Sixteen Sermons, Sermon 1
A SERMON ON GALAT. I. 8, 9.
But tho' We, or an Angel from Heaven preach any other Goſpel unto you, than that which we have preached unto you, let him be accurſed. As we ſaid before, ſo ſay I now again, if any man preach any other Goſpel unto you, than that ye have received, let him be accurſed.
BEfore I come to handle the words, for our better underſtanding of them, I ſhall give a brief account of the occaſion of them, which was this. Some falſe Apoſtles had made a great diſturbance in the Churches planted by the Apoſtles of Chriſt, by teaching that it was neceſſary for Chriſtians, not only to embrace, and entertain the Doctrines and Precepts of the Chriſtian Religion; but likewiſe to be Circumciſed, and keep the Law of Moſes. Of this diſturbance which was raiſed in the Chriſtian Church, you have the Hiſtory at large, Acts 15. and as in ſeveral other Churches, ſo particularly in that of Galatia, theſe falſe Apoſtles and Seducers had perverted many, as appears by this Epiſtle; in the beginning whereof St. Paul complains, that thoſe who were ſeduced into this Error of the neceſſity of Circumciſion, and keeping the Law of Moſes, had by this new Article of Faith, which they had added to the Chriſtian Religion, quite altered the frame of it, and made the Goſpel another thing from that which our Saviour delivered, and commanded his Apoſtles to teach all Nations.
For he tells us, ver. 6. of this Chapter, that he marvelled, that they were ſo ſoon removed from him that called them by (or through) the grace of Chriſt, unt… another Goſpel, that is, ſo different from that which they had been inſtructed in by thoſe who firſt preached the Goſpel unto them: For the making of any thing neceſſary to Salvation, which our Saviour in his Goſpel had not made ſo, he calls another Goſpel. I marvel that ye are ſo ſoon removed from him that called you by the grace of Chriſt, unto another Goſpel, which is not another, foreign, which is no other thing, or by which I mean nothing elſe, but that there are ſome that trouble you, and would pervert the Goſpel of Chriſt; as if he had ſaid, when I ſay that ye are removed to another Goſpel, I do not mean, that ye have renounced Chriſtianity, and are gone over to another Religion, but that ye are ſeduced by thoſe who have a mind to pervert the Goſpel of Chriſt, by adding ſomething to it, as a neceſſary and eſſential part of it, which Chriſt hath not made ſo: This the Apoſtle calls a perverting or overthrowing of the Goſpel; becauſe by thus altering the Terms and Conditions of it, they made it quite another thing from what our Saviour delivered it.
And then at the 8th and 9th verſes he denounceth a terrible Anathema againſt thoſe, whoever they ſhould be, yea tho' it were an Apoſtle, or an Angel from Heaven, who by thus perverting the Goſpel of Chriſt (that is by making any thing neceſſary to be believed or practiſed, which our Saviour in his Goſpel had not made ſo) ſhould in effect preach another Goſpel; but tho' we, or an Angel from Heaven, preach any other Goſpel unto you, than that which we have preached unto you, let him be Anathema, an accurſed thing. And then to expreſs his confidence and vehemency in this matter, and to ſhew that he did not ſpeak this raſhly, and in a heat, but upon due conſideration, he repeats it again in the next verſe, As we ſaid before, ſo ſay I now again, if any man preach any other Goſpel unto you, than that ye have received, let him be accurſed.
From the words thus explained by the conſideration of the Context, and of the main ſcope and deſign of this Epiſtle, theſe following Obſervations do naturally ariſe.
Firſt, That the addition of any thing to the Chriſtian Religion, as neceſſary to be believed and practiſed in order to Salvation, is a perverting the Goſpel of Chriſt, and preaching another Goſpel.
Secondly, That no pretence of Infallibility is ſufficient to authoriſe and warrant the addition of any thing to the Chriſtian Doctrine, as neceſſary to be believed and practiſed in order to Salvation.
Thirdly, That Chriſtians may judge and diſcern when ſuch additions are made.
Fourthly, and conſequently, That ſince the declaration of the Goſpel, and the confirmation of it, there is no Authority in the Chriſtian Church, to impoſe upon Chriſtians any thing as of neceſſity to Salvation, which the Goſpel hath not made ſo.
