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they are ashamed of, till the reformation from po"The reformers," as the late author says, gave a violent shock to popery, by separating from the church of Rome, casting off the pope's supremacy and infallibility, translating the scriptures into the vulgar tongues, and asserting them alone to be the only rule of faith and doctrine. But having been born and educated in the error and superstition of popery, we cannot suppose, at their first emerging out of that profound darkness, their minds were at once completely illuminated. Many gross errors they rejected, some they retained. But the grand mistake was, after they had drawn schemes of faith from the scriptures, honestly, no doubt, to the best of their abilities, either they or their followers, as if they had delivered the whole scripture truths, without any mixture of error, erected those schemes, though differing very much from one another, into rules, to be universally received."

It seemed somewhat contradictory and very partial in our reformers from popery, that they should teach the people to exercise their own judgments in rejecting the doctrines and worship of Rome; but at the same time, not allow them the exercise of their private judgments, in choosing or refusing the schemes of religion formed by themselves. It is true, the scriptures were permitted to be read, but only in the sense of these schemes: any that disputed them, were loaded with party

names; and christian professors were again led to hate, to cast out, and separate from one another, on account of the difference of sentiments; in which they could not but differ, since a free and peaceable study of God's word was not allowed them.

In protestant schools, they that were educated for the ministry, were taught the doctrine they were to preach, not from the holy scriptures, but from systems of divinity, after the model of the popish school-men, and taken chiefly from them. Their abstract metaphysical notions, terms of art, and distinctions, were retained, and still applied to christian principles. Their several creeds and churches were established by the secular power, and the magistrate required his people to believe after the particular confession, or articles he espoused. Subscriptions to human schemes were demanded,--men were constituted judges of scripture doctrine for whole nations and communities, and conscience was again made responsible to earthly tribunals. Worldly emoluments were annexed to a supposed right belief, and heavy penalties inflicted upon recusants; except when the magistrate pleased on some occasions, and under certain limitations, to grant a TOLERATION.*

It seems strange, however it came into the heads of christians, who professed to make the scriptures the rule of their religion, to think that a civil magistrate could have any power either to limit or tolerate religion. He cannot limit it, for human sanctions, which can reach no further than outward appearances, cannot

This was only a change of popes, but the popery remained. For though they reformed in several valuable respects, in this they were more inconsistent than those they separated from; to renounce infallibility, and yet impose and persecute as infallible-reject human authority, and in many cases plead and rest upon it-permit the scriptures to be read, but not understood; or, which is the same, to be understood only in the sense of schemes formed and established by men.

To tell us that these schemes were formed by the ablest divines, is no ways to the purpose, and perhaps not altogether true. For if they had not only been able but infallible, they had no right or power to do what the divine Spirit had already done, and which no creature should ever have any hand in, after he had finished revelation as a rule of faith.

in the least influence what is solely attained by a man's own sentiments and choice. Had God designed the arm of magistrates to make christians, he would have endued them with penetration suitable for the knowledge and influence of hearts.

And as for toleration, there is something extremely humbling in its emphasis; as the right of private judgment, the privilege of a man's understanding and determining for himself, is the unalienable charter of every rational creature attested by God that created him, who has put it beyond the power of any man upon earth to think or judge for him: must it not then be strange to say, the magistrate indulges the man's weakness, in allowing him the exercise of an unalienable right and privilege?

They might be the ablest of the times they lived in, and yet but comparatively weak. For being educated at popish schools, in times of great ignorance, with regard to the scriptures, it cannot be supposed that such as were newly come out of this situation, could be so perfect in what was in a manner new to them, as is commonly pretended. But however eminent they might be, the task was far too great for them, to compose and determine the precise rules of faith in their own words for all christians. It needs no more evidence to prove their pride and weakness, than that they imposed their own decisions upon the consciences of their fellow christians, concerning the faith and the practice of religion. This was to lead christians off the foundation and principle of religion, subjection, and allegiance to Christ, the Lord and Law-giver: and destroy that fundamental principle of the reformation, that the scriptures are a complete rule both of faith and practice; and as such, are clear and intelligible in all necessary points, to every private christian. Now, if the scriptures are a sufficient rule, we do not want men in any age as guides; and if they are clear, they are not necessary as interpreters. The enquiring christian cannot lose much by the neglect of them, as the scriptures teach every thing clearly, that is necessary either to be believed or practised.

We shall grant that those who have gone before us, whether ancient or modern, were good,

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virtuous men; yet, for reasons that might be given, they might not see the truths that yet are obvious in revelation; and shall their knowledge be the precise standard of our's? What letters patent, what special privilege of divine authority can they plead to stop the progress of divine knowledge, and to engross our belief for all times to come? Or rather must the truth God hath made known, be limited by any human understanding whatsoever? If they had known much less, was there any necessity upon us to seek for no more knowledge? And why might not they be under the same prejudices against examining for themselves as we are,— pay the same respect for the opinions of others, that we are disposed to shew for their's; or imagined points of faith sufficiently settled by predecessors, whom they reverenced; or, perhaps, like many of us, hold some truths so sacred, and so far above human comprehension, as they durst not examine them; or so clear by the interpretation of others, as to need no examination? Whatever one or more of these, or other unmentioned prejudices affected them, it is certain they were under the same temptations to be biassed with others, at best were fallible, and therefore should not have the honor due to Christ, whom we are to follow as our master alone.

Men, of whatever character or denomination, ancient or modern, whether many or few, since the apostles, are by no means the rule of faith. There is no christian can have any power to rule over

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