Scripture the rule of faith a sermon preached at St. Martins in the Fields, Febr. 3, 1695/6, being the second of the lecture for this present year, founded by the Honourable Robert Boyle, Esquire / by John Williams ... Williams, John, 1636?-1709. 1696 Approx. 40 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A66415 Wing W2722 ESTC R38942 18197158 ocm 18197158 107009 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66415) Transcribed from: (Early English Books Online ; image set 107009) Images scanned from microfilm: (Early English books, 1641-1700 ; 1137:7) Scripture the rule of faith a sermon preached at St. Martins in the Fields, Febr. 3, 1695/6, being the second of the lecture for this present year, founded by the Honourable Robert Boyle, Esquire / by John Williams ... Williams, John, 1636?-1709. [2], 28 p. Printed for Ri. Chiswell, and Tho. Cockerill, Senr & Junr ..., London : MDCXCVI [1696] Errata: p. 28. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- N.T. -- John V, 39 -- Sermons. Sermons, English -- 17th century. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Angela Berkley Sampled and proofread 2007-07 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Scripture the Rule of Faith. A SERMON Preached at St. Martins in the Fields , Febr. 3. 1695 / 6. BEING THE Second of the LECTURE For this Present YEAR , Founded by the Honourable ROBERT BOYLE , Esquire . By JOHN WILLIAMS , D. D. Chaplain in Ordinary to His Majesty . LONDON : Printed for Ri. Chiswell , and Tho. Cockerill , Sen r & Jun r : At the Rose and Crown in St. Paul's Church-Yard ; and at the Three Legs in the Poul●r●y . MDCXCVI . JOHN V. 39. Search the Scriptures , for in them ye think ye have Eternal Life , and they are they which testify of me . AFTER that our Saviour had Cured the Impotent Man at the Pool Bethesda , Ver. 9. the Jews sought to Slay him , because he had Healed him on the Sābbathday , Ver. 16. And so much the more were they bent upon this , as in Vindication of himself he had said also that God was his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] own proper Father , making himself equal with God , V. 18. Our Saviour therefore , in the following part of this Chapter , largely insists upon the Explication and Proof of what he had Asserted , and Appeals to a Threefold Testimony for his Justification , Viz. ( 1. ) That of John Baptist , who bore Witness of him , and to whom for a season they gave Credit , Ver. 32 , 33 , 34 , 35. ( 2. ) His own Works , Ver. 36. they , saith he , bear witness of me , that the Father hath sent me . ( 3. ) The Scriptures , Ver. 46. Had ye believed Moses , ye would have believed me : for he wrote of me . And in the Text ; Search the Scriptures , for in them ye think , &c. The Words may be either an Appeal to the Jews , and so are to be read by way of Affirmation and Concession , ye do search the Scriptures , as it is in the Margin : Or they may be read Imperatively and by way of Exhortation , as it is in our Version , Search ye the Scriptures . If we admit the former , then they are a Reproof to the Jews , that professed to be very Conversant in those Sacred Books , so that not a Word , Syllable or Tittle should escape their notice ( as it 's said in After-times of the Masorites ) , and yet so little heeded what was the main Subject of them , that they observed not how the Characters belonging to the Messias pointed plainly to him . But I conceive the Words are to be understood as an Exhortation , as the way of our Saviour's arguing doth shew , which is from point to point , from John Baptist , to his own Works ; and from his Works to the Scriptures : And so St. Basil and St. Athanasius understand them . And if the Words contain a Duty , then they are an Appeal of our Saviour to the highest Authority , that is , Divine Revelation , and what even the Jews themselves admitted for such . So that should they reject the Testimony of John Baptist , whom they did at one time believe to be a Prophet : Or should they be so perverse ( as they sometime were ) as to impute our Saviour's Miraculous Works to Beelzebub ; yet the Scriptures was a proof not to be gainsaid . For they themselves thought and judged ( as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) that Eternal Life was therein Revealed , and by the direction whereof it was to be obtained ; and yet even those did testify of him . Having brought the Controversy thus far , it would in reason be at an end : Thither therefore he remits them , to their