Fifthly, That there is no viſible Judge (how Infallible ſoever he may pretend to be) to whoſe definitions and declarations in Matters of Faith and Practice, neceſſary to Salvation, we are bound to ſubmit, without examination, whether theſe things be agreeable to the Goſpel of Chriſt, or not.
Sixthly, and Laſtly, Whoſoever teacheth any thing as of neceſſity to Salvation, to be believed or practiſed, beſides what the Goſpel of Chriſt hath made neceſſary, does fall under the Anathema here in the Text; becauſe in ſo doing, he perverteth the Goſpel of Chriſt, and preacheth another Goſpel. Now the Apoſtle expreſly declares, that tho' we (that is, he himſelf, or any of the Apoſtles) or an Angel from Heaven, preach any other Goſpel unto you, than what we have preached unto you, let him be accurſed: As we ſaid before, ſo ſay I now again, if any man preach any other Goſpel unto you, than that ye have received, let him be accurſed.
I. That the addition of any thing to the Chriſtian Religion, as neceſſary to be believed or practiſed in order to Salvation, is a perverting the Goſpel of Chriſt, and preaching another Goſpel.
This is evident from the Inſtances here given in this Epiſtle; for the Apoſtle chargeth the falſe Apoſtles, with perverting the Goſpel of Chriſt, and preaching another Goſpel, upon no other account, but becauſe they added to the Chriſtian Religion, and made Circumciſion, and the keeping of the Law of Moſes, an eſſential part of the Chriſtian Religion, and impoſed upon Chriſtians the practice of theſe things, and the belief of the neceſſity of them, as a Condition of Eternal Salvation.
That this was the Doctrine of thoſe falſe Teachers, we find expreſly, Acts 15. 1. And certain men which came down from Judea, taught the Brethren, and ſaid, except ye be circumciſed after the manner of Moſes, y… cannot be ſaved; and ver. 24. in the Letter written by the Apoſtles and Elders at Jeruſalem, to the Churches abroad, there is this account given of it; foraſmuch as we have heard, that certain which went out from us, have troubled you with words, ſubverting your Souls, ſaying ye muſt be circumciſed, and keep the Law, to whom we gave no ſuch Commandment. Where you ſee that this Doctrine is declared to be of pernicious conſequence, tending to ſubvert the Souls of Men, and likewiſe to be an addition to the Doctrine of the Goſpel which was delivered by the Apoſtles, who here with one conſent declare, that they had given no ſuch commandment; that is; had delivered no ſuch Doctrine as this, nor put any ſuch yoke upon the necks of Chriſtians; but on the concontrary had declared, that the death of Chriſt having put an end to the Jewiſh Diſpenſation, there was now no obligation upon Chriſtians to obſerve the Law of Moſes.
And from the Reaſon of the thing it is very plain, that the addition of any thing to the Chriſtian Religion, as neceſſary to be believed or practiſed in order to Salvation, which the Goſpel hath not made ſo, is preaching another Goſpel; becauſe it makes an eſſential change in the Terms and Conditions of the Goſpel Covenant, which declares Salvation unto Men upon ſuch and ſuch Terms, and no other. Now to add any other Terms to theſe, as of equal neceſſity with them, is to alter the Condition of the Covenant of the Goſpel, and the Terms of the Chriſtian Religion, and conſequently to preach another Goſpel, by declaring other Terms of Salvation, than Chriſt in his Goſpel hath declared, which is to pervert the Goſpel of Chriſt.
