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2dly, If this argument were good, then by this trick a man may bring over all the world to agree with him in an error which another does not account damnable, whatever it be, provided he do but damn all thofe that do not hold it; and there wants nothing but confidence and uncharitablenefs to do this. But is there any fenfe, that another man's boldnefs, and want of charity, should be an argument to move me to be of his opinion? I cannot illuftrate this better, than by the difference between a skilful physician and a mountebank. A learned and fkilful phyfician is modeft, and fpeaks juftly of things: he fays, that fuch a method of cure which he hath directed is fafe; and withal, that that which the mountebank prefcribes, may poffibly do the work, but there is great hazard and danger in it. But the mountebank, who never talks of any thing lefs than infallible cures,v and always the more mountebank, the stronger pretence to infallibility; he is pofitive, that that method which the phyfician prescribes, will deftroy the patient; but his receipt is infallible, and never fails. Is there any reafon in this cafe, that this man fhould carry it merely by his confidence? And yet, if this argument be good, the fafest way is, to reject the phyfician's advice, and to ftick to the mountebank's: for both fides are agreed, that there is a poffibility of a cure in the mountebank's `method, but none in the phyfician's. And fo the whole force of the argument lies in the confidence of an igno

rant man.

4. This argument is very unfit to work upon those to whom it is propounded. For either they believe we say true in this, or not. If they think we do not, they haven no reason to be moved by what we fay. If they think we do, why do they not take in all that we fay in this matter; namely, that though it be poffible for fome in the communion of the Roman church to be faved, yet it is very hazardous; and that they are in a fafe condition already in our church? And why then should a bare poffibility, accompanied with infinite and apparent hazard, be an argument to any man to run into that danger?

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5. Laftly, This argument is very improper to be urged by thofe who make use of it. Half of the ftrength

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of it lies in this, that we Proteftants acknowledge, that it is poffible a Papift may be faved. But why fhould they lay any ftrefs upon this? What matter is it what we heretics fay, who are fo damnably mistaken in all other things? Methinks, if there were no other reason, yet because we fay it, it fhould feem to them to be unlikely to be true. But I perceive, when it ferves for their purpose, we have fome little credit and authority among

them.

By this time I hope every one is in fome measure fatisfied of the weakness of this argument; which is fo transparent, that no wife man can honeftly use it; and he must have a very odd understanding that can be cheated by it. The truth is, it is a cafual and contingent argument; and fometimes it concludes right, and oftener wrong and therefore no prudent man can be moved by it, except only in one cafe, when all things are fo equal on both fides, that there is nothing else in the whole world to determine him; which furely can never happen in matters of religion neceffary to be believed. No man is fo weak, as not to confider, in the change of his religion, the merits of the cause itself; as not to examine the doctrines and practices of the churches on both fides as not to take notice of the confidence and charity of both parties, together with all other things which ought to move a confcientious and a prudent man. And if, upon inquiry, there appear to be a clear advantage on either fide, then this argument is needlefs, and comes too late; because the work is already done without it.

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Befides that the great hazard of falvation in the Roman church, which we declare upon account of the doc. trines and practices which I have mentioned, ought to deter any man much more from that religion, than the acknowledged poffibility of falvation in it ought to encourage any man to the embracing of it. Never did any Chriflian church build fo much hay and ftubble upon the foundation of Christianity; and therefore thofe that are faved in it, must be faved, as it were, out of the fire. And though purgatory be not meant in the text, yet it is a doctrine very well fuited to their manner of building; for there is need of an ignis purgatorius, of a fire to try their work what it is, and to burn up their hay and ftubble.

ftubble. And I have fo much charity, and I desire always to have it, as to hope, that a great many among them, who lived pioufly, and have been almost inevi tably detained in that church, by the prejudice of education, and an invincible ignorance, will, upon a general repentance, find mercy with God: and though their works fuffer lofs, and be burnt, yet they themselves ves may efcape, as out of the fire. But as for thofe who had the opportunities of coming to the knowledge of the truth, if they continue in the errors of that church, or apostatife from the truth, I think their condition fo far from being fafe, that there must be extraordinary favourable circumstances in their case, to give a man hopes of their falvation.