Authority he Appeals , these he requires them to Search ; and if they Searched , and Searched sincerely and impartially , they would find Him ( whom they now traduced , and whose Life they sought ) to be the Messias there described . So he concludes his Discourse , There is one that accuseth you , even Moses , in whom ye trust . For had ye believed Moses and his Writings , ye would have believed me : for he wrote of me , Ver. 45 , 46. Or as it is in the Text ; They testify of me . From the Words I Observe ; 1. That notwithstanding there is a Revelation from God , and owned to come from him ; yet there may be Disputes about Points contained in that Revelation . It was so here , the Jews as well as our Saviour believed the Old Testament to be a Divine Revelation , and to contain all things necessary to Everlasting Life ; and yet there was a Dispute about an Article of no less Importance than whether our Saviour was the Messias therein Prophesied of , and whom they hoped for Salvation by . 2. There is a Direction what to do in this Case , and that is to Repair to the Rule ; Search the Scriptures , impartially Examine them , and compare what is therein Revealed with what our Saviour affirmed concerning himself . 3. There is the final Decision of the Case , and that is by the Scriptures . You grant , saith he , they contain all things necessary to Eternal Life , and they are they which testify of me . Thereby he is willing to abide , and thereby they ought to be concluded . 4. Here is a further Direction how to Search , implied in the Verses following , Ver. 41 , &c. and that is with Humility and Diligence ; with Impartiality and Sincerity , without Prejudice and Prepossessions . The Words , we see , contain a plain Resolution of a Case of great Importance , and that is , what is to be done in Matters of Doubt or Controversy , and how persons should proceed to obtain due satisfaction . And here the first thing to be agreed upon , is , By what shall we be tried , what is the Rule which is to determine us , and which we must abide by ? The next thing is , Who shall be the Judge ? The Third is , What are the Qualifications of such as are to judge ? To the First , our Saviour Answers , We must go to the Scriptures ; for if it be a matter of Consequence , and concerns Eternal Life , there to be sure it is contained , and there it is to be found . As to the Second , He saith , the persons concerned are to Search ; those that doubt , question or deny , are carefully to examine . As to the Third , He saith , they must lay aside all other Interests , and Search with all Humility , as those that love God , and seek after the honour that cometh from him only , Ver. 44. So that by this resolution of the Case we have gained two or three considerable points , towards the resolving all Doubts , and ending all Controversies in the Christian Church : And they are , 1. That the Scriptures are the only Rule , by which we are to judge and determine concerning points of Faith , and necessary to Salvation . 2. That it appertains to all persons to have recourse to , and to judge by this Rule concerning matters of that nature , and which are of that Importance . 3. A Direction how to Search , and that is with Modesty and Humility , with Sincerity and Impartiality . 1st . The Scriptures are the only Rule by which we are to judge and determine concerning Articles of Faith , and matters necessary to Salvation . 'T is on all hands granted , that there must be some Authority which Faith is to be resolved into : For Faith is no other than an assent to some Proposition or Propositions upon Authority : And according as the Authority is , such is our Faith , Humane or Divine . So that Divine Faith must have Divine Authority , and Divine Authority is no other than Divine Revelation , delivered at sundry times and in divers manners , Written or Unwritten . And where there is no verbal Revelation by Persons Divinely Inspired , the Written Word is the only Authority that Faith can be resolved into ; which our Saviour here appeals to , and propounds as a means sufficient , and in their Circumstances , as the only means for ending the Dispute . The Question here in Debate was ( as I observed before ) , Whether Jesus was the Messias prophesied of in the Old Testament ? This the Jews denied , and our Saviour affirms , appealing for proof of it to John Baptist , to his own Works , and to the Scriptures , and there he leaves it . For this was the old and true way of deciding matters of that nature ; To the Law and to the Testimony ; if they speak not according to this word , there is no light in them . Indeed in After ages a party of the Jews rose up , that taught for Doctrines the Commandments of men ; that did exalt their Traditions to an equal Authority with the Divine Law , and made it equally a fault to transgress them ; as our Saviour charges it upon them ( of which more anon ) ; But our Saviour shews the invalidity of this , and directs them to the Fountain of all Revealed Truth , the Holy Scriptures then extant , as a Rule sufficient to guide them , and of Authority sufficient to determine them . And this was the course he at other times took : As doth the Young Ruler put a serious Case to him ; Good Master , What shall I do that I may inherit Eternal Life ? Our Saviour Answers , Thou knowest the Commandments . Do the Sadduces , that denied a Future State and a Resurrection to it , contend with our Saviour about it ? He argues with them from the Scriptures , Ye do err , not knowing the Scriptures . — As touching the Resurrection of the Dead , have ye not read , &c. Would he instruct the Disciples in the great Articles of Faith ? He doth it from those Sacred Oracles : Ought not Christ to have suffer'd ? &c. And beginning at Moses and all the Prophets , he expounded unto them in all the Scriptures the things concerning himself . In like manner did the Apostles proceed to convince the Jews of their Incredulity : So St. Paul reasoned with them out of the Scriptures , opening and alledging , That Christ must needs have suffered and risen again , and that this Jesus is the Christ . So Apollos shewed by the Scriptures , That this Jesus was the Christ . To this they always remitted them , as to a Rule certain and sufficient , and without which nothing was to be received as an Article of Faith. To a Rule certain , called therefore by St. Peter 2. 1 , 19. A more sure word of Prophecy , and which he prefers before a Voice from Heaven . And a Rule sufficient , that is ( as St. Paul saith ) able to make wise unto Salvation , and thoroughly to furnish even the Man of God , the Teacher , unto all good works . And when these things were spoken at that time more immediately of the Jewish Canon of the Old Testament , they may equally as well be applied to the New ; which is not only as much the Scripture ( as St. Peter calls it , 2 Pet. 3. 19. as I have before proved ) but also by the addition of it , renders the Old much more intelligible and complete . Now there can be no imaginable reason assigned why the Scripture which was then sufficient in all points necessary to Salvation , and for resolving of Faith , should now be insufficient after the Revelation made by Christ : That is , that we should be more at a loss with the more clear , full , and perfect Revelation , than they were under the less perfect ; that what in the last days God Deliver'd and Reveal'd by his Son , should be less sufficient to direct us , than what he Spoke at sundry times and in divers manners in times past to the Jews by the Prophets . And especially considering , that there was a time when their Circumstances were much the same with ours , which was in the long interval of 400 or 450 Years between the finishing of the Jewish Canon in the Pr●phecy of Malachi , ( with whom Revelation ceased ) and the appearance of John Baptist . In which time they were left , as we are , wholly to the Written Word of God for their Direction , and the Sole Authority they were to rely upon . Since then in the Christian Church there is no more need of any Traditionary or Unwritten Word , than the Jews had at that time at le●st , under the Law ; and no more proof to be made of it now than there was then ; it follows , that the Scripture is the only Rule , in exclusion to all others ; and what is not contained therein by positive Proof , nor by evident Consequence to be deduced from it , can no more be of Divine Authority and Obligation to Christians , than Unwritten Traditions were then to the Jews . This is the true Re●olution of Faith ; and if our Saviour in a point of such Importance , as his being the Messiah , put the Case upon this issue , we have good reason to think that it is still the true Method of reasoning among Christians , and of resolving any Point of Faith and Doctrine necessary to Salvation . And therefore supposing we would find out the truth of any Doctrine thus Necessary and Fundamental , we must come hither for direction and resolution ; and if it has no Foundation