HUMAN AUTHORITY, IN MATTERS OF FAITH, &c.
DISCOURSE THE FIRST.

THE Goſpel precepts are remarka⯑ble, in general, for their ſimplicity. They come not recommended to us by the borrowed charms of eloquence, or by any of the embelliſhments of art, but, by what is of much greater importance, their own intrinſic excellence; and, as we would naturally expect, that the Great Governor of the world, when he condeſcendeth to reveal himſelf to man, would not ſuffer things of the utmoſt conſequence to be involved in obſcurity; we find accor⯑dingly, [2] that the more important any doctrine is, the more intelligible are the terms in which it is univerſally ex⯑preſſed. The way of duty, the way to happineſs, is always pointed out in ſuch legible characters, that he that runs may read. That allegiance alſo, which is required in ſpiritual things, is unfold⯑ed to us in the plaineſt language. But, to our great aſtoniſhment, thoſe very doc⯑trines, in which ſophiſtry itſelf can diſ⯑cover no ambiguity, have been the moſt groſly perverted, the moſt preſumptuouſly and impiouſly oppoſed. But, without ſearching the ample page of hiſtory for a variety of particulars in proof of this; ſuch reflections, as offer themſelves to our conſideration from the words of the text, will be abundantly ſufficient to our pur⯑poſe.

As an introduction to what I propoſe, it will be proper, firſt of all to obſerve, that the whole chapter abounds with ſome ſingularly affecting animadverſions, which our Lord had made upon the ſuperſtition, hypocriſy, and other vices of the Scribes and Phariſees. He gives us a ſummary view of their injuſtice, cruelty, oppreſ⯑ſion, and uncharitableneſs; and ſtripping [3] them of all their artificial ſanctity, de⯑lineates their true characters in the moſt lively and expreſſive colours. ‘'They im⯑poſed,'’ he ſays, ‘'heavy burthens upon others, by which they would not be bound themſelves. They pretended to be the moſt ſtrictly juſt and pious of men, at the ſame time that they de⯑voured widows houſes: and, while they were ſo punctiliouſly exact in their at⯑tention to what was then a branch of the externals of religion, as to tithe ſuch things, as mint, aniſe, and cum⯑min, they ſcandalouſly neglected thoſe weightier matters of the law, juſtice, mercy, and faith.'’

But, beſides a variety of other crimes, to which they were notoriouſly addicted, they compleated their infamy, by exer⯑ciſing an impious dominion over the con⯑ſciences of others. They claimed the power of preſcribing certain ceremonies; and ſhut up the kingdom of heaven a⯑gainſt all opponents. With all the gri⯑mace of an affected ſuperlative holineſs, they compaſſed ſea and land, to make one proſelyte, when in their own hearts, there was nothing but ravening and wicked⯑neſs. In ſhort, they laid a much greater [4] ſtreſs upon a devout attention to inſigni⯑ficant forms, than in living up to the perfect rules of righteouſneſs and truth; and, as our Lord expreſſes it, ‘'They ſtrained at a gnat, and ſwallowed a camel.'’

It might be well expected, then, that a teacher ſent from God, would moſt cautiouſly guard his Diſciples againſt ſuch enormous corruptions; and that he would charge them, with a peculiar earneſt⯑neſs, not to aſſume thoſe over-bearing principles of pride and ſuperiority which actuated their enemies, nor to form the moſt diſtant intention of founding a ſyſtem of religious ariſtocracy over one another. This had been the very foun⯑tain of all thoſe iniquities, which filled his pure mind with the utmoſt indigna⯑tion and abhorrence. He, accordingly, thus ſolemnly addreſſeth himſelf to thoſe whom he had choſen out of the world, ‘'Be not ye called Rabbi, that is, Doctors, or ſpiritual guides; for one is your Maſter, even Chriſt, and all ye are brethren:'’ that is, all children of the ſame common, univerſal Father, and all, therefore, in religious matters, inveſted with exactly the ſame authority and [5] power. He could not have more fully expreſſed himſelf, if he had ſaid, I only am the way, the truth, and the life; thoſe doctrines, which I have received of my Father, are henceforth to be ac⯑counted the only true ſtandard of faith, and practice; by thoſe, therefore, you ſhould be governed here, becauſe by thoſe alone you ſhall be judged hereafter.

Had all thoſe, who have ever ſince profeſſed themſelves the followers of Jeſus, obſerved a due ſubmiſſion to theſe divine admonitions, we might now fami⯑liarize to our minds the various and com⯑plicated tranſactions of former times, with perpetually encreaſing pleaſure and delight; we might be able to read the hiſtories of a long ſucceſſion of paſt ages, without that degree of over-whelming horror which unavoidably riſes in the ſoul, at the view of that violence and barbarity which have been exerciſed up⯑on the ſaints of the earth, who have been cruſaded, maſſacred, burnt, and torn in pieces, and that by thoſe who have im⯑piouſly named the name of Chriſt, for no other cauſe whatever, than their honeſtly maintaining an inviolable alle⯑giance to Chriſt.

[6] But we all know, that this Anti-chriſtian, and diabolical ſpirit, which formerly prevailed among the Scribes and Phariſees, was next adopted, in all it's aggravating circumſtances, by that mother of harlots and abominations of the earth, the church of Rome: and, we know the horrible, and unparrallelled inhumanities of this church, what fires ſhe hath kindled, what rivers of blood ſhe hath ſhed, what cities and towns ſhe hath laid in ruins, what extenſive provinces ſhe hath deſolated, and what thouſands of innocent victims ſhe hath butchered, in order to ſupport theſe helliſh claims. But, happy would it be for the world, unſpeakably happy, if we could name no other church which hath been partaker of her ſins. Happy would it be for the world, if the monſter of which we are here ſpeaking, was not ſtill living, be⯑yond the boundaries of the Papal Em⯑pire, and blaſting the fair fruits of the bleſſed Goſpel, among thoſe who call themſelves Proteſtants. Happy would it be for us, if even in this enlightened land, there was now only one Maſter, even Chriſt. But, whatever pain and aſtoniſhment we muſt feel at the recital, [7] truth compels us to declare, that, where⯑ever there is any Human Creed eſtabliſh⯑ed, there, there are more Maſters than One; there, there is an Authority dia⯑metrically oppoſite to the Authority of Chriſt, and fundamentally ſubverſive of it. This I propoſe to illuſtrate in the following Diſcourſes. It is evident, I think, indeed, from the words of the text thenſelves. For, when our Lord ſays, One is your Maſter, even Chriſt; he means as much as if he had affirmed, You have no ſpiritual juriſdiction at all one over the other;—Churches^* are not your Maſter; mitred prieſts, or ghoſtly fathers are not your Maſter; Chriſt a⯑lone is your Maſter; and his laws are to be learned only from his own mouth, without the intervention of any human Authority whatever.

But, now, to eſtabliſh this doctrine upon the very beſt foundation, I ſhall en⯑deavour to ſhew, in the firſt place, that Jeſus Chriſt had the unqueſtionable au⯑thority of heaven for aſſuming that diſtin⯑guiſhing preheminence, which he here [8] claimed, namely, that of being our only infallible teacher of Religion, as the word Maſter, in this place, ſignifies; and, hence, it will be eaſy to ſhew the incon⯑ſiſtency, abſurdity, and impiety, of thoſe, who, by naming the name of Chriſt, moſt ſolemnly admit this doctrine, and yet, in every inſtance of their conduct, and with a ſhameleſs effrontery, act re⯑pugnant to it.

