THE TRIAL OF RELIGIONS; WITH CAUTIONS To the Members of the REFORMED CHURCH AGAINST Defection to the ROMAN.  
By FRAN. GREGORY, D. D. rector of Hambleton in the County of Bucks, and one of his majesty's Chaplains in Ordinary.  
LONDON, Printed by E. Flesher for R. Royston, Bookseller to His most Sacred Majesty, Anno 1674.   

To the Right Reverend Father in God, WALTER Lord Bishop of Worcester, and Dean of his majesty's Chappel, etc.  
MY LORD,  
'TIS well known to every man that hath the least Acquaintance with our late and modern Historians or Divines, that the Adversaries of our Faith have been very Industrious and Active, ever since the happy Reformation of our Religion, to reduce the Superstitions of the Roman Church once more into Ours. That such Attempts may not only be still continued, but prosecuted with greater Vigour, the Emissaries of Rome, taking occasion from our late Confusions and present Indulgence, have encouraged themselves to come amongst us, as all men believe, in unusual numbers, though not without their wont Disguise and Vizards. What their Business is, no man is ignorant; and that they want no Arts to carry on their Designs, who doth not know? If Flattery and Courtship can prevail with Persons of Quality; if external Pomp and Pageantry can prevail with our Ladies of Honour; if Ostentation and shows of Devotion can prevail with Religious and Pious Souls; if Indulgence and Liberty can move the man of Pleasure; if Gold and Silver can tempt the Poor; if Promises of Pardon can work upon and win over the Guilty; if Sophistry and Fallacies can persuade the Weak and Ignorant, they want them not.  
But certainly, that which gives our Enemies the greater Advantage against us is, the gross Ignorance and desperate Debauchery of this unhappy Age wherein we live; the Ignorant Person doth not know, the Debauched Person doth not care, what Religion is best. 'Tis no difficult Task for some subtle Priest or Jesuit to reason an Ignorant man out of his Faith; nor is it an hard matter to persuade a Vicious Person, that hath no Religion indeed, to pretend any, even the Roman, if some secular Advantage doth so require.  
These Considerations might well give me just occasion to compose these Sermons; wherein my present Design was, to confirm my own Parishioners in their present Faith, and to warn them against all Temptations to the Roman. That I have now made them public, 'tis not as if I thought that the Church of England wants them: no; whosoever is acquainted with the Works of our Learned and Reverend Divines already extant, Hooker, Whitaker, Reynolds, Jewel, Laud, Morton, Davenant, Featly, and many other, deceased or yet alive, must needs acknowledge, that as there is no Church so capable of a sound Defence as ours, so there is none better provided with it.  
But yet notwithstanding, as the very little Finger may afford some Help even to the strongest Arm, so perhaps the weakest of God's Servants may lend some small Assistance towards the establishment of that Religion which is already so well maintained with the strongest Arguments, and those managed by better Heads and Hands.  
My former experiences of your Lordship's Favour have emboldened me to dedicate this Discourse to your Lordship's Name; not that I think it worth your View, but that I know it wants so great a Protection. No man can blame me for choosing such a Guardian, whom the world knows to be so willing to encourage the Friends of True Religion, and so able to confute its Adversaries. And the Truth is, I am not in the least Capacity, by any other means to testify that cordial Respect and Veneration which myself, and every man else that loves our Church, must needs have for your Lordship's inward Worth, and Personal Excellencies: nor could I think of any other way to make a Grateful and Public Acknowledgement of those various Obligations which your Lordship hath laid upon  
the meanest of God's Servants and our Church's Sons, FRAN. GREGORY.   

THE TRIAL OF RELIGIONS; WITH CAUTIONS to the Members of the Reformed Church against Defection to the Roman.  1 THESS. 5.21. 
Prove all things; hold fast that which is good.  
WE read in Sacred Writ and Ecclesiastical History, that the Christian Church in its infancy, as well as the Jewish in its elder years, had in it several persons that were really endued by God with the spirit of Prophecy; and others, who did but pretend it. wherever God had his Church, the Devil endeavoured to have his Synagogue too. To that end, it was the great design and policy of Hell, to send its Residentiaries and Legates amongst those persons where Heaven had its commissioned and faithful Ambassadors. If Christ send forth his Simon Peter; the Devil will send forth his Simon Magus too: if Christ send forth a Saint John, a Saint Paul, and other Apostles; the Devil will not fail to send forth a Cerinthus, a Martion, and other Heretics too.  
The true Prophets of those times did reveal nothing else but what was certainly the mind of God: but the false Prophets and counterfeit Apostles delivered the Suggestions of Satan, or at best the Dreams and Fancies of their own fantastic brain. And yet so politic was the Devil, that he veiled his Errors with a disguise of Truth; and that with so much artifice, that it was no easy matter for the young Novices of that Age, who were but lately become Proselytes to Christ, to distinguish betwixt false Doctrines and true, betwixt tares and wheat, betwixt the Devil's counterfeit, and God's real Pearls.  
In this conjuncture of time, when Heretics pretended to be Evangelists; when wild Enthusiasts, acted by the Devil, pretended to be inspired of God; when at the same season, and in the selfsame places, Divine Truths were preached by some, and devilish Errors broached by others; the Servants of God and Apostles of Christ, who were entrusted with the Concerns of his Church and the care of his Souls, could not but think themselves obliged to do whatever in them lay, that their late Converts to the Christian Faith might not either unworily admit what was indeed an Error, nor yet unadvisedly reject what was indeed a Truth.  
To prevent this double Hazzard, Saint John (1 John 4.1.) doth thus command them, Try the spirits, whether they are of God. There was, it seems, even thus early in the Church a great variety of spirits; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Oecumenius; Prophets true, and prophets false: and yet even these Impostors too pretended to be from God. Well, what must the Christians do in such a case as this? Must they receive all Doctrines, because some were certainly true? or must they reject all, because some were certainly false? No such matter; the Apostle gives them and us another Rule to walk by: and that's this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Try the spirits. Be not rash in receiving, be not rash in rejecting neither. Perhaps the Doctrines that are delivered by such and such may be from God; and if so, what a sin would it be to slight them? but withal, 'tis possible that such and such Doctrines, delivered by such and such Pretenders, may be from the Devil; and if so, what a danger must it be to entertain them? Wherefore that both extremes may be avoided, that ye may be able to distinguish Truth from Error, that ye may know the Devil's Emissaries from Christ's Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Theophylact; prove, examine, pass a mature and deliberate Judgement: and that's one great part of that advice which Saint Paul gives us in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prove all things. Whatever Doctrine is broached among you, though it bring along with it the fairest pretences imaginable, yet because it may possibly prove too light, put it in the balance, and try its weight; because it may possibly prove a counterfeit, bring it to the Touchstone, and try its sincerity: and if, upon this strict enquiry, it prove not right, let it go; but if it be found Orthodox, sound and good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hold it fast.  
So then the Text commends to our Practice a double Act, each of which relates to matters of Religion. For,  
1. We are required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prove them, to examine all Doctrines, Principles and Practices, whether they be right, such as the Holy Scriptures recommend, or at least allow. 'Tis our business to consider, as Cornelius à Lapide words it, an sint Prophetiae, an instinctus spiritûs humani, whether they are the Revelations of God, or the Inventions and Imaginations of men.  
2. We are required, after this strict Examination and Judgement passed, to dismiss whatever is naught, but to retain and hold fast that, all that, and only that, which proves to be good, and consequently from God. So that the whole business of the Text will lie in these Two Conclusions.  
1. That every person whatsoever is highly obliged to examine the nature of that Religion which is recommended to him.  
2. That after an impartial and strict Enquiry, that Religion, and only that, which proves to be good, right and true, must be stoutly asserted, constantly retained, and held fast for ever.  

The First Doctrine.  
That all persons whatsoever do highly stand obliged to examine the nature of that Religion which is recommended to them. But here two things may be demanded.  
1. It may be demanded, whether all persons whatever are fit to judge for themselves in matters of Religion. Is every man so well qualified, as to be in a capacity of defining Points of Faith and Worship? Shall every illiterate and bold Mechanic presume so far, as to suspect any Doctrine which the Church delivers, or scruple any Practice which she recommends? I answer:  
Certain it is, there is a very signal respect and a very great veneration due to the Church of God; and doubtless, where matters are difficult and Points are controverted, 'tis our safest course to consider the Determination of the true Church, and to acquiesce in Her Judgement rather than in our own. But in other cases, where the Word of God is express and plain, where we have an intelligible and easy Rule, we are not obliged to take up our Religion upon other men's credit in those matters wherein our own Reason can best secure us.  
'Tis our Saviour's command, (Matt. 11.15.) He that hath an ear to hear, let him hear: so say we, He that hath an eye to see, let him see. Methinks where the Object is clear and visible, especially if it be of great concern too, it were high Imprudence to rely upon another man's sight, since God hath given us eyes of our own, that may see as well, and be trusted better. And certainly, it were an act of the greatest folly, to depend barely upon other men's judgements for those grand Concerns of Eternity, about which God hath given us rational Souls and all other means that are sufficient and requisite to inform ourselves. But if perhaps through sin and vice we have debauched our own Reason; if we have extinguished that light which our great Creator set up within us, and by so doing have disabled ourselves to obey the Command in my Text; we have then just occasion to condemn ourselves, but none to blame that God, who did as well give us an eye, as bid us see. And doubtless, since God hath given to every man an understanding faculty and the use of Reason, to be employed for his own advantage, it must needs be the very highest Tyranny to interdict any person the improvement and exercise of that Reason, but especially about the great Concerns of that immortal Soul, wherein that Reason of his hath its proper Seat and only Residence.  
And since this personal and private examination of our Religion is that which our God commands, and our Reason doth enable us to; methinks no true Church of Christ should ever dislike or quarrel at it: 'tis not possible that a true Church should disallow what God requires; 'tis not possible that a true Mother should rob her Children of that without which they can neither be Christians nor Men. No; 'tis for the Whore of Babylon to close up her bastard's eyes, lest perhaps they should discover the nakedness of their Mother: 'tis for the Church of Rome to deny her Proselytes, in all matters of Religion, the exercise of their own Reason, lest perhaps they should detect the weakness and want of hers. But as for the Church of England, so sure is she that her Religion is right, that she doth not only allow, but encourage, her Sons to bring it to the Test: such are her Doctrines and such are her usages, that she doth rather provoke, then decline, the strictest Trial: the Truths which she teacheth are so Divine, the Customs which she retains are so Apostolical, that, like so many true and orient Pearls, the more they are examined, searched and tried, the brighter do they shine. And if so, if to examine the matters of our Religion be an act of Obedience to God, if it be the way to bring honour to our Church and satisfaction to ourselves, what should hinder us, except it be that gross and foul Ignorance of ours, which will indeed destroy our Ability, but never take off our Obligation? But,  
2. From this great Command in the Text, Prove all things, it may be yet demanded thus, Must we then turn Sceptics in Religion? must we always hang in doubt, and never fix? must we for ever be examining, and so come to no settled Resolution in Points of Faith and Worship? I answer:  
'Tis certain that these Inferences can never be gathered from that which God requires in the Text: our proving all things will be so far from introducing Scepticism and uncertainties in matters of Religion, that 'tis the surest way in the world to expel, banish and root them out; it will be so far from shaking our Faith, that 'tis indeed the most likely means to settle and confirm it. For when once a man hath duly measured the Grounds, Principles and Practices of his Religion by that Rule which cannot fail him, and there finds it strait and right, all his Jealousies and Doubts are over: What Doctrine soever he finds warranted by the written Word, that he may most safely embrace, and for ever conclude it to be from God.  
