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
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
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