SIr : This Discourse inioyned by you , I send to your censure , to your disposing ; but to the vse of others . Vpon your charge I haue written it for the Wauering : If it seeme worthy , communicate it ; els , it is but a dash of your pen . I feare only the breuitie : a Volume were too little for this Subiect . It is not more yours , than the Author . Farewell .

WE do not more affect varietie in all other things , than we abhorre it in Religion . Euen those which haue held the greatest falshoods , holde that there is but one truth . I neuer read of more than one Heretike , that held all Heresies true ; neither did his opinion seeme more incredible , than the relation of it . God can neither be multiplied , nor Christ diuided : if his coat might be parted , his body was intire . For that then all sides challenge Truth , and but one can possesse it ; let vs see who haue found it , who inioy it .

There are not many Religions that striue for it , tho many opinions . Euery heresie , albee fundamentall , makes not a religion . We say not , The Religion of Arrians , Nestorians , Sabellians , Macedonians , but The Sect or Heresie . No opinion challenges this name in our vsuall speech , ( for I discusse not the proprietie ) but that which arising from many differences , hath settled it self in the world , vpon her owne principles , not without an vniuersall diuision : Such may soone bee counted : Tho it is true , there are by so much too many , as there are more than one . Fiue religions then there are by this rule , vpon earth ; which stand in competition for truth , Iewish , Turkish , Greekish , Popish , Reformed ; whereof each pleads for it selfe , with disgrace of the other . The plaine Reader doubts , how he may sit Iudge , in so high a plea : GOD hath put this person vpon him ; while hee chargeth him to trie the spirits ; to retaine the good , reiect the euil : If still he plead with Moses , insufficiency ; let him but attend , God shall decide the case 〈◇〉 his silence , without difficulty . The Iew hath little to say for himselfe , but impudent denials of our Christ , of their Prophecies : whose very refusall of him , more strongly prooues him the true Messias : neither could he be iustified to be that Sauiour , if they reiected him not : since the Prophets foresaw , and foretold , not their repelling of him onely , but their reuiling . If there were no more arguments , God hath so mightilie confuted them from heauen , by the voice of his iudgement , that all the world hisseth at their conuiction . Loe , their very sinne is capitallie written in their desolation , & contempt . One of their owne late Doctours seriously expostulates in a relenting Letter to another of his fellow Rabbins , what might bee the cause of so long and desperate a ruine of their Israel ; and comparing their former captiuities with their former sinnes , argues ( and yet fears to conclude ) that this continuing punishment , must needs be sent for some sinne so much greater than Idolatrie , oppression , Sabath-breaking ; by how much this plague is more grieuous than all the other : Which , his feare tells him ( and hee may beleeue it ) can be no other , but the murder , and refusal of their true Messias . Let now all the Doctours of those obstinate Synagogues , answer this doubt of their owne obiecting : But how past al contradiction is the ancient witnesse of all the holy Prophets , answered and confirmed by their euents ? whose foresayings verified in all particular issues , are more than demonstratiue . No Art can describe a thing past , with more exactnesse , than they did this Christ to come . What circumstance is there , that hath not his prediction ? Haue they not forewritten , who should be his mother ; A Virgin : Of what tribe ; of Iuda : Of what house ; of Dauid : What place ; Bethleem : What time ; when the scepter should be taken from Iuda : Or after sixtie nine weekes ; What name ; Iesus , Immanuel : What habitation ; Nazareth : What harbinger ; Iohn , the second Elias : What his businesse ; to preach , saue , deliuer : What entertainment ; reiection : What death ; the Crosse : What maner ; piercing the body , not breaking the bones : What companie ; amidst two wicked ones : Where ; at Ierusalem : Where abouts ; without the Gates : With what words ; of imploration : What draught ; of vineger and gall : Who was his Traitor , and with what successe ? If all the Synagogues of the Circumcision , all the gates of Hell , can obscure these euidences , let me be a proselyte . My labour heerein is so much lesse , as there is lesse danger of Iudaisme . Our Chur●h is well rid of that accursed nation , whom yet Rome harbors , and , in a fashion , graces ; whiles in stead of spitting at , or that their Neapolitan correction whereof Gratian speakes ; the Pope solemnly receiues at their hands , that Bible which they at once approue , and ouerthrow . But would GOD there were no more Iewes than appeare . Euen in this sense also hee is a Iew , that is one within : plainly , whose heart doth not sincerely confesse his Redeemer . Tho a Christian Iew , is no other than an Atheist ; and therefore must bee scourged else-where . The Iew thus answered : The Turke stands out for his Mahomet , that cousening Arabian , whose religion ( if it deserue that name ) stands vpon nothing but rude ignorance , and palpable imposture . Yet loe ●eere a subtle Diuell , in a grosse religion : For when hee saw that he could not by single twists of Heresie pull downe the well-built wals of the Church ; he winds them all vp in one Cable , to see if his cord of so many folds might happily preuaile : raising vp wicked Mahumet , to denie with Sabellius the distinction of persons , with Arrius Christs diuinitie , with Macedonius the Deitie of the Holy Ghost , with Sergius two wils in Christ , with Marcion Christs suffering : And these policies seconded with violence , how haue they wasted Christendome ? O damnable mixture , miserably succesfull ! which yet could not haue been , but that it meets with sottish clients , and sooths vp nature , and debarres both all knowledge , and contradiction . What is their Alcoran , but a fardell of foolish impossibilities ? Whosoeuer shall heare mee relate the Stories of Angell Adriels death , Seraphuels trumpet , Gabriels bridge , Horroth and Marroths hanging , the moones descending into Mahumets sleeue , the Litter , wherein hee saw God carried by eight Angels , their ridiculous and swinish Paradise , and thousands of the same bran ; would say , that Mahomet hoped to meet either with beasts , or mad men . Besides these barbarous fictions , behold their lawes , full of licence , full of impiety : In which , reuenge is encouraged , multitude of wiues allowed , theft tolerated ; & the frame of their opinions such , as well bewraies their whole religion to bee but the mungrell issue of an Arian , Iew , Nestorian , and Arabian : A monster of many seeds , and all accursed ; In both which regards , nature herselfe , in whose brest God hath written his royall Law ( tho in part , by her defaced ) hath light enough to condemne a Turke , as the worst Pagan . Let no man looke for further disproofe . These follies , a wise Christian wil scorne to confute , and scarce vouchsafe to laugh at .

