The triall of religions with cautions to the members of the Reformed Church against defection to the Roman / by Fran. Gregory ... Gregory, Francis, 1625?-1707. 1674 Approx. 142 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A42064 Wing G1907 ESTC R20206 12562442 ocm 12562442 63262 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42064) Transcribed from: (Early English Books Online ; image set 63262) Images scanned from microfilm: (Early English books, 1641-1700 ; 961:7) The triall of religions with cautions to the members of the Reformed Church against defection to the Roman / by Fran. Gregory ... Gregory, Francis, 1625?-1707. [8], 60 p. Printed by E. Flesher for R. Royston ..., London : 1674. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Church of England -- Controversial literature. 2006-01 TCP Assigned for keying and markup 2006-06 SPi Global Keyed and coded from ProQuest page images 2006-08 John Latta Sampled and proofread 2006-08 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE TRIALL OF RELIGIONS ; WITH CAUTIONS To the Members of the REFORMED CHVRCH AGAINST Defection to the ROMAN . By FRAN. GREGORY , D. D. Rectour of Hambleton in the County of Bucks , and one of his Majestie 's Chaplains in Ordinary . LONDON , Printed by E. Flesher for R. Royston , Bookseller to His most Sacred Majesty , Anno 1674. To the Right Reverend Father in God , WALTER Lord Bishop of Worcester , and Dean of his Majestie 's Chappel , &c. MY LORD , 'T IS well known to every man that hath the least Acquaintance with our late and modern Historians or Divines , that the Adversaries of our Faith have been very Industrious and Active , ever since the happy Reformation of our Religion , to reduce the Superstitions of the Roman Church once more into Ours . That such Attempts may not onely be still continued , but prosecuted with greater Vigour , the Emissaries of Rome , taking occasion from our late Confusions and present Indulgence , have encouraged themselves to come amongst us , as all men believe , in unusual numbers , though not without their wonted Disguise and Vizards . What their Business is , no man is ignorant ; and that they want no Arts to carry on their Designs , who doth not know ? If Flattery and Courtship can prevail with Persons of Quality ; if external Pomp and Pageantry can prevail with our Ladies of Honour ; if Ostentation and shews of Devotion can prevail with Religious and Pious Souls ; if Indulgence and Liberty can move the man of Pleasure ; if Gold and Silver can tempt the Poor ; if Promises of Pardon can work upon and win over the Guilty ; if Sophistry and Fallacies can perswade the Weak and Ignorant , they want them not . But certainly , that which gives our Enemies the greater Advantage against us is , the gross Ignorance and desperate Debauchery of this unhappy Age wherein we live ; the Ignorant Person doth not know , the Debauched Person doth not care , what Religion is best . 'T is no difficult Task for some subtle Priest or Jesuit to reason an Ignorant man out of his Faith ; nor is it an hard matter to perswade a Vicious Person , that hath no Religion indeed , to pretend any , even the Roman , if some secular Advantage doth so require . These Confiderations might well give me just occasion to compose these Sermons ; wherein my present Design was , to confirm my own Parishioners in their present Faith , and to warn them against all Temptations to the Roman . That I have now made them publick , 't is not as if I thought that the Church of England wants them : no ; whosoever is acquainted with the Works of our Learned and Reverend Divines already extant , Hooker , Whitaker , Reynolds , Jewel , Laud , Morton , Davenant , Featly , and many other , deceased or yet alive , must needs acknowledge , that as there is no Church so capable of a sound Defence as ours , so there is none better provided with it . But yet notwithstanding , as the very little Finger may afford some Help even to the strongest Arm , so perhaps the weakest of God's Servants may lend some small Assistance towards the establishment of that Religion which is already so well maintained with the strongest Arguments , and those managed by better Heads and Hands . My former experiences of your Lordship's Favour have emboldned me to dedicate this Discourse to your Lordship's Name ; not that I think it worth your View , but that I know it wants so great a Protection . No man can blame me for chusing such a Guardian , whom the world knows to be so willing to encourage the Friends of True Religion , and so able to confute its Adversaries . And the Truth is , I am not in the least Capacity , by any other means to testifie that cordial Respect and Veneration which my self , and every man else that loves our Church , must needs have for your Lordship 's inward Worth , and Personal Excellencies : nor could I think of any other way to make a Gratefull and Publick Acknowledgement of those various Obligations which your Lordship hath laid upon the meanest of God's Servants and our Churche's Sons , FRAN. GREGORY . THE TRIALL OF RELIGIONS ; WITH CAUTIONS to the Members of the Reformed Church against Defection to the Roman . 1 THESS . 5.21 . Prove all things ; hold fast that which is good . WE reade in Sacred Writ and Ecclesiastical History , that the Christian Church in its infancy , as well as the Jewish in its elder years , had in it several persons that were really endued by God with the spirit of Prophecy ; and others , who did but pretend it . Where-ever God had his Church , the Devil endeavoured to have his Synagogue too . To that end , it was the great design and policy of Hell , to send its Residentiaries and Legates amongst those persons where Heaven had its commissioned and faithfull Embassadours . If Christ send forth his Simon Peter ; the Devil will send forth his Simon Magus too : if Christ send forth a Saint John , a Saint Paul , and other Apostles ; the Devil will not fail to send forth a Cerinthus , a Marcion , and other Hereticks too . The true Prophets of those times did reveal nothing else but what was certainly the mind of God : but the false Prophets and counterfeit Apostles delivered the Suggestions of Satan , or at best the Dreams and Fancies of their own fantastick brain . And yet so politick was the Devil , that he veiled his Errours with a disguise of Truth ; and that with so much artifice , that it was no easie matter for the young Novices of that Age , who were but lately become Proselytes to Christ , to distinguish betwixt false Doctrines and true , betwixt tares and wheat , betwixt the Devil's counterfeit , and God's real Pearls . In this conjuncture of time , when Hereticks pretended to be Evangelists ; when wild Enthusiasts , acted by the Devil , pretended to be inspired of God ; when at the same season , and in the self-same places , Divine Truths were preached by some , and devillish Errours broached by others ; the Servants of God and Apostles of Christ , who were entrusted with the Concerns of his Church and the care of his Souls , could not but think themselves obliged to do whatever in them lay , that their late Converts to the Christian Faith might not either unworily admit what was indeed an Errour , nor yet unadvisedly reject what was indeed a Truth . To prevent this double Hazzard , Saint John ( 1 John 4.1 . ) doth thus command them , Try the spirits , whether they are of God. There was , it seems , even thus early in the Church a great variety of spirits ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Oecumenius ; Prophets true , and prophets false : and yet even these Impostours too pretended to be from God. Well , what must the Christians doe in such a case as this ? Must they receive all Doctrines , because some were certainly true ? or must they reject all , because some were certainly false ? No such matter ; the Apostle gives them and us another Rule to walk by : and that 's this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Try the spirits . Be not rash in receiving , be not rash in rejecting neither . Perhaps the Doctrines that are delivered by such and such may be from God ; and if so , what a sin would it be to slight them ? but withall , 't is possible that such and such Doctrines , delivered by such and such Pretenders , may be from the Devil ; and if so , what a danger must it be to entertain them ? Wherefore that both extremes may be avoided , that ye may be able to distinguish Truth from Errour , that ye may know the Devil's Emissaries from Christ's Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Theophylact ; prove , examine , pass a mature and deliberate Judgment : and that 's one great part of that advice which Saint Paul gives us in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prove all things . Whatever Doctrine is broached among you , though it bring along with it the fairest pretences imaginable , yet because it may possibly prove too light , put it in the balance , and try its weight ; because it may possibly prove a counterfeit , bring it to the Touchstone , and try its sincerity : and if , upon this strict enquiry , it prove not right , let it goe ; but if it be found Orthodox , sound and good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hold it fast . So then the Text commends to our Practice a double Act , each of which relates to matters of Religion . For , 1. We are required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to prove them , to examine all Doctrines , Principles and Practices , whether they be right , such as the Holy Scriptures recommend , or at least allow . 'T is our business to consider , as Cornelius à Lapide words it , an sint Prophetiae , an instinctus spiritûs humani , whether they are the Revelations of God , or the Inventions and Imaginations of men . 2. We are required , after this strict Examination and Judgement passed , to dismiss whatever is naught , but to retain and hold fast that , all that , and onely that , which proves to be good , and consequently from God. So that the whole business of the Text will lie in these Two Conclusions . 1. That every person whatsoever is highly obliged to examine the nature of that Religion which is recommended to him . 2. That after an impartial and strict Enquiry , that Religion , and onely that , which proves to be good , right and true , must be stoutly asserted , constantly retained , and held fast for ever . The First Doctrine . That all persons whatsoever do highly stand obliged to examine the nature of that Religion which is recommended to them . But here two things may be demanded . 1. It may be demanded , whether all persons whatever are fit to judge for themselves in matters of Religion . Is every man so well qualified , as to be in a capacity of defining Points of Faith and Worship ? Shall every illiterate and bold Mechanick presume so far , as to suspect any Doctrine which the Church delivers , or scruple any Practice which she recommends ? I answer : Certain it is , there is a very signal respect and a very great veneration due to the Church of God ; and doubtless , where matters are difficult and Points are controverted , 't is our safest course to consider the Determination of the true Church , and to acquiesce in Her Judgement rather then in our own . But in other cases , where the Word of God is express and plain , where we have an intelligible and easie Rule , we are not obliged to take up our Religion upon other mens credit in those matters wherein our own Reason can best secure us . 