In the firſt place, I ſhall endeavour to ſhew, ‘'That Jeſus Chriſt had the un⯑queſtionable authority of heaven, for aſſuming that diſtinguiſhing prehemi⯑nence which he here claimed, namely, that of being our only infallible teacher of Religion.'’ It is, undoubtedly, the ſole prerogative of the eternal Jehovah, to give laws to man. It is his preroga⯑tive, likewiſe, to communicate theſe laws, at what time, in what manner, by what ſanctions, and by what meſſengers he pleaſes; and, whenever, or by whomever, his wiſdom determines, either to re-pub⯑liſh and enlarge old laws, or to reveal new laws, it is our indiſpenſable duty to obey. But, then, we are not to receive, as Divine Laws, all doctrines, that are re⯑commended to us as ſuch. For, this [9] would expoſe us to the moſt palpable con⯑tradictions, and to millions of impoſi⯑tions. On the contrary, becauſe we are required to ſubmit to the Divine Authori⯑ty only, we ſhould firſt be aſſured, be⯑fore we receive any doctrine, that it is Divine; and, this we can only know, by bringing the ſaid doctrine before the high tribunal of Reaſon. Reaſon, is unqueſ⯑tionably a Divine Law, written with in⯑delible characters upon every human heart; and, as the peerleſs perfections of Al⯑mighty God will not admit even the thought, that he can contradict himſelf, or that he can give us contradictory laws; we may, therefore, conclude that no laws can be Divine, which are a contradiction to our Reaſon, or which are plainly re⯑pugnant to that ſenſe of Right and Wrong which is implanted in the ſoul, and which is another Divine Law. But, if, on the contrary, any doctrines that are recom⯑mended to us as Divine, be found to cor⯑reſpond with the congenial ſentiments of our minds, and with the demonſtrable perfections of God in the univerſe around us, and are moreover confirmed by the moſt inconteſtable evidences of the Divine Power; then, we may reſt aſſured, that [10] theſe doctrines deſcended from above, from the Father of lights, and that the teacher of theſe doctrines, is the Sent of God.

Hence, then, it will clearly appear, that Jeſus Chriſt was the anointed Meſ⯑ſenger of God, and fully commiſſioned, by him, to point out the way of Salva⯑tion to man. For, he taught us no doc⯑trines that are contrary to our Reaſon, but ſuch as rather illuminate and perfect our Reaſon in the higheſt degree; and, he eſtabliſhed theſe very doctrines, not, as ignorance or malice have falſely aſſerted, by attempting to extinguiſh the light of Reaſon within us, but by the moſt ſolemn appeals to this primary law of God to man. What a wonderful contraſt do we diſcover between him, and all his pre⯑tended delegates, or vice-gerents and co⯑adjutors upon earth! How proud are they? How humble was he! Without profeſſing the leaſt portion of his ſpirit, they have lorded it over God's heritage with a rod of iron. But, he, tho' the way to truth, and the life, tho' he ſpoke as never man ſpoke, and tho' God was always with him, and always taught him, did not yet require an implicit faith from any of his followers. He knew, on the [11] contrary, that one Divine Law, is beſt enforced and recommended by another Divine Law; and he, therefore, ſubmit⯑ted all his claims to the deciſions of Rea⯑ſon. He drew up no inexplicable ſyſtems of faith, for us to ſubſcribe, or to ac⯑quieſce in, in the room of works. The point that he laboured was to make men good, and not what the faſhion of the times had received as orthodox. In ſhort, he never addreſſed himſelf to the Jews, in the imperative tone of modern prieſts: ‘'Swallow down this myſtery, and the other myſtery; believe, tho' your own Reaſon demonſtrates the contrary, that Three are no more than One, and that One is as many as Three, elſe you ſhall have no peace in the other world, and I will give you as much trouble as I can in this.'’ No; he challenged them to examine his own pretenſions, according to thoſe very Scriptures in which they themſelves believed. Search the Scriptures, ſays he, for they be they that teſtify of me. He challenged them to accuſe him, if they could, of any ſingle tranſgreſſion of the Divine Laws. Which of you convinceth me of ſin? He challenged them to convict him of any falſhood, or to fix upon him [12] any expreſſions, or declarations, that were contrary to the moſt indubitable perfec⯑tions of God. And, if I ſay the truth, why do ye not believe me? He challenged them to ſhew, that any one of his mi⯑racles could be effected by any other Power than that of Omnipotence. And, if I do not the works of my Father, believe me not: And, he challenged them to produce any arguments, why God would be with him in all that he did, if he had not come to do the will of God, and had not received his commiſſion immediately from God. The works which I do, in my Father's name, bear witneſs of me. A kingdom divided againſt itſelf cannot ſtand. And, if Satan caſt out Satan his kingdom cannot ſtand. But, if I by the Spirit of God, overwhelm the works of darkneſs, then is the kingdom of God come unto you.

All this, we muſt ſee, was ſound rea⯑ſoning, and demonſtrably proved, that Je⯑ſus was the Son of God with power, that he came not of himſelf, that he ſpoke not of himſelf, that he did nothing of him⯑ſelf, but that whatever he did was by the power of the Higheſt. His holineſs, his wiſdom, his humility, his ſelf-denial, and his innumerable aſtoniſhing miracles, did [13] all proclaim him to be the well-beloved of the Father, full of grace and truth: and, the importance of his doctrines, and the benevolent ſcheme which he came to propoſe to the ſouls of men, call up our moſt earneſt attention to all that he did, and taught, and ſuffered for us.

He was holy, harmleſs, undefiled, and ſeparate from ſinners; the ſpotleſs lamb of God, without blemiſh, without guile, without a ſingle deflection from the ways of righteouſneſs and truth. All this, was fully characteriſtic of his heavenly origin. It is ſuch a one as he, whom we would naturally expect the Holy Majeſty of the Univerſe, and the Father of all mercies, to ſend into the world; one, who could no more betray us, by his example, than by his precepts; one, who was as amia⯑ble and lovely in his life, as in his doc⯑trines; one, in whom virtue might be ſeen breathing celeſtial ſweetneſs; diſplay⯑ing a thouſand thouſand inexpreſſibly ve⯑nerable charms, adorned with every grace, poſſeſſing every excellence and beauty, and ſuperior in glory to the ſplendor of the ſun, and the brightneſs of the firma⯑ment.

