Sermons and Discourses Volume 3, Sermon 9
THE Proteſtant Religion Vindicated, from the Charge of Singularity and Novelty: IN A SERMON Preached before the KING At WHITE-HALL, April the 2d. 1680.
JOSHUA XXIV. 15.
If it ſeem evil unto you to ſerve the Lord, chuſe you this day whom you will ſerve.
THeſe are the words of Joſhua; who, after he had brought the People of Iſrael thorough many difficulties and hazards into the quiet poſſeſſion of the promiſed land, like a good Prince and Father of his Country was very ſollicitous, before his death, to lay the firmeſt foundation he could deviſe of the future happineſs and proſperity of that People in whoſe preſent ſettlement he had, by the bleſſing of God, been ſo ſuccesfull an inſtrument.
And becauſe he knew no means ſo effectual to this end, as to confirm them in the Religion and Worſhip of the true God, who had by ſo remarkable and miraculous a Providence planted them in that good Land; he ſummons the people together, and repreſents to them all thoſe conſiderations that might engage them and their poſterity for ever, to continue in the true Religion. He tells them what God had already done for them, and what he had promiſed to do more, if they would be faithfull to him: And on the other hand, what fearfull calamities he had threatned, and would certainly bring upon them, in caſe they ſhould tranſgreſs his Covenant, and go and ſerve other Gods. And after many Arguments to this purpoſe, he concludes with this earneſt Exhortation at the 14th. verſe, Now therefore fear the Lord, and ſerve him in ſincerity and in truth, and put away the Gods which your father ſerved on the other ſide of the flood, and in Egypt; and ſerve ye the Lord.
And to give the greater weight and force to this Exhortation, he do's by a very eloquent kind of inſinuation as it were once more ſet them at liberty, and leave them to their own election: It being the nature of man to ſtick more ſtedfaſtly to that which is not violently impoſed, but is our own free and deliberate choice: And if it ſeem evil unto you to ſerve the Lord, chuſe you this day whom you will ſerve.
Which words offer to our conſideration theſe following Obſervations.
1. It is here ſuppoſed that a Nation muſt be of ſome Religion or other. Joſhua do's not put this to their choice, but takes it for granted.
2. That though Religion be a matter of choice, yet it is neither a thing indifferent in it ſelf, nor to a good Governour, what Religion his people are of. Joſhua do's not put it to them as if it were an indifferent matter whether they ſerved God or Idols; he had ſufficiently declared before which of theſe was to be preferred.
3. The true Religion may have ſeveral prejudices and objections againſt it: If it ſeem evil unto you to ſerve the Lord, intimating that upon ſome accounts, and to ſome perſons, it may appear ſo.
4. That the true Religion hath thoſe real advantages on its ſide, that it may ſafely be referr'd to any conſiderate mans choice. And this ſeems to be the true Reaſon why Joſhua refers it to them: Not that he thought the thing indifferent, but becauſe he was fully ſatisfied that the truth and goodneſs of the one above the other was ſo evident, that there was no danger that any prudent man ſhould make a wrong choice, If it ſeem evil unto you to ſerve the Lord, chuſe you this day whom you will ſerve; intimating, that the plain difference of the things in competition would direct them what to chuſe.
5. The Example of Princes and Governours hath a very great influence upon the people in matters of Religion. This I collect from the Context: And Joſhua was ſenſible of it; and therefore though he firmly believed the true Religion to have thoſe advantages that would certainly recommend it to every impartial mans judgment, yet knowing that the multitude are eaſily impoſed upon and led into error, he thought fit to encline and determine them by his own example, and by declaring his own peremptory reſolution in the caſe, Chuſe you this day whom you will ſerve; as for me, I and my houſe will ſerve the Lord. Laws are a good ſecurity to Religion; but the Example of Governours is a living Law, which ſecretly overrules the minds of men, and bends them to a compliance with it.
— Non ſic inflectere ſenſus
Humanos edicta valent, ut vita Regentis.
The Lives and Actions of Princes have uſually a greater ſway upon the minds of the People than their Laws.