II. No pretence of Infallibility is ſufficient to Authoriſe and Warrant the addition of any thing to the Chriſtian Doctrine, as neceſſary to be believed or practiſed, in order to Salvation. After the delivery of the Goſpel by the Son of God, and the publication of it to the World by his Apoſtles, who were Commiſſioned and Inſpired by him to that purpoſe, and the confirmation of all, by the greateſt and moſt unqueſtionable Miracles that ever were, no perſon whatever, that brought any other Doctrine, and declared Salvation to Men upon any other terms than thoſe which are declared in the Goſpel, was to be credited, what pretence ſoever he ſhould make to a Divine Commiſſion, or an Infallible Aſſiſtance. The Apoſtle makes a Suppoſition as high as can be, tho' we (ſays he) or an Angel from Heaven preach any other Goſpel unto you, than that which we have preached unto you, let him be an Anathema. If the Apoſtles themſelves, who were Divinely Commiſſioned and Infallibly aſſiſted in the Preaching of the Goſpel, ſhould afterwards make any addition to it, or declare any other Terms of Salvation, than thoſe which are declared in the Goſpel which they had already publiſhed to the World, they ought not to be regarded.
And the Reaſon is plain; becauſe what claim ſoever any Perſon may make to Infallibility, and what demonſtration ſoever he may give of it, we cannot poſſibly believe him, if he contradict himſelf, and deliver Doctrines which do plainly claſh with one another: For if he ſpake true at firſt, I cannot believe him declaring the contrary afterwards: And if he did not ſpeak true at firſt, I cannot believe him at all; becauſe he can give no greater proof of his Divine Commiſſion, and Infallible Aſſiſtance and Inſpiration, than he did at firſt.
And the Reaſon is the ſame, if an Angel from Heaven ſhould come and preach a contrary Doctrine to that of the Goſpel, he were not to be believed neither; becauſe he could bring no better Credentials of his Divine Commiſſion and Authority, than Thoſe had who publiſh'd the Goſpel, and conſequently he ought not to be credited in any thing contrary to what they had publiſh'd before. For tho' a Man were never ſo much diſpoſed to receive a Revelation from God, and to ſubmit his Faith to it; yet it is not poſſible for any Man to believe God againſt God himſelf; that is, to believe two Revelations, plainly contradictory to one another, to be from God; and the reaſon of this is very obvious; becauſe every Man doth firſt and more firmly believe this Propoſition or Principle, That Contradictions cannot be true, than any Revelation whatſoever; for if Contradictions may be true, then no Revelation from God can ſignifie any thing, becauſe the contrary may be equally true, and ſo truth and falſehood be all one.
The Apoſtle indeed only makes a Suppoſition, when he ſays, tho' we, or an Angel from Heaven, preach any other Doctrine unto you; but by this Suppoſition he plainly bars any Man, or Company of Men, from adding to the Chriſtian Religion any Article of Faith or Point of Practice, as of neceſſity to Salvation, which the Goſpel hath not made ſo; I ſay any Man, or Company of Men, whatever Authority or Infallibility they may lay claim to, becauſe they cannot pretend to a clearer Commiſſion, and greater Evidence of Infallible Aſſiſtance, than an Apoſtle, or an Angel from Heaven, and yet the Text tells us, that would not be a ſufficient warrant to preach another Goſpel; it might indeed bring in queſtion that which they had preached before, but could not give Credit and Authority to any thing plainly contrary to it, and inconſiſtent with it.
III. Chriſtians may judge and diſcern when another Goſpel is preached, when new Articles of Faith, or Points of Practice, not enjoyned by the Goſpel, are impoſed upon Chriſtians. This the Apoſtle ſuppoſeth every particular Church, and for ought I know every particular Chriſtian, that is duly Inſtructed in the Chriſtian Religion, to be a competent Judge of, and to be ſufficiently able to diſcern when another Goſpel is preached, and new Terms and Conditions, not declared in the Goſpel, are added to the Chriſtian Religion; for if they be not able to judge of this, the Apoſtle does in vain caution them againſt the ſeduction of thoſe who perverted the Doctrine of Chriſt, and endeavoured to remove them from him that had called them by the grace of Chriſt, unto another Goſpel.