in Scripture , we are to reject it . For it is a Rule in the Law , Quod Instrum●ntum non dicit , nec nos dicere debemus ; or as it is usually said , Where that has not a Tongue to Speak , we are not to have an Ear to Hear ▪ 'T is then a Doctrine of Men , and may be a Tradition of the Elders , but is no Fundamental Article of the Christian Faith. But grant this ; yet it has been before yielded , that Doubts and Disputes may arise in the Church about the sense of this Written Rule ; and therefore who shall be the Arbiter to Judge and Determine ; o● how shall the Doubter be resolved ; or how shall he be sure of the Sense and Meaning of that which is Disputed ? Our Saviour here directs what is to be done ; Search the Scriptures , examine and prove all by this Rule . He doth not direct them to any speaking Infallible Guide , nor to any Church , nor Persons into whom their Faith is to be resolv'd , but puts them themselves upon the trial of it . Whence it follows , 2. That every Man is to judge for himself . Certainly if ever there were a necessity of an Infallible Judge to Determine points of Controversy to Mens hands , it had been in the long Interval before spoken of , between the Cessation of Prophecy , and the Appearance of our Saviour ; when there were divers Sects risen up among the Jews , continually contending one with another , and oftentimes about matters of very great Importance . Of which I shall give a few Instances : ( 1. ) There was at that time a notable Controversy about the Church , which was the true . This was the Case between the Jews and Samaritans ; as 't is stated by the Woman of Samaria , Joh. 4. 20. Our Fathers , saith she to our Saviour , Worshipped in this Mountain Gerizim , and ye say that Jerusalem is the place where men ought to worship : That is , ye say , Yours is the true Church , and we say ours is that true Church : And each of these were so violently addicted to their own way , that the Jews would have no dealing with the Samaritans , nor so much as ask drink of them in their necessity , V. 9. And on the other side , the Samaritans would not so much as receive the Jews into their Houses , Luk. 9. 53. Nay so high did the Contest grow between them , that it ingaged them in the fiercest Quarrels , even to Assaults and Assassinations , where-ever they were , out of Canaan as well as in it ; as their Historian Reports . And though that Samaritan Temple was afterward utterly destroyed by Hyrcanus about 130 years before our Saviour ; yet the Prejudices and Animosities continued , till both fell under the common and final Destruction by the Romans . ( 2. ) Another point in Controversy was about a Future State , and the Resurrection to it . This was Disputed between the Pharisees and the Sadducees : For the Sadducees held that there was no Resurrection , nor Angel , nor separate Spirit , existing out of a Body ( for that the Jews called a Spirit ) ; but the Pharisees confessed both . ( 3. ) Another material Controversy that then divided the Church , was , What was the Rule of Faith ? For the Sadducees would admit the Law of Moses only to be of that Authority ; and what was not therein contained , was among them accounted of no validity ; and therefore they denied a Future State , because ( as they pretended ) there was no proof of it from that Law. But the Pharisees , whatever respect they might give to the Law above the other Books of Scripture , yet allowed both to be of the same Authority ; and so what was contained in any of them , to be the Object of Faith. Again ; The Sadducees were for Scripture alone without any Traditions ; but the Pharisees set their Traditions in the same Rank with the Scriptures , and would have both of the same Obligation ( as has been aforesaid , p. 13 ) and if either was to give way to the other , the Scripture was rather to give way to Tradition , than Tradition to the Scripture . About which Matters there were often great Disputes and Differences between these Two powerful Factions , as the Historian relates ; so that however they were concerned in the Government , yet the Flame broke out upon every occasion , and which St. Paul made his advantage of , who when he perceived that the one part of the Councel were Pharisees and the other Sadducees , cried out , I am a Pharisee , and the Son of a Pharisee ; of the hope and resurrection of the dead I am called in question . By these means they filled the whole Nation with Bandyings and Feuds ; the Great Men generally siding with the Sadducees , and the People with the Pharisees , as the same Author saith . ( 4. ) Another Point in Controversy among them was about the Messias . This was a Character much pretended to by several about the time of our Saviour ; and was the Chief Subject in Dispute between Him and the Ruling-part of the Jews . Points surely these were of great Importance ; Viz. Which is the True Church ? What is the Rule of Faith ? Whether there be a Future Life ? And whether Jesus be the Messias ? And Points these were that the whole Nation of the Jews was divided about : So that in all Appearance there was scarcely ever a greater occasion for a Determining-power to put this Case to an Issue . Now if there had been any such Infallible Authority , any such Concluding-Power Visible and Known ; as it was then , if ever , necessary : so no doubt , there would have been Appeals to it in these Disputes among themselves , and with our Saviour . And in reason it may be thought our Saviour would readily have Appeal'd to it ; because the Judge being Infallible , could never have Determined and given it against Him. But we read of no such Appeals in Scripture ; but on the contrary , our Saviour puts them upon another way of Enquiry ; not to Search after a Living and Infallible Judge , by whom they were to be finally concluded ; but to Search the Scriptures , as the Infallible Rule by which they were to be Determined . And accordingly the Apostles advised their Auditors to the same Course ; that they should thereby prove all things , and hold fast what upon trial they found to be good and true . That they should not believe every Spirit , every Pretender to Revelation and Infallibility , but should try the Spirits whether they were of God ; and there was good reason it seems for it , because , saith the Apostle , many false Prophets are gone out into the World. 1 Joh. 4. 1. that pleaded Inspiration and a Divine Mission and Authority for what they Taught ; as is manifest from the Epistles of the Apostles : And yet the Apostles ( who themselves had the Spirit of Infallibility and Immediate Revelation ) referr'd the Jews to the Written Word as the Rule , and to their own Reason and Conscience as the Judge . If ever any might have required an implicit Faith , and an absolute and a blind Obedience to their judgment , it was Christ and his Apostles , and yet we find that they would have all Try and Examine , Weigh and Consider . It being an innate Privilege of Mankind not to be led blindfold ; but to be governed by their Reason , a privilege that true Religion doth evermore preserve , and what every Man is obliged to defend , since every Man must give an account of himself to God : And therefore the Bereans are commended by St. Paul , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more generous and free-spirited , Who Searched the Scriptures daily , whether those things were true , which that Apostle Taught , and compared one with another , his Doctrine with that Holy Standard ; and finding them to accord , they received the word with all readiness of mind . So manifest is it , that in the Apostolical times every Man was to judge for himself , and to use the same reason in Religion , which he used in the Common Affairs of Life . All that those Inspired Writers desired , was , That Men would Search , and search Impartially ; and then they did not question but as they would be like the Bereans in Temper , so they would be alike prevailed with in the conclusion , and receive the truth with the like promptitude and readiness of mind ; toward the finding out of which , Searching and Honesty go a great way . And whereas it might have been thought , however , that the times would come when the Apostles should leave the World , and Immediate Inspiration should cease with them , and so Men would be left to their own Fallible judgment in the Interpretation of the Rule : Yet there is no other provision made by our Saviour and the Apostles for preventing any such Inconvenience ( though they foresaw and foretold there would be Deceivers and Impostors ) ; but all Future-Ages were left in the very same Circumstances with the Jews in that Period of 450 years before spoken of . The Divine Writers supposing that there was in the Scriptures such a plain and full Revelation of all things necessary to be known in order to Salvation , and there would be so much Reason and Sense in Mankind ( where so great an Interest as their Salvation was concerned ) that with Ordinary and Common Helps , such as Prayer