appointment But the only wise God who certainly could foresee all these things thought it best to have his Word written and yet made no extraordinary provision for transcribing them upon occasion or preventing such questions as are now made by some Sure we are that our Saviour calls the Jews to Scripture and they do not excuse themselves by saying they know not whether they have the Law of Moses as it was first delivered nay they confess that God spake by Moses and they knew it And our Saviour pu s the question whether he were the Ch in to be proved by Scripture Strange that the only wise God should not foresee this quarrel miâ—…h be made in after ages which Pâ—…pists make now For might not the 〈◊〉 the Law of Moses and the writings of the Prophets were no Rule of faith and manners to them because they could not evidence their own certainty so as to ascertain them And how could they â—…icertain them then more then us new But Tradition is it which must secure all by its affidavit made to Scripture And what do we then believe in believing Scripture the authority of God or men If Scriptures authority as to us depends upon the Churches Testimony in our belief of Scripture we believe men and not God at least we believe God for the Testimony of men And what kind of faith that is let them who question us so much about Scripture resolve us For the various readings that are in the Originals we acknowledge them and think they happened much through the mistakes of those who transcribed the Copies from time to time However they happened for we stand not much upon it Papists know that the Jews Masoreth hath well provided for the Old Testament And though the New hath very many we stand to maintain that all those various readings put together let the worst be made of them can never be improved to prejudice the authority of Scripture in one Article of Faith For all the written and printed Copies of the Original Bibles do concurre in the whole main doctrine of Christ throughout And thereupon we challenge Papists to shew any alteration that clashes with the doctrine first delivered notwithstanding all the various readings in so great a multitude of Copies Hence we conclude as a learned man hath it That the true and proper foundation of Christian Religion is not ink and paper nor any writing or writings whether Originals or Translations but that substance of matter those gracious counsels of God concerning the salvation of the world by Jesus Christ which are indeed represented and 〈◊〉 both in Translations and Orginals but are really and 〈◊〉 distinct from both and no wayes for their natures and beings depending on either of them The writing as he saith declares the nature or tenour of the bargain which was in reality and compleatness of being before the writing and consequently the wâ—…iting can be no part of it In like manner the good pleasure of God concerning mans salvation bad its being in God himself long before any part of it was imparted unto the world by any writing For it was savingly imparted first By immediate inspiration of God unto some men And secendly By word of mouth from these to many others long before any part of it was ordered by God to be set down in writing So that no Book or writing whatsoever is either in whole or in part the Word or Will of God and consequently no foundation of Christian Religion unless we make some other foundation besides the Word of God As for the Originals we are assured that they are intire and not defective as any can be sure of any thing that is of so long standing And therefore we are bold to think that they who question us as they do in this kind might rather have questioned God himself for representing his mind and will in writing when he could not but foresee that such manner of questions might be put in after-ages as are made now adayes None dare say that God never ordered his will to be written And seeing it is so ordered by him why should we question the wise and gracious hand of his providence in contriving the preservation of these antient Records unto all posterity for whom he intended them Methinks it were a more direct course for our Adversaries to take if they would say downright that God never committed his mind and will to writing then now to say as they do that no man can be sure that these writings are the same which were at first For this seems to cast an aspersion upon God for taking such a way of representing his mind unto the sons of men as must leave those of these latter ages of the world under invincible doubtings about his will that respects their greatest and only concernments As for their expedient of Tradition what doth it other then resolve all the Divine authority of Scripture into the authority of men For they say Scripture cannot ascertain us concerning it self nor can any thing else but Tradition which yet is no more then the Testimony of men And so the Testimony of God as to us must be less then that of men To the second Querie we need not say much in way of answering it seeing the Books accounted by us Apocryphal do sufficiently shew what account we are bound to make of them while they confute themselves by their own contents That the Maccabees are a story of which there is good use we deny not and that Ecclesiâ—…sticus and the Book of Wisdom c. contain many and sundry moral instructions we do not question no more then that the like are found in other Books which yet pretend not to Divine authority But this proves them not to be Canonical as the Church of Rome hath determined Once the Jewish Church never owned them for part of the Canon nor were they ever written in their language as the other parts of the Old 〈◊〉 True they have been allowed to be read in some Churches for instruction in manners But the Christian Church never received them into the Canon of Scripture nor will it ever be proved The Romish Church indeed for what cause she best knows hath Canonized these Books But what is that to us who can as easily distinguish in this case as we can between light and darkness But we appeal to the Churches Testimony and say that the true Christian Church had no other Canonical Books then what we own for such There were indeed some who questioned some particular Books of the New Testâ—…ment but that question continued not long and if some also gave too much to these Apocryphals that is not enough to countervail the general vote of the whole Church which alwayes rejected them from having any place in the Canon Hence our answer is that we know what Books are Canonical by that light and lustre of Divine truth which shines out and shews it self in
