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PRINCETON, N. J. SAMUEL AGNEW,

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SERMONS

^y~^^ A G A I N S T(Cr-fi.n^f// y^aj

POPER^.

P R E A C H ' D

In the Reign of King JAMES II.

And other Papers wrote in the POPISH CONTROVERSY.

By Dr. JOHN S HARP,

Then Red:or of St. Giles s in the Fields, and late Lord Arch-Bifhop of Y o r k.

Never before Printed, and now Pubhfhed from His Own MSS.

VOL. VII. and Laft.

LONDON:

Printed for W. Parker, at the Kijtgs Head in St. PWs Church-vard, MDCCXXXV. '

T O T H E

READER.

N the Preface to the Two Volumes of Arch-Bi- Jljop SharpV TVorh^ which were lately pri72tedy 7?ie7t- tlon is mcide of 2i (mall Refer ve of Difcourfes in the Popiflh Controverfy which might poffibly, fome time or other, be publidied with other of his Papers relating to that Controverfy.

When that Preface was w?'ote^ the Editor had not deter?nined with himfelf whether this Collet ion p:)oidd ever come abroad or no. M,uch lefs had he any Appreherfions that he fhould^ infofhort a 7'imey commit it to the Frefs, For he looked iipon that Difpute as out of vogue^ and little attended to ; a7id alfo cojifider- edy that the JVriti7igs of the Prote- fiafit Divines i7i the Reigns of A 2 ^^^g

ii To the Reader.

King Charles, and King James IL were very Numerous as well as Ex- celle72t : and therefore that thefe Dif- courfes (though properly enough a Part of the Popifh Controversy) would feem ftiperfluous a7td unfeafo- nable. And under thefe Reajojis he was dfpofed to acquiefce^ had not the late Atte7iipts of the Roman Catho- licks /;/ and about London, give?t Qccafion to revive the negleSied Dif- pute^ a?2d to put Me?t upon a Re- view of the Subje&s in Debate be- tween the Church of England, ajid the Church of Rome. 'This he thought a feaJo?table junBure for bringing to light the following Trea- tifes, which has been Jupprejfed above Fifty TearSj and perhaps might air- ways have co7ttinued fo^ if fome fuch Reafon as this had not accide72tally offered it f elf to uper the7n into the World,

They are ally or 7nofl of the7n^ de- fgnedly calculated for the Ufe of the unlearned P7''otefiant, The Author

of

To the Reader. iii

of them had the Care of 077e of the laf^gefl Pari floes 171 London, duri?tg the whole T'wie the late Popifli Con- troverfy was on Foot, He was per- feSily well acquahtted with the Sub- tilties of the Popifli Divines, aiid htew by abimdaiit Experience among his own PariJIjionerSy what were the Pri?2cipal Difficulties that the hife7^ior Sort laboured under, fro7n the fallacious and i72fdious Peijuafl- ons and htfmuations of thofe who flrove to pcT'vert the7n. What he wrote therefore^ a?2d is 7:ow publifj- ed^ was purpofely contrived as a pre- fe7it Antidote to the Mi f chiefs at- te7npted ajn072ghis Flock, For which Reafon he e7iterd as little as poffible ^iipon the Learned or Hiftorical Part of the Controverfy (as will be obferved^ though he was very capable of dif chargi7ig that part of it with Succejs) hut co7fnd hifnfelf chiefly to thoje Points which were more immediate- ly necejjary to guard the TVeak fro7n the Sophiflry of the Jcfuits, and to re- lieve

iv To the Reader.

tieve and deliver the Unwary^ who were already entangled in their Snares.

With this view he hath formed his Argwneiits fo plain ^ and made his Chaifi of Reafo7ii72g upon them fo na- tural a7id fo familiar^ that they appear to he adapted to the Taft as well as the Capacities of Ordinary Chriftians. So7nethin7 there is like-

o

wife to the Taft of the Party he op- pofes ; fuch of the77t at leaf as have any Taji of Beauty and Excellence in writi7ig up07i co77troverted Poi72ts ^ viz. "The Calm77efs and 'Tejnper where- with he engages them^ and the fpe~ cial Care he always takes, 7tever to calunmiate or 7nijreprefe7tt the77t. He was wo77t to fay hi77ifelf That in his Sermons againft the Papists he had ahvays dealt honeftly and fairly with them, charging them with no- thing but what their Church openly avowed in her Creed, and Councils, and Publick Offices. Which Cafidour of Temper and Equi- ty of ConduEl'i i7i a7iy Co?itrov&rfy^ tho

it

To the Reader.

ii be not always the readiejl Means of working upon the Vulgar', yet caimot Jail of havi?ig a great Influe?tce up07t all fer ions and well-n7ea7ting People,

He was often prejfed by his Friends to print thefe Difcourfes hifnfelf. But he declined it. When he was fol- licited to do fo about the I'ime of tha Revolution^ or foon after ity he gave for an Anfwer^ that the Danger was then over, and the Defign of them was fuperfeded ; and that to Publifli them at that Time would only look like making his Court.

And it doth not appear that at any 'Tijne afterwards he regarded them^ or meddled with them^ fur- ther than to correEi and tranfcribe one or two of them which he preached at York, i7i order to check foine At- tempts that the Popijh Priefls were fufpeEled and reported to have 7nade in that Neighbourhood. One of thefe was that remarkable Sermo7i which upon the Firfi Delivery of it in his Parijlj Qhurch at London, in 1686, A 4 had

vi To the Reader.

had drawn upon hitn the Difpleafure of King James and his Courts and had give?! Occajion to the Order that was fen t to Dr. Compton, then Bijhcp of London, to fufpend him^ which brought on the Troubles of that Prelate fro77t the Eclefiaftical Com million. But whereas in his 'Tra7ifcript of this Difcourfe^ upo?i the Revifal of //, that Paffagc which was fuppofed to be moft offenfive and obnoxious, was entirely left out^ (af being a particular Aitfwer to a cer- tain Argument that had been fip'd i72to his Hand in St Giles's Church, as he fuppofed^ by way of Challenge, and which therefore could not per- tine?2tly be repeated when he preached the fame Sermon^ above Twenty Tears after^ at his own Cathedral) there- fore recourfe was had for that Faffage to the Firfi or Original Copy. And whereas the other differences betweeit the two Copies did ?tot appear to be material^ but to confijl rather in Cor- 7:eBio?z of Exprejpons and StiUy than

of

To the Reader. vii

of the Matter or Argujnents, it was judged mojl advifable to follow the Firjl Copy altogether in this Editiorz ; •f both for the fatisfa8iio7i of the Reader^ whofe Curiofty would he better gratified with a true aiid faith- ful Reprefentatio?i of the very fame Sermon that produced the Effe&s a- bovementioned '^ a?td alfo to vi7id id- eate the Author oj it^ from the tm- jufi RefleBions of Father Orleans tipon ity who knowing nothi?tg of the Contents of it^ charged it arbitrarily and upon hear fay ; and likewife (for that was a?iother Co7ifederation worth regarding) to 7?take it of a Piece with all the refiy which are now Publijhed jro7n the firfl Hand^ and without E7?te?2dation of any ki?2dy fince the T'ifne they were preach' d in St. Giles's Pulpit. With this only

f Serm. VI. A DifcuJJior. cfthe ^ejlion which the Roman Catholic ks fnoji infift upon zviih the Pntefiants, viz. in which ttf the different Communions in ChriJlcnJom the only true Church ofChrijl is to be found. With a Refutation of a certain Popijb Argument barided about in MS. Anns i6S6.

Excep'

mil To the Reader.

'Exceptlony that what were two Ser- mons, upon 2 Pet. iii. 1 6. appear now only as one. And whereas the Ser^

'^■monupon Auricular -Confeffion was conneEied with others upon the fame Yexty which were lately printed in the Fifth Volume under the 'Title of Con- feflion af Sins neceflary to Repen- tance, P. 1 9 1 . it heca772e unavoidable both there and here to omit as much as ferved only to fjew the Connexion between the7n^ and %vhich therefore

. CQuld have no Place i?i their prefent. State of Separation,

TJjefe were Liberties which'Dx, Bar-

'ker owns he made no Scruple of ta- ki?ig with the Pofthumous Sermons of Arch-Bifhop Tillotfon, whofe Au~

' thority he alfo pleads for doing fo, ihe- Editor hopes he may he mdulged in the fame Liberty^ having 7iever ufed it hut when he judged it ?iecef' far% and even then withont altering the Senfe^ and with as little change to the Words as pofftbk.

And

To the Reader. ix

And 7WW the Reader has all befof^e him that is requijite for his Infor ~ matio7i concerning thefe Sermo?ts. If he fhall not find them fo finiped and correB as thofe already prijtted^ ha will k?20w where to afcribe the DefeEl, An Lnptitatio?t of Rafhnefs in the Publijljer of them-, grounded on this Reafon ojtly^ will not much affeSi him^ 'provided his foh Aim in the Publi- cation be anfwerd^ which is the preferring fome People^ i?ito whofe Hands they may fall .^ from the Errors of Popery, arideflaUifding them 7norc fir??2ly in the Communion of the Church of England. Once they coji- tributed very much to this good End, And it is not unreafonable to expeSi they may dofo again. And as it is certain that Dr. Sharp owed to thetn much of his Reputation in the laft Age, fo it is pref timed they inay be received with fome degree of Appro^ hat ion i?i the prefe?tt : atleafl'tishoped^ That what tended fo e7?ti7iently to ad- vanQe his Credit then, will not turn to

the

To the Reader.

the Difadvantage of his Memory now* 7he clofing the ColleEiion of his Works with his earliefl Performa7tces^ is not unprecedented^ neither can itfeefit improper to co?7clud his Remains with thofe Pieces which firjl ferved to raife his CharaEler iit the World.

As concerfting the Papers fub jo i?ied in the ylppe?tdix^ their Relatio?: to the SuhjeEi of the Sermons to which they are annexed mufl fpcak their Propriety. The Firfi is a Reply to a Letter from a Gentlewoman who had lately fallen into the hands of Dr. Crofs (a Jellnt, Author of tlie Contemplations of the Virgin, and of fo??ie other Popip Books.) Mrs. Kinges- miliV Letter is printed from the Original^ a7id the Aifwer from a Copy ofit^ of Dr. SharpV owjz writing ; As all the other Papers that follow, are likewife fouftd under his ow?i Ha7id, 'They may have their Ufe, at leafi as there are hut few of the^n^ the Pub- licatio?^ of the^n at this Time will deferve no Cenfure.

CONTENTS.

Jl% J?«. J)^^. -SM.JM-- £^^Jl%

COxN TENTS

O F. T H E

Seventh Volume.

F

SERMON I. Page I.

AITH and Reafon reconcil'd : Or, no- thing to be believed in Religion but what it may be proved from Principles of Reafon, that it ought to be believed.

I P E T. iii. Part of the 15th Verfe. Be ready always to give an Anjwer to

every Man that asketh you a Reafon of the Hope that h in you.

5ERM. II. p. 25.

Every Man to judge for himfelf in Things neceifary to Salvation. The different Ways prefcribed by the Roman Catholicks^ and the Protejlants, for the coming to the true Faith, compared.

I PET.

Contents.

The fecond Sermon upon the fame Text.

iPET. iii. 15.

. Be ready always to give an Anfwer to

every Man that asketh you a Reajon of the Hope that is iiryou.

SERM. III. p. 42.

Concerning the Infallibility of the Church. Which being admitted in the Senfc oi the Roman Catholicks, would not anfwer the Ends they propofe to ferve by it.

I'he third Sermon upon the fame Text.

1 PET. iii. 15.

Be ready always to give an Afifwer to

every Man that asketh you a Reajon of the Hope that is in you.

SERM. IV. p. 66.

That the Scriptures may be underftood in all neceflary Points by private Perfbns, with ordinary Helps, without an infalli- ble Interpreter of their Senfe j and there- fore not Co be denied to the common People.

2 PET. iii. 16.

In which are fome things hard to be iin-

derjloody which they that are unlearned and iinjlable wreji, as they do alfo the other ScripttireSj unto their own deftruBion.

SERM.

C.ONTENTS.

S E R M. V. p. 102.

The Number of the Sacraments afcertalncd. Of the Church. The only Scripture No- tion of it. Wherein coniifts the Unity of the CathoHck Church. Reflexions thereupon.

I Cor. xii. 13.

For i?y one Spirit we are ail baptifed into one Body\ whether we be Jews or Gentiles, whether we be bond or free ^ and have been all made to dri?ik into one Spirit.

SERM. VI. p. 123.

A DiJ'cufpon of the ^eftion which the Roman Catholicks much injiji upon with the Prote- ftants, '■ciz. In which of the different Communions in Chrillendom, the only true Church of Chrift is to be found ?

With a 'Refutation of a certain PopiQi Argu- ment handed about in M.S. in 1686.

The fecond Sennon upon the fame Text.

I COR. xii. 13.

JFor by one Spirit we are all baptifed into one Bodyy whether we be Jews or Gentiles, whether we be bond or free^ and have been all made tQ drink into one Spirit.

SERM.

Contents.

S E R M. VII. p. 148.

The Popifii and Proteftant Doctrines con- cerning Confeflion, explained and com- pared. And the Popifh Do6lrine of Au- ricular Confeffion, proved not to be the Dodrine of Scripture and the antient Church.

P R O V. xxviii. 13.

He that covereth his Sms fiall not pro/per. But whofo confejfeth them^ and forfaketh them ^ Jlo all jind Mercy.

S E R M. VIII. p. 175.

Againfl: the Dodrines of the Church of Kome^ concerning Satisfactions, and Pur- gatory.

The fecond Sermon upon the fame Text.

P R O V. xxviii. 13.

He that covereth his Sins /hall not pro/per. But whofo confefffith them^ and forfaketh them^ fhall find Mercy,

SERM. IX. p. 196.

Againft other Corruptions and Innovations in the Popifli Dodlrine concerning Re- pentance.

The

Contents.

The third Sermon upon the fame Text.

PROV.xxviii. 13.

He that covereth his Sins jlmll not pro/per. But whofo cmfejjeth them, and forfaketh them J jJmlljind Mercy.

SERM. X. p. 215.

Abufes and Corruptions of the Church of Rome^ in the Sacrament of the Lord's Supper. Firji, In their private MalTes, or Prieft's receiving alone. Secondly^ In their Denial of the Cup to the Laity,

1 COR. xi. 23, 24, 25.

For I have received of the Lord that which I aljb delivered to you^ that the Lord J ejus, the fame Night in which he was betray d, took Bread:

And when he had given T^hanks, he brake it, andfaid, take, eat : this is my Body, which is broken for you : this do in remembrance of me.

After the fame manner alfo he took the Cup, when he had fupped, faying. This Cup ts the New Teftament in my Blood : This do ye, as eft as ye drink it, in remembranci of me*

^ SERM

Contents.

SERM. XI. p. 244.

Concerning the Sacrifice of the Mafs.

The fecond Sermon upon the fame Text.

I COR. xi. 23, 24, 25.

For I have received of the Lord that which I alfo deliver d to yoti, that the Lord Jefus^ the fame Night in which he was betray dy took Bread :

And when he had given T^hanh^ he brake it^ andfaid, take^ eat : this is my Body, which is broken for you : this do in remembrance of me.

After the jame manner aljo he took the Cup^

when he had flipped:, f^j^^S,r ^^^^ ^^P ^^ the New Tef anient in my Blood : ^his do ye^ as oft as ye drink it, in remembrance of me.

SERM. XII. p. 267. Concerning Tranfubftantiation.

The third Sermon upon the fame Text.

I COR.xi. 23, 24, 25.

For I have received of the Lord that which 1 alfo deliver d to you, that the Lord Jejus^ the fame Night in which he was betray dy took Bread:

And

Contents.

And when he had given Thanks, he brake it^ and/aid, take, eat : this is my Body, which is broken for you : this do in remembrance of me.

After the fame manner alfo he took the Cup, when he had Jiipped, faying. This Cup is the New Tefiament in my Blood : This do ye, as oft as ye drink it, in remembrance of me,

SERM. XIII. p. 294.

The ufual Plea or Apology for Tranfubflan- tiation, anfwer'd.

The fourth Sermon upon the fame Text.

iCOR. xi. 23, 24, 25.

For I have received of the Lord that ichich I aljb deliver d to you, that the Lord jfus, the fame Night in which he was betray a, took bread:

And when be had given Thanks, he brake it, andfaid, take, eat : this is my Body, which is broken for you : this do in remembrance of me.

After the fame manner alfo he took the Cup, when he had juppcd, faying. This Cup is the New Teflamcnt in my Blood : This do ye, as ojt as ye drink it, in remembrance of me.

SERM.

C-ONTENTS.

SERM. XIV. p. 317. Concerning the Adoration of the Hoft.

The fifth Sermon upon the fame Text.

I COR. xi. 23, 24, 26.

For I have received of the Lord that 'which I alj'o deliver d to yoiiy that the Lord yeJuSy the fame Night in which he was betray d, took Bread:

And when he had given Thanks^ he brake it, and /aid, take^ eat : this is my Body, which is broken for you : this do in remembrance of me.

After the fame 7nanner alfo he took the Cup, when he had flipped, faying, This Cup is the New Teftament in my Blood: This do ye, as oft as ye drink it^ in remembrance of me.

SERM. XV. p. 344.

The Hxth Chapter of St. John doth not favour the Popifh Doctrine of Tranfubftantiation: And the Senfe of the Church of Englajid^ as to the real Prefence in the Eucharift.

JOHN vi. 53.

Then jfefus faith tmto them, verily, I Jay unto you, except ye eat the FleP^ of the Son of Man, and drink his Blood, ye have no Life in you.

SERMON

SERMON I.

Faith ajjcl Reafo?t reconciled : Or^ 7io~ thincr to be believed in Religioii but what it ntay be proved from Prin- ciples of Reafon^ that it ought to he believed.

I P E T . iii. Part of the 15th Verfe. Be ready always to give an Anjhver to

every Man that asketh you a Reajbn of the Hope that is in you.

FI E Hope that is here fa id to be in Chrillians, and of which they are to be ready to give an Ac- count, is without doubt nothing elfe but that Faith, or that Do- ctrine, or that Rehgion which theChriftians do profefs, and upon which their Hope of

In this figurative

another Life is grounded. Vol. VII,

B

Senfe

2 Faith and Reafon

Senfc is the Word us'd in other places of Scripture, particularly in the 26th oi Athy ver. vi. where the Hope for which St. Faul is accus'd of the 'Jews^ is plainly the Chri- ftian Dcdrine, and particularly that Part of it which concerned the Refurre6lion of the Dead.

This then is the plain Meaning of the Precept in my Text ; That all Christians fliould fo far inquire into the Grounds of that Religion which they profefs, and upon which they bottom their Plopes as to be rea- dy and prepared ar any time (when they are called upon to do it) to give a reafona- ble Account of it ; fuch an Account as may fatisfy any unprejudic'd Mind that they a61: like rational Men in believing, and profef- fing as they do. Be ready always to give an AnJ'wer to every Man that asketh you a Rea~ Jon of the Hope that is in you -y that is, be pre- pared and inftrud:ed at all times to give a iiuisfaclory Account of your Faith and Re- ligion to all fuch as {hall at any time call in queftion the Reafonablenefs of it.

This being the Senfe of the Text, two Points very neccffary in thej'e Times we may Preach'd obicrve ffom it.

in 1637.

Fi7Ji of all that Faith and Reafon are not inconfiftent one with another, but may well fland together. Whatever we are obliged to believe in Matters of Religion, we are by this Precept obliged to be able to give a

Reafon

reconciled in Religion,

lleafon for ; or to give an Account of the Reajhnabkmj's of that Belief. And therefore certainly we are not obliged to believe any thing that is unreajbnabk^ or that we cannot give a Reafon for our believing ic.

The Second Point to be obferved from hence is, That it is not enough that our Faith, or Hope, or Religion be reafonable in itfclf, but it is the Duty of every ProfeiTor of that Faith fo to fatisfy himfelf of the Keafonablenej's of it, as to be able to a?2fwer them that ask a Reafon for it. And therefore every Man not only may, but ought to en- quire into his Religion, and not io to rely on the Authority and Judgment of other Men, as to fwallov/, without examination, every thing that they propofe to him.

Thefe two Points are plainly contained In the Text, and accordingly I (hall make them tiie Heads of my Difcourfe upon it.

I. The Tirjl Point is this ; That Reafon and Faith are not inconfiftent. Or this ; The Religion we profefs is no unreafonable thing. On the contrary in all the Parts of it, it is fuch as recommends itfelf to the Reafon of Mankind ; in all the Parts of it, it is fuch ac we may be able to give a Rea- fin for.

The not attending to this Point hath done much Milchief to Religion j for it hath been

B 2 the

4 Faith a7id Reafon

the Occafion that many abfard Dodtrine?^ have been introduced into it, which per- chance if this Propolicion had been conli- dered, would never have found Entertain- ment in the World. They have done no kindnefs at all to our Religion, but rather a great deal of diilervice to it, who have made Faith and Reafon two things oppofite one to the other j maintaining this abfurd Pofi- tion, That our Reafon was fo much of a different Nature from our Faith, that it ought never to be confulted, much lefs to be heard when Faith was concerned : Nay, any thing that was propofed to us as a Matter of Faith, was fo much the more to be be- lieved, becaufe it was contrary to our Rea- fon. And if we can once attain to that pitch of Virtue, as ftrongly to believe things impoflible in human Reafon, our Faith was therein much the more glorious, and (liould be much better rewarded.

This Notion may indeed do great Ser* vice to the Caufe of the Church of Ro?ne^ but how it will ferve any purpofes of the Gofpel of Chriji no considering Man will be able to fee.