All theſe Obſervations are I think very natural, and very conſiderable. I ſhall not be able to ſpeak to them all; but ſhall proceed ſo far as the time and your patience will give me leave.
Firſt, It is here ſuppoſed that a Nation muſt be of ſome Religion or other. Joſhua do's not put it to their choice, whether they would worſhip any Deity at all. That had been too wild and extravagant a ſuppoſition, and which it is likely in thoſe days had never entered into any mans mind. But he takes it for granted that all people will be of ſome Religion; and then offers it to their conſideration which they would pitch upon, Chuſe you this day whom you will ſerve, whether the Gods which your fathers ſerved, &c.
Religion is a thing to which men are not only formed by education and cuſtom, but, as Tully ſays, Quo omnes duce naturâ vehimur, It is that to which we are all carried by a natural inclination: which is the true Reaſon why ſome Religion or other hath ſo univerſally prevailed in all Ages and places of the world.
The temporal felicity of men, and the ends of Government can very hardly, if at all, be attained without Religion. Take away this, and all Obligations of Conſcience ceaſe: and where there is no obligation of Conſcience, all ſecurity of Truth and Juſtice and mutual confidence among men is at an end. For why ſhould I repoſe confidence in that man, why ſhould I take his word, or believe his promiſe, or put any of my Intereſts and concernments into his power, who hath no other reſtraint upon him but that of humane Laws, and is at liberty in his own mind and principles to do whatever he judgeth to be expedient for his intereſt, provided he can but do it without danger to himſelf? So that declared Atheiſm and Infidelity doth juſtly bring men under a jealouſie and ſuſpition with all mankind: And every wiſe man hath reaſon to be upon his guard againſt thoſe, from whom he hath no cauſe to expect more juſtice and truth and equity in their dealings than he can compel them to by the mere dint and force of Laws. For by declaring themſelves free from all other obligations they give us fair warning what we are to expect at their hands, and how far we may truſt them. Religion is the ſtrongeſt band of humane Society; and God ſo neceſſary to the welfare and happineſs of mankind, as it could not have been more, if we could ſuppoſe the Being of God himſelf to have been purpoſely deſigned and contrived for the benefit and advantage of men: So that very well may it be taken for granted, that a Nation muſt be of ſome Religion or other.
Secondly, Though Religion be a matter of our choice, yet it is neither a thing indifferent in it ſelf, nor to a good Governour, what Religion his people are of. Notwithſtanding the ſuppoſition of the Text, Joſhua doth not leave them at liberty whether they will ſerve God or Idols; but by a very Rhetorical Scheme of Speech endeavours to engage them more firmly to the worſhip of the true God.
To countenance and ſupport the true Religion, and to take care that the people be inſtructed in it, and that none be permitted to debauch and ſeduce men from it, properly belongs to the Civil Magiſtrate. This power the Kings of Iſrael always exerciſed, not only with allowance, but with great approbation and commendation from God himſelf. And the caſe is not altered ſince Chriſtianity: The better the Religion is, the better it deſerves the countenance and ſupport of the Civil Authority. And this Power of the Civil Magiſtrate in matters of Religion was never called in queſtion, but by the Enthuſiaſts of theſe later times: And yet among theſe, every Father and Maſter of a Family claims this Power over his Children and Servants, at the ſame time that they deny it to the Magiſtrate over his Subjects. But I would fain know where the difference lyes. Hath a Maſter of a Family more power over thoſe under his Government than the Magistrate hath? No man ever pretended it: Nay, ſo far is it from that, that the natural Authority of a Father may be, and often is, limited and reſtrained by the Laws of the Civil Magiſtrate. And why then may not a Magiſtrate exerciſe the ſame power over his Subjects in matters of Religion, which every Maſter challengeth to himſelf in his own Family, that is, to eſtabliſh the true worſhip of God in ſuch manner and with ſuch circumſtances as he thinks beſt, and to permit none to affront it, or to ſeduce from it thoſe that are under his care. And to prevent all miſunderſtandings in this matter, I do not hereby aſcribe any thing to the Magiſtrate that can poſſibly give him any pretence of right to reject God's true Religion, or to declare what he pleaſes to be ſo, and what Books he pleaſes to be Canonical and the Word of God; and conſequently to make a falſe Religion ſo currant by the ſtamp of his Authority, as to oblige his Subjects to the profeſſion of it: Becauſe he who acknowledgeth himſelf to derive all his Authority from God, can pretend to none againſt Him. But if a falſe Religion be eſtabliſhed by Law, the caſe here is the ſame as in all other Laws that are ſinfull in the matter of them, but yet made by a lawfull Authority; in this caſe the Subject is not bound to profeſs a falſe Religion, but patiently to ſuffer for the conſtant profeſſion of the true.