'T is our Saviour's command , ( Matt. 11.15 . ) He that hath an ear to hear , let him hear : so say we , He that hath an eye to see , let him see . Methinks where the Object is clear and visible , especially if it be of great concern too , it were high Imprudence to rely upon another man's sight , since God hath given us eyes of our own , that may see as well , and be trusted better . And certainly , it were an act of the greatest folly , to depend barely upon other mens judgements for those grand Concerns of Eternity , about which God hath given us rational Souls and all other means that are sufficient and requisite to inform our selves . But if perhaps through sin and vice we have debauched our own Reason ; if we have extinguished that light which our great Creatour set up within us , and by so doing have disabled our selves to obey the Command in my Text ; we have then just occasion to condemn our selves , but none to blame that God , who did as well give us an eye , as bid us see . And doubtless , since God hath given to every man an understanding faculty and the use of Reason , to be employed for his own advantage , it must needs be the very highest Tyranny to interdict any person the improvement and exercise of that Reason , but especially about the great Concerns of that immortal Soul , wherein that Reason of his hath its proper Seat and onely Residence . And since this personal and private examination of our Religion is that which our God commands , and our Reason doth enable us to ; methinks no true Church of Christ should ever dislike or quarrel at it : 't is not possible that a true Church should disallow what God requires ; 't is not possible that a true Mother should rob her Children of that without which they can neither be Christians nor Men. No ; 't is for the Whore of Babylon to close up her bastards eyes , lest perhaps they should discover the nakedness of their Mother : 't is for the Church of Rome to deny her Proselytes , in all matters of Religion , the exercise of their own Reason , lest perhaps they should detect the weakness and want of hers . But as for the Church of England , so sure is she that her Religion is right , that she doth not onely allow , but encourage , her Sons to bring it to the Test : such are her Doctrines and such are her usages , that she doth rather provoke , then decline , the strictest Triall : the Truths which she teacheth are so Divine , the Customes which she retains are so Apostolical , that , like so many true and orient Pearls , the more they are examined , searched and tried , the brighter do they shine . And if so , if to examine the matters of our Religion be an act of Obedience to God , if it be the way to bring honour to our Church and satisfaction to our selves , what should hinder us , except it be that gross and foul Ignorance of ours , which will indeed destroy our Ability , but never take off our Obligation ? But , 2. From this great Command in the Text , Prove all things , it may be yet demanded thus , Must we then turn Scepticks in Religion ? must we always hang in doubt , and never fix ? must we for ever be examining , and so come to no settled Resolution in Points of Faith and Worship ? I answer : 'T is certain that these Inferences can never be gathered from that which God requires in the Text : our proving all things will be so far from introducing Scepticism and uncertainties in matters of Religion , that 't is the surest way in the world to expell , banish and root them out ; it will be so far from shaking our Faith , that 't is indeed the most likely means to settle and confirm it . For when once a man hath duly measured the Grounds , Principles and Practices of his Religion by that Rule which cannot fail him , and there finds it straight and right , all his Jealousies and Doubts are over : What Doctrine soever he finds warranted by the written Word , that he may most safely embrace , and for ever conclude it to be from God. 'T is in this case as it is with him that suspects some piece of money , that is offered him as current Coin ; if he brings it to the Touchstone , Scales , or Standard , and there finds it right Metall and full weight , he receives it without farther scruple , and layeth it up as a part of his Treasure . So here , suppose some Novice in Christianity , such as these in the Text , that is not yet well grounded in his Religion , is not sufficiently assured whether such and such a Doctrine or Practice , that is commended to him , or required from him , be right or wrong ; if he bring it to the Scripture , which is the great and onely Standard in this case , and there find a sufficient warrant for it from some Prophet , Evangelist , or Apostle , with what confidence may he then receive it , and for ever most justly count it one part of his Faith ? Well , such ignorant Novices in Christianity we all are or have been ; and , upon that score , if we have not already examined the Principles of our Faith and grounds of our Religion , we are obliged now to doe it . See why in some Particulars . 1. We are obliged to examine the nature and matters of our Religion by all that respect which we owe to the great , frequent and peremptory Commands of God. This is that which the Text requires in terms as express as can be , Prove all things . What all things doth he mean ? Matters of Religion sure ; Doctrinas , Revelationes , &c. so Estius : whatever Doctrines are recommended to you as Revelations given from God , discernite , dijudicate , examine , search and judge them . So much doth Saint John require too , when he thus commands us , ( 1 John 4.1 . ) Try the spirits . And thus Saint Paul , ( 2 Cor. 13.5 . ) Examine your selves whether ye be in the faith . Nay , our Blessed Saviour himself doth , in effect , enjoin the same thing too , when he gives us this Command , ( Matt. 7.15 . ) Beware of false prophets . God Almighty by these Commands hath revealed his pleasure , that he would not have us take up such and such Doctrines at a venture , lest perhaps they should prove to be none of his ; nor would he have us unadvisedly close with such and such Religious Practices , lest peradventure they should prove such as have no warrant . That God , who highly deserves and most justly expects whatever service man can doe him , will be worshipped in his own way ; and which that is , and where it lieth , he bids us goe to his own Book and learn. And methinks , had we no other Motive in the world to examine the matter of our Religion save onely this , yet this should be enough ; 't is one of those Duties which Man oweth his Maker ; the strict Examination of our Religion the Commands of God have made a considerable part thereof : so that it is impossible for us to take up any Religion upon Trust , but we must , by so doing , disobey our God , and thereby shew that in truth we have none . Sure it is , that we have a certain Rule and Standard to measure all Religions by ; 't is the signal mercy of Heaven : and to make a right use of that Standard , it is the great Command of God , and therefore the great Obligation of Man too . 2. We are obliged to examine our Religion by all that respect which we owe our Neighbour , our Friend , our Child . That we are concerned not onely to profess a Religion , but promote it too , no man , I think , that hath one jot thereof will ever deny . We are bound by several obligations to instruct and teach our Brother the Principles of that Religion which we own our selves . 'T is that which the Scriptures require over and over . Thus Saint Paul , ( 1 Thess . 5.11 . ) Edifie one another : and so again , ( Col. 3.16 . ) Teach and admonish one another . We are engaged by the frequent Commands of God , and that eternal Law of Charity , in our capacities , and as occasion is offered , to propagate our Religion ; to plant it where it is not , and to water it where it is . But then , methinks , we are deeply concerned to secure our selves and others too , that the Religion which we advance in the world be indeed the Religion of God ; we must be sure that we plant not Weeds in stead of Flowers , that we sow not Tares in stead of Wheat : for , to promote a Religion that possibly may be false , were a desperate venture indeed ; and he that doth it hazards the honour of God , and the Soul of man. I find that our Blessed Saviour and his Apostles taught no Doctrine but what they were sure of . Thus Christ tells Nicodemus , ( John 3.11 . ) We speak that we know : and thus Saint John tells the world , ( 1 John 3.19 . ) We know that we are of the truth . Certainly , whosoever undertakes or is obliged to instruct another in matters of Religion , had need very well be informed himself . 'T is with us in our present case as with the Physician in his ; who doubtless stands bound by whatsoever is dear unto him , to prescribe no Remedies but such as he throughly understands : That Mountebank deserves a Check rather then a Fee , who dares administer he knows not what ; and , by so doing , is more like to kill then cure . The case is ours : We are all obliged to prescribe our Children the Rules of life ; we are all obliged to train up our little ones in the fear and worship of God ; we are all obliged to direct our Brother in his way to Heaven : but if our Directions should chance to prove wrong , what then ? Suppose we instill into the minds of men Errour and Heresie in stead of Truth , what would the issue be ? Should some careless Father strew Ratsbane in stead of Sugar , and thereby poison some dear child of his , whom probably he designed to feed , would not all the world condemn him ? Well ; this , and worse then this , doth that man doe , who , through a careless Credulity and want of a stricter Enquiry , doth scatter abroad where-ever he comes those unsound Opinions and unknown Errours , which directly tend to the ruine of that Soul whom probably he designs to save . 'T is indeed an act of Charity to instruct the ignorant , and lead the blind : but withall , the man must have eyes in his own head that undertakes it . Our Saviour hath told us , ( Matt. 15.14 . ) If the blind lead the blind , there is danger in it ; 't is like enough they may both fall and perish in the ditch . And if so , since we are all bound to direct and guide one another in the way to Heaven ; since we are all obliged to promote the Worship of God and the Salvation of men ; let us most strictly enquire into those matters of Religion wherein we are to instruct and help our Brother : for if not , 't is like enough that we may be cheated ; what we rashly take for the Doctrines of Christ , may perhaps , upon a review , prove the Doctrines of Devils ; what we unadvisedly take for the Institutions of God , may perhaps , upon a stricter survey , prove nothing else but the Impostures of men : and if once we come to propagate these , what greater pleasure can we doe the Devil ? what greater disservice can we doe the Church of God ? what greater injury can we doe our Neighbour , our bosom Friend , our darling Child ? Certain it is , we are much engaged to sift the Grounds of that Religion which we are to propagate in the world and teach our Brother ; lest otherwise , through our own mistake and idle confidence , we become guilty of cruel Charity , and prove instrumental to damn that Soul whom we in●end and are obliged to save . 3. We are obliged to examine our Religion , and see 't is right , by all that kind respect which we owe the Church and Nation where we dwell . That the Welfare of Kingdomes doth but little depend upon the truth of their Religion , may perhaps be objected from that known example of the Turks and some other Nations , where Idolatry reigns , and yet success , power and wealth attends them : But surely that such Nations flourish , 't is not from any Covenant or Promise , but from the general Providence , and perhaps the Wrath , of God : 't is not from the consideration of their Religion , but rather from the want of ours . Solomon tells us , ( Prov. 14.34 . ) Righteousness exalts a nation . Yea , where Vertue thrives , where true Religion flourisheth , 't is sure that Kingdome will do so too . We reade that whilest the Jews retained their Religious Worship in its Purity , they were a rich and thriving Nation : beloved of God , and therefore feared of men : but when once they suffered Idolatry and Superstition to steal in amongst them , 't is very remarkable , that this very sin proved the subversion of their State , and the ruine of their Church . Methinks this dreadfull Instance should make us exceeding wary what Religions we admit amongst us . Certainly it will be our wisedom not to permit , much less to establish by Law , any Doctrine whatever that hath already been not onely suspected , but , upon mature advice , condemned too ; except we are now fully satisfied by clearer Arguments , that it is at least reconcilable to those Divine Truths which our Saviour hath taught , and our God approves . For if we doe otherwise , if our Folly , Carelesness , Ignorance or Vice shall prove a means to retrive those erroneous Doctrines and superstitious Practices which the wisedom , Piety and Zeal of our Fore-fathers have justly banished ; it we shall reduce those superfluous , vain and burthensome Ceremonies of the Roman Church which our noble Progenitours have so deservedly exploded ; if we shall basely let goe those great and concerning Truths which our heroical Ancestours have derived unto us sealed with their dearest bloud ; if we shall exchange a good Religion for a bad ; what can we expect , but that our holy God , who is so jealous of his great Name , should be angry with us , even till he hath quite conjumed us ? It is true , God indeed may bear with the Idolatries of poor ignorant Turks and Pagans , who neither do nor can know what 's better : But as for this Nation of ours , we have his Law and his Prophets , we have his Evangelists and his Apostles , we have the Gospel of his dear Son to confirm and settle us in our most holy Faith : and if so , should we turn Apostates , should we embrace a false Religion and become Idolaters , so dreadfull would the Consequences be , that we may justly tremble so much as once to name them . If therefore we have any bowels of mercy towards the womb that bore us , if we have any kindness for the breasts that feed us , if we have any compassion for the Nation that warms and cloaths us ; let us never close with any other Religion , except it produce some better warrant then our present Church can shew ; and that not from a Priest , not from a Jesuit , not from some pretended , forged and abused Father ; but from a Prophet , from an Evangelist , from an Apostle , one of whom is of more value and greater credit then the whole Romish Conclave and all their Councils , though every member thereof were a better man and more Infallible , even the best of Popes . 4. We are obliged to examine our Religion by all that respect which we owe unto our selves . See why in 2 Particulars . 