My defign at this time is to confute and expofe this abfurd Pofition, and to fhew the necelTary dependance that Faith hath upon Reafofi : but withal, the great Improvement that Reafo?i receives from Faith. To fliew that they are not inconfiftent things, but have an entire agreement one with an«

other :

7'econciled in Religioii.

either : Nay, fo clofely are they linked, that if we rejedl either one or the other, or advance one to the prejudice of the other, we cannot avoid the running into dangerous Errors and Inconveniences.

The Propofition we have before us is this. 'T^hat ResiJo?i and Faith are not con- tradiSlioiis things j or this ; that the Religion which is of God^ and which it is our Duty to believe, doth not in any one part or article of it do violence to our Reafon.

For the making out this, I lay down thefe following Propofitions.

1. Firft of all, That nothing that is pro- pofed to us to be believed as a Matter of Faith, or an Article of Religion, is further to be entertained by us than we have a Rea- fon to convince us of the Truth of it.

2. Secondly y That we have no other way to judge, or to be convinced of the Truth of any Matter of Faith, or Article of our Religion, but the Agreeablcncfs of it v/iih the Principles of our natural Reafon.

3. Thirdly, Whatever therefore is plain- ly and apparently repugnant to, and incon- fiftent with the Principles of natural Rea- fon, cannot be true ; and therefore ought not to be believed by us as an A.rticle of Religion, or a Matter of Faith.

B 3 4. Fourthly,

Faith a7id Reafoji

4. Fourthly^ Thar, notvv^irhflanding, there may be many things in Religion highly rea- fonable to be believed, which yet natural Reafon could not difcover, nor after they are difcovered can it fully comprehend. There may be Reafon enough to convince us of the Truth of them, though v/e have not our Reafon fo perfed: as to be able to fee perfedly through them, or to anfwer all the Difficulties that may be raifed againft them.

The clearing thefe four Propofitions will not only fully explain and prove our main Point, but alfo obviate all the Difficulties and Objeiftions that are ufually raifed in this Controverfy. I fliall therefore fpeak to them in order.

I. The firft Propofition is this ♦, That no- thing that is propofed to us to be believed as a Matter of Faith, or an Article of Re- ligion, is further to be entertained by us, than we have Reafon crivcn us for the Truth of ir.

This, I think, is fo univerflilly acknow- ledged by all Mankind, of what Perfuafion or Religion focver they be, that it would be rt needlefs thing to attempt the Proof of it. There is no Man in the World ever en- deavour'd to draw another Man to his own Opinion, but he would offer him Reafons why he fliould embrace that Opinion, ra- cier than the contrary,, And there is no

' - Man

T'econciled in Religion. 7

Man ever took up any Opinion or Pcrfua- fion, either in Religion or in other things, but he either had Reafon, or thought lie had Reafon to incline and determine him to it. ^ Man cannot beheve as he pleafeth. How defirous foever he may be, that this or the oth^r thin^ lliould be true, .yet he cannot bring his Mind to afienr to it, un- lefs he have Ibme Reafon, or fomething that looks like a Reafon, that inclines him to it. Whatever Power the Will oi Man hath to determine itfelf, yet it is certain the XJn- derjianding mud always go according to the Evidence that is given in to it. It implies a Contradidlion, that a Man Aiould believe a Propofition any further than he is con- vinced of the Truth of it. And how can he be convinced of the Truth of it, further than he is fitisfied that there are folid and ftrong Reafons to pcrfuadc him unto it ? But to fpeak more Words upon this, is to add Light to the Sun.

2. I therefore proceed. 7'he next Pro- pofition we lay down, is this, I (lat we have no other Meafure to juci^re of the IVuth of any Religion, than the Agreeablencfs of it with the Principles of our natural Rea- fon.

For the Proof of this, if it need any, the former Propofition hath laid a fufficient Foundation. We ought not, nay we can- not believe any thing further than there is Reafon given us for the I'ruth of it. When B 4 there-

8 Faith and Reafon

therefore any thing is propofed to our Be- lief, it is certain we muft examine whether there be Reafon fufficient to perfuade us to believe it. Now how can we examine this otherwife than by comparing the Thing in queftion with fome Rules or Principles of our owp Minds, by which we ufe to fearch out the Truth or FaKhood of Things ? If the Point recommended to our Belief be agreeable to them, we judge it true; if o- therwife, we are to conclude it faife. This is the way of proceeding of all Mankind, when they deliberate concerning a Propo- fition, whether it be true or falfe.

Well then fome fixed certain Rules and Principles we muft have in our felves with which we are to compare, and by which we are to judge of the Truth or FaKhood of Things recommended to us. Now the only remaining queftion is, what thofe Rules and Principles are ? But indeed it is no que- flion at all ; for what other can be affign'd befides our natural Reafon ? that is to fay, our Underftandings ading according to thofe Notions that are either connatural with it, or collected from our Senfes. Thefe are the Principles by which we are to judge of all things in the World, that are not felf-evi^ dent, that is to fay, that need any Proof to recommend them to our Belief, and the comparing things with thefe Principles, and making conclulions from fuch comparifons Js that vi'hich we call Reafon.

Now.

reconciled in Religion.

Now it is certain, there is no Man in the World can affign any other fiire way of dif- tinguifliing Truth from Falfliiood i3Ut this. And it is certain that every Man in the world in all other things that do mod nearly con- cern him, doth always make hisjudgment by this rule and meafure. And if in all other things, why not in matters of Religion ? What pretence, what colour is there that Religion only (hould be exempted from the tribunal of Reafon, to which all mens other concernments are confeffedly fubjedt ? If in- deed Religion was a thing defigned to deflroy and take away our natures ; if it was one thing to be a man, and another thing to be religious, there would be fome colour for this. But there is no fuch thing. God in obliging us to Religion confiders us as men. He doth not thereby intend to deftroy our human natures, but to improve them. Now if in matters of Religion we mufl be fup- pos'd to be dealt with as men, it is certain we can have no principles to judge of Reli- gion by but only thofe cominon principles of Reafon which are planted in all the men in the world, and v/hich confiitute their na- tures, and diftinguifli them from Brutes, and by which they are govern'd in all their hu- mane adlions.

If any man reply to this, that in things of Religion we are to be guided by Divine Re- velation, and not by Reafon, forafmuch as |leafon is utterly unable to dire(5t us in the

things

I o Faith and Reafon

things of God j we readily and heartily grant it. But this makes noihing againit what I have now laid down. For this is that we fay. We are to judge of that Reve- lation whether it be from God or no., whe- ther it be a Divine Pvcvelation or an impof- ture J I fay we are to judge of this by the Principles of our Reafon. It is acknowledg- ed by us as a certain thing, rhac after we are once convinced that God hath made a Re- velation of his Will in any point, we are without more ado to believe it, and ftedfaft- ly to adhere to it. And there is the grcateft reafon in the World that we fliould fo do. For it is one of the firfl: Principles of Reafon that God cannot deceive others, nor be de- ceived himfelf ; and therefore whatever he faith mufh be true. But then the Matter in doubt is how fliall we be fatisiied that God hath made fuch a Revelation ? MuO: we take every Docflrine for a divine Revelation that any one doth confidently affirm to be from God? If fo, then v»x fiiall never be fecure from being impofed upon, and we fhail have everyday Dodrines obtruded upon us for Di- vine Truth, which are utterly inconfiftent with, and contradicflory to one another. On theotherfide, if we muftnot take everything for a Revelation from God that pretends to be fo, then tiiere is a neceffity we fhould examine whether that which comes recom- mended to us as fuch, doth really defervc that name. But what rules or meafures can we

examine

reconciled i7i Religion, 1 1

examine this by, but the Principles of our natural inbred fenfcs and reafon ; thofe Prin- ciples of Truth which God hath implanted in our Natures antecedently to all politive Revelations of his Will?

If any man will not be content with this, but will objed; further in this matter that v^'e are not to judge of God's Revelations by Reajbn^ but by the Spirit ; in order to the making an anfwer to this, all that we de- fire to know is, what they who thus affirm do mean by the Spirit? If by the Spirit they mean only the affiflance of the Holy Spirit given to well-difpofed perfbns for the remov- ing of their prejudices, and finful lufls, that may hinder them from embracing the truth, and the better enabling them to make ufe of their reafon, and difcerning faculties in the fearching and finding out the truth, we grant what they fay. We do believe, that the Spi- rit of God doth thus concur with every good man to the >vorking Faith in him, or the making him a Believer. But if by tlje Spi- rit which they fay is to judge of the things pertaining to God and Religion, rhey mean a Principle in a Man that hadi no agreement or communication with that other Principle of his Nature which we call Reafon ; bur is a thing put in oppofition, and contradidion to that, then we utterly deny what they af- firm. We fay, that fuch a Spirit ought not to have any influence upon our Underfland- ings, or to be any rule or meafure of our be- lief.

1 _ I.

1 2 Faith and Reafo?%

lief. For at this rate we could never have any fixed Rule to diftinguifh between the Spirit of Truth and the Spirit of Falfehood, and every Impofture of the Devil's might pafs with us for the di(5tate of the Spirit of God ; and we could no way help it ; in a word we had no way to fry Spirits^ but muft believe every Spirit pretending to come from God: Which is exprefsly contrary to the Apoftle's command, who bids us not to jolin 4. believe evefj Spirit ^ but to try the Spirits whe- ther they be of God or no. How much fo- ever therefore the Spirit of God doth influ- ence us in order to the making us believers, this doth not in the leaft hinder, but that we are to try and examine the Spirits ; that is, to ufe our utmoft skill and endeavour to find out whether that Spirit that would perfuade us to the belief of fuch and fuch Do(flrines be really from God or no. And what Rule have we to try the Spirits by but the Prin- ciples of Reafon which is planted in our Natures : That is to fay our Senfes, and our common Notions, and the Dictates of that natural Religion which every man is born with. By the agreement or difagreement of any Dodtrine propofed to thofe principles, we only can certainly know whether the Revelation that propounds that Doc^irine be from God or no.

And thus much let it fuffice to have fpo- kcn of our fecond Fofition.

3. The

reconciled i?i Religiori. 13

3. The third AiTertion is this. That whatever is propounded to us in Matters of Rehgion, if it Ao plainly and evidently con- tradid: the Principles of natural Rcafon, and be repugnant thereto, we ought not to be- lieve it as coming from God, becaufe it can- not be true.

I put in thefe terms of plainly and evi^ dently^ becaufe feveral points there may be of that nature, that they may feemingly ciafh with Reafon, though they do not ; and may feem to contradid: Senfe, which yet do nor. And fo ill judges are fome men, both of Senfe and Reafon, that they may rejed: a Point as inconfiftent with both, which yet to all the wifer fort of men will appear highly agreeable to them. But whatever is plainly and evidctitly repugnant to the com- mon Senfe of Mankind, that is to fay, con- tradids thofe Principles by which all Men dlllinguifh between Truth and Falfliood, and in fuch Things and Objeds where Senfe ond Reafon have a fair Scope to exerclfe themfclves ; I fay, whatever in this Cafe is repugnant to thofe Principles, ought not to be admitted by us as a Truth of God, nor Confequently ought it to obtain our belief.

For if we are to judge of the Truth of Divine Revelations by the Principles of our Reafon, then certainly whatever is con- tain'd in any Revelation which praends to be Divine, that is evidently contradidory to thofe Principles, that very thing ought

to

14 Faith and Reajon

to be a juil: and fiifliclent Argument to make us reje6l that Revelation as to that Point ; for it is certain that Truth cannot be contrary to Truth. But now we luppofe that our Reafon and common Notions and Senfes are all true, and to be relied upon j otherwife they would be no Rules for us to meafure and judge of other Things by. Whatever therefore doth contradidt them cannot be true, and confequently cannot be fuppofed to come from God.

But fome may fay, may not God reveal fomething to Mankind in Religion, and o- blige them to believe it, which is contrary to Reafon ? I anfvver he can no more be fuppofed to do this, than he can be fuppo- fed to deny himfelf. For thofe natural No- tices we have for the diftinguifliing of Truth and Falfehood of Things that are reprefent- ed to us are from him. They are the Image of his own Mind imprefs'd upon our Souls. And therefore, whatever doth not agree with thefe faithful Copies^ cannot poffibly agree with the Original, if we once be brought to believe that God's Revelations in any part of them do contradid: the common Princi- ples of Reafon implanted in our Nature, we muft of Necefiity at the fame Time be- lieve, that God can do and undo at the fame time. That he doth at Pleafure fo alter the Nature of Things, that that which was true Yefterday, is not true to Day, and that which is now true and acknowledged to be

true

reconciled in Religion. 15

true by us (becaufe we have the beft evi- dence in the World for the Truth of it) (hall upon a new Revelation that he may rr.ake, ceafe to be true to Morrow. Which Polition, if it do not deflrov all Truth and all Morality, I do not know what doth.

The Ule I make of this Point is this. That when any Perfon endeavours to pcr- luade us to the belief of any Point, we fliould in the firft Place fatisfy ourfelves that the Point is not repugnant to our Reafon, or our Senfes. If it be, we ought not by any Means to give ear to it. Nay, by this very Thing we may certainly know, that the Man that would perfuade us, is either an Impoftor himfelf, or impofed upon, fince he teacheth That for a divine Truth which is a perfedt Falfehood.

As for Inftance. If any Man will endea- vour to draw me over to the Belief of the Dodtrine of Tranfubftantiation ; that is to fay, to believe that in the Sacrament of the Lord's Supper, that which appears to mc to be Bread and Wine, is not really Bread and Wine, but the very Body and Blood of Chrift that was broken and flied fixteeii hundred Years ago, and is now (as all Chri- ftians agree) at the right Hand of God in Heaven : I ought not to believe him in this, be he otherwife never fo credible a Perfon, becaufe it contradidls my own Rea- fon, and my Senfes. And tho' for my con- vidion he quotes a thoufand Times the

Words

1 6 Faith and Reafon

Words of our Saviour, who faid, this is my Bod)\ and this is my Blood, yet I muft fay, that our Saviour could not mean thefe Words in the Senfe that he means them ; for if he did underftand them in that Senfe, he mud in effe(5l tell me I am not to be- lieve my own Eyes, nor my own Tafle, nor my own Feehng, in a plain Matter of Senfe, nor my ov\^n Reafon in a Thing that is as obvious as any Thing in the World.

Again : If a Man will preach to me that for the Caufe of Religion it is lawful for a Bifhop to depofe and murder Sovereign Prin- ces J that I may take Oaths of Fidelity to the Government, and yet break them upon a Difpenfation from the Vicar of Chrift j that I may affirm or deny any Thing before an Heretical Magiftrate, tho' it be with the Solemnity of venturing my Salvation upon ir, by fwearing upon the Gofpels ; that I am not to keep Faith with Man fo long as I have a fecret refer vation in my Mind, and am priviledged thereto by the licence of my fpiritual Guide j I fay, whoever would impofe upon me in fuch Things as thefe, ought, Vv^ithout any other difpute, to be re- jedted by me as a Cheat. For what he would perfuade me to, is contrary to the natural Notions of Religion, and Juftice, and Honefly, that are implanted in my Mind. And if he pretend any Revelation from Scripture for thefe Things, I may cer- tainly deny ir, becaufe no Revelation, no

Scrip-

reconciled in Religion, tj

Scripture of God can allow of fuch Things j they being contrary to the Principles of na- tural Religion ; that is, that natural Reafon I have concerning Religion, upon the Cre- dit of which I am to believe and receive all Scripture and Revelations.

Again : If any one would convince me that I ought to worfliip the Bleffed Virgin or any other Saint, and afTure me that ie- veral Miracles have been wrought for the Confirmation of this Point j why here I muft alfo refufe my aflent upon the fame Account. If a thoufand Miracles had been performed (as are told us) by the Images of the Virgin, or other Saints, yet if God hath long before declared that we are to Worfhip none but himfelf with divine Wor- fhip ; and if that Declaration of his has been confirm'd by an infinite Number of undoubted Miracles in old time, both of Mofes and the Prophets, and Chrift, and his Apoftles ; all the new Miracles they tell us of, ought to fignify nothing to us. For God having once declared his Will and attefted that Declaration by many uncon- troulable, unexceptionable Miracles, That is to be our (landing perpetual Rule to walk by : And whatever Miracles are oppofed thereto in thefe latter Times, ought not to be regarded by us ; but we are to look up- on them either as the Delufions of the De- vil, or the Figments and Impoftures of de- figning Men. For it is an eternal and un-

VoL. VII, C alterable

1 8 Faith and Reafon

alterable Principle of Reafon, that what God hath once made a Law to Mankind, and hath declared likewife that he will never alter that Law, or put a new one in the place of it. That Law {hall always bind, whatever Pretences of new Credentials or Atteftations from Heaven be made ufe of CO make us believe that it is repealed or dif- penfed with.

Laftly, if any Man will be infinuating, fhat the Scripture is now out of Doors as being a dead Letter, and that it is the Spi- rit that is to guide us all ; that the Sacra- ments of Chriftianity and the Hiftorical Matters of our Faith concerning Jefus Chrift's Birth, Life, and Sufferings, are all to be in- terpreted in a Myftical Spiritual Senie ; which Senfe we are to have from the In- fpiration of the Spirit that witneffeth with- in us J fuch a Man as this I ought to aban- don as a falfe Prophet, as one that oppo- feth my Senfe and Reafon, and fets up a private Spirit againft the Reafon of Man- kind, and the Revelation of Jefus Chrift, once publickly attefted to the Satisfaction and Convidion of the World.

4. And thus much of my third Point. I now proceed to my lafl: Propofition. That, notwithftanding what we have faid, there may be many Things in Religion highly reafonable to be believed, which yet natu- ral Reafon could not difcover -, nor after

they

reconciled in Religio7t. ig

they are difcovered can it fully compre- hend. Though we do affirm, that God doth never obhge us to beheve any Thing contrary or repugnant to Reafon ; yet at the lame Time we do heartily acknowledge, that he hath obliged us to believe feveral Things which cannot be demonftrated by Reafon ; Nay, and fome Things, which Reafon cannot fo perfecSlly fathom as tp mailer all the difficulties of them. But yet for all that, there is infinite Reafon that we ffiould believe thefe Things ; and in the belief of them, we proceed upo^ ihofe very foundations of common Senfe and Reafon, that we have all this while been eftablilliing.

For Inftancej It cannot be demonftra- ted by Reafon, that God fliould fend his vSon Jefus Chrifl for the Salvation of Mankind j much lefs that he fl^ould ex- polc him to a cruel Death, as a Sacrific;e for the Sins of the World. Nor can it b|e prov'd by Reafon, that this Jefus that di- ed for us, muft at the end of the World, come again vifibly in Perfon, to judge the quick and the dead ; and that then, all Men that have ever died, (hall be raifed; That is to fay, they (hall have Bodies united to their Souls, fo as to find themfelve per- fectly the fame Perfons, which they were in this World ; (which is that which we call the Refurre6lion.) I fay, Reafon could not have found out any Qf thefe Things. ' C 2 The

20 Faith and Reafo7t

The moft fagacious and contemplative Man upon Earth, could never have difco- vered this Method of God's proceeding with Mankind. Or, if he fliould have happened on feme Thoughts or Fancies about fome of thefe Points, yet he could never, by folid Arguments, have proved them to be certain Truths : becaufe, they altogether depended upon the Pleafure of God. So that thefe Things we are to be- lieve perfedily, upon the Authority of Di- vine Revelation. We therefore know them to be true, becaufe God hath told us that they are fo. But then, after God hath re- vealed thefe Dodrines to us by his Son Je- fus Chrift, and his Apoftles, they do appear fo highly reafonably in themfelves, and fo every way fuitable to the Goodnefs, and Juf- tice, and Wifdom of God, that any Man's Reafon, if it be fincere, and pure, and un- prejudiced, cannot but heartily clofe with them, and aflent to them, as foon as ever they are fairly propofed with the Evidence that attends them.

Nor is there any Objedion to be made againft them, either in point of Poffibility, or in point of Reafonablenefs, or in point of Evidence, but what any confidering Man can eafiily quit himfelf of.

But then, there is another Sort of Doc- trines, which our Chriftianity obliges us to believe, which are more myftcrious ; that is to fay, do not lie fo plain and obvious to

our

reconciled in Religion. 2l

our Reafon, even after they are revealed to us, as the former do. But fo much are they above the Capacity of our fhort Under- ftandings, that we muft beheve them, with- out being able to have a full and adequate Comprehenfion of them. And fuch are thefe two Articles of our Religion, the Do<^lrinc of the Incarnation, and the Dodlrine of the Trinity. Not that thefe Dodtrines are unintelligible ; or, that we cannot form a confiftent Notion of them ; for it is cer- tainly otherwife ; we may truly under- ftand, and form a confiftent Notion of both thefe Points: But this is the Thing, by Reafon of the Infinity of the Obje<5 that is here prefented to us, and the Shallow- nefs of our finite Underftandings, that are to confider them, we muft of Neceftity fall ftiort of feeing fo clearly through thefe Points, as not to be intangled with great Difficulties, when we would overcurioufly prie into them. But then, all this may well confift with what we have been af- ferting. Notwithftanding this, we do in no wife adt contrary to Reafon or Senfe, in giving aftent to thofe Do6trines, how much above our Reafon foever they be. We are ft ill al?Ie to give an anfwcr to every one that Jloall give us a Reafon of the Faith that is in us^ even as to thefe two fublime Myfteries. There is nothing in them con- trary to our common Senfe and Reafon, and fo it is pofTible they may be true. C 3 ' ' God

22 Faith and Reafon

God Almighty (and that we can provfe) hath ad:ually revealed arid taught therii by his Son : And fo we afe certain they ate true. Here is fufficient Satisfad:ion fof our Reafon, and here is fufficient Evidence for our Faith. All that we have here to do, is to examine', whether Jefus Chrift and his Apoflles have taught thefe D'odrihes :: and when we are convinced of that, to believe them heartily, to profefs them con- ftantly, to worfhip God according to the Difcoveries he hath made of his Nature, and to acquiefce in thefe Revelations with- out troubling ourfelves or others with nice Queftions and Speculations about them.