It may perhaps be ſaid, that there was no need that they ſhould be able to diſcern and judge of the Doctrines of thoſe falſe Teachers, it was ſufficient for them to believe the Apoſtle concerning the Doctrines of thoſe Seducers, when he declared to them the falſehood and pernicious conſequence of them. But the Apoſtle ſpeaks to them upon another ſuppoſition, which does neceſſarily imply, that they were able to diſcern and judge what Doctrines were agreeable to the Goſpel, and what not; for he puts the Caſe, that if he himſelf, or any of the Apoſtles, or an Angel from Heaven, ſhould preach to them another Doctrine, contrary to that of the Goſpel, they ought to reject it with deteſtation; but this doth neceſſarily ſuppoſe them able to judge, when ſuch Doctrines were preached, and conſequently that all things neceſſary to be believed and practiſed by all Chriſtians are clearly and plainly declared in the Goſpel; all the Doctrines whereof are now contained in the Holy Scriptures, in which all things neceſſary to Faith and a good Life are ſo plainly delivered, that any ſober and inquiſitive Perſon may learn them from thence, and the meaneſt Capacity, by the help and direction of their Guides and Teachers, may be Inſtructed in them.
And this is not only the Principle of Proteſtants, but the expreſs and conſtant Doctrine of the Ancient Fathers of the Church, whatever the Church of Rome, for the maintaining of her uſurp'd Authority over the Conſciences of Men, pretends to the contrary. And if this were not ſo, that Men are able to diſcern and judge which are the Doctrines of the Goſpel, and what is contrary to them; the Doctrine of the Goſpel was in vain preached, and the Holy Scriptures containing that Doctrine were written to no purpoſe.
Some things in Scripture are granted to be obſcure and difficult, on purpoſe to exerciſe the Study and Enquiries of thoſe who have leiſure and capacity for it: but all things neceſſary are ſufficiently plain; otherwiſe it would be impoſſible to judge when another Goſpel is preached, which the Apoſtle here ſuppoſeth the Galatians capable of doing. For if the Revelation of the Goſpel be not ſufficiently plain in all things neceſſary to be believed and practiſed, then Chriſtians have no Rule whereby to judge what Doctrines are agreeable to the Goſpel, and what not: for an obſcure Rule is of no uſe; that is, in truth is no Rule to thoſe to whom it is obſcure.
I proceed to the IVth Obſervation, which is plainly conſequent from thoſe laid down before; namely, that ſince the Declaration of the Goſpel, and the Confirmation given to it, there is no Authority in the Chriſtian Church to impoſe upon Chriſtians any thing, as of neceſſity to Salvation, which the Goſpel hath not made ſo.
The Commiſſion given by our Lord and Saviour to his Apoſtles, was to preach the Goſpel to all Nations, or (as St. Matthew expreſſes it) to go and teach all Nations, to obſerve all things whatſoever he had commanded them; and this is that which we call the Goſpel, viz. that Doctrine which Chriſt commanded his Apoſtles to preach and publiſh to the World; and if the Apoſtles themſelves had exceeded their Commiſſion, and added any other points of Faith or Practice to thoſe which our Saviour gave them in charge to teach and publiſh to the World, they had in ſo doing been guilty of that which St. Paul here in the Text chargeth the falſe Apoſtles with, viz. of preaching another Goſpel: And if the Apoſtles had …o Authority to add any thing to the Goſpel, much leſs can any pretend to it; ſince they have neither ſo immediate a Commiſſion, nor ſuch a miraculous power to give teſtimony to them, that they are Teachers come from God.
Now this Doctrine of the Goſpel, which the Apoſtles preached to the World, is that which Chriſtians are ſo often, and ſo earneſtly by the Apoſtles in all their Epiſtles Exhorted to continue in, and not to ſuffer themſelves to be ſhaken in mind, by every wind of new Doctrine, becauſe that which the Apoſtles had delivered to them, was the intire Doctrine of the Goſpel, which was never to receive any addition or alteration. This is that which St. Peter calls the Holy Commandment which was delivered unto them, 2 Pet. 2. 21. It had been better for them not to have known the way of Righteouſneſs, than after they have known it, to turn from the holy Commandment delivered unto them ſpeaking in all probability of thoſe who were ſeduced by the errors of the Gnoſticks, from the purity of the Chriſtian Doctrine delivered to them by the Apoſtles. This likewiſe St. Paul calls the common Faith, Titus 1. 4. and St. Jude ver. 3. the common Salvation; that is, the Doctrine which contains the common Terms of our Salvation, and the Faith w hich was once delivered to the Saints, that is, by the Apoſtles of our Lord, who publiſh'd the Goſpel; once delivered, that is, once for all, ſo as never afterwards to admit of any change or alteration. This Faith he exhorts Chriſtians earneſtly to contend for, againſt thoſe ſeveral Sects of Seducers, which were crept into the Chriſtian Church, and did endeavour by ſeveral Arts to pervert the Goſpel of Chriſt, and to deprave the Faith delivered by the Apoſtles.