1. That man who never troubleth himself to search into the Grounds of his Religion , and by infallible Arguments to secure himself that his Faith and Worship is sound and right , must needs be in doubt whether it be good or no. For 't is very possible that the Report which he hears concerning it may be false ; the persons that recommend it to him may be mistaken ; his Fore-fathers , from whom he derives his Religion , might be deceived ; nay , that particular Church whereof he is a Member may possibly be in an Errour too . For , tell me , how grosly was the Church of the Jews mistaken , though they had all the Prophets to inform them , concerning that which they were most obliged to know , the Person , Doctrine and Miracles of their own Messias ? and how stifly doth the Church of Rome this day contend for those foul Errours and abominable Superstitions , for which there is very little to be pleaded , save onely the Practice and Tradition of their Predecessours ; amongst whom Ambition , Pride , Avarice , Luxury and Ignorance did so prevail , that they had little of true Religion left to transmit and bequeath to their Posterity ? so that to believe as the Church believes , is to believe , at best , but at a venture ; and he that doth so , hath no assurance that his Faith is right . Now what Inconveniences will arise from bare Doubts , Jealousies and Suspicions of our Religion , we may see in 2 Particulars . 1. That person who is thus uncertain and doubtfull of his Religion can never expect any great satisfaction , comfort , pleasure , in any of those Religious acts which he doth perform . Doubtless , that Joy which ariseth to a good man and knowing Christian from the true Service of God is very considerable and exceeding great . My soul shall be satisfied as with marrow and fatness , saith holy David , who well knew what he did , when he served his God thus and thus . And without all controversie , there is not so much delight to be found in any thing whatever , as there is in the Worship of God. The consideration of God's special Presence , his favourable Interpretation of our desires , his kind Acceptance of our poor endeavours , the Smiles of his Countenance , the Testimony of his Spirit , how do they fill the heart with Joy ? But withall , sure it is , that these things cannot be expected by that Soul who is not sure that his Religion is right . If a man be uncertain whether he present to God a sheep or a swine , a lamb or a dog , what Acceptance can he look for ? If a man be doubtfull whether he offer up to his Maker incense or snuffe , sacrifice or sin , how doth he know whether he doth please his God , or provoke him ? The Scriptures tell us , ( Rom. 14.23 . ) Whatsoever is not of faith is sin . And if so , that person who dares perform such and such an act at a venture , whether right or wrong , hath cause enough to expect from God a Frown rather then a Smile , and a Check rather then a Commendation . Wherefore if ever we desire to feel the Comforts of Divine Worship , if ever we desire to taste the pleasures of God's Service , it must be our care , and 't is our Concern , to secure our selves , by infallible Arguments , that our Religion is such indeed as our God requires , likes , and blesseth . 2. That person who doth but onely suspect and doubt the truth of his Religion , though peradventure it may be sound and right , yet notwithstanding he will be easily moved to renounce and leave it , if not through perswasions and flatteries , yet at least through cowardise and fear of suffering . Indeed , that prudent and pious Christian who hath throughly examined the nature of his Religion , and is fully convinced and satisfied that it is indeed the Religion of God , dares not part with it upon easie , nor indeed upon any terms whatsoever : but that uncertain and wavering Soul , who , having never tasted the matchless Pleasures of Religion , doth still lie under suspence and jealousies , whether that Profession which he yet owneth be right or wrong , how easily will he quit it ? If perhaps some other Religion be recommended to him by such and such persons whom he loves , how quickly will he yield ? If such and such a Profession be urged upon him by such and such plausible Arguments , which perhaps he cannot answer , how soon will he be perswaded ? If perhaps he be fairly invited to embrace such and such Doctrines by Promises and Hopes of advantage , how soon will he give his consent ? Or if perhaps he be pressed to own such and such Practices by Threats and Menaces , how suddenly will he condescend ? True it is , we are commanded , and that under the pain of eternal death , if need be , to suffer for our Religion : a Gaol , a Dungeon , a Gibbet , Fire and sword , whatever Devils can invent or Tyrants inflict , must be endured , if God so please , and Times should so require . But , tell me , will that man doe this , that questions whether his Religion be true or not ? Can we think that he who doubts , will die too ? Is it imaginable that he who is not throughly satisfied that such and such Doctrines are certainly of God , will ever confirm and seal them with his bloud ? Every man will tell you , that Estates , Liberties and Lives are things of greater value then to be thrown away upon bare Peradventures and Possibilities : 't is not credible that any man will lose what he counts so dear , in the defence of his Religion , except he be first convinced that this Religion of his is so good , so holy , so Divine , that the Vindication thereof will infallibly turn his bloud into a Sacrifice , and his death into a Martyrdom . Thus Saint Paul , ( 2 Tim. 1.12 . ) For this cause I suffer these things . What things doth he mean ? Persecutions , reproaches , bonds , imprisonments , and indeed what not ? But why all this ? Himself tells us in the self-same Verse , I know whom I have believed , and I am perswaded , &c. When a man knoweth his Faith is right , when he is fully perswaded that his Religion will certainly bear him out and make up all his losses , O with what alacrity and chearfulness may he suffer ? But on the other hand , if we are not acquainted with the goodness and excellence of our Profession , but continue strangers to it , how easily shall we shake hands with it , and , in stead of being noble and faithfull Martyrs , become so many unworthy Renegadoes , and prove , like Julian , false and base Apostates ? 2. That person who takes no care to inform and satisfie himself concerning the matters of his Religion , but takes it up as he finds it , may very easily be mistaken , and close with a wrong in stead of a right . So great is the variety of Religions in the world , so politick is the Devil , so plausible is the Heretick , so subtle , smooth and insinuating is the Jesuit , that if we have not a watchful eye and a discerning spirit , if we are not the more carefull to enquire of God and good men , 't is like enough that their fair and specious Pretences may deceive us . 'T is very possible that Vice and Vertue , Truth and Errour , the Counterfeit and the Pearl , may look so like to another , that there is none but an Artist , who hath a prudent Head and a piercing Eye , that can readily apprehend and see the difference . That severall persons are most miserably trepanned and sadly deluded , the Scriptures tell us . Thus the Evangelist , ( John 16.2 . ) Whosoever killeth you will think that he doeth God good service . Here 's Murther took to be Religion , and innocent bloud thought to be a Sacrifice . Saint Paul himself was thus deceived , ( Acts 26.9 . ) I verily thought with my self , that I ought to doe many things contrary to the name of Jesus : but what made him think so ? he tells us elsewhere , sin deceived me , ( Rom. 7.11 . ) And certainly if Saint Paul , that eminent and learned man , were thus mistaken ; if such an one as he took Persecution to be Devotion , Sin to be Service , and an high Trespass to be a Duty ; how then are we concerned to take heed , lest we take up something for Religion which indeed is not so ? lest we close with such and such Superstitions and Vanities , and yet count our selves devout in doing so ? O remember how easie and usual it is to be mistaken . If we take up our Religion , as it seems Jacob did his wife , upon trust and in the dark , 't is like enough that we may be cheated ; 't is like enough that , in stead of being that beautiful Rachel which we expected , it may prove no better then a blear-eyed Leah . And if so , what grand Inconveniences are like to follow , give me leave to shew you , though but in 2 Particulars . 1. That person who is mistaken in the choice of his Religion , if he be , what Religious persons should be , devout and zealous in his way , is in great danger to run himself upon the commission of the greatest sin ; except , perhaps , he can plead an invincible Ignorance for its extenuation . Doubtless , whosoever he be that makes Religion the main business of his life , will think himself concerned to promote that Religion which he owns and takes to be true , and that with vehemence and zeal . 'T is the nature of Religion , whether true or false , to propagate , spread and establish it self ; and that it may so doe , it becomes importunate and restless , till it have removed , by force or argument , what-ever seems to stand in its way , and be its Rival . And if so , O what a dangerous person is every mistaken Zealot ! Sure it is , of all Villains in the world the Religious Villain is the worst . As for other Villains , who are inwardly convinced that what they doe is naught and wicked , they cannot chuse but now and then find some remorse , regret , and such checks within them , as must needs damp their spirits , and gall their souls , and put some little stop to their Iniquity : But as for the Devout and Pious Villain , what Trouble can possibly invade his spirit ? what Pangs of Soul can he feel within him ? what can make him so much as once demurr and pause in the least , when his own Conscience , being misinformed and sadly deluded , doth so far chear him , as to bid him expect a reward for that Sin , which it doth not onely represent , but commend and applaud , as a Duty which God requires , and will certainly bless ? We need no other Instance in this case but that great one of Saint Paul : Whilest he believed the old Religion of the Jews to be the onely true one , whilest he was possessed with Prejudice against Christianity , and took the Gospel to be but a meer Juggle , a new Imposture , and a false way of worship , what strange havock did he make of the Church of Christ , and that in the defence of a wrong Religion , and the Persecution of a right ? All the excuse which he pleads for himself is onely this , I did it through Ignorance . Yea , had but Saint Paul's knowledge then been as great as his zeal ; he would rather have laid himself then others in the Gaol : had he but examined matters a right , and found Christianity to be indeed the Religion of God ; he would have been so far from shedding other mens bloud , that , in the defence thereof , he would ten thousand times rather have lost his own . But O the direful effects of a mistaken Zeal ! This is the thing to which we must ascribe the most inhumane actions that the world ever saw . From hence proceeded that bloudy Massacre of Paris , and that unparallel'd and hellish Powder-Treason : from hence hath proceeded the Assassination of Princes , the Subversion of Empires , and the Ruine of Churches . And what if I tell you , that misapprehensions of Religion have hung the Son of God upon the Cross , and laid his Servants in the flames ? It cannot be imagined that the Jews would ever have crucified the Saviour of the World , and their own Messias too , had not an ignorant Zeal inclined them to it : Nor can we reasonably conceive , that the Papists are such Monsters rather then men , that they would ever have burnt so many Martyrs , had they not thought that Religion did require it . And if so , if the Consequences of a mistaken Religion be so dreadfull , then surely we are highly concerned to make sure of the Truth of ours ; lest perhaps an Errour in our choice should put us upon the Commission of those horrid Crimes which none but a Religious and Zealous sinner dares attempt . 2. That person who is mistaken in his Religion is very like to lose that which is the blessed fruit , reward and end of that Religion which is sound , true and right . 'T is such a Consideration as , methinks , should mightily quicken us to the duty in the Text , Prove all things . But why so ? why ? alas ! a mistake here would utterly undoe us . That the Consequences of Religion are of the greatest concern imaginable , 't is beyond dispute : so great , that it cannot be a thing indifferent whether our Religion be right or wrong ; unless it be a thing indifferent too whether we are blessed or cursed , whether we shall to Heaven or Hell. That Religion which is right is the onely way , through Christ , that leads to Heaven ; and that Religion which is wrong is one of the nearest and quickest ways to Hell. I remember the Scriptures mention the Doctrine of God , the Doctrine of Christ , the Doctrine of the Apostles ; these , being embraced and obeyed , will surely make us happy : but , on the other hand , the same Scriptures mention other Doctrines , strange Doctrines , the Doctrines of men , yea and the Doctrines of Devils too , which being entertained will surely make us miserable . But , you 'l say , how shall we know them ? how shall we pass a judgement , whether such and such a Doctrine be indeed the Doctrine of God , Devils , or men ? I answer : 1. All matters of Religion must be examined , proved and determined by the written Word of God. This is the onely sure Balance to weigh , and Touchstone to try , all matters of Faith and Worship . To this the Prophet directs , ( Isa . 