Sixteen Sermons, Sermon 3
The Second SERMON ON JOHN. VII. 17.
If any Man will do his Will, he ſhall know of the Doctrine, whether it be of God, or whether I ſpeak of my ſelf.
I Made entrance into theſe words the laſt Day; in which our Saviour declares to us, that an honeſt and ſincere Mind, and an hearty Deſire and Endeavour to do the Will of God, is the beſt Security and Preſervative againſt dangerous Errors and Miſtakes in Matters of Religion; foreign, if any Man deſire to do his Will, he ſhall know of the Doctrine, whether it be of God, or whether I ſpeak of my ſelf.
Now there are (I told you) two great Miſtakes in Religion: To reject any thing which really is from God; and to receive and entertain any thing as from God, which is not really from him. And therefore I propoſed from this Text to ſhew how a ſincere Deſire and Endeavour to do the Will of God, is a ſecurity to Men againſt both theſe Dangers, namely, upon theſe two Accounts.
Firſt, Becauſe he who ſincerely Deſires and Endeavours to do the Will of God, is hereby better qualified and diſpoſed to make a right Judgment of Spiritual and Divine Things; and that for theſe two Reaſons.
I. Becauſe ſuch a Perſon hath a truer Notion of God, and Divine Things. He that reſembleth God moſt, is like to underſtand him beſt, becauſe he finds thoſe Perfections in ſome meaſure in himſelf, which he Contemplates in the Divine Nature; and nothing gives a Man ſo ſure a Notion of Things, as Practice, and Experience.
II. Becauſe ſuch a Perſon is more Impartial in his ſearch and enquiry after Truth, and therefore more likely to find it, and to diſcern it from Error. That Man only ſtands fair for the entertainment of Truth, who is under the Power and Dominion of no Vice, or Luſt; becauſe he hath nothing to corrupt or bribe him, to ſeduce him, and draw him aſide in his enquiry after Truth: He hath no manner of concernment that the contrary Propoſition ſhould be true, having the indifferency of a Traveller, and no other Intereſt, but to find out the right way to Heaven, and to walk in it. But if a Man be biaſs'd by any Luſt, and addicted to any vicious Practice, he is then an intereſted Perſon, and concern'd to make a partial Judgment of Things, and is under a great Temptation to Infidelity, when the Truths of God are propoſed to him; becauſe whatever the Evidence for them be, he cannot but be unwilling to own the Truths of thoſe Doctrines, which are ſo contrary to his inclination, and intereſt.
Secondly, Another Reaſon why they who ſincerely deſire to do the Will of God, have a greater ſecurity in diſcerning Truth from Error, is, becauſe the Providence of God is more eſpecially concern'd to preſerve ſuch Perſons from dangerous Errors and Miſtakes, in Things which concern their Eternal Salvation. When Men are of a teachable Temper, of an humble and obedient frame of Mind, God loves to reveal himſelf, and his Truth to them. Pſal. 25. 9. The Meek will he guide in Judgment, and the Meek will he teach his way. The proper diſpoſition of a Scholar, is to be willing to Learn; and that which in Religion we are to Learn, is, what is the good and acceptable Will of God, that we may do it; for Practice is the end of Knowledge; If ye know theſe Things (ſaith our Saviour) happy are ye if ye do them. It is neceſſary to know the Will of God; but we are only happy in the doing of it; and if any Man be deſirous to do the Will of God, his Goodneſs is ſuch, that he will take effectual care to ſecure ſuch a one againſt dangerous and fatal Errors. He that hath an honeſt Mind, and would do the Will of God, if he knew it, God will not ſuffer him to remain ignorant of it, or to be miſtaken about it, in any neceſſary Point of Faith, or Practice. Thus far I have gone.
I ſhall now proceed to remove an Objection, to which this Diſcourſe may ſeem liable, and then draw ſome Infer…nces from the whole.
