denied but that fuch Tradition would be of the fame Authority, and in every refpect as much a part of the Rule of Truth, as the Scripture itself. But fince there is no fuch Tradition (and indeed in the nature of things there can be no fuch Tradition) at this distance of Time; therefore the Books of Scripture are to Us Now not only the Rule, but the Whole and the Only Rule of Truth in matters of Religion.

This Notion is well expreffed by Irenæus: We have not (faith he) been taught the Method of our Salvation by any Others, than by Thofe from whom the Gofpel itself was delivered to us: Which the Apostles, at firft, preached; and afterwards, by the Will of God, delivered down to us in Writing, that it might be the Foundation and Pillar

Non enim per alios difpofitionem falutis noftræ cogno vimus, quàm per eos per quos Evangelium pervenit ad nos: Quod quidem Tunc præconiaverunt;pofteà verò per Deivoluntatem in Scripturis nobis tradiderunt, fundamentum & columnam fidei noftræ futurum. Nec enim fas eft dicere, quoniam antè prædicaverunt quàm perfectam haberent

of our Faith. And agnitionem; ficut

it is impious to ima

quidam audent di

cere,

gine, that they prea- cere, gloriantes eched before they had mendatores fe effe Perfect Knowledge Apoftolorum. Poftof what they were ea enim quàm furreto deliver; as fome, xit Dominus nofter who boast themselves a mortuis, & induto be Amenders of ti funt fupervenienthe Apostles do te Spiritu fan&to virctrine, have pre- tutem ex alto, de fumed to affirm. For omnibus adimpleti after our Lord was funt, & habuerunt rifen from the dead, perfectam agnitioand they were in- nem; [6] exierunt dued by the Holy in fines terræ, ea Ghoft with Power quæ a Deo nobis bofrom on high; they na funt evangelizanwere Fully inftruct- tes, & cæleftem paed, and had Perfect cem hominibus anKnowledge in all nunciantes; qui quithings and went dem & omnes pariforth into the ends of ter & finguli eorum, the World, declaring habentes Evangelithe good things which um Dei. Ità MatGod hath provided thæus---Scripturam for us, and preaching edidit Evangelii, Peace from Heaven &c. Lib.3.cap. 1. unto Men; having

All and Each of them the Gospel of God. Thus Matthew fet forth the Gospel in Writing,

&c. Nevertheless, though the Whole Scripture is the Rule of Truth; and whatever

is there delivered, is infallibly True; yet because there is contained in those Writings great Variety of things, and many occafional Doctrines and decifions of controverfies, which though all equally true, yet are not all equally neceffary to be known and understood by all Chriftians of all capacities; therefore the Church from the Beginning, has out of Scripture felected those plain fundamental Doctrines, which were delivered as of neceffity to be known and understood by all Chriftians whatsoever. And Thefe, all perfons were taught in their Baptifmal Creed: Which was therefore usually called, the Rule of Faith: Not that itself was of any Authority, any otherwife than as it expreffed the Senfe of Scripture; but that it was agreed to be fuch an Extract of the Rule of Truth, as contained all the things immediately, fundamentally, and univerfally neceffary to be understood and believed diftinctly by every Christian.

As in procefs of time men grew lefs pious, and more contentious; fo in the feveral Churches they inlarged their Creeds, and Confeffions of Faith; and grew more minute, in determining unneceffary Controverfies; and made more and more things explicitly neceffary to be understood; and (under pretence of explaining authoritatively, ) imposed things

much

much harder to be understood than the Scripture itself, and became more uncharitable in their Cenfures; and the farther they departed from the Fountain of Catholick Unity, the Apoftolical Form of found words, the more uncertain and unintelligible their Definitions grew; and good men found no where to reft the Sole of their Foot, but in having recourse to the original words of Christ himfelf and of the Spirit of Truth, in which the Wisdom of God had thought fit to exprefs itself.

For, Matters of Speculation indeed, of Philofophy, or Art; things of humane invention, experience, or difquifition; improve generally from fmall beginnings, to greater and greater Certainty, and arrive at Perfection by degrees: But matters of Revelation and divine Teftimony, are on the contrary complete at firft; and Chriftian Religion, was moft perfect at the Beginning; and the words of God, are the most proper fignifications of his Will, and adequate expreflions of his own Intention; and the Forms of Worship fet down in Scripture, by way either of Precept or Example, are the best and most unexceptionable Manner of ferving him.

In the days of the Apostles therefore, Christianity was perfect; and continued for fome Áges, in a tolerable Simplicity

and

and Purity of Faith and Manners; fupported by fingular Holinefs of Life, by Charity in matters of Form and Opinions, and by the extraordinary Guidance of the Spirit of God, the Spirit of Peace, Holinefs and Love. But needlefs Conten-→ tions, foon began to arise; and Faith became more intricate; and Charity diminished; and Humane Authority and Temporal Power increased; and the Regards of This Life grew greater, and of the Next Life lefs; and Religion decayed continually more and more, till at last (according to the Predictions of the Apoftles) it was swallowed up in the great Apoftacy. Out of which, it began to recover at the Reformation; when the Do&rine of Chrift and his Apostles was again declared to be the Only Rule of Truth, in which were clearly contained all things neceffary to Faith and Manners. And had That Declaration conftantly been adhered to, and Humane Authority in Matters of Faith been disclaimed in Deeds as well as in Words; there had been, poffibly, no more Schifms in the Church of God; nor Divifions, of any confiderable moment, among Proteftants.

But though Contentions and Uncharitableness have prevailed in Practice, yet (thanks be to God) the Root of Unity b

has