A brief account of the first rise of the name Protestant and what Protestantism is ... / by a professed enemy to persecution. Bold, S. (Samuel), 1649-1737. 1688 Approx. 116 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A28581 Wing B3477 ESTC R16825 11931112 ocm 11931112 51123 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28581) Transcribed from: (Early English Books Online ; image set 51123) Images scanned from microfilm: (Early English books, 1641-1700 ; 809:21) A brief account of the first rise of the name Protestant and what Protestantism is ... / by a professed enemy to persecution. Bold, S. (Samuel), 1649-1737. [8], 40 p. [s.n.], London : 1688. Reproduction of original in Huntington Library. Attributed to S. Bold. cf. BM. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Protestantism -- Early works to 1800. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Judith Siefring Sampled and proofread 2006-08 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A BRIEF ACCOUNT OF THE FIRST RISE OF THE Name Protestant ; And what Protestantism is : with a Justification of it ; and an earnest Exhortation to all Protestants to persist in that Holy Religion . By a Professed Enemy to Persecution . LORD BISHOP of CORK'S Protestant Peace-Maker . Pag. 128. — I am , and must be in the mind , that the Strength of the Protestant Cause , both here at Home , and throughout Christendom , lyes in the Vnion of Protestants ; and the Glory , Purity , and Power of Christianity in the World , stands or falls with PROTESTANTISM . LONDON , Printed in the Year 1688. THE EPISTLE TO THE Protestant Reader , THE following Papers were , for the most part of them , writ two Years since , and had then been offered to your view , if they had not been obstructed by some Persons , and for some Considerations , of no use to be here mentioned . The Author conceived at that time , there was occasion to suspect , that many who pretended to be Protestants , closed with that Profession out of Interest , or something a-kin to that , rather than from Knowledge and Conscience . Many appeared ignorant of the occasion of the Protestant Name , and to understand no better what was Protestantism it self . These seemed to be so wavering and uneasie under their present Circumstances , that little less was necessary to reconcile them to the Roman Religion , than to be certainly secured from the terrible effects of Humane Statutes , provided to deter Men from such Reconciliation . This prompted the Author ( having some undesired vacation at that time , from his usual Imploy ) to endeavour to contribute something towards the helping of such , who were thus unsteady , to discern what it was they were about to relinquish ; and consequently , enquire what it is , on the other side , they must espouse . People , in matters of Religion , ought to be considerate and wary ; they should not deal with Religion as they do with their Hats and Cloaths , when out of the fashion . He thinks that Gibbets aad Confiscations , and such Engines , are no Gospel Appointments to befriend the True Faith. Yea , he is of opinion , that the Ambition and Sloth of Church-Officers , did first introduce Penal Laws , to defend and guard Christianity , and force People into a Profession of the Truth . And that Christianity made greater numbers of real Proselites , during Constantine's general Toleration , than were made by the Penal Laws under that Emperour's Government , or by all the Penal Laws that ever were made since that time . He thinks that Penal Laws have not wholly rendred Christianity ineffectual ; but how much they have impeded its progress , he thinks , is very hard to comprehend . They have certainly very much promoted Hypocrisy and Formality . The Author is indeed a Conformist , but one that was grieved at the indiscreet , and less charitable censures and carriages of many who boasted of the same character . He was really troubled to see them , who said they were Protestants , behave themselves so unbeseemingly towards their fellow Protestants , and so industriously weaken and undermine that very Church they made such a clamour about . He does not impute what they did , intirely to spleen and malice against the Church they pretended to . As for many of them , he apprehends their Intellectuals were so impotent , they had few thoughts of their own , by which to govern themselves , but were wholly under a forreign conduct , which yet they perceived not . How many more were influenced by motions too mean and carnal for any good Man voluntarily to resign himself unto ? For the first sort , we may pray , as our Saviour did for his Crucifiers , Lord , forgive them , for they knew not what they did . But as for the other sort , he leaves others to consider what measure of Charity belongs to them , who furiously ruine their Religious Neighbours , and pull down the Church they seem to own , meerly to satisfie their own filthy and most detestable Lusts . He manifested some resentment , that Protestantism should be treated with so much harshness , by those who pretended to the same Religion . Which occasioned his having some experience , not only of the reproachful language , but the ruder effects of the misguided vehemence of some of his own Communion . But these things he overlooks , and hopes that others , whose treatment hath not been very obliging , will so forget what is past , as not to insist thereon , to the prejudice und dammage of the Religion in common amongst us . The Prefacer concurring in all these matters with the Author thinks he may , with greater confidence , apply to all sorts of Protestants , in intreating and beseeching them , that they will not do any thing now against , but for the Truth . And more particularly , I would desire , 1. Those who are indifferent and wavering , to consider , and think seriously before they change . Some , it may be , would make no scruple to depart from the Protestant Profession , were it not they were awed with the dread and terrour of some future danger in this World , that may possibly overtake them , should they , under present Circumstances , resign up themselves to a Profession our Laws have made Criminal . But true Religion is a matter quite distinct from Humane Laws : it is of most necessary and important concern to Men's Souls , and their Eternal Salvation . And Humane Laws , whether for , or against it , do not alter the Case . And therefore both as Christians and as Men , you ought to consider and weigh things . Where different Religions are propos'd , you must examine the Particulars on each side , by the Only Rule of Religion , and must govern your selves by Evidence . The nature and importance of Religion , and the unvaluable worth of your own Souls , require this . There is nothing so foolish and absurd , as to be of a Religion you do not understand , or to change your Profession , you know not why , nor wherefore . Would you alter , to obtain Preferments and Honours ? Alas , how littlt reason have you to expect these things , whil'st there are others of more desert , and who bring better Testimonials with them than you can ? For he that changes inconsiderately , gives no proof , either of his Parts , or of his Integrity . Do you hope , by altering your Religion , to escape Troubles and Sufferings ? This is an ill course to be taken for such a purpose , and not likely to succeed , because God can find you out , and has ways enough to punish you . Besides , you are assured you shall not be forced to relinquish the Profession or Exercise of your Religion , by a Royal Promise . A Promise , which fully performed , will attract greater repute and glory to the Roman Religion , than all the Arguments and Devices , the most learned and subtil Adherers to that See , did ever invent . So that you have nothing , under which you may shelter your Apostacy , nothing to patronize your Revolt . And to Apostatise without a Temptation , is at once both a Folly and Wickedness , that nothing can match on either account . 2. Those , who pretending to the Church of England , have by an extravigant fervency , and unneighbourly earnestness , done all that was in their power to impoverish , macerate , and render their follow Protestants uneasie and comfortless : These I would intreat to think with sedateness on what they have done , how much they have injured the Protestant Interest , and what a stroke they have laid the Communion to which they pretended , open unto ? 'T is high time you to betake your selves to a deep Humiliation , godly Sorrow , and sound Repentance for what you have done ; yea , to take care you manifest your Humiliation and Repentance in so solemn and publick a manner , as may bear some proportion to the Notoriety of your fault . What inexcusable wrong have you done to the Protestant Cause ? What a dreadful blow have you given the Church of England ? Have you not made it thus to totter ? Have you not laid it almost irrecoverably prostrate ? What wounds like those which were made by pretended Friends ! Go not about to contrive excuses , to palliate the mischief you have done , no verbal Apology can make amends for your Crime . Repent and weep , and pray and reform , and this speedily , thorowly aggrevate your guilt , take shame to your selves publickly , and by hearty Repentance , and thorow Reformation , hasten to put a stop to those Inundations of Judgments you have made way for ; this is the least you ought to do . Remember that Heathens and Jews , in prosecuting the Old Christians ; and the Romanists in persecuting Protestants , have this excuse above you , that they never persecuted for things which they themselves acknowledged to be meerly indifferent . As you have not been afraid to commit these evil things against your Fellow Protestants , with a high hand , and in the sight of the Sun ; so be not now ashamed to make your Repentance as open and visible : neither be averse , by restitution to the utmost of your power , to make satisfaction for all your unjust and merciless exactions . What have you wrung and squeez'd from others in an violent arbitrary way ? How many have you impoverish't , and reduc't to utmost extremities ; and this for things , which at the same time you could not but acknowlede , were not worth one hair of any Man's Head ? Suffer not the Wages of unrighteonsness to remain in any of your Hands , or in any of your Houses ; but by faithful restitution , do the best you can to secure your selves from the dreadful Recompences such Wickednesses do expose you unto . If you make not the best satisfaction you are able , to those you have wronged , what can you expect , but that God will remember your doings against you , and that you shall perish for ever like your own dung ? He hath swallowed down Riches , and he shall vomit them up again , God shall cast them out of his Belly . Job . 20. 15. Have you not just reason to be afraid , least Divine Vengeance should overtake you on the sudden ; and that God should make the Land spew out such Inhabitants ? Wherefore let my Counsel be acceptable unto you , and break off your Sins by Righteousness , and your Iniquities , by shewing Mercy to the Poor , if it may be a lengthening of your Tranquility , Dan. 4. 27. 3. Those who dissent from the Church of England : These I would desire to take care , they do not resent their former unkind Treatment with any exorbitances , nor suffer the remembrance thereof to alienate them from their Protestant Brethren of the other Communion . Do not indulge to your Passions , nor keep at any greater distance than needs you must . Be not hurried into any unadvised compliances , on the one Hand ; or stifness on the other . Permit not wrath or revenge to have any place in you , much less , to transport you into any unchristian indecencies . Fall not your selves into what you have perceived to have no comliness in the Conformist Party . Fall not out one with another : improve the Ease , Freedom , and Liberty you injoy , for the real Interest of Religion . Be not concerned to make Parties ; neither be over-warm for Notions or Practices which have no plain and express warrant in Scripture . Let us all unite , and be brotherly affectioned one towards another . Let us lay aside and cast from us , with utmost dislike , all our Animosities , carnal Interests , and unjust Prejudices on every hand . Let us wholly mind the things of Christ , and bear on anothers burthens ; leave all Indifferencies just as Christ hath left them ; make the Scriptures our only Rule , and lay no more stress on any particulars , than Christ himself hath laid on them . Let us all pray earnestly , improve diligently , both the Instructions of the Holy Scriptures , and the present Calls of Providence . Let us all humble our selves duly under the Mighty Hand of God ; search into , and try our Hearts and our Ways , and turn to the Lord from all our evil doings , with our whole might . Let us all be of one mind , striving together for the Faith of the Gospel ; and let us follow after Peace with all Men , and Holiness ; without which none must see the Lord. Then will the Lord return and be gracious : And the Ransomed of the Lord shall return , and come to Zion with Songs , and everlasting Joy upon their Heads . They shall obtain Joy and Gladness , and Sorrow and Sighing shall flee away . Isal . 35. 