After all that hath been ſaid, ſome perhaps may ask, Is every good Man then ſecure from all Error and Miſtake in Matters of Religion? This is a mighty Priviledge indeed: But do not we find the contrary in Experience? That an honeſt Heart, and a weak Head, do often meet together?
For anſwer to this, I ſhall lay down theſe following Propoſitions.
Firſt, That if there were any neceſſity, that a good Man ſhould be ſecured from all manner of Error and Miſtake in Religion, this Probity of Mind, and ſincere deſire to do the Will of God, is the beſt way to do it; becauſe ſuch a Temper and Diſpoſition of Mind gives a Man the beſt advantages to diſcern betwixt Truth, and Error; and God is moſt likely to reveal his Will to ſuch Perſons. But there is no neceſſity of this; becauſe a Man may be a good Man, and go to Heaven, notwithſtanding a great many Miſtakes in Religion about things not neceſſary. For while we are in this imperfect State, we know but in part, and ſee many Things very imperfectly: But when we ſhall come into a more perfect State, that which is imperfect ſhall be done away; the Light of Glory ſhall ſcatter all thoſe Miſts and Clouds, which are now upon our Underſtandings, and hinder us from a clear Sight and Judgment of Things; we ſhall then ſee God, and other Things, as they are; and be freed from all that Ignorance, and thoſe many Childiſh Miſtakes, which we are liable to here below; and till then, it is not neceſſary that we ſhould be ſecured from them. Humility under a ſenſe of our Ignorance is better for us, than Infallibility would be.
Secondly, This Temper and Diſpoſition of Mind which I have been ſpeaking of, is a certain ſecurity againſt Fatal Miſtakes in Religion, and a final continuance in ſuch Errors as would prove Damnable; and this is all that this Diſcourſe pretends to, or our Saviour hath promiſed in this Text. And conſidering the Goodneſs of God, nothing is more improbable, than that an honeſt Mind that ſeeks impartially after Truth, ſhould miſs of it; in Things that are Fundamentally neceſſary to Salvation. And if we could ſuppoſe ſuch a Man to fall into ſuch an Error, either it would not be Fundamental to him, having not been perhaps propoſed to him with ſufficient Evidence, and would be forgiven him upon a general Repentance for all Sins and Errors known, or unknown; or he would not be permitted to continue in it; but the Providence of God would find out ſome way or other to convince him of his Error, and to bring him to the acknowledgment of the Truth, that he might be ſaved. God would rather ſpeak to him immediately from Heaven (as he did to St. Paul) than ſuffer him to continue in ſuch an Error, as would infallibly carry him to Hell.
Thirdly, There is no ſuch depth of Judgment, and ſubtilty of Wit required, to diſcern between groſs and Damnable Errors in Religion, and Neceſſary and Saving Truth, but that an ordinary Capacity may be able to do it. There is ſo plain a Line drawn between great Truth, and groſs Errors, that it is viſible to every Capacity; and an ordinary Underſtanding, that is not under a violent Prejudice, or blinded by ſome Vice or Fault of the Will, may eaſily diſcern it. Indeed, in Matters of leſſer Moment and Concernment, and which have no ſuch conſiderable and immediate Influence upon the practice of an Holy Life, the difference betwixt Truth and Error is not always ſo groſs, and ſenſible, as to be obvious to every unprejudiced Eye. But we have all the Reaſon in the World to believe, that the Goodneſs and Juſtice of God is ſuch, as to make nothing neceſſary to be believed by any Man, which by the help of due Inſtruction may not be made ſufficiently plain to a common Underſtanding. God hath ſo tender a Care of good Men, who ſincerely love him and his Truth, that we may reaſonably preſume, that he will not leave them under an unavoidable Miſtake, concerning thoſe Matters upon which their Eternal Salvation does depend. The Judge of all the World will do right; and then we may certainly conclude, that he will not Condemn any Man for no Fault, and make him for ever miſerable, for falling into an Error, which with all his Care and Diligence he could not poſſibly either diſcern, or avoid.
