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
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
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 * Euseb Hist l. 5. pag. 196.
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 inâ—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
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
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
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