10. AN ACCOUNT Of the FIRST RISE of the Name Protestant , &c. MAimburgh ( in his History of the League ) having occasion to take notice of a Story , which had been published , and had passed very currently a long time without contradiction , for which he could find no warrant ; after he had made a full inquiry about it , makes this Remark : This in reason should give a caution to such as undertake the writing of a History , not to trust all sorts of Writers , and not ambitiously to swell their Works with all they find written in certain unauthentick Memoirs , without giving themselves the leisure to examine their merit and their quality . Pag. 169. Had this Author himself exactly remembred , and strictly kept to this hint in all his Writings , he would have done much to have rais'd himself a lasting honourable Reputation , he would have greatly befriended and obliged the present Generation and Posterity , none could have had good warrant to write against him , his Histories would have been more considerable for their Truth , than now they be for their Stile . And if others , who pretend to mislike misrepresenting , had but carefully observed this Rule of Main-burgh's , with others of the like import , Christians , the most innocent , and of greatest worth , could not have been so injuriously asperst and bespattered , as of late they have been by several hands . Whatever complaints and outcries may be rais'd against the Protestants , as if they were not candid and just enough in the Accounts they give the World of the Romanist's Faith , Worship , and Practice ; though we should allow , that in some particulars , particular Writers have exceeded , and not kept within such moderate bounds as they would have done , had they followed the examples of our most Learned and Judicious Authors ; who beyond contradiction , have proved more against their Adversaries than we do ordinarily expresly charge them with ; yet upon supposition that some of our Writers have been faulty this way , they are not the only Persons guilty ; and of all people in the world , the Romanists have the least reason to insist on a charge of this nature ; for though their fault doth not excuse any of our Writers , if guilty in the same manner , yet it renders them very unmeet to upbraid and reproach , and make tragical complaints against others , for what they are more enormiously faulty in themselves . It is but too obvious , that some pains have been taken of late , to misrepresent the Protestants all over , and to perswade the world into a belief of very odd and strange things both concerning their Persons and Religion , yea , the very Name by which they are every where known . Indeed the word Protestant , and its Rise , have been so decyphered and represented under such ungrateful Characters , by persons of one complexion and of another , that some ( who , it might have been expected , had had more knowledge , and more wit ) have been almost , or rather , quite ashamed of that Name which their Ancestors accounted an honour , and by which the Religion they pretend to , is every where known : what thoughts such have of the Religion it self , time may discover . Who would ever have thought that Englishmen , who had a long time , or rather , all their time been brought up in the Church of England , and would fain have made a Figure in their Countries , should yet be at a loss by what name to call the Religion they did profess ; certainly the common name might have past well enough , had not some unjust prejudice prevail'd : And it 's very probable , this prejudice did take its Rise from one or others misrepresenting , and giving a wrong account of that Name . Those who prefess true and unmixt Christianity , have for a great while , been distinguished in most parts of the World , by the name of Protestants ; from others , who have mingled with a profession of Christianity a great many gross contradictions and inconsistencies : And till now of late , none who owned the Religion , were ashamed of the Name : Those who liked not the Romish Communion , did not think it a reproach to be called Protestants . Though the Name might be first devised by the Adversaries of our Religion , and might be used by them at first in scorn and contempt , with reference to those who would not imbrace and submit to all the forreign and unscriptural Notions and Practices which received life and authority from Rome ; yet the antient love to , and zeal for Religion , only as commanded by divine Authority , and as warranted by those Books which are universally acknowledged by all Christians to be writ by men divinely inspired , reconciled our Ancestors to that Name by which the Adversaries of their Religion would have redicul'd them out of their Profession . And how it is come to pass , that people professing the same Religion , should now appear shy , and boggle at the Name , as if some dreadful and hideous matter were wrapt up in the word Protestant , I cannot imagine , unless either their love to , and zeal for their Religion , be less than their Ancestor's was ; or that some false representations have been made to them of the importance and first occasion of this Name . What sort of writers have contributed most to create prejudices in mens minds against the name Protestant , I will not determine : but I do not lay all the fault of misrepresenting in this case , on those who do openly profess themselves of the Romish Communion ; and yet I cannot wholly excuse them , because of late , they have been at no small study and trouble to perswade people to entertain very wrong Idea's both of the Protestant Name and Religion . We are lately told , that The Protestant Perswasion has its Name , Being , and Support , not from what it is in it self , but from what it is not , in defying and protesting against their Neighbours . Rep. in behalf of Amicable Accomod . pag. 17. Now it may not be altogether improper , in order to the setting of some weaker people right in their apprehensions , to give a short and true account of the first occasion and rise of this Name Protestant , and its general use ever since , from Authors of the best credit and repute on each side . And that this Account may be the more clear and distinct , it will be requisite to observe in general , That a great corruption had for many Ages overspread Christianity , in the Romish Church . Afterwards we may take notice , how Princes and People were more directly prepared to renounce and cast off those Corruptions ; and then it will be proper to relate the particular matter of Fact which occasioned this Name Protestant : and when these are dispatched , you shall hear what Protestantism is , and wherein Protestantism doth really consist . The word Protestant is a forreign word , derived to us from other people ; and it has been , and is still used with relation to Religion , in all Nations where it is mentioned . So that every where , those who have owned and professed the Protestant Religion , have past currently with all sorts of people for Protestants . And the Protestant Religion is the true Christian Religion , rescued and reformed from those Corruptions and humane Additions the Church of Rome had for many Ages , without good warrant , intermixed with it . The Mystery of Iniquity , which began in the Apostles days , did by degrees increase to that height in the Roman Church , that it almost overwhelmed true Christianity , and made Religion appear , and be in the world little else than a trick of policy , and a meer piece of Pageantry . And when the people had been a great while inured to nothing but lifeless Superstitious Formalities , and were brought up blindly in a superstitious , carnal , gay sort of practice , which was called Worship , the Bishops of that See did by several artifices and tricks , first acquire , and then improve opportunities , to gratifie their own utmost and unreasonable ambition : for the Princes and People were in many places so effeminated , made so soft and easie , and unthinking by their methods , they very tamely and patiently gave way to their most unjust incroachments , till at last they were not able to help themselves , nor oppose the increasing greatness of that See. And when matters were brought to this pass , then several points were forced on the whole Western Church ; the burthen of which , the Inhabitants of those parts had never before felt ; and which those who first gave way to the Usurpations of that See , never dream't of . Now an universal Supremacy over the whole Church was challenged , and a power pretended , to make whatever pleas'd a Duty . In short , the Bishop of that See pretended an Infallibility , which must not be call'd in question ; he assum'd a power to dispose of People's Sins and Souls as he thought fit , and perswaded them he could consecrate any thing they would buy , to be an effectual means to purge away their guilt . Nay , at last he claimed a power to dispose of Governments , appropriating to himself a Superiority in every Prince's Dominions ; and both Princes and People were blinded to that degree , through the Ignorance , Superstitions , and Impurity which they had given way to , and the just infatuation which God suffered to crawl on and over-power them , that for a long time , very few , either of the Princes or People , did make any considerable attempts to extricate themselves out of that Bondage , or get rid of the Tyranny and Apostacy into which they were sunk . But the time hastening on , when God would deliver his People out of of that wretched estate : The Head and principal Instruments of the Romish State were grown so secure and fearless of danger , they gave up themselves to their Lusts , and minded nothing but how to invent new ways to impoverish the people ; by which means they occasioned the people to awake , and suggested to their minds the most powerful and justest prejudices against the way they were in , and that Church they did then adhere to . For though there were many beams of light which shone up and down in the world , yet two things did principally dispose the people to cast off that Spiritual and Civil Yoke which had mightily gall'd both their Consciences and their Necks , and to inquire after the Truth and Purity of Religion . The first , was the obvious , prodigious Ignorance , Sloth , and beastly Sensuality and Debauchery of the generality of those who pretended they had the keeping of the people's Souls and Consciences ; the Wickedness , Tyranny , and Unsatiableness of the greatest part , by far , of the Clergy , was such as struck most violently on the outward senses of the People : So that they were forced to conclude , God would not intrust any extraordinary Depositum with such persons . A German Bishop , in the year 1519 ( which was not long before the Reformation , ) complains ( as in Museccle I find him quoted ) in this manner : I am afraid the Doctrine of the Apostle , touching the Qualifications of a Bishop , is but very ill observed in these days , or rather , that we are fallen into those Times which he noted , when he said , I know that after my Departure Ravenous Wolves will come among you , not sparing the Flock . Where may one see a good Man chosen to be a Bishop ? One approved by his Works and his Learning : And any one , who is not either a Child , or Worldly , or ignorant in Spiritual things ? They have no love for ony but Sinners , they despise the Poor , they keep about their persons Pimps , Debauchers of Women , Flatterers , Buffoons , Players , when they should have wise and holy Men. The Revenues of the Church are given , not to the Servants of God , but to those of the Devil , to Debauchers of Women , to Adulterers , Gamesters , Hunters , Flatterers , and such like Men. And hence it is , that the House of God is become Tributary to the Devil . Matthew Paris , I remember , speaking in his History , of the corruption and wickedness of the Clergy , saith , It was risen to so infamous a height , the Devil sent them Letters of Thanks , because of the extraordinary service they did him , in sending Souls to Hell in greater Troops than ever came thither before . You may find large accounts of , and complaints against their notorious wickedness in the Writings of Nic. de Clemang . and others . Several of the Popish Writers do acknowledge , their Debauchery and Wickedness was such , as did necessitate the people to seek after a Reformation . And truly ( saith Meceray ) the extream Ignorance of the Clergy , many of them scarce able to read ; the scandalons Lives of the Pastors , most of them Concubinaries , Drunkards , and Userers ; and their extream negligence gave him ( viz. Luther ) a fair advantage to perswade the people , that the Religion they taught , was corrupt , since their Lives and Examples were so bad . A second thing which very much awaken'd the Princes and People , and prepar'd them to cast off and renounce the Romish Trumpery , was the Pope's , Bishop's , and other Ecclesiastical Officers most enormious prostituting those very things wherein they pretended to place very much of their Religion , and by which they pretended to impart to the people the Merits of Jesus Christ , and of the Saints . For Leo the Tenth having a mind to raise great Summs of Mony to satisfie his own profuse humour , and make large Provisions for his Kindred , sent abroad his Agents through the Empire , but especially in Germany , to sell the pardon of Sins publickly , under pretence to build the Church of St. Peters at Rome . The Sellers of these Indulgencies , did prostitute them at the strangest rate imaginable ; for they would sell them for any thing wherewith they might satisfie their Lusts . They would play them away at Taverns ; at a Game at Dice , they would stake a Man against so much Money , the Pardon of his sins , or a power to deliver Souls out of Purgatiry . And when this was complained of , and wrote against by Luther , the Pope