and Consideration , and Advice and appointed Teachers are , that they would be able to find out the Truth , or as much of it as was necessary to their Salvation , if they came to it with sincere and well-disposed minds : And that God would never suffer such to want Ability , Opportunities and Means for it ; or be wanting in mercy to them , in forgiving and passing by such defects as were unavoidable to them in their Circumstances . But that belongs to the next Head ; and that is , 3. The Direction , what to do in this Case , which is to Search , that is , with Diligence and Impartiality . Supposing this , that every Man is to judge for himself , then persons will judge differently , and there will be Eternal and Endless Disputes . To this our Saviour fits an Answer , not only in the Direction given in the Text , but also in the subsequent part of his Discourse , which amounts to thus much ; that we are to Search with Diligence and Impartiality . The former is implied in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search , and which is very requisite in matters of such Importance as those were which our Saviour is here Discoursing upon , and that is no less than his being the Messias , the Son of God. A Subject that from the quality of it , and the various passages in Scripture relating to it , requir'd due Consideration . For though the Scriptures are so plain in most necessary points , that in the Prophet's Phrase , the wayfaring men though fools shall not err therein , and what are as soon understood as they are read : Yet there are even some of those that in the nature of the thing require a strict and careful attendance : Of which kind are such as contain the Characters of the Messiah ; and therefore lye not so open to a superficial Eye , but that they may be misunderstood ; and he that would then know and understand the force of the Argument referring to it , must Search . Our Saviour doth not therefore say only , That the Scriptures Testify of him , but requires them to Search , if they would be satisfied in it . For though proofs of this nature often are like Mines , that lie deep , yet upon Searching they are to be found : And if so , then our Ignorance is not to be imputed to their Obscurity , but to our own Negligence , that we take not that course which is proper thereunto , and may very justly be requir'd . But there is a further Qualification requisite , and that is Sincerity and Impartiality . Our Saviour here resolves the Infidelity of the Jews into Obstinacy and Insincerity . They had another Interest to mind , a Reputation to maintain , Ver. 40. Ye will not come to me . Ver. 42. Ye have not the love of God in you . Ver. 44. How can ye believe , which receive honour one of another , and seek not the honour which cometh from God only ? These and the like Vicious Inclinations hinder from Searching , or from finding the truth if they Search , or from receiving it though they find it . Persons thus disposed will then handle the word of God deceitfully , and like artificial Orators put what Colour they please upon it . They will pervert and wrest , distort and writhe the Text , till they force it to serve the Cause they espouse , and are resolved beforehand to maintain . And so it would be , if there were an Infallible Judge , and so it was when there were Inspired Persons in the Church , when our Saviour himself was in the Chair , and the Apostles were helpers of their Faith. So that there is no Fence in the World against Perverseness and Obtinacy , against Pride and Self conceit , against Interest and Self-seeking . These things indeed will make the Scripture difficult , and Truth unintelligible , though ne'er so plain in it self , or never so evidently proved : When in the Phrase of Scripture , Their heart is waxed gross , and their ears are dull of hearing , and they have closed their eyes , lest at any time they should see with their eyes , and hear with their ears , and understand with their heart . For then it is with such as with a sickly Stomach , that will nauseate the most wholsome and delightful Diet : In which Case it is not the fault of the Diet , but of the Stomach , which wants an Appetite , or of the Palate that wants the savour , which is the occasion of the disorder ; and for remedy of which , the Body is to be Cured , and the Stomach to be restored to its natural Tone and Temper ; and then the same Diet will be nourishing and grateful as before . So it is in the Case before us , where it is not the