And to ſpeak freely in this matter, I cannot think (till I be better inform'd, which I am always ready to be) that any pretence of Conſcience warrants any man, that is not extraordinarily commiſſion'd as the Apoſtles and firſt Publiſhers of the Goſpel were, and cannot juſtifie that Commiſſion by Miracles as they did, to affront the eſtabliſh'd Religion of a Nation (though it be falſe) and openly to draw men off from the profeſſion of it in contempt of the Magiſtrate and the Law: All that perſons of a different Religion can in ſuch a caſe reaſonably pretend to, is to enjoy the private liberty and exerciſe of their own Conſcience and Religion; for which they ought to be very thankfull, and to forbear the open making of Proſelytes to their own Religion, (though they be never ſo ſure that they are in the right) till they have either an extraordinary Commiſſion from God to that purpoſe, or the Providence of God make way for it by the permiſſion or connivance of the Magiſtrate. Not but that every man hath a Right to publiſh and propagate the true Religion, and to declare it againſt a falſe one; but there is no Obligation upon any man to attempt this to no purpoſe, and when without a miracle it can have no other effect but the loſs of his own life: unleſs he have an immediate command and Commiſſion from God to this purpoſe, and be endued with a power of miracles, as a publick Seal and Teſtimony of that Commiſſion, which was the caſe of the Apoſtles, who after they had received an immediate Commiſſion were not to enter upon the execution of it, but to ſtay at Jeruſalem, till they were endued with power from on high. In this caſe a man is to abide all hazards, and may reaſonably expect both extraordinary aſſiſtance and ſucceſs, as the Apoſtles had; and even a miraculous protection till his work be done; and after that, if he be call▪d to ſuffer Martyrdome, a ſupernatural ſupport under thoſe ſufferings.
And that they are guilty however of groſs Hypocriſie who pretend a further obligation of Conſcience in this matter, I ſhall give this plain Demonſtration, which relies upon Conceſſions generally made on all hands, and by all Parties. No Proteſtant (that I know of) holds himſelf obliged to go and Preach up his Religion and make Converts in Spain or Italy: Nor do either the Proteſtant Miniſters or Popiſh Prieſts think themſelves bound in conſcience to Preach the Goſpel in Turky, and to confute the Alcheran, to convert the Mahometans. And what is the Reaſon? becauſe of the ſeverity of the Inquiſition in Popiſh Countreys, and of the Laws in Turky. But doth the danger then alter the obligation of Conſcience? No certainly; but it makes men throw off the falſe pretence and diſguiſe of it: But where there is a real obligation of Conſcience, danger ſhould not deter men from their Duty, as it did not the Apoſtles: which ſhews their caſe to be different from ours, and that probably this matter was ſtated right at firſt. So that whatever is pretended this is certain, that the Prieſts and Jeſuites of the Church of Rome have in truth no more obligation of conſcience to make Converts here in England than in Sueden or Turky; where it ſeems the evident danger of the attempt hath for theſe many years given them a perfect diſcharge from their duty in this particular. I ſhall joyn the
Third and Fourth Obſervations together. That though the true Religion may have ſeveral prejudices and objections againſt it, yet upon examination there will be found thoſe real advantages on its ſide, that it may ſafely be referred to any conſiderate mans choice: If it ſeem evil unto you to ſerve the Lord, chuſe you this day whom you will ſerve. If it ſeem evil unto you, Intimating that to ſome perſons and upon ſome accounts it may appear ſo. But when the matter is truly repreſented, the choice is not difficult, nor requires any long deliberation, Chuſe you this day whom you will ſerve. Let but the Cauſe be fully and impartially heard, and a wiſe man may determine himſelf upon the ſpot, and give his Verdict without ever going from the Bar.