But yet, here it is that we are now-a- days briskly attacked by the Patrons of that Do6lrine, which I touched upon un- der my laft Head. Rather than we fhall not believe Tranfubftantiation, they would have us call in Queftion the Trinity and Chrift's Incarnation. For, fay they, you have the fame Evidence in Scripture for the one Doctrine, that you have for the other; and as for the Point of Reafon, the one is every whit involved with as many Difficulties, and Abfurdities, as the other is pretended to be ; Why therefore (liould you not equally believe both ?

I have hot now Time to Arifwer this Argument as it deferves to be anfwered. Only I leave with you- thefe three Differ- i^nces between th?: two Dod^rines, Tran-

fubflanr

reconciled in Religion, 23

fubftantiation on the one Hand, and the Trinity and Incarnation on the other.

The Flrjl is, That there is not the fame Evidence in the Word of God for the one, that there is for the other : The former being no where evidently Taught there j No, nor thought to be Taught there by the Chriftians of the firft Ages : The latter being plainly deliver'd by Chrift and his Apoftles, as the very Foundation of Chriftianity, and the Faith into which all Believers were to be Baptized.

The Secojid Difference is. That Tranfub- ftantiation is plainly about a Matter that falls under the Cognizance of our Sen- fes and Reaforu But the Doctrines of the Trinity and Incarnation, have an infinite God for their 0bife£t§'f to- whole Nature neither our Senfes'l^r our Reafon is any ways adasquate or commenfurate.

The ^hird Difference is, That there are manifeft Abfurdities and Contradidions in the one Dodtrine, but none at all in the other Two. Though they be above our Reafon, yet they are not contrary to it.

But I may fpeak more of thefe Things,

and of this Text hereafter. In the mean

Time confider what you have heard,

C 4 afld

24 Faith and Reafon^ &c.

and God give you Underftanding in all Things, s

N, B. See thefe three lafi Points of Difference enlarged upon^ in the latter End of the fecond Sermon againjl "Tranfubjian- tiation,

S E R-.

25

SERMON II.

Every Man to judge for Himfelf hi 'Things necejfary to Salvation. The different Ways prefcrihed by the Roman Catholicks, and the Pro- teftants, for the coming to the true Faithy compared.

I P E T.

111.

15-

— Be ready always to ghe an Jlnjhjoer to every Man that asketh you a Reajbn of the Hope that is in you.

WO general Points I laid down to infiil; upon from this Text.

Firji^ That Faith and Reafon are not inconfiftent one with another, but may well ftand together. If we be obliged to be able to give an Account of the ReafonableneJ's of our Faitby (which is the fame Thing which is

here

26 Man to judge for himfelf

here called Hope) then certainly we are not

obliged to believe any thing which is Un-

reafonable, or that we cannot give a Rear-

fan for believing it. :,'

Secondly, That it is not enough that our Faith or Religion be reafonable in itfelf, but it is the Duty of every ProfelTor of that Faith, fo to fatisfy himfelf of the reafonablenefs of his Belief, as to be able to anfwer them that ask a Reqjbn of it. And therefore every Man not only may, but ought to enquire into the Grounds of his Faith, or Religion, and not fo to rely up- on any human Authority, as to believe, without Examination, every Thing that is propofed to him.

Thefe are the two Points, or Dodrines, or Obfervations, which- 1 raifed upon this Text: And which I defigned both to ex- plain and to vindicate. The former of them I have already difpatched. X. now proceed to the other.

II. It is not indeed in dired Words af- 'ferted in the Text, but it is by neceffary Confequence infer'd from it. For if every Chriftian ought ^o well to inforrri himfelf about what he believes, as to be able to give others a Reajbn of his Faith, then he ^ certainly not only may, but ought to exa- mine every Thing that is propos'd to his Belief and upon that Examination to make

a

in Things necejfary to Salvation, 27

a Judgment, whether it is rdafonable for him to believe it or no.

This Confequence is fo direct and full from the Text, that there is no avoiding of it. And indeed, this is no more than what is every where taught and dehvered as the Priviledge, and as the Duty of all Chriflians^ even thofe that are private Per- fons. It is not to the Bifhops and Paftorsi ^nd Gtiides of Souls only, but to the Peo- ple that St. Paul directed that Precept of his, in his firfl: Epiftle to the 'T'heff'alomam^ v. zi. that they {hould prove all Tubings, and hold faji that which is good. Every thing was to be tried and examined before they ad- mitted of ir. And if after that Trial and Examination they found it to be a good Dodrine, a Dodtrine agreeable to the Gof- pel, then they were to embrace it, and fo to hold it as never to depart from it.

It was likewife to all Chriftians, that St. John wrote when he faid thefe Words, Beloved believe not every Spirit, but try the Spirits %vhetber they are of God: becaiije ?na- ^-^^^-^^ fiy falje Prophets arc gone out into the \. World. What is the meaning that we are not to believe every Spirit, but to try the Spirits, whether they be of God? certainly this ; That we are not to believe every one that takes upon him to be an infpired Man, or that would pretend to deliver Dodtrines to us, as the infallible Truths of God : Bijt we are to examine thofe that

make

28 Man to judge for himfelf

make this Pretence, whether they can really produce their Credentials that they come from God. We are to examine like- wife the Dodrines they teach, whether they be really agreeable to thofe Princi- ples of natural and revealed Truths which we are fure came from God. And there is great Reafon why we fliould all thus try before we truft, for as the Apoftle adds, there are many falfe Prophets j that is, falfe Teachers, gone out into the World.

Furthermore, What is the meaning of all thofe feveral Exhortations and Declara- tions of our Saviour, where he dedred the

John V. People to fearch the Scriptures, as the true

^^* way to bring them to the belief of him

and his Dodlrines? Where he cautions

^^^. ...them againfl calling any Man Rabbi^ or

V. s, 10. Majler iip07i Earth ; becaufe they have hut one Majier or Teacher, and that is, our Lord Jefus? Where he reproaches them for too blindly following their Guides, tel-

Matt. XV. ling them, if the blifid lead the blind, both 4- JImU fall into the Ditch F Where he ex- poflulateth with them for relying too much upon the Authority of their Teachers, and therefore rejecting his Dodlrines becaufe his Superiours did not believe it ? IVhy of your

jLuke x'n. own fehes, faith he, did ye not judge that 75- which is right? Sure if any thing can be plain, it is plain from the New Tcftament, that God not only allows, but alfo requires that every Man in matters of his Salva- tion

271 T'hmgs pecejfary to S-ahation. 29

lion fliould judge for himfelf : And not ^o give up himfelf to the Condudt of any humane Authority, but that he ought ftill to be at hberty to examine Doctrines of Faith by the common Principles of Rea- fon and Divine Revelation ; and according as he finds them agreeable to, or inconfift- ent with thofe Principles, either to admit them, or rejed: them.

I will but mention one thing more upon this Head and I have done. Mind thefe Words of St. Paul If we, fays he, ^r an ^^' ^ s. Angel from Heaven preach t-o yon any other Gojpel than what ye have received^ let him be accnrfed. How not an Apoftle, not the greateft of all the Apoftles St. Faul^ who labour'd more abundantly in the Work of the Lord than all the Apoftles, not for him to preach another Gofpel ? No, nor an An- gel from Heaven ; tho' he came with never fo many Signs and Wonders, (as undoubt- edly if an Angel from Heaven was to preach, it would be with Miracles in abun- dance;) I fay for thefe not to be believed, when they taught things contrary to and Jnconfiftent with the (landing Revelations of Cofpcl, as we have them in the Scrip- tures ? Nay, not only not to be believed, but to be abhorred ; to be utterly rejeded as Impoftors, and falfe Prophets, and to be accurfcd ? I fay, what are we to gather from hence ? Certainly if we can gather any thing, we may gather thefe three things. I. That

go Man to judge for himfelf

1. That there is but one Gofpel. That very Gofpel which was preach 'd by Chrift and his Apoftles, and which we have con- veyed down to us in the Books of the A^^-z:; Teftame?it.

2. That whatever Article of Faith is pro- pofed to our Behef, if it be repugnant to that Gofpel once delivered to us, is to be rejed:ed as a falfe Dodrine ; and the Prea- chers of fuch Dod:rines, let them be Apo- flles or Angels, let them fhew never fo ma- ny Miracles for the Proof of their Miffion, are not to be heard but held as falfe Pro- phets.

3. That every Man who hath once been inftrudled in the Gofpel of Chrift, and is a Profeflbr of ic, is to judge for himfelf, whe- ther any Doctrine that is propofed to him be agreeable to that Gofpel or no. If it be inconfiftent with the Gofpel which he hath once received, he is to reject it, tho' St. Paul or an Angel from Heaven fhould preach it to him. I fay, of this every Man is to be judge for himfelf; for other wife why {hould St. Paul fay this to the People of Galatiaf Why lliould he tell them fo folemnly, that they fliould adhere to that Gofpel he had preach'd to them, notwith- ilanding all the Pretences of the falfe Tea- chers that were come among them ? Nay, he tells them that if he himfelf , or an An- gel from lleaven, JJmdd preach to them any

other

in 7*hings necejfary to Salvation. 3 1

f)ther GoJ'pel than what they had received he- fore^ they fiould not be heard. Did he not plainly in this make them the Judges of that Gofpel, and of what was conliftent with it, and inconfiflent with it ? Was not that Gofpel the Standard by which they were to meafure all other new Dodtrines? And were not they themfelves to be the Mea- furers ? Were not they to be the Judges ?

Certainly it muft be fo ; and for the ma- king it appear I would only ask this: Whe- ther it had been a Fault or a Sin in the Ga-^ latianSj after St. Paul had thus warned them, to have taken up, or given credit to any DoQrines of the falfe Apoftles, con- trary to the Gofpel ? If it be anfwered, that this were a Sin and a Fault in them if they did fo, then I infer undeniably, that they were true and proper Judges of what was the Do6lrine of the Gofpel and what was not. Ix. was their Parts, having been in- truded in the true Gofpel, to have com- pared the Novel Dodirines of the falfe Tea- chers with it, and accordingly as they found them difagreeing to the Gofpel, to have rejeded them. If this had not been their Duty, it could not have been their Sin to have followed the falfe Teachers in their new Dodtrines.

So that the Inference remains ftrong and undeniable, that in Matters wherein Man's Salvation is concerned, he is to be a Judge for himfelf. And God having given him a

Rule

3 2 Man to judge for himfelf

Rule to judge by, he is to examine all Do- d:rines that are propofed to him as neceffa- ry to be believ'd by that Rule, and whatfo- ever Dodtrine he finds different from, or in- confiftent with that Rule, he is to reje(fi:, whofoever the Man be, or vvhatfoever the Church be, that propofeth them to him.

And thus I think I have iufficiently made good my Point. But I ought not thus to leave it. How plain ibever this Matter feems 1687. to be, yet there are at this Day no fmall flirs made about it. Nay, I believe I may fay that upon this very Point the main Difputes do turn, which do at this Day divide the Chriftian Church in thefe Parts of the World.

Thus far we are all agreed. That the Re- ligion of JefusChrift is the only way to Sal- vation. And likewife we are agreed. That every Man ought fo far to enquire into Chrift's Religion, as to be fatisfied what it is, and where it is to be found. But then here it is we begin to differ.

As Chriftianity now goes in thefe Weftern Parts of the World, there are two different Ways prefcribed for the coming to the Know- of Chrift's Religion ; and each of them is vigoroully contended for by their feveral Parties.

The one Way is that which the Roman Catholicks go, and in (hort it is this. That every Man, as to the Concernments of his Soul, is fo far to enquire and examine, till he be fatisfied which is the true Church

of

hi things neceffary to Salvation. % %

of Chriil. But after he hath once found that true Church, he has no need of fur- ther examining, but he is from hencefor- ward to yield up himi'elf to the Govern- ment cf that Church, and to believe eve- ry thing which that Church teacheth with- out further examination ; becaufe that the true Church is infallible, neither can be deceiv'd itfelf nor deceive others.

The other Way is that which the Pro- teftants go, and it is this. That Jefbs Chrift being the fole Author of our Faith and Religion, we ought not, v^^e cannot believe any thing as an Article of Faith, or as necelTary to Salvation, but what he and his infpired Apoftles taught; nor have we any certain way of knowing what they taught, but by the Holy Scriptures they left behind them. Thefe we are fure are the Word of God, and do contain all the ne- cefTary Points that Chrift and his Apoftles preached to the World ; and whatever is not contained in them, or may not be proved by them^ is not, cannot be required of any to be believed as of necejjlty to Salvation, (as our Church in her Articles doth word it.) And therefore whatever Do(ftrine is recom- mended to us us an Article of Faith, if we find that the Scriptures teacheth it, or that it may by good confequence be pro- ved from thence, we do heartily and wil- lingly embrace it. On the other fide, if we find anv Dodrine which is recommend-

VoL. Vil. C ed

3 4 Ma?i to judge for himfelf

cd to us as an Article of Faith to be repug* nant to the Holy Scriptures, or to clafli with them, we do certainly reject it. And this Right and Priviledge of examining Matters of Religion, and trying them by the Holy Scriptures, we do not fo appro- priate to the Guides of the Church (though they of all others, as they are beft quali- fied, fo are they moft efpecialiy obliged to do this) but we do allow it alfo to every Man of a private Capacity, fo far as he hath Means and Opportunities of inform- ing himfelf

For fince, as the Roman Catholicks fay, every Man's Salvation depends upon his profeffing the true Religion of Jefus Chrift, it is but infinitely reafonable that every Man fliould judge for himfelf about that Religion. And fince as we fay (and mofc of them likewife acknowledge) that all the Religion of Jefus Chrift is contained in the Scrip- tures, it is but infinitely reafonable (fay we) that every Man fhould be well fatisfied, that the Dodtrines which are propofed to him as Articles of Faith, are really the Dodrines of Holy Scripture. And whe- ther they be fo or n^t, he is to be the fole Judge himfelf, taking in all the beft Helps he can have for the making fuch a Judg- ment.

This is a plain Account of the two Ways that are prefcrib'd or advis'd for the com- ing

in "Things neceffary to Salvation, 3 5

ing to the true Faith, the one by the Ro- man Catholicks, the other by Us.

In this both agree. That every Man Is allow'd, nay is bound to make enquiry or examination of his Reh2;ion. We are all agreed, that every Man (liould be able to give a Keafon for the Hope that is in him. But then here we differ. The Roman Ca- thoHcks fay, we are to examine till we have found the true Church; but when once we have found that, we are for ever after to be concluded by that Church's de- terminations. The Proteftanrs fay. That a Man cannot know the true Church but by examining the Doctrines which that Church holds and teacheth, whether rhey be Chrift's Dodtrines or no ; and there being no way to knov/ that, but by examining whether they do really agree with thofe Dodtrines that are taught in the Holy Scriptures, I fay, fmce this is the Cafe, there is a Ne- celTity of allov^ing every particular Man to try his Faith by the Holy Scriptures, and after that Trial to judge for himfelf.

So that you fee here is a material dif- ference between us. The Roman Catho- licks do only fo far inquire into R.eligion as to find the true Church, and after that they fubmit to their Church's Guides in all Things. The Proteftants do inquire into Chrift's Religion, as it is taught by the Word of God, and by that they find out the true Church. The one believe the Do- D 2 <5lrines

36 Man to judge for himfelf

iflrines of Religion for the Church's fake that teaches them : The other believe the Church for the Doctrine's fake that fhe teacheth, as being in all things agreeable CO the Word of God. The one take up their Religion from the Church : The other rake up their Church from its Religion. Or if you would have me exprefs this Bu- finefs in the Language of my Text ; if a a Pfoteftant be required to give a Reafon of the Hope that is in hlm^ it will be neceffary for him to give a rational Account of ail the Articles of his Faith. But if a Roman Catholick be required to do this, it is fuf- ficient to fay, that he refts fatisfied in the Judgment of his Superiors ; or, to ufe the Words of the Rhemijh 'Tejiamcnt^ The Man faith enough^ and defendeth himfef fiijfjciejitly^ djat anjwers he is a Catholick^ and that he will live and die in that Faith^ and that his Church can give a Reafon of all things which are demanded of him. So that if the Church be but able to give a Reafon of the Faith, it is no great Matter whether the Man that profefleth that Faith be able to give an Anfwer or no.

And now having laid before you the two dii!crent Ways of giving a Reafon of our Faith, I will, if you pleafe, fairly examine both of them. And I will begin with the Roman Catholicks Way of Inquiring and giving a Reafon of our Faith.

And

in Things 7iecejjary to Salvation, 3 7

And that, as I tcld you, is this. That tho* we are every one to examine and enquire about our ReHgion, and- fo to be able to give a Reafon of our Faith, yet the main Thing we are to enquire or examine into is this : Which is the true Church where Infallibility is lodged'^ for after we have found that Church (as we find it no where but in the Church of Rome) our enquiry is at an end. We are from henceforward to beUeve, and to obey the Church.

This is the Point I am now to difcufs. And I will do it with all the fairnefs and all the plainnefs I poflibly can ; tho' all that I (liall do at this time towards it, is only to ask thefe two or three Queftions,

Firft of all, fince it is acknowledged by them, that we are to make ufe of our beft Skill, and Reafon, and Sagacity for the find- ing of the true Church, how comes it a- bout, that all on a fudden, after we have found that true Church, v/e muft difcard thefe Things as ufelefs Tools, and never af- ter employ either our Skill, or our Reafon, or our natural Sagacity for the making a Judgment of any Point that concerns our Souls ? This is very hard, and unfair deal- ing with thofc Parts that God Almighty hath given us. In all odier concernments of our Lives we find, and arc fenfible, that thofe Powers and Faculties in us, which firft enable us to under ft and any Bufinefs, and i) 3 to

38 Man to judge for himfelf .

to fet about ir, we have need of in thb Condu(ft of that Bufinefs ever after.

In every paltry Defign of this World, a Man thinks it not enough that he hath laid his Projeds well, and put them into good Hands, but if he means to have fuccefs in his Defigns he is obliged to purfue them, and to make ufe of all the Talents of Wit and Induftry he hath to bring thein about. Reafon is never to forfake him, or if it do, it is ten to one but he is forfaken of others upon whom he depended. But now as the Cafe flands in Religion, according to the Roman Catholick Do(!trine, Reafon, and Thinking, and Studying, and Examination, and Indufi:ry, and Search, tho' they be ne- ceiiary Tools to be made ufc of for the putting a Man into good Hands, yet after he is in thofe Hands, he is to throw all thefe things away, and never after to make ufe of them. Doth this look like a Dodtrine of God ? No certainly. Every one thatun- derftands the Dignity of his own Nature, and knows what Reafon is, and how far Men differ from Brutes, and in what things they excel them, will be of another Opi* nion. How can any Man conceive, that God fhould have given us our Reafons and Underflandings merely for the finding the true Church, and afterwards thofe Reafons and Underflandings ihould be altogether in- ^gniiicant as to Matters of Religion ; that we fhould have no ufe of them, but be adled

like

/;; Tljings ?tecej[ary to Salvation. 39

like fo many Machines ? Is this to ofer a reajmable Service to God ^

The Roman Catholick Dodrinc fuppo- feth us all to have Eyes, and to be able to chule our Way fo long as we are tiereticks, or fo long as we are wavering ; all that time they allow us to have our Eye-fight, and then they bid us to enquire, and exa- mine, and to prove, and to try. But when afterwards any of us hath found the true Church (that is their Church) then we are no longer to examine, or co prcve, or try. But what is this but in plain RjigUP-^ to tell us, God hath given you Eyes for the Choice of your Guide, but after you are fatisfied, that you have light on a good Guide, you are from henceforward ro put out your Eyes, and for ever after to adlas you are ordered by your Guide?

Another Qusilion I would ask is this. They tell us that we are to enquire and examine Matters of Religion till we have found the true Church, but after that we are to acquiefce in the Dererminations of that Church. Now the Quertion I would ask is, How we fliall find the true Church any other way than by comparing the Do- iftrines that the Church holds Vv^ith the Holy Scriptures ?

I know that the Roman Catholicks have

taken a great deal of Pains to give us the

Notes of the true Church. And of all

others Cardinal Bellarjmie has taken the

D 4 greatefl

40 Man to judge for him/elf

greateft Pains, and hath given us fifteen Notes of the true Church, and one of thofe Notes is SanSfity of Dodirine. We do all grant that he is perfedtly right in this, however he may be miftaken in the reft. For it is certain, That the true Church of Chrift is to be known by the Dodrines it teacheth j and no Church can be a true Church, unlefs it profeffeth and teacheth Chrifli's true Doctrines, as to all the Foun- dations of Chriftianity. But now if this be fo, as it certainly is, how can any Man pretend to know the true Church, with- out a particular Examination of the Do- ctrines that that Church teaches ? If one Mark of the true Church be (as Bellarmine lays it is) that it fhould teach the Dodlrine oi Jefus Chrift, then cerr^inly we cannoc know the true Church rill we have exa- mined its Dodlrines ; and therefore before we can know the Goodnefs of a Church, we are to examine and enquire whether the Dcdrines that arc taught in it be all ho- Beft, and chriftian, and pious, and agreea- ble to the Word of God. So that after all, every Man is to examine by the Word qf God, what Things he is to believe in erder to bis Salvation.