sent his Bull to confirm these Indulgencies , asserting his power to give and divulge them in this manner . By the power of the Keys given to St. Peter and his Successors , the Bishops of Rome , had a right to pardon the Faithful all the guilt and punishment of their Actual Sins ; to wit , the guilt , by means of the Sacrament of Pennance ; and the temporal Punishment by means of Indulgencies , whether in this life , or in Purgatory : and that by those Indulgencies , he could apply to the Living and the Dead , the superabundance of the Merits of Jesus Christ and the Saints , either by way of Absolution , or by way of Suffrage . So that the Living and the Dead participating of those Indulgencies , were delivered from the punishment that the Divine Justice would inflict on them for their Actual Sins . But Luther's contending this point with the Romish Agents , put him and others on a more strict Inquiry into other Corruptions in that Church : by which means Light broke forth dayly with more power , to the full satisfaction of very many , that there was an absolute necessity of a Reformation . And the Agents being not able to contest the matter fairly with Luther , Eccius and others being quite worsted and baffled in their arguings , Sylvester Prierias positively insisted on the Pope's authority , acknowledging the Scriptures did not warrant those Indulgencies , but that the Pope did , whose authority , he asserted , was above the Scriptures . And thus he brought that point on the stage , which upon examination , appearing to be a meer cheat and gross untruth , the people hastened to imbrace the Sufficiency of the Scripture , and that the Holy Scriptures were the only Rule God had appointed Christians to guide themselves by in all matters of Religion , in opposition to the Pope's pretended authority . This , of the Pope's authority , being the point , for which both Head and Members of that Church were mainly concerned , and which supports and keeps all the other corruptions in that Church , in life , when the vanity and ungroundedness , the absurdity and wickedness of that claim came to be exposed and laid open to the World , the Interest of that Church did very mueh sink , and the authority of Scripture was much advanced amongst people . So that the Pope , notwithstanding all his Letters and Stratagems to destroy Luther , and hinder the spreading of that Light which was now broken forth , could not effect his design ; but knowledge increased every day , and the authority of the Scripture was much insisted on , to the great damage of the Pope and his Adherents . 'T is true , the Pope by his Letters and Nuncio's , did prevail with the Emperour , and some of the Princes of Germany , to make an Edict , when they were assembled at Worms , which forbad Luther Fire and Water , and the commerce of all the World ; it extended also to all his Favourers and Followers , and Complices : but the more violent the Pope and and his people were against Luther , and the greater stir they kept with the Princes to see the Edict of Worms strictly executed , the greater number of Friends God raised up for Luther and his Followers . For the Princes assembled at Nuremberg , declared they could not put the Pope's Bull , nor the Edict of Worms in execution , without involving themselves in great dangers , and that the generality of the people were so sensible how matters stood , having their eyes opened by the writings of the Lutherans , that if they should execute those Sentences , the people would believe they were only made to overthrow the Truth of the Gospel , and to maintain and defend their evil abuses and impieties , &c. And having drawn up this their Answer in form of an Edict , they sent their grievances to the Pope , to the number of an hundred Articles , which they call'd , Centum Gravamina . After this , another Assembly of the Princes publish'd another declaration in form of an Imperial Edict , which extreamly provok't the Pope and all his Creatures . Upon this the Pope complained to the Emperour by Letters ; and to animate him the more , he perswaded him that that was a manifest breach of his Authority , and a form and design to withdraw themselves intirely from his Obedience : the Emperour is hereby prevailed with to concern himself in the matter ; and accordingly , writes very preremptorily to the Princes , requiring them to execute the Edict of 〈◊〉 , and make void that of Nuremberg . And this brings me to to the very Rise of the Name Protestant ; an Account of which I will give you in the englished words of a Forreign Divine , who hath very faithfully collected his Relation out of the most celebrated and authentick Historians who have writ the Affairs of those Times . His Account is thus . In the Month of April , in the Year 1529 , an Assembly of the Princes and other States of Germany was held at Spire ; whether Pope Clement did not sail to send a Nuncio : the first thing they did there , was to reject the Assembly at the City of Strasburgh , under pretence that it had abolished the use of the Mass , without waiting for the Imperial Diet. This violent procedure was quickly after followed by a Decree , that Ferdinand Arch-Duke of Austria , and some other Princes who took part with the Court of Rome made , and whom the Emperour had expresly chozen for his Deputy Commissioners . They ordained therefore in the first place , that those who till then had observed the Edict of Worms , that is to say , who not only had not received the Reformation , but who had persecuted it with all their might , should for the future do the like , and force their Subjects to do the same : And that as for those , in whose Countries those new Doctrines had been spread abroad , provided they could not extirpate them , without putting themselves into manifest danger of stirring up Troubles , it should be their part , at least , to hinder any thing more from being Innovated , till the calling of a Council . Secondly , They ordained , that above all things , the Doctrine which opposed the Substantial Presence , should neither be propounded nor received by any in all the compass of Germany , and that the Mass should not be abrogated . In the Third place , they decreed , that they should not allow Preachers in any place to explain the Gospel otherwise than by the Interpretation of the Fathers . In fine , they ordained grievous penalties against the Printers and Booksellers who should print or vend , for the future , the Books that contained that new Doctrine . The other Princes and States of the Empire beholding this manifest Oppression , thought themselves bound to make an Act of Protestation to the contrary : They Remonstrated therefore , that that new Decree contradicted that which had been passed in the preceding Assembly , where every one was to be free in respect of his Religion ; that they did not pretend to hinder the other Princes and States from enjoying that Liberty ; but that on the contrary , they pray'd God that He would give them the knowledge of His Truth : That they could not , with a good Conscience , approve of the Reason , for which they would allow them to retain the Evangelical Doctrine , to wit , least they should fall into new Troubles ; for that would be to confess , that it would be good to renounce that Doctrine , if it could be done without Tumult ; which would be a criminal and wicked Confession , and a tacit Denyal of the Word of God. That as to the Mass , those who had abolish't it , and who had re-established in its place the lawful use of the Supper of our Lord , were led by the Institution of our Lord Jesus Christ . That as for the Doctrine that opposed the Real Presence , they did not believe , that they ought lightly to condemn those who held it , without hearing them ; and that proceeding was against Equity , especially in a matter of so great consequence . In fine , that they could not consent to that Decree , offering the Reasons of their carriage to the Emperour and all the World. That they did appeal to a Free Council , and that in waiting for it , they would do nothing for which they should justly deserve any blame . — This Act of Protestation was made at Spire , the 19th . of April , 1529. And from thence came the Name of Protestants ; which has been since given to all those who have embraced the Reformation . This is the true Account of the first Rise of this Name Protestant ; which was used by way of reproach by those who adhered to the Romish Corruptions , and asserted the Pope's Authority above the Scripture , towards them who renounced those Corruptions , and protested against the Pope's Supremacy , and for the Sufficiency and sole Authority of the Scripture . And this Name hath ever since been applied to , and appropriated by them who have renounced Popish Corruptions , and especially , that great Fundamental Article of the Supremacy , because of their contradiction to , and derogating from the Holy Scriptures . The best Historians , both Protestant and Popish , do confirm the Truth of this Relation ; and that all people have promiscuously past in all Countries under the Name of Protestants , who have renounced the Pope's Authority , and that Body or System of false Doctrines and superstitious Practices , which are maintained and justified in the Romish Church , because of their contradiction unto Scripture . For the Name Protestant is a common Title to discriminate all those who renounce and forsake the Romish Communion , because of its contradiction to the Holy Scripture , from those who do own , and are of that Communion . But it was not designed to descriminate one sort of people renouncing and protesting against that Communion on the aforesaid Account , from others who agree in the same Point . And therefore in every Age and Nation , other Names have been made use of to discriminate Protestants one from another , according to the matter in difference betwixt them . True Protestantism then consisteth more especially in two Points . First , Protesting against , and renouncing Popish Corruptions , and especially all such Infallibility , Supremacy , and Authority as the Bishops of Rome have , for some Ages , laid a claim to . It is the renouncing the thing it self , which Protestantism chiefly respects ; its reference to such a particular person , is only accidental , by reason of his audacious and arrogant challenging that Power . But Protestantism would be equally against the Claim , if that Bishop should lay it down , and any other , either in France , or in any other Countrey , should challenge it ; or if it should be pretended to be lodged in any other Man , or Body of Men. Secondly , Protesting for the Sufficiency and Authority of the Scripture : That the Holy Scripture is a safe and full Rule for the Instruction of us in all things needful to be known or done in order to Eternal Life ; and that nothing ought to be admitted as an Article of Christian Faith ; which cannot , by just consequence , be proved by this Rule , according as the Church of England expresseth her self . Article 6. In these two things Protestantism doth consist ; the denial and renouncing of the Pope's arrogated Supremacy , and all those Superstructions which have no foundation but that Authority ; and the owning and adhering to the Scriptures , as the only compleat Rule of Religion : This is the great , fundamental , positive Principle in Protestantism . For Protestantism doth not take away an andue , boundless Power and Authority from the Pope , and conser it on another person . It ascribes indeed to the Supream Power in every Nation , what belongs to the same , according to the constitution of the Government ; protesting against all forreign and every unjust pretence and claim , to the prejudice of the rightful Owner . And it asserts the only right of the Scripture to be the Rule that every Supream Power on Earth should observe in restoring and reforming Religion , as occasions are offered , by reason of the Decays or Corruptions which may have prevailed . The Bible , I say , the Bible only is the Religion of Protestants , whatsoever else they Believe besides it , and the plain irrefragable , indubitable Consequences of it ; well may they hold it as a matter of Opinion ; but as matter of Faith and Religion , neither can they , with coherence to their own grounds , Believe it themselves , nor require the Belief of it of others , without most high and Schismatical Presumption . And now , seeing Protestantism doth mainly , or rather , only consist in asserting the Holy Scriptures to be the Rule , the only Rule , by which all Christians are to govern and manage themselves in all matters of Religion . So that no Doctrine is to be owned as an Article of Faith , on any account , but what hath very plain warant and sound evidence from the Scriptures ; nor no instance of Religious Worship to be owned or submitted to , as necessary ; nor any thing to be entertained as a part of Religion , but what the Scripture doth appoint and warrant . It may not be altogether unuseful , to inquire briefly , whether this Principle be really justifiable , or no ? Or , whether those who are called Protestants , on this Account , be truly in the right , touching this matter ? For , if we be right in this Point , then the great Fundamental opposite Point of our Adversaries must needs have a slaw in it , and cannot be solid and substantial ; and consequently , all the particular Doctrines and Practices , which have their whole being and Dependance on that Authority , must necessarily expire , and give up the Ghost . Now much might be offered to evince , that Protestants have very