls, as ye love your God, and ●te●nal Happiness, as ye love your King, and your country, hold fast the profession of your Faith without wavering, stand fast in the Liberty wherewith Christ hath made us free, and be not entangled again in the Yoke of Bondage, of a superstitious, and unreasonable, and disloyal Religion. For in Jesus Christ, &c.  
Now unto God the Father, &c.  
FINIS.