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
THE TRIALL OF RELIGIONS WITH CAUTIONS To the Members of the REFORMED CHVRCH AGAINST Defection to the ROMAN By FRAN. GREGORY D. D. Rectour of Hambleton in the County of Bucks and one of his Majestie 's Chaplains in Ordinary LONDON Printed by E. Flesher for R. Royston Bookseller to His most Sacred Majesty Anno 1674. To the Right Reverend Father in God WALTER Lord Bishop of Worcester and Dean of his Majestie 's Chappel c. MY LORD 'T IS well known to every man that hath the least Acquaintance with our late and modern Historians or Divines that the Adversaries of our Faith have been very Industrious and Active ever since the happy Reformation of our Religion to reduce the Superstitions of the Roman Church once more into Ours That such Attempts may not onely be still continued but prosecuted with greater Vigour the Emissaries of Rome taking occasion from our late Confusions and present Indulgence have encouraged themselves to come amongst us as all men believe in unusual numbers though not without their wonted Disguise and Vizards What their Business is no man is ignorant and that they want no Arts to carry on their Designs who doth not know If Flattery and Courtship can prevail with Persons of Quality if external Pomp and Pageantry can prevail with our Ladies of Honour if Ostentation and shews of Devotion can prevail with Religious and Pious Souls if Indulgence and Liberty can move the man of Pleasure if Gold and Silver can tempt the Poor if Promises of Pardon can work upon and win over the Guilty if Sophistry and Fallacies can perswade the Weak and Ignorant they want them not But certainly that which gives our Enemies the greater Advantage against us is the gross Ignorance and desperate Debauchery of this unhappy Age wherein we live the Ignorant Person doth not know the Debauched Person doth not care what Religion is best 'T is no difficult Task for some subtle Priest or Jesuit to reason an Ignorant man out of his Faith nor is it an hard matter to perswade a Vicious Person that hath no Religion indeed to pretend any even the Roman if some secular Advantage doth so require These Confiderations might well give me just occasion to compose these Sermons wherein my present Design was to confirm my own Parishioners in their present Faith and to warn them against all Temptations to the Roman That I have now made them publick 't is not as if I thought that the Church of England wants them no whosoever is acquainted with the Works of our Learned and Reverend Divines already extant Hooker Whitaker Reynolds Jewel Laud Morton Davenant Featly and many other deceased or yet alive must needs acknowledge that as there is no Church so capable of a sound Defence as ours so there is none better provided with it But yet notwithstanding as the very little Finger may afford some Help even to the strongest Arm so perhaps the weakest of God's Servants may lend some small Assistance towards the establishment of that Religion which is already so well maintained with the strongest Arguments and those managed by better Heads and Hands My former experiences of your Lordship's Favour have emboldned me to dedicate this Discourse to your Lordship's Name not that I think it worth your View but that I know it wants so great a Protection No man can blame me for chusing such a Guardian whom the world knows to be so willing to encourage the Friends of True Religion and so able to confute its Adversaries And the Truth is I am not in the least Capacity by any other means to testifie that cordial Respect and Veneration which my self and every man else that loves our Church must needs have for your Lordship 's inward Worth and Personal Excellencies nor could I think of any other way to make a Gratefull and Publick Acknowledgement of those various Obligations which your Lordship hath laid upon the meanest of God's Servants and our Churche's Sons FRAN. GREGORY THE TRIALL OF RELIGIONS WITH CAUTIONS to the Members of the Reformed Church against Defection to the Roman 1 THESS 5.21 Prove all things hold fast that which is good WE reade in Sacred Writ and Ecclesiastical History that the Christian Church in its infancy as well as the Jewish in its elder years had in it several persons that were really endued by God with the spirit of Prophecy and others who did but pretend it Where-ever God had his Church the Devil endeavoured to have his Synagogue too To that end it was the great design and policy of Hell to send its Residentiaries and Legates amongst those persons where Heaven had its commissioned and faithfull Embassadours If Christ send forth his Simon Peter the Devil will send forth his Simon Magus too if Christ send forth a Saint John a Saint Paul and other Apostles the Devil will not fail to send forth a Cerinthus a Marcion and other Hereticks too The true Prophets of those times did reveal nothing else but what was certainly the mind of God but the false Prophets and counterfeit Apostles delivered the Suggestions of Satan or at best the Dreams and Fancies of their own fantastick brain And yet so politick was the Devil that he veiled his Errours with a disguise of Truth and that with so much artifice that it was no easie matter for the young Novices of that Age who were but lately become Proselytes to Christ to distinguish betwixt false Doctrines and true betwixt tares and wheat betwixt the Devil's counterfeit and God's real Pearls In this conjuncture of time when Hereticks pretended to be Evangelists when