The true Religion hath always layen under ſome prejudices with partial and inconſiderate men; which commonly ſpring from one of theſe two Cauſes, either the Prepoſſeſſions of a contrary Religion, or the contrariety of the true Religion to the vicious inclinations and practices of men, which uſually lyes at the bottom of all prejudice againſt Religion. Religion is an enemy to mens beloved luſts, and therefore they are enemies to Religion. I begin with the firſt, which is as much as I ſhall be able to compaſs at this time.
I. The Prepoſſeſſions of a falſe Religion; which commonly pretends two advantages on its ſide, Antiquity and Ʋniverſality; and is wont to object to the true Religion Novelty and Singularity. And both theſe are intimated both before and after the Text: Put away the gods which your Father ſerved on the other ſide of the flood, and in Egypt: And chuſe you this day whom you will ſerve, whether the gods which your Fathers ſerved on the other ſide of the flood, or the gods of the Amorites in whoſe land ye dwell. Idolatry was the Religion of their Fathers, and had ſpread it ſelf over the greateſt and moſt ancient Nations of the world and the moſt famous for Learning and Arts, the Chaldeans and Egyptians; and was the Religion of the Amorites and the Nations round about them. So that Joſhua repreſents the Heathen Religion with all its ſtrength and advantage, and do's not diſſemble its confident pretence to Antiquity and Ʋniverſality, whereby they would alſo inſinuate the Novelty and Singularity of the worſhip of the God of Iſrael. And it is very well worthy our obſervation, that one or both of theſe have always been the Exceptions of falſe Religions (eſpecially of Idolatry and Superſtition) againſt the true Religion. The ancient Idolaters of the World pretended their Religion to be ancient and univerſal, that their Fathers ſerved theſe Gods, and that the worſhip of the God of Iſrael was a plain Innovation upon the Ancient and Catholick Religion of the world, and that the very firſt riſe and original of it was within the memory of their Fathers; and no doubt they were almoſt perpetually upon the Jews with that pert queſtion, Where was your Religion before Abraham? and telling them, that it was the Religion of a very ſmall part and corner of the world, confined within a little Territory: But the great Nations of the world, the Egyptians and Chaldeans, famous for all kind of knowledge and wiſedom, and indeed all the Nations round about them, worſhipped other Gods: And therefore it was an intolerable arrogance and ſingularity in them, to condemn their Fathers and all the world, to be of a Religion different from all other Nations, and hereby to ſeparate themſelves and make a Schiſm from the reſt of mankind.
And when the Goſpel appeared in the world, which the Apoſtle to the Hebrews (to prevent the ſcandal of that word) calls the time of Reformation, the Jews and Heathen ſtill renewed the ſame Objections againſt Chriſtianity. The Jews urged againſt it, not the ancient Scriptures and the true word of God, but that which they pretended to be of much greater Authority, the unwritten Word, the ancient and conſtant Traditions of their Church; and branded this new Religion with the name of Hereſie, After the way (ſaith St. Paul) that you call Hereſie, ſo worſhip I the God of my Fathers; believing all things that are written in the Law, and in the Prophets: By which we ſee, that they of the Church of Rome were not the firſt who called it Hereſie to reject humane Traditions, and to make the Scriptures the Rule of Faith: This was done long before by their reverend Predeceſſors, the Scribes and and Phariſees.
And the Gentiles, they pretended againſt it both Antiquity and Ʋniverſality, the conſtant belief and practice of all Ages, and almoſt all Places of the World; Sequimur majores noſtros qui feliciter ſecuti ſunt ſuos, ſays Symmachus, We follow our Fore-fathers, who happily followed theirs; But you bring in a new Religion, never known nor heard of in the World before.