But thirdly, here is a greater Point yet behind. For admitting the Church of Chrift to be Infalliblej nay admitting the Church Df Ikifjyje (which pretends to be the Catho-

in 'Things necejfary to Salvation. 4 1

lick Church) to be Infallible, yet would private Men be the better for it ? Would they be more fecure from Errors in Faith than we who pretend to no Infallibility ? This is a very great Queftion, unlefs every particular Guide that is to convey the Church's Faith down to us, be Infallible like wife ; nay, unlefs every private Man that hearkens to that Guide were alfo as In- fallible in taking the true Senfe of the Do- ctrines, as the Teacher is Infallible in pro- pofing them.

And laftly, here comes the great Queftion of all. How doth it appear that that Church, or any Church, or all Churches taken toge- ther, are Infallible in all things that tJjey propofe as Articles of Faith f I muft confels, I take this to be a verv difficult Thing to be proved. Nay, I fay further, it is impoffi- ble to be proved. Nay, as far as a Nega- tive can be proved, we can prove the con- trary.

But I dare not new enter upon thefe Points, but fball referve tliem together with what remains upon this Argument to an- nrber opportunity.

SERMON

^;^^^^^^§;^[;^-^^^i^^^^^^f^^

SERMON III.

Concerning the Infallibility of the Church. Which being admitted in theSenfe of the Roman Catholicks, would 7iQt anfwer the Ends they propofe to ferve by it.

I P E T. ill. 15. Be ready always to give an Anfwer to

every Man that asketh yQu a Reafon of the Hope that is in you,

HE Point which I was lafi: in- fifting upon was this. That it appears from this Text, that it is the Duty of every Chrif- tian fo to fatisfy himfelf about the Reafonablenefs of his BeUef, as to be fble to anjwer them that ask a Reafon of it. And therefore every Man not only may, but ought to enquire into the Grounds of his Faith or Religion^ and not fo to rely

upon

Of the Infallibility^ Sic. 43

upon the Authority of his Guides, as to beheve, without Examination, every Thing that is propoied to them.

This is the Point before us. And I en- deavour'd to make it good by fuch Argi:- ments as I thought moft convincing, n^iz. Such as were drawn from plain Texts of Scripture.

After this, I proceeded to give an Ac- count of the two different Ways and Me- thods that are now on foot among us, as to this Matter. We are all agreed that every Man is allowed, nay is bound to make an Inquiry or Examination about his Reli- gion. We are all agreed that every Man fliould be able to give a Reajhn of the Hope that is in him. But then here we differ. One Party faith that we are to examine till we have found the true Church: But when we have found that, we are to be for ever after concluded by that Church's DeterminationSjbecaufe that the true Church, wherever it is, is Infallible to all that llie propofeth as Matters of Faith. The other Party faith, That a Man cannot know the true Church but by examining the Docflrines which that Church holds and teacheth, whether they be Chrift's Dodrines or no. And there being no way to knov/ that, but by examining whether they do really agree with thofe Doftrines which we are fure were taught by Chrifl and his Apoftles, and are contained in the Holy Scriptures ;

1%,

44 ^f i^^ Infallibility

I fay, fince this is the cafe, there is a Ne- ceffity of allowing every Perfon to try his Faith by the Holy Scriptures, (making ufe of the befl: Means he hath for the right Underftanding of them) and after that Tri- al to judge for himfelf. So that you fee here is a material Difference. The one Side would have Men only fo far inquire into Religion as to find the true Church, and after that, to fubmit to their Guides in all Things. The other Side would have Men to inquire into ChriiVs Religion as it is taught in the Word of God, and to make ufe of their own Judgment all along. The one believes the particular Dodrines of Re- ligion for the Church's fake that teacheth them; The other believes the Church for the fake of the Dodrine that (he teacheth. The one takes up his Religion from the Church, the other takes up his Church from its Religion.

Having thus given an Account where- in the main Difference between the two Churches lies, as to this Point, I proceed to enquire which of thefe two ways, theirs or ours, doth moft recommend itfelf to a prudent Man. And here I urged two Things againft their Way, and for Ours ; that their Way feems very hard an unna- tural, becaufe it puts an affront upon the Faculties that God hath given us, for the examining and judging of Things by ; and Secondhy that it feems to be defl:ru(5tiva

of

of the Church of Rome, 45

of itfelf ; for flnce both Sides are agreed. That that cannot be the true Church which doth not hold the true Dodrines of Jefus Chrift, and fince they themfelves do affign it as a Mark or a Note whereby we may come to know the true Church, namely, that it holds Chrift's true Doctrines ; how is it poffible for any Man to find the true Church, without firft Examining what Doc- trines that Church holdeth, and trying them by the Scriptures, whether thofc Doctrines be the Dodlrines of Jefus Chrift or no : ftill making ufe, as I faid before, of the bed Means he hath for the right Underftanding of thofe Scriptures. And if thus much will be allowed us, we will contend for no more.

Thus far I went the laft time. And now in the Third Place, 1 have this other Thing to add about the Inconveniency of their Way more than ours, and that is ; allow- ing that to be true Vv^hich they ground this their Method upon, viz. That the true Church ts Infallible ; I fay, allowing this to be true, yet it doth not at all appear, that particular Peribns that follow their Way have any better Means of coming to the Knowledge of a right Faith, than they have among us, and according to our Method ; and perhaps not near fo good.

Both they and we acknowledge the Scrip- tures are Infallible, and we fay, that they are like wife fo plain in all neceffary Points,

thac

4 6 Of the Infallibility

that every Chriftian with the help of fuch Means as he hath daily at hand in our Church, may rightly underftand them, as to all Points needful to his Salvation j fo that every honeft Chriflian among us may have a fure Foundation to build his Faith upon.

On the other Side their Poiition is, That a private Man cannot be certain that he is in the right Way, unlefs he be certain that he adheres to the Dotftrines of the Church, and fquares his Faith by them ; the Churcli being the only infallible Interpreter of Scrip- ture.

Well now, we will fuppofe a Man hear- tily to believe this : Is fatisiied that he hath not true Faith, unlefs he believes accord- ing to the Faith of the Church. Here a Queftion arifeth, Flow Ihall he be able to know whether he believes as the Church believeth, that he holds all points of Faith as the Church holdeth them ? This he muft be able certainly to know, or elfe he hath no better ground for his Faith than his Neighbours. Tho' the Church is Infal- hble in what flie teaches, yet what doth this Infallibility fignify to him, unlefs he knows what the Church teacheth t But how (liall he knov/ that any better than he can know what the Scripture teacheth ? Nay, how can he know that half fo eafi- iy as he may do the other ? it being cer- tain, that the Definitions of the Church, in

Mat-

of the Church oj Rome. 47

Matters of Faith, as they are more in Number, fo they are more nice and intri- cate than thofe of the Scripture are.

Well, but to this it is anfwered, That private Men who have not Abilities and Opportunities of learning the Dodlrines of the Church from its authentick Degrees, muft reft fatisfied in the Judgment and Diredlion of their particular Guides, and take the Dodrines of the Church from them. Well this is very true. But here the Queftion returns. Are particular Guides Infallible or no ? If they be not, then it io poffible that the Guides thcmfelves may be miflaken, and if fo, they may miilead the Man that trufis to them ; and then what fervice doth the Church's Infillibility do him in order to the Certainty of his Faith ? If it be faid that particular Guides are Infallible. I only anfwer it would be v/ell if they were fo j but yet it is a thing that they thcmfelves do not pretend to. Well, but fuppofing every Guide or Con- feffor was Infallible in all things that he taught for the Do6trine of the Church, as the Head of the Church himfelf is, yet ftill the Difficulty is not over. When a Guide doth expound the Caiholick Faith to a pri- vate Man, and the Man is certain that he doth rightly expound it, yet how is he cer- tain that he rightly underftands the Mean- ing of thofe Dodrines that his Guide hath declared to him, for the Faith of the

Church ?

48 Of the tnfallibility

Church? It is not a new Thing for thofc that do make it their Bufinefs to inftrudt others as plainly as poffibly they can in Matters of Religion, to have their Difcourfe mod horribly mifundcrftood and perverted by thofe that hear them. And now if the thing be fo, and this be the Condition of all private Men, that they may miftake what is taught them, then what Security hath a Man that gives up himfelf intirely to the Conduct of his Guide, that he is not miftaken in Matters of Faith, any more than we have, who befides the Ufe of our Guides, make ufe likewife of our own Eyes in examining by the Scriptures the Dodrines they teach us ? Nay I ask, whe- ther indeed our Security be not much greater than theirs ? It leems to me that there is the fame differeace in our Cafes, as there is (to make the moft favourable Inftance I can ) between a Man's taking up the Truth of a Relation at the third or fourth Hand from a credible Perfon, and fo depending upon the Truth of it, as he underftands it, from him, v/ithout further Examination ; and a Man's taking the fame Story from the fame Perfon, but yet with- al not fticli^ng there, but taking pains to trace it up, as to all the Particulars, to the original Author. Or, as there is between a Man's receiving a Piece of Coin for cur- rent Money, merely upon the Credit of his Goldfmiih, without further Trial ; and a

Man's

of the Church of Rome. 49

Man's both advifing with his Goldfmith, and withal making ufe of all the other Helps he can come by, for the difcern- ing true Money from Counterfeit.

But I am got a little out of my Way- All that I meant to fhevv under this Head is this, That admitting the Church to be Infallible, yet private Men would not be the better for it ; would not be more fecure from Errors in Faith, than wc who pretend to no Infallibility \ unlefs eve- ry particular Guide that is to convey the Church's Faith down to us, be Infallible iikewife.

Nay further ; admitting every lawful Teacher of the Church to be Infallible in what he Taught, yet even that would not fecure us from Error, unlefs alfo it was fup- pofed that every Man that hears him was as Infallible in taking the true Senfe of thofe Dodrincs, as the Teacher is Infalli- ble in propofing them. And if thefe Things be fo ; I leave it to any Man to judge what greater Matters the Church's Infallibility, if there was any fuch thing, could do as to the fecuring Men from Errors in Faith, than the Proteftant way of adherins: to the infallible Scriptures, in all Matters of Re- ligion, and making ufe of all the Helps we can for the right underftanding of them.

.But Fourthly^ let us at laft come to the main Point upon which all this Difpute is

Vol. VII. E grounded;

go Of the Infallibility

grounded; and that is plainly this. Whe- ther indeed Chrifl hath any infallible Church upon Earth or no ? One Side af- firms, that the true Church of Chrift is Infallible, and that their Church is that Church. The other Side deny that any Church is Infallible. If what they fay be true, then we grant there is all the Reafon in the World, that we fhould in all Things fubmit to the Definitions of their Church, and it would be fooliOi to Difpute any particular Points after we were certain that that Church had decided them ; tho* yet, as I have told you, the Means of coming to that certainty are not fo Infallible.

This is indeed, the main fundamental Point in Debate between us, and upon which, in a Manner all the other Points of Difference do depend. And you fee that for the clear Refolution of this Point, there are two Things to be examined. Firjiy Whether Chrift hath any Infallible Church upon Earth. Secondly^ Whether that Church which lays claim to this In- fallibility, be that Church of Chrift upon Earth.

But I fliall drop this latter Queftion ; for if it do appear that no Church is In- fallible, there will be no need of confut- ing the Claim that any particular Church makes to that Priviledge.

I hope I may inoffcnfively treat a little on this Argument ; it is a Point wherein

our

of the Church of Rome. 51

our Church is nearly concerned, and where- in She hath moft exprefsly declared herfelf : And therefore, it cannot be looked upon as a controverfial Point among U6. It is a Point likewife, that is at prelent, the great Enqui- ry of unfettled Minds, and therefore it can- not be judged unfeafonable to fpeak a lit- ^gg,^ tie about it. I would not willingly offend or exafperate any Perfon upon Earth, and moft of all, I would avoid it in my Preach- ing. But if in the choice of the Matter of my Argument I fliould happen to dif- pleafe, yet I promife thofe that are offend- ed, that I will not difpleafe them in the manner of my handling it. For I defira only to inform Mens Minds, but neither to provoke any Mens Paflions, nor to hu- mour or gratify them.

In fpeaking to this Point, I delire only to premife this, in order to your clearer underftanding the State of the Queftion.

We throw out of our Debate all Dif- putes about the Church's Infallibility in Fundamentals. We are ready to grant, that the Church of Chrift is Infallible in all Points neceffary to Salvation. We do not indeed approve much of the word InfaU lible^ becaufe in this Cafe it is improperly ufed; (for in true fpeaking, the Church is not more Infallible in Fundamentals than in thofe Points that are not Fundamental.) But fince the Propofition is often put in thefe Terms, we do not change them, E 2 But

^2 Of the Infallibility

But then you are to remember, that all we mean, when we fay that the Catholick Church is Infallible in Fundamentals, a- mounts to no more than this, That where- ever there is a Church of Chrift, ( as Chriil: hath promifed there {hall always be a Church) that Church will retain all the Foundations of Chrift's Dodtrine : Will hold and teach all Things that are abfolutely ne- cefTary to Salvation. And the Reafon why we affirm this is, becaufe in Truth, without this, it would be no Church at all. But then this doth not hinder but that in the firft Place any particular Church may err and fail, even in fundamental Points, fo as to ceafe to be any longer a true Church. Be- caufe God hath not confined his Catholick Church to any particular Place or Coun- try. It is enough for the fulfilling of Chrift's Promifes, that there (hall for ever, to the end of the World, be fomewhere or other a true Church of Chrift, profefilng and teaching all the efiential neceffary Points of his Religion, which is all that is need- ful to the making of a Church.

Secondly, Neither doth this Conceflion of ours hinder, but that every particular Church, nay, and all the Churches of the World, tho' they may be Infallible in Fun- damentals, (as we have phrafed it) that is, tho' they do hold the Foundations of Chrift's Religion, and upon that Account are true Churches j yet for all that, they

may

of the Church of Rome. 53

may err and miftake, in Matters that do not belong to the Foundation. They arc not fecured by any Priviledge that Chrift hath made over to them, even while they continue true Churches, either from teach- ing Falfehood for Truth, or impofing fuch Pracflices upon their Members, as are in- confiftent with the Laws of God. So that they cannot be relied upon, merely upon Account of their Authority, without an Ex- amination of their Do(flrines and Pradlices. And this is indeed the true State of our Point.

The Queftion then that is here to be difcufled is, Whether Chrifl hath any Church upon Earth abfolutely, and in all Things Infallible : So that that Church is at all Times fecured from Errors in all Things which flie propofeth or teacheth, in Matters of Religion ? This I fay is the Queftion. And it is determined by the Church of Rngland in the Negative. And my Work at prefent is, ( though it be a very hard, nay an unreafonable task to prove Negatives) yet fairly and modeftly to lay before you fome of the many Rea- fons, why we do not believe that there is any fuch Infallible Church, or that Chrift ever intended there ftiould be fuch a one, tho' the Time will oblige me to be very ftiort.

I. And the firft Thing we offer is this.

That if Chrift had meant that there ftiould

E 3 be

54. Of the Infallihility

be always an Infallible Church upon Earth* we cannot but believe that it would have been fomewhere or other exprefsly told us in the New Tejlamenty both that there was an Infallibility lodged in the Church for ever, and likewife, in which, of all the Churches in the World, this Infallibility was lodged ; that fo upon all Occafions, Chriftians in all Ages might know where to have recourfe to that Infallible Church. But now, this not being done in the whole ISJeiv Teftament, neither by our Saviour, nor by his Apoftles, it is a ftrong Argument to us, that no fuch Thing was ever intend- ed by them.

We are not ignorant, that feveral Texts »f the New Tejiament are produced as Proofs of the Church's Infallibility. But in Truth, if thofe Texts be but never io little confider'd, and Men be not carried a Way with the mere Sound of Words, it will appear to any unbiaffed Reader, that even thofe Texts do not fpeak at all to the Bufinefs of Infallibility ; or if they do, they concern none but the Apoftles them- felves.

Thus, for Inftance, to prove the Church's

InfillibiUty, they urge the Words of our

Saviour to St. Peter^ ^ J^y ^^^^ ^^^^> ^^^^

<^iM. XVI. ^^^ Peter, and upon this Rock will I build

sg, my Churchy and the Gates of Hell fiall 7J0t

)revail againjl it. But now, whatfoever be

bere meant by the Rock upon which Chrill

would

of the Church of Rome. c^^

would hiiild his Church, whether St. Pcfer*s Perfon, or the Faith that he then confeff- ed, as moft of the Fathers Interpret it, yet it is plain, that Chrift did not here promife Infallibility to his Church, but on- ly a Perpetuity. He did not fay that his Church (hould never err-y but he faid, that his Church (liould ntstv periJJ:>. Every one that knows any Thing of the Language of Scripture will be fatisfied that is the Mean- ing of the Phrafe, that the Gates of Hell Jlmdd never prevail againft his Church.

Again : They urge thefe Words of our Sa- j^^^^ ^^^n. viour, where he advifes, That if a Mans 15. Brother T^refpafs againfl him^ and the Mat- ter cannot be made up between them, ei- ther by a private Admonition, or by refer- ing it to the Arbitration of two or three Friends ; in that Cafe, the laft Remedy that the injured Perfon had, was to tell the Bufinefs to the Church : And if the Man refufed to hear the Churchy he was then to v. 17. be accounted as an Heathen, or a Publicafu But what is here meant by telling the Church ? There lies all the Difficulty. Why every one that confiders the Scope of the Place will plainly fee, that Chriil meant no more than this, That if the Man could not make a private Agreement with his Brother that had injured him, he was to complain publickly of the Injury to the Congregation ; and if upon the Advice, or Rebukes of the Governour of the Alfem- E 4 bly

56 Of the Infallibility

bly the Man did not make Satisfadion, but ftill continued obftinate, the injured Perfon was not from henceforward, obh- ged to ufe any more endeavours to bring him to a Senfe of his Fault, but might after that, look upon him as a Stranger, or an Heathen^ and no longer as a Bro- ther,

This is plainly the Senfe of the Place. But what is this to the Bufincfs of Infalli- bility ? If it make any thing that way, it rather proves the Infallibility of the Supe- riors of every Congregation, or the Infalli- bility of every Bifliop's Confiflory, in re- dreffing Complaints that come before them, than the Infallibility of the Church in de- termining Matters of Faith.

Thus again it is urged, That Chrift told

Matth. his Apoflles that he would be with them ;

xiviii. 20. jj^^j- is, Vv'ith them, and with the Bifliops that fucceeded them, to the E?id of the World. Right. Chrift will always, by the Influence of his Spirit, be preienr, not only with the Governors of his Church, but with every Member of his Church. But yet I fay, this doth not imply that every Member or every Bifliop is Infallible. For my parr, I ihould think it did more concern our Lord Jefus, by virtue of this Promife, to make ills Church impeccable^ than to make it /?z- fallible. My meaning is. That it was a much more defirable thing to fecure his Minifters i^r*d People from the Danger of Sin, than

from

of the Church of Rome. 57

from the Danger of Error. But the for- mer he hath not done, and therefore I much doubt of the latter.

Again : It is urged, That Chrift faid to his Apoftles, that after his departure he would fend the Comforter to theniy even /^^JoJ^^xvi. Spirit of Ttruthy and when he came he fhould '^* lead them into all T^ruth. This is very true. And our Saviour was as good as his Word, for he did by his Spirit lead the Apoflles into all 'Truth : Nay, to that degree, that we believe they did infallibly, and with an unerring Spirit, preach all the Truths of God, and nothing but the Truth. But then it is plain that this Promife was made only to the Apoftles, and not to all that fhould come after them. For after he had faid that the Spirit {hould lead them into all Truth, he prefcntly adds thefe Words, mjd he will fldew you Things to come^ viz. He^sf- ^3- would endue the Apoftles with the Gift of Prophecy. But now, I hope, all thofe that fucceed the Apoftles in the Church, do not pretend to any fuch affiftance of the Spi- rit as that was. If the Biftjop of any Church can fhew that they have the Gift of Prophecy, in a continu'd Succeffion, and that they can foretel Things to come^ as the Apoftles did, then we will own that this Promife of Chrift was direcfted to his Church. in all A2;es. But not till then.

Laftlv,

58 Of the hifallibility

Laftly, It is brought for a Proof of the Church's InfalUbility, That St. Faiil tells I Tim. iii. Timothy^ that the Church was the Pillar and *S' Ground of the ^ruth. Why, admitting that St. Paul fa id fo, yet it is plain that it was not of 'The Church, but of A Church, a par- ticular Church, njiz. that of Ephefus that he fpoke thefe Words. Which Church of Ephefus, where Timothy was Bi{hop, is not now in being, tho' v/hile it was in being it was a Stay and Support of Truth. But what doth this make to the proving, That any Church at this Day is Infallible ? But fuppofing we underftand thefe Words of St. Paid of the Church Catholick, as the Roman Catholicks would have us, yet even this will do them no fervice at all. For we fay in the firft Place, that he might IHle the Church a Pillar and Support of Truth, not upon account that it always is fo, and always fhall be fo ; but becaufe it ought to be fo ; juft as our Saviour calls all his Difciples, all Chriftians, the Salt oj the Earth, and yet in the fame place tells us, M*tth. V. that That Salt may become unfavoury. It is ^5- the Duty of Chriftians to be the Salt of the Earth, and of the Church to be a Pillar and Support of the Truth ; but it doth not follow from thefe Attributes, that either the one or the other {hall always perform or make good thofe Characters. I fay, if we do give this account of the Palllige in

St.

of the Church of Rome. eg

St. "Paul^ there is none of them can con- fute us.