So that the Doctrine of the Goſpel publiſh'd by the Apoſtles, is fix'd and unalterable, and there can be no Authority in the Church to make any change in it, either by taking from it, or adding any thing to it, as neceſſary to be believed or practiſed in order to Salvation.
V. It follows likewiſe from the foregoing Obſervations, that there is no viſible Judge (how much ſoever …e may pretend to Infallibility) to whoſe determination and deciſion in matters of Faith and Practice neceſſary to Salvation, Chriſtians are bound to ſubmit without examination, whether thoſe things be agreeable to the Doctrine of the Goſpel, or not.
When our Saviour appeared in the World, tho' he had Authority enough to exact belief from Men, yet becauſe there was a ſtanding Revelation of God made to the Jews, he appeals to that Revelation, as well as to his own Miracles, for the truth of what he ſaid, and offered himſelf, and his Doctrine, to be tried by the agreeableneſs of it to the Scriptures of the Old Teſtament, and the Predictions therein concerning him. And this was but reaſonable, it being impoſſible for any Man to receive two Revelations, as from God, without liberty to examine whether they be agreeable to, and conſiſtent with one another. In like manner the Apoſtles of our Lord and Saviour, tho' they were guided and aſſiſted by an Infallible Spirit, and had an immediate Commiſſion from Chriſt to preach the Doctrine of the Goſpel, did not require from Men abſolute ſubmiſſion to their Doctrines and Dictates, without examination of what they delivered, whether it were agreeable to that Divine Revelation which was contained in the ancient Scriptures.
This was St. Paul's conſtant cuſtom and way of teaching among the Jews, who had received the Revelation of the Old Teſtament; he did not dictate to them by vertue of his Infallibility, but reaſoned with them out of the Scriptures, and required their belief no further, than what he ſaid, ſhould upon examination appear agreeable to the Scriptures. So we find Acts 17. 2, 3. And Paul, as his manner was, went in unto them (ſpeaking of the Jews) and three Sabbath days reaſoned with them out of the Scriptures, opening and alledging, that Chriſt muſt needs have ſuffered, and riſen again from the dead, and that this Jeſus whom I preach unto you, is the Chriſt. And Chap. 18. 28. he mightily convinced the Jews, and that publickly, ſhewing by the Script…res, that Jeſus was the Chriſt. And St. Paul was ſo far from reproving them for examining his Doctrine by the Scriptures, that he commended it, as an argument of a Noble and Generous mind in the Bereans, that they did not give full aſſent to his Doctrine, 'till upon due ſearch and examination they were ſatisfied that what he had ſaid was agreeable to the Scriptures. Chap. 17. 11, 12. Where ſpeaking of the Bereans, it is ſaid, That theſe were more noble than thoſe in Theſſalonica, in that they received the word, with all readineſs of mind, and ſearched the Scriptures daily, whether thoſe things were ſo; therefore many of them believed; that is, becauſe upon ſearch they found what he delivered to be agreeable to the Scriptures; and it was not a ſlight, but diligent and deliberate ſearch, they took time to examine things thoroughly; for it is ſaid they ſearched the Scriptures daily. And here in the Text St. Paul puts the caſe, that if he, or any other of the Apoſtles, concerning whoſe Divine Commiſſion and Aſſiſtance they were ſo fully ſatisfied, ſhould deliver any thing to them contrary to the Goſpel which they had formerly preached, they were to reject it with the greateſt abhorrence and deteſtation; and this neceſſarily ſuppoſeth a liberty to examine what was delivered, even by thoſe whom they believed to be Infallibly aſſiſted, and a capacity to diſcern and judge whether what they ſaid was agreeable to the Goſpel at firſt delivered to them, or not.
