were penned by the Prophets and Apostles as well as any such thing can be known These Records are very ancient some of them of some thousand years standing And must we now prove every particular as if we had been eye-witnesses Is it not enough if we have more certainty of these then can be had of any others that bear the same date or somewhat near Not to say that that this Question seems to strike at the force of all ancient Records and evidences For it may be said by any concerned How are we sure that these are the Authentick Copies or transcribed exactly to a letter 2. We are certainly assured in this Case as well as they that question us seeing they pretend only to Tradition for their Security and we know no certainty of that more then of Scripture 3. We know the Original Old Testament by the consent of our Bibles and those which the Jews preserve to this day as we think by a speciall providence What better evidence can there be in such a case then this They had the honour to have the lively Oracles committed to them and we never heard they could be justly blamed for being â—…alse to their trust thus far And these Infidels still retain the old Testament as it was though the Christians make use of it to justifie the Christian faith against them And if they had attempted any alteration they could never have effected it as was shewed before Now while their Copies and ours agree so well together as we have no difference with them about this have we not good reason to perswade our selves that our Original Bibles are as at first 4. We know it by as good evidences as our Adversaries know it viz. by the consent of all Ages bearing witness to it We do not indeed plead the authority of the Churches Testimony as Papists do nor have we need seeing the Testimony may be valid through its truth without any such authority We give as much as we ought to the Church when we say it hath been all along an external instrument or Medium to declare and testifiâ—… concerning the doctrine of Christ in Scripture And so it hath testified the Originals to be as at first I have yet more to say for clearing this Question only I must needs insert that we cannot think our selves so fairly dealt withall in such a question For we lay our claim by prescription and therefore think our adversaries should rather prove the contrary by undeniable arguments then pick quarrels with us by captious questions such as they can no better answer then we But we know the design and shall say no more of it 5. It is enough if the Originals be in the matter and substance of them the same as at first That they may have some alterations as to letters or words in the transcribing and printing of them who questions since the Transcribers and Printers had no infallible Spirit that we ever heard of But this being granted we have no cause to doubt Scriptures authority any whit the more What though no Original Copie now extant be so absolutely pure as no mixture can possibly be found in it as to words and letters yet Scripture ceases not to be a sufficient Rule so long as there is in it no violation mutilation or falsification through the ignorance negligence or malice of men as disables it for teaching all men what to believe and do in order to their salvation For this is it which we contend for That all the doctrine of Christ necessary to be known unto salvation we have in our present Bibles and this doctrine the very same that was delivered by the Prophets and Apostles It lies still however on our adversaries to prove any alteration so much as in any words Hence we say further that Books made of inke and parchment or paper are things that are perishable yea and will come to nothing But dare Papists say that God hath not given his Laws in writing dare they say that there never was such a man as Moses who at Gods command delivered a Law to Israel and after it was written caused it to be read in the audience of all the people or dare they say there never were such men as the Prophets and Apostles and that they never wrote any such Books as are now called the holy Scriptures We do not know and therefore dare not say that they have hiâ—…herto said any such thing and we have so much charity as to believe they will never say it What mean they then by such quirks and quibles as these viz. That we cannot be assured now that the Scriptures are not altered from what they were at first c. What thoughts have they of God Almighty was he not wise enough to foresee what might be objected in after times so as to provide against it and prevent all such questions as they now make about the written word This we know and they too that the only wise God thought it best to have the lively Oracles committed to writing though he could not but know that in process of time there might be some alteration in those writings and that the outside materials as parchment c. are such as wast and wear out Yea this way of writing was as I may say consecrated at first by the finger of God who wrote the ten Commandments in two Tâ—…bles of sione And those two tables were soon broken and the others afterwards prepared at Gods command and kept along time are yet long since gone so as none can give any account of them Notwithstanding we are not to seek of the Ten Commandments nor we hope will any say these are not the same that God wrote at first or we cannot be sure that they are so Alas to argue in this manner is to bring Heaven and Earth together Then farewell all the credit of all ancient Records that ever have been preserved in the World Yea then let the Scriptures which are the most ancient Records in the world go too upon the same account And this we think some would have or they would no more trouble the world with such frivolous Queries as these How say they can we be sure that the Originals are the same that were first penned what pitie it is that these men stood not by when God commanded a Law to be written for his people and the same to continue unto all genera ions they could have prompted God and told him what was to be considered of viz. That those Books might decay in time and the Copies be corrupted in the transcribing of them or they might be lost and hid aside For so they were in Josiahs time when one Copy was lighted on by chance and counted as a Jewel for its rarity And that in after ages there might be much questioning about them whether they had not under the revolutions of many ages been altered from what they were at first by his
lineal succession but look only after succession in doctrine And this we have reason to do seeing the Heavenly inheritance is entayled only upon those who know and obey the truth And where is this truth if not in Scripture and if we once let go Scriptures verdict in the Cause must we not stand or fall according to the sentence of the Church and what Church can pretend to more then the Church of Rome will pretend unto but let Scripture be judge in the Case and it will soon appear that all is but a vain and empty pretence And why should we not appeal to it alone and leave it to umpire the differences Our adversaries never durst say as yet for ought I have known that it is not the Word of God though some of them have spoken most unworthily of it and reproached it so as none would I think do that seriously believed it to be indeed the Word of God However they say not in terms that it is not the Word of God though that will be the consequence of what they say and that we think unavoidable if all things be duly considered Surely to us it must be so For if it hath no credit as to us without a Certificate under the hands of men it deserves no credit at all such as we must give to it as a Rule of faith and the ground work of all our hopes And this is rational because then we need not go to Scripture since there is somewhat else that is more to be credited then it For no man that is reasonable can be ignorant that what makes any thing to be what it is must be more such if not formally yet virtually or eminently And our adversaries take it so and therefore say plainly that Scripture for many reasons is no competent Rule of faith but Tradition doth the work that is needfull to be done and is a Rule in every respect compleat Now let this be granted and then look about and see what follows They say and think though not truly that they have Tradition by the forepart viz. that all the first ages of the Christian Church held as they do now And for the hinder end they hâ—…ve it fast enough as we all know For we must grant what we cannot without impudence deny 〈◊〉 〈◊〉 〈◊〉 of these parts of the 〈◊〉 〈◊〉 〈◊〉 ward for many of the latter ages And we do not wonder at it because it is no more then what Scripture hath foretold And now if Scripture be thus laid by what will become of all that faith which we have other then what Papists have or how can we refuse whatever they shall impose by their Tradition And shall it be ever said that we have made a separation so long and now turn back again upon no other ground then this viz. that Tradition is the Rule of Faith and Scripture is every way unfit for such a work what is this but to cast dirt in the faces of all that went before us and hazarded all to vindicate and obâ—…ain that liberty which the written Word so long suppressed hath since had amongst us For this was the rise and root of all the disorders and distempers that ever have been since the Apostles times unto this day viz. that men have not contented themselves with a Rule of Gods making but in the pride of their hearts would frame Laws unto themselves And this began in the Apostles times by the workings of Satan in the false Apostles who would then keep up the antient Laws of God intended only till the time of Reformation when according to his will they ought to be laid aside This I say we may justly suspect to have given the first occasion to others afterwards of devising many things besides the only Rule And so it is come to pass by many degrees at last that Scripture is no Rule at all if some men may be credited in what they say And now let us consider what we have been adoing for an hundred years and more Have we all this while believed in vain And have all those who are gone to another world before our eyes died without hope What! have we been in a sweet dream so long and could never be awakened till now Are we now to seek of a Rule of faith Indeed we have then believed to small purpose and so have many others whom we have hitherto thought to be with the Lord. What! have we never received any fruits of the Spirit such as have been a seal to the truths of the written Word so as we can say we know what and whom we have believed were our eyes never opened nor our hearts ever humbled or melted If they have been then consider what doctrine hath been preached to us and by what means we came to be what we are And have we not enough for all intents and purposes we have Jesus Christ evidently set forth to us in Scripture and no where else And have we need of any other Saviour we have the way of holiness in Scripture as no where else and can we go to heaven in any other way Are we in danger of perishing by believing in Christ alone or will the denyal of our selves and all ungodliness and worldly lusts as Scripture commands and requires hazard our souls Nay will not faith in Christ alone such faith I mean as works by love save us then what will become of me and others who never yet learnt any other way of salvation and resolve through Gods help and grace never to think of any other But I shall say no more when I have related one story Darbishire Benners kinsman said to Hawkes the Martyr You will have nothing but your pretty Gods Book No said Hawkes and is not that enough for my salvation Yes said the other but not for your instruction Then said Hawkes God send me the salvation and take you the instruction And of his mind am I and many others too I hope If Scripture be not sufficient to shew and assure us what we are to believe and do in order to our salvation as some would perswade us we are resolved however to leave our souls to Gods free mercy as it is revealed therein and leave others that have a mind to take all the Instruction that is to be had by Tradition FINIS AN ADVERTISEMENT TO THE READER THE late dreadfull Fire kindled by our God-provoking sins and abominations transcending all our Forefathers after so many miracles of mercies and deliverances within three dayes space turned no less than 88 Pariâ—…es and Pâ—…ish-Churches with the Cathedâ—…al Church of the late great and glorious City of London into heaps of ashes and rubbish to the just horror and amazement of all Spectators of their â—…mes and ruines which as it proved extremely prejudicial and destructive to most Companies of the City yet none of them received so grand losses and dammages by that devouring Conflagration as the Company of Stationers most of
