3. And how many how tempting occasions had he to have mentioned the Scripture if to be as you say at least in some kinde or other If not as the means of reaching or the matter to be taught or the rule or condition of it yet as a part of the means matter or rule at least as a Record helpful to the office namely when giving the Commission and Instructions to his Church for the teaching of his Gospel when naming the matter to be taught and the means by which he intended for ever to guide her into all truth Ioh. 14.16 16.13 when charging all creatures absolutely to believe and obey her teaching denouncing hell to them that should not assuring heaven to them that thould Mat. 16.16 4. And how easilie how soon had a word been spoken of it in some one or other of these occasions For example to have said write the Gospel or Teach Scripture or it shall guide you into truth or he that believes you or the Church teaching out of or according to it c. Nor can you say he did or might mean that condition though he named it not For besides that this is properlie that adding to and taking from Gods word written which S. Iohn denounces that heavy curse to Apoc. 22.18 by this no greater authoritie is given to the Church that City or House of God of which such glorious things are spoken in Scripture then must be given to any Tinker Woman Childe Heretick nay to the verie Devil himself for we ought to believe him teaching according to Scripture And certainlie any man considering the multiplicitie of Sects in these parts of Christendom and all grounding themselves in Scripture when he the author and finisher of our faith Heb. 12.2 never so much as mentioned it in order to Christians or his Law may wel ascribe it to his singular wisdom and goodness that he waved all mention of it for what would have been had he ever referrd us to it in any kinde whatsoever Surely had he ever mentioned it in any of those kindes abovenamed and the New Testament in the form wherein it is and the people judges of the sense of it he had left his Church in a more defective and miserable condition then ever any Prince or Law-giver left Common-wealth §. 3. Of the Acts. No lesse strange is the silence of the Historie of the Primitive Church 1. It was written purposely for a record of what the Apostles did in order to the good of religion most importing posterity to be recorded Among which certainly nothing can import us more then what they did in planting settling and declaring the means for teaching it after their decease throughout all future ages 2. Nor could any thing more or more early deserve and require their industry and sollicitude then the providing and settling the means considering among other reasons their own mortality It cannot be therefore but if a VVriting or Book were to be it one of their first cares and diligences would have been imployed in procuring it to be written the old Scripture being improper to this purpose declaring and recommending it for such to Pastors and people causing copies of it to be transcribed and dispersed over the world securing some original of it in Ierusalem Antioch Rome or other safest City translating it into vulgar Languages for the use of the common people delivering it to Presbyters at their Ordination as the Matter and Rule of their teaching finally causing record to be made of what they did in it either within the book it self or in the history of their Acts nothing possibly to be written of them being of the thousand part of that concernment for the knowledge of future ages as this 3. If they neglected or deferred the doing any thing in it for some years at first whiles together in health at liberty and the Teachers all of one minde yet afterward when they saw S. Iames beheaded and S. Peter without a miraculous rescue like to have been so too Acts 22.1 when they saw Sects springing up apace so as there was need of holding a Council to decide the controversie Act. 15.2 when that was like to be the last time of their ever meeting together in the world when admonished by that example how seasonable and necessary it then was for them to settle and declare the judge and guide of faith if to be any other then the Church how could they delay any longer to do something in it or if they did the Historian not thinking it worth the writing 4. He could note the great zeal and pains of Peter and Paul in visiting the Churches confirming them leaving among them the decrees of the Church to keep ordaining Pastors to feed and guide them instructing those Pastors for the discharge of their office after their death recommending and naming to them the proper and sufficient means to that end Acts 8.32 14.21 23. 15.36 16.4 20 20 28.32 what occasions were these for him to have said something of what they did in writing Scripture or distributing it to the Churches for to keep or recommending it to the Pastors for to teach especially when they came so neer to it as to recommend them the word of God's grace Acts 20.32 5. And yet afore the finishing of this History there were written beside S. Luke's own two of the Gospels S. Mathew's and S. Mark 's most of S. Paul's Epistles and some of them written in that very City and at that very time when he was with S. Paul Col. 4.14 2 Tim. 4.11 and as is likely writing this History yet he takes no notice at all of them §. 4. Of the Epistles Most strange of all is the Apostles own silence in their Epistles 1. They were vvritten some to the Pastors some to the people to give them the best advices and instructions they could either for them in present or to be left upon record for all Pastors and people in future ages Among which none could be more important then to declare and recommend to them the Guide and Rule of Religion after their own decease 2. And how frequent how proper occasions had they to have named the Scripture for it if it were to be Namely when advising the Pastors to teach the Word naming the matter they were to teach the rule they vvere to teach by and coming so neer the Scripture as to cal it the word of truth c. 1 Tim. 1.3 2 Tim. 1.13 2.15 4. 2. Tit. 2.1 c. when describing and enumerating the qualifications of the Teachers 1 Tim. 2.2 Tit. 1.7 what was to be committed to them in their Ordination to teach 2 Tim. 2.2 when monishing the people touching false Teachers and giving the marks whereby to know them Rom. 16.17 2 Thess 3.6 1 Ioh. 4.2.6 when charging them absolutely to obey their Pastors follow their faith receive their teaching as God's word with the meekness of new born babes
