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
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
to multiply arguments in this kind as so many evidences of Gods speaking to us in â—…he Scriptures But I shall forbear â—…nd proceed to somewhat that comes nearer to the Question concerning â—…he Rule of Faith It is well known that this Question hath been much disputed between us and our Adversaries for many years and that two things especially have been insisted on by them to prove the Scripture no competent Rule of Faith viz. the obscurity and the imperfection 〈◊〉 it In this dispute they have laboured to puzzle and plunge us by putting us to shew how Scripture proveâ—… it self to be what we account it the Word of God To this we may justly think it 〈◊〉 sufficient answer to say as one yea many have said long since thaâ—… in every profession the Principles aâ—… indemonstrable assented to without discourse and the Scriptures are thâ—… Principles of Christian Religion anâ—… therefore first we must grant them to be the very Word of God and therâ—… say they contain all points needfull to be known And since Scripture avoucheth it self to be the word of God 2 Tim. 3. 16. 2 Pâ—…t 1. 20 21 Luke 1. 70. it is rational in us to believe it Notwithstanding our Adversaries are not satisfied but insisâ—… much on this Question viz. How we know that the Scripture that saith it is the Word of God is so in very deed To this the Protestants have long since answered That they know this first and principally by the illumination of Gods Spirit as the inward means and then by the restimony of the Scriptures themselves as the outward means and lastly by the ministry of the Church inducing us to assent Here we say not that the certainty of the Scripture is written in any particular place or Book of it but the vertue and power that sheweth it self in every line and leaf of the Bible proclaimeth it to be the Word of the eternal God and the sheep of Christ discern the voice and light thereof as men discern light from darkness and as children are known by their faces and favours resembling their parents As the purity and perfection of the matter and many particulars else some of which I have hinted before and whoever will see them more fully may find them in a large and learned discourse of the Divine authority of Scripture which I name the rather because it is a Book which the vulgar may better understand then many others that handle this question Though the grounds I have hinted and others which I have omitted induce us strongly to believe the Scriptures Divine authority and we may count them sufficient to fence us against the cavils of our Adversaries yet it is one thing to answer the arguments of men and another to satisfie the doubts and fears of our own consciences Therefore we stand to this That no man can be effectually perswaded of the Scriptures authority as he ought to be in order to a sound and saving belief of the truths therein contained unless he be taught of God by the teachings of his Spirit which alone teacheth to know spiritual things in a spiritual manner God we say is the best witness to his own Word and his Spirit the best seal that can be put to it In the particulars fore-mentioned and many others we see evident tokens of God speaking to us in the Scriptures But the faith that saves us must have this foundation viz. Gods sealing the truth of Scripture by the special grace of his own Spirit to our souls And when this is done then is a man fully perswaded and confident indeed so as he can say and swear too if there be need the doctrine of Christ in Scripture is that which God hath revealed to lead and guide me to my happiness in the enjoyment of God for ever Then and not before a man hath comfort and peace in believing having not only a grant of eternal life but the great seal of the Kingdom of Heaven put to it Such a man so assured and sealed by the Spirit unless in a fit of temptation never troubles himself about this Question Whether Scripture be the Word of God His trouble is most about his own deceitfull and unbelieving heart that he can trust God no better when he hath so good security for all that is needfull in order to his happiness He never thinks what some have said that the Scriptures have been corrupted and are not what once they were He knows that Gods Word is pure and perfect and is only troubled at the corruption of his own heart Papists to shew what good will and respects they have to Scripture have a long time been quarrelling it as if some part of the Canon were lost and some of ours seem to yield somewhat to this thinking no prejudice to come thereby to it But others conceive that no part or member of Scripture that ever was Canonical is lost buâ—… that we have it as whole and compieat as ever it was Indeed aâ—… one faith if any Book were lost oâ—… those which were commended to the whole Church it must argue a strang conspiâ—…acy of this whole Church iâ—… carelessness and negligence such aâ—… is not lightly incident to this generation of men We grant that some particular Churches and single persons have doubted some parts oâ—… Scripture now generally acknowledged for Canonical But we deny that the whole Church hath ever done any such thing As for the old Testament who can justly suspect â—…he Jews for corrupting them when â—…heir zeal for them even almost to â—…uperstition hath been so notorious â—…n all ages and is so still even to this â—…ay Our Saviour blamed them â—…uch and often for their vain Traâ—…itions but never spake one word â—…out their corrupting the Scripture â—…hich questionless he would have â—…ne had there been cause since was a matter of such high concernent And if any had attempted it had been impossible for them to complish it when there were so any Copies dispersed in all places â—…d Countries which were many â—…erein the Jews dwelt If any â—…ereticks had essayed it since the â—…w Testament was written how â—…uld one party have observed anoâ—…er and so prevenâ—…ed the design â—…d to say no more it is impossible â—…ess we imagine that all and every one who had a Bible should at once with one consent in all places oâ—… the world resolve to corrupt those antient Records commended to mankind as the Word of God To clear this further having inserted it here occasionally The Scriptures have been written in parchment and papeâ—… which are things perishable and ic are subject to the injuries of time But who knows not the difference that is between the Word of God and the paper and parchment anâ—… ink which have been used to preserve and conveigh it to us Gods Woâ—… must and shall stand when all theâ—… parchments and paper Records shâ—… be no more And whatever alteâ—… tion there hath been we stand to iâ—…