8.20 . ) To the Law and to the Testimony . To this our Saviour sends his hearers , ( Joh. 5.39 . ) Search the Scriptures : and again , How readest thou ? And , which is remarkable , the Ignorance of Scripture doth he make the onely occasion and ground of Errour in Points of Faith : so he tells the Sadducees , Ye erre ; but why ? not knowing the Scriptures . It seems , that it is the written Word of God which must be our Guide in matter of Religion ; 't is this which is the onely infallible Rule and unalterable Standard to measure all the Doctrines and Practices which such or such a Church doth teach , recommend , or require from us . But , 2. The Decrees of General Councils , those I mean that were convened in the first and purest times , before the Superstitions and Idolatries of Rome , that crept in by degrees through Carelesness , Vice and Ignorance , had overspread the Church , are of great use in this case too . True it is , the Scripture is man's onely authentick Rule to walk by ; and this Rule of ours in the most material and concerning Points of Faith is obvious , plain and easie : but yet there are some other matters of Religion , though not of absolute Necessity , yet of considerable Import and moment , about which the Scriptures are not so intelligible , at least to ordinary Readers , but that they want some good Interpreter . And who more fit to declare the sense of doubtfull and difficult Texts then the first and best of Councils ? I reade of the Council of Nicaea , called by Constantine the Great , against the Heresie of Arrius ; the Council of Constantinople , summoned by Theodosius the first , against the Heresie of Macedonius ; the Council of Ephesus , called by Theodosius the second , against the Heresy of Nestorius ; the Council of Chalcedon , called by Martian , against the Heresy of Eutyches . These Councils , occasioned by these early Heresies , and consisting of some hundred Bishops , having the Glory of God in their Hearts , the Settlement of the Church in their Eye , and the Bible in their Hands , did establish several Canons for the extirpation of Errour , and the confirmation of the most concerning Truths of our Religion . And , certainly , the Determinations of these Councils , whether it be in the great or some less Concerns of our Religion , being made up of Persons so exemplary for their Piety , and so eminent for their Learning , who resolved on nothing but with mature Advice and Deliberation , are of as great Authority , and afford as much satisfaction in matters of Religion , as any thing of man can be or doe . For the Truths of God , once taught the world by Christ and his Apostles , being unchangeable for ever ; and our Bibles , which are the onely Rule to measure Religion by , continuing one and the same for ever ; that which was an Errour in those times must needs be Errour still , and that which was a Truth in those days must needs be a Truth still . And if we cannot think of any more proper means for the right understanding of Scripture , and the discovery of Truth and Errours , then the deliberate and unanimous Judgment of so many hundred pious , learned and unbiassed men assembled together ; then certainly the Determinations of those Ancient Councils are very considerable Evidences for Truth , and against Errour : and the rather , because they consisted of such persons , who , besides their eminent Piety and Learning , had the great Advantage of living nearer the Apostles Age ; and thereby were the better able to inform themselves and us too , what was certainly believed and done in the very Infancy of the Church . 3. The Writings of the Ancient Fathers , those especially that lived within the first Six Centuries , where-ever they agree , and are not since corrupted or maimed by the fraud and forgeries of the Roman Church , are of singular use in this matter too . That Ignatius , Clemens , Origen , Athanasius , Cyril , Nazianzene , Basil , Chrysostom , Hierom , Augustine , and some others , were indeed Persons of great Devotion and excellent Parts , cannot be denied . And although some of these great Names , in some particular matters , had their peculiar Mistakes , and shew'd themselves to be but men ; yet in all Points where we find an unanimous Consent amongst them , we are to have so much veneration for their Authority , as not easily to suspect or contradict it . True it is , if we take these Fathers singly , man by man , where we find any of them alone in their Opinions , as Origen in reference to the Punishments of Hell , and Saint Augustine in reference to Infants that die unbaptized , we are not , in this case , much more obliged to accept their Judgment then the Judgment of some person yet alive , who perhaps may be as Pious and Learned as some of them : But if we take all the Fathers that lived within six hundred years after Christ together and in the lump , where we find them one in Judgment , they are enough to make a wiser Council then any one Age could probably afford ; a Council certainly of more Value and far greater Credit then that Conventicle of Trent , wherein there sate , sometimes at least , little more then 40 Bishops , and some of those but meerly Titular and suborned too . And upon this score the Church of Rome must needs excuse us , that we do rather adhere to the united Judgment of so many Ancient Fathers , then to those late Decrees and Canons of Trent which contradict them . 'T is well known to our Adversaries of Rome , that , in the great Controversies betwixt us and them , we appeal to the most Ancient Councils and Fathers , whom we look upon as the most impartial and able Judges ; the whole matter in question we offer to their Decision , and are willing to stand or fall as they determine . But , alas ! there 's no Tribunal like Saint Peter's Chair , one Pope is of more value with them then ten Saint Augustines . Nor indeed can we blame them ; for , where the Cause is notoriously bad , it were strange Imprudence to refer it to any other Vmpires and Arbitratours , save onely such who are prepossest with the strongest Prejudice , and obliged by the greatest Interests to defend and own it . And thus stands the case with the Roman Church . But as for us , where matters are doubtful and Scriptures are not clear , we dare not run to uncertain Traditions and the pretended Infallibility of Popes , but rather to Ancient Councils and Fathers , from whom we do rationally expect more satisfactory Resolutions , and far better Comments . But , 4. There are several Systems of Divinity , Confessions of Faith , short Abridgments of Christian Religion , that are , especially to unlearned persons , great helps in this matter too . And here , methinks , those Ancient Creeds of the Apostles , Nice , and Athanasius , which are so generally received by the Church of God , are of great Authority to settle our Judgment in the main and most necessary Points of Faith. Whatever contradicts any one Article delivered and contained therein , may be justly suspected of Heresie , Errour and Innovation . And as for other Doctrines , Practices , and matters of Discipline , we may have recourse , and that with good satisfaction , to the known Articles of the Church of England , the Book of Homilies , and that excellent Liturgy of ours , which that of Saint Chrysostom or Basil doth not transcend , and perhaps not match . Besides these , there are many choice and excellent Catechisms , composed by men that were Pious , Learned and Judicious , acquainted with Scriptures , well versed in the Primitive Councils and Fathers . These short Catechisms , compiled by persons of singular Endowments , and approved by the Church , are little less then so many contracted Bibles , containing in them whatever man is obliged to know , and delivering enough , in plain and easie terms , to inform us in matters of Practice , to secure us from Errours , and confirm our Judgments in all the great Points of Faith. So then , the Summe of all is this ; We are obliged to examine the matters of our Religion by the written Word of God : but because this Word , in some material cases , according to the different Fansies or Interests of men , hath different Interpretations given concerning its true sense and meaning , 't is our onely way , for our better satisfaction , to betake our selves to the most able , faithful and unbiassed Judges ; and they are the most Ancient Councils , the Primitive Fathers , publick Confessions of Faith , and Orthodox Catechisms set forth or approved by the Church of God. Vses . I. Consider how much to blame those persons are , who , without any Examination whatsoever , take up their Religion barely upon Trust . We are thus commanded in the Text , Prove all things : but , alas ! we are so far from this , that we will prove nothing ; and although perhaps we pretend to abhorr the Religion of Rome , yet so far do we act like Papists , that an Implicit Faith serves our turn . 'T is the great Imprudence and Crime of many persons , who are so supine and careless , that they will not examine their Religion ; but , withall , 't is the sad Calamity of some others , who are so sottish and ignorant , that indeed they cannot . That we are required to prove our Faith , and of what concern it is so to doe , we have already seen ; and that all matters of this nature must be judged by the Word of God , and that , in doubtful cases , to be expounded by Ancient Councils and Fathers , hath been already shewed : Yea , but what 's all this to the man that 's utterly unlearned and ignorant ? Can that man prove his Religion by the Word of God who knows it not ? can that man help himself in the understanding of difficult Scriptures by the Assistence of those Councils and Fathers to whom he is but a stranger ? And this is the case of those poor people who are bred up under the Tyranny of the Roman Church : they cannot obey the Command in my Text , because they are kept in Ignorance ; they cannot doe what Saint John requires , they cannot try the spirits , because that onely Touchstone is denied them ; they are in no capacity to weigh the matters of their Religion , because they are not suffered so much as once to touch the Scales . But , alas ! this gross Ignorance , which is their sad Calamity , is our grievous Crime : that utter Inability of obeying God , and proving all things , which ariseth from their invincible Necessity , springs from our Carelesness and Choice . 'T is sure enough , that we have sufficient means to inform our selves of our Religion : we have Bibles to reade in our families ; we have the Scriptures expounded in our Churches ; we have many excellent Catechisms and other Books within our reach : and yet how ignorant still ! We are so far from being able to give a satisfactory Account of our Religion in its several Branches , that there are many amongst us who do not know so much as what Religion means , what Christianity is , who Christ was , what he hath done , or what he requires from us . Certainly , if such persons do take upon them the profession of any Religion , they must needs doe it upon Trust : and how that 's done , we may see in 3 Particulars . 1. There are some persons who take up their Religion barely upon the Trust and Credit of their Parents and Progenitours , who owned such and such a Profession , and continued therein perhaps to their very dying-day . And the truth is , the very highest Account that many an one can give for his Faith and Worship is but this , It was the old Religion of his Family , it was the Faith and Worship of his Fathers , and therefore his too : insomuch that persons generally are not made , but born , Christians , as well as men ; and do commonly receive their Faith , as well as their Flesh , ex Traduce , barely by Propagation . 'T is true , Christianity , which certainly is the Religion of God , is that which we all profess ; but in the mean time there are but few amongst us that examine the Principles upon which this Religion stands , nor do we consider the Designs to which this Religion tends : onely we take it up from our Fore-fathers , as if it were barely bequeathed us amongst other Legacies , or left us as a part of our Inheritance . It must be confessed , that true Religion , preserved for us and transmitted to us by the Care and Piety of our Progenitours , is a blessed Inheritance indeed ; such an Inheritance , so great and so glorious , that we are concerned , if in any case , much more in this , to prove our Father's Will , and to consider how sutable it is to both the Testaments of that better Father , which is in Heaven . 