Again : We fay in the fecond Place, That the Church may be always a Pillar and Groimd of the Triithy and yet be far from being Infallible. All that St. Paul can be fuppos'd to have meant by this Phrafe, if he had fpoke of the Catholick Church, can be no more than this, That the Church of Chrift fhould always be the Pillar and Sup- port of that neccfTary Truth which goes to the making up the Myjlcry of Godlinefs^Yit. x^ which he fpeaks of in the very next Verfe: That is to fay, the fundamental Truths of Chriftianity Ihall be always taught and pro- fefTed in the Church, 'viz. fo much Truth as will carry the ProfefTors of it to Hea- ven, if they live up to it. But this comes infinitely {hort of Infallibility. The Church may be thus a Pillar and Support of the 'Truth, and yet at the fame time hold and teach a great many Errors.

But altho' this is fufficient to (liew, that this Text, if underflood of the Church, makes nothins for Ii^fallibility ; yet I be- lieve, any indifferent Perfon that reads the Words, and minds them well, will be al- moft forced to acknowledge that they are ?iot to be underftood of the Church, hue to be applied to Timothy himfelf, to whom the Apoflle writes ; fo as to be read thus. Theje things I write unto thee, hoping to come unto thee fl:ortly j but if I tarry long,

that

6o Of the htfallibtlity

that thou may Jl know how to behave thy felf in the Houje of God^ the Church of the li- ving Godi as a Pillar and Support of the I'ruth, He is giving Rules to fimothy how to behave himlelf in the Church, which he calls the Houfe of God. Now, after that he called it an Houfe ^ one would think it not proper that he Ihould in the very fame Breath call it a Pillar of an Houfe. Bust now it is very natural to give that Name to timothy J and to exhort him to behave him- felf as fuch in the Houfe of God ; as indeed the Apoftles and Bifhops are in Scripture, called by the Name of Pillars, And if you take the Text in this Senfe (as I do verily be- lieve this is the meaning of it) it is flill far- ther off from the Purpofe that it is brought for.

Thefe are the chief T'exts in the Bible that are brought in favour of the Church's X perpetual Infallibility. But you fee by that little I have faid of them, that not one of them doth near come up to the Pcnnt. Nay, indeed, doth not in the leaft touch it. And yet one would think, that fo great a Point as this, a Point which as they fay, fo near- ly concerns every Man's Salvation, fhould rsot have been thus filently paffed over both by our Saviour himfelf, and by thofe in- Ipired Men that pretend to give us an Ac- I count of his Dodtrines.

2. But

of the Church of Rome. dt

2. But I leave this, and proceed in the fecond Place to another Reafbn, why we cannot believe that Chrift hath any Infalli- ble Church upon Earth, 'wi-z. becaufe we do not find that any of the Primitive Church- es ever pretended to fuch Infallibility ; no, not the Church of Rojne herfelf. We do not find that the Dodtrine of the Infallibi- lity of the Church, much lefs of the Roman Church, isaflerted by any one antient Coun- cil, or by any one antient Father. We do not find, That in the Controverfies which a- rofe in the antient Church about Matters of Faith, the Guides of the Church ever made ufe of this Argument of the Church's Infal- libility for the quieting and ending of them: which yet, had they known of any fuch Thing, had been the propereft and the eafi- eft means they could have ufed. Nay fur- ther we knov/, that the antient Fathers had another Method of confuting Hereticks and Schifmaticksthan by appealing to the Church- es Infallibility ; namely, by bringing their Do- ctrines to be Tried by the antient Ufages and Dodrines of the Apoftolick Churches, and efpccially by the divine Oracles of Scrip- ture, which they looked upon as the en- tire and only Rule of Faith.

We know further, as to the Church of Kome^ that by what appears by the Car- riage and Behaviour of other Churches in the Primitive Times towards that Church, in Matters where they were concerned to- gether.

62 Of the Li fallibility

gether, it muft be thought impofiible that thofe Churches (hould ever have entertain- ed any Opinion, or fo much as Imagina- tion of the Roman Church's Infallibility : They making no fcruple, vtrhencver there was occafion, to oppofe the Senfe of that Church as vigoroufly, as they either did or could oppofe any other particular Church that differ'd from them.

3. But Thirdly, another Reafon why we are hardly brought to believe that any Church is Infallible, is, becaufe we do not fee any effedl of this Infallibility in the World, or any Good which hath accrewed to the Church, which may not as well be afcribed to God's ordinary alTiftance of eve- ry Chriftian Church without Infallibility, as with it.

It is faid indeed, That without a living infallible Judge, Controverfies that arife a- mong Chriftians cannot be ended. Why, that very Church that pretends to Infallibi- lity are not yet agreed among themfelves about feveral Points pertaining to Religion. Nay, this very Buiinefs of Infallibility (as important a Point as it is) as to the Seat of it, where, or in whom it is lodged, is yet as great a Controverfy among them as any.

It is faid, That without an Infallible Judge the Scriptures cannot be expounded ; the Senfe of Texts cannot be afcertained.

Why,

€f the Church of Rome. 63

Why, as to this, we defire to be informed, what Advantages that Church that pretends to Infallibility hath in this refped:, above other Churches that pretend to none. Do they in that Communion, underftand Scrip- ture better than thofe who differ from them ? Or have they fettled or cleared the Senfe of any one doubtful Text, by virtue of In- fallibility, during all the time they have laid claim to it ? It will be a hard Matter to produce one Text of Scripture, the Senfe of which was by this means afcertained. We all know, and muft confefs, That all thofe Texts of Scripture which were diffi- cult and obfcure at the firft, remains fo to this Day, for any thing that any Infallibi- lity hath done toward the clearing of them. And if the Senfe of any obfcure PaiTage in thofe Holv Books be more cleared, or better afcertained to us than they were for- merly, next to the Bleffing of God, we arc obliged for it to the Learning and Induflry of fallible Commentators.

Thefe are flirewd Prefumptions, that ic was not the Defign of Chrift that we fhould arrive to the Knowledge of his Will, by the Condu<fl of an unerring Guide, bur. ra- ther by honeftly and induftrioufly employ- ing thofe Parts, and thofe ordinary Means which he hath afforded us for that pur- pofe.

I might mention another Reafon why we think it very unfafe to rely upon any

Church's

64 Of the Infallibility

Church's Infallibility, as to Matters of Faith, (and which indeed is worth all the reft) and that is this. Becaufe it may be made to appear, That that Church, which only of all others claims Infallibility to her felf, hath adlually erred in her determinations about Matters of Faith.

In faying this, I fay no more than what our Church hath declared in her nineteenth Article. The Words of it are thefe.

" As the Church of Jerufalem^ of Ale^ " xandria^ and Antioch have erred, fo alfo " the Church of Rome hath erred, not only " in their Living and Manner of Ceremo- " nies, but alfo in Matters of Faith."

But I have held you too long already to engage you in a new Argument ; efpecial- ly fuch a one as needs no Proof to us, we owning our felves Proteftants, and being prefumed to be already fatisfied about it.

And therefore I take my leave of this Argument, and clofe all with thefe Petitions in our Liturgy.

" That it would pleafe God to give all " his People increafe of Grace, to hear " meekly his Word, and receive it with " pure Affedlion, and to bring forth the " Fruits of the Spirit.

" That it would pleafe him to bring in- " to the Way of Truth, all fuch as have " erred and are deceived.

'' That

of the Church of Rome.

" That it would pleafe him to ftrcngthen " fuch as do ftand, to comfort and help the " weak- hearted, to raife up them that fall, " and finally to beat down Satan under our " Feet.

God of hh infimte Mercy grant this^ for the fake of hh dear Son. To ivho??!, &c.

Vol. VII.

SER'

66

SERMON IV.

77)af the Scriptures may be under- jlood in all neceffary Points by pri- vate Perfons^ with ordinary HelpSy without an infallible hiterpreter of their Sejtfe , and therefore not .to be de?ned to the common People,

2 PET. iii. i6.

— In which are fome things hai'd to be un- derjlood \ which they that are unlearned and iinfiable wrejl, as they do alfo the other Scri^tureSy unto their own deJlrnStion.

in this Chapter of the Second

T. Feter is treating Coming of Chrift to Judge

p^^^M the World, and anfwering *^s=W#^ the Objedion that fome Scof- fers in thofe Days made againft the Truth of ir, upon account that it was de- layed lb long. To this he replies feveral

Things,

"The Scriptures not to be de?iiedy &,c. 67

Things, and he backs what he had faid with the Authority of St. Paul, who had writ- ten concerning thefe Matters. Ye (hould Ver. ic. account (fays he) that the long-fuffering of our Lord (which is objected againfl) is meant for our Salvation y €ve?i as our beloved Bro- ther Paul aljb according to the Wijdom given unto him^ hath 'written unto you ; as aljb i?i^^^' '^• all his Epijilcs^ [peaking in them of thefe things. And now having mentioned St. Paul and his Epiftles, he adds this Note a? it were by way of Parenthefis \In whichy fays he, there are fome things, &c.]

Upon which Words, before I come to treat of the main Point I defign from them^ I fliall defire leave to make a few Stridbures or fliort Notes,

I. Firdof all it is doubted, Whether the firft Words of my Text In which, do refer to St. PaiW^ RpHllcs, or to the Thifigs he writes of in thofe Epiftles. For the relative Article is in fome Copies exprefled in one Gender cv tth, to refer to the Epiltles ; but in moft Copies ^ ok, to refer to the Tlmigs Ipoken of. According to the firft reading, this is the Propofuion in the Text, viz. ^hat in St. Paul'i Epijlles there are fome things hard to be under jlood. According to the other reading, this is the Propofition, That among thofe Particulars that St. Peter is now inffing on, and which St. Paul like-* wife hath in his Epijlles treated of there are F 2 fome

6 8 T'he Scriptures not to he denied

fome hard to he underjiood. There is fome difference between thefe Propofitions : but yet they are both of them certainly true : And I do not fee any fuch matter of con- fequence which of them we pitch upon, as to think it worth the difputing whether of them is to be preferred.

2. There have been various Conjetflures what thofe particular Points or Faflages are in St. Paul's Epiftles, which St. Peter here calls i'vtrv'mTA, hard to be underjiood^ and which he fays Men in his Time did wreji to their own definition. St. Aiifiin will have it, that he had his Eye on St. Paul's Do- ctrine of Jufiification by Faith without Works ; which fome Hereticks in thofe Days per- verted to very ill Purpofes. Others give other Accounts j but they are all uncertain j and it is a Bufinefs of greater Curiofity than Ufefulnefs, to be inquifitive about this Matter.

3. It is more to our purpofe in the third Place, to take notice of this. That it is not only in St. Paul's Epiftles, that there are tUa J^va-vonra, fome things hard to be un- derjloody but in all the other Scriptures like- wife. And feems to be intimated here by St. Peter^ when having told us how liable unlearned and unfiahle Men were to wrefi

fome Paffages in St. Paul's Epiftles to a wrong Sfenfe, upon account that they were hard to he underjiood^ he adds that they did fo like- wife with other Scriptures,

Indeed

to commofi People. 6g

Indeed it cannot be denied, That there are abundance of PafTages, both in the Wri- tings of the Old and New Tejlafjient^ v/hich are very hard to be underfiood. Some upon ac- count of the Depth, and Myfterioufnefs, and Obfcurity of the Things themfelves that are deHvered ; and many more, upon the account of the {hortnefs and difficulty of the Expreffions wherein they are cloathed. But moft upon account of our ignorance and unacquaintance with the Idioms of the Languages they were wrote in, and the Cuftoms, and Hiftories, and other Things proper to thofe Places and Perfons they were firft intended for, which are refer'd to in them. So that if any Man will fay, that the whole Scripture is plain and ealy to be underftood, he affirms very raflily. There are a Multitude of Texts which will puzzle the moft learned and intelligent Man now living, to give a certain account of. And therefore eaiily may we imagine that there is a far greater Multitude, which an ordinary unlearned Reader will be able to fay little or nothing to.

4. But I obferve in the fourth Place, after what Manner, in all Times, the Scrip- tures have been dealt with. Even in the Apoftolical Times there were Men that wrejled them. The Word is, s-f g/s^Bcn : they did diftort them from their natural Mean* ing: they did torture them to make them fpeak what Senfe they would have them : F 3 they

*]0 T'he Scriptures not to be dejtied

they did not ftudy to take up their Opi- nions from Scripture, but they ftudied to force the Scripture to comply with thofe Opinions they had taken up before. This is properly wrejimg the Scripture ; and this Practice, as it did begin very early, fo hath it ever lince continued in the VVorid. In every Age, and at this Day as much as ever, the Scriptures have been wrejied from their proper Senfe and Meaning to ferve Turns : Among all the numerous Divifions and Fadtions that have been, or are in the Chriftian Church, either with reference to Doctrine or Pradticc, there is not one of them but hath always urged Scripture in its own Defence. There was none of the old Hereticks (were their Principles never fo Unfcriptuxal) but had abundance of Texts to vxDuch for their Orthodoxy, if they might have the liberty of interpreting them. And at tiiis Day, not only we do urge the Scrip- tures for our Caufe, but Papifts, Socinians, Quakers, Antinomians, and all the other Di- vifions among us, do all with equal confi- dence appeal to the Scripture for the Truth of their Caufe. Now certainly the Scrip- ture can have but one true Senfe, let the Pretenders to that Senfe be as many as they pleafe. And therefore all thefe Men holding contradidlions to one another, can- pot all be fuppofed to interpret Scripture faithfully and fincerely : But lome of them

do

to common People, 71

do wref, it in order to the ferving that Caufe which they have efpoufed.

5. But fifthly, it is worth our notice, what kind of Perfons they were in the Apoftle's time, that did thus wreft the Scrip- ture ; they were, as he tells us, ct/^iad-Sf xj aVh- etK\oi, unlearned and unflable. It may be he meant the fame thing by both thefe Words. But if they be to be diftinguifli'd, by the unlearned we are to underftand the igno- rant and unskilful ; they who never applied their Minds to the careful reading of the Scripture, nor have taken care to furnifh themfelves with thofe helps and acquire- ments which are neceffary to be had, in order to the right underftanding it when they read it. By the unflable^ we are to under- ftand thofe that are not well fixed and efta- blillied and grounded in the Faith of Chrift, (as the Word <tV«et;c7o/ moft properly fignifies) but for want of true Principles, do fluduate this v/ay and that way, and are tofjed /oEph. iv. and fro ivith every Wind of Doctrine^ as ^^' St. Faul exprcfles it. Thefe were the un- learned and unflable Men that did, in the Apoille's time, wreft the Scripture. And fuch kind of Perfons have they aKvays been that followed this Prad:ice of theirs in fuc- ceeding Generations. Whatever Innovations or Corruptions have been brought into the Church, whatever Departures have been made from Catholick Faith, and Catholick Charity and Communion, they had genc- F 4 rally

7 2 H'he Script teres not to he denied

rally both their Pvife and Continuance from fuch imlearned and unliable Men.

That which I would gather from hence is this. How very neceliary it is for thofe who would rightly expound the Scripture, both to furnilh themfelves with a compe- tent Meaiiire of fuch kind of Learning, and Skill, and Knowledge, as is proper for the underftanding of that Book, and alfo to be thoroughly grounded and principled in the fubftantial and fundamental Doctrines of theChriflian Religion. If either of thefe C^^lities be wanting, a Man is like to make fad Work if he fets up for an Interpreter of Scripture.

6. Thefixth and lad: Thing I take notice of in thefe Words is, the fad Confequence of a Man's ivrpliing the Scripture^ which is here mentioned. T:hey ivreli them, fays the Apoftle, to their own DeJiriidfimL This con- iideration ought to make us all infinitely careful how we abufe or pervert the Scrip- ture, or make a Tool of it for the ferving our own Ends. By fuch wicked proceed- ings, we fhall not only do a great Mifchief to Religion and the Church, but undo our felves at the long run. It is not indeed every Error and Miftake about the Senfe of a Text of Scripture that is of this dange- rous Confequence, nor many fuch Errors and Miftakes put together. A Man may he ignorant or miflaken in a thoufand Texts of iJcripturCj without any danger of his

Salva-

to common People, 73

Salvation. But this is that we fay is dan- gerous, when a Man makes ufe of Scrip- ture to countenance his vicious Inclina- tions : As either when he fo perverts or cor- rupts the Chriflian Dodtrine, as to give in- couragement to a wicked and unchriftian Life, or fuborns Texts of Scripture for the making or upholding Divifions and Schifms in the Chriflian Church. This we fay is fuch a ivrejtwg of the Scriptures as it is to be feared, thoie that ufe it, may too truly be faid to do it to tkeir oivn DeJiruBion.

And thus much I thought fit to fpealc by way of Explication of the Text. It (liall now be my Bufinefs to refolve the three following Enquiries.

FirJ}^ Since the Character that St. Peter gives of the Scripture, efpecially of St. Paul's E piffles is, that there are in them lucvohi Things hard to be under jlood •■, with what Truth can we Protejiants afHrm, That the Scriptures are plain and perfpicuous, and eafily iinderffocd by vulgar Capacities?

Secondly^ Whether from this Point, that there are in Scripture, Things hard to be 7inder/iood^ we can reafonably draw fuch a Conclufion as this, that therefore there is a neceflity, that Chriff fhould have left in his Church fome vifible infallible Judge for the Interpretation of then ?

I'hirdlyy

74 ^^ Scriptures not to he de7iied

Thirdly^ Whether the Difficulty and Ob- fcurity of the Holy Scriptures, and their being liable on that Account, to be wreft- ed and perverted to evil Purpofes, be a fuf- ficient Ground for the forbidding the Ufe of them to the People ? And whether for all that, every Man may not, and ought not, ierioufly to apply himfelf to the reading of the Holy Scriptures, or the hearing them Read.

I. My Firft enquiry is, How can the "Pro- tejlants Polition be true, That the Scriptures are plain and perfpicuous, and intelligible to ordinary Capacities ; when yet, if we may believe St. Peter, there are in them Things hard to be tinderjiood?

This is a Difficulty that the Roman Ca- thoUcks do urge us with, in order to the making us quit the Scriptures as our Rule of Faith, and take up Tradition in the Place thereof. But this would appear no Difficulty at all, if they would but rightly reprefent our Dodtrine in this Matter.

I. In the firft Place, we do not fay that every paiTage of Scripture is plain, ea- fy, and perlpicuous j nay, we acknowledge that there are feveral PalTages of it ob- fcure and intricate, and fuch as will puz- zle not only an ordinary Reader, but even the moil Learned to give the Meaning of. So that we leave room enough for, St. Pe- ters

IQ cojnmon People, 75

tcr\ AiTertion, that there are in Scripture tiv(t ^vfmiTA, Jome Things hard to be un- derftood. Nay, if any Man will enjarge his Propofition, and fay, that there are ma- ny things bard to be iinderjlood in itj we do readily concur with him.

2. Neither fecondly do we fay, That thofe Paflages which are intelligible to a learned Reader, to one that is well verfed and ex- perienced in thefe kind of Matters, are all of them eafy and intelligible to an unlear- ned one. We acknowledge as well as they, that as a Man is more or lefs furnifhed with proper Helps, and Means, and Inftru- ments, for the underftanding the Scripture ; as he hath more or lefs improved himfelf, by acquired Knowledge and Learning ; fo he (hall in proportion, underftand more or lefs of thofe holy Books. And we do not upon a Pretence of private Infpiration from the Spirit of God, teach or think that eve- ry well-meaning godly Perfon, is prefently qualify 'd to expound the Scriptures.

3. But thirdly, this is all that we fay, as to the plainnefs, and perfpicuity, and intel- ligiblenefs of the Scriptures, that tho' there be in them many diflicult PafTages, nay perhaps whole Books ; yet, as to all thofe Things wherein the Salvation of Mankind is concerned, they are fufficiently plain and eafy to be underftood, both by the learned

and

J 6 The Scriptures not to he denied

and unlearned. So far as Scripture is a Rule ff Faith and Manners^ (and we contend that it is a perfed: Rule of both ) fo far it is perfpicuous and obvious to all Capa- cities ; fuppofing the Men come with an humble and honeft Mind, defirous to learn their Duty, and willing to praflice it after they have learnt it. We do not fay, that there are no Difficulties in Scrip- fure ; but we lay, that all thofe Things that are neceflary to be believed or prac- tifed are not difficult. Or, if fome of them be more obfcurely expreifed in one Place, they are more plainly in another. So that none can juftly except againft the Scripture, as to the fitnefs of its being a Rule erf Faith imd Manners^ and very necejfary to be read £ind know?! of all Men, upon account of the Difficulty or Obfcurity of it.

But as to this the Roman Catholicks urge. That it is not fo clear that the Scripture IS plain and perfpicuous, even in necelTary Points, wherein the Salvation of Men is concerned. For if it were, how comes it to pais, that there are fo many Difputes among the Proteftants about the Senfe of Scripture, even in Matters which they ac- count (at lead: one fide of them doth ac- coun ) Fundamental and NecefTary ? To this I anfwer j That tho* we (hould admit this Suggeftion to be true, that the Protef- tants differ in their Interpi-etation, even in fundamental Points, yet it is no Argument

againft

to com?770?i People.

iigainft the plainnefs and perfpicuity of Scripture, in Matters of Faith and Man- ners. For Things may be plain enough to all dilinterefted Men, that arc not plain to thofe who are ilrongly prejudiced againft thofe Things by Education, or Paffion, or Intereft, and the like. If no Writing be allowed to be plain, and intelligible, till all Men be a9;reed in the Senle of it, or till it be impoliible that a Man that fets his Wits a work fliould be able to find a- ny Colour for the wrefting it to another Senfe, than that which was meant by the Author J then farewel all plainnefs and perfpicuity in any Writing : Nay not only fo, but farewel all plainnefs in any Speech- es, or Declarations that are made by word of Mouth. So that this Objedion will as much differ ve the Caufe of the Church of RofnCy who would have Tradition^ and the Authority of the Pope for their Rule of Fait by as it will differve our Caufe who pretend to be governed by the Scriptures.