[14] But, the Wiſdom of Jeſus, is another demonſtrable proof of his divine miſſion. The people might well be aſtoniſhed at his doctrines; for they were ſuch as never had been taught before, ſuch as infinitely ſurpaſſed all the ſyſtems of the antient ſages. He carried morality to its higheſt purity and perfection; nothing now can be added to what he has ſaid upon it; and, after a trial of above ſeventeen hun⯑dred years, no exception can yet be made to a ſingle precept he has given. Be⯑ſides, he alone hath repreſented to us the perfections of the True God, in their native dignity and glory; leading us to conſider Him, as the One Spirit, and Univerſal Father, the only Omnipotent, the only Author of every good, whoſe Providence continually watcheth over the minuteſt works of his hands; and, he being the beſt judge of human nature, that ever appeared in our world, both, in delivering thoſe ſublime and unparrellelled doctrines, univerſally, and with an aſto⯑niſhing exactneſs, adapted his addreſs to the various characters of his audience; frequently drawing them to condemn their impious conduct, according to their own principles; and, afterwards, with irreſiſt⯑ible [15] force, in extempore parables, a⯑bounding with innumerable beauties, and ſuch as have never been equalled by any other ſon of man; beating down all the ſtrong holds of iniquity that ſtood before him, and majeſtically ſcattering the whole immenſe maſs of darkneſs which covered the world. Now, upon what other con⯑ceivable foundation is ſuch wiſdom to be accounted for, than by allowing him to have been a Divine Meſſenger? How is it poſſible to be accounted for, that the re⯑puted ſon of a poor carpenter, untrained in the ſchools, without any of the aids of philoſophy, ſhould have been the wiſeſt of men, and the only infallible teacher of righteouſneſs and truth, un⯑leſs he was taught of God, and ſent by him, to be the light of men? Could he, without either any divine or human aids, have been ſo ſingularly happy, as to have infinitely eclipſed in knowledge all the men who lived before and after him? Or would the God of all wiſdom and grace, have given him only an underſtand⯑ing to know the things that are excellent, had not he been under the conſtant in⯑fluence of his good will and pleaſure?

[16] But, the humility and ſelf-denial of the bleſſed Jeſus, likewiſe demonſtrably prove him, to have been our heavenly appointed Maſter, or Teacher. Had he come to eſtabliſh ſome favourite ſcheme of his own, he would certainly have aimed at as much power and authority as he could prudently aſſume. He would have availed himſelf of the friendſhip of this world; and would have let no fair opportunity eſcape of fanning the fire of popular prejudices in his favour. But, he was meek and lowly of heart, and came not to be miniſtred unto, but to miniſter. He ſought not honour from men, but that which cometh from God only. Inſtead of aiming at temporal do⯑minions, graſping at the ſceptre of uni⯑verſal empire, or climbing the ſummit of tranſient greatneſs, he chearfully offered himſelf to be the ſervant of all. He de⯑clared, in the moſt unequivocal lan⯑guage, that his kingdom was not of this world; and, that if we would ſtand can⯑didates for his favour, or finally enter into the joy of our Lord, we muſt deny ourſelves, and take up our croſs daily, to follow him; and, he died as he lived, gloriouſly avowing the ſame ſentiments, [17] maintaining the ſame dignity, expreſſing the ſame contempt for all earthly poſ⯑ſeſſions, diſcovering the ſame generous benevolence to man, and repoſing the ſame unlimited confidence in his God and Father.

Now, could all this have poſſibly hap⯑pened, unleſs God had ſent him? Did any perſon ever yet eſpouſe a cauſe, that pro⯑miſed, and aimed at nothing, but po⯑verty, contempt, and ſufferings, and die in the ſame without reluctance, unleſs he had full evidence, clear and irreſiſtible evidence, that this cauſe was the cauſe of God? The ſuppoſition is ridiculous, and a contradiction to itſelf. This argument alone, therefore, ſufficiently proves, that Jeſus had his authority from above; that the God of all wiſdom inſpired and taught him; and that he was divinely appointed to be our Maſter in Religion.

But, beſides the holineſs, the wiſdom, the humility, and ſelf-denial of our Lord; God alſo bore witneſs to him, by a ſuc⯑ceſſive train of the moſt ſtupendous mi⯑racles; miracles which mere human art or power can no more accompliſh, than we can arreſt the ſun in its courſe, or create another ſun or another world. The tem⯑peſtuous [18] ocean was inſtantly becalmed; lunatics were reſtored to their right mind; the deaf, the dumb, the lame, and the blind, loſt all their complaints, and the ſick all their diſeaſes, in a moment; and the dead were raiſed to life, only by his word, or touch; and, theſe things were not done in a corner, nor tranſacted in darkneſs, but in the face of day, and amidſt thouſands of ſpectators, and under the inſpection too of determined enemies.

But, laſt of all, God gave his omnipo⯑tent ſanction to all his claims, by making him victorious over death and the grave the third day after his crucifixion, and ſhortly after carrying him up viſibly into heaven, to give him the government of thrones and dominions, and principali⯑ties and powers. Hence, then, it is de⯑monſtrable, that he was his well-beloved Son, in whom he was well-pleaſed; that he could have taught us nothing but the will of the moſt High God, ſince the moſt High God was always with him; and that he had, therefore, the moſt unqueſ⯑tionable Authority, for aſſuming and ex⯑erciſing the ſublime office of inſtructing all the children of men in the way of Sal⯑vation.

[19] This point, then, being once illuſtrated, it will clearly follow, that it is our indiſ⯑penſable duty to ſubmit to him as our one maſter; and that the ſame deference and obedience are now due unto his Laws, as if they were immediately proclaimed to us from the lofty throne of God. ‘'For ſince he hath not ſpoken of himſelf, but that the Father, who ſent him, gave him a commandment what he ſhould ſay, and what he ſhould ſpeak; he therefore that believeth on him, be⯑lieveth not on him, but on him that ſent him; and all, therefore, ſhould honour the Son even as they honour the Father. He that honoureth not the Son, ſince he was ſent by the Father, honoureth not the Father who ſent him^*.'’ Hence, [20] then, we ſhould be taught, to pay the moſt ſolemn attention to every doctrine he hath revealed, leſt we, by the rejection of any, either through intereſt, or influence, [21] or luſt, or through any other motives whatever, ſhould be found fighting againſt God. Hence, again, we ſhould be parti⯑cularly taught not to take any of theſe doctrines upon truſt, leſt they ſhould be diſguiſed or miſrepreſented to us; but, ſince they are not communicated to cer⯑tain delegates to put what interpretation they pleaſe upon them, but graciouſly communicated to all men, to be per⯑ſuaded, each of us for himſelf, to exa⯑mine ſeriouſly what they are, as they ſtand recorded in the Sacred Volume. Again, after they thus appear to us, in their full extent and native purity, all the honours and applauſes of men, all the riches and pleaſures of the world, and all the pow⯑ers of earth and hell united, ſhould not prevail ſo much as the duſt of the balance to draw us from our duty. We ſhould be ſtedfaſt and immoveable in our adhe⯑rence to them, in oppoſition to every ene⯑my, and every temptation. We ſhould be ready even to lay down our lives in witneſſing a good confeſſion, for, it is a dreadful thing to fall into the hands of the Living God, or to incur his ſovereign diſpleaſure by a negligent inattention, or obſtinate reſiſtance to his will. None [22] can deliver out of his hands, nor can any corner of the univerſe conceal us from his view, or place us beyond the reach of his power.