And after this, ſhall any Perſon or Church (what Claim ſoever they may make to Infallibility) aſſume to themſelves an Authority to dictate in matters of Faith, and that their Dictates ought to be received with an abſolute ſubmiſſion, and without liberty to examine whether they be agreeable to the Faith once delivered to the Saints; and tho' they add new Articles to the Chriſtian Faith, and of which there is not the leaſt foot-ſtep or intimation in any of the Ancient Creeds of the Chriſtian Church, and do plainly impoſe upon Chriſtians the Practice and Belief of ſeveral things as neceſſary to Salvation, which the Goſpel never declared to be ſo, yet no body ſhall judge of this, but every Man ought without more ado, to believe blindfold, and to reſign up his Underſtanding and Judgment to the directions of this viſible Infallible Judge?
But ſurely this is not the reaſonable Obedience of Faith, but the forc'd ſubmiſſion of Slaves to the Tyranny of their Maſters. Chriſtians are expreſly forbid to call any Man Father or Maſter upon Earth, becauſe we have one Father and Maſter in Heaven. Now to make an abſolute ſubmiſſion of our Underſtandings to any upon Earth, ſo as without examination to receive their Dictates in Matters of Faith, is ſurely, if any thing can be ſo, to call ſuch a Perſon Father and Maſter, becauſe a greater ſubmiſſion than this we cannot pay to our Father who is in Heaven, even to God himſelf. I come now to the
Sixth, and laſt Obſervation from the Text; That whoſoever teacheth any thing as of neceſſity to Salvation, to be believed or practiſed, beſides what the Goſpel of Chriſt hath made neceſſary, does fall under the Anathema here in the Text; becauſe they that do ſo, do according to the mind of St. Paul, pervert the Goſpel of Chriſt, and Preach another Goſpel. For the Reaſon why he chargeth the falſe Apoſtles with Preaching another Goſpel, and thoſe that were ſeduced by them, as being removed from him that called them by the Grace of Chriſt unto another Goſpel, is plainly this; that they had changed the Terms of the Chriſtian Religion, by adding new Articles to it, which were not contained in the Goſpel; that is, by making it neceſſary to believe it to be ſo, becauſe they taught ſo. Now St. Paul expreſly declares this to be Preaching another Goſpel, becauſe they plainly alter'd the Terms of Salvation declared in the Goſpel, and made that to be neceſſary to the Salvation of Men, which the Goſpel had not made ſo.
And whatever Perſon or Church does the ſame, does in…ur the ſame guilt, and falls under the Anathema and Cenſure here in the Text; yea, tho' he were an Apoſtle, or an Angel: And I am ſure no Biſhop or Church in the World can pretend either to an equal Authority or Infallibility with an Apoſtle, or an Angel from Heaven.
Let us then hear what St. Paul declares in this Caſe, and conſider ſeriouſly, with what earneſtneſs and vehemency he declares it; tho' we (ſays he) or an Angel from Heaven preach any …her Goſpel unto you, than that which we have preached unto you, let him b… accurſed. As we ſaid before, ſo ſay I now again, If any man preach any other Goſpel unto you, than that ye have received, let him be accurſed. St. Paul you ſee is very earneſt in this matter, and very peremptory, and therefore I cannot but think this Declaration of his to be more conſiderable, and every way more worthy of our regard and dread, than all the Anathema's of the Council of Trent, which in direct affront and contempt of this Anathema of St. Paul, hath preſumed to add ſo many Articles to the Chriſtian Religion, upon the counterfeit warrant of Tradition, for which there is no ground or warrant from the Scripture, or from any Ancient Creed of the Chriſtian Church.
