The Truth and Certainty of the Protestant Faith, Section 4 – Section 6
SECT. IV.
Qu. HOw know you the Scripture is of God, or can be infallibly ſure of its Divinity. but by the Church and its Teſtimony? Anſ. We deny not this to be a peculiar motive and inducement, for a high and reverent eſteem thereof, and a miniſterial help to our Faith, though with no authoritative Dominion over the ſame. But 1. The Scripture is known by its own light, and theſe expreſſe Characters and marks of Divinity it bears, which convincingly ſhew whoſe it is; ſo as the meaneſt Chriſtian may know this, without any humane Teſtimony. 2. There needs alſo the inward work of the Spirit, to beget a firm and through perſwaſion thereof upon the Soul. Qu. But how do you know, you perceive ſuch a light in the Scriptures, as you ſpeak of? Or can make it appear to others, that you are not deceived therein? Anſ. None will diſtruſt their own eves, though by no Arguments they can perſwade thoſe, who are blind, that they really behold ſo excellent a light as the Sun: But it is ſtrange and abſurd, to demand a reaſon of Senſe; or for a blind man, to require him who ſeeth, to prove unto him by Argument, that he certainly ſees and beholds ſuch things. Qu. Is not this torun in a round and circle, from the Scripture to the Spirit, & from the Spirit again to the Scripture, when th…s you know by the Spirits revealing the Scripture to be the Word of GOD, and that revelation to be true by the Scripture? Anſ. No ground is here for any ſuch challenge. 1. Becauſe we admit no private or particular Revelation of the Spirit, to aſſure us of the Truth, different from what is revealed in the Scripture it ſelf. 2. It can be no circle, when it is ſo clear, the Scripture and Spirit mutually prove one another, by different wayes, and not in the ſame manner; for it is by way of Argument, that the Scripture proves the certainty of the Spirit, holding out ſuch truths, whence we know how to diſcern the Spirit; but effectively, and as an inſtrument doth the Spirit prove the Scripture, by enabling us to ſee that marvelous light, which is therin. 3. As hath been already cleared, there are Arguments of another nature, and independent on the Teſtimony of the Spirit, by which the Divinity of the Scripture can be ſolidly known and demonſtrated. Qu. Can you know the Scripture is Canonical, or that theſe Apocrypha Books, which Proteſtants reject, are no part thereof, without the Churches deciſion? Anſ. We know, 1. That theſe were never acknowledged in the Canon of the Scripture, by the Jewiſh Church before Chriſt, to which the Oracles of God were committed; nor read and expounded in their Synagogues, as their moſt Ancient Writers and of the greateſt credit amongſt them witneſſe. 2. They were not written in Hebrew, the language of the Church, before the coming of Chriſt, in which all the Books of the Old Teſtament were generally written. 3. Though with that ſevere caution, was the Ancient Church careful to keep the Scripture, ſo as the number of the verſes & letters thereof was moſt exactly re…koned, and lookt to; yet none of theſe Apocryphal Books was ever received, or admitted by them. 4. By the Primitive Church, after the Apoſtles, ſuch were not owned in the Canon of the Scripture, though by ſome allowed to be read for inſtruction of manners. 5. They are convict of notorious falſhood in many places, both of Doctrine and Hiſtory, which all may ſee repugnant to Truth, and the Analogy of Faith. Qu. Bus what certainty can be, on the credit of a Tranſlation, that all know to be fallible? Anſ. Nothing can be more, for moral aſſurance, when it is ſo clear. 1. That the truth of our tranſlations, though in divers times and different Languages, yet all agree in the maine and ſubſtance. 2. That ſolide relief is at hand, to go unto the fountains themſelves, the original Languages, and ſee with their own eyes, if the Tranſlations thereof be not faithful and true; which by a little pains, and diligent uſe of helps for ſuch an end, is in our power to attain. 3. It is not on naked words, but on the clear and genuine ſenſe thereof, in whatever Language held forth, that we found our Faith; nor can any deny the Scripture truely rendered in Engliſh to be the Word of God, though not in the very ſame Characters, in which the Prophets wrote the ſame. 4. Theſe evidences of the Scriptures Divinity, that it enlighteneth the eyes, and converts the Soul, with its Authority over the Conſcience, we know to be no leſs diſcernably, and convincingly witneſſed in mens vulgar Language, through all ages, than in the Greek, and Hebrew.
SECT. V.