But, beſides the motive of eſcaping the folly and impiety of defying the Om⯑nipotent wrath of God; or beſides the juſt apprehenſion that we ſhall appear guilty before God for pouring contempt upon his Ambaſſador; it is alſo to be conſidered, that Jeſus Chriſt recommends himſelf to us, as our moſt endearing and acceptable Maſter, by the importance of the doctrines which he taught, and the benevolence of the ſcheme, which he has propoſed to the ſouls of men. The doc⯑trines he taught, are of the utmoſt im⯑portance to the peace and happineſs of the whole human race: they oppoſe all our deſtroying enemies, and are freedom, health, and joy to the mind. That we would love the Supreme Being with all the heart, and repoſe an unlimited con⯑fidence in his unceaſing bounty; theſe doctrines aggrandize the ſoul, and afford us infinite ſecurity and complacency in all circumſtances; and, that we would fly from all diſtraction and woe, from all the fears of jealouſy, from all the pains of [23] envy and diſcontent, and from all the bit⯑terneſs of wrath and malice, by receiving and cheriſhing the heavenly bleſſings of temperance, chaſtity, truth, righteouſ⯑neſs, and brotherly love; theſe are the doctrines, which every man, who wiſh⯑eth well to human nature, would ſee uni⯑verſally taught and practiſed. Theſe are the doctrines, which every friend to man would wiſh to have uſhered into the world, by the moſt glorious diſplays of the Divine Power; and, theſe are the doctrines, which every friend to himſelf would cheriſh as his joy and crown, and perpetually obſerve and cultivate. For, nothing more is wanted to baniſh miſery out of the world; nothing more is wanted to plant ſweets in the deſart, and ſhelter us from all the ſtorms of life. Nothing more is wanted, to root up the briars and thorns, which ſo often weary and perplex us, and to make the whole earth a para⯑diſe of delights. That man is, therefore, the enemy of human nature, as well as his own tormentor, and a traitor to his God, who would oppoſe the progreſs of the Goſpel; who does not rejoice that Chriſt is our divinely appointed maſter; and who would not chearfully ſpend and [24] be ſpent, to bring all the ſons and daugh⯑ters of men into ſubjection to his autho⯑rity. But the benevolent ſcheme, which the Son of God has propoſed to our ac⯑ceptance, is much greater than all this, goeth far beyond the line of time, graſp⯑eth in its reach the utmoſt bounds of im⯑menſe Eternity. For God was in Chriſt Jeſus reconciling the world to himſelf, gracious, forbearing, and long-ſuffering, not willing that any ſhould periſh, but that all ſhould come to repentance, and therefore communicating through him the glad tidings of Everlaſting Salvation to the whole body of his rational creatures here below; beſides providing in the beſt manner for their temporal happineſs, and inſtructing them how to overcome thoſe luſts that war againſt the ſoul; he was likewiſe pleaſed, in the adorable overflow⯑ings of his love, to hold out to their ad⯑miring view, the bright proſpect of end⯑leſs life and endleſs bliſs. He was rich unto all that called upon him; and he granted to all a full remiſſion of all the ſins that were paſt and repented of; and, while he enlightened and refreſhed them with the moſt reviving precious promiſes of pardon, of a complete conqueſt over [25] death and the grave, and of an unfading future and eternal crown of glory; theſe wonderful communications of his love, were accompanied with the ſolid encou⯑ragements to caſt all our cares and bur⯑thens upon God, and to cry unto him in all our diſtreſſes, as our ever-preſent pro⯑tector and friend; and theſe were likewiſe accompanied with the bleſſed aſſurances, that God will not ſuffer us to be tempted above what we are able, that he will ne⯑ver leave us nor forſake us while we per⯑ſevere in our duty, and that he will make all things work together for good to them that love him. In ſhort, the love of God in Chriſt Jeſus our Lord compre⯑hendeth in it every thing that our ambi⯑tious hearts can wiſh or deſire, is amply ſufficient to employ all the wonder of the moſt enlarged faculties of the moſt ca⯑pacious ſoul, and to ſatisfy us for ever. Nay, ‘'Eye hath not ſeen, nor ear heard, neither hath it entered into the heart of man to conceive the things, which God hath prepared for them that love him;'’ and to bring us to the poſſeſſion of which, he, of his infinite wiſdom and goodneſs, hath appointed Jeſus Chriſt to be our One Maſter, Example and Guide.

[26] How, then, ſhould we joy in God, through our Lord Jeſus Chriſt! What gratitude ſhould poſſeſs our hearts! What divine pleaſures ſhould fill our ſouls! With what unceaſing warmth of affection ſhould we look up to heaven, to reflect that ſo excellent a perſonage is appointed to reign over us, to ſave us from our ſins, to lead us to all truth, and to make us kings and prieſts unto God for Ever! There can be no greater ſalvation. The very thought of it ſhould make us break out into the loftieſt ſongs of adoration and praiſe. Indeed, every thing in the world ſhould be eſtimated as droſs and dung, when compared with this. We ſhould, therefore, hold this faſt. We ſhould ſell it for no price. We ſhould value it above all precious ſubſtance. It ſhould be dearer to us than our lives. In ſhort, we ſhould willingly relinquiſh every earthly comfort, and chearfully ſubmit to every earthly ſuffering, in maintain⯑ing our allegiance inviolable to our One Divinely-appointed Maſter, even Chriſt. For, How ſhall we eſcape if we neglect ſo great ſalvation? and, what ſhall it pro⯑fit a man, if he ſhould gain the whole world, and loſe his own ſoul?

[27] Hence, then, let us be ſeriouſly per⯑ſuaded, humbly and joyfully to acquieſce in the authority of Chriſt, and to teſtify, through life, the moſt dutiful and ready compliance with all thoſe laws which he hath revealed. Let not, on the one hand, all the terrors of perſecution that can be raiſed againſt us; nor, on the other hand, all the accumulated honours that can be beſtowed upon us; and, much leſs, let the mode or faſhion of the times, which can only influence ſlaves, be able to turn us aſide from our obedience. But, conſider⯑ing our dignity and privileges, as the children of God, and the called to an in⯑heritance, that is incorruptible and unde⯑filed, and that fadeth not away, reſerved in heaven for us, let us nobly, and tri⯑umphantly reſolve with the apoſtle Paul, ‘'that neither the world, nor death, nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſe⯑parate us from the love of God, which is in Chriſt Jeſus our Lord.’

But, having now ſhewn you, that Je⯑ſus Chriſt had manifeſtly the high au⯑thority of heaven for claiming that diſ⯑tinguiſhed [28] preheminence which he aſ⯑ſumed in the text, namely, that of being our One Maſter, or our only infallible teacher of Religion, and having, hence, clearly pointed out our duty and happi⯑neſs to be guided by him in the true way to Eternal life; our next enquiry will be, what is particularly implied in our acknowledging him as our One Maſter, our Only Maſter, and ſubmitting to him as ſuch. But, at preſent, our time will not permit us, to enter upon this part of our ſubject.

Let me, however, juſt expreſs my ſin⯑cere wiſhes, that, what hath been ſaid, may have a ſufficient force to bind us to our duty, to make us, in all circum⯑ſtances, approve ourſelves the genuine diſciples of Chriſt, aiming at whatever is good and acceptable to the Lord, and not caring what ſhall befall us in this life, ſo that we may finiſh our courſe with joy.

To this purpoſe, let us exerciſe our⯑ſelves during the interval of ſocial wor⯑ſhip, in preferring petitions to the Father of Lights, that he may guide us by his counſel, that all prejudice may be rooted out of our hearts, that we may know the Truth, and that the Truth may make us free.

Amen.

HUMAN AUTHORITY, IN MATTERS OF FAITH, &c.
DISCOURSE THE SECOND.