2. There are some persons who take up their Religion barely upon the Trust and Credit of vulgar and publick Examples . What Religion we find established in the Kingdom , exercised in the Church , and commonly professed throughout the Neighbourhood , that we do not stand to examine , but immediately embrace : We make our Faith a matter not of Election and Choice , but barely of Imitation . Doubtless , there 's many a Soul amongst us that professeth himself to be a Christian , not because he knoweth the Truth , Reasonableness and Excellence of Christianity , but because he had the good fortune to be bred and live in Christendome . Suppose a man bred among the Persians ; this man adores the Sun , and makes that his Deity : take a man bred amongst the Turks ; this man's Bible is the Alcoran , and that Impostour Mahomet little less then his God : Suppose a man bred up in Spain , France , or Italy ; this man , forsooth , though he knows not why , proves a Roman Catholick ; he owns the Pope , let him be who he will , to be his Grand-father , and that Church , or , if you will , that Whore , to be his Grand-mother too : Well ; give me a man bred up in England ; 't is ten to one but this man proves a Protestant . But why all this ? Why , alas ! we take up our Religion , not from the Convictions of our own Judgments , but barely from the force of Examples , and the meer power of Education . 3. There are some persons who take up their Religion upon the Trust , Credit , or Commands of Princes . Certainly , man , who is a wise , knowing and noble Creature , of the very next degree to Angels , may easily convince himself , how unreasonable a thing it is , that he should adore and worship any thing that is so far from being a Deity , that he evidently seeth and certainly knoweth that it is his own Inferiour and much below himself . And yet notwithstanding , if Jeroboam set up his Calves , if Nebuchadnezzar erect his Image , and command their Subjects to adore them , who almost disputes it ? But , alas ! we need not look back so far as the times of the Jewish Church for pregnant Instances ; our own Chronicles will tell us , that whilest the Kings of England were Slaves to the Pope , so dull and sottish , so easie and pliable were the People , as to be so too : and since our Princes have justly shook off the Roman Yoke , the Subjects have generally been , if not so Religious , yet so Conformable , as to become Protestants too . Tell me , Sirs , if the Roman Religion be good , why did the People of England cast it off ? but if the Roman Religion be stark naught , as certainly 't is , why did the People of England ever own it ? Doubtless these General and sudden Turns of Religion , these Vniversal and Epidemical Changes of our Faith and Worship , which do not arise from any mature Deliberation and new Convictions , are evident Demonstrations , that men take up or lay down their Religion just as they do their Fashion ; 't is this or that according as the Court thinks fit to alter : as if , to believe as the King believes , and to doe as the King doeth , were a part of that Allegeance which we owe him . But is this indeed to obey the great Command in my Text , Prove all things ? 'T is sure , the Kings of England do not pretend , like that Vsurper at Rome , that they cannot erre ; nor is it imagined by any , that there is any more Infallibility annexed to the Prince's Throne then to the Pope's Chair . No ; we are required , and deeply concerned too , to examine the Grounds of that Religion which the King's Laws do establish : and if we find , as upon strict Search we certainly shall , that the present Religion of our Church , commended to us by the King 's own Example , and confirmed by his Laws , is warranted by the Word of God , by the Canons of Ancient Councils , by the joint Testimony of the Primitive Fathers , and many received Confessions of Faith ; let us then bless our God , that we have as yet a Prince who styles himself , really is , and declares his resolution to continue , the Defender of that Faith which , past all per adventure , is truly Ancient and Apostolicall . II. Consider what abundant cause we have to be jealous of that Religion which will by no means submit to this great Command in the Text , which fears to be examined , and dares not stand the Test . Certainly , we have all the reason in the world to suspect that Religion which doth so manifestly suspect it self . 'T is a great Argument that a man doth doubt his Cause and question its merit , when he sheweth himself exceeding loath to come to a Trial : and 't is a shrewd sign that Wares are corrupt and naught , when they are produced and shewed onely in the dark . What our Blessed Saviour ( Joh. 3.21 . ) saith of Persons , may fitly be said of Religions too ; He that doeth truth cometh to the light , that his deeds may be made manifest . The man that is honest , vertuous and learned , doth rather hope then fear to be searched into : but he that constantly lurks in corners , and walks under a disguise , doth give the world sufficient ground to suspect that he is some broken Bankrupt or Knave . 'T is thus with Religions too : That Religion which dares appeal to the Tribunal of God and man ; that Religion which desires to be examined by Scriptures , Councils and Fathers ; that Religion which doth publickly expose all its Doctrines , and doth not onely allow all its friends , but provokes its utmost enemies , to fift and try them ; 't is easie to think that such a Religion is sound , right and true : 't is full weight , that fears not the Scales ; and right metall , that doth not dread the Touchstone . But now , if there be such a Religion found within the Church that is jealous of it self , that fears its own Proselytes , that dares not endure the Scrutiny , no not of its own friends ; have we not a sufficient reason to suspect it ? Now , shall I tell you ? such is the Religion of the Roman Church , which dares not suffer its own Members so much as once to peep into the Bible , lest perhaps that clear and Sacred Glass should immediately represent , even to vulgar eyes , those foul , and by them as yet undiscerned , Spots , which that corrupt and scabby Religion hath upon its Face . I remember , Chemnitius , who hath somewhat narrowly enquired into the Council of Trent , and discovered to the world the nakedness of their Decrees , is , for that very Reason , styled , not a Saucy fellow , but a down-right Heretick ; and so , for making some considerable Inquisition into their Religion , was thought to deserve at least their Great one . As for the Religion of the Reformed Church , 't is otherwise with us ; the examination of our Doctrines is not onely allowed , but required too : we put the Scales into your hands , and bid you weigh them ; we set the Touchstone before your eye , and bid you try them ; we translate , we print , we put the Bible into your bosom , and bid you thence examine what our Church doth hold , what our Ministers do preach , and what you your selves must believe and doe . I can tell you , this fair dealing is not to be found at Rome : no ; there the Holy Bible , that dangerous Book , must be withheld . And the truth is , though there be Sin and Sacrilege in their so doing , yet there is a great deal of Craft and Policy too : for where the Cause is naught , if there be some material Witness whose Testimony will certainly overthrow it , if he cannot be bribed , 't is great Prudence to remove him out of the way . And this course takes the Roman Church ; 't is that miserable Shift which a bad Cause drives them to ; what ever comes of it , the Scriptures must be withdrawn : for , should they permit their people to peruse them , they have just cause to fear that , at first sight , they would dislike such and such gainfull Doctrines ; and , upon a serious review , abjure them quite . And upon this score do they find themselves necessitated , as to withdraw the Bible , so likewise basely to corrupt the most Ancient Councils and Fathers ; acting , methinks , like some knavish Merchant , who sells bad Wares , and that by false Weights and Measures , and therefore is concerned to see that there be no Standard near him . What is the great Axiome of the Roman Church , Estius , a Friend , Champion , and Son of theirs , doth thus inform us , ( 2. Thes . 5.21 . ) Tenendum quod tenet Ecclesia ; What the Church believes , what the Church requires , i. e. whatever the Pope and his Council thinks fit , that , and onely that , without more adoe , must be believed and done . 'T is evident that they require little more of their Proselytes then a bare implicit Faith , and a blind Obedience . And that they ground upon this fond Presumption and rotten Principle , That their Councils , at least if confirmed by the Pope , cannot erre ; how vicious soever the Pope may be in his Conversation , yet when he sits in Cathedra , in his Chair , he must be Infallible in his Judgment still : as if the Golden Mitre and triple Crown , which adorn his Head , must needs inspire it too . But if these things be so indeed , what need they fear the severest Trial ? If Councils cannot erre , what need they fear the strictest Search ? If the Pope be really Infallible , what need he dread the closest Scrutiny ? Search the Scriptures , saith Christ himself to all his Hearers : Search not the Scriptures , saith his pretended Vicar ; and yet Infallible ? Try the spirits , saith the Apostle : Try not the spirits , saith the Roman Bishop ; and yet Infallible ? Prove all things , saith Saint Paul : Prove nothing , saith the Successour of Saint Peter ; and yet Infallible ? No ; they manage a bad Cause that are afraid to see it opened . 'T is not Religion and Conscience , but Craft , Guilt and Fear , that make them withdraw the Bible , and so decline a Trial : for , had but the poor people that live under the Tyranny of Rome liberty , means and knowledge , to examine those Doctrines which now they are constrained to take up upon Trust ; and were but the Princes of Europe , whom the Pope hath sometimes used , and still accounts , as his Slaves and Vassals , were they but once at leisure to mind the things of God , and the Concerns of his Church ; would they but once impartially and throughly examine matters of Religion , and bring them to the Rule ; we should quickly see the Pope unmasked , Kings undeceived , and the whole Christian world become Protestant . And as this should be the subject of our earnest Prayers ; so must the Duty required in the Text be the matter of our Obedience too : what the Protestant asserts , what the Papist pretends , examine both . The Grand difference betwixt us and them lieth in their affirming , and our denying , the Doctrines of Infallibility , Transubstantiation , Purgatory , Indulgencies , Invocation of Saints , Adoration of Images , works of Merit and Supererogation , &c. Now if any of these , or the like Doctrines , shall be commended to you by the plausible Insinuations of some subtle Jesuit , O remember what my Text commands , Prove all things : bring them to your Bibles ; bring them to your Ministers ; bring them to the Reverend and Learned Bishops of our Church , those that are now alive , or those that are gone , but have left behind them such excellent Books which our Adversaries can never answer . And if you find , as upon a due examination you certainly will , that your Bibles do contradict their Tenents ; if it appear that our Christ and his Apostles are against their Pope and his Councils ; if our Divines have satisfactorily answer'd whatever theirs have sophistically objected ; if we can produce such Testimonies of Scripture , as to any wise and impartial Judge shall appear sufficient to prove our Doctrines , and disprove theirs ; if it shall be evident , that the Reformed Religion is the onely Religion which Christ brought into the world : let me then allude to the words of Elijah , If God be God , then follow him ; If our present Religion be right , let us then embrace and own it still . Remember that , for the defence of our established Religion , we do , in some cases , appeal to the common Sense of all Mankind ; in other cases , we appeal to sound Reason ; and in all cases , we appeal to the written Word of God. And if so , if our own Senses , which we trust without all jealousie in other Concerns , do not deceive us in this , which is the main ; if all that Reason , which God hath given us to distinguish Man from a Brute , hath not left us ; nay , if the Word of God , which is infallible in it self , and as it is expounded by the most ancient , unprejudiced and wisest Councils and Fathers , cannot fail us ; we may conclude , that our Religion is true , right and good : and since 't is so , let us unchangeably resolve to profess , defend and maintain it even for ever . And if perhaps the defence thereof shall cost us dear ; yet remember , whatever we expend in this matter , 't is bestowed upon that God who well deserves it : should it cost us our Estates , our Liberties , our very Lives ; ( which , we trust , the mercy of our God , and the Constancy and Care of our SOVEREIGN , will still prevent ; ) yet remember , there is no charge that can be too great , which is bestowed upon a Blessed Jesus and an immortal Soul. The Second Doctrine . That after an impartial and strict Enquiry , that Religion , and onely that , which proves to be good , right and true , must be stoutly asserted , constantly retained , and held fast for ever . See why upon 3 Accounts . 1. To let goe a Religion that is good , is matter of Sin. 'T is the great Command of God in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hold fast that which is good . 'T is that which Saint Paul presseth again , ( Heb. 10.13 . ) Let us hold fast the profession of our faith . 