Fourthly, God hath made abundant Proviſion for our ſecurity from Fatal and Dangerous Errors in Religion, by theſe three ways.
I. By an an Infallible Rule, ſufficiently plain in all Things neceſſary.
II. By ſufficient means of Inſtruction, to help us to underſtand this Rule.
III. By an Infallible Promiſe of Security from Dangerous Errors and Miſtakes, if with an honeſt Mind, and due Diligence we will apply our ſelves to underſtand this Rule, and make uſe of the Means of Inſtruction, which God hath provided for that purpoſe.
Firſt, God hath given us an Infallible Rule, ſufficiently plain in all things neceſſary. He hath given us the Holy Scriptures, which were given at firſt by Divine Inſpiration, i. e. by Men Infallibly aſſiſted in the Writing of them, and therefore muſt needs be an Infallible Rule; and all Scripture Divinely Inſpired, is profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs, as St. Paul tells us, 2 Tim. 3. 16. ſpeaking there of the Books of the Old Teſtament; and there is the ſame Reaſon as to the Inſpired Writings of the New.
Now if the Scriptures be an Infallible Rule, and profitable for Doctrine and Inſtruction in Righteouſneſs, i. e. to teach us to believe, and do; it follows of neceſſity, that they are ſufficiently plain in all Things neceſſary to Faith, and a good Life; otherwiſe they could not be uſeful for Doctrine and Inſtruction in Righteouſneſs; for a Rule that is not plain to us in theſe Things, in which it is neceſſary for us to be Directed by it, is of no uſe to us; that is in truth, it is no Rule. For a Rule muſt have theſe two Properties; it muſt be Perfect, and it muſt be Plain. The Scriptures are a perfect Rule, becauſe the Writers of them being Divinely Inſpired, were Infallible: and they muſt likewiſe be Plain; otherwiſe, tho' they be never ſo perfect, they can be of no more uſe to direct our Faith and Practice, than a Sun-Dial in a dark Room is, to tell us the hour of the Day. For tho' it be never ſo exactly made, unleſs the Sun ſhine clearly upon it, we had as good be without it. A Rule that is not plain to us, what ever it may be in it ſelf, is of no uſe at all to us, 'till it be made plain, and we underſtand it.
II. God hath likewiſe provided ſufficient means of Inſtruction to help us to underſtand this Rule. It is not neceſſary that a Rule ſhould be ſo plain, that we ſhould perfectly underſtand it at firſt ſight; it is ſufficient, if it be ſo plain, that thoſe of better Capacity and Underſtanding may, with due diligence and application of Mind, come to the true Knowledge of it; and thoſe of a lower and more ordinary Capacity, by the Help and Inſtruction of a Teacher. Euclid's Elements is a Book ſufficie…tly plain to Teach a Man Geometry: but yet not ſo plain that any Man at firſt Reading ſhould underſtand it perfectly; but that by diligent Reading, by a due Application, and ſteady Attention of Mind, a Man of extraordinary Sagacity and Underſtanding may come to underſtand the Principles and Demonſtrations of it, and thoſe of a more ordinary Capacity, with the help of a Teacher, may come to the Knowledge of it. So when we ſay that the Scriptures are plain in all Things neceſſary to Faith, and a good Life, we do not mean that every Man at firſt Hearing or Reading of theſe Things in it, ſhall perfectly underſtand them; but by diligent Reading and Conſideration, if he be of good Apprehenſion and Capacity, he may come to a ſufficient Knowledge of them; and if he be of a meaner Capacity, and be willing to Learn, he may by the help of a Teacher, be brought to underſtand them without any great pains; and ſuch Teachers God hath appointed in his Church for this very purpoſe, and a Succeſſion of them to continue to the end of the World.