Understanding but the Will that is in the fault , or some pre-occupations and Sinister Inclinations , that do Cloud the mind and keep it from judging , or dispose it by such fatal Biasses to judge amiss . But now if the contrary Temper prevail , that Men lay aside all filthiness and superfluity of naughtiness , all Prejudices and Interests , and receive with meekness the ingrafted word : If they are candid and ingenuous , free and impartial , and come with an hearty desire to know the truth , and with a stedfast resolution to be guided by it ( whether it be for or against their Worldly Interest ) , and to do according to what they know , they shall not finally and fundamentally mistake ; according to our Saviour's resolution of this Case , Joh. 7. 17. If any man will do his will , he shall know of the Doctrine , whether it be of God , or , saith he , whether I speak of my self . So again , If ye continue in my word , then are ye my Disciples indeed , and ye shall know the truth , John 8. 31 , 32. For God will not leave an honest mind without such means as shall be sufficient for the understanding of all things necessary to Salvation . He that sent a Philip to an Eunuch , and an Angel to Cornelius , and called to a Saul out of Heaven , will present such occasions , give such assistance , or direct to such Instructors , that shall , as Aquila to Apollos , expound unto them the way of God more perfectly . And if we put the Case , that a Person sincerely disposed to know and receive the Truth should fall into error ( for man is a fallible Creature ) , yet the Error shall not be Damnable , but what may be as consistent with his being a Christian and Orthodox , as Infirmities are with a good Man , and Sincerity . For as in the present State , which is a State of Infirmity , there is no arriving to such an established temper of Virtue and Goodness , but that Elijah , and Paul , and Barnabas , and the best of Men were subject to like passions with others : So neither is it possible by the utmost Diligence , and the most laborious Searching , to find out the Truth , so as ne'er to mistake nor embrace Error for it ( for that would as much be above the state of Nature thus to be infallible , as impeccable ) ; nor is it necessary , when a person may be saved with all tolerable Errors , as with natural and unavoidable Infirmities . And this then neither the Providence of God , nor the Promise of our Saviour are concerned to prevent : For these are like Diseases that belong to the quality of the State we are in ; and are no more to be prevented , than our Nature and our State are to be alter'd , and of imperfect to be made perfect . But so far both the Promise , and the Providence of God , in confirmation of that promise , are concerned , that a person of a truly sincere mind , continuing such , shall no more fall into a damnable error without his own fault and choice , than be guilty of a Damnable Sin ; for that would be to leave Him in a damnable condition , who upon the terms of the Gospel otherwise most certainly should be saved . For no Sin under that Dispensation damns , but what is wilful ; according to that known Saying of St. Austin , Nihil ardet in Inferno nisi propria voluntas . Or however , if he should fall into such an error , as is against a fundamental Article , and for the quality of it , is damnable : Yet it shall not be damnable to him . It is a Case special , and what , though it falls not within the ordinary Rules of the Gospel , shall however taste of the mercy of it . The Apostle speaks of Damnable Heresies ; and we have those Truths which we call Fundamental , and both are rightly so termed ; because those Truths are so essential to the Christian Faith , that it cannot be the Christian Faith without them : And those Heresies are so destructive to the Christian Faith , that it cannot be the Christian Faith with them . But yet because it is an error of invincible Ignorance , and what proceeds from a mere defect in the Understanding , and not in the Will , we may charitably conceive , that it being not that sort of Heresy , which is a Work of the Flesh , God will not impute it to such to their Condemnation ; and that their Piety towards God , and Charity towards Men , shall through Christ's Merits and Intercession do more to save them , than their involuntary mistakes , how great soever , shall do to damn them : Since God requires according to that a man hath , and not according to that he hath not . But because for the most part the Error