good ground to rest assured , that they are not mistaken in this matter : but I will only offer these few considerations ; which being well considered and improved , may suffice to satisfie any unprejudiced and imp●●tial honest meaning person , that Protestantism is not a ●●mersome precarious thing , but is really accompanied with the greatest evidence and certainty any Perswasion can justly pretend unto . First , It is universally acknowledged , by all who profess themselves Christians , that the Holy Scriptures , viz. those Books contained in the Old and New Testament , as received by Protestants , are the Word of God , and were written at the appointment of God , for the constant Use and Benefit of his Church and People , by Persons Divinely Inspired for that purpose . Secondly , Supposing ( but not granting ) that those Scriptures do not contain the whole Revelation God hath made of his Mind and Will , for the constant , perpetual , and obliging Use of his Church ; yet it is most evident , that these Scriptures are a safe and most certain Rule in Matters of Religion , so far as they do extend . They are a certain Rule touching those matters of which they do treat , and so far as they do treat of them . So that there can be no just pretence of a Divine Revelation for any Doctrines or Practices which are inconsistent with , or contradictory to what God hath declared in these Scriptures : Because the Divine Veracity and Truth , which is Essential to the Deity , cannot permit , that God should contradict himself . All that can be pretended , with reference to this matter , is , that God may make more Declarations of his Will ; and either inlarge the Discoveries He hath made of his Will touching particulars already made known ; or add Declarations of His Mind concerning Matters which He doth not at all discourse of in the Scriptures . But it is not consistent with the Natural Notions of a Deity , not with the Revelations God hath made any way of Himself , that He should overthrow the Truth of a Former Revelation by a Latter , or that Contradictions should be reconcileable in His Will. For any Man to affirm that a Divine Revelation may contradict any thing taught in the Scriptures , whil'st he professeth these Scriptures are pure Divine Revelations , is not only to involve himself in most obvious and horrid Absurdities , but to contract upon himself , to burthen and overwhelm himself with the guilt of the most plain and unnatural Blasphemy against God. If any thing that plainly contradicts the Scripture , can be a Divine Revelation , then a Man may be indispensibly obliged to Believe , and not to Believe the same thing ; to do , and not to do the same work . And so Man will be brought under such Circumstances , that whether he Believe , or do not Believe ; whether he Practice , or do not Practice , it will be the same thing , he will be equally guilty . But certainly , if our Adversaries can pretend to Revelations which do contradict the Scriptures , they cannot pretend to lay any Obligation on us to comply with them in those Matters which the Scriptures do contradict ; for we have every jot as good Authority to Believe and Practice in direct contradiction to them , as they have to Believe and Act in express contradiction to us , though we should condescend to an impossible Supposition , viz. That a Divine Revelation may contradict the Scriptures . Besides , they have no need or occasion to trouble themselves to prevail with us to comply with them in their Points ; for ( supposing their Revelations to be as they prerend ) whether we comply , or do not comply , the Case is just the same ; for we are never the better if we do comply with them ; nor is our guilt and offence one jot the more , if we do not comply . But if what they call Divine Revelations , be not really so ; and they will , notwithstanding , Believe or Act , or both , in contradiction to the Scriptures , which are known , owned , and professed Divine Revelations ; let them seriously consider what is like to be the fruit of their so doing . We have reason therefore to conclude , that all those Doctrines and Practices which are inconsistent with , and do contradict what is declared in the Holy Scripture , have not a Divine Original , but have their Rise from the fountain of Falshood and Untruth : And therefore we cannot be justly blamed , if we protest against and reject such Notions and Practices ; for we certainly have a good Foundation and just Authority for every part of our Religion , which Scripture doth expresly and plainly warrant . And they must needs be at a great loss for just Authority , as to those Points which expresly contradict the Scripture , whatever may become of those Points amongst them , touching which , they may conceive the Scripture is silent . But lastly , If the Holy Scriptures we are speaking of , do contain the whole and intire Revelation of the Mind and Will of God , which he hath designed for the constant and perpetual use of his Church and People , and do furnish People with full Instructions and Directions in all Matters of Religion , then Protestants have very good warrant to affirm and stedfastly adhere to this Point , viz. That the Holy Scriptures are the only Rule we are to govern our selves by in all Matters of Religion . And we are safe enough as to this part of our main Principle ; and cannot , with any justice , be reproached or blamed by our Adversaries on this Account , till they can produce very good and substantial evidence for some other Divine Revelation really distinct from those we are discoursing of . But this is a task so hard for them to undertake , so impossible for them to perform , that there is not one understanding person in that Communion ( I am perswaded ) who dares adventure to ingage in it . For it will not serve the turn to talk honourably of Tradition in general , nor to make a noise about Apostolical Traditions , without mentioning particular Traditions , and proving them to be Divine Revelations , and that they are truly Apostolical , and were by Divine Appointment set apart for the perpetual use of the Christian Church . The Council of Trent speaks loud of Apostolical Traditions , and advances them to the same degree with the Holy Scriptures , and appears so resolv'd for these Traditions , that she makes them necessary to compleat the Scripture , in order unto its being a perfect Rule : but alas , her courage cool'd in a little time , for she dared only to talk extravagantly , and in excessive terms of Tradition in General ; she dared not to name particular Traditions , which she would own and undertake to prove truly Apostolical , and of Divine and constantly binding Authority to the Church . And since she thought it not convenient to descend to particulars , I am of opinion , particular persons in that Communion will not care to meddle in the matter , but rather chuse to refer it to another Council , when they can get one : because , if they should undertake it , it must only be for our sakes ; and those of that Communion cannot but know , that nothing less will satisfie such cautious , reasonable people as Protestants are , in a matter of this nature , than such evidence , as is very substantial and proportionate to the thing to be proved . And could they produce ever so good evidence for any particular they will call a Divine Revelation , or Apostolical Tradition , it would be of no use to those of their own Church , who prefer particular Humane Testimony , called by another Name , before all sort of proper and suitable evidence . And after all their pains , though they could produce satisfactory evidence ( which I affirm to be utterly impossible in this case ) for some Tradition which would inforce some Point the Scriptures do not inforce yet this would not do them any service , however it would weaken our Principle , as touching the Perfect on of that Body of Divine Revelations we have : For notwithstanding , we should , in obedience to a Divine Revelation , though roughly proved and evidenced , concur and joyn with them in some Point we did not imbrace before ; yet the difference betwixt them and us in that matter , would be as great as before ; there would still remain a formal difference betwixt us touching this very particular ; because , though we should Believe or Practice the same thing , yet the formal Reason of Believing or Doing it , would be totally different . So that if any would attempt to produce substantial evidence for any Revelation distinct from the Scriptures , their labour will be wholly useless , with reference to their Church , unless they can produce a Revelation relating to their Church , like that Law the flattering Courtiers of an Eastern Prince told him they could find , when they were at a loss for a particular Law , to warrant some particular Practice the Prince was inclined unto ; though they knew of no Law relating to what was propos'd , yet there was a Law , that the Prince might Command and do what he pleased . Such a Revelation our Adversaries must produce , ( Indeed , I am apprehensive , they Act in that Communion , as if they had such a Revelation ; but all the mischief is , they cannot produce valid proof for it ) or else they must be at the trouble of providing distinct Revelations for the several Points in dispute , and distinct Evidence , unless they can make a shift to croud three or four of their Notions into a single Tradition , and so make shorter work of it . In short , the Protestants do affirm , That Divine Revelation is the only Rule of Christian Religion : That the Holy Scriptures are confessedly Divine Revelations : That these Holy Scriptures do contain all those Divine Revelations God hath appointed to be of perpetual standing , obliging Use to his Church and People . We acknowledge , that were it possible for our Adversaries to produce solid proof , that there is any Divine Revelation distinct from what these Holy Scriptures do contain , which God hath appointed to be of constant , perpetual , binding Use to his Church , they might thereby invalidate our Principle , which doth affirm , that the Holy Scriptures are the Only Rule by which Christians are to govern themselves in all Matters of Religion : But yet we affirm , their doing this , would not really advantage their Cause ; because the same Formal difference would remain betwixt them and us after , as before ; for though we should be obliged , on their exhibiting such proof for some particular Revelation , which should warrant and oblige to own and use some Doctrine or Practice at present in dispute betwixt us ; yet the agreement which would then seem to be betwixt them and us , in that particular , would only be material , and not formal ; because we should then own the Doctrine or Practice , what is injoyned , purely because taught and commanded by a Divine Revelation , throughly evidenced : And they would own the Doctrine or Practice , the Duty injoyned , purely because taught and commanded by a meer Humane Authority , which they are pleased to name Infallible . And it will not be to any purpose , for them to undertake a more quick dispatch in this matter , by talking of an Infallible Judge , for he cannot be Judge and Rule too : There must be Divine Revelation , which must be the Rule for their Infallible Judge to exercise and imploy his Infallible Judgment about . And seeing all their attempts to prove their Infallible Judge by Scripture , have been very unfortunate , and without success . I may take it for granted , when once they have agreed together , and found out their Infallible Judge , their best proof that that Person , or Body of Men ( which ever they shall agree upon ) is a Judge , and an Infallible Judge in Matters of Religion , must be some new Revelation , or some old Tradition never hitherto known to be a Divine Revelation ; for we must have better proof than any that has yet been offered on the behalf of any of their Traditions , before we can entertain them as Divine Revelations . And when they have well proved that Tradition , and its Divine Authority , which shall fix and settle their Infallible Judge , they must still be at the trouble and pains to produce very substantial proof for every other Tradition they will make a part of the Christian Rule . For the Authority of their Infallible Judge will not do here , because his Infallibility does not reach to make , nor declare a Rule , but is purely concerned about the true sense and meaning of an acknowledged Rule , when Controversies do arise about the importance of any Expressions contained in that Rule . But besides all this , Protestants have such evidence , as doth create certain assurance , that the Holy Scriptures are fully Perfect , to instruct and direct Believers in all matters of Religion , and do contain all those Divine Revelations God hath appointed to be of necessary and perpetual Use unto his Church : greater evidence cannot be desired , than the express Witness , Testimony , and Declaration of the unerring Spirit of the Faithful and True God. And this we have most plainly , to the unavoidable and full Conviction of every honest , piously disposed , ingenious , and unprejudiced Person , who really owns and believes the Holy Scriptures are the Word of God : And this , you heard before , is the professed Belief of all who profess themselves Christians . And if such kind of evidence will not serve peoples turns , I must acknowledge , they are of a temper I do not much care to deal with ; for I must confess , I am no preat admirer of booted blunderbus Apostles ; nor do I think he makes any real Proselites , who only dragoon's