might to fome Persons be difficult, even at first: and more are doubtless become fo by Length of Time. But that the Main of the New Testament is intelligible enough cannot be with any Modesty denied. And for the rest, what at firft Sight is difficult, may with due Confideration of our own, and Help of others, be made eafy; what is obfcurely expressed in one Place, may be clearly expreffed in another; and what is clearly expreffed in no Place, we may safely for that very Reason conclude it is not neceffary for us to understand or believe.

But allowing the Scriptures to have been at first fufficiently intelligible, how do we know they are come down to us uncorrupted? I anfwer, by all the fame Arguments which prove the Incorruptnefs of any other ancient Book in the World, and by this Argument farther, that these Books having many more Copies of them, being much wider difperfed and much more carefully read, and warmly disputed about, than any other whatever; it is in Proportion more incredible that either Chance or Design should alter them in any Thing confiderable without Discovery from fome Quarter, even were no particular Providence to watch over Writings fo worthy of its Care. And accordingly in Fact amidst

amidst all the various Readings which fuch a Number of Copies muft produce, there is not one that affects the least Article of our Religion. But if ever so faithfully preserved, ftill how thall the Unlearned know when they are faithfully tranflated? Why, moft Paffages all Parties agree in, and on those they difagree about, common Senfe, Comparison of other Texts, Confideration of what goes before and after, and confulting, as Opportunity offers, judicious and honeft Perfons of different Perfuafions, will enable any Perfon to pass a fufficient Judgement, fo far as he is concerned to judge, which is right and which is wrong, which is clear and which is doubtful. Indeed there is in general but little Danger of any grofs Impofitions upon Men being attempted, much lefs fucceeding for any Continuance, in a Land of Knowledge and Freedom, whatever may be or hath been under Popish Tyranny and Darkness. Since therefore the Scriptures contain a full and clear Account of Christianity written by the very Apostles and first Difciples of our Lord himself, and honestly delivered down into our Hands, we have plainly fuch a Rule for our Faith as all Men in all Cafes are ever satisfied with, nor have we any Need to look farther. And yet the farther we do look into other pretended Rules, the better

we

we shall be satisfied with that we have already. For, let what will be faid against Scripture as not being a fufficient Rule, it must be a fufficient one, unless there be fome other; and upon a fair Examination it will evidently appear there is no other, The Romanifts indeed tell us of one which they speak of in very high Terms; and that is the traditionary Doctrine of what they call the Catholic Church. The Apostles, they say, inftructed their Converts very diligently in every Article of Faith. Those Converts again, knowing it to be their indifpenfable Duty, could not fail to inftruct with the fame Diligence, Minifters their Flocks, Parents their Children, every Christian his Neighbour. And thus, by a continued Succeffion of teaching, all the Doctrines of Religion are handed down in their Church, they tell us, uncorrupted to this Day. Whoever either added, omitted or changed any Thing, muft, they think, by every one round him, be immediately charged with a Mistake; and, if he persisted in it, convicted of a Heresy, whilft the reft were confirmed in the ancient Truth. And therefore to hold what the Church holds is a Rule that can never mislead us. Now it must be owned indeed that our Saviour delivered his Doctrine to the Apoftles, and they to all

the

the World by Word of Mouth; and this Way of Delivery at first was fufficient, and therefore St. Paul exhorts the Theffalonians to hold fast the Traditions he had taught them, whether by Word or by Letter. But then in the Nature of Things how long could this laft? Suppofe but the easiest common Story were to be told from one Perfon to another, without being written down for only 100 or 200 Years, and let each Perfon as he received it have never fo ftrict a Charge to tell it in the fame Manner: yet, long before the End of that Time, what Security could we poffibly have that it was true at first and unaltered still? And you cannot but fee there is much lefs Security that a confiderable Number of Doctrines, efpecially fuch as compofe the Popish Creed, fhould be brought down safe for 1700 Years together, through so many Millions of Hands, that were all liable, through Ignorance, Forgetfulness, and Superftition, to mistake them, or, through Knavery and Defign, to alter them. But it will be faid, in a Cafe of fuch Importance as Religion, Men would be more careful in delivering Truth than in others. Undoubtedly they ought: but who can be fecure that they would? It is of equal Importance to be careful in practifing it too; yet we all know how this hath 2 Theff. ii. 15.

been neglected in the World: and therefore have Reason to think the other hath been no lefs fo. But whoever made the first Change, they fay, muft have been immediately discovered. Now fo far from this, that Perfons make Changes in what they relate without discovering it themselves; Alterations come in by infenfible Degrees: one Man leaves out, or varies, or adds one little Circumstance: the next, another: till it grow imperceptibly into a different Thing. In one Age a Doctrine is delivered as a probable Opinion, the following Age fpeaks of it as certain Truth and the third advances it into an Article of Faith. Perhaps an Oppofition rifes upon this, as many have done : fome have said fuch a Doctrine was delivered to them, others that it was not: and who can tell whether at last the right Side or the wrong have prevailed? Only this is certain, that which foever · prevails, though by a fmall Majority at first, will ufe all Means of Art and Power to make it appear an univerfal Confent at laft; and then plead uninterrupted Tradition. But though fuch Things as these may poffibly be done in almost any Age, yet they are eafy to be done in fuch Ages, as were five or fix of those, that preceded the Reformation; when, by the Con

feffion