wild Enthusiasts acted by the Devil pretended to be inspired of God when at the same season and in the self-same places Divine Truths were preached by some and devillish Errours broached by others the Servants of God and Apostles of Christ who were entrusted with the Concerns of his Church and the care of his Souls could not but think themselves obliged to do whatever in them lay that their late Converts to the Christian Faith might not either unworily admit what was indeed an Errour nor yet unadvisedly reject what was indeed a Truth To prevent this double Hazzard Saint John 1 John 4.1 doth thus command them Try the spirits whether they are of God There was it seems even thus early in the Church a great variety of spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius Prophets true and prophets false and yet even these Impostours too pretended to be from God Well what must the Christians doe in such a case as this Must they receive all Doctrines because some were certainly true or must they reject all because some were certainly false No such matter the Apostle gives them and us another Rule to walk by and that 's this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try the spirits Be not rash in receiving be not rash in rejecting neither Perhaps the Doctrines that are delivered by such and such
may be from God and if so what a sin would it be to slight them but withall 't is possible that such and such Doctrines delivered by such and such Pretenders may be from the Devil and if so what a danger must it be to entertain them Wherefore that both extremes may be avoided that ye may be able to distinguish Truth from Errour that ye may know the Devil's Emissaries from Christ's Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact prove examine pass a mature and deliberate Judgment and that 's one great part of that advice which Saint Paul gives us in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prove all things Whatever Doctrine is broached among you though it bring along with it the fairest pretences imaginable yet because it may possibly prove too light put it in the balance and try its weight because it may possibly prove a counterfeit bring it to the Touchstone and try its sincerity and if upon this strict enquiry it prove not right let it goe but if it be found Orthodox sound and good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold it fast So then the Text commends to our Practice a double Act each of which relates to matters of Religion For 1. We are required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove them to examine all Doctrines Principles and Practices whether they be right such as the Holy Scriptures recommend or at least allow 'T is our business to consider as Cornelius à Lapide words it an sint Prophetiae an instinctus spiritûs humani whether they are the Revelations of God or the Inventions and Imaginations of men 2. We are required after this strict Examination and Judgement passed to dismiss whatever is naught but to retain and hold fast that all that and onely that which proves to be good and consequently from God So that the whole business of the Text will lie in these Two Conclusions 1. That every person whatsoever is highly obliged to examine the nature of that Religion which is recommended to him 2. That after an impartial and strict Enquiry that Religion and onely that which proves to be good right and true must be stoutly asserted constantly retained and held fast for ever The First Doctrine That all persons whatsoever do highly stand obliged to examine the nature of that Religion which is recommended to them But here two things may be demanded 1. It may be demanded whether all persons whatever are fit to judge for themselves in matters of Religion Is every man so well qualified as to be in a capacity of defining Points of Faith and Worship Shall every illiterate and bold Mechanick presume so far as to suspect any Doctrine which the Church delivers or scruple any Practice which she recommends I answer Certain it is there is a very signal respect and a very great veneration due to the Church of God and doubtless where matters are difficult and Points are controverted 't is our safest course to consider the Determination of the true Church and to acquiesce in Her Judgement rather then in our own But in other cases where the Word of God is express and plain where we have an intelligible and easie Rule we are not obliged to take up our Religion upon other mens credit in those matters wherein our own Reason can best secure us 'T is our Saviour's command Matt. 11.15 He that hath an ear to hear let him hear so say we He that hath an eye to see let him see Methinks where the Object is clear and visible especially if it be of great concern too it were high Imprudence to rely upon another man's sight since God hath given us eyes of our own that may see as well and be trusted better And certainly it were an act of the greatest folly to depend barely upon other mens judgements for those grand Concerns of Eternity about which God hath given us rational Souls and all other means that are sufficient and requisite to inform our selves But if perhaps through sin and vice we have debauched our own Reason if we have extinguished that light which our great Creatour set up within us and by so doing have disabled our selves to obey the Command in my Text we have then just occasion to condemn our selves but none to blame that God who did as well give us an eye as bid us see And