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 Testimony, are on the contrary complete at first; and Chriftian Religion, was most perfect at the Beginning; and the words of God, are the most proper fignifications of his Will, and adequate expreffions 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, Chriftianity was perfect; and continued for fome Ages, 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 Contentions, foon began to arife; 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 fwallowed 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 constantly 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 Protestants.

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

has continued amongst us; and the Scripture hath univerfally been declared to be the only Rule of Truth, a fufficient Guide both in Faith and Practice; And Those who differ in opinion, have done fo only because each party has thought their own opinion founded in Scripture; And men are required to receive things for no other caufe and upon no other authority, than because they are found (and confequently in no other fenfe than wherein they are found) in the Holy Scriptures. Wherefore in any Question of Controverfy in a Matter of Faith, Proteftants are obliged (for the deciding of it) to have recourfe to no other Authority whatfoever, but to that of Scripture only.

The incomparable Arch-Bishop Tillotfon, has made This fufficiently appear, in his Rule of Faith; particularly, Part Į, Sect. 3; and Part IV, Sect. 2.

And the very learned and judicious Bp Wake: 1 chufe rather (faith he in the Name of every Chriftian,) to regulate my Faith by what God hath delivered, than by what Man hath defined. Comment, on Ch. Catech. pag. 21.

And the excellent Mr Chillingworth: By the Religion of Proteftants (faith he,) I do not understand the Doctrine of Luther, or Calvin, or Melancthon; nor the Confellion

feffion of Augufta, or Geneva; nor the Catechifm of Heidelberg; nor the Articles of the Church of England; no, nor the Harmony of Proteftant Confessions : but That wherein they all agree, and which they all fubfcribe with a greater Harmony, as a perfect Rule of their Faith and Actions; that is, the Bible. The Bible, I fay, the BIBLE only, is the Religion of Proteftants. What foever elfe they believe befides it, and the plain, irrefragable, indubitable confequences of it; well may they hold it as a Matter of Opinion: But as Matter of Faith and Religion, neither can they, with coherence to their own grounds, believe it themselves; nor require the belief of it of others, without most high and most fchifmatical prefumption. I, for my part, after a long and (as Iverily believe and hope) impartial Search of the true way to eternal Happiness, do profefs plainly, that I cannot find any reft for the fole of my foot, but upon this Rock only. I fee plainly and with mine own eyes, that there are Popes against Popes, Councils against Councils, fome Fathers against others, the fame Fathers against themfelves, a Confent of Fathers of one age against a Confent of Fathers of another age, the Church of one age against the Church

b z

Church of another age. Traditive interpretations of Scripture are pretended, but there are few or none to be found. No Tradition, but only of Scripture, can derive it felf from the fountain; but may be plainly proved, either to have been brought in, in fuch an age after Chrift; or, that in fuch an age it was not in. In a word, there is no fufficient certainty but of Scripture only, for any confidering man to build upon. This therefore, and This only, I have reafon to believe: This I will profefs; according to This, I will live; and for This, if there be occafion, I will not only willingly, but even gladly lose my life; though I fhould be forry that Chriftians fhould take it from me. Propofe me any thing out of This book, and require whether I believe it or no; and feem it never fo incomprehenfible to human reason, I will fubfcribe it with hand and heart: As knowing no demonftration can be ftronthan this; God hath faid fo, therefore it is true. In other things, I will take no mans liberty of judgment from him; neither hall any man take Mine from Me. I will think no man the worfe man, nor the worfe Chriftian: I will love no man the lefs, for differing in opinion from me. And what measure I mete to others, I.

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