God so that my work is to let others see the light wherein Scripture shews it self 2. I do not in this undertaking charge Papists as denying in terms the Scripture to be Divinely inspired For they grant it in a sort when they say The Churches Testimony makes it not Authentical and Canonical in it self but quoad nos in respect to us who cannot otherwise be ascertained of its Divine authority 3. I hope it will not be expected from me that I shall prove the Divine authority of Scripture so as to silence all Gain-sayers since nothing can be so proved as there will not be some to make exceptions What can be more certain then Gods Existence And yet how many are there who deny or question i. Christ came a Light into the World and what Christian dare say or think he did not sufficiently prove himself to be what he was the promised Messias yet all he could say or do for that purpose was not enough to satisfie the most of his Country-men and Kinred that he was the Lords Christ. All that I can reasonably design is to shew that Scripture is a shining Light that doth sufficiently prove it self to be inspired of God though many have not eyes to see it 4. It must be supposed in this Discourse that as there is one living and true God so this God is to be honoured and adored by his reasonable Creatures with that service and worship which may become his infinite and most excellent Majesty Hence it cannot be denyed that there must be some Revelation made by God himself concerning that way of worship wherein he will have his Creatures to serve him For who can know what pleases God but he himself and they to whom he makes known the good pleasure of his will Now supposing some Revelation of Gods will in order to that service which he will accept and be well pleased with I may ask this Question viz. If Scripture be not this Revelation where is it And this will lie hard upon all who acknowledge one only true God that made Heaven and Earth to shew some other and better manifestation concerning the will and wayes of God then what he hath made in his written word But this is to be discuss'd hereafter and for the present I am to shew how and wherein Scripture speaks it self the word of God and by consequence the Rule of Faith Rational Grounds upon which Protestants are perswaded that Scripture is Divinely inspired 1. THere is nothing which doth so fully and clearly so punctually and perfectly declare the mind of God in all particulars which concern his Glory or mans everlasting happiness as Scripture doth To enforce this a little we readily grant the law of Nature to be a light shewing us somewhat yea very much of God and concerning our Duty towards him But how imperfect and obscure is this light in comparison of that which shines out to us in Scripture Scripture indeed doth not contradict it How should it Both are of God and one Truth cannot possibly contradict another Nay further as Scripture consents to and concurs with the light of Nature so it reproves the neglect and incites to a due improvement of it as might be shew'd in many particulars if we were put to it But how dim and dark is Natures light as to the way of reconciling the world unto God when it teaches nothing at all about it The Heathens had their Offerings and Sacrifices to appease their Gods and in these for ought any can say to the contrary they had light from Gods people who had the Divine Oracles But all those Offerings of theirs were lying vanities because they had not any the least apprebensions of God manifested in the flesh to be a Saviour of sinners And what revelation hath God made of his mind about this great concernment besides what we have in Scripture did ever any of the Learned Heathens so much as dream of such a work as Gods reconciling the world to himself by Jesus Christ And yet Papists I hope will acknowledge with us that he alone is the Mediatour of propitiation between God and man Now how came we and they to know this great mysterie if we learnt it not from Scripture And could any but God reveal it to us And since it is revealed in Scripture have we not reason to believe that it was written by the finger of God For the only way of purging sin and sanctifying our sinfull natures what have any Heathens done by their utmost improvement of their natural light They have indeed many of them commended vertue to the skies and exhorted others to it But what is that moral excellency and perfection which the Philosophers and learned men of the world have laboured to promote amongst men Is it not of a far inferiour nature and quite another thing from that true holiness which is taught in Scripture For this I refer the Reader to a learned Discourse of the Divine authority of Scripture not long since printed and only say though many Heathens by their natural light discovered many vices to shun the practise of them and were sober just and temperate in comparison of others yet all this moral righteousness in them was far short of Gods image and the Divine nature in those who are renewed by the Holy Ghost and as different as a living man and his statue or picture though drawn as we say to the life And to prove this I shall only say That true holiness consists especially in the inward impressions and dispositions which make a man meet for communion with God and in the inclinations and carriages of the soul towards God immediately such as meet Moralists never knew There 's a fountain and root within from whence springs all that honesty and integrity and purity which appears in the outward conversation and all is from a mans being ingrafted into Christ and receiving from him a continual supply of his Spirit And this I hope Papists will not deny viz. That all spiritual good is wrought in us by the Spirit of God Now this way of holiness being taught us in Scripture we conclude Scripture to be written with Gods finger because no other then God could reveal such glorious truths to us Let it be shew'd us how these things came to be written where we find them and who wrote them if God did not Once we think it a rational and unquestionable conclusion That Scripture is given by inspiration of God because we find in it the only way of our access to and acceptance with God and the only way of Purifying us so as we may be meet for communion with him for ever And why Even because God alone could teach us these things which the hearts of men or Angels otherwise could never have conceiv'd All this while we grant that these things were revealed to some men before they were recorded in the written word But we expect Papists will not send us
of the events every way answerable to the predictions 2. What need we any more witnesses when all that Scripture hath foretold and declared as the counsel and will of God is alwayes fulfilled every day as we may see with our eyes And this serves to confirm the Divine authority of it That no work of God is contrary to his word or varies from it in the least but all his Providences of Mercy and Judgement in all changes and chances â—…ill answer his promises and threatâ—…ings in Scripture Yea the sufferings of Gods Servants shew as clearly is any thing else the fulfilling of the written Word since nothing is spoâ—…en of in Scripture more often fully or plainly And here we may chalenge the World to shew any particular passage of providence which â—…utes not exactly with what is reveal'd â—…n the Word and therefore we are confident of this consent between the word and works of God as a strong evidence in the Case For how impossible is it that any one or all men together should pen a Book so precisely anâ—…weting to all and every thing that happens in the World What I pray hath happened to this hoâ—…r whereof an obiesvant and knowing Christian may not say This is no more then what was foretold and no other then what God hath said in his word should be Indeed Atheists and Epicures may dally awhile with Scripture as they do with God himself and count such things as these of small consideration But they of them who are yeâ—… alive might see if they shut not their eyes how Scripture is continually fulfilling in their fellows and hence we are bold to question them yeâ—… and dare them to shew that Goâ—… word hath not laid hold on such as they are just so as is foretold 〈◊〉 Scripture Oh! That these misâ—… would but read and observe Scripture surely then they would discerâ—… what will be their end even the same as of those that went before them And though God hath left himself a latitude in all his providâ—…ial dispensations so as we cannot precisely resolve in every particular concerning wicked ones what shalâ—… befall them on earth yet even that latitude is hinted and what Case is there wherein we are not provided for by some resolution of it in Scripture To instance yet again What design hath the Devil been driving on in these last ages of the World for troubling and diâ—…bing the Church or hindring the work of God in and about it of which there is not a President or parallel Instance in Scripture Or what distresses dangers and sufferings have ever attended Gods people of which there are not some the same or like to be found upon record in the written Word that so all Saints even to the worlds end through patience and comfort of the Scriptures might have Hope And hence all that fear God have this to encourage them that their troubles are no more then what others before them have undergone and that when 't is at worst there will be deliverance and enlargement as there hath been alwayes heretofore in the same or the like Cases And hence also they may challenge all those who quarrel Scriptures authority who or where is he that conceiv'd and contriv'd such a Writing beside him who alone can foresee and provide against all events though never so contingent and casual Let Atheists then sport themselves as they please and as long as they can their time is short and it will not be long ere they come to know whether Scripture be the word of God or no Doubtless the continual fulfilling of Scripture in the course of Gods providence is a singulaâ—… good argument to any sound Christian who can set his seal to Scripture and say This is so and I know it by what is to be seen every day Scripture shews it self the word of God in the mighty force and efficacy of it upon the hearts of all men Sometimes in casting down and sometimes again in comforting and lifting up Yea strange and wonderfull have been the effects of it on the godly and the wicked as might be shewed by many Instances but I may not enlarge my self this way not is there need more then to hint it as an argument and leave it to be considered of by such as are sober and perswadable All that I shall do more is only to answer an objection which is this viz. That only some precise and over-nice People so conceit as if Scripture could do great matters But others are not bound to a belief of their fancies For themselves they find no such power it hath to wound or search their hearts and therefore they believe no such thing as some talk of about the force of Scripture working upon the consciences and discovering the hearts of men They are not Phanaticks only who are so conceited of Scripture There are and have been many too well conceited of themselves and who had little regard either to the Scripture or him that we say penn'd it with his own finger which have found by experience the mighty force of it prevailing against and over them But I forbear Instances and shall only argue thus The corruption of mans heart and nature running out in so many infinitely various wayes as it hath and sâ—…ill doth and so cunningly hiding it self as much as possibly from the eyes of the world How should the written word meet with it in all and every of those wayes as it doth if it were not of God that alone searcheth the hearts And whether it do or no we appeal to the consciences of the most prophane scoffers What is it let them speak that hath many times challenged them for what they have done in secret when no eye but that of God could see them was it not conscience within them And could conscience have thus challenged them if there had not been some Law where on to draw the Indictment How could any mans heart smite him for what no creature knows but himself if his heart did not know there is a Judgement and a Soveraign power that will call to an account for the hidden things of darkness It must be some sense of a supreme Authority that keeps the heart in awe and causes it to reflect sadly upon its irregularities in secret and this sense must arise from some manifestation which hath been made by the only Law-giver who searcheth the hearts Men are never afraid of men for any thing which they are sure can never be found out or prov'd against them But they are afraid of Gods Judgement which could not be if there were not some known Law that fâ—…ighted them with sad expectations and what Law can that be other then what we have in Scripture Now let them speak if any can what it was that ever enter'd into their hearts which the written word did not let them know as well as they themselves in every circumstance if they please to consider it and
