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and duties of Christianity. And as every Christian is so bound; so he has an unalienable right to judge of the sense and meaning of it, and to follow his judgment wherever it leads him; even an equal right with any rulers be they civil or ecclesiastical. This I say, I take to be an original right of the humane nature, and so far from being given up by the individuals of a community that it cannot be given up by them if they should be so weak as to offer it. Man by his constitution as he is a reasonable being capable of the knowledge of his Maker; is a moral & accountable being: and therefore as every one is accountable for himself, he must reason, judge and determine for himself. That faith and practice which depends on the judgment and choice of any other person, and not on the person’s own understanding judgment and choice, may pass for religion in the synagogue of Satan, whose tenet is that ignorance is the mother of devotion; but with no understanding Protestant will it pass for any religion at all. No action is a religious action without understanding and choice in the agent. Whence it follows, the rights of conscience are sacred and equal in all, and strictly speaking unalienable. This right of judging every one for himself in matters of religion results from the nature of man, and is so inseperably connected therewith, that a man can no more part with it than he can with his power of thinking: and it is equally reasonable for him to attempt to strip himself of the power of reasoning, as to attempt the vesting of another with this right. And whoever invades this right of another, be he pope or Cæsar, may with equal reason assume the other’s power of thinking, and so level him with the brutal creation. A man may alienate some branches of his property and give up his right in them to others; but he cannot transfer the rights of conscience, unless he could destroy his rational and moral powers, or substitute some other to be judged for him at the tribunal of GOD.

      But what may further clear this point and at the same time shew the extent of this right of private judgment in matters of religion, is this truth, That the sacred scriptures are the alone rule of faith and practice to every individual Christian. Were it needful I might easily show, the sacred scriptures have all the characters necessary to constitute a just and proper rule of faith and practice, and that they alone have them. It is sufficient for all such as acknowledge the divine authority of the scriptures, briefly to observe, that GOD the author has therein declared he has given and designed them to be our only rule of faith and practice. Thus says the apostle Paul, 2 Tim. 3. 15, 16; That they are given by Inspiration from GOD, and are profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness; that the Man of GOD may be perfect, thoroughly furnished unto every good Work. So the apostle John in his gospel, Chap. 20. ver. 31. says; These Things are written that ye might believe that JESUS is the CHRIST, the Son of GOD, and that believing ye might have Life through his Name. And in his first epistle, Chap. 5. ver. 13. These Things have I written, that ye may know that ye have eternal Life, and that ye may believe on the Name of the Son of GOD. These passages show that what was written was to be the standing rule of faith and practice, compleat and most sufficient for such an end, designed by infinite wisdom in the giving them, containing every thing needful to be known and done by Christians, or such as believe on the name of the Son of GOD. Now inasmuch as the scriptures are the only rule of faith and practice to a Christian; hence every one has an unalienable right to read, enquire into, and impartially judge of the sense and meaning of it for himself. For if he is to be governed and determined therein by the opinions and determinations of any others, the scriptures cease to be a rule to him, and those opinions or determinations of others are substituted in the room thereof. But you will say, The Priest’s Lips should keep Knowledge, and they should seek the Law at his Mouth, Mal. 2. 7. Yes; that is, it is their duty to explain the scriptures, and the people’s duty at the same time to search the scriptures to see whether those things they say are so. Acts 17. 11. The officers CHRIST has commissioned in his church, as pastors or bishops, are to teach his laws, to explain as they are able the mind & will of CHRIST laid down in the scriptures; but they have no warrant to make any laws for them, nor are their sentiments the rule to any Christian, who are all commanded to prove all Things, to try the Spirits whether they be of GOD. 1 Thes. 5. 21. 1 Joh. 4. 1. I speak as to wise Men, says Paul, judge ye what I say, 1 Cor. 10. 15. These and many other texts I might have alledg’d, entirely answer the objection, and establish the point before us.

      The evidence of the point before us arises out of the nature of a rule of faith and practice. For a rule of faith and practice is certainly that from which we must take and rectify all our conceptions, and by which we ought to regulate all our actions, concerning all those matters to which this rule relates. As it is the rule of our faith, we must receive no doctrines but what that contains: otherwise our faith is not directed by that rule; but other things in that case are taken up and believed for truths which that rule takes no notice of; and therefore it is done on some other authority, which in reality therefore becomes our rule, instead of that which of right ought to be so. A rule, considered as such, is a measure or director with which a thing is to be compared and made to agree: And therefore a rule of faith and practice is that which being applied to our minds directs and regulates them, by informing the understanding and guiding the will, and so influencing all our actions. That which is the rule of our faith must point out to us and teach us the several doctrines and inform us of the several facts which we are to believe: And if we have entertained any wrong notions or erroneous opinions, they are to be corrected and regulated, by being compared and made to agree with this rule. So also the rule of our practice is that from which we are to learn the several duties we are to perform, and how all our actions are to be regulated. ’Tis the nature of a rule of faith and practice to include all this. That whereby men examine into the truth of any thing, is to them the rule of truth; that from whence they learn what they ought to believe, is to them the rule of faith; and that to which they conform their actions, is their rule of practice. If men receive the doctrines prescribed to them by the pope, by a council, by a convocation or a parliament, from the writings of fathers, or any doctors of learning and reputation, and conform their actions to the dictates and commands of any of these or such like authorities; the authority to which they give this honour, is undoubtedly the rule of their faith and practice. And so if we submit our selves truly and impartially to the authority of CHRIST, and search for the truths we are to believe, and the duties we are to perform in his written word; then only do we make him our director and guide, and the scriptures the rule of our faith and practice. And it is the sacred scriptures alone which have this right to our intire submission, as now described: and no other authority which has yet been or ever shall be set up, has any manner of right at all to govern and direct our consciences in religious matters.

      This is a truth of too great importance for a Christian ever in any measure to give up; and is so clear and obvious a truth, as may well pass for a self-evident maxim, That a Christian is to receive his Christianity from CHRIST alone. For what is it which is necessarily implied and supposed in the very notion of a Christian but this, that he is a follower and disciple of CHRIST, one who receives and professes to believe his doctrines as true, and submits to his commands? And so far only as any does this, is he a Christian: and so far therefore as he receives or admits any other doctrines or laws, is he to be denominated from that person or sect, from whose authority or instruction he receives them.

      

      Every society ought to be subject only to its own proper legislature. The truth of this is evident at the first view; and civil societies readily adhere to this as an inviolable principle. And this holds equally true with respect to religious or civil societies; and therefore as in the church of CHRIST no other power or authority may be admitted but that of CHRIST alone; so no laws may be made for, or any doctrines be taught and enjoined upon the church of CHRIST besides those he has made and taught and enjoined. The laws of England are what the legislature of England has passed into laws; not what any other power or authority institute or teach under that name. And what these are, cannot be known from any other but the law makers, by the publications they have made and authorized. The doctrines of the church of Rome (if that by a figure may be called so) are such as that church and its legislature assert and own. So the doctrines or religion of CHRIST, is only that which he has appointed and taught, and all that is contained in scripture: every thing else is of men only, and no part of the Christian religion. What is taught by any established church, and not contained in scripture, is indeed the doctrine of that church, but not of CHRIST: For none can make laws to oblige the church of CHRIST

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