were written namely 1. Divers we meet withal in the New Testament 2 Tim. 3.8 Heb. 9.19 11.37 Iud. 6 9 14. 2. All those given by the High-Priest viva voce from Adam's time until Christ's to them that consulted him he being a constant or ordinary oracle Gen. 25.22 Iudg. 1.1 1 Sam. 23. 2. Ioh. 11.51 6. Argu. Rom. 15.4 The Scripture was written for our instruction Answer No doubt of it and it is an excellent means thereunto But this is none of the things you are to prove 7. Argu. 2 Th. 2.15 VVhich you have been taught by our Epistle Answer But he doth not say nor mean which it hath taught you but onely which you have been taught by us whether by word or epistle 8. Argu. 2 Tim. 3.15 VVhich are able to make thee wise to salvation by faith c. Answer But he doth not say which are able to make you wise meaning Christians in general nor which are able to make thee wise to salvation absolutely but by faith in Christ That is by bringing thee to faith or confirming or perfecting thee in it Better proofs then these I am sure you have not and the best of these as you may see a little alreadie will more anon is verie short of a proof And no wonder when the Scripture cannot contradict it self in sense as it would if in one place as I have named an hundred it should set forth the Church for our Teacher Guide or Rule and in another it self CHAP. II. Examining the proofs of Scripture's having the four requisites to the office And first in this Chapter VVhether a proper means TO shew you more manifestlie the falseness of your Tenet by giving you larger scope of proof I named above four requisites to the means we speak of proper principal necessary sufficient Whereof therefore if Scripture vvant but any one it cannot possibly be it See if you can prove it hath I do not say all but so much as any one of them And first that it is proper useful or intended to give the first instruction Which as it is the first so the incomparably principal and most necessary act of the office of Teaching 1. Argu. Deut. 31.11 Thou shalt read this law afore the children that have not known any thing that they may hear and learn to fear the Lord. Therefore proper to give no vices their first instruction Answer It follows not 1. Because this place speaks not of novices but of the ignorant sort of people young or old For those words any thing are not Moses's but an addition of your Translators confessed in some editions by a smaller character to help the sense when they mar it as they do in divers other places and instead of the H. Ghost's give their own sense for Scripture which is properly that adding to it as is forbidden and accursed Apoc. 21.22 the text being no more then this children c. that have not known that is are ignorant of the dreadful majestie sanctity power justice and other perfections of God Almighty and of the great awe and obedience due to him from his creatute set forth in that Book 2. Nor therefore by learning to fear God did he mean the first but the perfecting knowledge And it is the more probable because this reading of the Law was appointed to be but once in seven years whereas children were to be instructed touching God Almighty assoon as two or three year old 2. Argu. Psal 19.7 119.30 The law of God gives light to the simple and little ones Answer True but impertinent For 1. He doth not name the Scripture nor I think mean it but the Gospel as preached by the Church among the Gentiles to the conversion of Nations spoken of from the first ver of this Psalm S. Paul himself being the interpreter Rom. 10.18 2. Nor had he meant it do those simple or little ones mean novices but humble upright souls such as himself was Psal 131.11 Iacob Gen. 25.27 Iob Iob 1.1 the Apostles Mat. 11.25 and as all Christians yea the greatest Divines in the world must be ere God reveal his mysteries to them either by Scripture or any other means Mat. 18.3 1 Pet. 2.1 3. Argu. S. Ioh. 20.31 These are written that ye may believe that Iesus is the Christ. Implying his Gospel was proper to give instruction in that point the first principle of Christian faith Answer Short still For he spake not that either 1. to novices but to Christians catechised 2. or touching any doctrines in his Gospel but the miracles of Christ related in it Many other signs he did which are not written but these i.e. signs are c. 3. or of instructing in that point but confirming in the belief of it these are written that ye may believe c. 4. Argu. 2 Tim. 3.14 Timothy knew the Scriptures of a childe Sure then profitable to instruct him in his childehood Answer No doubt singularly profitable but not to give him his first instruction 5. Argu. 5. 1 Ioh. 2.13 S. Iohn wrote to little children Answer Such children as knew the Father nay needed no man to teach them the doctrine of the Catechisme ver 20 27. CHAP. III. Examining the proofs for Scripture's being a principal means SEcondly that which is call'd the meanes to any end must be the principal means to it as principal opposes instrumental Now H. Scripture we say is a most superlatively excellent proper means and in its kind the principal to give the perfecting instruction but we will not say it is at all proper to it as principal that is of or by it self or as in the hand of any one the profoundest Divine but only as an instrument in the hand of the Church or one of her Schollars As a pen is proper to write but not as a principal means but as an instrument onely in the hand of one that hath strength and skill to use and guide it to its end You say or must renounce your principle it is self-proper to this end as in the hand of any or every understanding Christian. See if you can prove it 1. Argu. Deut. 17.19 He shall read therein that he may learn to fear the Lord that is that by it he may instruct and direct himself in his duty to God Answer True if you understand it of the King in the discharge of his civil office But if you will understand it of him as one of the faithful in the discharge of his duty to God in matters of faith and holiness it was not meant of every or any one but one trained up in the true Religion by or under Orthodox Pastors 2. Argu. Deut. 30.11 This commandment is not hidden from thee c. Implying the Scripture is not dark to any one in matters necessary Answer It implies no such thing For 1. It speaks not of Scripture but of the words by him commanded viva voce And so was a figure of the Gospel to be preached Rom.