'Tis in this case as it is with him that suspects some piece of money, that is offered him as current Coin; if he brings it to the Touchstone, Scales, or Standard, and there finds it right Metal and full weight, he receives it without farther scruple, and layeth it up as a part of his Treasure. So here, suppose some Novice in Christianity, such as these in the Text, that is not yet well grounded in his Religion, is not sufficiently assured whether such and such a Doctrine or Practice, that is commended to him, or required from him, be right or wrong; if he bring it to the Scripture, which is the great and only Standard in this case, and there find a sufficient warrant for it from some Prophet, Evangelist, or Apostle, with what confidence may he then receive it, and for ever most justly count it one part of his Faith? Well, such ignorant Novices in Christianity we all are or have been; and, upon that score, if we have not already examined the Principles of our Faith and grounds of our Religion, we are obliged now to do it. See why in some Particulars.  
1. We are obliged to examine the nature and matters of our Religion by all that respect which we owe to the great, frequent and peremptory Commands of God.  
This is that which the Text requires in terms as express as can be, Prove all things. What all things doth he mean? Matters of Religion sure; Doctrinas, Revelationes, etc. so Estius: whatever Doctrines are recommended to you as Revelations given from God, discernite, dijudicate, examine, search and judge them. So much doth Saint John require too, when he thus commands us, (1 John 4.1.) Try the spirits. And thus Saint Paul, (2 Cor. 13.5.) Examine yourselves whether ye be in the faith. Nay, our Blessed Saviour himself doth, in effect, enjoin the same thing too, when he gives us this Command, (Matt. 7.15.) Beware of false prophets. God Almighty by these Commands hath revealed his pleasure, that he would not have us take up such and such Doctrines at a venture, lest perhaps they should prove to be none of his; nor would he have us unadvisedly close with such and such Religious Practices, lest peradventure they should prove such as have no warrant. That God, who highly deserves and most justly expects whatever service man can do him, will be worshipped in his own way; and which that is, and where it lieth, he bids us go to his own Book and learn.  
And methinks, had we no other Motive in the world to examine the matter of our Religion save only this, yet this should be enough; 'tis one of those Duties which Man oweth his Maker; the strict Examination of our Religion the Commands of God have made a considerable part thereof: so that it is impossible for us to take up any Religion upon Trust, but we must, by so doing, disobey our God, and thereby show that in truth we have none. Sure it is, that we have a certain Rule and Standard to measure all Religions by; 'tis the signal mercy of Heaven: and to make a right use of that Standard, it is the great Command of God, and therefore the great Obligation of Man too.  
2. We are obliged to examine our Religion by all that respect which we owe our Neighbour, our Friend, our Child.  
That we are concerned not only to profess a Religion, but promote it too, no man, I think, that hath one jot thereof will ever deny. We are bound by several obligations to instruct and teach our Brother the Principles of that Religion which we own ourselves. 'Tis that which the Scriptures require over and over. Thus Saint Paul, (1 Thess. 5.11.) Edify one another: and so again, (Col. 3.16.) Teach and admonish one another. We are engaged by the frequent Commands of God, and that eternal Law of Charity, in our capacities, and as occasion is offered, to propagate our Religion; to plant it where it is not, and to water it where it is.  
But then, methinks, we are deeply concerned to secure ourselves and others too, that the Religion which we advance in the world be indeed the Religion of God; we must be sure that we plant not Weeds in stead of Flowers, that we sow not Tares in stead of Wheat: for, to promote a Religion that possibly may be false, were a desperate venture indeed; and he that doth it hazards the honour of God, and the Soul of man. I find that our Blessed Saviour and his Apostles taught no Doctrine but what they were sure of. Thus Christ tells Nicodemus, (John 3.11.) We speak that we know: and thus Saint John tells the world, (1 John 3.19.) We know that we are of the truth. Certainly, whosoever undertakes or is obliged to instruct another in matters of Religion, had need very well be informed himself.  
'Tis with us in our present case as with the Physician in his; who doubtless stands bound by whatsoever is dear unto him, to prescribe no Remedies but such as he throughly understands: That Mountebank deserves a Check rather than a Fee, who dares administer he knows not what; and, by so doing, is more like to kill then cure. The case is ours: We are all obliged to prescribe our Children the Rules of life; we are all obliged to train up our little ones in the fear and worship of God; we are all obliged to direct our Brother in his way to Heaven: but if our Directions should chance to prove wrong, what then? Suppose we instill into the minds of men Error and Heresy in stead of Truth, what would the issue be? Should some careless Father strew Ratsbane in stead of Sugar, and thereby poison some dear child of his, whom probably he designed to feed, would not all the world condemn him? Well; this, and worse than this, doth that man do, who, through a careless Credulity and want of a stricter Enquiry, doth scatter abroad wherever he comes those unsound Opinions and unknown Errors, which directly tend to the ruin of that Soul whom probably he designs to save.  
'Tis indeed an act of Charity to instruct the ignorant, and lead the blind: but withal, the man must have eyes in his own head that undertakes it. Our Saviour hath told us, (Matt. 15.14.) If the blind lead the blind, there is danger in it; 'tis like enough they may both fall and perish in the ditch. And if so, since we are all bound to direct and guide one another in the way to Heaven; since we are all obliged to promote the Worship of God and the Salvation of men; let us most strictly inquire into those matters of Religion wherein we are to instruct and help our Brother: for if not, 'tis like enough that we may be cheated; what we rashly take for the Doctrines of Christ, may perhaps, upon a review, prove the Doctrines of Devils; what we unadvisedly take for the Institutions of God, may perhaps, upon a stricter survey, prove nothing else but the Impostures of men: and if once we come to propagate these, what greater pleasure can we do the Devil? what greater disservice can we do the Church of God? what greater injury can we do our Neighbour, our bosom Friend, our darling Child? Certain it is, we are much engaged to sift the Grounds of that Religion which we are to propagate in the world and teach our Brother; lest otherwise, through our own mistake and idle confidence, we become guilty of cruel Charity, and prove instrumental to damn that Soul whom we in●end and are obliged to save.  
3. We are obliged to examine our Religion, and see 'tis right, by all that kind respect which we owe the Church and Nation where we dwell.  
That the Welfare of Kingdoms doth but little depend upon the truth of their Religion, may perhaps be objected from that known example of the Turks and some other Nations, where Idolatry reigns, and yet success, power and wealth attends them: But surely that such Nations flourish, 'tis not from any Covenant or Promise, but from the general Providence, and perhaps the Wrath, of God: 'tis not from the consideration of their Religion, but rather from the want of ours. Solomon tells us, (Prov. 14.34.) Righteousness exalts a nation. Yea, where Virtue thrives, where true Religion flourisheth, 'tis sure that Kingdom will do so too. We read that whilst the Jews retained their Religious Worship in its Purity, they were a rich and thriving Nation: beloved of God, and therefore feared of men: but when once they suffered Idolatry and Superstition to steal in amongst them, 'tis very remarkable, that this very sin proved the subversion of their State, and the ruin of their Church.  
Methinks this dreadful Instance should make us exceeding wary what Religions we admit amongst us. Certainly it will be our wisdom not to permit, much less to establish by Law, any Doctrine whatever that hath already been not only suspected, but, upon mature advice, condemned too; except we are now fully satisfied by clearer Arguments, that it is at least reconcilable to those Divine Truths which our Saviour hath taught, and our God approves.  
For if we do otherwise, if our Folly, Carelessness, Ignorance or Vice shall prove a means to retrieve those erroneous Doctrines and superstitious Practices which the wisdom, Piety and Zeal of our Forefathers have justly banished; it we shall reduce those superfluous, vain and burdensome Ceremonies of the Roman Church which our noble progenitors have so deservedly exploded; if we shall basely let go those great and concerning Truths which our heroical Ancestors have derived unto us sealed with their dearest blood; if we shall exchange a good Religion for a bad; what can we expect, but that our holy God, who is so jealous of his great Name, should be angry with us, even till he hath quite conjumed us? It is true, God indeed may bear with the Idolatries of poor ignorant Turks and Pagans, who neither do nor can know what's better: But as for this Nation of ours, we have his Law and his Prophets, we have his Evangelists and his Apostles, we have the Gospel of his dear Son to confirm and settle us in our most holy Faith: and if so, should we turn Apostates, should we embrace a false Religion and become Idolaters, so dreadful would the Consequences be, that we may justly tremble so much as once to name them.  
If therefore we have any bowels of mercy towards the womb that bore us, if we have any kindness for the breasts that feed us, if we have any compassion for the Nation that warms and cloaths us; let us never close with any other Religion, except it produce some better warrant than our present Church can show; and that not from a Priest, not from a Jesuit, not from some pretended, forged and abused Father; but from a Prophet, from an Evangelist, from an Apostle, one of whom is of more value and greater credit than the whole Romish Conclave and all their Councils, though every member thereof were a better man and more Infallible, even the best of Popes.  
4. We are obliged to examine our Religion by all that respect which we owe unto ourselves. See why in 2 Particulars.  
1. That man who never troubleth himself to search into the Grounds of his Religion, and by infallible Arguments to secure himself that his Faith and Worship is sound and right, must needs be in doubt whether it be good or no. For 'tis very possible that the Report which he hears concerning it may be false; the persons that recommend it to him may be mistaken; his Forefathers, from whom he derives his Religion, might be deceived; nay, that particular Church whereof he is a Member may possibly be in an Error too. For, tell me, how grossly was the Church of the Jews mistaken, though they had all the Prophets to inform them, concerning that which they were most obliged to know, the Person, Doctrine and Miracles of their own Messias? and how stiffly doth the Church of Rome this day contend for those foul Errors and abominable Superstitions, for which there is very little to be pleaded, save only the Practice and Tradition of their Predecessors; amongst whom Ambition, Pride, Avarice, Luxury and Ignorance did so prevail, that they had little of true Religion left to transmit and bequeath to their Posterity? so that to believe as the Church believes, is to believe, at best, but at a venture; and he that doth so, hath no assurance that his Faith is right. Now what Inconveniences will arise from bare Doubts, Jealousies and Suspicions of our Religion, we may see in 2 Particulars.  