that the Records we have to tâ—… day have in them all the mind God necessary to be known in orâ—… to our salvation They who maâ—… tain a Reliâ—…ion that cannot be maâ—… good by Scriprure may well quarâ—… it as they have cause But all Wâ—… believe it as they ought know much efficacy in it as they will nâ—… easily heed such flim-flams as â—…ome now adayes are bâ—…zzing into peoples ears Alâ—…s poor souls that have tasted how gracious the Lord is in his Word have an argument which all the world can never answer to them whatever it may do to others These men know and are sensible of a light within them and that it is of God and they heed and attend it But they know too that Scripture is a far more glorious light shewing them the way of life by Faith in a Saviouâ—… who is the Son of God And this light shewing the only way of life they find so to perfect all the natural light in them as they are the more confirmed in the belief of Scripture-Revelations For no man ever denyed the principles of Reason and Nature to be the impressions of God excepting Atheists of which there are so many now adayes Hence every civil and sober man considers seriously how the light of Scripture and Nature agree and that the one is superadded not to eclipse but to clear the other by a more glorious discovery of grace and mercy in a Mediatour for pardoning and purging all sin which else could never have been He is therefore the more perswaded of Scâ—…iptures descent from God as a light from Heaven to give a lustre to the more obscure Principles of Nature and Reason within him What shall I say Gods word is known as his work is known And how is that Even because none can do as God doth He works like himself so that any man may say when he looks on Gods work Here is the finger of God Dent. 3. 24. Is not every work of God such as no creature can do the like And such is every word that God hath spoken as any man that hath reason may say This is the voice of God and not of man Who can thunder with a voice like him so we may say of Scripture who but God could â—…eak such things or in such a manner Never man spake like this man said the Officers who were sent to apprehend Christ John 7. 46. so say we Never any creature did or could speak as Scripture And therefore we believe it to be the Word of God Now being thus perswaded we inferr what we think will unavoidably follow that Scripture is the only Rule of faith For let Papiâ—… say what they can the Rule of faith and manners too can be no other then that Revelation which God hath made of his mind and will for that end What! shall man or any creature prescribe what we are to believe concerning the matters of God It is against all common sence and reason so to imagine But I shall dispute the case in two considerations whereof one is taken from the nature and quality of a Rule the other from the Office and work of faith First a Rule as it regulates or him that useth it so it swaies and commands the things that are regulated by it that they stand or fall are allowed or rejected as they are conformable to it or otherwise And this holds good in every Rule whether properly or improperly so called The standard of all weights and measures hath as I may say an authority to allow or lay aside all other weights and measures that do not exactly answer to it And so is Scripture a Rule of faith because it shews what is to be believed and what not But here I must prevent what will be objected by Papists viz. That Scripture is no compleat Rule but some things are necessary to be believed which are not contained in it 1. That Popery hath many such things as are not in Scripture we believe But therefore we reject them because to make Scripture a Rule not compleat is indeed to make it none at all Who ever heard of a Rule that was not usfficient to regulate all things for which it was intended or if there was devised such a Rule who can be so unreasonable as to call or count it so surely Masons and Carpenters make use of no Rules but such as will serve to measure all the work which they take in hand 2. Whereas they say that God hath left some things unwritten to pass from hand to hand by Tradition who shall believe this more then what the Jews have said a long time and for many ages that Moses had some commands given him to be written and others to be delivered from Father to Son by word of mouth Alas we know what account our Saviour made of their oral and practical Traditions which he calls vain and so may we justly account of these Our Saviour called the Jews to Search the Scriptures and condemned all their Traditions And why may not we take the same course and say To the Law and to the testimony if they speak not according to this Word it is because there is no light in them Isa. 8. 20. 3. Let Popish Traditions give as much evidence for their descent from Heaven as Scripture doth and we shall embrace both alike Bâ—…t in this case we say as the Jews did in another We know that God spake unto Moses But for this fellow we know not whence he is We know by the Contents and matter of Scripture the Majesty of the dispensation the power it hath upon conscience the certain fulfilling of all the Prophecies to a tittle and many other tokens and testim onies of God speaking in it that it is the Word of God and no other When Tradition can produce such and the like evidences we may haply attend it more then we have done In the mean while we are at a loss and cannot believe the written Word of God and unwritten Word which Papists count so much of to be of like authority because one contradicts the other in many particulars To instance Scripture shews a communion in both kinds so instituted as is to be seen in all the Evangelists and so administred in the Churches 1 Cor. 11. 23 c. according to the first Institution But Papists give only bread to the Laity afâ—…er the Tradition which they have a while received Here is a manifest contradiction of Scripture by Practical Tradition And so there is in forbidding Priests marriage which Scripture allows as honourable among all men excepting none Heb. 13. 4. and taxes the prohibition as a departing from the Faith c. 1 Tim. 4. 1 8. What should I mention abstinence from meats having publick Divine Service in an unknown tongue worshipping God in and before an Image and the like If these do not contradict Scripture there are no things contradictory to be sound upon
earth Yea worshipping God in an Image is against the light of nature if the Apostle speaks truth Rom. 1. 19 20 21 c. And particularly ver 25. it is plain that the Heathens Idolatry was serving the creature with the Crea or To return where we were before we call Scriâ—…ture a Rule of Faith as it reveals the Truths of God and commands our belief For if we had not such a Revelation of Gods will in Scripture we know not where to look for it And they who question us about this should do well to shew us another Revelation of Gods mind then what we have in Scripture For as we believe in God only so we acknowledge no other to have dominion over our Faith and hence we can acknowledge no Rule of Faith but what God himself hath made For certain what is the Rule must be the Law of our belief and who can make a Law of this nature but God only And this I leave to be tryed by the Law of Reason whether any thing can be the Law of Faith that is not a Law of God What! shall men or any creatures prescribe us what we are to believe concerning God It is unreasonable to imagine it And then let it be further considered if the Rule of Faith and the Law of Faith be not all one For it is not possible to prove that to be the Rule of Faith which doth not command us to believe prescribe what is to be believed and secuâ—…e â—…s of the promised good viz. eternal life upon our believing as we are commanded And this leads us to our second Argument from the Office and work of faith which is such a believing God in revealed Truths as leads us to our bliss There is a faith that saves not as all grant and I need not shew what it is But we mean a true faith or a sincere and saving faith and this being undeniable let it be considered How any thing can be the Rule of this faith besides Divine and supernatural Revelation But of this we may take more notice hereafter In the Interim we appeal to the consciences of all sober men whether we are not rational in making Divine Revelation to be the Rule of Divine Faith For sure footing to our faith we hope we have it where alone it is to be had And this will appear more plainly in the discourse of the Question Whether Tradition the Churches Testimony or any thing of that nature is or can bâ—… the Rule of Faâ—…th The second Part. Wherein is debated this Question viz. Whether Tradition the Churches Testimony or any thing besides Scripture is or can be a Rule of Faith IN this Question Protestants hold the Negative and say That Scripture alone is and Tradition cannot be a Rule of Faith And now I must first shew what Papists mean by Tradition Not as they say the Doctrine delivered But a delivery down from hand to hand bâ—… words and a constâ—…t course of frequent and visible actions conformable to those words of the sense and faith oâ—… Fâ—…re-fathers This they call Oral or Practical Tradition and this they would have to be the only Rule of Faith For they charge Scripture with imperfection and obscurity and affirm it to be no competent Rule as being not evident or certain in it self and therefore not sufficient to ascertain others Hence they speak of Scripture as a Rule regulated by Tradition which is indeed to say it is none at all and this they avouch some of them in express terms before all the world Now if we Protestants are once compeâ—…l'd to let go all Scripture authority in matters of Faith I know nothing we have to do more then burn our Bibles and as fast as we can turn Roman Catholicks Papists do not indeed say as far as I know that Scripture is not of Divine Inspiration But they say plainly that the doctrine of Scripture cannot be ascertained to us without Tradition and so Tradition is the Rule ruling as iâ—… aâ—…lures us what is Canonical Scripture and what not Yea they say expresly Tradition is a competent Rule and Scripture is not Now in this we cannot yield to them and we have this argument for our dissent Tradition by their own concession is but a certain way of delivering down the Faith and can be no other at most and that it is so much