And when the Chriſtian Religion was moſt miſerably depraved and corrupted, in that diſmal night of Ignorance which overſpread theſe Weſtern parts of the World about the Ninth and Tenth Centùries; and many pernicious Doctrines and Superſtitious Practices were introduced, to the wofull defacing of the Chriſtian Religion, and making it quite another thing from what our Saviour had left it; and theſe Corruptions and Abuſes had continued for ſeveral Ages: No ſooner was a Reformation attempted but the Church of Rome make the ſame outcry of Novelty and Singularity: And though we have ſubſtantially anſwered it a thouſand times, yet we cannot obtain of them to forbear that threadbare Queſtion, Where was your Religion before Luther?
I ſhall therefore apply my ſelf to anſwer theſe two Exceptions with all the brevity and clearneſs I can: And I doubt not to make it appear, that as to the point of Ʋniverſality (though that be no-wiſe neceſſary to juſtifie the truth of any Religion) ours is not inferior to theirs; if we take in the Chriſtians of all Ages, and of all parts of the World: And as to the point of Antiquity, that our Faith and the Doctrines of our Religion have clearly the advantage of theirs; all our Faith being unqueſtionably ancient, theirs not ſo.
1. As to the Point of Ʋniverſality. Which they of the Church of Rome, I know not for what reaſon, will needs make an inſeparable property and mark of the true Church. And they never ſlout at the Proteſtant Religion with ſo good a grace among the ignorant People, as when they are bragging of their Numbers, and deſpiſing poor Proteſtancy becauſe embraced by ſo few. This peſtilent Northern Hereſie (as of late they ſcornfully call it) entertained it ſeems only in this cold and cloudy Corner of the World, by a company of dull ſtupid People, that can neither penetrate into the proofs nor the poſſibility of Tranſubſtantiation; whereas to the more refined Southern Wits all theſe difficult and obſcure Points are as clear as their Sun at Noon-day.
But to ſpeak to the thing it ſelf. If Number be neceſſary to prove the truth and goodneſs of any Religion, ours upon enquiry will be found not ſo inconſiderable as our Adverſaries would make it. Thoſe of the Reformed Religion, according to the moſt exact calculations that have been made by learned men, being eſteemed not much unequal in number to thoſe of the Romiſh perſuaſion. But then if we take in the ancient Chriſtian Church, whoſe Faith was the ſame with ours; and other Chriſtian Churches at this day, which all together are vaſtly greater and more numerous than the Roman Church, and which agree with us, ſeveral of them in very conſiderable Doctrines and Practices in diſpute between us and the Church of Rome, and all of them in diſclaiming that fundamental point of the Roman Religion, and Summ of Chriſtianity (as Bellarmine calls it) I mean the Supremacy of the Biſhop of Rome over all Chriſtians and Churches in the World, then the Number on our ſide will be much greater than on theirs.
But we will not ſtand upon this advantage with them. Suppoſe we were by much the ſewer. So hath the true Church of God often been, without any the leaſt prejudice to the truth of their Religion. What think we of the Church in Abraham's time, which for ought we know was confined to one Family; and one ſmall Kingdom, that of Melchiſedec King of Salem? What think we of it in Moſes his time, when it was confined to one People wandering in a Wilderneſs? What of it in Elijah's time, when beſides the two Tribes that worſhipped at Jeruſalem, there were in the other ten but ſeven thouſand that had not bowed their knee to Baal? What in our Saviour's time, when the whole Chriſtian Church conſiſted of twelve Apoſtles, and ſeventy Diſciples, and ſome few Followers beſide? How would Bellarmine have deſpiſed this little Flock, becauſe it wanted one or two of his goodlieſt marks of the true Church, Ʋniverſality and Splendor? And what think we of the Chriſtian Church in the height of Arianiſm and Pelagianiſm, when a great part of Chriſtendom was over-run with theſe Errors, and the number of the Orthodox was inconſiderable in compariſon of the Hereticks?