The Greekish Church ( so the Russes terme themselues ) put in the next claim : but with no better successe : whose infinite Clergy affoords not a man that can giue either reason or account of their own doctrine . These are the basest dregs of all Christians , so wee fauourablie terme them ; tho they perhaps in more simplicitie than wilfulnesse , will admit none of all the other Christian world to their font , but those , who in a solemne renunciation spit at , and abiure their former God , Religion , Baptisme : yet peraduenture wee might more iustlie terme them Nicolaitans , for that obscure Saint ( if a Saint ; if honest ) by an vnequall diuision , findes more homage from them than his master . These are as ignorant as Turks , as idolatrous as Heathens , as obstinate as Iewes , and more superstitious than Papists . To speake ingenuously from that I haue heard and read ; if the worst of the Romish religion , and the best of the Moscouitish be compared , the choice will be hard whether should be lesse ill . I labour the lesse in all these , whose remotenesse and absurditie secure vs from infection , and whose onelie name is their confutation . I descend to that maine riuall of Truth , which creeps into our bosome , and is not lesse neere than subtle , the religion ( if not rather the faction ) of Papism ; whose plea is importunate , and so much more dangerous , as it carries fairer probabilitie . Since then of all Religions the Christian obteineth , let vs see of those that are called Christian , which should command assent and profession . Euery religion beares in hir lineaments the image of hir parent : the true Religion therefore is spirituall , and looks like God in hir puritie : all false religions are carnall , and carrie the face of Nature , their mother , and of him whose illusion begot them , Satan . In summe , Nature neuer conceiued any which did not fauour her , nor the Spirit any which did not oppugne her . Let this then be the Lydian stone of this triall ; we need no more . Whether Religion soeuer doth more plausibly content Nature , is false ; whether giues more sincere glory to God , is his Trueth . Lay aside preiudice : Whither I beseech you tendeth all Popery , but to make Nature either vainly proud , or carelesly wanton ? What can more aduance her pride , than to tell her , that she hath in her own hands freedome enough of will ( with a little preuention ) to prepare hirselfe to her iustification ; that shee hath ( whereof to reioyce ) some-what , which shee hath not receiued ; that if God please but to vnfetter her , she can walke alone ? She is insolent enough of her selfe ; this flattery is enough to make her mad of conceit . After this ; That if God will but beare halfe the charges by his cooperation , she may vndertake to merit her owne glory , and braue God in the proofe of his most accurate iudgement ; to fulfill the whole royall law ; and that from the superfluitie of her owne satisfactions she may be abundantly beneficiall to her neighbors ; that naturally without faith a man may do some good works ; that we may repose confidence in our merits . Neither is our good only by this flattery extolled , but our ill also diminished : our euils are our sinnes ; some of them ( they say ) are in their nature veniall , and not worthy of death ; more , that our originall sinne , is but the want of our first iustice ; no guilt of our first-fathers offence , no inherent ill disposition , and , that by Baptismall water is taken away what euer hath the nature of sinne ; that a meere man ( let mee not wrong S. Peters successor in so terming him ) hath power to remit both punishment and sinne , past and future ; that many haue suffered more than their sinnes haue required ; that the sufferings of the saints added to Christs passions , make vp the treasure of the Church , that spirituall Eschequer ; whereof their Bishop must keepe the key , and make his friends . In all these the gaine of Nature ( who sees not ) is Gods losse ? all her brauery is stoll'n from aboue : besides those other direct derogations from him ; that his Scriptures are not sufficient ; that their originall fountaines are corrupted , and the streames run cleerer ; that there is a multitude ( if a finite number ) of Mediatours . Turne your eyes now to vs , and see contrarily how wee abase Nature , how wee knead hir in the dust ; spoiling hir of hir proud ragges , loading hir with reproches ; and giuing glorie to him that sayes he will not giue it to another : whiles wee teach , that wee neither haue good , nor can do good of our selues ; that wee are not sicke or fettred , but dead in our sinne ; that we can not moue to good , more than we are moued ; that our best actions are faulty , our satisfactions debts , our deserts damnation ; that all our merit is his mercy that saues vs ; that euery of our sinnes is deadly , euery of our natures originally depraued , and corrupted ; that no water can intirely wash away the filthinesse of our concupiscence ; that none but the blood of him that was God , can cleanse vs ; that all our possible sufferings are below our offences ; that Gods written Word is all-sufficient to informe vs , to make vs both wise and perfect ; that Christs mediation