we cannot yield But supposing it only we say therefore it cannot be the Rule of Faith for it only delivers down to us the Rule And if any think this reason weak let him take notice of this also to back it that Tradition is but an humane Testimony and cannot therefore be a Rule of Divine Faith What! The Faith Divine and the Testimony received by it humane What reason is in this let any reasonable man judge I need say no more Nor will it help in this case to alledge the supernatural assistances of the Holy Ghost For our argument is That our Faith is as the Testimony received by it If therefore the Testimony be humane the Faith is such and where are we then Is our Faith in God that must save our souls only an humane and not a Divine Faith who ever heard such things as these If it be said again That this humane Testimony serves to ascertain us of the doctrine of Christ even so it cannot be the Rule for it is of men and it must be somewhat of God whatever it be that is the Rule of Faith in God Fâ—…r I may justly question in this Case In whom do we believe to the saving of our souls Surely no man will say other then that we believe in God Well and if we believe in God it must be because of some Revelation he hath made of himself and this can be no other then his promise in Christ of grace and pardon to poor sinners This is the Testimony or Record That God hath given to us eternal life and this life is in his Son And this is the Testimony we receive by Faith and so our Faith is Divine If we receive the Testimony of men our Faith is only humane This I say again is our argument That our Faith being Divine the Testimony received by it is so also And therefore we receiving only the Testimony of God by Faith it cannot be reasonably imagined that our Faith should have its foundation and sure footing in any thing of man But here they ferch in the assistances of the Holy Ghost but to little purpose seeing those assistances are yielded us most likely to help us in believing the Word of God and not the Testimony of men And may not Protestants more rationally by far say they believe the Scripture by the perswasions of the holy Ghost then Papists say that Tradition receives incomparable strength by the supernatural assistances of the same holy Ghost surely if God have made any Revelation of his minde and will his Spiâ—…it most likely will help us to believe
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
shall we be sure of this or that Translation Sol. We grant that some have erred and any may unless there were an infallible Spirit to aâ—…st What is this to us who maintain not this or that Translation but the Scriptures well and faithfully translated to be the Rule of Faith True our Translations have been altered but this alteration hath been in words more then matter And one and the same sence may be expressed divers wayes So we may have different Translations without any error in the matter and Doctrine Nay further what if one Translation should differ from another in sence we are not therefore bound to quit our English Bibles unless it did appear that we have not in them the matter and substance of all Châ—…istian Doctrine And here we require it be shewed and proved that our various Translations do not all agree exactly so far as we have in them all the Articles of Christian Faith which are necessary to be known and believed in order to our happiness The differences in all our Translations are not such or so many as that we should need the Churches authority to assure and settle us For God openeth the hearts of his people to know his voice from others whiles the light of Divine truth gives testimony to it self and receives authority from no other as the Sun is seen by its own light and as we discern sweet from sowre by its own tast However as a learned man hath said we deny not that there are divers means whereby our consciences may be assured Some private as skill in tongues learning labour prayer conference c. Some publick as the ministry which act of the Church is not authority to secure but ministry to shew us that which shall secure us which ministry is founded on the Scripture it self in that from thence it fetcheth the Reasons that may pâ—…rswade us and shâ—…weth the light that doth infallibly assure us And the difference between these two is this That the Spirit is an inward means the teaching of the Church an outward The Spirit Secureth us by kis own authority the Church directeth us by her ministry The Spirit hath light in it self the Church borroweth hers from the Scripture For certain God never since his people had his Laws written to them hath left them without a ministry and this is the great work of that ministry to cause the people to understand the Laws of God And how this can be done amongst our vulgar unless by translating the Scripture let them shew that can for we cannot Whereas our Adversaries take occasion hence to quarrel Scripture as no competent Rule of faith because the unlearned vulgar want a Rule and can have no other then a Bible translated which is liable to many and great mistakes we may justly question them about their Translations For they know there is a Latine Translation not the Original for certain which is with them commended as authentical to say no more Only we desire them first to answer for themselves However we may justly marvel that they send us to Tradition for our assurance about Translations seeing our present English Translations are of no such antient date as we need to enquire much what our Fathers thought of them They are best known and discerned by those who best understand the Originals and have the most helps and means which God hath allowed for such a work as Translating the Scriptures And for these we may without ostentation say that we have as good and as many as they have and the Translations we have are approved of by our Church though not by theirs If the Papists would or could prove that the Scriptures ought not to be translated at all or else help us to a Translation absolutely answerable to the Originals and give us good security for it they should do both us and themselves a good piece of service But there is an absolute necessity of Translations unless we knew of any extraordinary and miraculous way of bringing our people to understand the will of God in his written Word And what then is to be done or what can we do in order to the salvation of poor souls There are some perhaps who can resolve this otherwise then we dare and say Let them alone to be as ignorant as may be and believe only as the Church believes right or wrong But for our part we are of the mind that our people will never grope out the way to Heaven while they are blindfolded nor can we be perswaded that ignorance is the mother of devotion though we know it is the mother of superstition God 〈◊〉 mâ—…n from darkness uâ—…to light when he turns them from the power of Satan 〈◊〉 himself Act. 26. 18 and why came our Saviour a lighâ—… into the world if we may go to Heaven as blind as we are born what have we to do while we are here â—…pon earth more then to get grace and knowledge and grow in it more and more Heaven is called the inheritance of the Saints in light and Hell is called utter darkness To say no more of this we have the Scriptures translated into English because the greatest number of our people whose souls are as precious as others cannot otherwise understand them without a miracle And we use the best means we have left us to make our people know Gods mind and will in 〈◊〉 written Word And for Tradition we know no use of it unless iâ—… be fiâ—…st resolved beyond all exception that we must believe as the Church believes whatever the Scripture saith What hath been said already in answer to the former Queries may serve in part for the 〈◊〉 hand last Qâ—…ery about the sence and interpretation of Scripture However we shall say what we thâ—…nk about the letter of Scripture not senc'd and to be senc'd Now the sence of 〈◊〉 that Scripture hath words and 〈◊〉 is the Rule of faith and they read it as any mâ—…n reads his friends or correspondents letters to know his mind in them or as Factouâ—…s beyond sea come to know their Merchants orders given them in and by their letters Sometimes a difference arises amongst these and â—…hen what can a Factour do to clear himself more then to produce his Merchants leâ—…ters and say Here is the order you gave me and I have followed it so do we when we are questioned about our faith we know no other answer but this that we have orders given us in Scripture to believe so and so and not otherwise We cannot in this case abstract the leâ—…ter from the sence Scholars indeed in their contemplations may make such abstractions But what have we to do with them in practical use or about moral actions for in such cases we must as all sober men do take words and sence together Words and letters as far as we ever learnt serve only to signifiâ—… mens sence and meaning And so doth the letter of Scripture signifie Gods mind
and meaning in iâ—… And so we produce them in any matter of question as men do their written evidences in a trial at Law Would it be allowed in such a case that a Lawyer if any such could possibly be found should evade a full and clear evidence by abstracting the letter from the sence all men of common reason know that written evidences are intended to shew mens sence and meaning and that the letter and the sence cannot be separated though every puny Sophister can distinguish them In this distinguishing between the letter and sence of Scripture and saying that Protestants have only the letter of Scripture for their Rule we can guess at no design but this that 〈◊〉 would have us run as far as Rome to fetch the sence of Scripture thence And then we may have it senâ—…'d as it hath been heretofore by some of them For instance â—…ehold here are two swords Lâ—…ke 22. 38. that is the Pope hath the power of the spiâ—…itual and temporal sword Then â—…ast put all things under his fâ—…et 〈◊〉 and 〈◊〉 and the beasts of the fi 〈◊〉 Pâ—…l 8. 6 7. and this is applied to Christ Heb. 2. but the Roman sense is that all things are subject to the Pope By catteâ—… they will have us understand men on Earth by the fishes in the sea the souls in Purgatory and the birds are the blessed souls in Heaven Or as they all seem to sence that command of Christ Drink ye all of this Drink ye not not all of this These seem foâ—… certain to make neither the letter nor the sence of Scripture to be the Rule bâ—…t someâ—…hat else But the letter cannot be a Rule say they seeing the letter speaks things otherwise then they ought to be understood For the letter attributes hands and seet 〈◊〉 to 〈◊〉 which must not be so much as imagined seeing he is a 〈◊〉 We need not for all this be beholden to Tradition oâ—… seek for the sence of Scripture from the Church of Rome Our reason if we had no other thing to help us will reach us that God hath no limbs nor sences as we men have and therefore we abhor to make any representations of God in any bodily shape as knowing it unreasonable to represent God by the similitude of any creature What reasonable man can be ignerant that Gods hands 〈◊〉 his power and his eyes his providence c. and that such expressions are made use of by the Holy Ghost in a way of condescention to our inâ—…rmity To say no more these reasonings are no better then 〈◊〉 and are best 〈◊〉 by taking least notice oâ—… them For giving the sence of Scripture we have the ministry which is an ordinance of God appointed for that end So 〈◊〉 el had a Law and Priests to give the sence of it Malac. 2. 7. and we have a precedent recorded Nâ—…hem 8. 