1. That person who is thus uncertain and doubtful of his Religion can never expect any great satisfaction, comfort, pleasure, in any of those Religious acts which he doth perform.  
Doubtless, that Joy which ariseth to a good man and knowing Christian from the true Service of God is very considerable and exceeding great. My soul shall be satisfied as with marrow and fatness, saith holy David, who well knew what he did, when he served his God thus and thus. And without all controversy, there is not so much delight to be found in any thing whatever, as there is in the Worship of God. The consideration of God's special Presence, his favourable Interpretation of our desires, his kind Acceptance of our poor endeavours, the Smiles of his Countenance, the Testimony of his Spirit, how do they fill the heart with Joy?  
But withal, sure it is, that these things cannot be expected by that Soul who is not sure that his Religion is right. If a man be uncertain whether he present to God a sheep or a swine, a lamb or a dog, what Acceptance can he look for? If a man be doubtful whether he offer up to his Maker incense or snuff, sacrifice or sin, how doth he know whether he doth please his God, or provoke him? The Scriptures tell us, (Rom. 14.23.) Whatsoever is not of faith is sin. And if so, that person who dares perform such and such an act at a venture, whether right or wrong, hath cause enough to expect from God a Frown rather than a Smile, and a Check rather than a Commendation. Wherefore if ever we desire to feel the Comforts of Divine Worship, if ever we desire to taste the pleasures of God's Service, it must be our care, and 'tis our Concern, to secure ourselves, by infallible Arguments, that our Religion is such indeed as our God requires, likes, and blesseth.  
2. That person who doth but only suspect and doubt the truth of his Religion, though peradventure it may be sound and right, yet notwithstanding he will be easily moved to renounce and leave it, if not through persuasions and flatteries, yet at least through cowardice and fear of suffering.  
Indeed, that prudent and pious Christian who hath throughly examined the nature of his Religion, and is fully convinced and satisfied that it is indeed the Religion of God, dares not part with it upon easy, nor indeed upon any terms whatsoever: but that uncertain and wavering Soul, who, having never tasted the matchless Pleasures of Religion, doth still lie under suspense and jealousies, whether that Profession which he yet owneth be right or wrong, how easily will he quit it? If perhaps some other Religion be recommended to him by such and such persons whom he loves, how quickly will he yield? If such and such a Profession be urged upon him by such and such plausible Arguments, which perhaps he cannot answer, how soon will he be persuaded? If perhaps he be fairly invited to embrace such and such Doctrines by Promises and Hopes of advantage, how soon will he give his consent? Or if perhaps he be pressed to own such and such Practices by Threats and Menaces, how suddenly will he condescend?  
True it is, we are commanded, and that under the pain of eternal death, if need be, to suffer for our Religion: a Gaol, a Dungeon, a Gibbet, Fire and sword, whatever Devils can invent or Tyrants inflict, must be endured, if God so please, and Times should so require. But, tell me, will that man do this, that questions whether his Religion be true or not? Can we think that he who doubts, will die too? Is it imaginable that he who is not throughly satisfied that such and such Doctrines are certainly of God, will ever confirm and seal them with his blood? Every man will tell you, that Estates, Liberties and Lives are things of greater value then to be thrown away upon bare Peradventures and Possibilities: 'tis not credible that any man will lose what he counts so dear, in the defence of his Religion, except he be first convinced that this Religion of his is so good, so holy, so Divine, that the Vindication thereof will infallibly turn his blood into a Sacrifice, and his death into a Martyrdom.  
Thus Saint Paul, (2 Tim. 1.12.) For this cause I suffer these things. What things doth he mean? Persecutions, reproaches, bonds, imprisonments, and indeed what not? But why all this? Himself tells us in the selfsame Verse, I know whom I have believed, and I am persuaded, etc. When a man knoweth his Faith is right, when he is fully persuaded that his Religion will certainly bear him out and make up all his losses, O with what alacrity and cheerfulness may he suffer? But on the other hand, if we are not acquainted with the goodness and excellence of our Profession, but continue strangers to it, how easily shall we shake hands with it, and, in stead of being noble and faithful Martyrs, become so many unworthy Renegadoes, and prove, like Julian, false and base Apostates?  
2. That person who takes no care to inform and satisfy himself concerning the matters of his Religion, but takes it up as he finds it, may very easily be mistaken, and close with a wrong in stead of a right.  
So great is the variety of Religions in the world, so politic is the Devil, so plausible is the Heretic, so subtle, smooth and insinuating is the Jesuit, that if we have not a watchful eye and a discerning spirit, if we are not the more careful to inquire of God and good men, 'tis like enough that their fair and specious Pretences may deceive us. 'Tis very possible that Vice and Virtue, Truth and Error, the Counterfeit and the Pearl, may look so like to another, that there is none but an Artist, who hath a prudent Head and a piercing Eye, that can readily apprehend and see the difference.  
That several persons are most miserably trepanned and sadly deluded, the Scriptures tell us. Thus the Evangelist, (John 16.2.) Whosoever killeth you will think that he doth God good service. Here's Murder took to be Religion, and innocent blood thought to be a Sacrifice. Saint Paul himself was thus deceived, (Acts 26.9.) I verily thought with myself, that I ought to do many things contrary to the name of Jesus: but what made him think so? he tells us elsewhere, sin deceived me, (Rom. 7.11.) And certainly if Saint Paul, that eminent and learned man, were thus mistaken; if such an one as he took Persecution to be Devotion, Sin to be Service, and an high Trespass to be a Duty; how then are we concerned to take heed, lest we take up something for Religion which indeed is not so? lest we close with such and such Superstitions and Vanities, and yet count ourselves devout in doing so? O remember how easy and usual it is to be mistaken. If we take up our Religion, as it seems Jacob did his wife, upon trust and in the dark, 'tis like enough that we may be cheated; 'tis like enough that, in stead of being that beautiful Rachel which we expected, it may prove no better than a blear-eyed Leah. And if so, what grand Inconveniences are like to follow, give me leave to show you, though but in 2 Particulars.  
1. That person who is mistaken in the choice of his Religion, if he be, what Religious persons should be, devout and zealous in his way, is in great danger to run himself upon the commission of the greatest sin; except, perhaps, he can plead an invincible Ignorance for its extenuation.  
Doubtless, whosoever he be that makes Religion the main business of his life, will think himself concerned to promote that Religion which he owns and takes to be true, and that with vehemence and zeal. 'Tis the nature of Religion, whether true or false, to propagate, spread and establish itself; and that it may so do, it becomes importunate and restless, till it have removed, by force or argument, whatever seems to stand in its way, and be its Rival.  
And if so, O what a dangerous person is every mistaken Zealot! Sure it is, of all Villains in the world the Religious Villain is the worst. As for other Villains, who are inwardly convinced that what they do is naught and wicked, they cannot choose but now and then find some remorse, regret, and such checks within them, as must needs damp their spirits, and gall their souls, and put some little stop to their Iniquity: But as for the Devout and Pious Villain, what Trouble can possibly invade his spirit? what Pangs of Soul can he feel within him? what can make him so much as once demur and pause in the least, when his own Conscience, being misinformed and sadly deluded, doth so far cheer him, as to bid him expect a reward for that Sin, which it doth not only represent, but commend and applaud, as a Duty which God requires, and will certainly bless? We need no other Instance in this case but that great one of Saint Paul: Whilst he believed the old Religion of the Jews to be the only true one, whilst he was possessed with Prejudice against Christianity, and took the Gospel to be but a mere Juggle, a new Imposture, and a false way of worship, what strange havoc did he make of the Church of Christ, and that in the defence of a wrong Religion, and the Persecution of a right? All the excuse which he pleads for himself is only this, I did it through Ignorance. Yea, had but Saint Paul's knowledge then been as great as his zeal; he would rather have laid himself then others in the Gaol: had he but examined matters a right, and found Christianity to be indeed the Religion of God; he would have been so far from shedding other men's blood, that, in the defence thereof, he would ten thousand times rather have lost his own.  
But O the direful effects of a mistaken Zeal! This is the thing to which we must ascribe the most inhuman actions that the world ever saw. From hence proceeded that bloody Massacre of Paris, and that unparallelled and hellish Powder-Treason: from hence hath proceeded the Assassination of Princes, the Subversion of Empires, and the Ruin of Churches. And what if I tell you, that misapprehensions of Religion have hung the Son of God upon the Cross, and laid his Servants in the flames? It cannot be imagined that the Jews would ever have crucified the Saviour of the World, and their own Messias too, had not an ignorant Zeal inclined them to it: Nor can we reasonably conceive, that the Papists are such Monsters rather than men, that they would ever have burnt so many Martyrs, had they not thought that Religion did require it. And if so, if the Consequences of a mistaken Religion be so dreadful, then surely we are highly concerned to make sure of the Truth of ours; lest perhaps an Error in our choice should put us upon the Commission of those horrid Crimes which none but a Religious and Zealous sinner dares attempt.  
2. That person who is mistaken in his Religion is very like to lose that which is the blessed fruit, reward and end of that Religion which is sound, true and right.  
'Tis such a Consideration as, methinks, should mightily quicken us to the duty in the Text, Prove all things. But why so? why? alas! a mistake here would utterly undo us. That the Consequences of Religion are of the greatest concern imaginable, 'tis beyond dispute: so great, that it cannot be a thing indifferent whether our Religion be right or wrong; unless it be a thing indifferent too whether we are blessed or cursed, whether we shall to Heaven or Hell. That Religion which is right is the only way, through Christ, that leads to Heaven; and that Religion which is wrong is one of the nearest and quickest ways to Hell. I remember the Scriptures mention the Doctrine of God, the Doctrine of Christ, the Doctrine of the Apostles; these, being embraced and obeyed, will surely make us happy: but, on the other hand, the same Scriptures mention other Doctrines, strange Doctrines, the Doctrines of men, yea and the Doctrines of Devils too, which being entertained will surely make us miserable. But, you'll say, how shall we know them? how shall we pass a judgement, whether such and such a Doctrine be indeed the Doctrine of God, Devils, or men? I answer:  
1. All matters of Religion must be examined, proved and determined by the written Word of God. This is the only sure Balance to weigh, and Touchstone to try, all matters of Faith and Worship.  