or some other future temporal calamity proper to that Nation and age 5. Argu. S. Mat 12.3 Have ye not read c. Spoken by our Saviour to the people there and else where often Answer 1. Never once but to Teachers only and as such And one reason I have for saying so is because when a lay Pharisee demanded of him the way to heaven he sent him not to the Scripture as he did the Lawyer Luk. 10.26 but to his Catechism Thou knowest the Commandments Mar. 10.19 2. Grant spoken to the people it supposes they did expresses no intent they should read it Argu. 6. S. Ioh. 5.39 Search the Scriptures Plainly expressing intent the people should read them Answer No such thing For 1. It is not certain be spake to the people nay it is probable that not to them but to the Rulers My reason is because he spake it to those v. 10. who had perhaps convented afore them for certain publikely rebuked the man for carrying his bed on the Sabbath day and examined him touching his author or counsellor to whom he submissively gave the best account he then could of who it was and as soon as he knew went to give them a better who thereupon prosecuted our Saviour for his life All which look like proceedings of men fitting in Moses Chair nor is it to the contrary that they are there called bare the Iews for by that name this Evangelist often without question meant them in authority Ioh. 4.19 9.21 18.12 2. Grant spoken to the people perhaps he said not to them as your Translators render it Search but onely you do search For the Original is indifferent to either sense and the later as agreeable to the scope and coherence of the Text as the former 3. Grant the speech as you render it search it doth not necessarily infer their reading it because they might search by their Priests in their copy And it is the more possible because the Bible was then a Book of too costly a price for the ordinary peoples purse to purchase 7. Argu. Acts 8.28 The Enuch reading Scripture is set forth for an example Answer Perhaps not no more then his sudden embracing a new Religion upon no more prudencial motives then are set down especially when supposing it true as you hold he had no ground in Gods word for his reading it 8. Argu. Acts 17.11 The Bereans at least are expressely commended for it Answer 1. It may be not vid. supra par 2. c. 1. ob 6. 2. Grant they were it implies other people in such a case as that was lawfully may do the same expresses no intent they should no more then the commending of Solomon for building such a magnificent Temple David for intending it 3. Grant that also their searching it doth not nenecessarilie include their reading it no more then the King 's writing a copie of it doth the writing it himself Deu. 17.19 See what is said in the answer above to the 6. Arg. § 3. 9. Argu. Rom. 15.4 Scripture was written for our instruction Answer Most certain But strange if written for the peoples reading it should never tell them so 10. Argu. 2 Cor. 1.13 Eph. 3.4 VVhereby when ye read c. Spoken to the people Answer 1. Perhaps not no more then divers other things in the Epistles are 1 Cor. 5.4 1 Thes 5.27 but to the Pastors properlie And as is ordinarie in writing to a community to say when you read this when none is meant properlie or in his own person but the Clerk or other Officer to the Companie 2. Grant to the people it implies a supposal they did or would expresses no intent they should read it Argu. 11. Col. 4.16 Read the Epistle from Laodicea Answer Spoken to the Pastor to cause it to be read among the people or in the Church as he said in the vvords afore 12. Argu. 2 Ioh. 1. At least the Lady Elect was to read the Epistle to her written Answer No doubt it was so intended But little to your purpose For 1. She was but one person and a person to whom in particular it was written nor is there any intimation of intent she should give a copie of it or impart it to any other 2. Nor vvas it then a part of the Bible 3. Nor did it contain any doctrinal instruction further then by way of admonition or motive to beware of Hereticks n. 2. That God Almighty ordained or expressed any intent there should be any copy or transcript of any one sacred book more then that the King of the Iews when there should be one should have a copy of Moses Law Deut. 17.18 n. 3. That God Almighty ordained or expressed any intent H. Scripture or any part of it should be so much as read to the people more then the book of Deuteronomy once in 7 years namely in the year of Iubilee Deut. 31.9 once a piece of Ieremy exhorting to repentance and denouncing miseries else to come upon them Ier. 36.6 once the first Epistle to the Thessalonians to them 1 Thess 5.27 that to the Colosians to them and the Laodiceans and that from Laodicea to the Colosians Col. 4.16 §. 