being God's creature, he is his subject, bound to obey him; and having exceedingly failed in his obedience (as experience shows), he is much haunted with fears and doubts. Now, that is the religion that in a kindly manner doth dispossess us of these dreads and fears, and comes in upon the soul, to deliver us from our bondage, and those guilty fears which are so natural to us by reason of sin. And therefore, in a consultation about religion, if I were to choose (and had not by the grace of God been baptized into the Christian faith) and had the advantage to look abroad and consider, then I would bethink myself, Where shall I find rest for my soul, and from those fears which lie at the bottom of conscience, and are easily stirred in us, and sometimes are very raging? there is a fire smouldering within, and many times it is blown up into a flame. Where shall I get remedy for these fears? I rather pitch upon this because the Holy Ghost doth (Jer. vi. 16, &c.), as if he had said, If you will know what is the good way, take that way where you may find rest for your souls; not a false rest, that is easily disturbed; not a carnal security, but where you may find true, solid peace; that when you are most serious, and mind your great errand and business, you may comfort yourselves, and rejoice in the God that made you. In a false way of religion there is no establishment of heart and sound peace: "They could not make him that did the service perfect as pertaining to the conscience" (Heb. ix. 9). That certainly is the true religion which makes the worshipper perfect as to the conscience; which gives him a well-tempered peace in his soul; not a sinful security, but a holy, solid peace; that when he hath a great sense of his duty upon him, yet he can comfortably wait upon God. And you know our Lord himself useth this very motive to invite men, "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Matt. xi. 29). That is, take the Christian religion, that easy yoke upon The Lord Jesus is our peace, you, and shall find rest for your souls. you and the ground of our peace; but we never find rest until we come under his yoke. Christians, search where you will, there is no serious answer to that grand question, which is the great scruple of the fallen creature, how to appease angry justice (Mic. vi. 7). And we are told of those locusts who are seducing spirits which come out of the bottomless pit (Rev. ix.), they had stings in their tails; their doctrine is not soundly comfortable to the conscience. Among others, this is designed by those locusts, that half Christianity which is taken up by the light-skirted people, which reflect upon privileges only; therefore, there are such scruples and intricate debates. But some advantage there is, and some progress they may make in the spiritual life, that cry them up without duties; but they never have sound peace upon their souls unless the Lord pardon their mistakes, and doth sanctify their reflections upon those spiritual and unseen privileges, so as to check their opposite desires and inclinations. It is best to be settled in God's way, by justification and sanctification. There is a wound wherein no plaster will serve for a cure, but the way the Gospel doth take. Consider altogether Christ's renewing and reconciling grace, the whole evangelical truth, this Gospel which was founded in the blood of Christ, his new covenant, and sealed with God's authority, and doth so fitly state duties and privileges, and lead a man by the one to the other. This is that which will appease the Lord. There is no settling of the conscienee without it, and, therefore, whatever you would expect in a religion, here

you find it in that blessed religion which is recommended to us in the Gospel or new covenant; there is such holiness and true sense of the other world, which breeds an excellency and choiceness of spirit in men.

7thly, Of all sects and sorts among Christians, the Protestant Reformed Religion will be found to be the way of truth. Why? Because there is the greatest suitableness to the great ends, the greatest agreement and harmony with God's revelation, which they profess to be their only rule. I say, as to God's worship there is most simplicity, without that theatrical pomp which makes the worship of God a dead thing, and so most suitable to a spiritual being, and conducible to spiritual ends, to God who is a Spirit, and who will be worshipped in spirit and truth; for there God is our reward, and to be served by faith, love, obedience, trust, prayers, praises, and a holy administration of the word and seals; more suitable to the genius of the Scripture, without the pageantry of numerous idle ceremonies, like flourishes about a great letter, which do rather hide religion, than any way discover it; yea, betray it to contempt and scorn to a considering man. Besides, the great design of this religion is to draw men from earth to Heaven, by calling them to a serious profession of saving truth. Popery is nothing but Christianity abused, and is a doctrine suited to policy and temporal ends; and it is supported by worldly greatness. And then as to holiness (which is the genuine product of a religion), the true genuine holiness is to be found, or should be found, according to their principles, among Protestants and the Reformed; not external mortification, but in purging the heart. And here is the true peace of conscience, while men are directed to look to Christ's reconciling and renewing grace, and not to seek their acceptance in the merit of their own works, and voluntary penance and satisfactions, and many other doctrines which put the conscience upon the rack. And then all this is submitted to be tried by the Scriptures, which apparently are acknowledged by them to be the word, without running to unwritten traditions, and the authority of men. Again, all this is recommended with the special presence of God, as to gifts and graces, blessing these churches continually more and more. Therefore, if ever a man will find rest for his soul, and be soundly quiet within himself, here he must fix, and choose, and take up the way of truth. Popery is but Heathenism disguised with a Christian name; their penal satisfactions are like the gashing and lancing of Baal's priests: their mediators of intercession, are like the doctrines of demons among the Gentiles, for they had their middle powers, glorified heroes; their Holy water suits with the Heathen lustrations; their costly offerings to their images, answer to the sacrifices and oblations to appease their gods, which the idolaters would give for the sin of their souls: adoring their reliques is like the respects the Heathens had to their departed heroes. And as they had their tutelar gods for every city, so these their saints for every city and nation; their St. Sebastian for the pestilence, their Apollonia for their tooth-ache, and the like. It is easy to rake in this dirt. It was not for the Devil's interest, when the ensign of the Gospel was lifted up, to draw men to downright Heathenism; therefore he did more secretly mingle the customs and superstitions of the Gentiles with the food of life (like poison conveyed in perfume), that the souls of men might be more infected, alienated, and drawn from God. Popery doth not only add to the true religion, but destroys it, and is contrary to it. Let any considering man that is not prejudiced" compare the face of the Roman synagogue