To this the Prophet directs, (Isa. 8.20.) To the Law and to the Testimony. To this our Saviour sends his hearers, (Joh. 5.39.) Search the Scriptures: and again, How readest thou? And, which is remarkable, the Ignorance of Scripture doth he make the only occasion and ground of Error in Points of Faith: so he tells the Sadducees, Ye err; but why? not knowing the Scriptures. It seems, that it is the written Word of God which must be our Guide in matter of Religion; 'tis this which is the only infallible Rule and unalterable Standard to measure all the Doctrines and Practices which such or such a Church doth teach, recommend, or require from us. But,  
2. The Decrees of General Councils, those I mean that were convened in the first and purest times, before the Superstitions and Idolatries of Rome, that crept in by degrees through Carelessness, Vice and Ignorance, had overspread the Church, are of great use in this case too.  
True it is, the Scripture is man's only authentic Rule to walk by; and this Rule of ours in the most material and concerning Points of Faith is obvious, plain and easy: but yet there are some other matters of Religion, though not of absolute Necessity, yet of considerable Import and moment, about which the Scriptures are not so intelligible, at least to ordinary Readers, but that they want some good Interpreter.  
And who more fit to declare the sense of doubtful and difficult Texts than the first and best of Councils? I read of the Council of Nicaea, called by Constantine the Great, against the Heresy of Arrius; the Council of Constantinople, summoned by Theodosius the first, against the Heresy of Macedonius; the Council of Ephesus, called by Theodosius the second, against the Heresy of Nestorius; the Council of Chalcedon, called by Martian, against the Heresy of Eutyches. These Councils, occasioned by these early Heresies, and consisting of some hundred Bishops, having the Glory of God in their Hearts, the Settlement of the Church in their Eye, and the Bible in their Hands, did establish several Canons for the extirpation of Error, and the confirmation of the most concerning Truths of our Religion.  
And, certainly, the Determinations of these Councils, whether it be in the great or some less Concerns of our Religion, being made up of Persons so exemplary for their Piety, and so eminent for their Learning, who resolved on nothing but with mature Advice and Deliberation, are of as great Authority, and afford as much satisfaction in matters of Religion, as any thing of man can be or do. For the Truths of God, once taught the world by Christ and his Apostles, being unchangeable for ever; and our Bibles, which are the only Rule to measure Religion by, continuing one and the same for ever; that which was an Error in those times must needs be Error still, and that which was a Truth in those days must needs be a Truth still. And if we cannot think of any more proper means for the right understanding of Scripture, and the discovery of Truth and Errors, than the deliberate and unanimous Judgement of so many hundred pious, learned and unbiased men assembled together; then certainly the Determinations of those Ancient Councils are very considerable Evidences for Truth, and against Error: and the rather, because they consisted of such persons, who, besides their eminent Piety and Learning, had the great Advantage of living nearer the Apostles Age; and thereby were the better able to inform themselves and us too, what was certainly believed and done in the very Infancy of the Church.  
3. The Writings of the Ancient Fathers, those especially that lived within the first Six Centuries, wherever they agree, and are not since corrupted or maimed by the fraud and forgeries of the Roman Church, are of singular use in this matter too.  
That Ignatius, Clemens, Origen, Athanasius, Cyril, Nazianzen, Basil, Chrysostom, Hierom, Augustine, and some others, were indeed Persons of great Devotion and excellent Parts, cannot be denied. And although some of these great Names, in some particular matters, had their peculiar Mistakes, and showed themselves to be but men; yet in all Points where we find an unanimous Consent amongst them, we are to have so much veneration for their Authority, as not easily to suspect or contradict it.  
True it is, if we take these Fathers singly, man by man, where we find any of them alone in their Opinions, as Origen in reference to the Punishments of Hell, and Saint Augustine in reference to Infants that die unbaptised, we are not, in this case, much more obliged to accept their Judgement then the Judgement of some person yet alive, who perhaps may be as Pious and Learned as some of them: But if we take all the Fathers that lived within six hundred years after Christ together and in the lump, where we find them one in Judgement, they are enough to make a wiser Council than any one Age could probably afford; a Council certainly of more Value and far greater Credit than that Conventicle of Trent, wherein there sat, sometimes at least, little more than 40 Bishops, and some of those but merely Titular and suborned too. And upon this score the Church of Rome must needs excuse us, that we do rather adhere to the united Judgement of so many Ancient Fathers, then to those late Decrees and Canons of Trent which contradict them. 'Tis well known to our Adversaries of Rome, that, in the great Controversies betwixt us and them, we appeal to the most Ancient Councils and Fathers, whom we look upon as the most impartial and able Judges; the whole matter in question we offer to their Decision, and are willing to stand or fall as they determine. But, alas! there's no Tribunal like Saint Peter's Chair, one Pope is of more value with them then ten Saint Augustine's. Nor indeed can we blame them; for, where the Cause is notoriously bad, it were strange Imprudence to refer it to any other umpires and Arbitratours, save only such who are prepossessed with the strongest Prejudice, and obliged by the greatest Interests to defend and own it. And thus stands the case with the Roman Church. But as for us, where matters are doubtful and Scriptures are not clear, we dare not run to uncertain Traditions and the pretended Infallibility of Popes, but rather to Ancient Councils and Fathers, from whom we do rationally expect more satisfactory Resolutions, and far better Comments. But,  
4. There are several Systems of Divinity, Confessions of Faith, short Abridgements of Christian Religion, that are, especially to unlearned persons, great helps in this matter too.  
And here, methinks, those Ancient Creeds of the Apostles, Nice, and Athanasius, which are so generally received by the Church of God, are of great Authority to settle our Judgement in the main and most necessary Points of Faith. Whatever contradicts any one Article delivered and contained therein, may be justly suspected of Heresy, Error and Innovation. And as for other Doctrines, Practices, and matters of Discipline, we may have recourse, and that with good satisfaction, to the known Articles of the Church of England, the Book of Homilies, and that excellent Liturgy of ours, which that of Saint Chrysostom or Basil doth not transcend, and perhaps not match.  
Besides these, there are many choice and excellent Catechisms, composed by men that were Pious, Learned and Judicious, acquainted with Scriptures, well versed in the Primitive Councils and Fathers. These short Catechisms, compiled by persons of singular Endowments, and approved by the Church, are little less than so many contracted Bibles, containing in them whatever man is obliged to know, and delivering enough, in plain and easy terms, to inform us in matters of Practice, to secure us from Errors, and confirm our Judgements in all the great Points of Faith.  
So then, the Summe of all is this; We are obliged to examine the matters of our Religion by the written Word of God: but because this Word, in some material cases, according to the different Fancies or Interests of men, hath different Interpretations given concerning its true sense and meaning, 'tis our only way, for our better satisfaction, to betake ourselves to the most able, faithful and unbiased Judges; and they are the most Ancient Councils, the Primitive Fathers, public Confessions of Faith, and Orthodox Catechisms set forth or approved by the Church of God.  

Uses.  
I. Consider how much to blame those persons are, who, without any Examination whatsoever, take up their Religion barely upon Trust.  
We are thus commanded in the Text, Prove all things: but, alas! we are so far from this, that we will prove nothing; and although perhaps we pretend to abhor the Religion of Rome, yet so far do we act like Papists, that an Implicit Faith serves our turn.  
'Tis the great Imprudence and Crime of many persons, who are so supine and careless, that they will not examine their Religion; but, withal, 'tis the sad Calamity of some others, who are so sottish and ignorant, that indeed they cannot. That we are required to prove our Faith, and of what concern it is so to do, we have already seen; and that all matters of this nature must be judged by the Word of God, and that, in doubtful cases, to be expounded by Ancient Councils and Fathers, hath been already showed: Yea, but what's all this to the man that's utterly unlearned and ignorant? Can that man prove his Religion by the Word of God who knows it not? can that man help himself in the understanding of difficult Scriptures by the Assistence of those Councils and Fathers to whom he is but a stranger?  
And this is the case of those poor people who are bred up under the Tyranny of the Roman Church: they cannot obey the Command in my Text, because they are kept in Ignorance; they cannot do what Saint John requires, they cannot try the spirits, because that only Touchstone is denied them; they are in no capacity to weigh the matters of their Religion, because they are not suffered so much as once to touch the Scales.  
But, alas! this gross Ignorance, which is their sad Calamity, is our grievous Crime: that utter Inability of obeying God, and proving all things, which ariseth from their invincible Necessity, springs from our Carelessness and Choice. 'Tis sure enough, that we have sufficient means to inform ourselves of our Religion: we have Bibles to read in our families; we have the Scriptures expounded in our Churches; we have many excellent Catechisms and other Books within our reach: and yet how ignorant still! We are so far from being able to give a satisfactory Account of our Religion in its several Branches, that there are many amongst us who do not know so much as what Religion means, what Christianity is, who Christ was, what he hath done, or what he requires from us. Certainly, if such persons do take upon them the profession of any Religion, they must needs do it upon Trust: and how that's done, we may see in 3 Particulars.  
1. There are some persons who take up their Religion barely upon the Trust and Credit of their Parents and progenitors, who owned such and such a Profession, and continued therein perhaps to their very dying-day.  
And the truth is, the very highest Account that many an one can give for his Faith and Worship is but this, It was the old Religion of his Family, it was the Faith and Worship of his Fathers, and therefore his too: insomuch that persons generally are not made, but born, Christians, as well as men; and do commonly receive their Faith, as well as their Flesh, ex Traduce, barely by Propagation.  
'Tis true, Christianity, which certainly is the Religion of God, is that which we all profess; but in the mean time there are but few amongst us that examine the Principles upon which this Religion stands, nor do we consider the Designs to which this Religion tends: only we take it up from our Forefathers, as if it were barely bequeathed us amongst other Legacies, or left us as a part of our Inheritance. It must be confessed, that true Religion, preserved for us and transmitted to us by the Care and Piety of our progenitors, is a blessed Inheritance indeed; such an Inheritance, so great and so glorious, that we are concerned, if in any case, much more in this, to prove our Father's Will, and to consider how suitable it is to both the Testaments of that better Father, which is in Heaven.  
2. There are some persons who take up their Religion barely upon the Trust and Credit of vulgar and public Examples.  
What Religion we find established in the Kingdom, exercised in the Church, and commonly professed throughout the Neighbourhood, that we do not stand to examine, but immediately embrace: We make our Faith a matter not of Election and Choice, but barely of Imitation. Doubtless, there's many a Soul amongst us that professeth himself to be a Christian, not because he knoweth the Truth, Reasonableness and Excellence of Christianity, but because he had the good fortune to be bred and live in Christendom.  
Suppose a man bred among the Persians; this man adores the Sun, and makes that his Deity: take a man bred amongst the Turks; this man's Bible is the Alcoran, and that Impostor Mahomet little less than his God: Suppose a man bred up in Spain, France, or Italy; this man, forsooth, though he knows not why, proves a Roman Catholic; he owns the Pope, let him be who he will, to be his Grandfather, and that Church, or, if you will, that Whore, to be his Grandmother too: Well; give me a man bred up in England; 'tis ten to one but this man proves a Protestant. But why all this? Why, alas! we take up our Religion, not from the Convictions of our own Judgements, but barely from the force of Examples, and the mere power of Education.  