Men into a Perswasion : I never lik'd murthering Men for Religion ; nor persecuting Men , because their Consciences would not stretch to every body's phancy . I think , whil'st the Scriptures are acknowledged , on all sides , to be Divine Revelations , the greatest and best evidence we can have , in matters of Religion , is plain and express Scripture . And if in all our Disputes with our Adversaries , we did strictly keep within this compass , we should guard and maintain our owe Cause the better , and wound our Adversaries Cause the more fatally : not but that I am very sensible , we have Antiquity , the Fathers , rhe Primitive Writers , and the most General Councils on our side , either expresly , or by way of silence ; thereby certifying us , that no such Points were known , or in question in those days . But alas ! by having ordinary recourse to the Fathers , &c. we mightily gratifie our Adversaries ; for hereby they get out of the immediate reach of the Sword of the Spirit : And all the Testimonies of Antiquity taken together , in their own strength , will not do rhe thousandth part of that execution against a Heresy , as one plain and express Scripture will. Besides , how often do we see , that when the greatly Read and Learned , on both sides , do fall together by the Ears over the Fathers , they lengthen the Dispute beyond measure ; and not only bewilder the Hearer or Reader , but even themselves too ; that by the time they are got half through the Dispute , they have well night forgot what it was they began to dispute about . And having slipt into this digression , I may even adventure to hint one digression more , relating to the common way of managing Controversies with our Adversaries , the Romanists . It may be , if it be well inquired into , it may appear , that we do not ordinarily proceed in our Controversial Discourses with them , in that free and ingenious manner we ought , but do too much limit and straighten our selves . According to that little measure of apprehension I have , it seems to me most expedient and most proper for us , in opposing our Adversaries , to maintain Protestantism , or the Protestant Doctrines , both really and professedly as such ; and not to pinnion our selves , by pretending to maintain them , as Taught or Owned by particular Communions . The Cause is a common Cause ; and the Arguments we can truly maintain it with , are common Arguments ; one Party is no more interested in them than another ; nor do the Matters in dispute amongst our selves , concern the Controversies betwixt us and our Common Adversaries . Why should we so affect and hug our selves in our private Notions , and particular Differences , as to please our selves with , or at least , receive and keep up the unreasonable Remembrance of them . Indeed , I do acknowledge the candor of our Adversaries , in that they have not improved the advantage they might have taken , to have made some Tragical Appearances , by falling upon us , with reference to this very matter , of undertaking to maintain Protestant Doctrines , meerly as owned by a particular Party : for what doth this properly import , but that we relinquish the Common Principle , and undertake , only to maintain our Doctrines , not by the Scripture , as the General and Only Rule of Christian Religion , but by the Scripture as limited and bounded by those discriminating Terms and Instances , whereby we are distinguished from all others , who take the Scripture to be the Only Rule in all Matters of Religion . Now , will not this , if insisted on , make our task the harder , and the more confound and perplex our Controversies ? But would it not seem odd for a Remonstrant , or a Contra-Remonstrant to defend Christianiry , or the particular Doctrines of Christianity , against Jews or Heathens , purely as a Remonstrant , or a Contra-Remonstrant ? For what have their particular differences to do in matters wherein they all agreed , and in maintaining of that , for which both sides are equally concerned ? The main of the Controversy betwixt us and those of the Romish Communion , is either , whether the Holy Scriptures be the Only Rule in all Matters of Religion ? Or , whether those particular Doctrines wherein they and we do differ , have warrant from the Scriptures ? And what need we , intreating on these points , to interest any discriminating notions amongst our selves ; As far as we do agree , let us walk by the same Rule . Besides , by concerning our selves for Protestantism , and Protestant Doctrines ( even in opposition to our Adversaries ) in common , as fixing the Scriptures to be the Only Rule , and that our particular Doctrine have plain warrant from the Scripture , and those we oppose , are either contrary to the Scriptures , or have no warrant at all from thence , we are excused from any obligation to trouble our selves with defending any unwary , or less proper expressions , which may have slipt from particular Parties , or particular Persons , in declaring their sense of particular Doctrines ; for whether they exprest themselves properly , or no ; or whether their opinion were right , or no , is not at all material to the Controversy betwixt those of the Church of Rome and us . For if any Parties , or single Persons , have declared their sense and opinions concerning any Doctrine , or matter of Practice , either that their opinion doth accord with Scripture , or it doth not : if it do , it is the Protestant Doctrine ; if it do not , it is not a Protestant Doctrine ; and so it doth not at all affect us ; since we own , that persons professing themselves Protestants , may mistake , as well as , we do declare our assurance , that those who have been named Infallible , in another Communion , have erred most grieviously . But this we affirm that so far as any do keep strictly and closely to the Holy Scriptures , they cannot mistake . And Protestants have no real concern to vindicate any Party , or Person , any further than they do keep unto the Scripture . But now to return from these digressions , unto what was said before , viz. That Protestants have such evidence , as doth create certain assurance , that the Holy Scriptures are fully perfect , to instruct and direct Believers in all matters of Religion , and do contain all those Divine Revelations God hath appointed to be of necessary and perpetual use unto his Church . I need not relate the whole evidence that might be produced on this occasion . I will therefore content my self with these two particulars , relating to this matter , which certainly must sway powerfully with them who are under an influence which is truly Religious . The first , is this : 1. That the Holy Spirit of God hath expresly declared , that the Holy Scriptures are compleat and perfect to all the ends and purposes of Divine Revelations . Hear how large and particular the Holy Spirit of God is , in declaring the Fullness and Perfection of the Scriptures . 2 Tim. 3. 15 , 16 , 17. And that from a Child thou hast known the Holy Scriptures , which are able to make thee wise unto Salvation , through Faith which is in Christ Jesus . All Scripture is given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness ; that the Man of God may be Perfect , throughly furnished unto all Good Works . 2. The same Holy Spirit hath solemnly devoted to the most dreadful Curse of Almighty God , whomsoever shall be so arrogant and presumptuous , as to offer any other Doctrine besides what the Holy Scriptures do teach , as a Divine Revelation . Gal. 1. 8. But though we , or an Angel from Heaven , preach any other Gospel unto you , than that which we have preached unto you , let him be accursed . Now if people will pretend to produce other Divine Revelations , which God hath appointed to be of perpetual use to his Church ; either those must invalidate these Holy Scriptures ; or else these Holy Scriptures must invalidate them ; they cannot consist well together . If we will own and stick to the Holy Scriptures , we must reject whatever additional Discoveries shall be produced ; because , the Spirit hath , in these Scriptures , excluded them . What hath been discoursed concerning the evidence Protestants have for their great and main Principle , may justly promt to take notice of two things . 1. That they who would hinder and discourage people from reading and studying the Holy Scriptures , do give them just occasion to suspect , that they have none of the honestest and most commendable designs to manage . We are very certain , the Holy Prophets of God , the Lord Jesus Christ , and his Apostles , were Persons beloved of God , and Persons who were greatly concerned for Peoples Spiritual Welfare ; and we are as certain , that these were very much , and in good earnest , in pressing , exciting , and perswading the common sort of People to read and study the Scriptures ; they command them in the Name of God , to read and learn the Scriptures , and those Revelations of the Mind of God , which were communicated unto them ; read Deut. 31. 11 , 12 , 13. Deut. 6. 6 , 7 , 8 , 9. John 5. 39. Col. 3. 16. Nay , does not the design and end for which God hath made his Will known , and caus'd it to be committed to Writing , manifest and prove our Duty evidently enough ? For what end hath God given the Holy Scriptures unto his Church and People ? Are we not assured that the Scriptures were written for our Learning , for our Instruction , for our Admonition ? &c. And must we not read them then ? How will they answer these ends , if we must not consult them ? Were not the Scriptures written for our Learning , that we through patience and comfort of the Scriptures , might have Hope ? Read and consider Rom. 15. 4. Have we not then too much ground to suspect , that those who would take , or keep our Bibles from us , are Enemies to our Faith , Patience , Comfort , Hope , and Happiness ? Is not the Word of God that Sword of the Spirit , with which we are to defend our selves , and worst our Spiritual Enemies ? Ephes . 6. 17. And now what reason have we to take them for our Friends , who would lay us open , and expose us Naked to the Assaults of Sathan and his Instruments ? The Holy Penmen of the Scriptures did , by the direction of the Blessed Spirit , commend People for applying themselves to the Holy Scriptures , and endeavouring to improve in the knowledge of them . See Psal . 1. 2. Act. 17. 11. Act. 18. 24. 2 Tim. 3. 15. And it is certain , that the People of God ( of every rank and condition ) under the Old Testament Dispensation , were obliged by Especial Appointment from God , to take care to read , and labour after a continual Increase in the knowledge of the Scriptures . Now , can we imagine , that God having given us a larger Discovery of his Mind , doth dispence with our neglect to search the Scriptures . Can those who are against the Lay-Peoples reading of the Scripture , find any Command of Christ , requiring them not to read the Scripture ? Can they produce any Condemnation or Censure from the Prophets , from Christ , or from his Apostles , against those who shall read the Word of God ? Or can they make it appear , that any of these did ever commend People for their neglecting to read the Scripture ? If they cannot do any of all this , let their Pretences and Self-vindications touching this matter , be never so plausible , we may rest assured , there is nothing solid and substantial in what they say ; for there cannot be any Reason against God. The more subtle and cunning their Pretences are , the worse Men they manifest themselves to be ; because they abuse those Abilities which should have been applied another way , and might , had they been used aright , have been very serviceable to promote the Interest of Truth and Holiness . The most plausible Pretence they do produce for their prohibiting People the common use of the Scripture , is , That the ordinary sort of People would be very apt to abuse and wrest the Scriptures to their own Destruction , should they be permitted to have free recourse unto them . But allowing , that People may wrest the Scripture , and make some other use of it than they ought , this is not an Inconvenience which will make null , and discharge Men from God's Command of reading and searching the Scripture . You may , with as much reason , oblige Men to forbear the use of wholesome Food , Meat and Drink , and starve themselves to death , because some , by their Intemperance and Excess , do abuse wholesome Food , and make it an occasion of dangerous Distempers and Diseases , yea , and Death it self . You may as lawfully deprive People of their Corporal , as of their Spiritual Food . Besides , this very particular hath been foreseen , and taken notice of , by the Pen-men of the Holy Scripture , if we interpret 2 Pet. 3. 16. according to the usual acceptation of that place , by those who do alledge it for their purpose , as to this matter . And yet there is not one word there , to oblige People , on that account , to desist from the reading of the Scriptures . The People may , and ought to be warned to take heed how they read the Scriptures , and that they avoid Errours , and pervert not the Word of God. But the Scriptures are not therefore to be detained from them : God hath not thought fit to provide such a Remedy against peoples abusing his Word , as this is , of keeping it intirely from them . Yea , this very Apostle doth , as it were , in the next verses , perswade them to the due and right study , and improvement of the Scriptures , that they may avoid the Errours others do fall into , by abusing them , and may increase in the knowledge of Christ . It is undeniably evident , that this same Apostle doth , in this same Epistle , commend peoples reading of the Scriptures , and attending unto them . We have also a more sure Word of Prophecy , whereunto ye do well , that ye take heed , as unto a Light that shineth in a dark place , until the Day dawn , and the Day-Star arise in your Hearts . 