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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 selected those plain fundamental Doctrines, which were delivered as of neceffity to be known and understood by all Chriftians whatfoever. 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 process 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

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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 most 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 Ages, in a tolerable Simplicity

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and Purity of Faith and Manners; fupported by fingular Holiness 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 Apostles) it was swallowed up in the great Apoftacy. Out of which, it began to recover at the Reformation; when the DoArine 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

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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 Thofe 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 cause 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, Protestants are obliged (for the deciding of it) to have recourfe to no other Authority whatsoever, but to that of Scripture only.

The incomparable Arch-Bishop Tillotfon, has made This fufficiently appear, in his Rule of Faith; particularly, Part I, 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 Christian,) 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 Con fellion

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feffion of Augusta, or Geneva; nor the Catechifm of Heidelberg; nor the Articles of the Church of England; no, nor the Harmony of Proteftant Confeffions: 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. Whatfoever else 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 moft 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 Rack 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 themselves, a Confent of Fathers of one age against a Confent of Fathers of another age, the Church of one age against the

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