dead to all the Purposes of Christianity here, and all the Hopes of Felicity hereafter.

V. Our Saviour's Direction, that all Nations be taught to observe every thing which he hath commanded, implies a Prohibition of teaching any thing in his Name, which he hath not commanded, either personally while on Earth, or by the holy Spirit of Truth after his Afcension. For where his Commission ends, there the Powers of those, to whom he gave it, end alfo. Still, in Matters left undetermined, or not fully determined by him, Men of Knowledge may fignify their Opinion, Men of Prudence may suggest their Advice, and both are to be regarded in a proper Degree. Superiors may likewife interpose their Authority, fo far as public Order and Peace require; and, in all Things lawful, others are bound to submit to them. But no Man, or Number of Men, may prefume to set up their own Judgement, or their own Will, for a Law of Christ: or add a single Article, as a necessary one, to that Rule of Faith and Practice, which was once delivered unto the Saints. Even St. Paul himself hath on one Occafion accurately distinguished be1 Jude v. 3.

tween what he, and what the Lord in Person, spoke"; between Points in which he had an express Commandment, and Points in which he gave bis Judgement, as one that had obtained Mercy to be faithful": that is, in the Trust of the Apostleship. And if fuch a Person was thus careful, much more ought the Minifters of Religion in these later Ages, who can have no certain Acquaintance with it, but from his Writings and the reft of Scripture, be folicitous not to preach any other Gofpel, than that they have received'; nor build, on the Foundation of Jesus Chrift, Superstructures that will not abide the Trial", teaching for Doctrines the Commandments of Men. They, who assume this Power, ufurp a Dominion over their Fellow-Servants, to which only their Master in Heaven hath a Right: and they who obey this Power, so far worship God in vain, who hath never required this at their Hands ".

I have now gone through the second Part of the Text: the Duties, which the Apostles and their Successors were to enjoin. And therefore I proceed to fet before you,

III. The Protection and Happiness, of which

1

m

1 Cor. vii. 10. 12.

P1 Cor iii. 11, 12, 13.

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η ν. 25. Matth. xv. 9. C2

• Gal. i. 9.
If. i. 12.

both they who faithfully preach the Gospel, and they who fincerely embrace it, may be affured. Lo, I am with you alway, even unto the End of the World. Amen.

Amongst Men, chusing to be with any one is not only a natural Confequence of having a Regard for him, but, on many important Occafions, a necessary Means of shewing that Regard to his Advantage. In Condescension therefore to common Language, God, though present every where, is described in holy Writ as peculiarly drawing nigh unto, being, and dwelling with, those, who by a Temper and Conduct of Piety and Virtue intitle themselves to his Love and fatherly Care: whereas he is represented as departing from Persons of a contrary Character, not vouchsafing to look upon them, or beholding them afar off, till he returns to execute Judgement on them. Of this Kind is the Manner of Speech used in the Text: where our blessed Lord, being about to leave the World, and go unto the Father, tells his Followers, that though his visible and bodily Prefence was to be withdrawn very foon, he should be still as really present upon Earth, as ever: not only feeing, but watching, directing, and defending them continually. And therefore,

fore, notwithstanding St. Matthew thought fit to abstain from fubjoining in his Gospel any Words of his own to these most solemn ones of our Saviour, yet his Afcent into Heaven is almost as well understood by them, as if it had been expressly related.

This gracious Promise was doubtless immediately, and in the first Place, made to the Apostles. But as the Use, for which it was made, is perpetual; and the Term, for which it is expressed to be made, cannot poffibly be confined to themselves; but must signify either, as we tranflate it, to the End of the World, or to the End of the Gospel Age, which is to last as long as the World; it must necessarily be extended to those, who should at any Time fucceed the Apostles in teaching the Faith and Duties of Chriftianity. And since the Prefence of Christ with the Teachers of his Religion is designed for the Benefit of those, who are taught it: therefore all such, in all Ages, have a Share in the Afsurance of the Text. Accordingly, in many Places of Scripture, the Prefence, not only of the Son of God, but of the Father and Holy Spirit, is promised to every true Believer without Exception. St. Paul declares, If any Man have not the Spirit of Chrift, he is

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none of his. And Christ himself declares, If a Man love me, my Father will love him, and we will come unto him, and make our Abode with him.

If then, as the Church of Rome pretends, fuch Expreffions as these convey a Promife of Infallibility, or Security of not departing from the right Faith, to their Church, or any Perfon or Perfons in it; they convey the fame to every Church, and every Person in it. But our Saviour's Declaration is, not that any one or more Churches may not, if they will, intirely throw off the Faith; and even all Churches, as well as all Men, fall both into many Errors and many Sins: but that this shall never happen through his forsaking them, but their forsaking him: and that, how great foever the Apostacy of the latter Times may be, (as St. Paul hath foretold it should be a very grievous one ;) how much soever at any Time the Church of Christ may be obscured, it shall never be extinguished: for it must continue to the End of the World, fince he hath promised to be with it to the End of the World. In different Ages he is present to it in different Manners, as the Circumstances of