In a word, when we ſay the Scriptures are plain to all Capacities, in all Things neceſſary, we mean, that any Man of ordinary Capacity, by his own Diligence and Care, in Conjunction with the Helps and Advantages which God hath appointed, and in the due Uſe of them, may attain to the Knowledge of every Thing neceſſary to his Salvation; and that there is no Book in the World more plain, and better fitted to Teach a Man any Art or Science, than the Bible is, to Direct and Inſtruct Men in the Way to Heaven; and it is every Man's fault if he be ignorant of any Thing neceſſary for him to believe, or do, in order to his Eternal Happineſs.
III. Good Men are likewiſe ſecured from Fatal Errors in Religion, by the Infallible Promiſe of God, if ſo be that with honeſt Minds and due Diligence they apply themſelves to the underſtanding of this Rule, and make uſe of the Means of Inſtruction which God hath provided for that purpoſe. God hath promiſed to Gaide and Teach the Humble and Meek; that is, ſuch as are of a Submiſſive and Teachable Temper, deſirous and diligent to be Inſtructed in the Truth. Prov. 2. 2, 3, 4, 5. If thou incline thine Ear to Wiſdom, and apply thine Heart to Underſtanding; yea, if thou cryeſt after Knowledge, and lifteſt up thy Voice for Underſtanding, if thou ſeekeſt her as Silver, and ſearcheſt for her, as for hid Treaſures; then ſhalt thou underſtand the fear of the Lord, and find the Knowledge of God. And here in the Text our Saviour aſſures us, that If any Man be deſirous to do his Will, he ſhall know of the Doctrine, whether it be of God, or whether he ſpake of himſelf; i. e. he ſhall be able to diſcern the Doctrines which are from God.
This is the Proviſion which God hath made for our ſecurity from Fatal Miſtakes in Religion; and this is in all Reſpects a better Security, and more likely to Guide and Conduct us ſafely to Heaven, than any Infallible Church, and that for theſe Reaſons.
Firſt, Becauſe it is much more certain that God hath made this Proviſion which I have mentioned, than that there is an Infallible Church appointed and aſſiſted by him to this Purpoſe. That the Scriptures are an Infallible and Adequate Rule, and ſufficiently plain in all Things neceſſary, I have already proved; and I add further, that this was the conſtant Judgment of the Ancient Church, and ſo declared by the Unanimous Conſent of the Fathers of it for many Ages; and that all Councils in their Determination of Faith, proceeded upon this Rule, 'till the Second Councel of Nice.
I have likewiſe proved, That God hath provided a Succeſſion of Paſtors and Teachers in his Church, to Inſtruct us in this Rule; and that we have God's Infallible Promiſe for our ſecurity from dangerous Errors and Miſtakes, if with an honeſt Mind and due Diligence we apply our ſelves to underſtand this Rule, and make uſe of the Means of Inſtruction which God hath provided for that Purpoſe.
But that there is an Infallible Church Appointed and Aſſiſted by God, to Declare and Determine Matters of Faith, and to be an Infallible Interpreter of Scripture, is not certain, becauſe there is no clear and expreſs Text of Scripture to that purpoſe, that any Church whatſoever, much leſs that the Church of Rome hath this Power, and Priviledge.