But I would ask, Why doth any Roman Prieft when he hath to deal with a Pro- teftant, and would bring him over to their Communion ; I fay, why doth he endea- vour to convince him, from the Scriptures, of the Erroneoufnefs of our Religion, and the Neceffity of believing and pradifing as their Church teacheth ? Why doth he labour to prove, by Texts of Scripture, thofe fevcral Points which they would bear us in hand,

are

7 8 llde Scriptures not to be denied

arc necejfary to be believed ^ and which yet we deny, as ^ranfubjlantiation^ for Indance, and the Supremacy of St. Peter, and the like? Doth not every Man among them that , proeeeds in this Way, for the convin- cing of Proteftants (and yet they all make ufe of this way) plainly acknowledge by this very Proceeding, that all thofe Points that arc neceflary to be believed or prac- tifed, are fufficiently plain in the Scripture ? and that even an unlearned Man is capa- ple of underflanding them ? For certain- ly, no Man ever endeavour'd to prove a Thing to another, but by fomething which he thought the Perfon he would prove it to, would readily apprehend, and fee the Force and Evidence of This is therefore a conceffion, that he doth in his own Con- fcience believe the Scriptures to be fuffi- ciently plain, at leaft in all neceffary Points, even to ordinary Underftandings.

II. But to proceed to our fecond En- quiry, which is. Whether from this Point, That there are in Scripture 'Things hard to be iinderjloody we can reafonably draw fuch a Conclufion as this, that therefore there is a Neceffity that Chrift fhould have left in his Church fome vifible infallible Judge, to whom all Chriftians fliould refort for the interpreting Scripture ?

This indeed is a Conclufion which the Roman Catholtcks would draw from St. Pe- ters

to common People. 79

f€r\ Propofition in my Text : And for any thing I know, it is as good an Argument for the Infalhbiliry of the Bifliop of Rome as any they produce. But however, let us examine what Ground there is for drav/ing fuch a Confequence.

I. In the firfl Place, where is the Force of the Argument. Some Texts of Scrip- ture are hard to be underftood. Therefore the Bi{hop of Rome is Infallible : Or there- fore thete muft be fome where a vifible Authority to which all Chriftians fliould reforr, for the Infallible Declaration of the Senfe of Scripture : And fince no Man pre- tends to fuch an Authority, but the Head of the Church of Rome^ therefore in him it is to be prefum'd it is lodged. But why doth it follow that, becaufe fome Scrip- tures are hard, therefore there is need of an Infallible Interpreter of all Scripture ? What is it that doth connedl thefe two Pro- pofitions together ? If indeed all Scripture had been hard to be underftood, and not only Jbme Tubings in it ; or if thofe Things in it that are really hard to be underftood, had been fo neceflary, that a Man could not go to Heaven without underftanding them; If either of thefe Things had been true, there would have been fome colour for the drawing fuch a Confequence as this. But fince on the one Hand, all that is ne- ceftary to be believed or pradifcd in or- der

8o T^he Scriptures not to be deitied

der to Salvation, is fufficiently plain in Scripture without fuch an Interpreter ; and on the other Hand, whatever is diilicult in Scripture, is not necefTary to be underftood ; It plainly follows, there is no need of a- ny Infallible Interpreter at all, becaufe we may underftand all Things needful in the Scriptures without fuch an Interpreter.

2. But fecondly, if God had meant to have eftablifhed a {landing vifible infalli- ble Authority in the Church for declaring the Senfe of Scripture, it cannot be doubt- ed but he would in thofe Scriptures have plainly told us fomewhere or other; and not only fo, but have given us fuch par- ticular Accounts and Defcriptions of the Perfon veiled with that Authority, that all Chriftians in all Ages m.ight have known who he was, and where he lived ; that fo they might be able to make application to him at all Times as there was Occafion. But now there is not a Word of this in the whole Scripture, but a perfed Silence both as to the Authority itfelf, and the Perfon or Perfons in whom it is lodged. So far are the Scriptures from giving us the lead intimation that the Bifhops of Rotne are fet up by God, to be the Infal- lible Declarers and Interpreters, of the Senfe of Scripture to all the Chriftian World, from Generation to Generation, and that confequently in all Difputes concerning the

Mean-

to commo?i, P.eople. 8i

Meaning of any PafTage in the Bible, we ought to have recourfe to that See ; I fay, fo far are the Scriptures from this, that it doth not in the leaft appear from them, that God hath appointed any Means at all of that kind, for the coming to the know- ledge of the Senfe of Scripture. There is no mention of any Infallibb Judicatory in the whole Chriftian World, eredted by our Lord Jefus for this purpofe, and much lefs of the Court of Rome being that Judica- tory.

If our Adverfaries would convince us of either of thefe Things, they mufl bring other kind of Proofs than thofe Words of our Saviour, T^ues Petrus^ Thou art Peter ; and ^^^t- xvi. Pafce oveSj Feed my Sheep ; and Dabo tibi i^-^l^ \^-^ claves^ &c. / will give thee the Keys of the i6. Kingdom of Heaven ? For thefe do make no '^'^^^- ^^'' more to the Bufinefs we are fpeaking of, than this Exprefiion, liic funt duo gladii^. k • " Here are two Swords^ doth to the proving 33/ the Pope's Temporal Jurifdi(flion over all Chriftians, as well as his Spiritual; or than God's making two great Lights^ the greater Light to Rule the Day, and the lepr Light Gsn.ii6» to Rule the Night, doth to the proving that the Pope muft confcquently be above the Emperor.

3. But thirdly, fo far arc we from be- ing direded by God's Word to apply our- felves to any vilible Judge, much lefs the Vol. VII. G Bifliop

8 2 ^he Scriptures not to be denied

Bifliop of Rome^ for the Underftanding hard Texts of Scripture, that it doth propofe quite another Method to us for that pur- pofe. The Method which the Scriptures themfelves do provide for the coming to a right Knowledge and Underftanding of them, is plainly this, to read them careful- ly, to examine the Things fpoken of, to compare one Thing with another, and to ]udge of all according to the Analogy of Faith 5 to ufe all the prudent Means and Helps that may further us in the Know- ledge of the Truth, to pray to God for Wifdom, to confer with one another, ef- pecially our Spiritual Guides, and above all Things, CO free ourfelves from Luft and Paffion, and all other Prejudices, and Pre- poffeffions J and to come with an honeft and humble Mind, well difpofed both to receive the Truth and to practice it. For it is the upright Man that God will guide in Judg- fi yxv. me?ity and thofe that are gentle^ to them 'will i^:i2,g./jg teach his IV ay. ''The Secret of the Lord being with them that fear hiin, and to fuch only he hath promifed to fiew his Cove?iant. Thefe are the Means which the Bible pre- fcribes for the coming to the Knowledge of God's Word, and thefe are the rational proper Means of attaining to Truth of a- ny kind, and for receiving benefit by any Books J but mofl of all, proper for thofe kind of Truths, and thofe kind of Books, we are now fpeaking of.

But

to cofmnon People. 83

But is not this a quite different Thing from giving up ourfelves intirely to the Condud: and Didates of an unerring Judge? or when we are intangled in any Difficul- ty, to have no more to do than to ask the Opinion of him that fits in the InfiUible Chair, and to acauiefce in it whatfoever it be ? Thefe two Ways are fo different from one another, and indeed fo incoLiiO:- ent, that no Man who finds the former laborious way of reading, and examining, and judging, of proving all T^hings^ and try- ing the Spirits^ and the hke, recommended in Scripture, will or can be eafily convin- ced, that the latter fhort expeditious Way of Appealing to the Bilhop of Komc in all controverted Cafes, was ever fo much as thought of when the Bible was written.

Far am I, by what I have now faid, from endeavouring to weaken or undermine the Rights of Ecclefiaflical Authority. We do readily acknowledge, that every Chriflian Church in the World has a Right and Au- thority to decide Controverfies in Religion, that do arife amongfi: its Members, and confequently to declare the Senfe of Scrip- ture concerning thcfe Controverljes. And though we fay, that every private Chri- flian hath a liberty left him of examining and judging for himfelf, and which can- not, which ought not to be taken from him, yet every Member, every Suhjedl of a Chwrch, ought to fubmit to t}ie Church's G 2 Decifions

84 'The Scriptures not to he denied

Decifions and Declarations, fo as not to op- pofe them, not to break the Communion, or the Peace of the Church upon account of them, unlefs in fuch Cafes, where Obe- dience and CompHance is apparently finful and againft God's Laws.

But then, what is this to the Pretences of the Church of Rome ^ Every National Church hath as full an Authority in this Matter as the Church of Home. And be- fides the Authority which we afcribe to every Church, and to the Church of Rome among others, doth not imply a Power of determining Controverlies Infallibly, fo as to oblige all Chriftians to receive and be- lieve their Determinations as the very Ora- cles of God. For we fay, that no one Man, nor any Society of Men among Chriftians, no not a general Council is Infallible, or free from poffibiiity of Error : But we on- ly fay, that every Church hath Power fo far to determine Differences that arife a- mong its Members, and to oblige them fo far to compliance, as to be able to preferve Peace and Unity and Communion in itfelf

4. In the fourth and laft Place, it is an idle Thing to talk of the Neceffity of an Infallible Expounder of Scripture upon this Account, that fome Things in Scripture are hard to be underftood j was there no- thing to be faid againft it but only this, that tho' the Roman Catholicks pretend that

there

to com772on People. 85

there is in the Church fuch an InfalHble Judge, and hath been always fince Chrift's Time, and that that Judge is the Bifhop of Rome; yet for all that, the Chriftian World hath not for fo many Ages received any confiderable Benefit ( if indeed any at all ) from this Infallibility, as to the clear- ing of Difficulties or filencing Difputes that have been among Chriftians concerning the Senfe of Scripture. We do indeed heartily acknowledge, that we have received great Benefit, and abundance of Light for the Expounding of feveral Texts of the Bible, from the Hiftories, and Dodrines, and Pra- ctices of theuniverfal Church of Chrift, and from the Writings of the Fathers, and o- ther Ecclefiaftical Authors in all Ages (fome of which Writers may perhaps have been Bifliops of Rome-,) This I fay, we readily grant and contend for. But in the mean Time it is a quite different Thing from a fingle Man, or a multitude of Men, inter- preting Scripture by a divine Power and CommifTion, and in an Authoritative and Infallible Way. That which we lay is. That as Obfcure and Difficult as the Scriptures are in many PaiTages, and as plenary a Power as the Popes have had in the clear- ing fuch Obfcurities, and untying fuch Dif* ficulties, yet the World to this Day hath feen no Effeifis of this Power in that kind, hach received no Benefit from it in order to the clearing of dark Texts j but all the G 3 Texts

8 6 T})e ScHptures not to be denied

Texts that were obfcure before, are fo ftill, for any Authoritative Interpretation that a- ny Pope hath given them. And this alone is enough to fpoil all the Romi{l:i Pretences of the Neceffity of an Infallible Judge, to expound the Scriptures where they are ob- fcure. And thus much on our fecond En- quiry upon this Point.

III. I come now to the lafl; which is this. Whether the Difficulty and Obfcuri- ty that is to be met with in the Scriptures, and their being liable on that Account to be wrejied and perverted by unlearned and unliable Men^ be a fufficient ground to de^ bar the People from the Ule of them. This is indeed the Pvomifh glofs upon this Text. "Hereby it is njcry plain (fay the Tranflators of Rhemes in their Note upon this Text ) that it is a very dangerous Tubing for fuch as he ignorant^ and for wild witted Fellows to read the Scriptures. ( 'vid, Rhemiji Te- ftament.) And they commend the Wifdom of the Council of T^rent, which hath ta- ken care to forbid the common reading of the Bible, except to fuch particular Men as fhall have exprefs Licence thereto from their Ordinary. On the contrary, our Doc- trine is. That no Lay-Perfon that can read, ought to be difcouraged from reading the Holy Scriptures, and much lefs forbidden ft ; but rather advifed and perfuaded to iMc freauent reading of it : Only he fhould

be

to co?n?non People, 8 7

be diredled in the reading of it, and mofl ferioully cautioned, that he do not turn that wholefome Food he may there meet with into Poifon, by his wicked mifufe of it.

But let us take this Matter a Httle into Examination. T^here are in the Scriptures Jome Tubings hard to be tmderjfiood. T^here- fore (^fay theyj the People muji not read them. But is this fair deahng with the People ? Becaufe fome Things arc hard to be under- ftood, muft they therefore be deprived of the Benefit of the plain Things that are there, and which are incomparably more than the hard Things are ? Or becaufe there are fome Things hard to be underftood, muft therefore the Key of Knowledge be taken from them ? Muft they be debarred the Means and Opportunities of underftanding as many of thofe Things as they can ?

Well, but it is further faid, That ignorant and unftable Men, when they read the Scriptures, are apt ]to wreft them to their own Deftrudiion, and therefore the Scrip- tures fliould be kept from all fiich, juft as we keep Weapons from Children, for fear they fhould hurt themfelves with them. To this I anfwer. If indeed the Scriptures were of no more or greater Ufe to Laymen than edged Tools are to Children, and if there was the fame danger that Laymen would do Mifchief to themfelves by read- ing the Scriptures, as there is that Children would hurihsmfclvcs, if the Ufe of Knives G 4 and

88 ^^ Scriptures not to he dejtied

and Swords was permitted to them ; I grant there would be fome Reafon to con- clude, that the Bible ought to be as far re- moved out of the People's Way, as Wea- pons are out of the Way of Children. But there is no fuch Matter.

1. Forfirft we fay, That every one of the People, be he never fo ignorant, is capable of receiving great Advantages and Benefits by reading the Scriptures, or hearing them read ; for they are the Means which God hath appointed for the making iis all wife tmto Salvation. They are the Inftruments by which we come to the Knowledge of the Chriflian Religion.

2. Nay, there is a great deal more pro- bability, that an ignorant Man that comes with an honeft Mind to the reading or hearing of the Scriptures, will put them to a good Ufe, and learn fome Things by them, and go away better from them, than there is danger that he fliould pervert them and go away worfe. It is true, moft readers or hearers, when they have done all they can, will be ignorant of the Meaning of many Texts of Scripture ; nay, and it is very like- ly they will mirtake and mifconflrue not a few: but then we fay there is no great harm in this, either to themfelves or o- thers. For every miflake in the Senfe of a Text of Scripture, is not a wrejling of

the

to co?n?non People. 89

the Scripture^ and much lefs a wrejling it to a Mans own Dc/iru5iion. For lurejitng the Scripture^ is interpreting the Scripture to ferve a Man's own private Turn, and wrejl- ing them to his own DeJiniBion^ is forcing them to declare in favour of fome wicked unchriftian Dodtrine that he hath efpoufed, or fome wicked unchriflian Prad:ice that he Hves in. So that tho' a good Man, nay perhaps every good Man is now and then miftaken in the Meaning aed AppHcation of the Scriptures, yet none but a bad Man can wrcji them^ efpecially wrejl them to his own deJiru5lion,

3. But thirdly, how liable foever the Scrip- tures are to Mifconftrudlion, and what bad \}^^ foever fome Men may make of them for the broaching of Herefies, or the ma- king or continuing Schifms in the Church, which are the proper Inftances and Effeds of wrejling the Scriptures. Yet all things confidered, it is more for the Good of the World, that the Ufe of them fliould be al- lowed to all Pc-fons (upon account that all Perfons are capable of receiving Benejfit from them, and mojl in all probability will) than it is for the Good of the World, that the Ufe of them (hould be generally forbidden, (upon account that here and there fome Perfons do wreft them, and abufe them to their own Mifchief, and the Di- fturbance of the Church.) There is nothing

that

go *The Scriptures not to be denied

that God hath made, or contrived, or ap- pointed, but is capable of being abufed j and too many there are that will and do abufe it. But is it therefore better upon the whole, that every good Creature of God fhould be laid afide (at leaft as to the com- mon Ufe of it) becaufe it is thus liable to be abufed, and fome Men here and there do Mifchief to themfelves and others, by thus abufing it ? Certainly no. For by this Rule of Reafoning all Learning, all Arts, all Books in the World, as well as the Bible^ and all preaching and praying in publicki nay, thofe Creatures of God, which he hath made for the Support and Delight of our very natural Lives, I fay, all thefe Things upon this Principle muft be forbidden, at leaft to the Multitude and Generality of Mankind

Thefe Things, I think, may be fufficient to (hew the unreafonablenefs of the Popifh Pofition which we are now fpeaking of. But I defign more upon this Argument than barely vindicating the Dodlrine of our Church from the Popifh Exceptions; I would, if it were poffible, convince you, not only of the Lawfulnefs, but of the Obli- gation that is incumbent upon all forts of Men, moft diligently and ferioufly to apply themfelves to the frequent reading of thofe holy Books.

And in order to that, I would reprefent this to your confideration, 'viz. That this

Bufinefs

to com?no?i People, g i

Bufinefs of diligently reading the Scriptures, is a Thing recommended to us both by the Scriptures themfelves, and by the Pra- ctice and Advice of the moft ancient and moft holy Chriftians, and by the Reafon of the Thing itfelf And whoever doth dif- coiirage or difcountenance this in any one, doth a(5t in oppofition to all thefe.

I. Firft of all it is recommended to us in the Scriptures themfelves. This may be fufficiently gathered from the Command of God in the fixth of Dent. ver. 4. Hear oy^^'^- Ifrael, (Sc. The IVords which I command thee '' ' ' this Dayfiall be in thy Hearty and thou JJjalt teach them diligently unto thy Children^ and jbalt talk of them when thou fitteji in thine Houje^ and when thou walkejl by the Way^ and when thou lieji down^ and when thou ri- J'eji up ; and thou Jliall bind them for a Sign upon thine Hand ^ ai2d they pall be as frontlets between thine Eyes : a/id thou JJ: alt write them upon the Pojis of thine Hoiije and on thy Gates, By what Words now could God more em- phatically fignify to his People that it was his Pleafure, That all forts of Men among them, unlearned as well as learned, (hould thoroughly acquaint themfelves with the Word of God, than he hath done by thofc Expreflions. If any one fay that this on- ly concern'd the fews^ with reference to the Law of Mq/fs, but fignifies nothing to us Chriftians ; i anfwer. That the Reafon of

the

9 2 The Script uj^es not to be denied

the Precept will concern us as much or more than it did them. For if when God dehvcred his Law to Mofes, which was but a carnal temporary Law, he did yet give fiich a Charge to the JJ'raelites, that every Soul of them Oiould continually exercife themfelves in reading and learning this Law, and teaching it to their Children ; can we imagine that lefs is expeded of us Chri- ftians, with reference to that everlafting Spi- ritual Law of the Gofpel, that Law by which alone all Men are to expedl Salva- tion, which our Lord Jefus and his Apoftles iirft revealed by Word of Mouth, and then took care that it {hould be conveyed down to us by the Scriptures of the New I'ejia- ment ? No certainly, if it was their Duty to read the Word of God, which they had to meditate upon it, and to be fo well verfed in it, that it fliould be as familiar to them as the moft ordinary things they ufed ; as familiar as if it had been wrote on the Doors of their Houfes, or the Gates of their Cities, then certainly we Chriftians are un- der as great an Obligation to acquaint our felvcs as familiarly with that Word of God which we have, and which was delivered by a greater Prophet than Mofes was, and which is of far greater Concernment to the World.

But to come to our Saviour and his Apo- ftles. Did our Saviour, when he preached to the Jews^ difcourage any of them in his

Days

to common People, 93

Days from reading the Scriptures ? So far from that, that he exhorts all of them fo to do, bidding them J'earch the Scriptures^]o^n- '^' fbr in thtm they expeBed to have eternal Life; ^^' and they were they that teftijied of him. And St. Faul makes it the great commendation of timothy ^ that from a Child he had known 2 Tim. jH. the Scriptures ; which, faith he, are able to ^9- make a Man wife unto Salvation. And fo far were the Pereans from being blamed or checked, that when St. Paul preached the Chriftian Religion to them, they did not barely rely upon his Authority, but did dai- ly examine the Scriptures, a?id enquired whe- ther his DoShine did agree with them or no, that they are much applauded for it in the A6ts of the Apostles, and accounted more noble than thofe of T\iQi^\x\on\cd,, becaufe they did fo. Nay, the Eunuch of Candace ^een Aa vm, of the ^Ethiopians that read the Scriptures (as he himfelf confefled) without any means of underftanding them, yet was this his over-diligence (as it might be accounted) lb far from being imputed to him as a Fault, that God Almighty made it the Means and and the Occafion of his Converfion to Chri- ftianity. For upon this his reading (tho' without knowledge) God fent Philip to him by a Miracle, who did fo effectually expound what he read, as to make a Pro- felyte of him to Jefus Clirill before he part- ed from him : So ready is God to afford his allifliince to all thofe that ufe the Means

that

54 ^^ Scriptures 720t to be denied

that he hath appointed, tho' they be un- der never fuch difadvantagious Circumftan- ces.