3. There are some persons who take up their Religion upon the Trust, Credit, or Commands of Princes.  
Certainly, man, who is a wise, knowing and noble Creature, of the very next degree to Angels, may easily convince himself, how unreasonable a thing it is, that he should adore and worship any thing that is so far from being a Deity, that he evidently seeth and certainly knoweth that it is his own Inferior and much below himself. And yet notwithstanding, if Jeroboam set up his Calves, if Nabuchadnezzar erect his Image, and command their Subjects to adore them, who almost disputes it?  
But, alas! we need not look back so far as the times of the Jewish Church for pregnant Instances; our own Chronicles will tell us, that whilst the Kings of England were Slaves to the Pope, so dull and sottish, so easy and pliable were the People, as to be so too: and since our Princes have justly shook off the Roman Yoke, the Subjects have generally been, if not so Religious, yet so Conformable, as to become Protestants too.  
Tell me, Sirs, if the Roman Religion be good, why did the People of England cast it off? but if the Roman Religion be stark naught, as certainly 'tis, why did the People of England ever own it? Doubtless these General and sudden Turns of Religion, these Universal and Epidemical Changes of our Faith and Worship, which do not arise from any mature Deliberation and new Convictions, are evident Demonstrations, that men take up or lay down their Religion just as they do their Fashion; 'tis this or that according as the Court thinks fit to alter: as if, to believe as the King believes, and to do as the King doth, were a part of that Allegiance which we owe him.  
But is this indeed to obey the great Command in my Text, Prove all things? 'Tis sure, the Kings of England do not pretend, like that Usurper at Rome, that they cannot err; nor is it imagined by any, that there is any more Infallibility annexed to the Prince's Throne then to the Pope's Chair. No; we are required, and deeply concerned too, to examine the Grounds of that Religion which the King's Laws do establish: and if we find, as upon strict Search we certainly shall, that the present Religion of our Church, commended to us by the King's own Example, and confirmed by his Laws, is warranted by the Word of God, by the Canons of Ancient Councils, by the joint Testimony of the Primitive Fathers, and many received Confessions of Faith; let us then bless our God, that we have as yet a Prince who styles himself, really is, and declares his resolution to continue, the Defender of that Faith which, past all per adventure, is truly Ancient and Apostolical.  
II. Consider what abundant cause we have to be jealous of that Religion which will by no means submit to this great Command in the Text, which fears to be examined, and dares not stand the Test.  
Certainly, we have all the reason in the world to suspect that Religion which doth so manifestly suspect itself. 'Tis a great Argument that a man doth doubt his Cause and question its merit, when he showeth himself exceeding loath to come to a Trial: and 'tis a shrewd sign that Wares are corrupt and naught, when they are produced and showed only in the dark. What our Blessed Saviour (Joh. 3.21.) saith of Persons, may fitly be said of Religions too; He that doth truth cometh to the light, that his deeds may be made manifest. The man that is honest, virtuous and learned, doth rather hope than fear to be searched into: but he that constantly lurks in corners, and walks under a disguise, doth give the world sufficient ground to suspect that he is some broken Bankrupt or Knave. 'Tis thus with Religions too: That Religion which dares appeal to the Tribunal of God and man; that Religion which desires to be examined by Scriptures, Councils and Fathers; that Religion which doth publicly expose all its Doctrines, and doth not only allow all its friends, but provokes its utmost enemies, to fifth and try them; 'tis easy to think that such a Religion is sound, right and true: 'tis full weight, that fears not the Scales; and right metal, that doth not dread the Touchstone.  
But now, if there be such a Religion found within the Church that is jealous of itself, that fears its own Proselytes, that dares not endure the Scrutiny, no not of its own friends; have we not a sufficient reason to suspect it? Now, shall I tell you? such is the Religion of the Roman Church, which dares not suffer its own Members so much as once to peep into the Bible, lest perhaps that clear and Sacred Glass should immediately represent, even to vulgar eyes, those foul, and by them as yet undiscerned, Spots, which that corrupt and scabby Religion hath upon its Face. I remember, Chemnitius, who hath somewhat narrowly enquired into the Council of Trent, and discovered to the world the nakedness of their Decrees, is, for that very Reason, styled, not a Saucy fellow, but a downright Heretic; and so, for making some considerable Inquisition into their Religion, was thought to deserve at least their Great one.  
As for the Religion of the Reformed Church, 'tis otherwise with us; the examination of our Doctrines is not only allowed, but required too: we put the Scales into your hands, and bid you weigh them; we set the Touchstone before your eye, and bid you try them; we translate, we print, we put the Bible into your bosom, and bid you thence examine what our Church doth hold, what our Ministers do preach, and what you yourselves must believe and do. I can tell you, this fair dealing is not to be found at Rome: no; there the Holy Bible, that dangerous Book, must be withheld. And the truth is, though there be Sin and Sacrilege in their so doing, yet there is a great deal of Craft and Policy too: for where the Cause is naught, if there be some material Witness whose Testimony will certainly overthrow it, if he cannot be bribed, 'tis great Prudence to remove him out of the way. And this course takes the Roman Church; 'tis that miserable Shift which a bad Cause drives them to; what ever comes of it, the Scriptures must be withdrawn: for, should they permit their people to peruse them, they have just cause to fear that, at first sight, they would dislike such and such gainful Doctrines; and, upon a serious review, abjure them quite. And upon this score do they find themselves necessitated, as to withdraw the Bible, so likewise basely to corrupt the most Ancient Councils and Fathers; acting, methinks, like some knavish Merchant, who sells bad Wares, and that by false Weights and Measures, and therefore is concerned to see that there be no Standard near him.  
What is the great Axiom of the Roman Church, Estius, a Friend, Champion, and Son of theirs, doth thus inform us, (2. Thes. 5.21.) Tenendum quod tenet Ecclesia; What the Church believes, what the Church requires, i. e. whatever the Pope and his Council thinks fit, that, and only that, without more ado, must be believed and done. 'Tis evident that they require little more of their Proselytes then a bare implicit Faith, and a blind Obedience. And that they ground upon this fond Presumption and rotten Principle, That their Councils, at least if confirmed by the Pope, cannot err; how vicious soever the Pope may be in his Conversation, yet when he sits in Cathedra, in his Chair, he must be Infallible in his Judgement still: as if the Golden Mitre and triple Crown, which adorn his Head, must needs inspire it too.  
But if these things be so indeed, what need they fear the severest Trial? If Councils cannot err, what need they fear the strictest Search? If the Pope be really Infallible, what need he dread the closest Scrutiny? Search the Scriptures, saith Christ himself to all his Hearers: Search not the Scriptures, saith his pretended Vicar; and yet Infallible? Try the spirits, saith the Apostle: Try not the spirits, saith the Roman Bishop; and yet Infallible? Prove all things, saith Saint Paul: Prove nothing, saith the Successor of Saint Peter; and yet Infallible?  
No; they manage a bad Cause that are afraid to see it opened. 'Tis not Religion and Conscience, but Craft, Gild and Fear, that make them withdraw the Bible, and so decline a Trial: for, had but the poor people that live under the Tyranny of Rome liberty, means and knowledge, to examine those Doctrines which now they are constrained to take up upon Trust; and were but the Princes of Europe, whom the Pope hath sometimes used, and still accounts, as his Slaves and Vassals, were they but once at leisure to mind the things of God, and the Concerns of his Church; would they but once impartially and throughly examine matters of Religion, and bring them to the Rule; we should quickly see the Pope unmasked, Kings undeceived, and the whole Christian world become Protestant.  
And as this should be the subject of our earnest Prayers; so must the Duty required in the Text be the matter of our Obedience too: what the Protestant asserts, what the Papist pretends, examine both. The Grand difference betwixt us and them lieth in their affirming, and our denying, the Doctrines of Infallibility, Transubstantiation, Purgatory, Indulgencies, Invocation of Saints, Adoration of Images, works of Merit and Supererogation, etc.  
Now if any of these, or the like Doctrines, shall be commended to you by the plausible Insinuations of some subtle Jesuit, O remember what my Text commands, Prove all things: bring them to your Bibles; bring them to your Ministers; bring them to the Reverend and Learned Bishops of our Church, those that are now alive, or those that are gone, but have left behind them such excellent Books which our Adversaries can never answer. And if you find, as upon a due examination you certainly will, that your Bible's do contradict their Tenants; if it appear that our Christ and his Apostles are against their Pope and his Councils; if our Divines have satisfactorily answered whatever theirs have sophistically objected; if we can produce such Testimonies of Scripture, as to any wise and impartial Judge shall appear sufficient to prove our Doctrines, and disprove theirs; if it shall be evident, that the Reformed Religion is the only Religion which Christ brought into the world: let me then allude to the words of Elijah, If God be God, then follow him; If our present Religion be right, let us then embrace and own it still. Remember that, for the defence of our established Religion, we do, in some cases, appeal to the common Sense of all Mankind; in other cases, we appeal to sound Reason; and in all cases, we appeal to the written Word of God. And if so, if our own Senses, which we trust without all jealousy in other Concerns, do not deceive us in this, which is the main; if all that Reason, which God hath given us to distinguish Man from a Brute, hath not left us; nay, if the Word of God, which is infallible in it self, and as it is expounded by the most ancient, unprejudiced and wisest Councils and Fathers, cannot fail us; we may conclude, that our Religion is true, right and good: and since 'tis so, let us unchangeably resolve to profess, defend and maintain it even for ever. And if perhaps the defence thereof shall cost us dear; yet remember, whatever we expend in this matter, 'tis bestowed upon that God who well deserves it: should it cost us our Estates, our Liberties, our very Lives; (which, we trust, the mercy of our God, and the Constancy and Care of our SOVEREIGN, will still prevent;) yet remember, there is no charge that can be too great, which is bestowed upon a Blessed Jesus and an immortal Soul.    

The Second Doctrine.  
That after an impartial and strict Enquiry, that Religion, and only that, which proves to be good, right and true, must be stoutly asserted, constantly retained, and held fast for ever. See why upon 3 Accounts.  
1. To let go a Religion that is good, is matter of Sin. 'Tis the great Command of God in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hold fast that which is good. 'Tis that which Saint Paul presseth again, (Heb. 10.13.) Let us hold fast the profession of our faith. 'Tis that which Christ commands from Heaven, (Apoc. 3.11.) Hold fast that which thou hast. We have Precept upon Precept: God is so jealous of his Name, and so much concerned for his Religion, that he gives us one Command after another, that he may the more oblige us not to quit it.  
