other; and with how much more plausibility of reason it combats our religion, with so much more caution it ought to be avoided: therefore, the prudence of our church is to be commended, which has interposed her authority for the recommendation of this creed. Yet to such as are grounded in the true belief, those explanatory creeds, the Nicene and this of Athanasius, might perhaps be spared; for what is supernatural will always be a mystery in spite of exposition; and, for my own part, the plain Apostles creed is most suitable to my weak understanding, as the simplest diet is the most easy of digestion. I have dwelt longer on this subject than I intended, and longer than perhaps I ought; for, having laid down, as my foundation, that the Scripture is a rule; that in all things needful to salvation it is clear, sufficient, and ordained by God Almighty for that purpose; I have left myself no right to interpret obscure places, such as concern the possibility of eternal happiness to heathens; because whatsoever is obscure is concluded not necessary to be known. But, by asserting the Scripture to be the canon of our faith, I have unavoidably created to myself two sorts of enemies; the papists, indeed, more directly, because they have kept the Scripture from us what they could, and have reserved to themselves a right of interpreting what they have delivered under the pretence of infallibility; and the fanatics, more collaterally, because they have assumed what amounts to an infallibility in the private spirit, and have distorted those texts of Scripture which are not necessary to salvation, to the damnable uses of sedition, disturbance, and destruction of the civil government. To begin with the papists, and to speak freely, I think them the less dangerous (at least in appearance) to our present state; for not only the penal laws are in force against them, and their number is contemptible, but also their peerage and commons are excluded from parliaments, and consequently those laws in no probability of being repealed. A general and uninterrupted plot of their clergy, ever since the Reformation, I suppose all protestants believe; for it is not reasonable to think, but that so many of their orders, as were outed from their fat possessions, would endeavour a re-entrance against those whom they account heretics.[10] As for the late design, Mr Coleman's letters, for aught I know, are the best evidence; and what they discover, without wire-drawing their sense, or malicious glosses, all men of reason conclude credible.[11] If there be any thing more than this required of me, I must believe it as well as I am able, in spite of the witnesses, and out of a decent conformity to the votes of parliament; for I suppose the fanatics will not allow the private spirit in this case. Here the infallibility is at least in one part of the government; and our understandings, as well as our wills, are represented. But, to return to the Roman Catholics, how can we be