doubtless since God hath given to every man an understanding faculty and the use of Reason to be employed for his own advantage it must needs be the very highest Tyranny to interdict any person the improvement and exercise of that Reason but especially about the great Concerns of that immortal Soul wherein that Reason of his hath its proper Seat and onely Residence And since this personal and private examination of our Religion is that which our God commands and our Reason doth enable us to methinks no true Church of Christ should ever dislike or quarrel at it 't is not possible that a true Church should disallow what God requires 't is not possible that a true Mother should rob her Children of that without which they can neither be Christians nor Men. No 't is for the Whore of Babylon to close up her bastards eyes lest perhaps they should discover the nakedness of their Mother 't is for the Church of Rome to deny her Proselytes in all matters of Religion the exercise of their own Reason lest perhaps they should detect the weakness and want of hers But as for the Church of England so sure is she that her Religion is right that she doth not onely allow but encourage her Sons to bring it to the Test such are her Doctrines and such are her usages that she doth rather provoke then decline the strictest Triall the Truths which she teacheth are so Divine the Customes which she retains are so Apostolical that like so many true and orient Pearls the more they are examined searched and tried the brighter do they shine And if so if to examine the matters of our Religion be an act of Obedience to God if it be the way to bring honour to our Church and satisfaction to our selves what should hinder us except it be that gross and foul Ignorance of ours which will indeed destroy our Ability but never take off our Obligation But 2. From this great Command in the Text Prove all things it may be yet demanded thus Must we then turn Scepticks in Religion must we always hang in doubt and never fix must we for ever be examining and so come to no settled Resolution in Points of Faith and Worship I answer 'T is certain that these Inferences can never be gathered from that which God requires in the Text our proving all things will be so far from introducing Scepticism and uncertainties in matters of Religion that 't is the surest way in the world to expell banish and root them out it will be so far from shaking our Faith that 't is indeed the most likely means to
settle and confirm it For when once a man hath duly measured the Grounds Principles and Practices of his Religion by that Rule which cannot fail him and there finds it straight and right all his Jealousies and Doubts are over What Doctrine soever he finds warranted by the written Word that he may most safely embrace and for ever conclude it to be from God 'T is in this case as it is with him that suspects some piece of money that is offered him as current Coin if he brings it to the Touchstone Scales or Standard and there finds it right Metall and full weight he receives it without farther scruple and layeth it up as a part of his Treasure So here suppose some Novice in Christianity such as these in the Text that is not yet well grounded in his Religion is not sufficiently assured whether such and such a Doctrine or Practice that is commended to him or required from him be right or wrong if he bring it to the Scripture which is the great and onely Standard in this case and there find a sufficient warrant for it from some Prophet Evangelist or Apostle with what confidence may he then receive it and for ever most justly count it one part of his Faith Well such ignorant Novices in Christianity we all are or have been and upon that score if we have not already examined the Principles of our Faith and grounds of our Religion we are obliged now to doe it See why in some Particulars 1. We are obliged to examine the nature and matters of our Religion by all that respect which we owe to the great frequent and peremptory Commands of God This is that which the Text requires in terms as express as can be Prove all things What all things doth he mean Matters of Religion sure Doctrinas Revelationes c. so Estius whatever Doctrines are recommended to you as Revelations given from God discernite dijudicate examine search and judge them So much doth Saint John require too when he thus commands us 1 John 4.1 Try the spirits And thus Saint Paul 2 Cor. 13.5 Examine your selves whether ye be in the faith Nay our Blessed Saviour himself doth in effect enjoin the same thing too when he gives us this Command Matt. 7.15 Beware of false prophets God Almighty by these Commands hath revealed his pleasure that he would not have us take up such and such Doctrines at a venture lest perhaps they should prove to be none of his nor would he have us unadvisedly close with such and such Religious Practices lest peradventure they should prove such as have no warrant That God who highly deserves and most justly expects whatever service man can doe him will be worshipped in his own way and which that is and where it lieth he bids us goe to his own Book and learn And methinks had we no other Motive in the world to examine the matter of our Religion save onely this yet this should be enough 't is one of those Duties which Man oweth his Maker the strict Examination of our Religion the Commands of God have made a considerable part thereof so that it is impossible for us to take up any Religion upon Trust but we must by so