Nay, I add further, That it is Impoſſible, according to the Principles of the Church of Rome, that this ſhould be proved from Scripture; becauſe, according to their Principles, we cannot know either which are the true Books of Scripture, or what is the true Senſe of Scripture, but from the Authority and Infallible Declaration of that Church. And if ſo, then the Infallibility of the Church muſt be firſt known, and proved, before we can either know the Scriptures, or the ſenſe of them; and yet 'till we know the Scriptures, and the ſenſe of them, nothing can be proved by them. Now to pretend to prove the Infallibility of their Church by Scripture, and at the ſame time to declare, that which are the true Books of Scripture, and what is the true ſenſe of them, can only be proved by the Infallible Authority of their Church, is a plain and ſhameful Circle, out of which there is no way of eſcape; and conſequently that God hath appointed an Infallible Church is Impoſſible, according to their Principles, ever to be proved from Scripture, and the Thing is capable of no other Proof. For that God will Infallibly Aſſiſt any Society of Men, is not to be known, but by Divine Revelation. So that unleſs they can prove it by ſome other Revelation than that of Scripture (which they do not pretend to) the Thing is not to be proved at all. Yes, they ſay, by the Notes and Marks of the True Church; but what thoſe Marks are, muſt either be known from Scripture, or ſome other Divine Revelation, and then the ſame Difficulty returns; beſides that one of the moſt Eſſential Marks of the true Church muſt be the profeſſion of the true Faith; and then it muſt firſt be known which is the True Faith, before we can know which is the True Church; and yet they ſay that no Man can learn the True Faith, but from the True Church; and this runs them unavoidably into another Circle as ſhameful as the other. So that which way ſoever they go to prove an Infallible Church, they are ſhut up in a plain Circle, and muſt either prove the Scriptures by the Church, and the Church by the Scriptures; or the True Church by the True Faith, and the True Faith by the True Church.
Secondly, This Proviſion and Security which I have mentioned, is more Humane, better Accommodated and Suited to the Nature of Man; becauſe it doth not ſuppoſe and need a ſtanding and perpetual Miracle, as the other way of an Infallible Church doth. All Inſpiration is Supernatural and Miraculous, and this Infallible Aſſiſtance which the Church of Rome claims to her ſelf, muſt either be ſuch as the Apoſtles had, which was by immediate Inſpiration, or ſomething equal to it, and alike Supernatural: but God does not work Miracles without need, or continue them when there is no occaſion for them. When God delivered the Law to the People of Iſrael, it was accompanied with Miracles, and the Prophets which he ſent to them from time to time, had an immediate Inſpiration; but their Supream Judicature, or their General Council, which they call the Sanhedrim, was not Infallibly aſſiſted in the Expounding of the Law, when Doubts and Difficulties aroſe about it; no, nor in judging of True and Falſe Prophets; but they determined this, and all other Emergent Cauſes, by the ſtanding Revelation and Rule of their Written Law; and that they were not Infallibly Aſſiſted, is evident from the great Errors they fell into, in making void the Commandments of God by their Traditions, and in their Rejecting and Crucifying the true Meſſias, and the Son of God.
In like manner the Apoſtles and firſt Teachers of the Chriſtian Religion, were immediately Inſpired, and Miraculouſly Aſſiſted in the Publiſhing of the Chriſtian Doctrine, and for the ſpeedy and more effectual Propagating and Planting of it in the World, in deſpite of the violent Prejudices that were againſt it, and the fierce oppoſition that was made to it. But when this was done, this Miraculous and Extraordinary Aſſiſtance ceaſed, and God left the Chriſtian Religion to be preſerved and continued by more Humane and Ordinary ways, the Doctrines of it, being committed to Writing for a ſtanding Rule of Faith and Practice in all Ages, and an Order of Men appointed to Inſtruct People in thoſe Doctrines, with a Promiſe to ſecure both Teachers and People, that ſincerely deſi…e to know and do the Will of God, from all Fatal Errors and Miſtakes about Things neceſſary to their Eternal Salvation; and this is a Proviſion more likely to be made by God, and better ſuited to the Nature of Man, than the perpetual and needleſs Miracle of an Inſpired, or any otherwiſe Infallible Church.