I HAVE endeavoured to ſhew, in the preceding Diſcourſe, that our Lord had the unqueſtionable authority of hea⯑ven for claiming that high and diſtin⯑guiſhing preheminence which he here aſſumes, namely, that of being our one Maſter, or only infallible teacher of Re⯑ligion. This appears, I obſerved, from all thoſe moſt illuſtrious virtues and hea⯑venly graces, which compoſed his charac⯑ter; from that ſublime, and unparallelled knowledge which he poſſeſſed; and from [30] that Divine Power which univerſally up⯑held, and bore witneſs of him. His holineſs, his wiſdom, his humility, his ſelf-denial, and thoſe innumerable and aſtoniſhing miracles which he performed thro' the power of the Higheſt; toge⯑ther with the purity, benevolence, per⯑fection, and importance of the doctrines which he taught, all demonſtrably evince, that he was the well-beloved of the Father, the choſen meſſenger of his ſal⯑vation, full of grace and truth.

Hence, I obſerved, as the clear con⯑ſequence of this doctrine, that it is our indiſpenſable duty to ſubmit to his au⯑thority, and to pay the ſame deference and obedience to all his laws, as if they were now immediately proclaimed to us from the lofty throne of God.

But our duty being once obviouſly pointed out, it then becomes a matter of the greater importance. I ſhall there⯑fore as was propoſed, in the next place, enquire at preſent, what is the full ex⯑tent of this duty, or what is particularly implied in acknowledging Chriſt to be our one Maſter, and ſubmitting to him as ſuch; and, this evidently implies no leſs, than that we ſhould acknowledge no [31] other man, or body of men whatever, conſidered either as in competition with him, or in conjunction with him, to be our Maſter. The one Maſter ſignifies the one only Maſter. We accordingly find, that he had all authority committed to him by the Father, and that he is con⯑ſtituted the only Lawgiver and King in his Church; and, from this, it incon⯑trovertibly follows, that we, as the true ſubjects of his kingdom, muſt, in a re⯑ligious capacity, ſubmit to his Laws on⯑ly. Theſe laws, it is again obvious to obſerve, are to be found in the Goſpel only. For this ſacred volume contains the whole doctrine of Chriſt, which was either taught by himſelf in perſon, or by his apoſtles, whom, after him, he com⯑miſſioned to preach his name among all nations. Thou ſhalt not diminiſh aught from it; neither ſhall any thing be added to it.

Hence, then, we learn, in the firſt place, that every law of the Goſpel de⯑mands our full acquieſcence and obedi⯑ence; but that every law, on the con⯑trary, that is formed in oppoſition to the Goſpel, is a daring encroachment upon our native rights, a traiterous impoſition [32] upon our underſtandings, and an im⯑pious rebellion againſt God himſelf, be⯑cauſe a rebellion againſt the one Maſter, whom he has appointed.

Should any ſyſtem, or doctrine, there⯑fore, by the wife and the learned, be now propoſed to us as a rule of faith, our firſt buſineſs is to enquire, whether this be the religion of Chriſt? If this be affirmed, we would then aſk, whether the thing propoſed be the Goſpel itſelf? If this be denied, on the contrary, we would ſay, that we have only one Maſter, even Chriſt. But, if we are again told, that, what is propoſed is a true ſummary of the Goſpel; we would, in this caſe, reply, that the Goſpel is its own beſt ſummary, that we have nothing to do with any other; that Chriſt has expreſſly taught us to ſearch the Scriptures, but never taught us, to take up with any pretend⯑ed ſummary of them. But ſhould it farther be inſiſted on, that the thing pro⯑poſed is the doctrine of the True Church; we would then aſk, of what true church? Should it be anſwered, of the true chriſtian church; we would ſay, that the true chriſtian church has no rule of faith, but the naked Goſpel. Should we, how⯑ever [33] be ſtill told, of the true chriſtian church, as eſtabliſhed by human laws; to this we would give in our teſtimony, that Chriſt's kingdom is not of this world, that he hath appointed no Sub-governors in his church, and that when one is of Paul, and one of Apollos, and one of Cephas, all theſe have ſo far with⯑drawn themſelves from the church of Chriſt. But, if it ſhould be ſaid, in the laſt place, that we are incompetent judges of the Scriptures, that the buſy part of mankind have not time to ſtudy them, nor capacities to underſtand them, and that, therefore, for the prevention of hereſy, there are certain holy officers ap⯑pointed in God's church, and purpoſely trained up at the foot of the altar, and ſolemnly CALLED and conſecrated to de⯑liver to us the true ſenſe of Scripture: all this, I would poſitively deny. Or, willing to do ſomething more than offer what may be called a bold aſſertion, I would argue in this manner; if there be, as is here pretended, any officers appointed in God's Church to deliver to us the true ſenſe of Scripture, let them produce their credentials, before they authoritatively re⯑quire us to abide by their deciſions. God [34] can certainly bear witneſs of himſelf: and, if he has ſent theſe men, it may be expected that he will work miracles by them. But, on the contrary, if men have ſent them; or, if they of them⯑ſelves have aſſumed what they have not the leaſt ground of pretenſion to, let them return from whence they came; for, the Chriſtian has only one Maſter, even Chriſt.

Beſides, the pretence itſelf, that we are incompetent judges of the Scriptures, at leaſt ſo far as our ſalvation is concerned in the underſtanding them, is abſolutely without proof, not being warranted, in a ſingle inſtance, either by Chriſt, or by any of his apoſtles. Our Lord, on the contrary, addreſſeth himſelf to the under⯑ſtandings of men. For, If I do not the works of my Father, ſays he, believe me not ^*. The apoſtles, in like manner, ſup⯑poſed that we are all capable of reaſoning and determining for ourſelves. Why even of yourſelves, is their language, judge ye [35] not what is right? I ſpeak as unto wiſe men; judge ye what I ſay; and, truly, had the matter been otherwiſe, or, had men been taught implicitly to acquieſce in the dictates of their leaders, inſtead of being directed by their own enquiries after truth, there could never have been a chriſtian in the world.

But, ſtill farther, the authority in queſtion, namely, that of impoſing upon one another any particular ſenſe of Scrip⯑ture, and calling ourſelves the Church, and then drawing up a rule of faith for others, which ignorance may invent, and power enforce under the pious ſanction of pains, impriſonment, &c. this authori⯑ty, I ſay, which has always extended it's influence in proportion to the barbariſm of the age, is expreſſly, and moſt ſolemn⯑ly condemned, by the authority of Chriſt. He ſays, that we are all brethren, that we have, therefore, no authority over one another. He ſays, that we have only one Maſter. It is an act of treaſon, there⯑fore, committed againſt him, to acknow⯑ledge any other Maſter; and, he ſays, that we ſhall not, as his followers we can⯑not, like the unenlightened Heathens, exerciſe [36] lordſhip or dominion over one another ^§; that, therefore, neither thoſe men, nor thoſe churches, that uſurp any kind of ſpiri⯑tual juriſdiction over our faith, can be⯑long to his kingdom^*. He has, more⯑over, inſtructed us, that we are to ſearch the Scriptures ourſelves, and not that others are to ſearch them for us ^†.