doing disobey our God and thereby shew that in truth we have none Sure it is that we have a certain Rule and Standard to measure all Religions by 't is the signal mercy of Heaven and to make a right use of that Standard it is the great Command of God and therefore the great Obligation of Man too 2. We are obliged to examine our Religion by all that respect which we owe our Neighbour our Friend our Child That we are concerned not onely to profess a Religion but promote it too no man I think that hath one jot thereof will ever deny We are bound by several obligations to instruct and teach our Brother the Principles of that Religion which we own our selves 'T is that which the Scriptures require over and over Thus Saint Paul 1 Thess 5.11 Edifie one another and so again Col. 3.16 Teach and admonish one another We are engaged by the frequent Commands of God and that eternal Law of Charity in our capacities and as occasion is offered to propagate our Religion to plant it where it is not and to water it where it is But then methinks we are deeply concerned to secure our selves and others too that the Religion which we advance in the world be indeed the Religion of God we must be sure that we plant not Weeds in stead of Flowers that we sow not Tares in stead of Wheat for to promote a Religion that possibly may be false were a desperate venture indeed and he that doth it hazards the honour of God and the Soul of man I find that our Blessed Saviour and his Apostles taught no Doctrine but what they were sure of Thus Christ tells Nicodemus John 3.11 We speak that we know and thus Saint John tells the world 1 John 3.19 We know that we are of the truth Certainly whosoever undertakes or is obliged to instruct another in matters of Religion had need very well be informed himself 'T is with us in our present case as with the Physician in his who doubtless stands bound by whatsoever is dear unto him to prescribe no Remedies but such as he throughly understands That Mountebank deserves a Check rather then a Fee who dares administer he knows not what and by so doing is more like to kill then cure The case is ours We are all obliged to prescribe our Children the Rules of life we are all obliged to train up our little ones in the fear and worship of God we are all obliged to direct our Brother in his way to Heaven but if our Directions should chance to prove wrong what then Suppose we instill into the minds of men Errour and Heresie in stead of Truth what would the issue be Should some careless Father strew Ratsbane in stead of Sugar and thereby poison some dear child of his whom probably he designed to feed would not all the world condemn him Well this and worse then this doth that man doe who through a careless Credulity and want of a stricter Enquiry doth scatter abroad where-ever he comes those unsound Opinions and unknown Errours which directly tend to the ruine of that Soul whom probably he designs to save 'T is indeed an act of Charity to instruct the ignorant and lead the blind but withall the man must have eyes in his own head that undertakes it Our Saviour hath told us Matt. 15.14 If the blind lead the blind there is danger in it 't is like enough they may both fall and perish in the ditch And if so since we are all bound to direct and guide one another in the way to Heaven since we are all obliged to promote the Worship of God and the Salvation of men let us most strictly enquire into those matters of
Religion wherein we are to instruct and help our Brother for if not 't is like enough that we may be cheated what we rashly take for the Doctrines of Christ may perhaps upon a review prove the Doctrines of Devils what we unadvisedly take for the Institutions of God may perhaps upon a stricter survey prove nothing else but the Impostures of men and if once we come to propagate these what greater pleasure can we doe the Devil what greater disservice can we doe the Church of God what greater injury can we doe our Neighbour our bosom Friend our darling Child Certain it is we are much engaged to sift the Grounds of that Religion which we are to propagate in the world and teach our Brother lest otherwise through our own mistake and idle confidence we become guilty of cruel Charity and prove instrumental to damn that Soul whom we 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
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
then my soul shall have no pleasure in him Such a man without a serious and timely repentance shall suffer the just Indignation of God possibly in this world but certainly in the next 'T is such a Consideration as doth mightily oblige us in the defence of our selves as well as Truth to be constant to our Religion whatever it cost us 'T is a great deal that we can doe sometimes to avoid the wrath of man we dare even sin we betray our Reason we wound our Conscience and all this to escape the displeasure of man But if the wrath of man who is but a Worm be dreadfull the wrath of him who is the strong and jealous God is so much more Man's strongest Arm is nothing to God's little Finger the hardest blows the heaviest stroaks the very utmost that man can inflict is not to be named with one angry word with one sour look one frown from Heaven Well then here lieth the Apostate's Folly to pacifie or please a man he provokes a God to escape the sting of a Wasp he throws himself into the Eagle's claws to escape Man's wrath he adventures and stirs up God's Or if perhaps he change his Religion in hopes of some Advantage