But what need I to urge theſe Inſtances? As if the Truth of a Religion were to be eſtimated and carried by the major Vote; which as it can be an Argument to none but Fools, ſo I dare ſay no honeſt and wiſe man ever made uſe of it for a ſolid proof of the truth and goodneſs of any Church or Religion. If multitude be an Argument that men are in the right, in vain then hath the Scripture ſaid, Thou ſhalt not follow a multitude to do evil: For if this Argument be of any force, the greater Number never go wrong.
2. As to the Point of Antiquity. This is not always a certain Mark of the true Religion. For ſurely there was a time when Chriſtianity began and was a new Profeſſion, and then both Judaiſm and Paganiſm had certainly the advantage of it in Point of Antiquity. But the proper Queſtion in this Caſe is, Which is the true Ancient Chriſtian Faith, that of the Church of Rome, or Ours? And to make this matter plain, it is to be conſidered, that a great part of the Roman Faith is the ſame with Ours; as, namely, the Articles of the Apoſtles Creed, as explained by the firſt four General Councils. And theſe make up our whole Faith, ſo far as concerns matters of meer and ſimple Belief, that are of abſolute neceſſity to Salvation. And in this Faith of Ours, there is nothing wanting that can be ſhewn in any ancient Creed of the Chriſtian Church. And thus far Our Faith, and theirs of the Roman Church, are undoubtedly of equal Antiquity, that is, as ancient as Chriſtianity it ſelf.
All the Question is, as to the matters in difference between us. The principal whereof are the twelve new Articles of the Creed of Pope Pius the IV, concerning the Sacrifice of the Maſs, Tranſubſtantiation, the Communion in one kind only, Purgatory, &c. not one of which is to be found in any ancient Creed or Confeſſion of Faith generally allowed in the Chriſtian Church. The Antiquity of theſe we deny, and affirm them to be Innovations; and have particularly proved them to be ſo, not only to the anſwering, but almoſt to the ſilencing of our Adverſaries.
And as for the negative Articles of the Proteſtant Religion, in oppoſition to the Errors and Corruptions of the Romiſh Faith, theſe are by accident become a part of our Faith and Religion, occaſioned by their Errors; as the renouncing of the Doctrines of Arianiſm became part of the Catholick Religion, after the riſe of that Hereſie.
So that the Caſe is plainly this; We believe and teach all that is contained in the Creeds of the ancient Chriſtian Church, and was by them eſteemed neceſſary to Salvation: and this is Our Religion. But now the Church of Rome hath innovated in the Chriſtian Religion, and made ſeveral Additions to it; and greatly corrupted it both in the Doctrines and Practices of it: And theſe Additions and Corruptions are their Religion, as it is diſtinct from ours; and both becauſe they are Corruptions and Novelties we have rejected them: And our rejection of theſe is our Reformation: And our Reformation we grant (if this will do them any good) not to be ſo ancient as their Corruptions: All Reformation neceſſarily ſuppoſing Corruptions and Errors to have been before it.
And now we are at a little better leiſure to anſwer that captious Queſtion of theirs, Where was your Religion before Luther? Where-ever Chriſtianity was; in ſome places more pure, in others more corrupted: but eſpecially in theſe Weſtern parts of Chriſtendom overgrown for ſeveral Ages with manifold Errors and Corruptions, which the Reformation hath happily cut off, and caſt away. So that though our Reformation was as late as Luther, our Religion is as ancient as Chriſtianity it ſelf. For when the Additions which the Church of Rome hath made to the ancient Chriſtian Faith, and their Innovations in practice are pared off, that which remains of their Religion is ours; and this they canot deny to be every tittle of it the ancient Chriſtianity.