Thirdly, This way is likewiſe more agreeable to the Nature of Religion, and the Virtue of Faith. The Deſign of an Infallible Church is to ſecure all that continue in the Communion of it, againſt all poſſibility of Error in Matters of Faith. The Queſtion now is not, whether an Infallible Church would do this? but whether that Church which arrogates Infallibility to it ſelf, does not pretend to do this? And if they could do it, it would not be agreeable to the Nature of Religion, and the Virtue of Faith. For Faith, which is the Principle of all Religious Actions, would be no Virtue, if it were neceſſary. A true and right Belief can be no Virtue, where a Man is Infallibly ſecured againſt Error. There is the ſame Reaſon of Virtuous and Criminal Actions, and as there can be no Crime or Fault in doing what a Man cannot help; ſo neither can there be any Virtue. All Virtuous Actions are Matter of Praiſe and Commendation, and therefore it can be no Virtue in any Man; becauſe it deſerves no Commendation, to believe and own that the Sun ſhines at Noon-day, when he ſees it does ſo. No more would it be a Virtue in any Man, and deſerve Praiſe, to Believe aright, who is in a Church wherein he is Infallibly ſecured againſt all Error in Matters of Faith. Make any thing neceſſary, and impoſſible to be otherwiſe; and the doing of it ceaſes to be a Virtue. God hath ſo framed Religion, and the Evidence of Truth, and the Means of coming to the Knowledge of it, as to be a ſufficient Security to Men of honeſt Minds, and teachable Tempers, againſt all Fatal and Final Miſtakes concerning Things neceſſary to Salvation; but not ſo, that every Man that is of ſuch a Church, ſhould be Infallibly ſecured againſt all Errors in Matters of Faith; and this on purpoſe to try the Virtue and Diſpoſition of Men, whether they will be at the pains to ſearch for Truth, and when it is propoſed to them with ſufficient Evidence, tho' not by an Infallible Hand, they will receive it in the love of it, that they may be Saved.
Fourthly, This is as much ſecurity againſt Error in Matters of Faith, as God hath provided againſt Sin and Vice in Matters of Practice; and ſince a right Belief is only in order to a good Life, a Man would be hard put to it, to give a Wiſe Reaſon, why God ſhould take greater Care for the Infallible Security of Mens Faith, than of their Obedience. The Reaſon pretended why God ſhould make ſuch Infallible Proviſion for a right Faith, is, for the better ſecurity of Mens Eternal Salvation, and Happineſs. Now the Virtues of a good Life, have a more Direct and Immediate influence upon that, than the moſt Orthodox Belief. The end of the Commandments, (i. e) of the Declaration of the Goſpel, is Charity. In the Chriſtian Religion that which mainly avails to our Juſtification and Salvation is, a Faith that worketh by Charity, and the keeping of the Commandments of God. He that heareth theſe Sayings of mine, and doth them (ſaith our Bleſſed Lord) I will liken him to a Wiſe Man that Built his Houſe upon a Rock; and again, not every one that ſaith unto me, Lord, Lord, (i. e.) makes Profeſſion of Faith in me, ſhall enter into the Kingdom of Heaven; but he that doth the Will of my Father which is in Heaven; and again, if ye know theſe Things, happy are ye, if ye do them. And the Apoſtle St. Peter Exhorts Chriſtians to add to their Faith and Knowledge, Virtue, and Godlineſs, and Brotherly Kindneſs, and Charity, that ſo an abundant entrance may be miniſtred to them, into the Everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt. So that the Virtues of a good Life have the greateſt Influence upon our Salvation, and the main ſtreſs of Chriſtianity is to be laid there. And therefore whatever Reaſon can be aſſigned, why God ſhould provide for the Infallible ſecurity of our Faith, is much ſtronger, why an equal Proviſion ſhould be made to ſecure Holineſs, and Obedience of Life; becauſe without this, Faith cannot Infallibly attain its End, which is the Salvation of our Souls. But this it is granted God hath not done, and Experience ſhews it; and therefore it is unreaſonable to ſuppoſe that he hath done the other. It is ſufficient, that in both kinds he hath done that which is ſufficient to make us capable of Happineſs, if we be not wanting to our ſelves; the reſt he hath left to the ſincerity of our Endeavours; expecting that We on our part, ſhould work out our Salvation with fear and trembling, and give all Diligence to make our Calling and Election ſure. And if God hath made ſuch Proviſion by the Goſpel, for all that enjoy the Light and Advantage of it, that none can miſcarry without their own fault; then both his Goodneſs and Wiſdom are ſufficiently acquitted, without an Infallible Guide and Judge in Matters of Faith, and that Irreverent way of Arguing in the Canon Law, might well have been ſpared; that of neceſſity there muſt be an Infallible Judge of Controverſies in Religion; aliter Dominus non videretur fuiſſe diſcretus, otherwiſe God would not ſeem to have Ordered Matters diſcreetly.