8. and we think that Papists meaning is the people should seek the sence of Scripture at the Pâ—…iests lips seeing they allow theirs to have no Bibles But what need they make such ado about this are they or can they be ignorant that all the great necessary truths of the Gospel are set down so plainly in Scripture as no man can miss of the true sence if he do but read them with deliberation there is no Translation but hath all these and no man in his sences can be ignorant of them if he will but read the Bible And this is the love and kindness of God to us to give us a plain and an easie Rule What though some things are hard to exercise our diligence yet all the necessary saving doctrine of Christ is open and obvious to such as are willing to understand and to use means for that end Thus God hath written Laws as men do for such as are concerned and both the Laws of God and man may be understood by all if they will do what is their duty in order to it There are Records of mens Laws which we may call the Originals and there are Statute-B oks printed for men to read and know the Laws And therefore all that transgress these Laws are questioned and punished though there are many that cannot read them because they know not a letter For it is justly and reasonably presuâ—…ed that all that have a mind may come to know the Laws so much as concerns them And so may our people say we come to know the Laws of God in Scripture if they are willing to it Therefore such Queries about the sence of Scripture c. are no better then quibbles They that bâ—…sie themselves to trouble us with such captious Questions might do well to bestow their pains about some others who may give them more thanks then we can for their labour I mean our untowardly people who are some of them sometimes tryed for their lives being indicted upon the Laws and Statutes of our Land Let them prompt these poor wretches to plead that the Laws are no Rule for them to walk by seeing they never could read them nor perhaps ever saw a Statute-Book and they cannot be sure the printed Staâ—…utes are the same word for word with the original Records nor can they be sure what is the sence of the Laws for Lawyers are sometimes divided in their opinions about it O! what a brave piece of service this would be counted by some thus to make void all the Laws of the Land But the Laws of England must not be laid down upon such preâ—…ences and we hope the Lâ—…ws of God in Scâ—…ipture shall not be made void upon no better grounds For our vulgar they have as many advantages to know the Rule of â—…aith in Scripture as they have to know the Laws of the Land and no â—…ber man can say or think otherwise For as we have such as are studied and understanding in the Laws of England so we have such as are by office bound to cause others to know the Laws of God And thus hath God provided in all ages of the Church that his people may not perish for lack of knowledge True the Priests may as once they did Mâ—…l c. 2. 8. depart out of the war and cause mâ—…ny to stumbâ—…e at the Law And when it is thus no marvel if Tradition in the Church be not so 〈◊〉 a witness of the saith of Forefathers seeing mostly as is the Pâ—…iest so are the people However this hath been Gods ordinary way for teaching his people and Gods Ordinance is not the worse for mans abuse His Laws are plain and easie to be known by such as are willing and will use means to learn them because he hath appointed Officers to teach the good knowledge of his wayes and wills Hence we may justly say of these exceptions that they are to small purpose and whoever weighs the argument will find it to strike almost directly at the dealings of God in declaring and dispensing the knowledge of his will
For this is confessed and cannot be reasonably denied that Scripture was penned by the Holy Ghost not in the several languages of all people but in two only which few now adayes in compâ—…on do understand Hence there is a necessity of translating and inâ—…erpreting Scripture and for this purpose God hath given gifts to men and these gifts we use as we ought to do What need our Adversaries quarrel us about what we cannot help but we know what lies at bottom They would fain have us go down to them to sharpen our shares and our coulters c. which we are not willing to do so long as we have Smiths enough at home to make us Swords and Spears I shall now conclude our answers with that which we count the Pillar of our hopes and as I may say the Sure-footing of our faith in Scripture We do indeed make the Scriptures our only Rule and believe that in them alone is prescribed to us whatever God would have us to know and do in order to our salvation And in this our faith we own the Divine authority whereof we see so many evident tokens in the Scriptures themselves But yet we say that as God only is a competent witness of himself speaking to us in his Word so his Word is never well rooted in our hearts till it be sealed to us by the inward Testimony of his Spirit that Spirit which spake by the Prophets pierâ—…ing our hearts and perswading us that what God commanded hath been faithfully delivered to us accordingly And this promise we have Isa. 59. 21. not his Word only but his Spirit also to seal it upon the soul of every true believer To this seal of the Spirit we owe all that acquiescency we have in Scripture For when we are therewith enlightned and enlivened we do no more trust our own or others judgement but are carried up above whatever is of man and so we resolve beyond all doubtings and fears that Scripture is of God alone Then we look no more after proofs or probabilities but submit our reason and all we have to that authority which we dare not any longer to deny or dispute For then we have an inward lively sense of God speaking in Scripture and are effectually drawn wittingly and willingly to submit to our Master in Heaven So we account as we have reason that only to be faith unfeigned which God by his Spirit seals upon our hearts in our hearing and reading the Scriptures But this may seem strange doctrine to such as know nothing of these matters by experience Therefore I shall discourse it a little that I may if possible make it manifest even to reason The question between us and our Adversaries is about the Rule of faith This faith iâ—… is granted is such as leads us to our bliss Hence we Protestants conclude that this faith cannot be wrought in us but by the Spirit of God which alone worketh all spiriâ—…ual good And this alâ—…o that the Spirit of God works it ordinarily at least by the Word as its most proper instrument Will any put us to prove this surely they must have too much of the Aâ—…heist that question it For how was all the world converted to the faith of Christ was it not by the preaching of Christs Word and his Spirit opening their hearts to receive it in the power of it did not Christ and his Apostles open and expound the Old Teslament to confirm the truths of the Gospel Luke 24. 27. Acts 26. 22. and did not the Spirit work that faith whereby thousands believed that truth But this is Scâ—…ipture and it must not be allowed if our Adversaries be judges to give evidence for us in this Case We shall therefore require them to shew what service Tradition did when Christ and his Apostles pâ—…eached the Gospel We hope they viz. Christ and his Apostles were assured some other way that the Old Testament was the Word of God And if they made use of it to open the blind eyes we may be excused for saying that God works faith in man by his Word as the most usual Instrument And if this also be questioned let Papists shew how faith which saves our souls is or can be wrought by their Oâ—…al or Practical Tradition We know well that children are apt enough to take up what they see or hear their Progenâ—…tors do or say before them And so they commonly p ofess the Religion whatever it be which they find ready to their hands Yea it is with many the great argument for their Religion that their Forefathers were so minded But what is all this to the bringing us unto a sound believing on our Lord Jesus Christ to the saving of our souls we believe Scripture to be the Word of God because it is the witness which God hath given of himself Nor do we know any other way of receiving any Testimony nor our Adversaries neither as we think We know too that a man may believe the Scriptures to be the Word of God and yet be far enough from that faith which will bring him to his happiness The Devil it is said cited and urged Scripture as Gods Word though to a very bad purpose Certainly that faith which brings men to their happiness is somewhat more then a bare belief of Scripture-Truth It is indeed a receiving of Christ offered in the Promises such as causes us to account all but loss and dung for Christ. And for this purpose God shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Now it almost amazeth us to hear of such a faith wrought by Tradition What! hath God no Word at all or hath he given no testimony nor witness of himself and his will beside the testimony of men what need is there of Scripture if this strange doctrine take place For say our Adversaries Tradition is the only Rule of faith and it hath admirable strength by the supernatural assistances of the Holy Ghost Nay further we must be all Fanaticks if we hold to Scripture and let go Tradition But this needs no answer with those who believe that God hath a Word of his own to be a witness of his will And shall we be perswaded that the Testimony of men is greater then that of God there may be we grant and question nor some force of Tradition for the descent of the main body of Christs doctrine But what is this to the purpose unless it be proved that the Testimony of men is the power of God to salvation whiles by it and not by his Word he brings men to believe Alas what faith do our Adversaries count upon Do they dream of being saved only by a certain perswasion that the doctrine of Christ is a truth and no lye If they do let them keep their faith to themselves We count upon somewhat else which we are sure can never be effectually
wrought in us bâ—…t by the Word and Spirit of God And yet we do not yield to them that we can be no other way ascertained of the doctrine oâ—… Christ as true then by Tradition For we believe the Testimony of God speaking to us in Scripture and shall I hope while we live account of it more then Tradition or any Testimony of men I shall now add somewhat as an Answer in general to all and every one of the former Exceptions or any others of the same or like kind We sâ—…y that there is one onely Rule of Faith and manners and that is the Divine truth or the Doctrine of Christ which is summed up into these two general heads viz. Faith and Obedâ—…ence or faith and holiness according to what God hath declared as his mind and will What he promises we are to believe and when he commands we are to obey And in both we fulfill the will of God aâ—…d walk in the ways of eternal life This Divine truth we never found any where but in the Scripture and if our adversariâ—…s have made any other discovery we think it their duty to acquaint us with it That the Son of God was made man died and roâ—…e again c. for our redemption all Christians acknowledge as also that all who hope for salvation by Christ Jesus must deny all ungodliness and worldly lusts and live soberly â—…ighteously and godly in this present world And this to know and do is eternal life and if our adversaries or any before theâ—… ever knew this doctrine otherwise then by Scripture we are willing to leaâ—…n For their Traditions as they signifie Râ—…straditas we have nothing to do with them For the question put to us is only this how we are or can be ascertained of Scripture that it hath delivered over to us the Doctrine of Christ and this question drawn out into many and several Queries we have answered already and now give this as an answer to all of them or any the like And this we do not for the sake of such as are more knowing and better grounded in the faith but only for the benefit of poor souls who through want and weakness of understanding may be puzzled with such questions Now to these we say again that we hold nothing for a Rule of faith but the Divine truth which teaches the way of salvation by Christ. For Originals or translations of Scripture we know there was a time when there was neither of them And yet there was ever since God had a Church upon earth a revelation of the doctrine of Christ. Hence this Doctrine must be the Rule unless we will say the people of God had no Rule of faith for two thousand years and more For whatever God reveals as his mind that we must heed to believe and obey There may be a difference and hath been in the manner of Revelation but the Divine truth revealed was alwaies the same viz. Jesus Christ the same yesterday to day and for ever Heb. 13. 