[37] The apoſtles of Chriſt, likewiſe, charge every man to be fully perſuaded in his own mind, and to ſtand faſt in that liberty wherewith Chriſt has made us free. They, again, teach us, inſtead of ſubmitting, or ſubſcribing to any articles and con⯑feſſions of faith, compoſed by weak and fallible, or, by proud and tyrannical men, to prove all things, and to hold faſt that which is beſt: and they pretend to com⯑mend themſelves to the conſciences of men, only by manifeſtation of the truth^‡. They, farther, inſtead of calling them⯑ſelves our Spiritual Lords, or our Right Reverend, or Reverend Fathers, utterly diſclaim the being Lords over God's heri⯑tage, would only be eſteemed examples to the flock, helpers of their joy, and their brethren; and, once more, they inſtead of requiring an implicit faith from their followers, highly applauded the conduct of thoſe, who tried even their inſpired doc⯑trines, according to the Divine Rule; and [38] thoſe of Berea, ſaid they, are more noble than thoſe of Theſſalonica, becauſe they ſearched the Scriptures, to ſee if thoſe things, thoſe things that were ſpoken by the apoſtles themſelves, were ſo, or not^‖.

What ſhall we ſay, then, of the pre⯑tended ſucceſſors of the apoſtles, when they would deprive us of the liberty of ſearching the Scriptures? Arrogant and impious men! How dare they ſo much as name the name of Chriſt; and, yet, eſtabliſh, by violence, their own opini⯑ons, in oppoſition to the word of God, moſt explicitly revealed by Chriſt? Or, how dare they deny us the privileges of rational beings, who have the Candle of the Lord within us as well as themſelves, by affirming or inſinuating, that we muſt take their ſenſe of Scripture for the true ſenſe, and that we muſt neither judge nor think for ourſelves? Nay, grant them [39] but this ſingle point, and they as effec⯑tually rob us of the benefit of the Scrip⯑tures, as if we had no poſſible acceſs to them, or could never be permitted to ſee them but in an unknown tongue.

But, whether God is to be obeyed, rather than man, judge ye.

The Scriptures, are the great charter of heaven to every man; which we are required to examine for ourſelves, and of which we are required to judge for our⯑ſelves. As they, therefore, demand our moſt cordial and grateful reception, we ſhould inviolably maintain the full poſ⯑ſeſſion of them, and not, by neglecting to make that proper uſe of them which the Divine Being intended, ſpurn them from us as gifts not worth preſerving. But, while, without evidence, we ſub⯑mit to that ſenſe of the Scriptures which has been affixed to them by men, we are then only the ſervants of men. On the contrary, while we ſeriouſly read, and judge for ourſelves, and are determined by that ſenſe of Scripture, which appears to the conviction of our own minds to be the true ſenſe of Scripture, we then ſub⯑mit to the Divine Authority, and are the ſervants of Chriſt.

[40] Upon the whole, it is evident, that all human authority in matters of faith, is fundamentally ſubverſive of the Chriſtian Religion; and that all thoſe, therefore, are, ſo far, the enemies of Chriſt, who ſubmit to any ſuch authority, or who either directly, or indirectly, countenance any ſuch authority. When any men, therefore, or body of men, or, when any Church, pretend to claim, or exerciſe any ſuch Authority, to eſtabliſh any hu⯑man Creeds, or Articles, or Confeſſions of Faith, we are warranted to conclude with the inſpired Addreſs, ‘'Come out from among them, O my people, and be ye ſeparate, and not partakers of their ſins.'’

But, ſecondly, we may advance a ſtep farther, and ſhew likewiſe, ‘'That all human authority in matters of faith, is abſolutely repugnant to the very nature of Religion itſelf.'’ Religion, is a conformity to the will of God, ariſing from his dominion over us, and all the obligations which we owe him. But, how are the opinions of men, to be re⯑garded as his will? Theſe vary as much as our faces, and poſitively contradict one another; which his will cannot. Theſe [41] alſo contradict his will, when they con⯑tradict that law which is written in our hearts; for this law is his will. Thoſe, therefore, who, upon their own authori⯑ty, would impoſe on us any particular ſtandard of faith, dethrone as much as in them lies the Divine Authority: and thoſe, again, who ſubmit to their autho⯑rity, do ſo far diſclaim all loyalty to the King of Kings. Beſides; God is our Father. He himſelf hath ſhewn us what is good, and revealed to us the way of life. Our own breaſts, therefore, are our beſt monitors; and the Word of God our only guide^*. It is to be con⯑ſidered, too, that he is poſſeſſed of all power, as well as of all wiſdom and goodneſs. His perfections, then, will not admit the thought, that he hath left our precious ſouls in the feeble hands of the Church, whether it be a Popiſh one, or an Epiſcopalian one, or a Preſbyterian one. Nor ſhall any of thoſe Creed and [42] Confeſſion-makers, therefore, perſuade us to be led blindfold to ſalvation, until they can firſt produce their commiſſion, clearly ſealed with the Seal of Heaven. Nay; If the blind lead the blind, both muſt fall into the ditch; and, to conclude this point, unleſs our religion be ſupported on a thorough conviction, and a deliberate choice, it can neither be a reaſonable ſer⯑vice, nor pleaſing nor acceptable to the God of Truth.

But, I would obſerve, in the third place, that ‘'All human Authority in matters of Faith, is a notorious de⯑parture from our original and avowed principles as Proteſtants?'’ I might conſiderably enlarge upon this head; but, beſides being precluded thro' the want of time, very few obſervations will be ſuffi⯑cient to my purpoſe. We cannot, then, it is obvious, without the greateſt ab⯑ſurdity, and the moſt glaring contradic⯑tions, claim that as our own right, which we oppoſe in the Church of Rome; for, that is certainly lawful in the Church of Rome, which is lawful in any other Church. But, was it not human Au⯑thority, in particular, that we firſt op⯑poſed in the Church of Rome? Was it [43] not entirely by human authority, that ſhe eſtabliſhed the moſt enormous ſuper⯑ſtitions, the moſt helliſh doctrines, and the moſt execrable impieties, that ever diſgraced the children of men? And, was it not, only for proteſting againſt human authority that the firſt Reformed were called Proteſtants? This cannot be de⯑nied. They nobly pleaded, that we have only one Maſter, even Chriſt. They ſolemnly proteſted againſt any other Maſ⯑ter. They proteſted againſt the claims of any man, to preſcribe the terms of acceptance, or ſettle the faith of any other man. They proteſted againſt all perſecutions for conſcience ſake. They proteſted againſt the power, in any man, or in any men, of determining the ſenſe of the Word of God, for any other man, or men. They knew, that it was the uſurping of this power, which had over⯑whelmed the world with darkneſs, and deluged all Europe with the blood of the Saints of the earth; and they, there⯑fore, juſtly conſidered all who exerciſed this power, as rebels againſt reaſon, a⯑poſtates from Revelation, traitors to God, and deſtroyers of men.