it was in the Apostles time We have said enough to shew how Tradition which they so much commend and magnifie may fail and so prove no infallible Testimony And who were our Forefathers from whom we learnt our faith we have shewed already and now shall name some of them viz. The Reformers in the last ages and Jo. Hu and Hiâ—…rome of Prague and before them Wickliff and before him the Waldenses and all that protested against the Churches corruptions in all ages upward as might be shewed if it were pertinent Jo. Whites Way p. 336. § 45. 337. Digress 48. 2. Tradition being the Testimony of the Church let Papists first ascertain us which is the true Church whose Testimony we must believe For our parts we know none upon earth that pretend to Christianity that do not account themselves the true Church and that avow not themselves to have the true faith which the Apostles delivered Now there being so many pretenders we are at as great a loss wich Tradition as without it since all say they hold the Apostolick faith and yet extreamly differ one from another not in few matters or small at least some of them And it is said and granted on all hands that there are dissenters and of these some are ignorant and some obstinate and some Scepticks and we know too many professing Christians who are in their wayes and doings no better then Infidels Now may not any or all of these question Tradition as well as Scripture upon this pretence that they know not which is the Church whose Testimony they are obliged to believe If it be said as it hath been by some that there is no Christian but knows the Church It may be justly replyed that there is no Christian but knows the Scripture as well For all that own not Scripture we may justly disown them as being no Christians A man may be a Christian it is confessed though he never saw a Bible if he have heard the doctrine of Christ as many Gentiles yea all for ought I know did in the first times of the Church when the Gospel was first preached to them by the Apostles But to be a Christian and not know the doctrine of Christ is a pure contradiction Now how we shall know which Church gives the truest testimony to the doctrine of Christ if not by Scripture let Papists resolve us for we know not what to answer We think among so many pretenders there will be differences such as â—â—â—â—adition will no better reconcile then Scripture and that as Protestants cannot agree about the sense of Scripture but some interpret it one way and some another so they and others will agree no better about the Church and its Tradition For as I have said there are many Churches and those hugely differing in some things and yet all pretend to the Apostolick faith Therefore we have need of somewhat to ascertain us of that Church which hath preserved and delivered down all along the same faith which the Apostles taught For the true Catholick Church we believe it hath been faithfull in its testimony to the truth in all ages But we Protestants cannot own the Church of Rome as such though we know there was there one sound part of the Catholick Church in the Apostles times Papists indeed pretend and boast great things of their Church but what is that to us who can well distinguish between a Roman-Catholick and a Catholick Christian. Here then we Protestants resolve to believe the Church for the Scripture and not the Scripture for the Church And yet we allow what that ancient Father saith of himself That he had not believed Scripture but for the Church For we know that after he came once to learn the Scriptures he then believed it not upon account of the Churches authority but it s own only The Church we grant may at first perswade Infidels to attend and heed the Scripture as the Word of God even as the woman perswaded her neighbours to come and see Christ. But as they when they had heard him themselves believed not because of her saying but because of his own word even so is â—…in the case that now is in question The Church of Christ hath the office of ministry to hold out the light that others who are in darkeness may see it But this will never prove the Church to have such an authority as Papists plead for and much less that their Church is the Catholick Church which only holds the Apostolick faith And when they have said all they can they say no more then any Church never so corrupt will say for it self viz. That it hath the doctrine of Christ which the Apostles taught Hence we say again that Tradition leaves us at an irrecoverable loss and that we must have somewhat more certain then the Churches testimony which any company of never so corrupt principles may pretend unto as well as the Church of Rome 3. We desire to be satisfied whether the doctrine delivered down be true because the Church hath delivered it or that the Church hath delivered it because it is the truth For we think the Church ought to receive and believe the truth only and to deliver that and nothing else to be believed by others and if it received other then the truth it was deceived and if it delivered other it was not only deceived but deceived others also The Church can make nothing to be true but what is such before of it self and all it can do is to declare the truth which it hath received and perswade others to believe it Therefore when Papists press us as they do about our being assured of Scripture we say that we believe it upon account of its own authority because it speaks it self the Word of God For as when a place of trust and honor is conferred upon a person by his Prince and assured to him under the Great Seal though the messenger that brings the Patent may avow it to be the Princes act yet that which gives assurance to the person of his interest in that office and honour is the Patent it self and the Seal annext So we know the voice of God speaking to us in his Word and even so hath the true Church in all ages received Scripture as the true Word of God and commended it to others for such as a Patent sealed from Heaven 4. We desire to know when the Church first resolved the Case in Question and determined what is the doctrine of Christ. For the 〈◊〉 and 〈◊〉 Councils we count them of a latter date and but of yesterday in comparison For our part we think under correction of better judgments that the Canon was agreed upon very early because two eminent ones among the Ancients â—…counted upon the same number of Canonical Books which we now do and one of them saith that the Canonicall authority of the old and new Testament was confirmed in the Apostles times And that