'T is that which Christ commands from Heaven , ( Apoc. 3.11 . ) Hold fast that which thou hast . We have Precept upon Precept : God is so jealous of his Name , and so much concerned for his Religion , that he gives us one Command after another , that he may the more oblige us not to quit it . And certain it is , we may , with as little Offence to Heaven , with as little Injury to our Neighbour , and with as little Prejudice to our selves , make bold with many other Commands , as with this . 'T is not to be disputed , but we may with less Guilt become false to Man then treacherous to God ; 't is safer to prove a Thief , then to prove an Apostate : we may with greater Innocence squander away any thing that is our own or other mens , then that Religion of God , which he hath committed to our Trust , and that with this severe Injunction , even as if it were a Jewell of his Crown , Hold it fast . But , 2. To let goe a Religion that is good , is matter of Shame and great Dishonour . And here , methinks , if we are not so good Christians , as to value the Commands of God ; yet we should be so much men , as to respect our own Reputation and Credit : if we will not hold fast our true Religion for fear of Sin ; yet let us do it for fear of Shame . To renounce that Faith that 's right and sound , is not onely to disobey our God , but to reproach and vilifie our selves too . There is no Pretence to be named , no Motive to be imagined , for our casting off the true Religion , but Dishonour and Shame attends it . See this in 4 Particulars . 1. There are some persons that forsake the true Religion barely for want of Discretion , Judgment , Knowledge , and better Abilities to defend it . Certainly , Imprudence , Ignorance and Weakness of understanding is a great reproach to any man whatever , but especially to such as want no means to inform themselves much better . So thought Saint Paul , ( 1 Cor. 6.5 . ) I speak to your shame : Is it so , that there is not a wise man among you ? The expression is tart , and it clearly imports , that there is scarce a greater reproach to Humane nature , but much more to the Members of the Christian Church , then the defect of Prudence and the want of Vnderstanding . 'T is the exercise of Reason that makes us men ; and the more we fail in this , the more do we degenerate into Brutes . And thus stands the case with every man that parts with a true Religion barely because he is not able to maintain it . Whosoever manageth the better Cause , and yet is baffled , doth plainly discover to his Adversary , and may justly assure himself , that he wants a great deal of his Reason , and therefore is so much the less a Man. True it is , to be overthrown and worsted in the Patronage of a bad matter is nothing else but to be happily beaten , with safety and great advantage : but , on the other hand , if our Quarrel be good , and yet we are foiled ; if we stand on the higher Ground , but cannot keep it ; 't is not the Cause , but its sorry Champion , that must be blamed . And that 's our case this day in the defence of our Religion . We have all Advantages on our side ; the best and most Ancient Councils , the universal Practice of the Primitive Church , the Testimony of the Fathers for six hundred years together , and , that which is more then all , the written Word of God , which is the onely Rule to serve God by , are certainly for us . And if so , what a dishonour would it be , if any of us , for want of Skill to use these Weapons which God hath put into our hand , should suffer His Religion as well as ours to receive a blow and be defeated ? What would become of our Reputation , should we suffer some crafty Jesuit , by meer Sophistry and Fallacies , to captivate our Reason , and to lead us with pomp and triumph , as so many Prisoners rather then Proselytes , to Rome ? What would the world say , should we suffer the best Religion that it ever saw to be lost , not by Force and violence , but mere Frauds and Cheats ? should we suffer it to be , , not extorted from us for want of stronger Arms ; but surprized and stoln , for want of clearer eyes and better brains ? It would be indeed a great Vnhappiness ( but that we need not fear , since our Protestant Prince resolves to defend it and us ) to lose our Religion by Force and violence : but to surrender it our selves , through the cunning Pretences of our Adversaries and our own gross Mistakes , were , methinks , the fouler Disgrace . The Honour of man doth not lie in his Strength , but in his Prudence : nor is it our Discredit to have feeble Hands , but weak and impotent Heads . And certain it is , since God hath given us an understanding Heart , and since that Vnderstanding of ours hath no Employment so honourable as the Defence of our Faith , we cannot possibly bring upon our selves any greater Disparagement by any means imaginable , then by suffering our selves to be basely baffled , even to the loss of that Reason that makes us men , and that Religion that makes us Saints . 2. There are some persons that forsake the true Religion barely because the Examples of other men , who doe so to , invite them to it . That we are indeed obliged to follow the Examples of all good men , in all good things , there 's nothing surer . Learn of me , saith our Blessed Saviour , ( Matth. 11.29 . ) and , Be ye followers of me , as I am of Christ , saith the great Apostle , ( 1 Cor. 11.1 . ) But , alas ! in stead of following the example of Christ , who , to the loss of his bloud , witnessed a good confession ; in stead of following the example of Saint Paul , who proved a Martyr for that Religion which he owned ; we tread in the steps of Julian , that base Apostate : perhaps we see such and such a neighbour , one that hath the name of a Scholar , one that hath the repute of a Religious and Charitable person , we see even such an one change his Religion ; and , upon that account , we think fit to doe so too . But tell me , Sirs , is it not a shame for persons that have their wits about them , to make the examples of other men their great or onely Motive to cast off their present Religion , and embrace a new one ? 'T is no new thing for such and such Professours , who make great shews of Religion , and pass in the world for real Saints , to prove mere Jugglers , and , upon every small occasion , to renounce their Faith. The Evangelist tells us , ( John 6.66 . ) Many of his disciples went back , and walked no more with him : some little offence they took at his Doctrine , and away they marched , and that by Troups . Well ; what saith our Blessed Saviour concerning this ? The next words tell us , Jesus said unto the Twelve , Will ye also go away ? There is a considerable number of my Disciples faln off and gone ; but what then ? shall their example encourage you to be gone too ? We reade that Saint Peter himself , that otherwise brave and gallant Person , was so far prevailed with as to deny his Lord ; but what of that ? is Peter's example a sufficient warrant for the other Disciples to deny him too ? What it is that moves such and such a person to alter his Religion , we are not sure ; whether he doe it from false and rotten Principles , whether he doe it to base and unworthy Ends , whether he be not cheated in his Judgment , and merely trepanned of his Faith , we cannot tell : and yet shall we be like him ? Nay more , 't is possible that men may prove such great Dissemblers , as , for some by end or other , to enter upon some new Profession , and yet reserve their former Judgment still ; 't is possible for men to act as Proselytes to a new Religion , and yet inwardly to approve their old one still : and yet shall we be like them ? No ; the Alteration of our Religion is a thing of weight and moment ; such weight and such moment , that we cannot safely doe it without better grounds then any man's Example can afford us . 'T is dangerous for us to take our measures from other persons , whose weak Abilities to defend their Religion , or wicked Intentions in leaving it , we do not know . What though such and such persons , whether profane , or ignorant , or hypocritical , are become Papists , and have now left our Church ? shall we therefore leave our Mother's bosome too ? shall we also shew our selves to be in the number of those rotten Leaves , that drop one after another , till the poor Tree that bore them be left quite naked ? No ; if we are indeed Christ's real and faithful Disciples , whatever becomes of others , whatever contrary Examples may lie before and tempt us , yet let us vigorously hold fast our most holy Faith : if we are indeed Christ's Flock , though perhaps the Goats may rove and wander , yet let us , as becomes his Sheep indeed , keep close within that excellent Pasture where he himself hath in mercy placed us . Sure I am , the Roman Church , if a Church it be , 't is not like ours ; and why then should any foolish Examples induce us to make a Change ? We would not tread in any man's steps that should lead us to those dangerous Precipices , where he must needs hazard his own neck and ours too . Well ; that 's the case : the Roman Religion , if it be not certainly damnable , yet 't is very dangerous sure ; 't is more dangerous to all new comers then to most of its native Professours . What hazard the Proselyte runs , our Blessed Saviour doth thus inform us , ( Matt. 23.15 . ) Ye compass sea and land to make one Proselyte ; and when he is made , ye make him twofold more the child of Hell then your selves . 'T is certainly thus with every besotted Soul , that forsakes the Reformed Religion wherein he was bred , and becomes a Proselyte to the Roman Church ; his Crime is higher , and his Danger is more : and if so , shall any Example lead you thither ? Tell me , shall we imitate the poor Sheep , not in their Innocence , but in their Folly ? shall we act like that silly Flock , which follows the Bel weather , even although he lead them into the briars that tear , or into the ditch that drowns them ? Remember , the Church of England , that hath brought us forth , is well able to nurse and breed us too ; the Mother that hath born us wants no breasts to feed us : and if so , why should we suffer our selves to be seduced by any fond Examples , to leave our own Dam , and suck a stranger's dug ; and such a dug too , as runs with Poison in stead of Milk ? 3. There are some persons that forsake the true Religion , and take up a false , barely because that Debauchery , and those Vices which they will not leave , do so incline them . 'T is not onely the weak Head , but the wicked Heart ; 't is not onely the depraved Judgment , but the depraved Conversation too , that makes a great Alteration , and that for the worse , in some mens Religion . Our Saviour indeed hath told us , ( Matt. 21.31 . ) The Publicans and Harlots go into the Kingdom of God. It seems by this expression , that many wicked persons of those times changed their Religion , and became Proselytes to the Christian Faith. But withall , certain it is , that these persons who thus changed their Religion did change their Conversation too ; as they came off from their Judaism in Profession , so they came off from their Heathenism in Practice too : they came over to a Religion that was so far from allowing their former Crimes , that it did both command and help them to leave them . Thus stood the case in our Saviour's time ; but how is it in ours ? We hear sometimes of persons , and great ones too , that are altering their Religion ; but what is their motive ? Is it because their present Faith is unsound and naught ? is it because they design to embrace a better Religion , and to lead much better lives ? Alas ! there is no such matter : but , their present Religion is too nice and tender for them ; the Church of England doth not allow men their wanton Mistresses , their painted Jezebels , their perfumed Concubines ; we dare not teach that Fornication and Whoredome are but trivial sins , and may upon easie terms be bought off at pleasure . No ; the Gallants of our Age , that resolve to goe on in sin , do find the Reformed Religion too strict for their unreformed lives : and , upon that score , there 's no Church for them like that of Rome . That 's a pleasing Religion indeed , that grants a publick allowance of Stews ; that 's a welcome Religion indeed , that sets but an easie rate upon Iniquity : and if perhaps the Priest shall be so rigid and sour , as , upon Confession , to impose a Penance , 't is commonly such as shall not balance the pleasure of the Sin ; or , if it do , there 's an Indulgence to be had , even such a Pardon , and that upon easie terms , as shall secure the Sinner ( so they tell him ) not onely from the Clamours of his foul and guilty Conscience , not onely from the present Censures of the Church , but from the pains of Purgatory , yea and of Hell too . But tell me , Sirs , shall we change our Religion upon such a score as this ? What shame ? what dishonour would it bring us ? Shall the world justly say , that such and such a person hath left his Religion barely because he would not leave his Sin ? such and such a man is become a Papist , because he resolves to live like a Beast ? But , by the way , though men are determined to indulge their corrupted nature , and so far to gratifie their Lusts , as for their sakes to alter their Profession ; yet , methinks , as they shame themselves , so they do not much oblige their new Religion , by making it to be thought their Bawd. 