It is true, in all thefe PalTages that I have quoted, the Scriptures that are here men- tioned, are meant of the Scriptures of the Old Tejlament \ and there is good reafon for k, for in truth there were no others then extant, the Scriptures of the New ^ejia- ment not being then wrote ; and therefore it is an idle thing to exped: a Precept out of the New Teflament for the reading of the New Tejiament^ when the Canon of it was not yet finiihed. But for all that, the Rea- fon of the Texts I have named will hold as flrongly for our reading the New T^ejiament^ now that we have it, as they did for the reading of the Old at that time. Did our Saviour command the 'Jews to fearch the Scriptures of the Old 'T'cjlament^ becaufe they tejiificd of him^ and were the Means by which they might be convinced that he was the true Meihah ? And will it not be a Duty as much incumbent upon us to fearch the Scriptures of the New Tejiament now, iince they are the Means that God hath ap- pointed both for the conveying down to us the Dod:rine of the Gofpel, and the Evidence of the Truth of it ? Were even the Scrip- tures of the Old Teflament in thofe Days able to make a Man wife unto Salvation "^ and are not tlie Scriptures of the Old and New Teflament together, much more able to make

us

to common People, 9^

tis in thefe Days iDife unto Salvatkfi ? Was it Timothys CQmmendation i\i2it from a Child he had known the Writings of Mofes a?2d the Prophets ; and will it be any dilparage- ment to us grown Men, that v/e exercife our fehes in the Study of what was taught by Chriil and his Apoftles ? Laftly, Was God fo ready to affift a Pagan even in an extraordinary Way, when he confcientiouA iy read the Prophets, tho' without proba- bihty of underftanding what he read ? And can we think that he will deny hfs Affift- ance, and Bleffing, and Grace to us in an ordinary Way, when we read the Gofpel of Chrift, and are in a good Meafure in a Ca- pacity of underftanding it and receiving Be- nefit from it .?

2. But enough of this. I defire in the fecond Place it may be confider'd, what the Senfe of the primitive and beft Chriftians was as to this Matter. How did they pra- ^tife and advife as to Peoples reading of the Scripture ? Why every Body that is in the leaft verfed in the Hiftories of thofe Times, knows what a mighty value all the Chri- ftians of the early Ages fee upon the BiUe, above all other Things. They jovfully heard it read in their publick AffembUes, and they dihgently read it, and ftudied it, and meditated upon it in their private Hou- fes. They would, feveral of them, have it read to them, even while they were taking

their

96 '\the Scriptures not to be dejtied

their ordinary Food. They took care not only to read it, but to get feveral Portions of it by Heart. They in{tru(5ted their young Children in it ; and Inftances we have of thofe that both knew the Scriptures and enquired into the Senfe of them, even from their Childhood. In thofe Days, as St. "Je- rom tells us, miy one as he walked hi the Fields^ might hear the Plowman at his Hallelujahs^ and the Labourers in the Vi?ieyards fmging DavidV Pjalms. And the fame Father tells us. That of thofe many Virgins that lived with Paula (a famous devout Lady in thofe Days) it was not allowed to any of them to be ignorant of the Pjdlms^ or to pafs over one Day without learning jomc part of the Scrip- turs. And to fuch a Degree were the Vv^o- men of that Time sklU'd in the Scripture, that "Julian the Apolfate lays it as a Charge, as a Matter of Accufation againft the Chri- ftians. Laftly, Such a Veneration had the Chrifcians in thofe Days for the Bible, that they efteemed and prized it above any thing in the World ; and would rather part with their Lives than deliver it up to the Pagan Officers that came to demand it of them. And whoever did deliver up their Bibles, were always accounted as Apoflates.

And lead any one (hould fufped: that this diligence of theirs, in reading the Scriptures, was rather an effect of the Peoples for- wardnefs to meddle with Things above them, than any thing they were advifed and

direded

to common Peopled 97

direfted to by their Spiritual Guides, there are fufficienc Proofs to the contrary. The devout People, in ihofe Days, were not more forward to read and learn the Scrip- tures, than the Bifliops and Guides of the Church were to exhort them to it, and encourage them in it. St. Augujlin thus fpeaks to the People, T^hink it not jufficient that ye hear the Scriptures in the Churchy but alj'o in your Houfes at home, either read them your fehes, or get Jojue other to read to you. Origen faith, Would to God we would all do as it is written, fearch the Scriptures, St. Chryfojlome fays to the People, I admonijh you ; / beg of you to get Books. And again : Hearken to me ye Laymen : ye Men of the World. Get ye the Bible, that mofi whole- Jbme remedy of the Soul. If ye will do ?iothing elfe, yet at leaf get the New Teftament, the Gofpels, St. PaulV Epiftles, and the Afts of the Apoflles, that they may be your continual Teachers. Laftly, So far v/as that Father from confining the Ufe of the Bible to Men in Holy Orders, that he doubts not to affirm. That it was as necejfary to be read by Lay- ?}ief2, as by thofe who were profefsd Monks. Nay, if we will believe him, much more ne-^ cefary : For thefe are his Words, Te think the reading of the Holy Scripture belongeth on- ly unto Monks, whereas in truth it is much viore neceffary for you than for them. We fee then that in ihofe Days, when Chri- ftians lived much more holily and purely-, Vol. VII. H ' than

9 8 T.he Scriptures not to he defiled

than (it is to be feared) they have done fince, there v/as no check given to any Man's reading the Scriptures j but on the contrary, all the Encouragement imaginable. It was not then thought, that Ignorance v^'as the Parent of Devotion, or that the Scrip- tures were too dangerous to be trufted in the Hands of unlearned ordinary Perfons. It was not then imagined, that reading the Bible was the way to make Men Hereticks, ©r Schifmaticks, or any way refradlory ei- ther againft the Laws of Chrift, or the Laws of the Country where they lived. But on the contrary, they took it to be the beft Expedient in the World to make Men good Chriftians, and peaceable SubjeOs, and hear- ty Lovers one of another j and accordingly they did advife, they did exhort, they did encourage every Man, as he had an oppor- tunity to be frequent, and diligent, and fe- rious in the reading and ftudying of this beft of Books, the deareft Pledge that we have vifible among us of the Love of God, and the mod effedliial Inftruments to pro- mote Virtue and Goodnefs, and univerfal Chriftian Holinefs in the Lives of Men.

3. And very great Caufe had they thus to think of the Holy Scriptures, and thus to recommend them to the careful perufal of every Chriftian. For in the Reafon of the Thing (which is the third and laft Point wfe are now to fpea k to) the Holy Scripture

above

to common People, 99

above all other Books in the World, do re- commend themfelves to the diligent Study of every Man that would be a good Chri- ftian. Of all Books in the World they can- not but be judged, of confidering Perfons, to be the fineft, the nobleft, and every way the moft ufeful and profitable for all Or- ders, and Degrees, and Sexes, and Ages, and Conditions of Chriftians to fpend their Days in the reading and meditation of. For here, and here only, we have the Mea- fures of all God's Wifdom and Knowledge in the Redemption of the World by our Lord Jefus, difcover'd to Mankind. Here only we have the authentick Declarations of God's Mercy to us, and of the Terms and Conditions upon which we are to expedl everlafling Salvation from him. Here it is from whence we are to fetch both the Mat- ter of our Faith, and our Evidence for the Truth of it. Here are the Fountains from whence we are to draw both the Know- ledge of our Duty, and DireQions for the Prailifing of it, and Comfort and Support in and after we have pra6tifed it. Here are contained the invaluable Promifes that God hath made to his Servants in Chrift Jefus, and the unfpeakable Incouragement he hath given to all penitent and returning Sinners. Here are thole affectionate Invitations, thofc pathetical and hearty Perfuafives of God to Men to oblige them to love him, and to be eternally happy, that do make good H 2 Men

100 T^he Scriftures 7iot to he debited

Men amazed and afloniflied at the infinite Condefcentions of the Divine Goodnefs. And here are thofe ftrong, thofe powerful, I may fay thofe irrefiftible Motives to be good, to be happy, to love God, to love Virtue, to love our own Souls, that one may as much be filled with Wonder and Aflo- nifliment that any human Creature can be fo fottifh, and Itupid, and infenfible, as not to be vanquiihed thereby, to become fo holy and happy as God would have them to be. In a word, here are all things that are either needful, or ufeful, or delightful to a good Man, and all things (as far as a Book can have them) that may prevail with one that is not good to become lb.

And judge now, whether thefe Things confider'd, the Bible be not a Book fit to be read and ftudied by all forts of Perfons. Fit did I fay ? that is too little : Is it not ne- ceilary ? Is it not an indifpenfible Duty ? Doth not every IVIan who hath opportuni- ty, both fin againft God, and negled: the eternal Concernment of his own Soul, if he is remifs and carelefs in this Matter ?

Let me therefore ferioufly exhort all of you to be diligent, to be conftant in con- verfing with the Floly Scriptures. Let it be the Care of your Lives, and the Delight of your Minds to read them, to think of them, to confer about them, to let every one about you feel the Effedts of that Love ajid Efleem and Zeal you have for them.

Teach

to com7m7i People. ici

Teach them to your Children, and your Servants ; recommend them moft heartily to all that you have influence over ; fpeak of them alv^^ays with great Reverence, and hear them' read with Humility and Atten- tion.

Which that we may all do, and receive the Benefit of fo doing, let us join in put- ting up our Prayers to God in the Words of our Liturgy, being the Colledt for the fe- cond Week in Advent, with which I con- clude.

Blejfed Lord who has caufed all Holy Scripture to be written for our Learning, &c.

U % S E R-

102

SERMON V.

7^^ Ntwiher of the Sacraments afcer- tai7ted. Of the Chu?xh. 'The on- ly Scripture Notion of it. Where- in co7ififls the Unity of the Catho- lick Church. RefleBions thereupon.

I C O R. xii. I

^*

For by one Spirit wc dre all baptifed into one Body, ivhether 'we be Jews or Gentiles j ^ii;hetber we he bond or free ^ mid have been all made to drink into one Spirit,

HE Meaning of thefe Words will appear to every one that will mind the Argument which the Apoiile is treating of in this Chapter. The Point that he lays down is this, That though there be creat Varietv of Conditions and Fund:ions ^mong Chriftians, and tho' Hkewife there

wa§

Of the Churchy &c. 103

was great Variety of Gifts and Powers in thofe Days beflowed upon Men for the Dif- charge of thofe Fundtions ; yet all thefe fe- veral Sorts of Chriftians, thus feverally gift- ed and qualified, did but make up one So- ciety J and all the Gifts and Graces be- ftowed upon them, were wholly in order to the publick and common Benefit of that Society.

This, I fay, is the Point that the Apoflle here endeavours to pofiTefs his Readers with a Senfe of. And accordingly in the Verfc before the Text, he illuftrates it by fuch a Similitude as would reach the Apprehen- fions of the meaneft Perfon he fpoke to. As the Bod)\ faith he, is one, and hath many Members, and all the Members of that one Body, being many, are one Body : So alfo is Chrid : that is, fo alfo is the Chriftian Church ; fo alfo is Chrift and all Chrilli- ans. Chrift is the Head, and all Chriftians throughout the World are the Members : And altogether do make one Society ; one Corporation. Or as the fame Apoftle ex- preffeth it in the 12th of Rom. 4, 5. As we have many Members in one Body, and all the Members have not one Office : So we being ma?iy are one Body in Chrijl^ and every one Members one of another.

This is St. Paid\ Propofition. And for the further clearing and confirming of it ; he doth in the Text fliew. That it was the Bufinefs aud Defign of both thofe Sacraments

H 4 which

104 Of the Churchy

which our Lord appointed in his Church, to unite all Chriftians, by the Means of the Spirit, to Chrifl: Jefus, and to one another, and fo to make them one Body. By one Spirit^ faith he, we are all baptifed into one Body J whether we be Jews or Gentiles; whe- ther we be bond or free \ and have been all made to drink into one Spirit. As if he had fa id : The Defign of our Baptifm is by the Influence of the Spirit to incorporate all Believers in one Society, of what Nation, or of what Condition foever they be ; whe- ther "Jews or Gentiles^ Bondmen or Freemen. They are all, by being Baptifed, enter'd into Chrift's Church, and made one Body: They become Members of Chrift, and Members one of another. This, I fay, is done by Means of that one Spirit which animates and enlivens that whole Body, and gives Strength and Nourilfliment to every Part of that Body. And as this is the Defign of our Baptifm, fo it is alfo the Defign of the other Sacrament wherein we partake of the Cup of the Lord ; for there alfo we are made to drink into one Spirit. Our eating that Bread, and drinking of that Cup (he exprefiTes only one of them, but he means both) I fay, that is the means which Chrift hath appointed for our receiving ttie conti- nual Influences of the Holy Spirit, by which the Union that is between Chrift and his jMem_bers is preferv'd and maintain'd.

Th

IS

a?2d Number of its Sacraments. 105

This is as plain an Account as I can give of the Meaning of my Text. And now if any one ask what Defign I mean to purfue in this Text, what Purpofes I would apply it to ? I anfwer, That this Text will lervc to feveral good Purpofes, viz. For the clear- ing feveral Points that it is fit we fhould all be truly informed in.

I. I name thefe three. F/r/? of all this Text will give us good Help towards the afcertaining the true Number of the Chri- ftian Sacraments, about which the Churches are divided.

II. Secondly, This Text will help us to give a plain and true Account of a conli- derable Article of our Faith ; and that is the Unity of the Catholick Church, which is here afferted.

III. And Thirdly, This Text will {hew us the Way that was ufed in the Primitive Church, as to the Peoples receiving the Sa- crament, viz. That they did not only par- take of the Bread, but of the Cup too. The Sacrament was adminiftred in both Kinds to all the Faithful. For St. Paul here fpeaking of this Sacrament, calls it a drinking into one Spirit. As elfewhere in the Scripture, the Lord's Supper is expreiled by breaking of Bread, without naming the Di- ftribution of the Cup, (from whence fomc

would

io6 Of the Churchy

would form an Argument, that the Faith- ful did then only receive the Bread) fo in this Text the fame Lord's Supper is expref- fed by drinking of the Ciip^ without naming the giving of the Bread. From whence we may certainly draw this conclufion. That the one was as necefTary to the People as the other. And they may as well fay, That where the Cup is only mention- ed, there was no Bread broken ; as they can fay, That where the Bread is only men- tioned, there was no Cup given : And con- fequently wherever it happens in any Text, that for fliortnefs fake (or for fome Alluiion that fuited better with the Scope of the Writer) one Kind or Species of the Sacra- ment only is exprefly mentioned, yet the whole Sacrament, in both the Kinds of it, is, in all thofe Texts, to be underftood.

I begin with the firft of thefe Points. I. This Text doth fairly infinuate to us the true Number of the Chriftian Sacra- ments.

It is plain. That the Apoftles In this Text doth exprefly fpeak of the Chriflan Sacra- ments : And it is as plain. That two Sacra- ments, and no more than two, doth he here mention. And thefe two are the two Sa- craments which the Church of Eiiglandy with all Primitive Antiquity, doth own for the only Sacraments of Chrift's Inftitution, iHz. Baptifm, and the Supper of the Lord.

Thefe

and Number of its Sacrame^tts, 107

Thefe two now, it is certain and evident that they are Sacraments, truly and proper- ly fo called ; that is to fay, they are out- ward Signs and Pledges of an inward Grace that goes along with them, and they were inftituted by our Lord Jefus in the moft ex- prefs Terms chat can be ; and by the very Words of the Inftitution it appears, that they were defigned to be of perpetual Obli- gation even to the World's end. But as for other Sacraments, or more Sacraments than theie, there is a deep filence both in this Text, and throughout the whole 'New Tf- (lament. And yet the Council of 'Treizt^ which is the Rule of the Roman Church, hath, befides thofe two, made five more ; and fo ftridly hath that Council obliged all of that Communion to receive and own fe- ven Sacraments, that it hath pronounced a Curfe againji all thoje 'who fiall ajfirrn that ikcre are either more or fewer Sacraments in- ftittited by Chrill than fe'ven^ or who Jlja 11 'af- firm that any one of thofe f even are not truh and properh Sacraments.

This we muft needs think is a very hard and fevere Impolition upon the Faitli of Chriilians ; cfpecially, when we can (liew, that fome of thofe Seven cannot, in the Na- ture of Things, be true and proper Sacra- ments : And befides, when we do confident- ly challenge any Man of that Communion to produce any one Council, any one Fa- ther, nay any one fingle Writer for eleven

bun-

io8 Of the Churchy

hundred Years after Chrift, that faid or taught there were juft feven Sacraments, and neither more nor fewer, of Chrift's Inftitu- tion. Peter Lombard^ by all that we can find, (who lived in the 12th Century, and was the Father of the Schoolmen) was the firft who ailerted this precife Number. But can the bare Opinion of fuch a Man, at fuch a diftance from the Primitive Church, be of Authority enough to ground an Ar- ticle of Faith upon, nay, and to make it damnable for any Man to believe other- wife ?

But I know it will be faid. That the an- cient Fathers do give the Name of Sacra- ments to Marriage, to Orders, to Penance, and to all thofe other Things which are now by the Church eftablifhed for Sacra- ments of Chrift's appointment. Why, be it fo 5 yet this doth not come home to the Bufinefs. For if they will pretend to make a true and proper Sacrament of every thing that fome Fathers have applied the Name of Sacrament to, they may with as much Reafon make feven and twenty Sacraments ^% feven. At this rate they muft make faft- ing, and praying, and weeping, and wafh- ing the Difciples Feet, and crofling of them- fclves, and vowing Virginity, and many other fuch things j I fay, they muft make all thefe to be Sacraments, as well as the jive they have been pleas'd to obtrude up- on US; becaufe indeed every one of thofe

Things

and Number of its Sacraments, 1 09

Things is by fome Father or other called by the Name of a Sacrament. Nay, the Scripture is a Sacrament, and the whole Religion of Chrift is a Sacrament in the Language of fome of the Fathers. But now for Sacraments truly fo called, and in that Notion in which both they and we do un- derftand the Word, namely, for fuch out- ward vifible Signs, or Symbols, or Elements as were appointed by Jefus Chrift, for the conveying Spiritual Grace to all that did worthily partake of them : I fay, in this Notion of Sacraments, it will be h^^rd to find more, either in Scripture or in the Fa- thers, than thofe two we are all agreed up- on, Baptifm and the Lord's Supper. St. Cy- prian^ I dare fay, thought of no more, when lie tells us, T^hat then Men may be thorough- ly JmSIiJiedy and become the Children of God (fi utroque Sacramento nafcantur) if they be regenerated by both the Sacrame}its. If he had believed more Sacraments than two, it is impoifible he iliould have exprelTed him- fclf in this manner. St. Aujtin likewife hath a memorable Paffage to this Purpofe. Our Lord Jefus Chri/l^ fays he, hath knit Chri- flians together with Sacraments (which is ex- adly the fame thing that is here faid in the Text) which Sacramefits^ faith he, are mojl few in Nufnber^ mojt eafy to be Obfer'-^ed^ moji excellent in Signification, and thefe are Bap- tifm and the Lord's Supper. And in another place he tells us, Hac junt Ecclfoe genuina

Sacra-

T r o Of the Churchy

Sacramenta. 'Thefe are the two Sacraments of the Church. But if after all this, the Church of Rome will, without the Autho- rity of the Scriptures, without the Suffrage of any one fingle Author for above a thou- fand Years together, nay againft the Reafon of the Thing, and againft the Senfe of the Primitive Fathers, make it an Article of Faith, and neceffary to Salvation, that eve- ry Chriftian ihould believe that Chriil: or- dained feven true and proper Sacraments of perpetual Ufe in the Church, and all conferring Grace to the worthy Receivers of them ; whereas, by all that appears, he ordained but two of this Nature j who can help it ? This only we muft needs fay. That ihe affumes a vail Authority over Mens Confcience. But whether it be reafonable without better Evidence, to fubmit our Judg- ments and Confciences to that Authority, let indifferent Pcrfons judge.

2. But I have fpoke enough of this Point. Let us again look over the Text, and take up fome other. IVe are ally fays the Apo- ftle, bapttfed into one Body^ and tnade to drink into one Spirit. From thefe Words this now may be obferved in the fecond Place.

We have here a plain Declaration and Affertion of an Article which we profefs to believe in our Greedy and that is the Unity of the Church. In the Creed which we repeat every Day, we own the Belief of the

Catho'

a7id Number of its Sacraments, 1 1 1

CatJjolick Church. And in the Creed which we repeat on Sundays and Holidays^ we do more expHcitly declare the Onenefs of that Church, in thefe Terms, / do believe in one Catholick and Apojiolick Church. If now we took no other guide but the Holy Scrip- tures for the Meaning of this Article, it would appear as plain a Bufinefs as any in the whole Bible. But as the different In- tcrefts of Men have been concern'd in the Interpretation of it, it is become an intri- cate Thing, a Bone of Contention, a Foun- tain of I know not how many Controver- fies. But the Reafon hereof is very evident. • Men, through their over-great Love of ihemfelves, and favour to their own Party, have no mind to let the Church of Chrift lie in common, as without doubt our Sa- viour intended it, but every one will be en- grofiing the whole Church to themfelves^ and to thofe of their Communion. And this hath put their Wits upon the Rack of- tentimes for the deviling and inventing God knows how many Marks and Tokens v/here- by to diftinguidi the True Church from Falfe and Pretended Churches : Though yet it is evident enough to any By-ftander, that the Marks they give of the True Church, are rather contrived to fuit with the Qua- lity and Genius of that Church they ap- pear for, and whofe Caufe they would ferve, than taken from the Holy Scripture, or col- Jeded by the Meafures of right Reafon.