it was so agreed very early we have reason to think because Coâ—…stantine in the first Nicene Council would not else have perswaded the Fathers assembled to examine and try all questions and controversies by the Canon of Scripture For had it been otherwise it had been rational to move them first to resolve what the Canon was Once we know the Christian Church had need to be resolved of a Rule of faith even from the beginning at least so soon as the Apostles had departed this life For if any thing surely this is of concernment to the Church viz. To have the Rule of faith stated as the standard whereby all doctrines are to be weighed and measured And this we think was done even from the Apostles times and that upon the determination which they had made so as there was no such Question of old about the Rule of faith such as Papists have made of late That some have questioned the authority of some Books of the New Testament we know but we say they were only some and not the whole Church Besides to question the authority of some few Books is not to question the authority of the whole Scripture And indeed this question was never made till of latter times when Papists could no more defend their Tenets by this Rule of faith 5. We would know how the Church came to know all the mysteries of Christian Religion And this we have reason to question because Papists make so much of the Churches Testimony as if Scripture had no authority as to us at least without it Whatâ—… did the Church devise the whole model of the Christian faith out of her own heart No certainly this will never be said by any that are sober What then Questionless she was taught it of God and in this I hope we all agree Well And how was she taught it was it not by the Revelation of Jesus Christ And where is this Revelation if it be not in Scripture But I proceed and say the Christian Church learnt the doctrine of Christ from Scripture the Spirit working with the Word For the Apostles did not in preaching the Gospel bring to light what had never been heard of or thought on before But they only declared to the world the performance of what God had foretold and promised in the old Testament concerning his Son made of a woman and made under the Law when once the fulness of time was come And so the Apostle avows Acts 26. 22. that his doctrine was no other then what Moses and the Prophets had signified before And did not Christ come to fulfill the promises made to the Fathers which promises were recorded in the old Testament Yea and Christ himself expounded the Scriptures concerning himself Lukâ—… 24. 27. And vers 25. he up 〈◊〉 he two Disciples with their not 〈◊〉 〈◊〉 what the Prophets had spoken 〈◊〉 iâ—… the Church in all ages 〈◊〉 〈◊〉 〈◊〉 themselves knew the 〈◊〉 of Christ by 〈◊〉 〈◊〉 〈◊〉 there is enough to shew us 〈◊〉 is the only Rule of faith Once 〈◊〉 If Scripture be not the Rule 〈◊〉 let Papists tell us what it serve â—…or Truly we are so ignorant as if it be not the Rule of our faith we know no use of it And if that be granted which our Adversaries plead for why may we not hearken to the Church and her Tradition and never look on Scripture more For they have of late framed a Rule of faith that is all-sufficient and tell us plainly Scripture is not so Surely if we thus let go the Word and take up Tradition we had best let God go also and content our selves with the Church But there are some Questions to be answered and till this be done we talk to no purpose whatever we say of Scripture or against Tradition For how know we 1. Whether the Originals be entire and the same with those which were first ponned by the Prophets and Apostles 2. What Books of Scripture are Canonical and what not 3. Whether the Originals are rightly translated into the English and other vulgar languages 4. Whether they are truly senâ—…'d and interpreted c. and what not These and such like are pressed upon us to enervate the sorce of Scriptures authority and prove it no Rule of faith For the Rule of faith say Papists must be easie to be understood of all and it must evidence it self so as we may be ascertained of it that it is the Word of God and how can the vulgar be sure of this when the wisest and most learned are not well agreed about it What shall become of the unlearned and such as make any doubts about these things And there are many such whereof some are Rational and others Sceptical and others no question are Atheistical to an high degree To all these we count our selves bound to answer and our answer in general is I. That if Scripture were never so plain and certain there will be some doubters and dissenters and enemies to it also There are too many who question and some who deny the Existence of God Is there no certainty therefore of Gods Existence Or hath not God sufficiently shewed himself to be known as he is so did Christ give evidence enough of himself though the blind Pharisee could nor or rather would not see him to be what he was We know there are many in the world who are dissenters to the Rules of common honesty and righteousness and yet they are plain enough and Papists I am confident think so It is abundantly sufficient if Scripture prove it self so far as all honest sober and uninterested persons may be satisfied These I am sure will be contented with such proofs as the matter in question will bear And who that is reasonable will expect arguments in this case to prove more then a moral certainty alwayes excepting that inward assurance which a gracious soul hath by the seal of Gods Spirit 2. We answer That the Rule may be easie though all men do not understand it And such is Scripture easie we say to be understood by all that will use means for that end What! do our Adversaries think it may be known by dreaming of it or shall we think that God hath not sufficiently provided for our souls because we cannot come to the knowledge of the Truth and Salvation by it without pains-taking This is to say no more unreasonable What can be learnt without using means and taking pains 3. We may justly look on these Queries about Scripture as if a man should ask another How do you know light from darkness white from black sowre from sweet For Scripture gives as clear a discovery of it self as things white and black sowre and sweet shew their taste and colour But I shall endeavour to answer particulars as they lye in order To the first Question about the Originals we answer 1. That we know them to be entire and not defective and the same with those that