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
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
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
from time to time and these following their own lusts and humours and Interests have perverted and drawn aside others we grant it But we say too That not a few or a small party but multirules have been corrupted as once it was when all the world wondered to see it self Arian Not to mention the times of Noah and Elijah which are famous for a general Apostacy we ask How all Israel came to be corrupted after Joshua and the Judg's that out-lived him Yea how the Body of that people were corrupted even while Moses was alive and upon all'occasions turning themselves to Idols And how came the Jews in our Saviours time to have so many Traditions not only besides but contrary to the written Word Now the force of our arguing lieth in this That notwithstanding Tradition and a written Word too for some thousands of years past the generality and whole body of people who had the mind of God revealed to them have been corrupted and perverted And when it is thus what credit is to be given to Tradition Or what shall the Fathers deliver over to their Children other then they themselves have received believed and practised We cannot enough wonder at Papists arguings in this kind And therefore desire to be resolved in some particulars ere we can yield so much to Tradition as they would have us 1. We would know who these Foref thers were that have so carefully delivered over the doctrine of Christ in all ages For our Forefathers after the flesh till this and the last age we know and are sorry for it that they were Roman Catholicks this land having taken the infection as much as any other place and we acknowledge that other Kingdoms and Nations were as they so as those whom we count our Forefathers after the faith were for a great while up and down in the world as they that had not bowed the knee to Baal in Elijahs time And what then can be inferred from the Tradition of Forefathers We know there is a pretious promise Isa. 59. 21. that Gods Word and Spirit should continue with his Church and the Churches children to all generations as our Saviour promised his Disciples Mat. 28. 20. to be with them to the end of the world But observe the Spirit is promised as well as the Word because one is unavailable without the other cooperating with it Isa. 30. 20 21. 2 Cor. 2. 16. 2 Cor. 3. 6. and 4. 13. But where is there any promise that the Word and Spirit shall continue with any one people uninterruptedly unto the worlds end We read that the word of the kingdom should be taken from the Jews and so it was and is not restored to them yet And in many places where once were famous Christian Churches there is not to be seen at this day so much as a relique of Christianity Witness the Churches of Asia now possessed by Mahometans We think it certain and undeniable that errors and impieties of all sorts may infect whole Nations of such as have professed the doctrine of Christ and when the infection hath once taken a few it will spread like a gangrene till the body be all overrun So when some have once departed from the faith others are too apt to follow and the tares soon outgrow the good seed Hence we answer That we cannot admit Tradition as an infallible witness since multitudes yea whole Nations have been overspread with errors and those no small ones For when a generation is once corrupted in their Principles it is not imaginable to us how they should teach their children other then what they themselves have learned So our Forefathers after the flesh would we believe have taught us the same Religion which had been taught them for many ages i. e. the Popish or Romish But we deny them to be our Forefathers as to our faith If any ask us Who these were We answer all they who in all ages protested against the errors and abuses of the Church of Rome We know well that England was Christian before Austin the Monk came hither For he found such here as stoutly withstood his Romish impositions though it cost them dear And what if there never had been a Church in England before or that Church had utterly failed yet the Church truly Catholick never fails but God hath had alwayes and will have to the end a company that contend for the faith once delivered to the Saints and desire to worship him in spirit and in truth And these we own for our Forefathers as to our faith and from these we received what we now profess and believe according to Scripture To clear the matter yet further we say this argument of Tradition supposes what we cannot yield viz. That the present Church of Rome holds the same faith in all particulars with the Apostolick and Primitive Church and that the same faith hath been handed down to them in all ages successively to this day That there was once a famous Church at Rome we grant but that the present faith of Rome is the same with that in the Apostles dayes can never be made good unless Papists will have the difference of mea's and dayes to be the whole Catholick faith Let them now prove their faith to be the same with what it was in the Apostles times and we may then heed this argument more then now we can For our parts we stand to prove as others before us have done that there hath been a general departing from the faith and when the generality are once corrupted in principles and practises we know not what they should teach posterity other then what they themselves have learned Do not Heathens now as in all former ages teach their children to worship Idols as themselves have done And is it so hard to conceive how the face yea whole body of the Church may be overspread by errors and heresies Who knows not that one scabbed sheep will infect a whole flock and how a little leaven will soon leaven the whole lump We hear of vain conversation received by Tradition from Forefathers 1 Pet. 1. 18. And wee know too well that Children for the most part betake themselves to such courses as their Fathers have taken before them That our Saviour delivered the whole truth to his Apostles and they to the Churches in those times we make no question yea we think it a sin to question it But we know and can shew how the Churches planted by the Apostles degenerated quickly and by degrees came to be corrupted from the simplicity that is in Christ and his Gospel And is this strange Alas Even in the Apostles times how were some Churches perverted in so much as he wonders Gal. 1. 6. they were so soon removed to another Gospel And here I might enlarge in shewing how by degrees the first Churches came to be perverted and corrupted But it lies on our Adversaries to prove their faith as it is now to be as