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commanded, they fay, to obey them that have the Rule over them in the Lord". And it is true, the teaching of the Minifters of the Gofpel ought to be attended upon: their Doctrine followed in all clear Cafes, and their Judgement refpected even in doubtful ones. But ftill we are no more bound to follow our fpiritual Guides into Opinions plainly falfe, or Practices plainly finful, than to follow a common Guide down a Precipice, or into the Sea, let our own Knowledge of the Way be ever fo little, or the other's Pretences to infallible Skill in it ever fo great. The Rule therefore for the unlearned and ignorant in Religion is this. Let each Man improve his own Judgement and increase his own Knowledge as much as he can: and be fully affured that God will expect no more. In Matters, for which he must rely on Authority, let him rely on the Authority of that Church which God's Providence hath placed him under, rather than another which he hath nothing to do with; and truft thofe, who, by encouraging free Inquiry, appear to love Truth, rather than such as, by requiring all their Doctrines to be implicitly obeyed, seem confcious that they will not bear to be fairly tried. But never let w Heb. xiii. 17.

him prefer any Authority before that which is the highest of all Authority, the written Word of God. This therefore let us all carefully study, and not doubt but that whatever Thinge in it are neceffary to be believed, are easy to be understood. This let us firmly rely on, and truft to its Truth, when it declares itself able to make us wife unto Salvation, perfect, and thoroughly furnished unto all good Works *. Let others build on Fathers and Popes, on Traditions and Councils, what they will: let us continue firm, as we are, on the Foundation of the Apoftles and Prophets; Jefus Chrift being the chief Corner Stone".

* 2 Tim. iii. 13-17.

Eph. ii. 20.

SER

SERMON XIII.

I PET. V. 12.

-Exhorting and teftifying that this is the true Grace of God wherein ye ftand.

T

HE general Rule of Conduct for Men to go by is Reafon : contrary to what this plainly teaches, we neither can nor ought to believe; but beyond what it teaches, on fufficient Authority, we justly may. Perfuafion founded on Authority is called Faith: and that which is founded on the Authority of our bleffed Lord, Chriftian Faith.

Now the Rule of this Faith, the only Means by which we, who live fo many Ages after him, can learn with Certainty what Things he hath required as neceffary, and what he hath forbidden as unlawful, I have proved to be the holy Scriptures. For thefe, which confeffedly give us a true Account of Christianity, do also, VOL. VI. Y

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as I have shown to you, give us a full and fufficiently clear Account of it: and there is none whatever befides that can be equally depended on. Other Antiquity compared with that of Scripture is modern: Tradition in its own Nature foon grows uncertain: and Infallibility is no where to be found upon Earth. The only Thing then we have to rely on in Christianity, is the written Word of God. Whatever this forbids is finful; whatever it requires as a Condition of Salvation is neceffary: whatever it does not fo require, is not neceffary. By thefe Rules therefore of Reafon and Scripture, let us now proceed, as was proposed in the fecond Place, to try the chief of those Doctrines which distinguish the Church of Rome from ours.

To begin with that which is naturally first, the Object of Worship. We worship God, and pray to him through the Mediation of Jefus Chrift. This they acknowledge to be right. The Saints in Heaven we love and honour as Members of the fame myftical Body with ourfelves. The holy Angels we reverence as the Minifters of the Divine Will. But as for praying to either, there being no Argument for it in Reason, nor Precept in Scripture, nor indeed Example in Antiquity for at least 300 Years

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