is rather in the Will than in the Understanding , or at least is then the more pernicious of the two : therefore as we should enquire after the truth , and be careful to receive it when it is proposed ; so it is as necessary that we should receive the truth in the love of it , and then it will have an influence upon us proportionable to the Consequence and Importance of it . And as they are the best , most useful and necessary Principles that most of all tend to make Men Good and Religious ; so that is the best Testimony of our being in the right , and that our Principles are true , that we are thereby made more holy and pure , more just and charitable . I look upon this as an undoubted Evidence of the Truth of the Christian Revelation , that it most of all conduces to such an Excellent end ; and it will appear that he best understands it , that makes it the Rule of his Life as well as of his Faith ; which if he doth , as he cannot likely mistake in his enquiry after Truth , so it 's certain in the Issue he shall not miscarry . For then he that comes thus prepared to Search the Scriptures , will both find what they testify unto , and obtain that Eternal Life , which is therein revealed and promised . There it is then that the matters of greatest Consequence are to be found , and all Points relating to them are resolved , such as do most nearly concern our Eternal Happiness . And if Scriptures do require our utmost Diligence and Care to find out their meaning , yet in the issue when found out , it will reward all our pains , though it be as great as the Affairs of this present Life are not managed nor accomplished without . I do acknowledge the Church of Rome hath put this mattet into a far more compendious course , if it were as true as it is short , by an Infallible Judge , who by an Ipse dixit , without giving any reason , stamps upon all he saith , an uncontroulable Authority ; but that must be , if a person is so near the Papal Chair , as to have the Infallible Ear to apply himself to , and immediately receives the dictates from the Infallible Oracle . For if he be remote from him , and receives all by Written Decrees , or the Oral Tradition of others , it issues then into a kind of Infallible Rule , and fails to be the Sentence of the Infallible Judge . For Words and Writings if they once fall into Fallible hands , according to them , cease to be Infallible , and are as much subject to difficulties , and about the sense of which have often happen'd as endless Contentions and Misunderstandings , as ever they can pretend have happened to an Infallible Rule . Therefore they are no safer , nor less subject to err by the having an Infallible Judge , than we by an Infallible Rule : Nay , so much the worse is it with them , as we cannot suppose that an Infallible Judge ( if we go to their Fountain-head ) can more clearly interpret the Divine Rule , than God himself could and did direct and dictate to those who wrote it . So that at last they are left with all their Pretences to Infallibility , in a condition worse than those that have an Infallible Rule for their Director ; and that with their own Diligence and Searching , and the blessing of God concurring therewith , like Apollos , become mighty in the Scriptures , Act. 18. 24. : For to such is that spoken which never was said to any Infallible Judge , If any man will do his will , he shall know of the Doctrine whether it be of God. FINIS . ERRATA . SErm . 1st . Page 21. Line 17. Read needs . p. 26. l. 4. r. Enthusiastical . p. 29. l. 8. r. of one among them . p. 31. Margin add V. Dr. Gedis , Of the Ecclesiastical State of Ethiopia . Appendix . Serm. 2d . p. 6. l. 7. r. and things . p. 9. l. 18. r. 16. Notes, typically marginal, from the original text Notes for div A66415-e220 [ Bas . l. 2. Bapt. c. 4. Athan . Tom. 2. p. 295. Par. 1627. ] Isai . 8. 20. Mat. 15. 2 , 3 , 9. Mar. 7. 8 , &c. Mark 10. 17. Mat. 22. 29 , 31. Luk. 24. 26. Act. 17. 2 , 3. Act. 18. 28. 2 Tim. 3. 15 , 16. Serm. 6. Joseph Antiq. l. 12. c. 1. & 3. L. 13. c. 6. & 18. l. 20. c. 5 Acts 23. 8. Matt. 22. 29. Luk. 24. 37 , 39. V. Light-foot Tal. Exercit. on Acts. Joseph Antiq. l. 13. c. 18. Acts 23. 6. 1 Thes . 5. 21. 2 Cor. 11. 13. Tit. 1. 10. 2 Ep. John 7. ver . Rom. 14 ▪ 12. Acts 17. 11 , &c. Mat. 24 ▪ 24. 2 Tim 4. 3. 2 Pet. 2. 1. Isa 35. 8. 2 Cor. 2. 17. 4. 2. Eph. 4. 14. 2 Pet. 3. 16. M●tth . 13. 15. Jam. 1. 21. Acts 8. 26. 10. 5. 9. 4. Act. 18. 26. Jam. 5. 17. Acts 14. 2 Pet. 2. 1. Gal. 5. 20. 2 Cor. 8. 12. 2 Thess . 2. 10.