And what other Anſwer than this could the Jews have given to the like Queſtion, if it had been put to them by the ancient Idolaters of the World, Where was your Religion before Abraham? but the very ſame in ſubſtance which we now give to the Church of Rome? That for many Ages the Worſhip of the one true God had been corrupted, and the Worſhip of Idols had prevailed in a great part of the World: that Abraham was raiſed up by God to reform Religion, and to reduce the Worſhip of God to its firſt Inſtitution; in the doing whereof he neceſſarily ſeparated Himſelf and his Family from the Communion of thoſe Idolaters. So that though the Reformation which Abraham began was new, yet his Religion was truly ancient; as old as that of Noah, and Enoch, and Adam. Which is the ſame in ſubſtance that we ſay, and with the ſame and equal reaſon.
And if they will ſtill complain of the Newneſs of our Reformation, ſo do we too, and are heartily ſorry it began no ſooner; but however better late than never. Beſides, it ought to be conſidered, that this Objection of Novelty lies againſt all Reformation whatſoever, though never ſo neceſſary, and though things be never ſo much amiſs: And it is in effect to ſay, that if things be once bad, they muſt never be better, but muſt always remain as they are; for they cannot be better, without being reformed, and a Reformation muſt begin ſometime, and whenever it begins it is certainly new. So that if a real Reformation be made, the thing juſtifies it ſelf; and no Objection of Novelty ought to take place againſt that which upon all accounts was ſo fit and neceſſary to be done. And if they of the Church of Rome would but ſpeak their mind out in this matter, they are not ſo much diſpleaſed at the Reformation which we have made becauſe it is new, as becauſe it is a Reformation. It was the humour of Babylon of old (as the Prophet tells us) that ſhe woud not be healed; Jer. 51.9.and this is ſtill the temper of the Church of Rome, they hate to he reformed; and rather than acknowledge themſelves to have been once in an Error, they will continue in it for ever. And this is that which at firſt made, and ſtill continues the breach and Separation between us; of which we are no-wiſe guilty who have onelyonly reformed what was amiſs, but they who obſtinately perſiſt in their errors, and will needs impoſe them upon us and will not let us be of their Communion unleſs we will ſay they are no Errors.
II. The other Prejudice againſt the true Religion is, the contrariety of it to the vicious inclinations and practices of Men.
It is too heavy a yoke, and lays too great a reſtraint upon humane Nature. And this is that which in truth lies at the bottom of all Objections againſt Religion, Men love darkneſs rather than light, becauſe their deeds are evil.
But this Argument will require a Diſcourſe by it ſelf, and therefore I ſhall not now enter upon it; onelyonly crave your patience a little longer, whilſt I make ſome Reflections upon what hath been already delivered.
You ſee what are the Exceptions which Idolatry and Superſtition have always made, and do at this day ſtill make, againſt the true Religion; and how ſlight and inſignificant they are.
But do we then charge the Church of Rome with Idolatry? Our Church moſt certainly does ſo, and hath always done it from the beginning of the Reformation; in her Homilies, and Liturgy, and Canons, and in the Writings of her beſt and ableſt Champions. And though I have, as impartially as I could, conſider'd what hath been ſaid on both ſides in this Controverſy; yet I muſt confeſs I could never yet ſee any tolerable defence made by them againſt this heavy charge. And they themſelves acknowledge themſelves to be greatly under the ſuſpicion of it, by ſaying (as Cardinal Perron and others do) that the Primitive Chriſtians for ſome Ages did neither worſhip Images, nor pray to Saints, for fear of being thought to approach too near the Heathen Idolatry: And which is yet more; divers of their moſt learned men do confeſs, that if Tranſubſtantiation be not true, they are as groſs Idolaters as any in the World. And I hope they do not expect it from us, that in complement to them, and to acquit them from the charge of Idolatry, we ſhould preſently deny our ſenſes, and believe Tranſubſtantiation; and if we do not believe this, they grant we have Reaſon to charge them with Idolatry.
But we own them to be a true Church; which they cannot be, if they be guilty of Idolatry: This they often urge us withall, and there ſeems at firſt ſight to be ſomething in it: And for that reaſon I ſhall endeavour to give ſo clear and ſatisfactory an anſwer to it, as that we may never more be troubled with it.