And certain it is, we may, with as little Offence to Heaven, with as little Injury to our Neighbour, and with as little Prejudice to ourselves, make bold with many other Commands, as with this. 'Tis not to be disputed, but we may with less Gild become false to Man then treacherous to God; 'tis safer to prove a Thief, then to prove an Apostate: we may with greater Innocence squander away any thing that is our own or other men's, than that Religion of God, which he hath committed to our Trust, and that with this severe Injunction, even as if it were a Jewel of his Crown, Hold it fast. But,  
2. To let go a Religion that is good, is matter of Shame and great Dishonour.  
And here, methinks, if we are not so good Christians, as to value the Commands of God; yet we should be so much men, as to respect our own Reputation and Credit: if we will not hold fast our true Religion for fear of Sin; yet let us do it for fear of Shame. To renounce that Faith that's right and sound, is not only to disobey our God, but to reproach and vilify ourselves too. There is no Pretence to be named, no Motive to be imagined, for our casting off the true Religion, but Dishonour and Shame attends it. See this in 4 Particulars.  
1. There are some persons that forsake the true Religion barely for want of Discretion, Judgement, Knowledge, and better Abilities to defend it.  
Certainly, Imprudence, Ignorance and Weakness of understanding is a great reproach to any man whatever, but especially to such as want no means to inform themselves much better. So thought Saint Paul, (1 Cor. 6.5.) I speak to your shame: Is it so, that there is not a wise man among you? The expression is tart, and it clearly imports, that there is scarce a greater reproach to Humane nature, but much more to the Members of the Christian Church, than the defect of Prudence and the want of Understanding. 'Tis the exercise of Reason that makes us men; and the more we fail in this, the more do we degenerate into Brutes.  
And thus stands the case with every man that parts with a true Religion barely because he is not able to maintain it. Whosoever manageth the better Cause, and yet is baffled, doth plainly discover to his Adversary, and may justly assure himself, that he wants a great deal of his Reason, and therefore is so much the less a Man. True it is, to be overthrown and worsted in the Patronage of a bad matter is nothing else but to be happily beaten, with safety and great advantage: but, on the other hand, if our Quarrel be good, and yet we are foiled; if we stand on the higher Ground, but cannot keep it; 'tis not the Cause, but its sorry Champion, that must be blamed.  
And that's our case this day in the defence of our Religion. We have all Advantages on our side; the best and most Ancient Councils, the universal Practice of the Primitive Church, the Testimony of the Fathers for six hundred years together, and, that which is more than all, the written Word of God, which is the only Rule to serve God by, are certainly for us. And if so, what a dishonour would it be, if any of us, for want of Skill to use these Weapons which God hath put into our hand, should suffer His Religion as well as ours to receive a blow and be defeated? What would become of our Reputation, should we suffer some crafty Jesuit, by mere Sophistry and Fallacies, to captivate our Reason, and to lead us with pomp and triumph, as so many Prisoners rather than Proselytes, to Rome? What would the world say, should we suffer the best Religion that it ever saw to be lost, not by Force and violence, but mere Frauds and Cheats? should we suffer it to be,, not extorted from us for want of stronger Arms; but surprised and stolen, for want of clearer eyes and better brains?  
It would be indeed a great unhappiness (but that we need not fear, since our Protestant Prince resolves to defend it and us) to lose our Religion by Force and violence: but to surrender it ourselves, through the cunning Pretences of our Adversaries and our own gross Mistakes, were, methinks, the fouler Disgrace. The Honour of man doth not lie in his Strength, but in his Prudence: nor is it our Discredit to have feeble Hands, but weak and impotent Heads. And certain it is, since God hath given us an understanding Heart, and since that Understanding of ours hath no Employment so honourable as the Defence of our Faith, we cannot possibly bring upon ourselves any greater Disparagement by any means imaginable, then by suffering ourselves to be basely baffled, even to the loss of that Reason that makes us men, and that Religion that makes us Saints.  
2. There are some persons that forsake the true Religion barely because the Examples of other men, who do so to, invite them to it.  
That we are indeed obliged to follow the Examples of all good men, in all good things, there's nothing surer. Learn of me, saith our Blessed Saviour, (Matth. 11.29.) and, Be ye followers of me, as I am of Christ, saith the great Apostle, (1 Cor. 11.1.) But, alas! in stead of following the example of Christ, who, to the loss of his blood, witnessed a good confession; in stead of following the example of Saint Paul, who proved a Martyr for that Religion which he owned; we tread in the steps of Julian, that base Apostate: perhaps we see such and such a neighbour, one that hath the name of a Scholar, one that hath the repute of a Religious and Charitable person, we see even such an one change his Religion; and, upon that account, we think fit to do so too.  
But tell me, Sirs, is it not a shame for persons that have their wits about them, to make the examples of other men their great or only Motive to cast off their present Religion, and embrace a new one? 'Tis no new thing for such and such Professors, who make great shows of Religion, and pass in the world for real Saints, to prove mere Jugglers, and, upon every small occasion, to renounce their Faith. The Evangelist tells us, (John 6.66.) Many of his disciples went back, and walked no more with him: some little offence they took at his Doctrine, and away they marched, and that by Troops. Well; what saith our Blessed Saviour concerning this? The next words tell us, Jesus said unto the Twelve, Will ye also go away? There is a considerable number of my Disciples fallen off and gone; but what then? shall their example encourage you to be gone too? We read that Saint Peter himself, that otherwise brave and gallant Person, was so far prevailed with as to deny his Lord; but what of that? is Peter's example a sufficient warrant for the other Disciples to deny him too?  
What it is that moves such and such a person to alter his Religion, we are not sure; whether he do it from false and rotten Principles, whether he do it to base and unworthy Ends, whether he be not cheated in his Judgement, and merely trepanned of his Faith, we cannot tell: and yet shall we be like him? Nay more, 'tis possible that men may prove such great Dissemblers, as, for some by end or other, to enter upon some new Profession, and yet reserve their former Judgement still; 'tis possible for men to act as Proselytes to a new Religion, and yet inwardly to approve their old one still: and yet shall we be like them?  
No; the Alteration of our Religion is a thing of weight and moment; such weight and such moment, that we cannot safely do it without better grounds than any man's Example can afford us. 'Tis dangerous for us to take our measures from other persons, whose weak Abilities to defend their Religion, or wicked Intentions in leaving it, we do not know. What though such and such persons, whether profane, or ignorant, or hypocritical, are become Papists, and have now left our Church? shall we therefore leave our Mother's bosom too? shall we also show ourselves to be in the number of those rotten Leaves, that drop one after another, till the poor Tree that bore them be left quite naked? No; if we are indeed Christ's real and faithful Disciples, whatever becomes of others, whatever contrary Examples may lie before and tempt us, yet let us vigorously hold fast our most holy Faith: if we are indeed Christ's Flock, though perhaps the Goats may rove and wander, yet let us, as becomes his Sheep indeed, keep close within that excellent Pasture where he himself hath in mercy placed us. Sure I am, the Roman Church, if a Church it be, 'tis not like ours; and why then should any foolish Examples induce us to make a Change? We would not tread in any man's steps that should lead us to those dangerous Precipices, where he must needs hazard his own neck and ours too.  
Well; that's the case: the Roman Religion, if it be not certainly damnable, yet 'tis very dangerous sure; 'tis more dangerous to all new comers then to most of its native Professors. What hazard the Proselyte runs, our Blessed Saviour doth thus inform us, (Matt. 23.15.) Ye compass sea and land to make one Proselyte; and when he is made, ye make him twofold more the child of Hell than yourselves. 'Tis certainly thus with every besotted Soul, that forsakes the Reformed Religion wherein he was bred, and becomes a Proselyte to the Roman Church; his Crime is higher, and his Danger is more: and if so, shall any Example lead you thither? Tell me, shall we imitate the poor Sheep, not in their Innocence, but in their Folly? shall we act like that silly Flock, which follows the Bel weather, even although he lead them into the briers that tear, or into the ditch that drowns them? Remember, the Church of England, that hath brought us forth, is well able to nurse and breed us too; the Mother that hath born us wants no breasts to feed us: and if so, why should we suffer ourselves to be seduced by any fond Examples, to leave our own Dam, and suck a stranger's dug; and such a dug too, as runs with Poison in stead of Milk?  
3. There are some persons that forsake the true Religion, and take up a false, barely because that Debauchery, and those Vices which they will not leave, do so incline them.  
'Tis not only the weak Head, but the wicked Heart; 'tis not only the depraved Judgement, but the depraved Conversation too, that makes a great Alteration, and that for the worse, in some men's Religion. Our Saviour indeed hath told us, (Matt. 21.31.) The Publicans and Harlots go into the Kingdom of God. It seems by this expression, that many wicked persons of those times changed their Religion, and became Proselytes to the Christian Faith. But withal, certain it is, that these persons who thus changed their Religion did change their Conversation too; as they came off from their Judaisme in Profession, so they came off from their Heathenism in Practice too: they came over to a Religion that was so far from allowing their former Crimes, that it did both command and help them to leave them.  
Thus stood the case in our Saviour's time; but how is it in ours? We hear sometimes of persons, and great ones too, that are altering their Religion; but what is their motive? Is it because their present Faith is unsound and naught? is it because they design to embrace a better Religion, and to lead much better lives? Alas! there is no such matter: but, their present Religion is too nice and tender for them; the Church of England doth not allow men their wanton Mistresses, their painted Jezebels, their perfumed Concubines; we dare not teach that Fornication and Whoredom are but trivial sins, and may upon easy terms be bought off at pleasure. No; the Gallants of our Age, that resolve to go on in sin, do find the Reformed Religion too strict for their unreformed lives: and, upon that score, there's no Church for them like that of Rome. That's a pleasing Religion indeed, that grants a public allowance of Stews; that's a welcome Religion indeed, that sets but an easy rate upon Iniquity: and if perhaps the Priest shall be so rigid and sour, as, upon Confession, to impose a Penance, 'tis commonly such as shall not balance the pleasure of the Sin; or, if it do, there's an Indulgence to be had, even such a Pardon, and that upon easy terms, as shall secure the Sinner (so they tell him) not only from the Clamours of his foul and guilty Conscience, not only from the present Censures of the Church, but from the pains of Purgatory, yea and of Hell too.  