with the beauty of the Reformed Churches, and they will see where Christianity lies; there you will find another sacrifice for expiation of sin, than the death of Christ; the communion of the cup (so expressly commanded in the word of God) taken away from the people; reading the Scriptures forbidden to laics, as if the word of God were a dangerous book; prayers in an unknown language; images set up, and so they are guilty, if not of primitive idolatry (which all the water of the sea cannot wash them clear of), yet certainly of secondary idolatry, which is the setting up an idol in God's worship, contrary to the second commandment, the image of the invisible God represented by stones and pictures; invocation of saints and angels allowed; the doctrine of transubstantiation contrary to the end of the sacrament; works of supererogation; popes' pardons; purgatory for faults already committed, as if Christ had not already satisfied; Papal infallibility, not only contrary to faith, but sense and reason; their ridiculous mass and ceremonies; and many such human inventions, beside the word, and against it. But the Protestants are contented with the simplicity of the Scriptures, the word of God, and the true sacraments of Christ. Therefore you see what is the way of truth we should stick to.

8thly, That in the private differences among the professors of the Reformed Protestant Religion, a man is to choose the best way, but to hold charity towards Dissenters. In the true church in matters of lesser moment, there may be sundry differences. For until men have the same degree of light, it cannot be expected they should be all of a mind. Babes will think one thing, grown persons will have other apprehensions; sick persons will have their frenzies and doubtings, which the sound cannot like. The Apostle's rule is, "Let us therefore as many as be perfect, be thus minded and if in anything ye be otherwise minded, God shall reveal even this unto you," &c. (Phil. iii. 15, 16). There are two parts of that rule; the perfect must be thus minded; they that are fully instructed in the mind of God, they must practise as they believe: strings in tune must not be brought down to those that are out of tune. But if others tainted with error, do not give a thorough assent to all divine truth, yet let us walk together, saith the Apostle, so far as we are agreed. God, that hath begun to enlighten them in other things, will in time discover their mistakes. Thus far the true Christian charity takes place. This should be our rule. Here we are agreed in the Christian Reformed Religion, and in all the points of it; let us walk together so far, and in lesser differences let us bear with, and forbear one another in love; I speak now of Christian toleration (for the magistrate's toleration and forbearance, how far he is to interpose, that is another case): "With all lowliness and meekness, with long-suffering, forbearing one another in love" (Eph. iv. 2). What is bearing with one another? Not conniving at their sin, or neglecting ways to reclaim them; or forbear our profession when God calls us to it (they are great cases how far profession may be suspended, and how far it may be carried on), but to restore them with meekness; to own them in those things wherein they are owned by God; not to practise that antichristian humour which is now gotten into Protestantism, of unchurching, unministering, unchristianing one another, but to own one another in all those things wherein we are agreed without imposing or censuring; not rending into factions, not endeavouring to destroy all, that we may promote the particular interest of one party, to the prejudice of the whole; but walking under one common rule; and if others shall prove peevish, and if angry

brethren shall call us bastards, and disclaim us, as not belonging to the same Father, we ought not to reject them, but still call them brethren; if they will not join with us, we cannot help it, yet they are brethren notwithstanding that disclaim; and how pettishly and frowardly soever they carry themselves in their differences, a good Christian should take up this resolution (their tongue is not Christ's fan to purge his floor), though they may condemn things which Christ will own, to bear their reproofs, and love them still: for the iniquity of their carriage doth not take away our obligation to them. As in the relation of inferiors, we are bound to be obedient to the froward as well as to the gentle parents and masters: so in the duties that are to pass between equals, we are to bear with the froward and to overcome their inclinations. For though we have corruptions that are apt to alienate us and will put us upon furious passions, uncomely heats and divisions; yet God forbid we should omit any part of our duty to them; for uncharitable brethren are brethren still.

