The Protestant religion vindicated, from the charge of singularity & novelty in a sermon preached before the King at White-Hall, April the 2d 1680 / by John Tillotson ...

The Protestant religion vindicated, from the charge of singularity & novelty in a sermon preached before the King at White-Hall, April the 2d 1680 / by John Tillotson ...

Table of contents

Title page

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II. The other Prejudice against the true Religion is, the contrariety of it to the vicious inclinations and practices of Men.

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ADVERTISEMENT.

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THE Protestant Religion VINDICATED, From the Charge of Singularity & Novelty: IN A SERMON Preached before the KING AT WHITE-HALL, April the 2d. 1680.

By JOHN TILLOTSON, D. D. Dean of Canterbury, and Chaplain in Ordinary to His MAJESTY.

Published by His Majesties special Command.

LONDON: Printed for Brabazon Aylmer, at the Three Pigeons over-against the Royal Exchange in Cornhil: and William Rogers at the Sun, overagainst St. Dunstan's Church in Fleetstreet. 1680.

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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 successful an instrument.

And because he knew no means so effectual to this end, as to confirm them in the Religion [Page] 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 faithful to him: And on the other hand, what fearful 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 fathers 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 [Page] 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 [Page] 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 multitud▪ 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,

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—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 I. 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 [Page] 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 Insidelity 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 [Page] 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 if the Being of God himself had been purposely designed and contrived for no other end but 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 II. 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 [Page] 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 [Page] 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 Gods 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 sinful in the matter of them, but yet made by a lawful 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 [Page] 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 thankful, 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 of the Magistrate.

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, to convert the Mahometans. And what is the Reason? because of the severity of the Inquisition in Popish Countreys, [Page] 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 Jesuits 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.III. & IV. 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 [Page] 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 practises 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.

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I. The Prepossessions of a false Religion; which commonly pretends two advantages on its side, Antiquity and Universality; and is wont to object to the true Religion Novelty and Singularity. And both these are intimated both before and after the Text: [...]ut away the gods which your fathers served on the other side of the flood, and in Egypt: And chuse you this day[Page]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 Universality, 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 [Page] 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 knowledg and wisdom, 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 Schisme 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 [Page]Heresy, 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 Heresy to reject human Traditions, and to make the Scripture the Rule of Faith: This was done long before by their reverend Predecessors, the Scribes and Pharisees.

And the Gentiles, they pretended against it both Antiquity and Universality, 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 overspred these Western parts of the World about the Ninth and Tenth Centuries; and many pernicious Doctrines and superstitious Practices were introduced, to the woful 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: [Page] 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 Universality (though that be no wise necessary to justify 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 unquestionable ancient, theirs not so.

1. As to the Point of Universality; 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 flout at the Protestant Religion with so good a grace among the ignorant People, as when they are bragging of their Numbers, and [Page] despising poor Protestancy because embraced by so few. This pestilent Northern Heresy (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 [Page] them agree in disclaiming that fundamental point and main hinge of the Roman Religion (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 fewer. 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, [Page] Universality and Splendor? And what think we of the Christian Church in the height of Arrianism 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 multitudes 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 [Page]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 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, [Page] 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 Arrianism became part of the Catholick Religion, after the rise of that Heresy.

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 [Page] 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 cannot 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 [Page] Ages the Worship of the one true God had bin 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 when ever it begins it is certainly new. So that if a [Page] 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 speak but their minds 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 Propbet tells us) that she would not be healed; Jer. 51. 9. and this is still the temper of the Church of Rome, they hate to be 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 only reform'd what was amiss, but they who obstinately persist in their errors, and will needs impose them upon us, and 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.

[Page]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; only 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 [Page] 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 acknowledg 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 withal, and there seems at first sight to be something in it: And for that reason I shall endeavour [Page] 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; [Page] but if they dislike our Charity in this point, nothing against the hair: If they will forgive us this Injury, we will not offend them any more: But rather than have any further 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.

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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 [Page] 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 courtesy 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 wonderful 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 [Page] 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 easy for us to justify 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 seriously consider [Page] 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.

FINIS.

ADVERTISEMENT.

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THere is newly published a Learned Treatise of the Pope's Supremacy: To which is added, A Discourse concerning the Unity of the Church. In quarto. By Isaac Barrow, D. D. late Master of Trinity-College in Cambridg, and one of his Majesty's Chaplains in Ordinary.

Printed for Brabazon Aylmer, at the three Pigeons over against the Royal-Exchange in Cornhil.

Information about this book

Title statement

The Protestant religion vindicated, from the charge of singularity & novelty in a sermon preached before the King at White-Hall, April the 2d 1680 / by John Tillotson ...

Tillotson, John, 1630-1694.

Edition statement

1680

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-11 (EEBO-TCP Phase 1).

ID [DLPS]

A62578

ID [STC]

Wing T1214

ID [STC]

ESTC R4634

ID [EEBO-CITATION]

11957722

ID [OCLC]

ocm 11957722

ID [VID]

51555

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A62578)

Transcribed from: (Early English Books Online ; image set 51555)

Images scanned from microfilm: (Early English books, 1641-1700 ; 518:3)

Source

— The Protestant religion vindicated, from the charge of singularity & novelty in a sermon preached before the King at White-Hall, April the 2d 1680 / by John Tillotson ..., Tillotson, John, 1630-1694..

Extent

33, [1] p.

Printed for Brabazon Aylmer ..., and William Rogers ...,. London :: 1680.. (Running title: A sermon preached before the King.) (Advertisement: p. [1] at end.) (Reproduction of original in Huntington Library.)

Creation

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