I have now done with the two things I propounded to fpeak to. And I am forry that the neceffary defence of our religion, against the restlefs importunities and attempts of our adverfaries upon all forts of perfons, hath engaged me to spend so much time in matters of dispute, which I had much rather have employed in another way. Many of you can be my witneffes, that I have constantly made it my business, in this great prefence and affembly, to plead against the impieties and wickedness of men; and have endeavoured, by the best arguments I could think of, to gain men over to a firm belief and serious practice of the main things of religion. And I do affure. you, I had much rather perfuade any one to be a good man, than to be of any party or denomination of Chriftians whatsoever: for I doubt not, but the belief of the ancient creed, provided we entertain nothing that is deftructive of it, together with a good life, will certainly fave a man; and without this no man can have reafonable hopes of falvation, no not in an infallible church, if there were any fuch to be found in the world.

I have been, according to my opportunities, not a negligent obferver of the genius and humour of the feveral fects and profeffions in religion; and, upon the whole matter, I do in my confcience believe the church of England to be the best conftituted church this day in the world; and that, as to the main, the doârine, and government, and worship of it, are excellently framed to make men foberly religious; fecuring men, on the one VOL. I.

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hand,

hand, from the wild freaks of enthufiafm; and, on the other, from the grofs follies of fuperftition. And our church hath this peculiar advantage above feveral profeffions that we know in the world, that it acknowledgeth a due and just fubordination to the civil authority, and hath always been untainted in its loyalty.

And now, fhall every trifling confideration be fufficient to move a man to relinquish such a church? There is no greater difparagement to a man's understanding, no greater argument of a light and ungenerous mind,. than rafhly to change one's religion. Religion is our greatest concernment of all other; and it is not every little argument, no, nor a great noife about infallibility, nothing but very plain and convincing evidence, that fhould fway a man in this cafe. But they are utterly inexcufable who make a change of fush concernment upon the infinuations of one fide only, without ever hearing what can be faid for the church they were baptized and brought up in before they leave it. They that can yield thus cafily to the impreffions of every one that hath a defign and intereft to make profelytes, may, at this rate of difcretion, change their religion twice a-day; and, instead of morning and evening prayer, they may have. a morning and evening religion, Therefore, for God's fake, and for our own fouls fake, and for the fake of our reputation, let us confider, and fhew ourselves men. Let us not fuffer ourselves to be shaken and carried away by every wind. Let us not run ourfelves into danger when we may be fafe. Let us ftick to the foundation of religion, the articles of our cominon belief, and build upon them gold, and filver, and precious ftones; I mean, the virtues and actions of a good life and if we would do this, we fhould not be apt to fet fuch a value upon hay and stubble. If we would fincerely endeavour to live holy and virtuous lives, we fhould not need to caft about for a religion which may furnish us with easy and indirect ways to get to heaven.

I will conclude all with the apostle's exhortation : Wherefore, my beloved brethren, be ye stedfast and unmoveable, always abounding in the work of the Lord.

Now the God of peace, which brought again from the dead our Lord Jefus Chrift, the great shepherd of the sheep,

by

by the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleafing in his fight, through Jefus Chrift ; to whom be glory for ever and ever. Amen.

SERMON

XII.

Of the inward peace and pleasure which attends religion.

PSAL. cxix. 165.

Great peace have they that love thy law, and nothing shall offend them.

N these words there are two things contained; the de

nefs.

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1. The defcription of a good man: He is faid to be one that loves the law of God; that is, that loves to meditate upon it, and to practise it.

2. The reward of his goodness: Great peace have they that love thy law. The word peace is many times ufed in fcripture in a very large sense, fo as to comprehend all kind of happiness. Sometimes it fignifies outward peace and quiet, in oppofition to war and contention; and fometimes inward peace and contentment, in oppofition to inward trouble and anguish. I understand the text chiefly in this laft fenfe, not wholly excluding either of the other.

My design at prefent from these words is, to recommend religion to men, from the confideration of that inward peace and pleasure which attends it. And furely nothing can be faid more to the advantage of religion, in the opinion of confiderate men, than this. For the aim of all philofophy, and the great fearch of wife men, hath been how to attain peace and tranquillity of mind.

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