But tell me, Sirs, shall we change our Religion upon such a score as this? What shame? what dishonour would it bring us? Shall the world justly say, that such and such a person hath left his Religion barely because he would not leave his Sin? such and such a man is become a Papist, because he resolves to live like a Beast? But, by the way, though men are determined to indulge their corrupted nature, and so far to gratify their Lusts, as for their sakes to alter their Profession; yet, methinks, as they shame themselves, so they do not much oblige their new Religion, by making it to be thought their Bawd. 'Tis sure, that true Religion doth aggravate and greaten Sin; but what Religion then is that, which doth not only extenuate and mince, but even invite it too? True Religion sides with Heaven; but O cursed Religion that takes part with Hell, and courts men thither! Well then; let Rome applaud herself and triumph, as she please, in the Access of such Proselytes as repair to her expecting from her the Patronage of their Vices; 'tis the great honour of our Church, that its Doctrines and Laws are too strict for such Offenders. And, doubtless, that signal Holiness of our Religion, which moves such notorious Transgressors to renounce and leave it, doth lay the stronger obligation upon every man that is good, to embrace, defend, and hold it fast. 'Tis a main proof that our Religion is from God, that it abhors every Vice, crieth down every Sin, and exacts from us pure Hearts and holy Lives. And if upon that very score we do not like it, the more is our shame, because 'tis an infallible sign that we have not in us the Fear of God, no nor the Reason of Men. For, doubtless, that person is so far from being a Christian, that he is worse than a Brute, who, by casting off his Religion barely because 'tis strict, declares to the world, and must needs assure himself, that he loves some cursed Lust better than an immortal Soul; that he chooseth rather to serve his Sin then to serve his God.  
4. There are some persons who quit a Religion that's good, and take up one that's naught, because some secular Interest invites them to it. See this in 2 Particulars;  
1. The hopes of Profit, Preferments, Honours, some worldly Advantage or other, doth prevail sometimes, with such and such persons, to alter their Religion, and that for the worse too.  
'Tis very possible that, at some times and in some places, a man's Religion may stand betwixt him and his gain, betwixt him and some considerable Advancement in the world: In this case the man perhaps for a while may be at a stand; he disputes with himself, whether 'tis better to gratify his Conscience or his Interest. But at length the temptation prevails: he thinks it better to serve himself then his Maker and to part with his present Religion, rather than with his present Hopes. I remember what a Complaint Saint Paul makes of this to Timothy, (2 Tim. 4.10.) Demas hath forsaken me. But what moved him thus to forsake his friend and his Religion both at once? The account is this, having loved this present world The Sinner considers, that the main Rewards of Religion, if there be any such things, do lie elsewhere, and are but in Reversion; yea but the World hath something for him in hand: and this Consideration tempts and overcomes O how many Souls!  
And with this kind of Vermin doth the Roman Church bait her Hooks, and catch her most considerable Fish. 'Tis well known that some learned men of our Nation have now and then deserted our Church, and run away to Rome: but what should be the matter? what drives men hence, and what invites them thither? Alas! the Church of England, how well soever it seem provided, yet it hath been so curtailed and pinched, that it hath not an Estate left for every Son: 'tis otherwise at Rome; their Monasteries are flourishing, their Abbeys are fat, their Bishoprics are numerous and rich; and, what is more, what Hypocrite would not be encouraged by the hopes of a Cardinal's Cap, and the possibility of a Triple Crown?  
Certain it is, so direful are the effects of Discontent and Pride, and so inviting are the Promises of some secular and great Advantage, that men who grow too sensible of their own Parts and Merits, from their want of Preferments at home, and their hopes thereof abroad, will even quit their Religion, forsake their Mother's bosom, and accept the Embraces of that Roman Whore, because she is better able to lap up in Scarlet.  
But is this indeed a sufficient ground for the changing of our Religion? doth it indeed make for our honour, to prove so having and so mercenary, as to cast off the true Service of God, and accept the Devil's Drudgery, and that barely in hopes of some better and present Vails? Sure it is, the nature and practice of true Religion is gentile and honourable; and as sure it is, the nature and practice of Idolatry and Superstition is sordid, base and vile: and if so, then, methinks, no ingenuous Soul, no man that pretends a noble Spirit, should ever reject the one, or close with the other, from an expectation, though of the greatest Advantage which the World can give, or man receive.  
Wherefore, my brethren, if this Temptation should ever chance to be laid in your way, should the World invite you to a new and false Religion by promising you this or that; yet, I beseech you, consult your Credit, consult your Honour: remember, 'tis the Reformed Religion that you have espoused and owned; a Religion so pure, so chaste, so immaculate and undefiled, that 'tis exceeding hard to find the least Pretence, but impossible to find any just Cause, to make a Divorce betwixt it and you. And if so, how unworthy an act must it be to forsake and cast her off? How ignoble were it, should we suffer ourselves, like 
* Euseb. Hist. l. 5. pag. 196.  Natalius of old, to be corrupted and basely bribed into Apostasy? Were not this to tell mankind, that we prefer Earth before Heaven, and value Mammon more than God?  
2. The fear of Persecution, the dread of Suffering this or that for their Religion, is another thing which prevails with many to quit a true, and take up a false.  
I remember Saint Judas doth thus command us, (verse 3.) Contend earnestly for the faith. Dispute for the Faith; but if that will not do, die for it: contend for the Faith with Arguments; but if these will not serve, contend with blood; not by shedding other men's, but by losing your own. And thus did the Martyrs of old contend for the Faith of Christ; and thus must we, if God so please, and the Times should so require. Should we live to see our Religion likely to expire, it should expire within our bosoms; should it come to pass that our Religion must die, and breathe its last in our days, we can do nothing that is more noble, then die with it and for it.  
But, alas! where almost shall we find a man that hath so much kindness for his Religion, as to suffer for its sake? Eusebius tells us, (Hist. l. 6. c. 10.) that many Christians, of whom Serapion, though a good man, was one, that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall off in times of Persecution. And that every Hypocrite would do so too, we cannot doubt, since our Blessed Saviour hath thus foretold us, (Matt. 13.21.) when Persecution ariseth, by and by he is offended. Bonds and Imprisonment, Fire and Sword, flesh and blood looks upon as untoward things to deal with.  
And yet I must tell you, that to decline Sufferings and make choice of Sin, to save our Liberties, Estates or Lives, with the loss of Religion, is so dishonourable, that it doth no way become us; 'tis an argument of an ignoble Soul, one that's far from that Gallantry of Saint Paul, (Acts 21.13.) I am ready not only to be bound, but also to die, etc. A Gaol, a Dungeon, a Cross, he dreads them not; they are his Glory. See that expression of his, (Gal. 6.17.) I bear in my body the marks of our Lord Jesus Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Scars, the Cicatrices, the marks of Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I bear them: but how? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Chrysostom; not as burdens, but as Trophies and Ensigns of Honour.  
And certainly, if it be indeed such an Honour to suffer for a good Religion, what a shameful act must it be, through Fear and Cowardice, to disown and quit it? Methinks the person that doth it must needs, in his own apprehensions, should the world say nothing, esteem himself unworthy, sordid, base. Eusebius tells us, (Hist. l. 5. c. 10.) that those poor-spirited Souls, who for fear of suffering denied their Faith, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dejected, cast down, full of shame. And well they might indeed; for there is no Coward so base as he that quits the field, and runs away, even then when the Quarrel is God's. And the truth is, one would think that a little Courage might serve our turn, and excite us to suffer, though somewhat considerably, for that Religion which, if constantly embraced, owned and practised, will infallibly secure us from those sorer and most dreadful Sufferings which are reserved for the fearful, the unbelieving, the unworthy Apostate, and that for ever.  
3. To let go a Religion that's good, is matter of strange Imprudence, and the most desperate Folly that can be.  
For, as amongst that great variety of Gods which are adored by the several Nations of the world, there is only one that's true: so amongst that great diversity of Religions which are embraced and owned, there is only one that's good. And if so, if there be but one Faith that's sound, if there be but one Worship that's right; than whosoever forsakes this one that's good, must either take up none, or one that's bad.  
But, tell me who can, what folly greater? To be of no Religion is to be worse than Brutus'; for even they, in their kind, do pay some homage to their Maker: and to exchange a true Religion for a false, is to become more silly than a Child. See how smartly Saint Paul takes up the Galatians upon this very score, (Gal. 3.1.) O foolish Galatians, who hath bewitched you? The Text imports, that whosoever parts with a good Religion, and takes up a worse, is like a man bewitched, strangely besotted, one that hath quite lost his brains, and showeth himself a mere babe again.  
True it is, an Infant may be so foolish, as to exchange Gold for glittering Counters, and Pearls for pretty Babies; but will any man, that hath his wits about him, do so too? Well; false Religion, even in its richest dress, is no more than a gaudy Baby: though it may seem somewhat pompous, and thereby take some vain and inconsiderate persons; yet in itself 'tis but a pitiful and worthless thing: what Varnish soever is set upon it, what fine Shows soever it makes, yet what it is, Saint Paul really tells us, (1 Cor. 3.12.) wood, hay stubble. 'Tis hay, that's fit for none but beasts; 'tis wood and stubble, that's fit for little but the fire. Yea, but what's Religion that's true? is that any thing better? Yea, the same Text styles that Gold, Silver, Precious stones. 'Tis a thing of use, 'tis a thing of value: and if so, an exchange of such a true Religion for a false would be, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an exchange of Gold, not for Brass, but mere Dross; an exchange of Silver, not for Led, but Dirt. Sure we are, whosoever exchangeth the only good Religion for any bad one, doth exchange God for an Idol, Heaven for Hell: and what a wise Bargain were this! 'Tis such a Bargain as no man can make, but he must at least adventure the sore wrath and highest displeasure of God.  
'Tis a dreadful expression that of the Apostle, (Heb. 10.38.) If any man draw back: what's that? si fidem abjiciat, if he cast off the true Faith: what then? my soul shall have no pleasure in him. Such a man, without a serious and timely repentance, shall suffer the just Indignation of God, possibly in this world, but certainly in the next.  
'Tis such a Consideration as doth mightily oblige us, in the defence of ourselves as well as Truth, to be constant to our Religion, whatever it cost us. 'Tis a great deal that we can do sometimes to avoid the wrath of man: we dare even sin, we betray our Reason, we wound our Conscience; and all this to escape the displeasure of man. But if the wrath of man, who is but a Worm, be dreadful; the wrath of him who is the strong and jealous God is so much more. Man's strongest Arm is nothing to God's little Finger: the hardest blows, the heaviest strokes, the very utmost that man can inflict, is not to be named with one angry word, with one sour look, one frown from Heaven.  
Well then, here lieth the Apostate's Folly: to pacify or please a man, he provokes a God; to escape the sting of a Wasp, he throws himself into the Eagles' claws; to escape Man's wrath, he adventures and stirs up God's. Or, if perhaps he change his Religion in hopes of some Advantage, his Folly is the same; because such hopes of earthly gain are like to end in the sad despair and loss of Heaven.  
O let us then remember that concerning expression of our Blessed Saviour, (Matt. 10.33.) Whosoever shall deny me before men, him will I also deny before my Father, etc. That person who shall unworthily deny his Saviour, his Truths, his Religion, before the Tribunal of Man, him will Christ disown before the Judgment-seat of God; if we make that our Sin, Christ hath made that our danger too: and if so, if our Religion be good, what desperate fools shall we show ourselves, if we do not hold it fast?  