8. There is no other name given under Heaven whereby men can be saved Act. 4. 12. This we believe as all Gods people have done from the beginning and this doctrine of Christ which we find no where but in the holy Scriptures is the Rule and Law and foundation of our faith So the Rule is and hath been always the same though the way and manner of revealing it hath been various according to the will and pleasure of God and that at first more obâ—…cure and after more and more clear till the Sun of righteousness arose And of this doctrine revealed no Christian we suppose hath ever made question What need is there then of such captious Queries about the Originals and Translations or about the letter and sence of Scripture We are sure that all Originals and Translations offer and hold forth the doctrine of Christ and whatever the letter be this is the sence that Christ is the only salvation of God And is there indeed no way of assuring this to us but Tradition or the Churches Testimony as it hath been given in all ages This â—…as hath been said is to confirm the Testimony of God by that of men And if our Faith be grounded only on the Translation English or other our foundation is the knowledge skill and faithfulness of men and they that cannot read as some we are sure cannot must have no foundation at all But he that hath the truth of God concerning the salvation of men by Jesus Christ whether in the Originals or Translations or whetesoever hath a sure foundation viz. the unchangeable counsel of God which never fails As for the Translations or the Originals though the truth of God contained in them be the Rule yet neither of them is any part of it For they are only means to conveigh and deliver over to men the Divine truth which is the only Rule And this we have I say again in all Originals and Translations and whatever sences have been made of scripture by any all agree unanimously in the doctrine of salvation by Christ. What need we then be questioned about that which no Christian ever made Question of If there be any such as doubt whether men are saved by Christ only or whether they who are saved by him must walk in love and shew their love by keeping his Commandments we desire to have nothing to do with them as not deserving the name of Christians And whether we can be assured of this doctrine in no other way then by Tradition I shall now leave to be judged by such as will impartially weigh what hath been said I have now done arguing and answering and shall only advise such as are by their profession Protestants that they would seriously bethink themselves how they may hold fast the profession of their faith without wavering unto the end The advice I offer them is 1. That they labour much and earnestly to understand the mind and meaning of God in his written Word And good reason there is for it Gods Word is his last Will and Testament by which alone we come to know what Inheritance there is laid up for us in Heaven and what Legacies he hath bequeath'd us for our livelihood and subsistence to all Eternity Scripture is as I may call it the Charter by which we have and hold all the Liberties and Priviledges which are freely conferr'd and bestowed on us by the grace of our Lord Jesus Christ as also all the Laws and Orders we are bound to observe as we are Citizens of the New and Heavenly Jerusalem What should Christians then do other then read over their Fathers Will and study exactly in every particular what concerns them in order to their everlasting happiness The Letter and the sence the History and the mysterie every part and particle should be in our heaâ—…ts and heads so as we may have them as we say at our fingers ends If any ask How
ΛΟΓΟΣ ΑΥΤΟΠΙΣΤΟΣ OR Scriptures Self-Evidence TO PROVE Its Existence Authority Certainty in it Self and Sufficiency in its kind to ascertain others That it is Inspir'd of God to be the Only Rule of Faith PUBLISHED As a Plea for Protestants in the Defence of their Profession and intended only for the use and instruction of the Vulgar sort Isa. 8. 20. To the Law and to the Testimony John 5. 39. Search the Scriptures c. Canonica autoritas veteris novi Testamenti quae Apostolorum consirmata temporibus per successiones Episcoporum propagationes Ecclesiâ—rum tanquam in sede quâdam sublimitèr constituta est Aug. contr Faust. Ma. 1. 11. c. 5. LONDON Printed for Edward Brewster and are to be sold at Mr. Marriotts a Scrivener over against Hicks-Hall in St. Johns street 1667. TO ALL Well-meaning Protestants Who desire and resolve to hold fast their Profession Especially those who are least able to Dispute Controversies SIRS I Marvel not if you think your selves well grounded in your Religion whiles you are able to give a Reason of the hope that is in you by proving the Articles of your Faith out of Scripture For in this perswasion you are of 〈◊〉 same mind with me whoever you are However I must admonish you that what pleases you and me doth not satisfie all For there are still as of late have been such as will ask you How you are able to prove Scripture to be the word of God and the only Rule of Faith Therefore it concerns you and me too as the times are to bethink our selves what to Answer when we shall be put to the Question And that you may have some what to reply I have in this ensuing Discourse given you some of those thoughts which I have taken up by occasion of this Question that may be put to us I know well That divers Learned both English and Outlandish Divines have bestowed their pains to prove the authority of Scripture such as we account it and that it is the only Rule of Faith But the labours of those Learned men are such either for language or somewhat else as they would be to you if you had them by you as the word of a Book that is sealed I have therefore composed this Discourse in a plain English style and phrase and of no great price to ease your purses that you may have by you somewhat to answer your Adversaries In it I use and urge Scripture very little or nothing at all in a manner because I will cut off occasion from our Adversaries who will else say I prove my Conclusion by that which is the thing in Question How necessary it is for you to be well informed in this Case and to be fortified against the assaults of such as lie in wait to undermine you and turn up the foundations of your Faith I must leave you to be Judges For our Adversaries I am resolved never to draw the Saw against them partly because of mine insufficiency many wayes to enter the Lists with such Giant-like men and especially because there are so many worthies on our side whose great abilities and advantages such as I want cannot but encourage them to what I dare not undertake All my design is to instruct the ignorant whose desire is to learn And to such I offer these weak endeavours of mine in hope they may suggest somewhat that may serve to stay and uphold the weak till they be further established by the help of some more able hand And if this be I have all my design so as God may have all the glory SCRIPTURE THE Only Rule of Faith PRotestants have alwayes counted the Scriptures of the Old and New Testament to be the Inspiration of God and the only Rule of Faith and Manners And that they may abide and increase more and more in this perswasion is and shall be my hearts desire and prayer to God for them But though they hold Scripture for a Principle and Ground-plot of their Faith yet they are called upon somewhat methinks besides the Laws of Science to prove it And this Task I am willing in their behalf to undertake because the Lord hath commanded us to be alwayes ready to give a reason of the hope that is in us For this consideration and nothing else hath emboldned me to let the World know the rational Grounds which Protestants have to perswade them that Scripture is the Word of God and written by his command to be the only Rule of Faith unto all Christians And what I have to say upon this account I shall reduce unto these two particulars 1. I shall alledge some of those rational Grounds by which Protestants are induc'd to believe the Scripture to be divinely inspir'd with the Conclusion which we think must unavoidably follow viz. That it is the only Rule of Faith 2. I shall a little discuss the Queflion wherher Tradition the Churches Testimony or any thing of that nature can be rationally allowed this great Priviledge of being a Rule of Faith and then conclude all with an Answer to the grand Objection of Papists against Scripture because as it is all they can say worth our notice so it is look't on by them as an invincible Achilles and a short but serious admonition to all Protestants who mind the concernments of their souls or may be perswaded to it The former Part Shewing the Rational Grounds upon which Protestants believe Scripture to be inspir'd of God c. SCripture is as it calls it self a Light and therefore is best seen in and by and of it self though there be nothing else to shew it Hence it is that when we have said as much as we can to prove its Divine authority we must â—…i I leave it to be seen in its own Light and to prove it selâ—… the Manitestation of Gods mind and will made to the sons of men And upon due consideration it will appear so to any that are judicious and impartial For how can it be prov'd to be what it is by any argument besides the attestation given it by God and his Spirit and the evident tokens of God speaking in it And so it proves it self just as a Learned man proves himself a Scholar by his learned Exercises when he is called to them or as God proves himself to be what he is by what he saith and doth However we are put to prove our Principles and we are contented so to do as well as we can I say as well as we can because all Scholars know that Principles are most hardly prov'd against such as have impudence enough to deny them And here I must in order to my intended work request the Reader to grant me somewhat which seems very reasonable and I hope will be supposed such by all that are indifferent and impartial 1. That in this Case I can alledge no rational Arguments other then such as Scripture yields and offers to prove it self inspired of