2 Pet. 1. 19. And , however it is common , to attribute the Rise of Errours to the common sort of peoples having the free use of the Scriptures ; yet , upon due examination , it will be found , that the worst and most fatal Errous have sprung from , and been advanced by them , who pretending to more Knowledge and Learning , and Abilities than the rest of Mankind , have presumed to appropriate to themselves the intire Custody or Interpretation of the Scriptures . Nay , it is truly observed , by one who appears to have consulted Antiquity with much care and diligence , That The Laity so well understood their Faith , that many times , they , by their sagacity , discerned the sly Insinuations of Errour , in the Sermons of their Unsound and Heretical Bishops ; and so occasioned them to be condemned by Synodical Sentences : and through the radicated sense of Faith , would never be brought to any of the Alterations made by any corrupt Councils ; nor , would ever rest under their Prevarications , till the Primitive Faith recovered , and vacated all those Synodical Prevarications ; as may be seen in all the Arian History ; and particularly , the relation given , of the vulgar Sagacity and Zeal , to detect and repress that Heresy in St. Hierom against the Luciferians . If this Notion , of keeping the Scriptures from the people , or of obliging the People to understand the Scriptures no otherwise than those would interpret them , who were arrogant enough to claim , and assume to themselves this priviledge , had intirely prevail'd , when our Blessed Saviour was on Earth , God only knows , how much our Saviour's Reputation might have suffered , even in succeeding Generations . For , as these presumptuous Persons did pretend , that the Key of the Scripture did hang only at their Girdle , so they refused to acknowledge Christ was the Messiah , the Son of God , and they both accused him as an Impostor , a Deceiver , an Ill Man ; and charged and censured the People as ignorant Persons , who did not understand the Law , little better than Hereticks , a cursed Generation : and all this was , because they did listen unto Christ , follow Him , and Believe in Him ; that is , did undertake to judge of Matters by the Scripture ; and to determine this was the Saviour , the Messiah , &c. prophesied of , and promised in the Scriptures . The Chief Priests , the Scribes , the Pharisees , they were all against Christ , and would fain have perswaded the People to have taken their Interpretation of the Scriptures , and to have pinn'd their Faith on their Sleeves , and not undertake to judge for themselves in so high and mysterious a Point as this , concerning the Messiah , was . They would have perswaded them , that this Jesus was a very Cheat , and that all the things he did , which won their admiration , were wrought by the Intimacy he had with , and the Power he borrowed from the Prince of the Devils ; and that the Messiah must be quite of another Make from this same Jesus . Now , what work would have been in the World , if none must have read and understood the Scriptures in any other sense but what the Topping-Men , and Chief Leaders of the Jewish Church , had assigned ? What contempt do these Monopolizers of Knowledge express against the People , who would not submit to their Determinations ? How angry were they , when any dared to declare how they respected and admired Christ ? Then came the Officers to the Chief Priests and Pharisees , and they said unto them , Why have ye not brought him ? The Officers answered , never Man spake like this Man : Then answered them the Pharisees , Are ye also deceived ? Have any of the Rulers or Pharisees believed on him ? But this People who knoweth not the Law , are Cursed . John 7. 45. to the 50th . If People mean fairly and honestly , why do they desire to have Folks bred up in Ignorance ? Indeed , if the ordinary sort of People be well vers'd in the Holy Scriptures , it will not be easie to impose upon them . Why cannot Men , that would be Teachers now a days , be as open and plain as the Prophets , and as Christ , and as his Apostles were ? These came not to vent any counterfeit false Wares , and therefore they were wiling the People should examine and try what they taught them : They were for the People's reading and searching of the Scriptures , and judging of the Doctrines which were taught them by those Holy Scriptures , which had been delivered unto them . They came to deliver people out of Darkness , not to keep them in , or lead them unto Darkness . And those who are their true Successors and Followers , will do the like . If Men have no Notions to scatter about , and perswade People to swallow and submit to , but what are sound , and true , and good , and which are authorised by Jesus Christ , they will have no occasion to be ashamed or afraid , that People should examine them by the Scripture . None flee from the Light , but those whose Doctrines or Practices will not bear the Light. Christ's Doctrines did accord very well with those Divine Revelations those Jews had amongst them : But the Unscriptural Traditions they had got amongst them , and our Saviour's Doctrines , could not stand together . To the Law , and to the Testimony , if they speak not according to this Word , it is because there is no Light in them . Isaiah 8. 20. Secondly , Those who profess themselves Protestants , ought to take care , that they be well fixed and settled in the Protestant Religion . The Apostles often require their Followers and Disciples , and those they write unto , to Stand fast in the Faith : 1 Cor. 16. 13. And to Contend earnestly for the Faith once delivered to the Saints : Jude 3. And to Strive together for the Faith of the Gospel : Phil. 1. 27. Now , by these and the like Expressions , which you meet with in the Apostolick Writing , they plainly , first , warn them of the danger there is , of Peoples Apostarizing from the True Faith and Religion of Jesus Christ , after that they have made a Profession of the same . And secondly , excite and stir those up , who make a Profession of the True Faith , to take care that their Minds and Hearts may be throughly fixed and settled in the Faith , least they should yield and waver , and decline , when Storms and Tryals shall arise , and their constancy shall be assaulted . And , if there be but too much ground to fear , that many who make a Profession of the Truth , will Apostatize , and forsake it , when they shall be called to bear witness to it , in some Instances which are ungrateful to Flesh and Blood. It highly concerns all , who at present profess True Christianity , to look well to it , that they be so established and confirmed in what they profess , that if a day of Tryal should come , they may not loose their Crown , destroy their Souls , or betray the Truth . First , Those who do profess the True Religion , may afterwards Apostatize from , and relinquish it . And there is too great occasion to fear , that many , however forward they appear in Profession , will do so , should they be tryed in any difficult and beloved Instances : I do not mean , that People who have long habituated themselves to profess the Christian Religion , will easily be brought to an open and avowed renouncing of the Name of Christianity ; as though none could be justly charged with Apostacy from the Truth , but those who can vye with Julian for impudence , in contemning and trampling under foot the very Name and Profession of the Son of God. The estate of those who proceed so far , is beyond measure dreadful . Heb. 6. 4 , 5 , 6. But there are two things , which the Scriptures more especially insist on , as imported by People's Apostatizing from the True Faith , and which , People are generally too prone unto ; and both which are very displeasing unto , and greatly provoking of God. 1. Departing from the Purity and Simplicity of the Faith of the Gospel , espousing and imbracing , together with those Doctrines , and Practices which Christ hath authorized in his Holy Scriptures , other Opinions and Practices , which are destructive of the Truth and power of Religion . Christianity is as really impaired and injured by evil mixtures , as by open professed opposition . The Apostacy the Apostles spake of , which was to accompany , or rather , constitute that great Antichristian State , they foretel , would have such a vast , and large , and durable Empire in the Christian World , seems plainly to be of this kind . The great Fundamental Doctrines of Christianity should be retained in outward Profession , but yet other Doctrines should be introduced , and be so vehemently imposed , and insisted on , that thereby the main Essential of Religion should be slighted , oppressed , and become in a great measure useless . And way has been made for these Innovations , by first , forging some gross Impostures , and counterfeiting some strange things , to which they have given the Name of Miracles , and so unwary , ignorant People have been prevailed with to entertain no better than Diabolical Delusions as Divine Instructions and Commands : very agreeable to what the Apostle foretells of Antichrist's coming ; After the working of Sathan with all Power , and Signs , and lying Wonders : 2 Thes . 2. 9. 2. Altering the nature and use of many things which were Innovated , by the pious Antients , without any Divine Authority , and purely by the conduct of a warm Zeal , and a devout Intention . Had no further progress been made in those Instances , than those Antients made , little prejudice would thence have happened to Religion . But God is so jealous of his own Honour , that usually , when People manifest they have an Opinion that God hath not carefully enough provided for his own Cause , and therefore they will guard and sence , and provide more effectually for it ; He blasts all those Devices , and suffers such Humane Inventions to be occasions of more than ordinary trouble ; and sometimes , to be prosecuted so far , as to make a formal and mortal Opposition to the Vitals of Religion . 3. Depressing the Offices and Devotional Duties of Religion with unreasonable heaps of outward Formalities , and Ritual Observations ; that so the Senses might be superfluously carest ; and by accomodating the Matters of Religion too much to the Rules of Carnal Policy . By this means , inward Seriousness , and the Spirituality of Religion , have been dispenc't with ; and Peoples Minds have been rendred lax and vain , aiery and garish . And having been thus inured for some time to these meer Externals , which they have taken upon trust , they have at last been so easie , as to content themselves with an Implicite Faith , and have rather chose to swallow any thing that should be offered them , whole , than put themselves to the trouble to enquire into its Nature , Rise , and Grounds . 4. Finding out ways to reconcile what they stile Religion , to Men's Carnal Lusts , and Natural Tempers and Constitutions ; devising easier ways ( as they pretend ) to Heaven , than any of the Saints in former Ages , were acquainted with : devising new ways to satisfie for Sin , and undertaking to save Mens Souls after they are dead in Sins . Hence there is something Men call Religion , that must certainly please the Careless , and ( as some tell us ) as certainly Save them . If you are melancholly , and inclined to strictness and Corporal Mortifications , they will humour you in that ; they can provide you Pennances and Securities , which shall sufficiently vex and macerate your Flesh . If you are soft and tender if you would have a Jovial Religion , and would allow your selves in wantonness and excess , &c. and yet not miscarry at last , they can fit you with Indulgencies and Pardons , and will not question to send you safely to Heaven , by vertue of the Merits and Righteousness of some of their Antient Friends , who never had a Being in the World ; or , of others , who tho they might have a Being here on Earth , in all probability , never got to Heaven themselves : I am sure , they never had Righteousness enough of their own to carry them to Heaven , however it is grown so bulky since they left it behind them , and has crept into the Churche's Treasury . But the Apostle acquaints us , that Antichrist will come with all deceivableness of unrighteousness in them that perish : 2 Thes . 2. 10. S●condly , Declining from their Love to , and Zeal for the Faith , growing cold and indifferent concerning the Faith ; when People have not that affection and concern for the Faith , with which they seemed at first to entertain and welcome it . See Rev. 2. 4 , 5. People are too prone thus to Apostatize from the True Faith , after that they have made a Profession of it : and if Matters be well considered , there is not much ground to wonder it should be so : For , 1. People do too ordinarily make a Profession of the Faith , upon unsuitable Motives and Principles : not because they understand it , and have their Consciences convinced of its truth and excellency ; but meerly because it is the fashion and custome of the People where they live , to make such a Profession ; or , it is a Profession that has got into repute ; or , upon some other such mean and fickle Account . Men that have no sound Principles , will ever be for that Profession which is uppermost , and is attended with most Pomp and Pleasure , &c. Christ had Followers in abundance , whil'st he fed them with Loaves , but how did they fall off , and slink away , when they failed of their Expectations . Joh. 6. 