The truth is, we would fain hope, becauſe they ſtill retain the Eſſentials of Chriſtianity, and profeſs to believe all the Articles of the Chriſtian Faith, that notwithſtanding their Corruptions they may ſtill retain the true Eſſence of a Church: as a man may be truly and really a man, though he have the plague upon him; and for that reaſon be fit to be avoided by all that wiſh well to themſelves But if this will not do, we cannot help it. Therefore to puſh the matter home; Are they ſure that this is a firm and good conſequence, That if they be Idolaters, they cannot be a true Church? Then let them look to it. It is they, I take it, that are concerned to prove themſelves a true Church, and not we to prove it for them. And if they will not underſtand it of themſelves, it is fit they ſhould be told that there is a great difference between Conceſſions of Charity and of Neceſſity, and that a very different uſe ought to be made of them. We are willing to think the beſt of them; but if they diſlike our Charity in this point, nothing againſt the hair … they will forgive us this Injury, we will not offend them any more: But rather than have any farther difference with them about this matter, we will for quietneſs ſake compound it thus; That till they can clearly acquit themſelves from being Idolaters, they ſhall never more againſt their wills be eſteemed a true Church.
And now to draw to a Concluſion.
If it ſeem evil unto you to ſerve the Lord, and to worſhip him only; to pray to him alone, and that only in the name and mediation of Jeſus Chriſt, as he hath given us Commandment; becauſe there is but one God, and one Mediator between God and Man, the Man Chriſt Jeſus. If it ſeem evil unto you, to have the liberty to ſerve God in a Language you can underſtand; and to have the free uſe of the Holy Scriptures, which are able to make men wiſe unto Salvation; and to have the Sacraments of our Religion entirely adminiſtred to us, as our Lord did inſtitute and appoint.
And on the other hand, if it ſeem good to us, to put our necks once more under that yoke, which our Fathers were not able to bear: If it be really a Preferment to a Prince to hold the Pope's Stirrup, and a Privilege to be depoſed by him at his pleaſure, and a courteſie to be kill'd at his command: If to pray without Underſtanding, and to obey without Reaſon, and to believe againſt Senſe; if Ignorance, and implicit Faith, and an Inquiſition, be in good earneſt ſuch charming and deſirable things: Then welcome Popery; which, wherever thou comeſt, doſt infallibly bring all theſe wonderfull Privileges and Bleſſings along with thee.
But the Queſtion is not now about the choice, but the change of our Religion, after we have been ſo long ſettled in the quiet poſſeſſion and enjoyment of it. Men are very loth to change even a falſe Religion. Hath a Nation changed their Gods, which yet are no Gods? And ſurely there is much more reaſon why we ſhould be tenacious of the Truth, and hold faſt that which is good.
We have the beſt Religion in the World, the very ſame which the Son of God revealed, which the Apoſtles planted, and confirmed by Miracles, and which the noble Army of Martyrs ſealed with their Blood: And we have retrench'd from it all falſe Doctrines and ſuperſtitious Practices which have been added ſince. And I think we may without immodeſty ſay, That upon the plain ſquare of Scripture and Reaſon, of the Tradition and Practice of the firſt and beſt Ages of the Chriſtian Church, we have fully juſtified Our Religion; and made it evident to the World, that our Adverſaries are put to very hard ſhifts, and upon a perpetual diſadvantage in the defence of Theirs.
I wiſh it were as eaſie for us to juſtifie our Lives as our Religion. I do not mean in compariſon of our Adverſaries (for that, as bad as we are, I hope we are yet able to do) but in compariſon of the Rules of our holy Religion, from which we are infinitely ſwerv'd; which I would to God we all did ſeriouſly conſider and lay to heart: I ſay, in compariſon of the Rules of our Holy Religion, which teach us to deny ungodlineſs and worldly luſts, and to live ſoberly, and righteouſly, and godly in this preſent World, in expectation of the bleſſed hope, and the glorious appearance of the great God, and our Saviour Jeſus Chriſt; To whom with the Father, and the Holy Ghoſt, &c.