But

112 Of the ChurcJj^

But let us lee what Account the Holy Scriptures, and efpecially the Scripture of my Text give of this Churchy this one Churchy about which fo much Noife is made.

It is plain from the Holy Scripture, That it was the Delign of our Lord Jefus to de- liver to Mankind the whole Will of God, fo far as their Salvation was concerned in it : To reveal to them all that was needful, either to be believed or pradifed, in or- der to their future Happinefs. All thefe Things thus deUvered and revealed by him, we call the Chriftian Religion : And this Religion was taught to the World partly by himfelf, and partly by his Apoftles ; and this Religion was put into Writing by in- fpired Men, and is now extant among us in the Books of Holy Scripture, Further- more it was our Lord's Defign, that all who fhould embrace this Religion of his, Ihould be united among themfelves and with their Head Chrift Jefus, and fo be- come one Body by the Means of one Holy Spirit which Hiould adluate and influence them ; and this is that v/hich the Apoftle faith, There is One Bod)\ and One Spirit. They are therefore One Body, becaufe they are all a6led and enliven'd by the fame Spi- rit, derived from the Head Chrift Jefus. And further, in the laft Place, it was our Lord's Intention and Defign, That all Be- lievers, all that profeffed his Religion, fhould be admitted to the Participation of this Spi- rit,

and Number of its Sacra?ne?2ts, 113

rir, and fo be made Members of this com- mon Body, by the Sacrament of Baptifm : And Hkewife that they (liould be continued and maintained in this Memberfliip, and receive continual Influence from that fame Spirit by eating and drinking in the Sacra- ment of the Communion. And this is that which is told us in the Text, that we are all by one Spirit baptized i?ifo one Body, and made to drink into one Spirit.

Taking now thefe Things along In our Minds, we may eafily form a true Notion of the Church : That Notion I am confi- dent which the Scripture meant to give us of it, when it fpeaks of the Church as one. The Church, according to thefe Principles, can be nothing elfe but the whole Multi- tude of thofe Perfons, whether Jews or GentileSy that do embrace and profefs the Chriftian Religion, and are joined together by the means of the Sacraments in one Bo- dy or Society under one Head Chrift Jefus, This, I fay, is the general Notion of the Church. But it will not be amifs, if I treat of this Matter a little more particular- ly, that every Body may fully underftand the Nature of that Church which wc all profefs to believe, but yet are fo much di- vided about. And I am confident we (hall find enough in the Holy Scripture to fatisfy all our Scruples about this Bufinefs.

The firft time that our Saviour makes mention of his Church, was before he had ' Vol. VII. I adualiy

114- Of the Church,

adually any Church in the World ; for he

fpeaks of it as a Thing future. It was upon

V St. Peters, publick Confeffion of him to be

the Chrift, the Son of God. Upon this,

fays our Saviour, Verily I Jay unto thee, tkou

0rt Peter, and upon this Rock will I build

Mm.y.v\.my Church, and the Gates of Hell fi all not

1 8. prevail againji it. Afterwards, when he was

leaving the World, and afcending up into

Heaven, he gives particular Orders to his

Apoftles about the Building of this Church

which he had promis'd. And this was the

Commiffion he gave them, Go, fays he,

ajid make Difciples of all Nations, baptizing

them in the Name of the Father, and of the

Matth. *^^^^j ^^^ of the Holy Ghofl j and teaching them

xxviii. 1 9, to ohferve whatever I have commanded you.

'°' A?2d lo I I am with you alway, even unto the

End of the World.

This Commiflion of our Saviour we may properly enough ilile the Charter of the Church, and mind, I pray, what is contain- ed in it. Our Saviour here declares the Extent of his Church, and of what Perfons he would have it conftituted. It was to extend throughout all the World, and to be made up of all Nations. He here de- clares by whom he would have it built and conllituted, viz. the Apoftles. He here de- clares upon what Grounds he would have it condituted, or upon what Conditions any Ferfon was to be received into it, viz. their becoming the Difciples of Jefus Chrift, and

under'.

and Nu7nher of its Sacraments. 115

undertaking to obferve all that he had com- manded. He here likewife declares the Form or the Method by which Perfons were to be admitted into this Church, and that was by being baptized in the Name of the Father, and of the Son, and of the Holy Ghofl: : And laftly, he here promifes the per- petual Prefence of his Holy Spirit, both to alfift the Apoftles and their SuccefTors in the building and governing this Church, and to aduate and enliven ail the Members of it.

Well then, Chrift before he left the World, promifed that a Church fhould be built, and he gave a Commiffion for the building of it. Let us now fee how this Promife was fulfilled, how this CommiiTion was executed, and how this Church was adually built and confticuted.

Now as to this, we find in the fecond Chapter of the A£is, that in purfuance of a Commiffion given to the Apoftles, they, with th-e reft of the Difciples, met together at Jerufalem on the Day of Peutecpfly and then and there did the Holy Spirit (as Chrift Ver, i. had promifed) defcend upon the Apoftles, and endued them with the Pov/er of fpeak- ing all Languages, that io they might be enabled to execute their Commiftion of preaching to all Nations; and then and there 6. did St. Peter (to whom Chrift had promi- fed the Honour of laying the Foundation of this Church for his io generous a Confef-

I 2 fion

1 1 6 Of the Churchy

Vcr, 14. lion of him.) Then, I fay, did St. Petei" begin to preach the Rehgion of Jefus Chrift to the JewSy (as we find he afterwards did to the Ge?2tiles^ A6is x.) exhorting them to repent and to embrace the Chriftian Faith, and

38. to be baptized^ every one of them in the Name of the Lord Jejhs^ for the RemiJJion of their Sins : And the Event of this Sermon was,

41. That they who gladly received his Words were baptized^ and the fame Day there were added unto them about three thoufand Souls. The fame Chapter further tells us, That thefe being all added to the Number of the Dif-

4-- ciples, continued fiedfafily in the Apoftles Do- Brine a?id FellowfJnp^ and in breaking of Breads and in Frayer. And then it follows,

47. That the Lord added to the Church daily^ fuch as fiould be faved.

Here is the firft Time that we have men- tion in the "New T^eftament of a Church actually built and conftituted ; and we fee plainly, That that Church was conftituted by fuch Officers, of fuch Members, and with fuch Rites and Ceremonies as Chrift had or- dered in his general Charter before fpoken of. All thofe Perfons, of what different Language or Condition whatfoever, that up- on the Apoftle's preaching, did embrace the Chriftian Religion, and were baptized ; I lay, all thofe, together with the Apoftles who preached and adminiftered to them, made up one Church. And they exercifed rhis Church-member- ftiip by an outward

Profef-

and Ntimher of its Sacraine?its, iiy

Profeflion of the Chriftian Religion (which is there called the Apoftle's Do5lrine) and by joining with the Apoftles in the Sacra- ment of the Lord's Supper, (which is there called breaking of Bread) and in publick Prayers. And to this Church thus confli- tuted were daily added others, till in pro- cefs of Time this Church, thus inconfider- able at firit, grew to that bulk and thole dimenfions which we fee it hath at this Day.

It is true, the firfl: Apoftolical Church was not then ftiled by the Name of Catholick or JJniverJ'al Church ; ( I fay Catholick or Unherfal, for both thele Words mean the fame thing, the difference only being, that the one Word is Greeks and the ozh^x Lati?i) but it was (imply called the Churchy or the Church of God^ without any other Epithet. And there was good Reafon for this. For this Church, as you fee, was at that time confined only within the Walls of Jeriifa- Icm, and for fome time after within the Na- tion of the Jews: but afterwards, when this Church encreafed fo that many Cities and many Nations were incorporated into it, each of which were properly Churches of Chrift, then, in contradiftindion to thofc particular Churches, came up the Stile and the Title of the Catholick or Univcrfal Church. So that whenever we name or fpeak of the Catholick Church, we mean by that Word, the whole Multitude of Chri-

I 3 ilians

1 8 of the Churchy

ftians throughout the World, that are em- bodied into one Society under their Head Chrift Jefus, by Baptifm, and the Profeflion of the Chridian Faith, and the Participa- tion of the common Means of Salvation. But when we fpeak of a Church of any iingle denomination, as the Greek Churchy the Ethiopick Church, the Roman Church, the Church of Englaizd, and the like, we mean only fome particular Church which is but a Part of the Church Catholick or TJniverJal. The Catholick Church is but one, and can be but one ; becaufe all the Chri- ftians in the World belong to it : And that is the Church which we profefs to believe in our Creeds. But particular Churches are many, as many as the Nations are that own and profefs the Chriftian Religion : nay, as many as are the Diocefes into which Chri- ftian People are dillributed under their fe- veral Biiliops. But yet all thefe Churches, whether they be Diocefan, or Provincial, or National, they are all Parts of the Univerfal Church, iuft as our feveral Limbs and Mem- bers are Parts of our Body.

Thus I am fure I have given you the true Notion of the Church which the Scripture always intends, when it mentions the Church in general ; when it fpeaks of the Church fin the Body of Chrift ; when it fpeaks of the Church which Chrift pu7'chajed with his Blood; when it fpeaks o^the Church into which we are baptized ; when it fpeaks of the Church to

which

a?id Number of its Sacraments. 119

v:hich all thofe glorious Promifes are made ef the ForgiveneJ's of Sim, of the perpetual Prefence and AJjiJlance of the Holy Spirit -, of the Gates of Hell never prevailing again/l tt, and of everlafli?ig Salvation in the IVorld to come. I fay, that Church is always meant of the whole Company of Chriilians dif- perfed over all the World, that profefs the common Faith (though perhaps none of them without mixture of Errors) and enjoy the Adminiflration of the Word and Sacra- ments under their lawful Paftors and Go- vernours : All thefe People, wherever they live, or by what Name foever they call themfelves, make up together that one Bo- dy of Chrift which we call the Catholick Church.

And thus having, as I hope, done fome- thing towards the fixing and fettling the Notion of the Church (fo far as our Text is concerned in it) my next Work is (before I difmifs this Head) to make fome Refle- ctions and Remarks upon what has been faid, with reference to feveral Points which we have occafion given every Day to hear of and to think of; and which it highly concerns us very well to fatisfy our felves about. The Points which I think mod: na- tural, and at this time mod: needful to be treated of, with reference to this Argument of the Catholick Church, are thefe that fol- low ; which I chufe to propofe rather by way of Enquiry, than by way of dogmati- I 4 cal

120 Of the Churchy

cal Aflertion, that we may be the more fair- ly led to a juft and equal Difcuffion and Exa- mination of them.

And the firfl Enquiry fhall be this, Whe- ther upon a true dating of the Notion of the Catholick Church (as I have endeavour'd now to do it) that Queftion which the Ro- manijis infift fo much upon when they tam- per v/ith our People, and upon which they lay the main Strefs of their Caufe, '^iz. In which Part of the World, or in which of the different Communions of Chriftendomi the only true Church of Chriil: is to be found ; I fay, whether this Queftion of theirs be not quite out of Doors ? Whether it be not a very ufelefs impertinent Que- ftion, as being grounded upon a falfe No^ tion of the Catholick Church ? A Notion which is not only repugnant to the Scrip- tures, but abfurd in its felf ?

If they would draw all the Matters in difpute between us into one Point, and that Point fliould be with relation to the Church, the Queftion upon which we were to join Iflue ftiould not be put thus, Which of all the pretended Churches is the true Church ? or, Which of all the divided Communions of Chriftendom, is that Communion in which only we may have Salvation ? (for there are many true Churches, and many Communions in which Salvation may be had:) but this; Which of all the feveral phurches tjiat are in the World, is the moft

Pure

and Nu7nher of its Sacra??ie?2ts. 121

Pure and Orthodox ? Or, Which of all the feveral Communions in Chriftendom is moft agreeable to the Laws of Chrift, and in which a Man may mofl fafely, and with the leaft hazard, venture his Salvation? Now if the Queftion be thus put, we will join Iffue with them whenfoever they pleafe. But I forget, I am not now anfwering of Queftions, but propofing them.

In the fecond Place, my next Enquiry upon this Argument (hould be this. Since they as well as we do allow, that Baptifm doth admit Men into the Catholick Church, whether they be not obliged, upon their own Principles (owning our Baptifm to be valid, as they all do) to acknowledge us oi the Church of England to be true Members of the Catholick Church?

My third Enquiry fhall be this. Whe- ther, by all the Marks and Tokens that are given of the Church in the Holy Scriptures, the Church of Engla?id may not be proved to be both a true and a found Pare of the Catholick Church ?

My fourth Enquiry fliall be this. Whe- ther our Charity to the Church of Rome^ m owning them to be a true Church, whilft they are fo uncharitable to deny us to be fo, be any good Argument that their Com- munion is fafer than ours ?

My fifth Enquiry fhall be this. Whether there be any Colour of Rcafon, that the Church cf Rom^y and they who adhere to

her

12 2 Of the Churchy &c.

her Communion, fhould engrofs to them- felves the Name of the Catholick Churchy or that they who are out of her Communion {liould be thought no Catholicks ?

My fixth Enquiry (hall be this. Allow- ing, as we do, Churches of different Com- munions to be Parts of the Catholick Churchy and allowing Chriftians in thofe feveral Churches to be capable of Salvation, Whe- ther it can juftly from thence be infer'd, that it is an indifferent Matter, as to a Man's Salvation, what Church or what Commu- nion he is of, fo long as he is but of any one ? and, Whether every one is not bound, upon pain of Damnation, to adhere to that Church, which he is convinced is moft a- greeable to the Word of God ; and to for- bear Communion with that Church in which he cannot Communicate without either pro- feffing to believe fome Things which he cannot believe, or pracftifing fome Things which he is convinced God's Laws have forbidden him ?

Thefe are all ufeful Enquiries : And I fiiall hereafter, as I have Opportunity, en- deavour to give as plain an Anfwer to them as I can.

I?i the mean timey confider what ye have heardy &c.

S E R-

123

SERMON VI.

A 'DifcuJJion of the ^efiion ivhich the Ro- man Catholicks much infift upon with the Proteftants, viz. In which of the different Communions in Chridendom, the only true Church of Chrifl: is to be found ?

With a Refutation of a certain Popifh Argu- ment handed about in M. S. in 1686.

The 2d Sermon upon the following Text.

I CO R. xii. 13.

For by one Spirit we are all baptized into one Body^ whether we be Jews or Gentiles, whether we be bond or free ^ and have been all ?nade to drink into one Spirit.

HE plain Meaning of thefe Words is (as I told you) this : The Defign of our Baptifm is, thro' the Influence of the Spirij. which is then given, to incor- porate all Believers in one Society, of whar

Nation

1 24 A Refutation of a Poptfh Argtwient

Nation or Condition foever they be. They are all, by their being Baptized, entered int9 Chrift's Church, and made one Body. They become the Members of Chrift, and Mem- bers one of another. And this, I fay, is done by means of that one Spirit, which animates and enlivens that whole Body, and gives Strength and Nourifliment to every Part of it.

And as this is the Dcfign of our Baptifm, fo it is alfo the Defign of the other Sacra- ment, wherein we partake of the Cup of the Lord ; for there alfo we are made to drink into one Spirit. Our eating of that Bread and drinking of that Cup, (he ex- prefTes only one of them, but he includes both) I fay, that is the Means which Chrift hath appointed for our receiving the con- tinual Influence of the Holy Spirit, by which the Union which is between Chrift and his Members is preferv'd and maintain'd.

Three Points I told you this Text did fairly lead us to difcourfe upon. Firji^ The Number of the Chriftian Sacraments, which feems here to be adjufted and afcertained; and they are Baptifm and the Lord's Sup- per. Both thefe are here exprefsly men- tioned j but no other, neither in this Text nor in any other Paffage in the New Tiejia- ment ; nor do we find that the Ancient Fa- thers thought of any more ; nor doth it appear that any Writer of the Church, for

eleven

handed about in M. S. /";/ 1686. 125

eleven hundred Years together, did ever give that precife Number of the Sacraments which the Church of Kome now doth.

The Second Point to be infifted on from this Text, is the Unity of the CathoUck Church into which we are baptized.

And the Third Point, the Right that the Laity have by Chrift's Inftitution, and the Apoftle's Pradiice, to the Cup of the Com- munion ; fince it is plain by this Text, That all the Faithful did, in the Apoftles Times, drink into one Spirit, as well as eac into one Spirit.

The two former of thefe Points I treated upon the lall: Lord's Day : And as for the Firft of them, I (hall not repeat any thing of what I then faid ; but as for the Second, becaufe I have not yet done with it, it is neceffary that I give you fome general Ac- count of the Notion of the Church and its Unity, which I then endeavoured to efta- bli(h ; tliat fo you may the better go along with me, as to thofe Points wherein I {hall be concern'd at this time.

The Sum of what I laid concerning the Church and its Unity, was this. That w'.en- ever we name or fpeak of the Catholick Church, (if we will take the Scripture No- tion) we muft mean by that Word, the whole Multitude of Chriftians throughout the World that are imbodied into one So- ciety

126 A Refutation of a Popifh Argument

ciety by Bapcifin, and the Profeffion of the Chriftian Faith, and the Participation of the common Means of Salvation. But when we fpeak of a Church of any fmgle Deno- mination, as the Greek Churchy the Ethio- pick Churchy the Roman Churchy the Englifi Churchy or the like, we mean only fome particular Church, which is but a Part of the Church CathoUck or Univerfal. The Catholick Church is but one, and can be but one ; becaufe all the Chriftians in the World do belong to ir. But particular Churches are many, as many as the Nations are that own and profefs the Chriftian Re- ligion ; nay, as many as are the Diocefes into which Chriftian People are diftributed under one Bilhop. But yet all thefe Chur- ches, whether they be Diocefan, or Provin- cial, or National, or Patriarchal, they are all Parts of the Catholick Church, juft as our feveral Limbs and Members are Parts of our Body ; and taken all together^ they do make up that Society which we are baptized into.

This I largely proved to be the true No- tion of the Church which the Scripture always fpeaks of, when it mentions the Church in general ; when it fpeaks of the Church as of the Body of Chrijl ; when it fpeaks of the Church which Chrijl purcha- fed with his Blood ; when it fpeaks of the Church to which all thofe glorious Promi- ies are made of the perpetual Prefence and

Affift-

handed about in M. S. /;; 1 6 8 6. 127

Affijiance of the Holy Spirit^ and of the Gates of Hell never prevailing againji it, I fay. That Church is always meant of the whole Company of Chriftians difpcrfed over all the World, who profefs the common Faith (though perhaps none of them without mix- tures of Error) and enjoy the Adminiftra- tion of the Word and Sacraments under their lawful Paflors and Governors. All thefe People wherever they live, or by what Name foever they ftile themfelves, whether the Church of Egypt, or Ethiopia ; whether of the Eaftern or Weftern Communion ; whether Churches unreformed or Churches of the Reformation ; all thefe fingly and fe- parately taken, are but Parts of the Catho- lick Church ; but taken all together (as none of them are to be excluded) they do make up that one Body, which the Apo- ftle in my Text fpeaks of, when he faith, 'we are all by one Spirit baptized into one Body^ and are all made to drink into one. Spirit.

And now before I difmifs this Argument, my Defign is to make fome Reflexions upon, or to draw fome inferences from what has been faid concerning the Church, with re- ference to fome Points that are debated hot- ly between us and the Church of Rome.

And the firfl Thing I (hall infift upon is this. We may, from what has been faid, be able, not only to give an Anfvver to that Queftion which the Papifts have continual-

12 8 A Refutation of a Poptfh Argument

ly in their Mouths when they tamper with our People, "uiz. Where that Church is which we profefs to believe in our Creed, but alfo to dilcern how utterly Impertinent that Qiieftion is to their Purpofe, notwith- flanding the great Strefs they lay upon it.

The ufual Method, when they would fe- duce any from our Church is this. They will tell you, that Chrift can have but one Church here upon Earth. If you acknow- ledge this, as you certainly muft, they will tell you that you need not trouble your felf with entring into that Ocean of parti- cular Difputes which are between the Prore- flants and them, when the main, and, inTruth, the only Queftion is, Where that Church is which we profefs to believe in the two Creeds.? You declare there to believe one Catholick and Apoftolick Church: And you own like- wife, that out of that Church there is no ordinary Means of Salvation. What need now have you to trouble your felf about any more, than merely to fatisfy your felf in which of the Communions of Chriftendom this Church is to be found, and having found it to join your felf to it.

I muft needs fay. That the waving all o- ther Difputes, and putting the Controverfy upon this Iffue, is a very compendious Way, and will fave you a world of Trouble, which otherwife you muft neceifarily un- dergo in common Methods of enquiring into, and coming to the Knowledge of the

Truth.

ha?icied about in M. S. Z;^ 1 6 8 6. 129

Truth. For if you can but fatisFy your felf, as they would have you, about the true Church (which is their Church) they will take care to fatisfy you about all other Things whether you will or no. For af- ter this Difpute is over, you are not per- mitted to Difpute any more, becaufe ha- ving found the true Church, you have found an Infallible one, and if the Church be Infallible, you muft be concluded by her Determinations in all Matters whatfo- ever.

Well, but let us examine what great Weight and Moment there is in this Quef- tion, that the being fatisfied about it fhould put an end to all other particular Difputes. Methinks this Queftion is jufl fuch another Queftion as this. Since there is but one City of London but abundance of Streets, and Lanes, and Alleys in ir, fome of which are well built, others rui- nous and ready to tumble ; fome are health- ful and free from contagious Diftempers, others perhaps are vifited with the Plague; now in which of all thefe Streets, Lanes, and Alleys, is the true City of London to be found ? Why fure any Man in his Wits will think this an idle Queftion. For whatever