Qu. IS the Scripture of a ſufficient foundation of Faith, for a private Chriſtian, which according to the Romiſh Doctrine must have its A…thority from the Church without which it can be no Scripture, nor Canonical? Anſ. They are indeed concerned to put down all Divine Record, that they may be alone Judges in their own cauſe: But we know, 1. That the Apoſtolick Church had no ſuch claim. 2 Cor. 1: 24. Not that we have dominion over your Faith. 2. That they did bound their Authority within the limits of the Scripture; Gal. 1: 8. Though we, or an Angel from Heaven, preach another Doctrine than that we have preached to you, let him be accurſed. 3. Thus ſhould the Churches witneſſe be of greater credit and weight, then the Word of God. 4: There is no Authority, even the Romiſh Church can pretend to, but what they plead from the Scripture; therefore it cannot be dependent upon the Church. 5. Should this be admitted, the Chriſtian cauſe were loſt, in contending againſt Atheiſts and Infidels; nor any poſſible acceſs to convince theſe: for what could that Argument of the Church's Authority be to them, who own no ſuch thing▪ 6. If on this the Scripture be admitted, our Faith ſhould then reſolve on the Teſtimony of men, and be but a human Faith. Qu. But must every private Man be his own Judge, and not the Church, to put what ſenſe he pleaſeth on the Scripture? Anſ. It is clear, 1. That there is a private judgement of diſcretion the meaneſt Chriſtian hath, to know and diſcern the Truth, that his ſervice may be Reaſonable ſervice, Rom. 12: 1. And his Faith a rational act, For every man muſt prove his own work, Gal. 6: 4. 2. We deny not a publick and miniſterial judgement to the Church, which in greater and leſſet Synods may be paſſed, where Paſtors & Elders are aſſembled by the ordinance of Chriſt, though here no blind obedience is impoſed; ſince this only can be according to the Law, and in purſuance of it, not above it. But to the Holy Ghoſt alone, can a Supremacy, and a Soveraignty of judgement, in matters of Faih, belong; Since. There is but one Lawgiver, who is able to ſave and deſtroy, Jam. 4: 12. And no power against the truth, but for it, 2 Cor. 13: 8. Qu. Are we not called to hear the Church, Mat. 18: 17. and implicitely rely on its ſentence? Anſ. That command hath reſpect to Church-cenſure, and againſt contumacie; but to impoſe no implicite obedience, or ſubject the Scripture Authority to Men: When it is ſo clear, 1. That the furtheſt obſervance of the Apoſtle was to be ſuch, as might not go without theſe bounds, Be ye followers of me, as I am of Chriſt. 2. This were to divide Faith and Knowledge from one another, and an expreſs contradicting of that, 1 Pet. 3: 15. To be ready to give a reaſon of faith within us, to every who demands. 3. Thus Men might be ſaved without believing there is a Chriſt and the Goſpel. 4. Thus many were under a neceſſity to live and die Infidels, if they muſt only hear what the Romiſh Church ſayes, & not read the Scripture themſelves, who in ſome remote parts of earth, or by a cloſe impriſonment may be ſhut up, ſo as they can have no poſſible converſe with that Church.
SECT. VI.
Qu. IS there no Supreme, Viſible, and Infallible Judge, placed in the Church, upon whoſe deciſion we may ſecurely reſt, in all matters of Faith and Conſcience? Anſ. This Article is indeed of great weight to the Romiſh Church▪ ſo as their whole intereſt ſeems to ſtand or fall accordingly: But it is clear, 1. They muſt bring another Bible than the Old and New Teſtament to prove this, or let us ſee the leaſt Commiſſion and Warrant, for any ſuch Judge there, as they plead for. 2. It is contrary to the command, 1 Theſ. 5: 21. Prove all things, and hold faſt that which is good. 3. None can deny the Apoſtles were fallible, though not in their Doctrine, (being therein immediatly inſpired by the holy Ghoſt) when ſo ignorant of the Death, Sufferings, and Reſurrection of Chriſt; and it is ſure, Peter was far from this Infallibility, when he denied his Maſter; and after he was confirmed, and had that aſſurance given, that his Faith ſhould not fail, (which is one great foundation of the pretended Romiſh Infallibility) when Paul withſtood him to the face, Gal. 2: 11. 4. This power doth the Pope challeng over the Gentiles, as being Peter's ſucceſſor; when it is clear, that Paul was the Apoſtle of the Gentiles, by the appointment of the Holy Ghoſt, and Peters own conſent, Rom. 11: 17. Acts 13: 2. Gal. 2: 9. 5. And do not all know, what decrees of Councils have been againſt Councils and Popes againſt Popes? Qu. Is not Peter that Rock, on which Christ promiſed to build the Church? Mat. 16: 18. Anſ. It is manifeſt, that by this was expreſly meant the Doctrine, and Profeſſion then made of Chriſt's being the Son of God; yea, that the ſame power given to Peter was, in as expreſſe termes, given to the reſt of the Apoſtles, Mat. 18: 18. Ioh. 20: 22. And where it is ſaid, Ye are built upon the foundation of the Prophets and Apoſtles, Eph. 2: 20. no difference is in the leaſt put betwixt Peter and the reſt: yet here is the great foundation of their Church. Qu. Does not this prove ſuch an Infallibility, that the Church is the Pillar and ground of Truth, 1 Tim 3: 1… Anſ. This was not ſaid of the Church of Rome, or evince her peculiar claim thereto beyond other Churches; But here clearlie is ſhewed the ſtability and fixedneſſe of the Chriſtian Church, unto which the Oracles of God were committed; and no poſſible reaſoning thence, for an Infallibility to any Church on Earth. Qu. Is there nothing from the Scripture, to ſhew a difference betwixt Peter and the reſt of the Apoſtles, as to his Preſidence, and that the Monarchie of the Church was eſtabliſhed in his perſon? Anſ. We find this was expreſly prohibited by Jeſus Chriſt to the whole Apoſtles, without exception, that no ſuch abſolute Authority ſhould be by any of them claimed? Mat. 23: 10: Be ye not called maſters, for one is your maſter even Chriſt: But if any ſhadow were for this, It might ſeem more applicable to Paul, when he ſaith, Beſides theſe, the care of all the Churches came upon me, 2 Cor. 11: v. 28. If this had been ſaid of Peter, the Romiſh writers would have made a ſtrange noiſe; as if they had found one demonſtration for all, to ſecure that intereſt,