it much rather then aâ—…y thing else Hence it is that we care so little sor Tradition because it is the testimony of men For we have no faith to save us but faith in God and know not how we can have faith in God but by receiving the Testimony which he himself hath given When Papists attribute so much to Tradition for ascertaining Scripture we cannot yield to them in it because we believe that God so speaks to men as they may know that it is he that speaks If he do not it is because he will not or because he cannot That he cannot no man can say without blasphemy To say he will not is little better For he hath not spoken in secret but openly and plainly so as they to whom he hath spoken have known certainly it was the Lord that spake to them And this is indeed the Spirit of Prophecy not only to declâ—…re the will and minde of God but to ascertain those unto whom it was declared that it was so And such is Scripture vz. a Revelation of Gods will so made as men may know that God hath spoken Wherefore though Papists say of Scripture as the Jews said of our Saviour Thou bearest record of thy self thy record is not true We answer as Christ answered for himself Though it bear record of it self yet its record is true For as it was the will of God that men should understand his mind so he spake in such a manner as they might know it was God that spake and not man or any creature For what can be said or thought more unworthy of God then that he hath spoken to men but in such a manner as he cannot be understood unless there be some other to ascertain them it is he that speaks we can speak to one another either by word or writing so as to know who speaks as well as what is spoken But God it seems to Papists must have some others to pass their word for him before he can have any credit with men And what is it that must ascertain us beyond all further question that Scripture is the very Word of God Only Tradition or the Testimony of the Church in all ages successively conveying down the faith once delivered by Christ and his Apostles For the satisfaction of those who need or desire it we shall inlarge in our answer yet not to exceed the bounds of our intended breviy 1. We acknowledge That the Church is bound to give testimony to Scripture as the Word of God and that the true Church hath so done in all ages we Protestants do believe But we say withall that the Church is only an outward instrument or means in giving this testimony and hath no authority such as Papists plead for or dominion over our faith We are so far from making it the Rule of faith as we stand to affirm we do not beâ—…ieve the Scripture because the Church saith it is the Word of God but we believe it such for its own and the Spirits testimony though no men bear witness to it For what is the Church make the best of it but a company of men more or less that believe the doctrine of Christ And where had these men this doctrine Or how came then by it Had they it not in Scripture Christ indeed delivered it by word of mouth and by his Spirit to his Apostles and they preached this doctrine But I hope Papists will not say That the new Testament was not penned by the Evangelists and Apostles or that the next Church received any doctrine other then is therein recorded so we are come to the very foundation of the Church such as is mentioned Ephes. 2. 20. The Church is founded upon Scripture and not Scripture upon the Church Indeed a Church is nothing but a company of men that believe Scripture and make it the ground work of their Faith And so is it distinguished from all other societies The Church did not make or frame the Scripture but received it made ready to their hands God had his Secretaries who wrote his wills and commands and to the obedience of these men have been called and such as submitted and came in have been the Church in all ages Hence the Church we say hath more need of Scriptures testimony then Scripture hath of the Churches and accordingly Protestants judge of the Church by Scripture and not of Scripture by the Church Questionless when God shall judge all by the Man whom he hath appointed he will try all Churches and men by his own Laws And where those Laws are we leave Papists to enquire For we know none but such as we find in Scripture They tell us a very fair tale of the infallibility of Tradition How impossible it is that the first Church which received the doctrine of Christ from the Apostles could be so unnatural as wittingly to hide it from posterity and deliver over to the next generation such lyes as would unavoidably damn them Now we suppose as well as they that all Parents and Progenitors have so much natural affection as not to procure willingly or wittingly the damnation of their Children But this will not prove say we Tradition to be so infallible as they would have it For Tradition or delivering any matter from hand to hand by word of mouth is and must be uncertain yea and soon fail if there be not some Records whereupon to bottom it And for this we desire them to consider That though in the first ages God was pleased to let his will be made known from Father to Son after he had once declared and revealed it yet God did not leave all to Tradition but ever and anon renewed the Revelations of his will as occasion required And this he did when those Patriarchs lived ten times so long as any have ordinarily lived for very many ages And when afterwards Abrahams seed was grown into a multitude it seemed good to the wisdom of God to have the lively Oracles enrolled and committed to writing Hence we think it rational to conclude that God thought his will written to be more infallible and certain then as delivered by word of mouth from hand to hand Once we are sure That whiles the mind of God was delivered without writing it all the world was corrupted so as all flesh had perverted their way in the times of Noah They had all of them at first the doctrine which God revealed to Adam and how came they to be corrupted as they were if Tradition cannot possibly fail Or how came the world after the Flood to be filled with Idols so as Abraham must be called out from the posterity of Shem whose posterity had the true Religion delivered to them If Tradition be so faithfull in the delivery of what is committed to it we wonder how true Religion should fail so soon and that not among a few but all the world over When it is said That some Hereticks have risen
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
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
them And this light is so glorious as those Atocryphals dare not pretend to it but rather seem willing to be in a lower form For this I instance in 2 Mac. 2. 24. where the Author whoever he was consesses that he had taken what he wrote out of Jason of Cyrene and contracted five Books of his into one Volume and whoever pleases to read on in that Chapter may easily perceive that the Spirit of God which spake by the holy Prophets could never frame to speak in such a manner God in Scripture as hath been already said speaks pro imperio as the only most soveraign Lord and never makes Apologies for himself to be excused with those to whom he speaks For why should he seeing they are all his vassals his creatures The distance is so infinitely great between him and them as it cannot be reasonably imagined that he should court them as that Authour doth For the many fictions and tales told in some of those Apocryphals I â—…all not mention them because they are so well known to such as have perused them and may be to others who have a mind to be satisfied What need have we then of Tradition to determine in this Case And whoever hath a mind to be further satisfied may find enough in all our Divines who have maintained Scriptures authority against our adversaries But the great question is about the Scriptures translâ—…ted For our adversaries think we can never prove them to be the Rule of faith The Rule say they must be certain and infallible But Translations are many and various and much different if not in many things contrary to one another And then how shall the vulgar understand which of them doth indeed declare the mind of God Or how shall the unlearned be infallibly sure that this or that Translation doth not erre Now to clear our selves in this puzzling question I say what Papists cannot deny that the whole Canon was at first written in two Languages which very few in comparison for these many Ages have understood better then our common people do But when the Scripture was pen'd these Languages viz. Hebrew and Greek were best known to the Church of any other Hebrew was the Mother tongue of the Jews and Greek was a language very familiar to such of them as were scattered abroad before our Saviours time and then seeing they were called Hellenists or Grecists for using the Greek Translation of the old Testament by the Seventy For the Gentiles unto whom the Gospel came as well as to the Jews many of them had it for their Mother-Tongue and others familiarly used it because the Grecian Monarchy had not long before swayed in all those parts of the World This I thought good to mention that it might appear the more probable that Gods mind was to have his Word understood by all But there were other people who understood neither of those Languages There were and are still such and we do not deny it But this is evident that God was not pleased to cause his Word to be written at first in the Vulgar languages of all Nations For if he had we should not be pozed as now we are with this Question However what I have said and cannot be denied serves to hint this That Gods mind was to have his Word understood by those to whom it came seeing he wrote to the Jews in Hebrew and to the Grecians in Greek True other people could not understand it without a Translation And what shall we say in this Case God did not cause the Scripture to be penned at first in the several Languages of all people and Nations We must here leave out adversaries to question God for it for we cannot deny That the Scripture was penned at first only in two Laguages which many could not possibly understand without a miracle unless it had been translated Only since it was thus we hope our adversaries will not say it ought not to be translated seeing there was a necessity for it in order to the understanding of it which else could never have been without a miracle But how shall the vulgar know whether Translations be according to the Originals And then how can the Scripture translated be a Rule of faith which must be such as a man may be sure that there is no errour in it This is indeed the Question where with they go about to puzzle us For the Scripture say they as translated into the English tongue cannot be the Rule of faith because not infallible And to this we intend to answer though others have answered it long ago* And our answer is that 1. We know of no infallible Spiâ—…it promised or given of God for translating Scripture And this is that which our adversaties think will give the cause wholly on their side For seeing all Translations are liable to mistakes the vulgar and unlearned can never have a Rule of faith in Scripture say they But we shall not quit ouâ—… claime to Scripture for all this For we can distinguish as that learned Divine hath between the doctrine taught in the Scriptu e and the means whereby the doctrine is 〈◊〉 to our capacity as between things and words The Divine truth which is the infallible Word of God is say we the Rule of faith The Translations are only means to shew it us and the vessels wherein it is presented to us And thus in rigour of speech we do not count the English or any other Translation no nor the Greek or Hebrew the Rule because all Language is but a certain form or manner or means whereby it cometh to us But because the doctrine is not made known but by words and languages Therefore the Scripture translated into English is a Divine authority for faith So men believe a Divine truth although delivered by humane voice in pâ—…eaching and just so we have the infallible Doctrine of the Scriptute immediately inspired by the holy Ghost though by an humane Translation it be manifested to us 2. But how do we know that our Translation is right and according to the Originals Or how can our unlearned people be sure of it And if they cannot how can the English Bibles be to them a Rule of Faith Sol. Our English Bible saith our learned White contains in it two things viz. The Doctrine and the Translation The Doctrine was inspired by God and written by men infallibly assisted by the Holy Ghost The Translation was done by the ministry of the Church and industry of certain men who thâ—…ugh they haâ—… no supernatural inspiration yet we know infallibly they have not erred in the mattâ—…r by the same means whereby we know other Truths and discern other Articles of Chriâ—…ian Faith viz. The light of the Doctrine Transl. .ted the testimony of the Spirit the ministry of the Word the rulâ—…s of Art the knowledge of the Tongues c. Obj. Some Translations have erred and how