Uses.  
I. Consider how much to blame those persons are who do not concern themselves for that which is good, but most stiffly retain and resolutely hold fast that which is stark naught.  
That every debauched and vicious person doth so indeed, the case is plain: the notorious Offendor cannot but know that his present Course of life is wicked, and yet he will not mend it; 'tis impossible for the Sinner to be ignorant, that his Adultery, Fornication, Drunkenness, Gluttony, Swearing, Cheating, and the like, are certainly evil things, and yet he will not leave them. Nor is it thus with vicious persons only, but so stands the case with those that have taken up such and such false Religions too. Such is the perverseness and obstinacy of men, that, although it be but an easy matter by strength of Argument to confute such and such a Papist, yet 'tis a difficult task to convert and bring them off: so stiff, resolute and sullen is the poor deluded Quaker, that, although we produce the clearest evidences of Scripture and Reason against their wild and extravagant Opinions, yet where is the man that can reduce them?  
The truth is, so inclinable to evil, so averse from good, is the corrupted nature of man; so great is the power of Education, so considerable is the prevalence of Prepossessions and Prejudices, and so almost irresistible is the Tyranny of evil Habits and Customs; that when once a man hath taken up, and been wont to, such and such Opinions or Practices, how unhappy soever, 'tis an hard matter to prevail with him, even by the strongest Arguments, to change his Religion or Course of life, though it certainly be ten thousand times for the better. But what should be the Reason? what is it that makes the Sinner so resolute and settled in his evil way, that no Argument can move him? Doth man indeed count it a dishonour to exchange Vice for Virtue, Falsehood for Truth, that which is naught for that which is good? is it indeed a reproach to our Judgement, to acknowledge our former mistake in the choice of a false Religion by our present embraces of a true? Certainly, there is that spiritual Pride in the heart of man, which doth mightily retard and withhold him from recanting those Errors which hitherto he hath vigorously maintained. Methinks it is with a stiff Sectary in a bad Cause as with a stout Soldier in a good: though he see himself overcome and beaten, yet he will rather die then yield; rather than quit the ground whereon he stands, his dead Carcase shall cover it: so here, there are some Papists, Heretics and Sectaries in the world so settled upon their Lees, so dogged and resolute in their Heterodox and false Persuasions, that, although we beat them out of all their Holds, though we baffle all their Arguments, though we evidently prove the Soundness of our Profession and Vanity of theirs; yet nunquam dimoveas, they are so far from renouncing their old Opinions, that they will rather die in them, yea, and hazard their being damned too. And if so, how well would it be both for ourselves and the whole Church of God, if every good man and Orthodox Christian would but hold Virtue and Truth with that tenacious, fixed and unshaken Resolution, wherewith the Sinner and the Sectary do hold fast Vice and Error?  
II. Consider what abundant cause we have not only to justify the Innocence, but magnify the Piety, and applaud the Prudence, of those worthy Persons who were the Reformers of our Religion.  
What various Censures the Reformation of our Church lies under, 'tis perhaps no news to tell you: it lieth under the Contradiction of sinners, being blamed, upon different accounts, both by the Papist and Sectary too. The Papist blames our Church, as if we had laid aside too much; the Sectary blames our Church, as if we had laid aside too little: the one finds fault, that we have thrown away some things of theirs; and the other finds fault, that we have not thrown away all.  
But such was the Wisdom of our first Reformers, and so great is the Prudence and Piety of our present Church, that they have justly thought themselves less concerned in the contradictory and groundless Cavils of men, then in the holy and just Commands of God. 'Tis well known, that those Learned and Pious Persons who were first employed about this honourable Work were not men of Luther's hot and fiery spirit, they did not do it with Precipitance, Rashness and Haste, but with mature Advice, Deliberation and Counsel. 'Tis sure enough, that they well knew and duly considered what my Text requires. Prove all things; they did so: again, hold fast that which is good; they did so too. For the Roman Faith, which was then the established Religion of the Nation, being strictly examined in all its Points, and all its Doctrines and Practices being exactly measured by the Rule, whatever was found to be crooked, erroneous, heterodox, they cast away; but as for that which proved good, necessary or laudable, they still retained it.  
And, methinks, this Consideration alone should be enough to take off that slender Objection which some inconsiderate persons are wont to make against our excellent Liturgy, as if it were the worse, because derived, as they say, from the Roman Missal. For what if the Reformers of our Religion took that very Book, which was then the Rule of Divine Service throughout the Kingdom, and after a serious Enquiry into all its Parts and Offices, razed and blotted out whatever deserved the Sponge? shall we blame them, if, after they had thus proved all things, which is the first Command in the Text, they did also, in obedience to the second, hold fast that which is good?  
When Solomon was to build the Temple, I do not find that he liked his Materials one jot the worse because they were fetched from Hiram, who was a mere Pagan and an Idolatrous King: no; the Cedars being good, though presented by a wicked hand, yet Solomon liked them, and so did God Almighty too. The case is much like ours: When those eminent Persons of our Nation, under the happy Reigns of Edward the Sixth and Queen Elizabeth, had leave and opportunity to rebuild God's House, and repair the woeful Ruins of his Religion, their great care was to furnish themselves with good Materials, not much regarding whence they had them. Their business was, not to erect a new Church, but mend an old one; and in so doing, they did no more than what is usually done by those persons who are not so much to build, as to repair.  
Put the case that a man take a ruinous house in pieces, with a design to contrive and raise it better; shall we condemn this man for a fool, if, throwing away whatever Stones and Timber prove to be naught and rotten, he do use such old Materials as do appear firm and sound even as new ones? Thus stood the case with the Reformers of our Church. They were encouraged to new mould that old Religion which had been corrupted: well; they took it in pieces, they considered all its Parts; whatever was naught and vicious they laid aside, but whatever was good they still retained: and who can justly blame them? Pray tell me, if Gold be right, if it be cleansed and scoured, what is it the worse for being found upon a Dunghill? And if the Liturgy of our Church be such Gold indeed, if it be so well purified and so throughly reform, that it exceeds all Liturgies besides, what is it the worse, if perhaps some parcels of it were borrowed from the same Rome from which, peradventure, (after the Invasion of the Pagan Saxons) we recovered by the hand of Austin the Monk our very Bibles too? What our Concern is, my Text informs us, Prove all things; search, try, examine that Service of our Church which our Reformers have recommended to us: and when once that's done, if we find it innocent, good and holy, here's our duty, Hold it fast.  
III. Consider how much to blame those persons are, who out of Ignorance or Debauchery, from Hopes or Fears, or the prevalence of such and such Examples, have deserted the Reformed Religion, and embraced the Roman Religion, shall I say, or Superstition? Such persons, in stead of obeying the great Command of my Text, have most shamefully broke it; in stead of holding fast that which is good, they have very unworthily let it go.  
That the Reformed Religion is certainly good, that the Roman Religion, where it differs from ours, is certainly naught, many pious and learned Divines, of our own and other Churches, have proved by such Arguments as the Pope and all his Councils can never answer without Sophistry, and with Satisfaction. They have proved the Reformed Religion to be that very Religion which Christ and his Apostles taught the world; that Religion which the most Ancient and wisest Councils ratified; that Religion which the most early and judicious Fathers have confirmed; that Religion which Pagan Tyrants persecuted; that Religion which enabled the Martyrs with Comfort and Joy to kiss the Stake and embrace the Flame; that Religion which teacheth man to serve his God, obey his Prince, and love his Neighbour.  
And if so, if the Reformed Religion be indeed the Religion of God, whereas that of Rome, in many things, is but the mere Invention of man; if the Reformed Religion teach us the Worship of God alone, whereas that of Rome requires the Adoration of Creatures too; if the Reformed Religion teach us to obey and honour even wicked Rulers, whereas that of Rome teacheth the deposing and assassination of all Princes, how good soever, that do not please them; if the Reformed Religion doth protest against the Breach of sacred Oaths and other Sins, whereas that of Rome dispenseth with them; in a word, if the Reformed Religion be certainly good, and that of Rome stark naught: I beseech you by all that tender respect which you have for your Comfort in this world, or your Interest in the next, by all that regard which you have for Christ and his Church, for the honour of God or the Soul of man, Be steadfast, be unmovable, be not trepanned out of your Religion; be not surprised nor cheated, nor yet be scared and frighted out of your most holy Faith. O remember what my Text commands, Hold fast that which is good. Why, Sirs, my soul for yours, your present Religion is such; 'tis good, 'tis holy; 'tis a Religion that advanceth Virtue, and beats down Vice; 'tis a Religion that exalteth Christ, and layeth the Creature low; 'tis a Religion that pleaseth God, and saves man: and if so, will you cast it off, and change it for a worse? Shall we be so much like Aesop's Dog, as to exchange Substances for mere Shadows? Shall we be such Naturals and perfect Fools, as to exchange Pearls of value for splendid and gaudy Trifles?  
It's true indeed, the Religion of Rome doth transcend and outshine ours in external Pomp and bravery; but what then? 'tis not this which takes with God, and why should it take with man? There is many a dissembling Hypocrite that makes a more glorious show then the real Saint; the dirty Comets do outblaze the real Star: and yet shall we like them better? no; 'tis not for men, but children, to be taken with Babies and Puppets. Secure yourselves, that the Religion of Rome, though it be magnificent and pompous, yet 'tis naught; though it seem never so fair and fine, yet 'tis rotten: be confident that if you change, you change for the worse; you cannot change, but you must dishonour God, and undo your selves. I tell you again, 'tis worse, far worse, to be made and turned a Papist, then to be bred one. The man that is so bred from his Infancy, though his case be dangerous enough, yet here is something that extenuateth his Sin, he neither doth, nor, perhaps, for want of all better means, can know any thing that's better; and, upon that score, as he may justly plead, so, peradventure, God may mercifully spare, his Ignorance.  
But however it fares with him, it will be worse with that person who, being bred in the Reformed Church, where no means are wanting for his Confirmation in the Protestant Faith, which he there embraced, doth notwithstanding, upon this or that Pretence, cast it off, turn Romanist, and thereby doth at once become an Idolater and an Apostate too. How God may deal with those who are born and bred in the Roman Church, that are devout in their way, and think themselves right, I cannot tell: but as for the Protestant, who might know, and yet is ignorant, if he be betrayed by that supine and inexcusable Ignorance of his, or tempted some other way to the Change of his Religion, his Sin is greater, his Shame is greater, and his Danger is greater too; and so great, that 'tis more than probable, that whosoever doth thus remove from the True Church of England to that Corrupted one of Rome, without a timely Repentance, and a serious Recantation, his next remove will be from Earth to Hell.  
Δόξα Θεῷ.    
FINIS.