[44] We, therefore, as Proteſtants, have eſpouſed the ſame principles, have en⯑liſted in the ſame liberal, generous cauſe, the cauſe of humanity, the cauſe of truth, the cauſe of Jeſus, and the cauſe of God. But, if we build again the things we have deſtroyed, we make ourſelves tranſ⯑greſſors. If we claim the right of exer⯑ciſing that very power, which we oppoſ⯑ed in our enemies, we ſtand ſelf-con⯑demned, we deſerve every meaſure of re⯑proach and abhorrence, and ſhould be covered with ſhame and confuſion at the name by which we are called. But, if we, on the contrary, vindicate the glo⯑rious principles of Liberty, of pure, im⯑partial Liberty, of neceſſary, reaſonable, divine Liberty; I ſay, of Liberty, not only to differ from the Creed of Rome, but likewiſe to reject every other Creed but the bleſſed Goſpel, and to form our ſentiments even of this, not according to the public voice, but according to every particular man's own reaſon and conſci⯑ence: if ſuch, my friends, be our prin⯑ciples, then may we rejoice, and glory in the name of Proteſtants; for, then, this will be only another name for Chriſtians; for thoſe, who are under the ſole influence [45] and authority of our one Divinely-ap⯑pointed Maſter, even Chriſt.

But, once more, ‘'All human Autho⯑rity in matters of Faith, is likewiſe diametrically repugnant to our origi⯑nal, and to our preſent avowed princi⯑ples, as Proteſtant Diſſenters.'’ We ſtill continue to vindicate theſe princi⯑ples, upon the very ſame foundation that we vindicate our ſeparation from the Church of Rome; and, certainly, as was hinted before, if we object to hu⯑man authority in the Church of Rome, we muſt, to be conſiſtent with ourſelves, not to ſay, if we would profeſs a dutiful ſubjection to Chriſt, object to human authority, wherever elſe it be found.

Let us examine, then, a little, how the caſe ſtands between us. We know, that when King Henry the eighth threw off the Pope's ſupremacy, he laid claim to, and aſſumed, this ſupremacy him⯑ſelf. By denying the Pope to be our one Maſter, he did no honour to Chriſt, be⯑cauſe he, likewiſe, at the ſame time, de⯑nied Chriſt to be our one Maſter; and uſurping the unalienable authority of Chriſt, he declared himſelf to be our one Maſter. He, accordingly, publiſhed cer⯑tain [46] articles of what he called Religion, which bear the ſame ſtamp of folly and blaſphemy with thoſe of other uncom⯑miſſioned ſpiritual guides, and which whoever denied, or diſputed againſt, was to ſuffer death. Thus this deteſtable ty⯑rant, this monſter of pride, iniquity, and luſt, made himſelf the abſolute Lord of the lives and conſciences of his paſſive ſubjects.

His lofty daughter Elizabeth, unhap⯑pily trod in her Father's ſteps. Tho' a ſufferer herſelf under her bloody ſiſter, ſtill ſhe retained ſo much of the ſpirit of her Father, and of that merciful church from which ſhe would be thought to ſe⯑parate, as not to be able to learn the leſſon of mutual charity and forbearance, or to hear of the Goſpel precept of doing to others, as we would that they ſhould do unto us. But, as if ſhe had been the light of the world, or, as if God com⯑manded an unlimited ſubmiſſion to her pleaſure, or, as if it was treaſon againſt her and againſt heaven, to affect to know more or leſs than ſhe knew, or not to worſhip exactly as ſhe did, let the conviction of any [47] perſons mind be what it would to the contrary; together with the anti-chriſtian Act of Supremacy, ſhe piouſly procured another Act, called, ‘'An Act for Uni⯑formity of Common Prayers, and ſervice in the Church, and Adminiſtration of the Sacraments;'’ and beſides adopting, according to her Royal taſte, a multitude of Popiſh rites and ceremonies; ſhe like⯑wiſe choſe to have her prieſts cloathed after the Popiſh model. She farther, erected a Court of High Commiſſion to enforce univerſal obedience to her com⯑mands; and ſhe puniſhed, or enlightened, all the refractory Non-conformiſts, with ſuſpenſion, impriſonment, fines, con⯑fiſcation of goods, baniſhment or death. Theſe wholeſome ſeverities, ſhe found had been practiſed by preceding princes; and were, no doubt, in her apprehenſion, eſſential to her monarchical dignity, and expreſſive of the tender concern of an affectionate mother for her untoward and undutiful children.

But hence happened that Separation from the Church, which has continued ever ſince, and which, while there are any ſuch things as reaſon and truth among men, will ever juſtify itſelf to the world. [48] Indeed, all that the Queen's officers could argue, was, that ‘'the things they im⯑poſed were indifferent, that it was re⯑quiſite to order and decency to impoſe them, and that ſhe had, therefore, a right as Supreme Eccleſiaſtical Go⯑vernor to impoſe them;'’ that is, ſhe had a right, by virtue of an office which could not poſſibly belong to her, to lord it over God's heritage, which very right it was death to aſcribe to the biſhop of Rome. But, our noble an⯑ceſtors, after ſeriouſly conſulting their own breaſts, and the Word of God, de⯑clared this right to be a violation of their Chriſtian Liberty. This liberty, they well obſerved, allowed not the impoſition of thoſe things, that were left indifferent in the Goſpel. They alſo objected their ſcruples of Conſcience to the uſe of the Veſtments, not becauſe they had any tur⯑pitude in themſelves, but becauſe they had been the uniform of Pagan and Popiſh prieſts, and might therefore be the means of ſtill ſupporting Pagan and Popiſh Su⯑perſtition. They affirmed, again, that weak Chriſtians ought not to be con⯑ſtrained to admit of indifferent things, when they think them unlawful; and, [49] they drew up a declaration, in ſubſtance to this effect, called, Reaſon grounded on Scripture: ‘'It is a dreadful thing to fall into the hands of the Living God, for doing that, which our own conſciences, informed by the Word of God, judge to be Evil: For, we would always keep in remembrance that alarming ſaying of St. John, If our conſcience condemn us, God is greater than our conſcience. We, therefore, chuſe to obey God rather than man; and to ſuffer, if it be the will of God, for an unſhaken attachment to his commandments, and to the dictates of our own conſciences, in oppoſition to the commandments of men.'’

Theſe were the ſentiments of our glo⯑rious forefathers. Theſe were the argu⯑ments, on which they formed and vindi⯑cated their ſeparation from the Eſtabliſh⯑ment; and, neither of theſe ſentiments, nor of theſe arguments, can we yet be aſhamed, unleſs we firſt renounce the principles of reaſon, of liberty, of truth, and of the Goſpel, unleſs we are dead to every ſpark of honour, generoſity, and greatneſs of mind; unleſs, indeed, we be aſhamed of Chriſt himſelf. It is, on the contrary, of the oppoſite principles [50] that we ought to be aſhamed; of the prin⯑ciples of pride and ambition, of ſlavery and darkneſs, of prieſtly dominion, im⯑plicit faith, and diabolical Antichriſtian tyranny. Of theſe we ought always to be aſhamed, as of what unman, and degrade us to a level with the beaſts of the field.

But, I would once more, and parti⯑cularly, obſerve upon this point, that we do not, now, if we know any thing of our principles, or indeed if we have any principles of our own, profeſs to be di⯑rected any farther by the ſentiments of our forefathers than they were directed by Truth. We do not profeſs, even by re⯑garding their example, to believe any one of their doctrines, or to embrace any one of their opinions, unleſs ſuch doctrines and opinions are in perfect harmony with our own Reaſon, and the Word of God. Nay; we profeſs to reject as freely any doctrines of our fore-fathers, or any of our own former doctrines, as the moſt obnoxious doctrines of Popery, if the ſame doctrines now appear to us Anti-chriſtian or abſurd. ^*In ſhort, we pro⯑feſs, [51] as Proteſtant Diſſenters, to have, in all our religious concerns, only One Maſ⯑ter, even Chriſt. Or, to adopt the ra⯑tional and ſpirited declaration of the cele⯑brated Chillingworth—‘'The Bible, the Bible, is our only religion. To this every one of us ought to adhere; for by this every one of us ſhall be judged; and not according to the underſtand⯑ing, or obedience of any man or body of men, but according to our own un⯑derſtanding and obedience. What dili⯑gence and impartiality we uſe in learn⯑ing our duty here, belongs not unto men to judge, but unto God.'’