26. 2. Multitudes content themselves with a meer notional knowledge in Religion , and take no due care to digest Truths , and turn the Principles of Religion into solid Nourishment : Now the Doctrines of Religion , if they do not sink down into our Hearts , if they have not a powerful efficacy on our Affections , if they do not put us invincibly upon such a Course of Life , as bears some proportion with their nature and tendency , they have no fast hold on us , they will soon evaporate , we shall easily part with them . Luke 6. 49. Let the Food we eat , be never so good and wholesome for the kind , if we do not digest it , if our Stomacks do not turn it into good Chyle and Nutriment , it will soon become nauseous , and the least provocation will make us vomit it up again . 3. God doth often , in just Judgment , leave those to be hurried away by an evil Spirit of Delusion and Impiety , who having long injoyed the means for their instruction and settlement in the True Faith , have made no careful improvement of the same , for those ends . God ordinarily suffers such to be led away by Sathan and his lying Emissaries , into Opinions drametrically opposite to the plainest Truths , as well as to those vile affections which prompt to all uncleanness , and practices which are inconvenient , even according to the dictates of natural Light. Such are a ready and self-prepared prey to him , whose coming is after the workings of Sathan , &c. 2 Thes . 2. 9 , 10 , 11 , 12. 4. Over-loading Ecclesiastical Offices with Worldly Revenues , Temporal Power and Dignities , hath contributed very much to the prejudice of Christianity : Too true did that voice prove , This day is poison poured into the Church . These things are powerful baits , and strong temptations to ambitious , covetuous , domineering Persons . Those who have such Offices so drest up and beautined , to confer and bestow , need not doubt , but they shall find Advocates enough , for their own particular Opinions and Ways , though never so Erroneous . And when Errours and Superstitions are back't with Power , Greatness , Wealth , &c. Oh , what multitudes will they draw after them ! Besides , when those who have not a mighty concern for the Interests of real Religion , are too much advanc't in Ecclesiastical Affairs , and rais'd above themselves , it too usually falls out , that an arbitrary Imperiousness starts up , and prevails , and then things of no great moment , and for which Christ and his Apostles thought not fit to ingage their Authority , or lay any stress of Religion on , get into their heads , and must needs be made terms of Christian Communion , that they may be sure their Authority is acknowledged . What Contests and Divisions have been raised and created by this means ? What Heats and Animosities have been this way occasioned ? Hereby Differences have been carried to such heights , that at last Religion it self is even lost in the Quarrels commenc't about its Vestments and Trappings . How have People's zeal or fury about things , called Indifferent , extirpated or quenched all serious and due concernment for the true Interests of Religion ! 'T is to be feared , that hence there is occasioned an indifferency in the minds of multitudes , touching the great Substantials of Religion , which doth surpass the Indifferency of the things themselves , for which we have so desperately contended . The love of Worldly Grandure carried Demas away from the Faith , 2 Tim. 4. 10. And over much concernedness for little Extra-Religious Matters , gave the Apostle ground to suspect , that those who were so affected , would not be so honest , firm , and faithful to the Faith of the Gospel , as good Christians ought to be : Observe how he expostulates with them , and lays down the grounds of his fears touching them . Gal. 4. 9 , 10 , 11 , 12. 5. God permits Afflictions , Persecutions , and Sufferings to be brought on them who profess his Truth , not only to try the Graces of the Faithful , and to make their Graces appear more illustrious by their eminent exercise ; but that Hypocrites and meer Formalists , who have no real love for his Truths , nor give any hearty assent unto them , may be discovered , and have their disguises taken away . In times of peace and quiet , and whil'st the true Religion is on the thriving hand in the World , many pretend to it , who too much resemble Erasmus's Good Christian , who appeared a very zealous Professor , he would always have a New Testament hanging at his Girdle , on one side ; but then he must have a Bottle of good Sack hanging on the other side . As long as the True Faith hath outward Honours , Preferment , Carnal Pleasures , and Ease accompanying it , it will not want Followers and Attendants : but when Storms and Persecutions do arise , and it is separated from these external Allurements , they will soon shake hands with Religion , and court whatsoever shall be drest up in its former Robes . Such as espouse the True Religion , not for its native Excellency , but for its gorgeous Attire , and great Dowry in this World , will in all probability , when Persecutions arise , part with their Faith rather than their Pleasures , Wealth , and Ease ; they will sooner throw away their Bibles rather than their Bottles . 1 Joh. 2. 19. Mat. 13. 20 , 21. Now , if there be such danger of people's Apostatizing from the True Faith , after they have made a profession of it , it must certainly very importantly concern all who profess the Protestant Religion , that is , True Christianity , as taught and delivered in the Holy Scriptures , and as purged and reformed by the guidance and direction of this Divine Rule , from all those Errours and Corruptions which have , either through people's heedlessness , crept into the profession of Christianity , or , through design , have been slily ushered into it , or , by imperiousness , have been forc't upon it : I say , it very highly concerns them to take care , that their Minds and Hearts be so fixed and settled in the Faith of the Gospel , that they may never be removed from their Constancy , that they may not be as Children tossed to and fro , and carried about with every wind of Doctrine , by the slight of Men , and cunning craftiness , whereby they lye in wait to deceive . Eph. 4. 14. It should therefore be our care to get our Minds furnished with clear distinct Notions of those Truths in which the Scriptures do instruct people : It is not enough , that we can talk over , in a general way , the Doctrines of Religion ; we ought to labour for an explicite knowledge of Divine Revelations ; so that we may be able to prove and confirm every part of our Profession by express and clear Scriptures ; 1 Pet. 3. 15. The Ignorant Man will be always wavering . Yea , we should strive to get the Truths we profese and understand , very strongly indeared unto our Hearts , so as to prefer them above all Worldly and Carnal Interests ; and to have our Affections , yea , our whole Souls brought under their Power and Influence , their Government and Soveraignty : our Souls should so cleave unto them , they should be so precious and dear unto us , that neither Frowns nor Smiles , Promises nor Threats , may make any unhappy impression on us ; but the more blustering any Storms may be , which can arise , the deeper root we may take , and grow the more firm and stable . Phil. 1. 27 , 28. For , 1. We must expect to meet with Tryals and Sufferings for the Faith of the Gospel , which will overwhelm and ruine us , if we be not well provided against them . Our Passage to Glory , is through many Tribulations . We have many and various Enemies , who will mischief us , and obstruct us all they can , who will do their utmost to prevail with us , both by fair and foul means , to make shipwrack both of Faith and a good Conscience : We are not only exposed to the malice , rage , and spite of absurd and unreasonable Men , but to the craft and fury too of those infernal Fiends , who prompt and excite their carnal and earthly Tools and Instruments , to vent and vomit forth their rancour and spleen against the True Faith and its Professors . See Eph. 6. 12 , 13. 1 Pet. 5. 8 , 9. Rev. 2. 10. If you be not well fixed in the Truth , how can you expect to hold out , when temptations and sufferings shall come ? When you shall be in danger of loosing Estate , Liberty , all that is dear to you in the World , yea , Life it self , for your Religion ? Did not the House built upon the Sand fall , when the Rain descended , and the Winds blew , and beat upon it ? Mat. 7. 26 , 27. 2. Apostacy from the True Faith is a very hainous provoking sin : is not this to offer God the utmost affront we can , and in effect , to say all manner of evil of him ? Do we not hereby charge him with being the greatest Impostor that ever was ? Is not this to throw the foulest dirt that is possible upon Religion ; yea , openly to avow , that Sathan and his drudgery are much better , more ligible than Christ and his most Holy Faith ? That God is not to be trusted , and that his Religion is not what he represents it ? O what abominable , what innumerable , what monstrous wickednesses are bred in the womb of Apostacy ! And what direful consequences and fruits may those expect , who thus affront , and incense the Almighty God against themselves ! He will not have a gracious regard for such : He will cast off , and punish severely , all those that cast him off , and deal treacherously with Him. The Just shall live by Faith , but if any Man draw back , my Soul shall have no pleasure in him . Heb. 10. 38. The Lord Jesus Christ will reject them , and be ashamed of them , when he shall appear in all his Glory . Whosoever shall be ashamed of me , and of my words , in this adulterous and sinful Generation of him also shall the Son of Man be ashamed , when he cometh in the Glory of his Father , with the Holy Angels . Mark 8. 38. Though you set no value on Christ's Love at present ; and care for no more , but that you may have the Countenance of great Persons , and injoy the Pleasures and Wealth of the World ; yet remember , that it will not be long , before ye shall have other apprehensions of things than now you have : It will not be long , before you shall perceive all these things you prefer before the Faith of the Gospel , to be very empty , and void of all satisfaction , and full of torment and horrour : when Christ shall appear in Glory , with his Holy Angels , all these things will fail you : and how you will howl and roar , and complain then ? What tears will you then shed ? How will you curse your Apostacy , and all that helpt it forward ? And now , when your Case is thus helpless , thus dreadful , and all your Comforters are gone , the Lord Jesus and his Mercy will fail you too ; he will send you to them , whose favour you prefer'd before his , who will tremble and quake as much as you ; and to your Wealth , which will then disappear ; and to your beloved Pleasures , which will then be bitterer than Gall and Wormwood : you must only expect to behold his frowns , and to feel the terrible discoveries of his insupportable displeasure : you can expect no favour at his Hands . See Prov. 1. 24. to the end . 2 Thes . 1. 7 , 8 , 9. Nay , you have no good ground to hope you shall prosper in any of those designs you intend to drive forward by , or under your Apostacy . God doth very often notably blast such projects ; He causeth some remarkable and very fatal Curse to accompany those who relinquish his Cause and Truth . What was Judas the better for his thirty pieces of Silver ? What a sorry Plaister was this for a wounded Conscience ? What a poor comfort to a justly despairing Soul ? What a fearful end have they ordinarily come to , who have forsaken Christ and the Gospel for Preferment , Wealth , or any Carnal Interests ? 3. The more we are confirmed in the Faith , the greater measure of inward Comsort we may confidently look for , if we should be called to suffer for the Truth . God will not leave such comfortless , they shall have experience of his gracious , refreshing Presence and Supports . The Disciples , when publickly disgraced and whipt , they went away rejoycing , that they were counted worthy to suffer for the Name of Christ . See Acts 5. 41. 2 Cor. 1. 3 , 4 , 5. 4. You will hereby be in a capacity of doing others eminent service , by your Instruction , and Counsel , and Example . It is a great mercy not to cumber the World , not to live uselessly and unprofitably , to do real good Services to people in our Generation : nay , more , you will hereby be in a capacity of doing much to retrieve the Credit and Honour of Religion ; which has indeed been horridly betraid , and prostituted by Hypocrites , and wicked pretenders to it . 5. The Promise of God is only to those who stand fast , who do persevere and overcome . A Profession , be it never so good and Orthodox for the matter of it , will turn to no good and comfortable account to particular Persons , unless they faithfully adhere to , and persist therein . To them who by patient continuance in well doing , seek for Glory , Honour , Immortality , and Eternal Life . Rom. 2. 7. To him than overcometh , will I give to eat of the Tree of Life , which is in the midst of the Paradise of God. Rev. 2. 7. Rev. 2. 5. He that overcometh shall inherit all things , and I will be his God , and he shall be my Son. Rev. 21. 