But what Infallible Security ſoever they have in the Church of Rome, as to Matters of Faith, they are certainly the worſt provided of wholſom and ſafe Directions for the Conſciences and Lives of Men, of any Church in the World. No Religion that I know of in the World, ever had ſuch Lewd and Scandalous Caſuiſts. Witneſs the Moral Divinity of the Jeſuits, which hath been ſo expoſed to the World, not only by thoſe of our Religion, but by their own Writers alſo. Nor is this miſchief only confined to that Order; their Caſuiſts in general, and even the more Ancient of them, who writ before the Order of Jeſuits appeared in the World, have given ſuch a Liberty, and looſe, to great Immorality in ſeveral kinds, as is infinitely to the reproach of the beſt and pureſt Religion in the World. Inſomuch that Sir Tho. Moor himſelf, who was a great Zealot for that Religion, could not forbear to make a loud Complaint of it, and to paſs this ſevere Cenſure upon the generality of their Caſuiſts: That their great Buſineſs ſeemed to be, not to keep Men from Sin, but to Teach them quàm propè ad pec…atum liceat accedere ſine peccato; how near to Sin they might lawfully come without Sinning. In the mean time the Conſciences of Men are like to be well directed, when inſtead of giving Men plain Rules for the Government of their Hearts and Lives, and clear Reſolutions of the Material Doubts which frequently occur in Humane Life, they entangle them in Niceties, and endleſs Scrupuloſities, teaching them to ſplit Hairs in Divinity, and how with great Art and Cunning they may avoid the committing of any Sin, and yet come as near to it as is poſſible. This is a thing of a moſt dangerous Conſequence to the Souls of Men; and if Men be but once encouraged to paſs to the utmoſt Bounds of what is Lawful, the next ſtep will be into that which is Unlawful.
So that unleſs Faith without Works will ſave Men, notwithſtanding the Infallible Security which they pretend to give Men of a ſound and right Belief (if it were really as much as they talk of) the Salvation of Men would ſtill be in great hazard and uncertainty, for want of better and ſafer Directions for a good Life, than are ordinarily to be met with in the Caſuiſtical Writings of that Church; eſpecially if we conſider that the Scriptures are lock'd up from the People in an unknown Tongue, where the ſureſt and plaineſt Directions for a good Life are moſt plentifully to be had; inſomuch, that a Man had better want all the Volumes of Caſuiſtical Divinity, that ever were written in the World, than to be without the Bible; by the diligent ſtudying of which Book alone, he may ſooner learn the way to Heaven, than by all the Books in the World without it.
Fifthly, and Laſtly, This Proviſion which God hath made, is, when all is done, as good a Security againſt Fatal Errors and Miſtakes in Religion, as an Infallible Church could give, if there were one; and it is as good a way to prevent and put an end to Controverſies in Religion, ſo far as it is neceſſary that they ſhould be prevented, and have an end put to them: And theſe are the two great Reaſons why an Infallible Judge is ſo importunately demanded, and inſiſted upon. I ſhall ſpeak to theſe diſtinctly, and ſeverally; but becauſe they will require a longer Diſcourſe than the time will allow, I ſhall not enter upon them at preſent, but refer them to another Opportunity.