SERMON XXXII.

VERSE 30.-I have chosen the way of truth: thy judgments have I laid before me.

I come now to answer an objection which may be made.

OBJECTION.-But if you be so earnest to maintain unity among your own sects, why do you separate from the Papists, who are Christians as well as you, and own many things of Christianity wherein you may agree with them?

I answer: In the general, certainly the separation of one Christian from another, is a great evil which should be carefully avoided; and if walls of separation be set up by others, yet we must do what in us lies to demolish them. They do no service to Christ that make separations needlessly, when as much as is possible there should be a union and coalition between Christians. Now what shall we say to this separation from Roine, who were in the possession of a Christianity? I tell you this bug-bear needs.

not fright us out of the good way, if we can but clear three things

to you.

1st, That as to the rise, it was neither unjust nor unnecessary.

2ndly, As to the manner of it, it was not made rashly and lightly, but as became them that had a serious sense of the interest of Christ and of his church in the world.

3rdly, As to the continuance of this separation, that if it were made upon good grounds, and the same grounds still continue, certainly we have no cause to revert and turn back; the Roman synagogue not being grown better, but much worse since the first breach.

If all these can be proved, there is no reason to complain of our separation.

First, That this separation was neither unjust nor unnecessary. It is unjust, if it be made without a cause; it is unnecessary if it be made without a sufficient cause, or such a cause as may warrant so great a breach in the Christian world. Certain it is, that the schism lieth not in the separation, but the cause; and so is not chargeable on those that make the separation, but on those that give the cause: so that if we would examine whether the separation be good, I think we must examine the causes of it;

therefore let us a little consider this very thing. Certainly the cause was not unjust, there was a cause (I shall show that by-and-by). And that it was not unnecessary, without a sufficient cause, and so no way culpable. The business is, Whether the controversies be of such moment, as that there should be such a breach among Christians, that we and they should keep such a distance (I speak only to the sufficiency of the cause, the justness we shall see by-and-by). Of what moment soever the controversies were, if the things that are taken to be errors, be imposed as a condition of communion, a Christian cannot join himself with them. Certainly it is no sin to abstain from the communion of any church upon earth, where the conditions of its communion are apparently unlawful, and against conscience, though it may be the matters in debate be not of great moment. I only speak provisionally, be they, or be they not of moment; yet if these be propounded as conditions of its communion, no man is necessitated to sin. In some cases it is lawful to withdraw out of a place for fear of danger and infection; as if a house or town be infected with the pestilence, it is but a necessary caution to look to ourselves betimes, and withdraw out of that house or town.

But now, when no men are permitted to tarry, but those that are infected with the disease, the case is out of dispute, the sound must be gone, and withdraw from them by all the means they can. Now such are the corruptions of Popery, and the danger of seducement so manifest, that little children are by all means to keep themselves" from idols" (1 John v. 21). We should be very cautious and wary of that communion wherein there is so much hazard of salvation; if possibly, we should keep ourselves untainted; but when we are bound to the belief, practice, profession of those errors, there needs no more debate, a Christian must be gone, else he will sin against conscience. Now this is the case clearly between them and us. Suppose the corruptions were not great, nor the errors damnable; yet when the profession of thein is required, and the belief of them as certain truths is imposed, we are to endure all manner of extremity, rather than yield to them. Therefore much more when it is easy to be proved, that they are manifest and momentous corruptions. Therefore, certainly, to leave the communion of the Popish faction, is but to return to our union and communion with Christ; it can be no fault to leave them that left Christ, and the ancient faith and church. The innocent husband that leaves the adulterous wife, is not to be blamed; for she had first broken the bonds, and violated the rights of the conjugal relation. Or, a good citizen and a soldier are not to be blamed in forsaking their governor and captain who first revolted from his allegiance to his prince; ay, and when he would engage them in the same rebellion too.

Secondly, As to the management of it, or the manner how it was carried on. It was not made rashly, and lightly, without trying all good means, and offering to have their complaints debated in a free council. In the mean time, continuing in their station, and managing the cause of Christ with meek, but yet zealous defences, until they were driven thence by antichristian fury, for blowing the trumpet, and warning the church of her danger from that corrupt party; until persecuted by censures not only ecclesiastical but civil; cast out of the church; put to death, come for witnessing against, others merely for not owning and practising these corruptions; and hunted out from their corners (where they were willing to hide, and worship God in secret) with all rigour and tyranny; driven first out of