'T is sure , that true Religion doth aggravate and greaten Sin ; but what Religion then is that , which doth not onely extenuate and mince , but even invite it too ? True Religion sides with Heaven ; but O cursed Religion that takes part with Hell , and courts men thither ! Well then ; let Rome applaud herself and triumph , as she please , in the Access of such Proselytes as repair to her expecting from her the Patronage of their Vices ; 't is the great honour of our Church , that its Doctrines and Laws are too strict for such Offendours . And , doubtless , that signal Holiness of our Religion , which moves such notorious Transgressours to renounce and leave it , doth lay the stronger obligation upon every man that is good , to embrace , defend , and hold it fast . 'T is a main proof that our Religion is from God , that it abhors every Vice , crieth down every Sin , and exacts from us pure Hearts and holy Lives . And if upon that very score we do not like it , the more is our shame , because 't is an infallible sign that we have not in us the Fear of God , no nor the Reason of Men. For , doubtless , that person is so far from being a Christian , that he is worse then a Brute , who , by casting off his Religion barely because 't is strict , declares to the world , and must needs assure himself , that he loves some cursed Lust better then an immortal Soul ; that he chuseth rather to serve his Sin then to serve his God. 4. There are some persons who quit a Religion that 's good , and take up one that 's naught , because some secular Interest invites them to it . See this in 2 Particulars ; 1. The hopes of Profit , Preferments , Honours , some worldly Advantage or other , doth prevail sometimes , with such and such persons , to alter their Religion , and that for the worse too . 'T is very possible that , at some times and in some places , a man's Religion may stand betwixt him and his gain , betwixt him and some considerable Advancement in the world : In this case the man perhaps for a while may be at a stand ; he disputes with himself , whether 't is better to gratifie his Conscience or his Interest . But at length the temptation prevails : he thinks it better to serve himself then his Maker and to part with his present Religion , rather then with his present Hopes . I remember what a Complaint Saint Paul makes of this to Timothy , ( 2 Tim. 4.10 . ) Demas hath forsaken me . But what moved him thus to forsake his friend and his Religion both at once ? The account is this , having loved this present world The Sinner considers , that the main Rewards of Religion , if there be any such things , do lie elsewhere , and are but in Reversion ; yea but the World hath something for him in hand : and this Consideration tempts and overcomes O how many Souls ! And with this kind of Vermin doth the Roman Church bait her Hooks , and catch her most considerable Fish . 'T is well known that some learned men of our Nation have now and then deserted our Church , and run away to Rome : but what should be the matter ? what drives men hence , and what invites them thither ? Alas ! the Church of England , how well soever it seem provided , yet it hath been so curtailed and pinched , that it hath not an Estate left for every Son : 't is otherwise at Rome ; their Monasteries are flourishing , their Abbies are fat , their Bishopricks are numerous and rich ; and , what is more , what Hypocrite would not be encouraged by the hopes of a Cardinal's Cap , and the possibility of a Triple Crown ? Certain it is , so direfull are the effects of Discontent and Pride , and so inviting are the Promises of some secular and great Advantage , that men who grow too sensible of their own Parts and Merits , from their want of Preferments at home , and their hopes thereof abroad , will even quit their Religion , forsake their Mother's bosome , and accept the Embraces of that Roman Whore , because she is better able to lap up in Scarlet . But is this indeed a sufficient ground for the changing of our Religion ? doth it indeed make for our honour , to prove so having and so mercenary , as to cast off the true Service of God , and accept the Devil's Drudgery , and that barely in hopes of some better and present Vails ? Sure it is , the nature and practice of true Religion is gentile and honourable ; and as sure it is , the nature and practice of Idolatry and Superstition is sordid , base and vile : and if so , then , methinks , no ingenuous Soul , no man that pretends a noble Spirit , should ever reject the one , or close with the other , from an expectation , though of the greatest Advantage which the World can give , or man receive . Wherefore , my brethren , if this Temptation should ever chance to be laid in your way , should the World invite you to a new and false Religion by promising you this or that ; yet , I beseech you , consult your Credit , consult your Honour : remember , 't is the Reformed Religion that you have espoused and owned ; a Religion so pure , so chast , so immaculate and undefiled , that 't is exceeding hard to find the least Pretense , but impossible to find any just Cause , to make a Divorce betwixt it and you . And if so , how unworthy an act must it be to forsake and cast her off ? How ignoble were it , should we suffer our selves , like * Natalius of old , to be corrupted and basely bribed into Apostasy ? Were not this to tell mankind , that we prefer Earth before Heaven , and value Mammon more then God ? 2. The fear of Persecution , the dread of Suffering this or that for their Religion , is another thing which prevails with many to quit a true , and take up a false . I remember Saint Jude doth thus command us , ( verse 3. ) Contend earnestly for the faith . Dispute for the Faith ; but if that will not doe , die for it : contend for the Faith with Arguments ; but if these will not serve , contend with bloud ; not by shedding other mens , but by losing your own . And thus did the Martyrs of old contend for the Faith of Christ ; and thus must we , if God so please , and the Times should so require . Should we live to see our Religion likely to expire , it should expire within our bosomes ; should it come to pass that our Religion must die , and breath its last in our days , we can doe nothing that is more noble , then die with it and for it . But , alas ! where almost shall we find a man that hath so much kindness for his Religion , as to suffer for its sake ? Eusebius tells us , ( Hist . l. 6. c. 10. ) that many Christians , of whom Serapion , though a good man , was one , that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fall off in times of Persecution . And that every Hypocrite would doe so too , we cannot doubt , since our Blessed Saviour hath thus foretold us , ( Matt. 13.21 . ) when Persecution ariseth , by and by he is offended . Bonds and Imprisonment , Fire and Sword , flesh and bloud looks upon as untoward things to deal with . And yet I must tell you , that to decline Sufferings and make choice of Sin , to save our Liberties , Estates or Lives , with the loss of Religion , is so dishonourable , that it doth no way become us ; 't is an argument of an ignoble Soul , one that 's far from that Gallantry of Saint Paul , ( Acts 21.13 . ) I am ready not onely to be bound , but also to die , &c. A Gaol , a Dungeon , a Cross , he dreads them not ; they are his Glory . See that expression of his , ( Gal. 6.17 . ) I bear in my body the marks of our Lord Jesus Christ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Scars , the Cicatrices , the marks of Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I bear them : but how ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Saint Chrysostom ; not as burthens , but as Trophees and Ensigns of Honour . And certainly , if it be indeed such an Honour to suffer for a good Religion , what a shamefull act must it be , through Fear and Cowardise , to disown and quit it ? Methinks the person that doth it must needs , in his own apprehensions , should the world say nothing , esteem himself unworthy , sordid , base . Eusebius tells us , ( Hist . l. 5. c. 10. ) that those poor-spirited Souls , who for fear of suffering denied their Faith , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dejected , cast down , full of shame . And well they might indeed ; for there is no Coward so base as he that quits the field , and runs away , even then when the Quarrel is God's . And the truth is , one would think that a little Courage might serve our turn , and excite us to suffer , though somewhat considerably , for that Religion which , if constantly embraced , owned and practised , will infallibly secure us from those sorer and most dreadfull Sufferings which are reserved for the fearfull , the unbelieving , the unworthy Apostate , and that for ever . 3. To let goe a Religion that 's good , is matter of strange Imprudence , and the most desperate Folly that can be . For , as amongst that great variety of Gods which are adored by the several Nations of the world , there is onely one that 's true : so amongst that great diversity of Religions which are embraced and owned , there is onely one that 's good . And if so , if there be but one Faith that 's sound , if there be but one Worship that 's right ; then whosoever forsakes this one that 's good , must either take up none , or one that 's bad . But , tell me who can , what folly greater ? To be of no Religion is to be worse then Brutes ; for even they , in their kind , do pay some homage to their Maker : and to exchange a true Religion for a false , is to become more silly then a Child . See how smartly Saint Paul takes up the Galatians upon this very score , ( Gal. 3.1 . ) O foolish Galatians , who hath bewitched you ? The Text imports , that whosoever parts with a good Religion , and takes up a worse , is like a man bewitched , strangely besotted , one that hath quite lost his brains , and sheweth himself a meer babe again . True it is , an Infant may be so foolish , as to exchange Gold for glittering Counters , and Pearls for pretty Babies ; but will any man , that hath his wits about him , doe so too ? Well ; false Religion , even in its richest dress , is no more then a gaudy Baby : though it may seem somewhat pompous , and thereby take some vain and inconsiderate persons ; yet in it self 't is but a pitifull and worthless thing : what Varnish soever is set upon it , what fine Shews soever it makes , yet what it is , Saint Paul really tells us , ( 1 Cor. 3.12 . ) wood , hay stubble . 'T is hay , that 's fit for none but beasts ; 't is wood and stubble , that 's fit for little but the fire . Yea , but what 's Religion that 's true ? is that any thing better ? Yea , the same Text styles that Gold , Silver , Precious stones . 'T is a thing of use , 't is a thing of value : and if so , an exchange of such a true Religion for a false would be , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an exchange of Gold , not for Brass , but meer Dross ; an exchange of Silver , not for Lead , but Dirt. Sure we are , whosoever exchangeth the onely good Religion for any bad one , doth exchange God for an Idol , Heaven for Hell : and what a wise Bargain were this ! 'T is such a Bargain as no man can make , but he must at least adventure the sore wrath and highest displeasure of God. 'T is a dreadfull expression that of the Apostle , ( Heb. 10.38 . ) If any man draw back : what 's that ? si fidem abjiciat , if he cast off the true Faith : what then ? my soul shall have no pleasure in him . Such a man , without a serious and timely repentance , shall suffer the just Indignation of God , possibly in this world , but certainly in the next . 'T is such a Consideration as doth mightily oblige us , in the defence of our selves as well as Truth , to be constant to our Religion , whatever it cost us . 