his Folly is the same because such hopes of earthly gain are like to end in the sad despair and loss of Heaven O let us then remember that concerning expression of our Blessed Saviour Matt. 10.33 Whosoever shall deny me before men him will I also deny before my Father c. That person who shall unworthily deny his Saviour his Truths his Religion before the Tribunal of Man him will Christ disown before the Judgment-seat of God if we make that our Sin Christ hath made that our danger too and if so if our Religion be good what desperate fools shall we shew our selves if we do not hold it fast Vses I. Consider how much to blame those persons are who do not concern themselves for that which is good but most stifly retain and resolutely hold fast that which is stark naught That every debauched and vicious person doth so indeed the case is plain the notorious Offendour cannot but know that his present Course of life is wicked and yet he will not mend it 't is impossible for the Sinner to be ignorant that his Adultery Fornication Drunkenness Gluttony Swearing Cheating and the like are certainly evil things and yet he will not leave them Nor is it thus with vicious persons onely but so stands the case with those that have taken up such and such false Religions too Such is the perverseness and obstinacy of men that although it be but an easie matter by strength of Argument to confute such and such a Papist yet 't is a difficult task to convert and bring them off so stiffe resolute and sullen is the poor deluded Quaker that although we produce the clearest evidences of Scripture and Reason against their wild and extravagant Opinions yet where is the man that can reduce them The truth is so inclinable to evil so averse from good is the corrupted nature of man so great is the power of Education so considerable is the prevalence of Prepossessions and Prejudices and so almost irresistible is the Tyranny of evil Habits and Customes that when once a man hath taken up and been wont to such and such Opinions or Practices how unhappy soever 't is an hard matter to prevail with him even by the strongest Arguments to change his Religion or Course of life though it certainly be ten thousand times for the better But what should be the Reason what is it that makes the Sinner so resolute and settled in his evil way that no Argument can move him Doth man indeed count it a dishonour to exchange Vice for Vertue Falshood for Truth that which is naught for that which is good is it indeed a reproach to our Judgment to acknowledge our former mistake in the choice of a false Religion by our present embraces of a true Certainly there is that spiritual Pride in the heart of man which doth mightily retard and with-hold him from recanting those Errours which hitherto he hath vigorously maintained Methinks it is with a stiffe Sectary in a bad Cause as with a stout Souldier in a good though he see himself overcome and beaten yet he will rather die then yield rather then quit the ground whereon he stands his dead Carkasse shall cover it so here there are some Papists Hereticks and Sectaries in the world so settled upon their Lees so dogged and resolute in their Heterodox and false Perswasions that although we beat them out of all their Holds though we baffle all their Arguments though we evidently prove the Soundness of our Profession and Vanity of theirs yet nunquam dimoveas they are so far from renouncing their old Opinions that they will rather die in them yea and hazard their being damned too And if so how well would it be both for our selves and the whole Church of God if every good man and Orthodox Christian would but hold Vertue and Truth with that tenacious fixed and unshaken Resolution wherewith the Sinner and the Sectary do hold fast Vice and Errour II. Consider what abundant cause we have not onely to justifie the Innocence but magnifie the Piety and applaud the Prudence of those worthy Persons who were the Reformers of our Religion What various Censures the Reformation of our Church lies under 't is perhaps no news to tell you it lieth under the Contradiction of sinners being blamed upon different accounts both by the Papist and Sectary too The Papist blames our Church as if we had laid aside too much the Sectary blames our Church as if we had laid aside too little the one finds fault that we have thrown away some things of theirs and the other finds fault that we have not thrown away all But such was the Wisedom of our first Reformers and so great is the Prudence and Piety of our present Church that they have justly thought themselves less concerned in the contradictory and groundless Cavils of men then in the holy and just Commands of God 'T is well known that those Learned and Pious Persons who were first employed about this honourable Work were not men of Luther's hot and fiery spirit they did not doe it with Precipitance Rashness and Haste but with mature Advice Deliberation and Counsell 'T is sure enough that they well knew and duly considered what my Text requires Prove all things they did so again hold fast that which is good they did so too For the Roman Faith which was then the established Religion of the Nation being strictly examined in all its Points and all its Doctrines and Practices being exactly measured by the Rule whatever was found to be crooked erroneous heterodox they cast away but as for that which proved good necessary or laudable they still retained it And methinks this Consideration alone should be enough to take