is more than sufficient to saue vs , his sufferings to redeeme vs , his obedience to inrich vs. You haue seene how Papistry makes Nature proud ; now see how it makes hir lawlesse and wanton : while it teacheth ( yet this one , not so vniuersally ) that Christ died effectually for all ; that in true contrition an expresse purpose of new life is not necessary ; that wicked men are true members of the Church ; that a leaud mis-creantor infidell in the businesse of the Altar partakes of the true body and blood of Christ , yea ( which a shame to tell ) a brute creature ; that men may saue the labour of searching , for that it is both easie and safe ( with that Catholike Collier ) to beleeue with the Church , at a venture : more than so , that deuotion is the seed of ignorance ; that there is infallibility annexed to a particular place and person ; that the bare act of the Sacraments conferres grace without faith ; that the meere signe of the Crosse made by a Iew or Infidell , is of force to driue away diuels ; that the sacrifice of the Masse in the very worke wrought , auailes to obteine pardon of our sinnes , not in our life only , but when we lie frying in Purgatorie ; that wee need not pray in faith to be heard , or in vnderstanding ; that almes giuen merit heauen , dispose to iustification , satisfie God for sinne ; that abstinence from some meats & drinks is meritorious ; that Indulgences may be granted to dispense with all the penance of sinnes afterward to be committed ; that these by a liuing man may be applied to the dead ; that one man may deliuer anothers soule out of his purging torments : and therefore , that hee who wants not either money , or friends , need not feare the smart of his sinnes . O religion sweet to the wealthy , to the needy desperate ! Who will now care henceforth how sound his deuotions be , how leaud his life , how hainous his sinnes , that knowes these refuges ? On the contrary , we curbe Nature , we restraine , wee discourage , wee threaten hir , teaching hir not to rest in implicit faiths , or generall intentions , or externall actions of pietie , or presumptuous dispensations of men : but to striue vnto sincere faith , without which wee haue no part in Christ , in his Church , no benefit by Sacraments , prayers , fastings , beneficences : to set the hart on worke in al our deuotions , without which the hand & tongue are but hypocrites : to set the hands on worke in good actions , without which the presuming heart is but an hypocrite : to expect no pardon for sinne before we commit it , and from Christ alone when we haue committed it , and to repent before we expect it : to hope for no chaffering , no ransome of our soules from below , no contrary change of estate after dissolution : that life is the time of mercy , death of retribution . Now let me appeale to your soule , and to the iudgement of all the world , whether of these two religions is framed to the humor of nature : yea let me but know what action Popery requires of any of hir followers , which a meere Naturalist hath not done , can not do ? See how I haue chosen to beat them with that rod wherwith they thinke we haue so often smarted : for what cauill hath beene more ordinary against vs , than this of ease and libertie , yea licence giuen and taken by our religion ? together with the vpbraidings of their owne strict and rigorous austerenesse ? Where are our penall works , our fastings , scourges , haire-cloth , weary pilgrimages , blushing confessions , solemn vowes of willing beggery and perpetuall continency ? To do them right , we yeeld ; in all the hard works of willworship they goe beyond vs : but ( lest they should insult in the victorie ) not so much as the Priests of Baall went beyond them . I see their whips : shew mee their kniues . Where did euer zealous Romanist lance and carue his flesh in deuotion ? The Baalites did it , and yet neuer the wiser , neuer the holier . Either therefore this zeale in works of their owne deuising makes them not better than we , or it makes the Baalites better than they : let them take their choice . Alas , these difficulties are but a colour to auoid greater : No , no , to worke our stubburne wills to subiection , to draw this vntoward flesh to a sincere cheerefulnesse in Gods seruice : to reach vnto a sound beleefe in the Lord Iesus , to pray with a true hart , without distraction , without distrust , without mis-conceit : to keep the heart in continuall awe of God : These are the hard tasks of a Christian , worthy of our sweat , worthy of our reioycing : all which that Babylonish religion shifteth off with a carelesse fashionablenesse , as if it had not to do with the soule . Giue vs obedience : let them take sacrifice . Do you yet look for more euidence ? looke into particulars , and satisfie your selfe in Gods decision , as Optatus aduised of olde . Since the goods of our father are in question , whither should wee goe but to his Will and Testament ? My soule beare the danger of this bold assertion : If we erre , we erre with Christ and his Apostles . In a word , against all staggering , our Sauiours rule is sure and eternall : If any man will doe my Fathers will , he shall know of the doctrine whether it be of God .