7. These , and considerations of the like nature , which will easily occur unto you , should make some impression on you . Have you had your Bibles so long , and means of Instruction , so much above all others , who are of the contrary Perswasion ; and what , will you now throw away your Bibles , as being imperfect ? Will you hood-wink your selves , or be content to be led blindfold , by Guides that either cannot , or will not see ? Are you weary of the glorious Light of the Gospel ? What sort of people are they in St. Paul's Judgment , who dislike the glorious Light of the Gospel ? 2 Cor. 4. 3 , 4. Can you now at last be contented with the poor Glow-worm light of simple Tradition ; or , an uncertain wavering of Ignis fatuus , which certainly leads all who foolishly resign up themselves to its conduct , out of the true way into very hazardous Inconveniences ? Quit you like Men , yea , quit you like Christians ; labour and strive to get your Minds and Hearts justly fixed in the Religion you profess . Be not so soft and easie , be not so foolish and inconsiderable , be not so unreasonable , so distracted , so irreligious , as to suffer your selves to be so frighted out of your Religion , or slattered and collogued , cheated , and childishly allured out of it ; nor yet to be so jeared and laught , and lampooned out of it ; and then you 'l be pritty safe : for their Arguments and Reasonings ( if you are wise ) will never do you hurt . The Religion you profess , contains all in it that is necessary , yea , that can be really useful to any Man , in order unto his having a safe and sure conduct to Heaven ; and , why should any Man desire to go further ? None of the Apostles , none of the antient Martyrs , dared either to die for , or teach any other Doctrines than what your Religion doth comprize . And what ! will it not content you to keep pace with them ? Must you needs exceed and outstrip them ? Take need , the more ambitious , proud , and presumptuous you are , the less safe you are . Lucifer and his Comrades had the most dreadful and unhappiest fall that ever Creatures had ; and it may be , to be wise above , or ( if you like the Phrase better ) to be Religious beyond the Scripture , may in the end , prove to have a great Affinity with that they were guilty of . And if so , the punishment of that fault , must bear some proportion with the other . I would cherish as much charity , with reference to those who manifest any pious Sentiments , in the Perswasion contrary to ours , as is possible . But yet I must needs say , that no solid proof hath ever yet been produced , that any Persons ever yet suffered death comfortably for any of their peculiar and proper Doctrines taken abstractedly from those which we justly profess , and was accepted with God for so doing . But we have Instances enough , of those who have joyfully laid down their Lives for the Doctrines we profess , abstractedly from all those wherein they differ from us ; that is , those which they have added to the Scriptures , and the suffering , and bearing witness to the Truths we own and profess , have been of great account with God. Should the worst you can imagine follow on your firm adhering to the Faith you profess , viz. That you shall be persecuted and suffer for it ; yet this should not startle nor discompose you . That is but a sorry Religion , that is not worth suffering for . There has been more Blood cheerfully parted with , more Tortures joyfully endured for the Religion you profess , than for any , it may be , for all other Causes in the World. If you are called to suffer on this Account , your Cause is so good , you need not be afraid of any Enemies terrours , you have no occasion to be troubled . 1 Pet. 3. 14. The Comfort is unexpressible , which you may warrantably expect . The Holy Spirit is promised to be a Comforter , more especially , to those who are persecuted , and who suffer for this Religion . Joh. 16. 7. What glorious Rewards are there for you in Heaven ? The more like you are to Christ in his Sufferings , the more you shall resemble him in Glory . Rom. 8. 17. Mat. 5. 11 , 12. Alas ! consider matters well , though the worst should come to the worst . Shall you loose your Estates , your Wealth , your Houses , your Friends , your Relations , yea , your Lives ? And what then ! What are these to your Souls ! What are these to Eternal Glory ! These are poor , mean , uncertain , perishing things at best these may be taken away from you on other Accounts ; you may have all these , and yet no Comfort . But you may be exercised , ( will you say ) with cruel Usages , with Tortures impossible , according to Humane Judgment , to be born with any patience . Be it so , make the worst you can of it , they cannot be answerable , for vehemence and horrour , to the Torments in Hell ; they cannot lie in the Ballance with the Glory and Joy of Heaven . Rom. 8. 18. Be they never so great , one smile from Christ will render you insensible of the pian . How many , upon the Racks , and in Flames , for this Religion , have publickly declared and manifested they felt no pain ? And have you such numerous examples and presidents , take heart then , and go on as they did , joyfully in the strengrh of you God. How many have ventured all , and sustained all , both in former Ages , and in this present Age , in a neighbouring Countrey , with astonishing Joy , for this self same Religion ? But Oh! what will you loose , and what must you suffer , if you wickedly depart from your God , and renounce his Truth ? Would you be in Judas his despair , or sustain the horrour Spira was filled with , for Worldly Favour and Preferment ? Would you be willing , for ease and pleasure here , to be the object of God's heaviest displeasure for ever ? To be shut out of Heaven , to be continually followed with God's Curse ? To be a perpetual Companion of Devils , and the worst Sinners ? To lie roaring and howling , to all Eternity , in unquenable flames ? In a word , consider how the Faith you profess , is the Faith which God Almighty hath taught and appointed , which the Lord Jesus hath born witness unto , and sealed with his Blood , which the Apostles preached to the World , and suffered for ; the Faith which has been justified and confirmed by multitudes of most real and undeniable Miracles ; a Faith that is pure and peaceable , and tends most intirely to propagate and increase all that is truely excellent and praise-worthy amongst Men ; a Faith which God hath taken care of in all Ages of the Christian World , and which assures its sincere Professors of things incomprehensibly great and glorious hereafter , and fills them with unspeakable peace and comfort at present , amidst all the Suffering they can be exposed to , on its account : a Faith God hath wonderfully freed from the Corruptions which were formerly mixed with it , in these Nations ; and for which , He hath often and even miraculously appeared , in discovering and blasting the projects , the designs , and the attempts of its most subtle and unreconcileable Enemies : a Faith your Ancestors , after mature consideration , priz'd above all their worldly Interests , and Lives : a Faith , they took a great deal of care and pains to have transmitted to you pure and undefiled : a Faith , which brought with it multitudes of outward Blessings ; and which occasioned these Nations to be eas'd of a Yoke , which all the Inhabitants , who had ingenious sense , complained often of , and groaned under : a Faith you cannot part with , but in all probability , you will again involve your selves in Calamities and Miseries , like to those out of which your Predecessors strove with all their might to extricate themselves . Have you an ambition now , to expose your selves and your Posterity to all the mischief and evil , which people of the adverse perswasion , have been known industrious and unwearied to bring upon those they look upon as Hereticks ? Are you resolved to pull down with your own hands , upon your selves , all the sad and direful Plagues which are reserved to be inflicted , in the next World , on them who perfidiously betray the Faith of the Gospel , and wickedly Apostatize from the True Religion ? If not , then take care , and look well to your selves , and see that you be fixed and confirmed in the Protestant Religion . And therefore , 1. Be sure you be built upon the true Foundation . Take heed you profess not the True Faith , meerly because it is owned by any Society of some particular extrinsical denomination : any particular Church may fall . There is a Body of Men now in the World , who assume to themselves a very glorious Title ; and yet , when a just enquiry is made , and the largest allowances Charity can prompt to , are yielded them , that Society can only pass for a very corrupt part of the Christian Church : and yet the antient Inhabitants of that place where the Head of this Society hath fixed his See , were a people , in St. Paul's time , so hearty in , and true to the Doctrines of Christ , their Faith was spoken of throughout all the World. Rom. 1. 8. Where are any tracts and footsteps now , of those Churches you read of in the Revelations ? And yet God never forsaketh any , till they first forsake him . There has been , I fear there is still , altogether a fault amongst us , that we are immoderately concerned for the credit and outward grandure of particular Parties ; and Christians are respected , not for their being Christians , but for their espousing some distinguishing Notions and Characters of Man's devising . I am perswaded , God will utterly overthrow , at least , mightily abase Men's affections to , and zeal for all Party-making Notions amongst Christians , before he will raise his Church to that prosperous , flourishing State prophesied of , and promised in the Scriptures . There must be more Love , and Charity , and Unanimity amongst Christians . Christianity will endure to the End of the World : but as for all the Modes and Fashions of Man's devising , wherewith any do dress up the Profession of Christianity , these may all fall to the Earth , as the Inventers of them have fall'n , or will fall . Mat. 16. 18. Gal. 6. 15. The True Foundation you should be built upon , is that of the Apostles and Prophets , Jesus Christ Himself being the Chief Corner-Stone . Eph. 2. 20. Therefore , 2. Embrace nothing as an Article of Faith , or part of Religion , but what the Holy Scriptures are express , or very clear concerning . You have in these Scriptures all that is necessary to any Man's Salvation . 2 Tim. 3. 16. 17. Joh. 20. 13. Believe no Man , nor no Society of Men in these Cases , further than the Scriptures do warrant what they teach . Act. 17. 11. Isai . 8. 20. 3. Be not extreamly hot and zealous about any thing , but what the purity of Faith , and power of Godliness are really concerned in . Good Men and Orthodox Christians may have different apprehensions about Matters of small moment , without much prejudice to their own Souls , or the common Faith , provided these Differences be managed without uncharitableness and unchristian violence : But too much heat and violence about things , diverts from the weighty matters of God's Laws , and Religion soon sensibly decays . Phil. 3. 16. Gal. 6. 16. Tit. 3. 9. 4. Expect and prepare for Tryals . Christ hath dealt plainly and openly with us : In the World ye shall have Troubles . See Mat. 16. 24. Learn to resign up your selves , and live in expectation of Sufferings . Read 1 Pet. 4. 12 , 13. 5. Be earnest in Prayer , that your Hearts and Souls may have an inward , real , spiritual , affectionate sense of the Truth and Importance of the Doctrines of Christianity . 1 Cor. 2. 12 , 13 , 14. 6. Study the Holy Scriptures diligently , and make them your dayly delight . Psal . 1. 2. Psal . 119. 97 , 98. 7. Make a good Improvement of the plain , faithful Ministry of the Word , whil'st you can injoy it : you know not what Times may come . 2 Tim. 4. 3 , 4. 8. Take heed of Self-confidence , and depend wholly on thy Saviour . 9. Learn to be expert in using every part of the Christian Armour . Eph. 6. 13. &c. 10. Watch your selves carefully , and your Enemies too . 2 Pet. 3. 17. 11. Take a due care that your Faith may effectually influence you to all Holiness of Life and Conversation . That Man is in a great preparation to renounce his Faith , that hath prostituted his Conscience , and is regardless how he lives . 1 Tim. 1. 19. Read , consider , and improve what is offered unto you , and the God of all Grace , who hath called us to his Eternal Glory , by Christ Jesus , after that we have suffered a while , make you Perfect , &c. 1 Pet. 5. 10. FINIS . Notes, typically marginal, from the original text Notes for div A28581-e630 Per lustra & popinas quotidie sine pudore in aleae lusum , ususque turplssuhos potestatem extratendi animas functo●um ex igne expiatorio profundebant . In Aug. Thuam . Hist . l. p. 13. vide Mezenrah ; Ann. 1517. Sleid. Com. lib. 1. An. 15. Qnicunque non innititur doctrinae Romanae Ecclesie , ac Romani Pontificis tam quam regulae fidei infallibili , aqua etiam sacra Scriptura ●obur trabit & authoritatem , est Haeriticus . Mouns . Clauddef of the Reformation , part 3d. M. Clauddes . of the Reform . part 3d. pag , 51. &c. Vnde Protestantium nomen quod ad omnes postea , qui eorum quae perperum in religionem invecta sunt , emendationem amplecti se professi sunt , obitque ab Ecclesia Romana defecere , dimanavit . Thuan . Hist . lib. 1. p. 26. Nomen per contemptum ab adversariis ob protestationem Spirae impositum . D. Prideaux Lect. 9. de visibil . Eccles . Chilling worth 's Safe way to Salvation . pag. 375. Catholick Ballance . pag. 19.