2. Cor. 5. 14. That the love of Christ constraineth us Such and so great are the manifestations which he hath made of himself and his love to our Souls as we can never be thankfull as we ought but in a full and absolute resignation of our selves and all we have to his service and glory 2. I advise yet farâ—…her that in our greatest inlargements we walk humbly with God as knowing that his power alone is all the strength whereby we are enabled to stand Peters preâ—…umptuous confidence in his own strength wrought nothing but repentance for his sainting in an evil day By his own strength shall no man prevail And therefore the Apostle exhorts to be strong in the Lord and in the power of his might Eph. 6. 10. and to put on the whole armour of God that we may be able to stand against the wiles of the Devil v II. It is God alone that keeps the feet of his Saints 1 Sam. 2. 9. There need no motives I hope to perswade However consider 1. What we have believed Not cunningly devised fables but a sure Word of Prophecy such as the Apostle seems to prefer if the comparative be senc'd according to the letter before visions and immediate Revelations Or he might so call them because the Prophecies might be more sure to the godly Jews through long use and acquaintance We know the Jews at Berea examined Pauls doctrine by the Scriptures and are not taxed but commended for it And if an Angel from heaven should preach any other doctrine then what we have in Scripture we have no reason to believe it Those blessed Spirits indeed never did it nor ever will But we make the supposition which the Apostle doth Gal. 1. for the more Emphasis For Scripture-truths they are of long standing and approved by their abiding the test and triall of so many ages Christ and his Apostles made the old Testament the Standard of their doctrine and appealed to it for the proof of all they preacht to the people Moses and the Prophets are more to be heeded then if a man rose from the dead Luk. 16. 31. And they who hear not the one will never regard the other if our Saviour said true Was it ever heard that any doctrine so much as pretended to Scriptures antiquity Or is it possible that any thing but certain truth should outstand the siftings and winnowings of so many ages specially when it hath had so many professed enemies Shall we now call in question what was never questioned before Have not all Christians who deserved that name unanimously agreed in believing the faith and truth delivered in Scripture or do Protestants now believe any thing that was not believed by all Saints ever since any part of Scripture was penned we believe on the Son of God who gave himself a ransome for all And this Doctrine we have in Mosâ—…s who was the first penman of Scripture and as our Saviour saith wrote of him Must we now call in question all that Moses and the Prophets and the Apostles have written yea and cry it down as no Rule of faith then farewell all our Christianity and the Christian Religion at once For where have we learnt all the mystery of godliness God manifested in the flesh justified in the spirit c. 1 Tim. 3. fin Who or what hath given us to know what have been all the Transactions of God with the sons of men in order to eternal life from the beginning Will our Adversaries say roundly once for all that the doctrine of Scripture is not the doctrine of Christ Let them speak out if they have a mind to say so and then we know what to answer them But if they will not avow this as indeed they have not yet in plain terms we have this to say for our selves that we believe what they deny not to be the truth of God and the doctrine of Christ. That we cannot be assured of this otherwise then by Tradition hath been already answered and no more needs to be said about it For mens Tradition we know it will serve nothing better to usher in and establish mens Inventions But shall we renounce our own Reason so far as to appeal to men who are all lyars for the truth of what is spoken by him that cannot lye Oh! consider and remember that in believing Scripture we believe not Prophecies or Prodigies not heard of till yesterday No we believe the everlasting Gospel and the good old way to rest and peace The very doctrine of practical godliness and moral righteousness taught us in Scripture is such as we cannot but assent unto it as agreeing with and approved by our natural light so as we must forfeit out Reason ere we can be perswaded to question Scriptures authority Read but the Prophets and the Psalms and the Proverbs and Pauls Epistles or other parts of Scripture and consider the precepts of sobriety temperance righteousness justice and truth which are there so many and will not our consciences say these are all of God and we know they are Divine by the natural light which is in us Who could have cleared up the inbred notions and impressions that are upon all mens hearts so as they are cleared in Scripture but that light in which alone we see light for the mysterie of Godliness we know it is altogether of supernatural Divine Revelation and being such what need is there or can there be of any mens or Churches authority to confirm it To say no more let Reason judge and determine whether the faith of men can authoritatively confirm the faith of God And yet it must if we cannot be ascertained of the one without the other yea and our faith in Gods testimony must be resolved into the testimony of men as yielding to us the greatest certainty beyond all doubt or question Consider I say what we have believed viz. the antient yea eternal Word of the everliving God and this Word alwayes one and the same as God is only at sundry times and in divers manners it was spoken to the Fathers by the Prophets and in these last times to us by the Son himself and such as he hath sent 2. Consider that in believing the testimony of God in his written Word we believe and receive the faith of our Forefathers who suffered for their close adhering to Scriptures doctrine and could not be parted from it but rather chose to part with their lives for it And herein they approved themselves the genuine and kindly issue of all the antient Martyrs who loved not their lives unto the death for the testimony of Jesus We should too much wrong our selves and the cause of Christian Religion to yield that which our Adversaries will never be able by dint of argument to force from us viz. That we are upstarts newly sâ—…rung out of the ashes of our late Reformers They were as we call them Reformers that repaired the desolations which
had been made in many ages and did not coin a new faith never before heard of We are not Calvinists or Lutherans though so miscalled by some but Christians as Luther Calvin and others were in the last age And they and all others of the same profession stood to maintain their doctrine as the faith of Forefathers all along from the beginning of the Gospel And our Adversaries are not ignorant that this hath been held and sufficiently made good by the vote and testimony of the most antient Fathers unto whom our Learned have appealed as unto Judges in this Cause But our faith is not in the Fathers never so antient or learned but in our Lord Jesus Christ whom we have learnt to count and call our Father and Master as being the only Lawgiver Only we appeal to the Fathers thus far as to produce them for our witnesses and know we have reason to alledge their testimony because they owned the same doctrine of Christ which we now do And though the appellation of Protestants was occasioned in the last age by the Protestation made against the Interim yet these were but successors to those who had for many ages before protested against the additions and inventions of men besides the Rule of faith We can therefore plead Antiquity and Succession as well as others and better too unless they could prove better then they have done yet that their Faith is the same that was delivered by the Apostles For this is it which we build our faith upon and by this are we confirmed in it viz. That we profess the same truths which the Apostles received from Christ and delivered unto the first Christian Churches Hence we say when we are told that the Tenets of our Adversaries wherein they differ from us have been received for many ages that they are not so old as the Apostles Besides we know that custome besides or against truth is but an old errour And whatsoâ—…ver is against truth is an Heresie though never so old Truth is older then errour and good was before any evil And so we consent that what was first was best But that our Adversaries Tenets are such we deny and say they were not from the beginning though some of them were taken up early enough and too soon as we know it was not long ere sin got into the world and yet it was after God had made men righteous Our Saviour Matth. 5. corrects many things that had been long received and went for currant by opposing his Word against them But I say unto you It is abundantly enough to justifie us in what we hold that we find our faith in Scripture and this our Adversaries know very well and therefore we need not marvel that they are so busie in raising doubts and questions about its Divine authority For let us once let Scripture go as some would have us our faith is gone also Were it not for Scripture I know nothing to hinder why every man may not coine a faith to himself and say it is the doctrine of Christ. Yea deny Christ and all Christianity For what have we to prove it besides the Scripture or how can we disprove any damnable doctrines and devices of men without it O! let us never think of turning from the good old way wherein we follow all those Champions whom nothing could perswade to part with it 3. Consider what and how much we loose if we hold not fast this ground of our confidence stedfast unto the end It is not for nothing that our adversaries press and urge us so much this way They tell us plainly that let go this and all is gone And they say truly in it For our faith hath no Sure footing if Scriptures authority be such as they would make it We have separated from them for many years past and the true reason and ground of our separation was that they held and practised so many things contrary to Scripture and would not yield to lay them aside Hereupon we resolved to communicate no longer with them because we could not admit what we judged sinfull as being against or beside that which we count the only Rule This I say hath been and still is the quarrel between us For if it be observed in our differences with them we still are on the negative part And why so Surely because our differences are about such things as they hold besides and against Scripture For in these we are bound to deny what they affirm I say again bound sub poenâ of loosing all our profession so far as we are Protestants in opposition to Papists And this let any man that is sober and intelligent judge of For let Oral and Practical Tradition as they call it be the only Rule of faith what is become of Scripture may I not justly ask whether it be something or a meer empty nothing what can it be at best more then a Cipher which we know in numbering stands for nothing unless a figure be put to it Tradition say they is that and that only which can ascertain us that this is the very doctrine of Christ which we believe And then what is Scripture more then a dead letter and Tradition is it which gives Spirit and life to it And where are we then even where our adversaries would have us to be Then we must go to the Church for our faith and take that for the truth which hath been delivered down for many ages whatever it be right or wrong The Church say they cannot erre And so say we But they and we are not agreed for all this For they mean no other Church then their own and this say they hath the true faith which from the Apostles was delivered at first and hath been conveighed down succesfively in all ages and it now rests only among Roman Catholicks God hath and ever had say we a Church or society of men on earth who did not indeed could not because of Gods promise erre in any thing necessary to to be known and believed in order to salvation But we cannot admit their Church and this to be all one God hath made a promise to his Church that he will be with it to the end of the world and this Church shall be led into all necessary saving truths But let our adversaries shew us if they can one promise of God made to any generation of men after the flesh such as was made to Abrahams seed and was made good to them untill the promised seed came Israel so long continued to be Gods people because of his promise But God hath no one people of one stock and kindred ever since unto which he hath made any such promise For many who were once a people to God afterwards became none and they who yet are none are in a capacity to be Gods people and shall be such when he pleases to call them Hence we count nothing of any arguments drawn from personal and