[52] Upon the whole, I may now, I think, fairly conclude, that the moſt diſtant at⯑tempt to introduce any kind of human authority in matters of faith, is a moſt abominable deſpotiſm, repugnant to the very nature of religion itſelf, to the ge⯑nius and groundwork of the chriſtian re⯑ligion, to the dignity of reaſon, to the genuine principles of freedom, to the beſt intereſts of humanity, to the common Proteſtant cauſe, and to our avowed prin⯑ciples as Proteſtant Diſſenters. If, there⯑fore, we have only One Maſter, away with all other Maſters; let none other, however famous for wiſdom, or rendered conſpicuous by ſounding titles of honour, have the dominion over us; and, what ſhould particularly and moſt powerfully induce us to regard the exhortation, is, that the more we examine the ſeveral ſyſ⯑tems that have been eſpouſed by that au⯑thority which we oppoſe, the more ſhall we find them all to have been of a piece with that authority itſelf. Whether we take up the Popiſh Manual, the Engliſh Thirty-nine Articles and Common Prayer, the Scotch Directory, the Augſbourg Con⯑feſſion, the articles of Lutheraniſm, or the Inſtitutions of Calvin, we ſhall find in [53] them all ſome things that are equally ir⯑rational, impious and antichriſtian. It can, therefore, be nothing leſs than down⯑right tyranny and blaſphemy, which eſta⯑bliſh any ſuch authority, or which con⯑tinue to ſupport it; and it can be nothing leſs than ſlavery and darkneſs which pay any ſubmiſſion to ſuch authority. But if there be thoſe, after all, who ſtill determine to ſubmit to human autho⯑rity, we pretend not to be their judges. They are amenable to a future tribunal: and, according to their actions, according to the ſincerity and diligence they uſed in improving the talents committed to their truſt, they ſhall find their ſentence. Yet I cannot help obſerving, that, until they change their preſent conduct, they ſhould, to maintain a conſiſtent character, re⯑nounce the principles of Reaſon, reject the name of Proteſtants, and diſclaim all the priveleges of Chriſtians.

Let us, however, as members of a king⯑dom not of this world, reſolve to reject all thoſe doctrines of men, which tend to make void the doctrines of God. Let us firmly and deliberately reſolve to ſubmit only to our One Maſter, even Chriſt. But, as he was divinely authoriſed to communicate to [54] us the whole will of God, and nothing but the pure will of God, let us be perſuaded to attend to all his inſtructions as we re⯑gard our own Salvation. Let us, when⯑ever we open the ſacred Volume, to be taught of him, conſider ourſelves as un⯑der the direction of God himſelf, becauſe he was taught of God; and let us, whenever his animating diſcourſes are read to us out of this Volume, hearken with that reverence which is due to the wiſdom of God. Again, let us conſider, that mere knowledge only puffeth up. Let us, therefore, while we are earneſtly endea⯑vouring to treaſure up the doctrines of Chriſt, endeavour alſo, in our conduct, ſo to make our light ſhine amongſt men, that others ſeeing our good works, may be hence led, with us, to glorify our Father who is in Heaven.

The grand point is this. We ſhould ſet our affections upon the things that are above. Seeing that we look forward to a future incorruptible inheritance, this in⯑heritance ſhould ever be our jewel of great price. We ſhould conſider in the ſame view, as the paſſing vapours, all the riches, and honours, and pleaſures, of this preſent tranſient ſcene. We ſhould [55] account nothing honourable, which does not reſpect the will of the Supreme Law⯑giver. We ſhould eſteem nothing great or good, which is not a reſemblance of his moſt glorious perfections. We ſhould be endowed, therefore, with bowels of the moſt tender mercies to our fellow men. We ſhould be ſtrangers to all wrath, and malice, and envy, and evil-ſpeaking, and eſpecially to all cruelty, oppreſſion, and revenge. We ſhould love, as brethren, the whole human race; remembring that GOD IS LOVE, and that in this was the love of God manifeſted, that he gave us his Only-begotten, or his well-be⯑loved Son, that whoever believeth in him might not periſh, but have Everlaſting life.

The mention of this life, is ſufficient to make us SHEW OURSELVES MEN. With ſuch an object in view, we can pronounce nothing very grievous that may befal us here. With ſuch an object in view, though all the terrors of our ſpiritual adverſaries are at the ſame time before our eyes, we ſhall be ſtedfaſt and immoveable, and al⯑ways abounding in the work of the Lord. We ſhall not envy the high and mighty. We ſhall not be moved to neglect the leaſt [56] duty, by the tide of popular prejudices. Pomp and ſhew, will but little affect us. Truth will have more charms in it than all the world beſides. We will bluſh for thoſe, who triumph in their ſucceſsful am⯑bition. We will ſit eaſy under the laugh⯑ter of fools. We will pity the ſcorner; and, all the pride, reviling, and ridicule, to which we ſtand expoſed, ſhall not be able to touch us.

Beſides, that the world is againſt us, ſhould not greatly affect us, or rather ſhould give us no kind of pain or diſ⯑couragement. The world was againſt our Lord; but the High and Lofty One, who inhabiteth Eternity was his refuge; and we, in like manner, if we follow his ſteps, ſhall be always ſecure under the arms of Omnipotence. The friendſhip of God, will always ſupport and refreſh us, will give light to our ſouls in the dark valley of the ſhadow of death, and, at laſt, deliver us from every Evil, and crown us with every good. His friend⯑ſhip, truly, is ſufficient to reconcile us to all circumſtances.

To know, likewiſe, that our inevitable allegiance to Him, brings troubles upon us, that we ſuffer for eſpouſing the Ever⯑laſting [57] Laws of Righteouſneſs and Truth, inſtead of making us diſconſolate, muſt make us always happy. For, this is the nobleſt cauſe in the world. To vindicate ſuch a cauſe, places us among the firſt of human beings. To be caſt into dun⯑geons for ſuch a cauſe, is a diſtinguiſh⯑ing honour. To finiſh our courſe upon the ſcaffold for ſuch a cauſe, is our great⯑eſt glory. Nay; we mention, with a high veneration, thoſe heroes, who fall in battle fighting for their country. With a ſort of wonder and reverence, we re⯑hearſe the name of Wolfe. But, what are ten thouſand ſuch to the great Captain of our Salvation! What are ten thou⯑ſand ſuch, even to any other man, who ſacrifices his Life in the cauſe of ſacred truth! The martyrs of Religious Liberty ſuffer for our deareſt privileges, and our beſt intereſts, for the cauſe of God, and the moſt important concerns of all man⯑kind; and their names are written in Heaven, and ſhall be held in EVER⯑LASTING REMEMBRANCE.