And for the truth of this, I appeal to the Creed of Pope Pius the IVth, compiled out of the Definitions of the Council of Trent; by which Council the Pope only is Authoriſed to Interpret the true ſenſe and meaning of the Canons and Decrees of that Council; and conſequently his interpretations muſt be of equal force and authority with that of the Council it ſelf. So that whatſoever he hath put into …is new Creed for an Article of Faith, ought to be received with the …ame pious affection and veneration, as if the Creed had been compiled by the Council it ſelf; becauſe the Pope, it ſeems, and no body elſe underſtands the true meaning of that Council, at leaſt is thought fit to declare it. And therefore one may juſtly wonder at the preſumption of thoſe, who after this Declaration of the Council, have taken upon them to Expound the Catholick Faith, and to repreſent that Religion to us, as it is defined in that Council; becauſe if there be any Controverſie about the meaning of its Definitions (as there have been a great many, even betwixt thoſe who were preſent at the Council when thoſe Definitions were made) none but the Pope himſelf can certainly tell the meaning of them.
Now in this Creed of Pope Pius there are added to the Ancient Creed of the Chriſtian Church twelve or thirteen new Articles, as concerning Purgatory, Tranſubſtantiation, the Worſhip of Images, the Invocation of Saints, the Communion in one kind, and that the Church of Rome is the Mother and Miſtreſs of all Churches, and that there is no Salvation to be had out of it; and ſeveral other Points, all which have either no foundation in Scripture, or are plainly contrary to it, and none of them ever eſteemed as Articles of Faith in the Ancient Chriſtian Church for the firſt five hundred years; and yet they are now obtruded upon Chriſtians, as of equal neceſſity to Salvation, with the Twelve Articles of the Apoſtles Creed, and this under a pretence of Infallibility, which St. Paul tells us would not have juſtified an Apoſtle, or an Angel from Heaven, in making ſuch additions to the Chriſtian Religion, and the impoſing of any thing as neceſſary to Salvation, which is not ſo declared by the Goſpel of Chriſt.
And all that they have to ſay for this, is, That We do not pretend to be Infallible; but there is a neceſſity of an Infallible Judge to decide theſe Controverſies, and to him they are to be referred. Which is juſt as if in a plain matter of Right, a contentious and confi…nt Man ſhould deſire a reference, and contrive the matter ſo as to have it refer'd to himſelf, upon a ſleeveleſs pretence, without any proof or evidence, that he is the only Perſon in the World that hath Authority and Infallible Skill to decide all ſuch differences. Thus the Church of Rome would deal with us in Things which are as plain as the noon-day; as Whether God hath forbidden the Worſhip of Images in the ſecond Commandment? Whether our Saviour did Inſtitute the Sacrament in both kinds? Whether the People ought not to read the Scriptures, and to have the publick Service of God in a known Tongue? Theſe, and the like, they would have us refer to an Infallible Judge; and when we ask who he is, they tell us that their Church, which hath impoſed theſe things upon Chriſtians, and made theſe additions to the Goſpel of Chriſt, is that Infallible Judge. But if ſhe were as Infallible as ſhe pretends to be, even as an Apoſtle, or an Angel from Heaven, St. Paul hath denounced an Anathema againſt her, for preaching another Goſpel, and making thoſe things neceſſary to the Salvation of Men, which are not contained in the Goſpel of Chriſt.
The Inference from all this Diſcourſe in ſhort, is this; That we ſhould contend earneſtly for the Faith once delivered to the Saints, and not ſuffer our ſelves by the confident pretences of Seducers, to be removed from him that hath called us through the grace of Chriſt unto another Goſpel. The neceſſary Doctrines of the Chriſtian Religion, and the common Terms of Salvation are ſo plain, that if any Man be ignorant of them, it is his own fault; and if any go about to impoſe upon us any thing as of neceſſity to be believed and practiſed in order to Salvation, which is not declared to be ſo in the Holy Scriptures, which contain the true Doctrine of the Goſpel, what Authority ſoever they pretend for it, yea, tho' they aſſume to themſelves to be Inſallible; the Apoſtle hath plainly told us what we are to think of them; for he hath put the Caſe as high as is poſſible here in the Text, when he ſays, Tho' We, or an Angel from Heaven preach any other Goſpel unto you, than that which we have preached unto you, let him be accurſed.
I will conclude all with that Counſel which the Spirit of God gives to the Churches of Aſia, Revel. 3. 3. Remember therefore how thou haſt received and heard, and hold faſt; and Chap. 2. 10. Fear none of thoſe things which thou ſhalt ſuffer: be thou faithful unto the Death, and I will give thee a Crown of Life.