'T is a great deal that we can doe sometimes to avoid the wrath of man : we dare even sin , we betray our Reason , we wound our Conscience ; and all this to escape the displeasure of man. But if the wrath of man , who is but a Worm , be dreadfull ; the wrath of him who is the strong and jealous God is so much more . Man's strongest Arm is nothing to God's little Finger : the hardest blows , the heaviest stroaks , the very utmost that man can inflict , is not to be named with one angry word , with one sour look , one frown from Heaven . Well then , here lieth the Apostate's Folly : to pacifie or please a man , he provokes a God ; to escape the sting of a Wasp , he throws himself into the Eagle's claws ; to escape Man's wrath , he adventures and stirs up God's . Or , if perhaps he change his Religion in hopes of some Advantage , his Folly is the same ; because such hopes of earthly gain are like to end in the sad despair and loss of Heaven . O let us then remember that concerning expression of our Blessed Saviour , ( Matt. 10.33 . ) Whosoever shall deny me before men , him will I also deny before my Father , &c. That person who shall unworthily deny his Saviour , his Truths , his Religion , before the Tribunal of Man , him will Christ disown before the Judgment-seat of God ; if we make that our Sin , Christ hath made that our danger too : and if so , if our Religion be good , what desperate fools shall we shew our selves , if we do not hold it fast ? Vses . I. Consider how much to blame those persons are who do not concern themselves for that which is good , but most stifly retain and resolutely hold fast that which is stark naught . That every debauched and vicious person doth so indeed , the case is plain : the notorious Offendour cannot but know that his present Course of life is wicked , and yet he will not mend it ; 't is impossible for the Sinner to be ignorant , that his Adultery , Fornication , Drunkenness , Gluttony , Swearing , Cheating , and the like , are certainly evil things , and yet he will not leave them . Nor is it thus with vicious persons onely , but so stands the case with those that have taken up such and such false Religions too . Such is the perverseness and obstinacy of men , that , although it be but an easie matter by strength of Argument to confute such and such a Papist , yet 't is a difficult task to convert and bring them off : so stiffe , resolute and sullen is the poor deluded Quaker , that , although we produce the clearest evidences of Scripture and Reason against their wild and extravagant Opinions , yet where is the man that can reduce them ? The truth is , so inclinable to evil , so averse from good , is the corrupted nature of man ; so great is the power of Education , so considerable is the prevalence of Prepossessions and Prejudices , and so almost irresistible is the Tyranny of evil Habits and Customes ; that when once a man hath taken up , and been wont to , such and such Opinions or Practices , how unhappy soever , 't is an hard matter to prevail with him , even by the strongest Arguments , to change his Religion or Course of life , though it certainly be ten thousand times for the better . But what should be the Reason ? what is it that makes the Sinner so resolute and settled in his evil way , that no Argument can move him ? Doth man indeed count it a dishonour to exchange Vice for Vertue , Falshood for Truth , that which is naught for that which is good ? is it indeed a reproach to our Judgment , to acknowledge our former mistake in the choice of a false Religion by our present embraces of a true ? Certainly , there is that spiritual Pride in the heart of man , which doth mightily retard and with-hold him from recanting those Errours which hitherto he hath vigorously maintained . Methinks it is with a stiffe Sectary in a bad Cause as with a stout Souldier in a good : though he see himself overcome and beaten , yet he will rather die then yield ; rather then quit the ground whereon he stands , his dead Carkasse shall cover it : so here , there are some Papists , Hereticks and Sectaries in the world so settled upon their Lees , so dogged and resolute in their Heterodox and false Perswasions , that , although we beat them out of all their Holds , though we baffle all their Arguments , though we evidently prove the Soundness of our Profession and Vanity of theirs ; yet nunquam dimoveas , they are so far from renouncing their old Opinions , that they will rather die in them , yea , and hazard their being damned too . And if so , how well would it be both for our selves and the whole Church of God , if every good man and Orthodox Christian would but hold Vertue and Truth with that tenacious , fixed and unshaken Resolution , wherewith the Sinner and the Sectary do hold fast Vice and Errour ? II. Consider what abundant cause we have not onely to justifie the Innocence , but magnifie the Piety , and applaud the Prudence , of those worthy Persons who were the Reformers of our Religion . What various Censures the Reformation of our Church lies under , 't is perhaps no news to tell you : it lieth under the Contradiction of sinners , being blamed , upon different accounts , both by the Papist and Sectary too . The Papist blames our Church , as if we had laid aside too much ; the Sectary blames our Church , as if we had laid aside too little : the one finds fault , that we have thrown away some things of theirs ; and the other finds fault , that we have not thrown away all . But such was the Wisedom of our first Reformers , and so great is the Prudence and Piety of our present Church , that they have justly thought themselves less concerned in the contradictory and groundless Cavils of men , then in the holy and just Commands of God. 'T is well known , that those Learned and Pious Persons who were first employed about this honourable Work were not men of Luther's hot and fiery spirit , they did not doe it with Precipitance , Rashness and Haste , but with mature Advice , Deliberation and Counsell . 'T is sure enough , that they well knew and duly considered what my Text requires . Prove all things ; they did so : again , hold fast that which is good ; they did so too . For the Roman Faith , which was then the established Religion of the Nation , being strictly examined in all its Points , and all its Doctrines and Practices being exactly measured by the Rule , whatever was found to be crooked , erroneous , heterodox , they cast away ; but as for that which proved good , necessary or laudable , they still retained it . And , methinks , this Consideration alone should be enough to take off that slender Objection which some inconsiderate persons are wont to make against our excellent Liturgy , as if it were the worse , because derived , as they say , from the Roman Missal . For what if the Reformers of our Religion took that very Book , which was then the Rule of Divine Service throughout the Kingdom , and after a serious Enquiry into all its Parts and Offices , razed and blotted out whatever deserved the Spunge ? shall we blame them , if , after they had thus proved all things , which is the first Command in the Text , they did also , in obedience to the second , hold fast that which is good ? When Solomon was to build the Temple , I do not find that he liked his Materials one jot the worse because they were fetcht from Hiram , who was a mere Pagan and an Idolatrous King : no ; the Cedars being good , though presented by a wicked hand , yet Solomon liked them , and so did God Almighty too . The case is much like ours : When those eminent Persons of our Nation , under the happy Reigns of Edward the Sixth and Queen Elizabeth , had leave and opportunity to rebuild God's House , and repair the wofull Ruines of his Religion , their great care was to furnish themselves with good Materials , not much regarding whence they had them . Their business was , not to erect a new Church , but mend an old one ; and in so doing , they did no more then what is usually done by those persons who are not so much to build , as to repair . Put the case that a man take a ruinous house in pieces , with a design to contrive and raise it better ; shall we condemn this man for a fool , if , throwing away whatever Stones and Timber prove to be naught and rotten , he do use such old Materials as do appear firm and sound even as new ones ? Thus stood the case with the Reformers of our Church . They were encouraged to new mould that old Religion which had been corrupted : well ; they took it in pieces , they considered all its Parts ; whatever was naught and vicious they laid aside , but whatever was good they still retained : and who can justly blame them ? Pray tell me , if Gold be right , if it be cleansed and scoured , what is it the worse for being found upon a Dunghil ? And if the Liturgy of our Church be such Gold indeed , if it be so well purified and so throughly reformed , that it exceeds all Liturgies besides , what is it the worse , if perhaps some parcels of it were borrowed from the same Rome from which , peradventure , ( after the Invasion of the Pagan Saxons ) we recovered by the hand of Austin the Monk our very Bibles too ? What our Concern is , my Text informs us , Prove all things ; search , try , examine that Service of our Church which our Reformers have recommended to us : and when once that 's done , if we find it innocent , good and holy , here 's our duty , Hold it fast . III. Consider how much to blame those persons are , who out of Ignorance or Debauchery , from Hopes or Fears , or the prevalence of such and such Examples , have deserted the Reformed Religion , and embraced the Roman Religion , shall I say , or Superstition ? Such persons , in stead of obeying the great Command of my Text , have most shamefully broke it ; in stead of holding fast that which is good , they have very unworthily let it goe . That the Reformed Religion is certainly good , that the Roman Religion , where it differs from ours , is certainly naught , many pious and learned Divines , of our own and other Churches , have proved by such Arguments as the Pope and all his Councils can never answer without Sophistry , and with Satisfaction . They have proved the Reformed Religion to be that very Religion which Christ and his Apostles taught the world ; that Religion which the most Ancient and wisest Councils ratified ; that Religion which the most early and judicious Fathers have confirmed ; that Religion which Pagan Tyrants persecuted ; that Religion which enabled the Martyrs with Comfort and Joy to kiss the Stake and embrace the Flame ; that Religion which teacheth man to serve his God , obey his Prince , and love his Neighbour . And if so , if the Reformed Religion be indeed the Religion of God , whereas that of Rome , in many things , is but the mere Invention of man ; if the Reformed Religion teach us the Worship of God alone , whereas that of Rome requires the Adoration of Creatures too ; if the Reformed Religion teach us to obey and honour even wicked Rulers , whereas that of Rome teacheth the deposing and assassination of all Princes , how good soever , that do not please them ; if the Reformed Religion doth protest against the Breach of sacred Oaths and other Sins , whereas that of Rome dispenseth with them ; in a word , if the Reformed Religion be certainly good , and that of Rome stark naught : I beseech you by all that tender respect which you have for your Comfort in this world , or your Interest in the next , by all that regard which you have for Christ and his Church , for the honour of God or the Soul of man , Be stedfast , be unmovable , be not trepanned out of your Religion ; be not surprized nor cheated , nor yet be scared and frighted out of your most holy Faith. O remember what my Text commands , Hold fast that which is good . Why , Sirs , my soul for yours , your present Religion is such ; 't is good , 't is holy ; 't is a Religion that advanceth Vertue , and beats down Vice ; 't is a Religion that exalteth Christ , and layeth the Creature low ; 't is a Religion that pleaseth God , and saves man : and if so , will you cast it off , and change it for a worse ? Shall we be so much like Aesop's Dog , as to exchange Substances for mere Shadows ? Shall we be such Naturals and perfect Fools , as to exchange Pearls of value for splendid and gawdy Trifles ? It s true indeed , the Religion of Rome doth transcend and out-shine ours in external Pomp and bravery ; but what then ? 't is not this which takes with God , and why should it take with man ? There is many a dissembling Hypocrite that makes a more glorious shew then the real Saint ; the dirty Comets do outblaze the real Star : and yet shall we like them better ? no ; 't is not for men , but children , to be taken with Babies and Puppets . Secure your selves , that the Religion of Rome , though it be magnificent and pompous , yet 't is naught ; though it seem never so fair and fine , yet 't is rotten : be confident that if you change , you change for the worse ; you cannot change , but you must dishonour God , and undoe your selves . I tell you again , 't is worse , far worse , to be made and turned a Papist , then to be bred one . The man that is so bred from his Infancy , though his case be dangerous enough , yet here is something that extenuateth his Sin , he neither doth , nor , perhaps , for want of all better means , can know any thing that 's better ; and , upon that score , as he may justly plead , so , peradventure , God may mercifully spare , his Ignorance . But however it fares with him , it will be worse with that person who , being bred in the Reformed Church , where no means are wanting for his Confirmation in the Protestant Faith , which he there embraced , doth notwithstanding , upon this or that Pretence , cast it off , turn Romanist , and thereby doth at once become an Idolater and an Apostate too . How God may deal with those who are born and bred in the Roman Church , that are devout in their way , and think themselves right , I cannot tell : but as for the Protestant , who might know , and yet is ignorant , if he be betrayed by that supine and inexcusable Ignorance of his , or tempted some other way to the Change of his Religion , his Sin is greater , his Shame is greater , and his Danger is greater too ; and so great , that 't is more then probable , that whosoever doth thus remove from the True Church of England to that Corrupted one of Rome , without a timely Repentance , and a serious Recantation , his next remove will be from Earth to Hell. Δόξα Θεῷ . FINIS . Notes, typically marginal, from the original text Notes for div A42064-e1230 * Euseb . Hist . l. 5. pag. 196.