SECT. XXI.

And their Guilt in what they say about the Holy Scriptures.

HERE cannot therefore be a greater de

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monstration of their guilt than this, that notwithstanding fuch evident Teftimonies from the Scriptures themfelves, and the concurrent ftream of the ancient Doctors of Chrift's Church: they have been forced (to avoid this tryal by the Scriptures) to fay fo many fcandalous things as they have done, in difparagement of the Sacred Writings. Many of them are commonly known, and I am not willing to repeat the reft; but only fay this great Truth: that whether they will or no, their Church, fuch as it is, receives all its Authority from the Scriptures, and not the Scriptures from it. For we can have no notion, as was faid before, of a Church, or of its Authority; but from the Scriptures. Which therefore must be of greater Authority, than that which receives Authority from them, and be first supposed to be infallible, before they can make us believe any thing elfe is fo. For we must be fecure of the proof, before we can be fure of the thing proved by it; otherwise it is no proof, but leaves us as much in doubt as we were before it was alledged.

If they fay, (and what else can be faid with any colour of reafon?) that we must indeed learn their Churches Infallibility from the Scriptures ; but then learn the rest from their Church: mark, I beseech you, what follows. Then it is manifeft, First, that they themselves make the Scriptures the Rule of Faith, in this one Article, at least,

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concerning the Catholick Churches Infallibility. Which we must therefore believe (and for no other reafon) because the Scriptures, which we firft infallibly believe, do teach and prove it.

Whence it plainly follows that private Men' may and must be affured of the truth of Scriptures (without the Help of their Churches Authority) before they can believe any thing else: because it is the ground for their belief of that infallibility which their Church pretends, which to them is the General Rule of Faith.

And from thence it follows further, that the Scriptures, which to us are the only Rule of Faith, ought to be acknowledged by them to be more than fo; even the Rule of their Rule of Faith. And if it be fo; what reason can any Man alledge, why it should not be the immediate Rule of Faith (without fending us elsewhere to feek it) in all other Articles of the Creed, as well as in that of their pretended infallible Church.

We may appeal to all the World, and call Heaven and Earth, Angels and Men to witness, between us and the Roman Church (as a worthy Champion of our Caufe did long ago) whether the Articles of Chrift's Incarnation, his Death, Paffion, Burial, Refurrection, Afcenfion, Interceffion, the Refurrection of the Dead, and Lifes everlasting, &c. be not much more plainly fet down in the Scriptures, to any Man's apprehenfion whatsoever; than the Infallibility of the prefent Roman Church is, in fuch words as these, thou art Peter, &c. Feed my Sheep, or any other from whence they challenge it. And therefore why should we be required to learn these or any other part of Christian Faith merely from theirs Church, when we learn them fo cafily by the Scriptures;

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Scriptures in which they are to be found more clearly delivered, than any thing we read about their Church?

Let no Man doubt but if the Holy Ghost will teach us that Article of the Churches Infallibility, immediately by the Scriptures without the help of the Churches infallible Authority, (as they themselves are forced to confefs, because elfe the Church can have no Authority;) then He will immediately teach us, by the fame Scriptures, any other Article of our Creed, and whatfoever is neceffary to Salvation, which are plainly and perfpicuously enough fet down in the Scriptures; without the help and affiftance of the Churches infallible authority, which the Scriptures cannot be fuppofed to teach, but by places far more doubtful.

SECT. XXII.

It is our Wisdom therefore to adhere to the Scriptures.

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O this Rule then let us ftick; keeping those words of our Saviour always in mind, Joh. 3. 21, 22. He that doth evil batcth the light; neither cometh to the light, left his deeds fhould be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifeft that they are wrought in God. Let that be his Guide, who would not go aftray in dangerous Paths; into which he cannot fall, who keeps close to the directions of the Holy Books: wherein all neceffary Truth being fet down, as the most ancient and beft Doctors unanimously agree, we are certain (every way) by believing them, to be

lieve all neceffary Truth; and if our lives be accordingly (without which, they tell us, our belief will be vain) it is impoffible we should fail of everlasting Salvation.

To thefe alone (as St. Austin speaks for himfelf, in his Book of Nature and Grace) we owe an abfolute confent, without refusing any thing they propound to us. What foever it be (as his words are in his CXII. Epistle) that is confirmed by the perfpicuous authority of the divine Scriptures, thofe, viz. which are Canonical in the Church; it must be believed without any doubting. But as for any other witneffes or teftimonies, to which thou art perfwaded to give credit; thou mayeft believe them, or not believe them, according as thou perceiveft them deferve or not deferve 10 be relied on. A great reverence is due to the Church and its Testimony (though lefs to the prefent Church of Rome than others; because it hath fo grofly abused the World by falfe Records, and forged Miracles, and fuch like things) yet only as to an humane Testimony; which cannot equal that of the Holy Scriptures.

SECT. XXIII.

Which have more manifeft Notes of Certainty than the Church.

OR if we take their own way and method,

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to affure our Minds that we follow an InfalJible Guide, there is no Note which they give of the true Church, which, they fay ought to be our Guide; but pleads far more strongly for the Holy Scriptures, that we should rather follow them, and give an undoubted credit to them. I fhall not run over all the Notes, nor examine the cerQ 3

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tainty of them; but only briefly name fome of them, and fhew, that if they prove any thing, it is the Authority of the Scriptures above the Church.

First, they fay, the very name of the Catholick Church is venerable, and ought to be regarded. But, as that Name is not proper to them alone; fo, if there be any power in Names to make us respect any thing; what more awful than the Name of the Word of God, and the Sacred Scriptures, which were always given to thefe Books, to which we ad vife all Chriftians to adhere.

The next Note, which is Antiquity, is on the fide of the Scriptures alfo; which more juftly claim to be ancienter than all other Books, which pretend to any Divinity; than the Catholick Church can claim to be ancienter than all other Societies, which call themselves by the Name of a Church. Nay, the Doctrine contained therein, must be fuppofed, as I have fhewn, to be before the Church; which is made by belief and profeffion of that Doctrine. And the old Teftament certainly written, long before the Church was made Catholick.

As for Unity, in that the Church is not comparable to the Scriptures, whofe agreement and confent of parts is admirable. And if we speak of the fureft bond of true Catholick Unity, it is as manifeft as the Sun, that the Holy Scriptures lay the foundation of it, and preferve us in it (if we adhere to them) by keeping us clofe to one Lord, one Faith, one Baptifm: but the Church of Rome, which hath ufurped the Name of Catholick, makes this bleffed Unity impoffible. For there being but two ways to it, either that we all agree in our Opinions about Religion, or that while we differ, it be no hindrance to Communion;

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