2. From the Old Testament n. 1. That in 700. years together viz. from Iosuah's reading it Ios 8.34 until Iosiah's 2 Chron. 34.30 any part of the Scripture more then once the piece of Ieremy abovementioned was ever read to the people or the Priests ever blamed for neglecting it Argu. 2 Chron. 17.9 It was read to them in Iehosaphat's time Answer Like enough But the text faith not so and our trial now is by expresse Text. n. 2. That there was in that Nation any copy more then the original one in the Temple of any one Sacred Book Argu. 2 Chro. 17.9 Was not that a copy as the Priests in Iehosaphat's time carried about with them Answer It may be so but perhaps not §. 3. From the Prophets That any one of them foresaw that any one title of the Gospel should be written Argu. Ezek. 1.5 Your self will say Ezekiels four Beasts presignifying the four Evangelists Answer I will not say it is certain And though I would our trial is now by express Text. § 4. From the New Testament n. 1. That anie lay-Christian ever read a word in the Bible Argu. 1. Acts 17.11 The Bereans did Answer But they were then no Christians 2. Argu. 1 Cor. 1.13 The Corinthians did Answer It may be not See sup ans to 10. arg 3. Argu. 2 Pet. 3.16 Those did that wrested it to their damnation Answer 1. Perhaps those were Teachers 2. If people they might do that without reading it n. 2. That our B. Saviour or anie Apostle took anie care or order for the means necessarie to the reading of Scripture by the people namelie preserving the Original or some Authentical Copie of it transcribing and dispersing copies of it throughout the world translating it into vulgar languages compiling the pieces of the
his Exposition warranted evidently to sense and reason from God Almighty by the token of miracles beyond all that appeared then in the Synagogue Acts 2.22 10.38 And without that signe he desired not any one much less vvould he oblige him to believe him or his Interpretation of Scripture Iohn 5.31 15.24 Consequently for all the same reasons it is as improper at this day to decide any controversie or resolve any case of conscience c. but in the hand of one credited for an Interpreter of it by the same token from God Almighty either in his person as he was if he pretend to mission extraordinary or Prophetical or in the Church that sends him if he pretend to ordinary mission And I pray mark this well CHAP. V. Vrging the fift Argument Scripture not simply necessary MY fift Reason is Because neither was it written of any necessity nor since its writing is it necessary to the teaching of faith where by not written of any necessity I mean not to exclude the necessity of command for the writing some few pieces in the Old and the Apocalypse in the New Testament For 1. There were as great believers and holy Saints afore Scripture was Heb. 11 4 c. as any were after 2. After Moses Law was written we finde not it was read either by or so much as to the people in 700. years together Nor was there for the first 1000. years any more then one copy of it and that too once lost and God knows for how many years together 2 Chron. 34.14 and yet the people were taught the good knowledge of the Lord 2 Chro. 30.22 3. In the Church there were as great believers and holy Saints afore any new Scripture was Acts 2.46 4.32 9.36 c. as any since 4. After its writing you cannot finde it was ever read by or so much as to the people or intended it should be more then some epistles once to the particular Church they were written to and one neighbour-Church 1 Thess 5.27 Col. 4.16 5. The Church was compleatly settled in all her form essential of doctrine worship discipline c. and in the means for preserving that form uncorrupt unto world's end divers years afore any tittle of the New Testament was written and neer 70. afore it was all written vid. sup par 1. c. 4 5. 6. The writers of it expressely say they wrote what they did not of any command but of their own charity prudence or discretion because it seemed good or meet to them Lu. 1.3 2 Pet. 1.13 upon particular occasions reasons or motives hapning as it were by accident 1 Tim. 3.15 2 Pet. 3.1 1 Ioh. 5.13 Iud. 3. Nay S. Iohn saith plainly He had many things to write which he would not 2 Ioh. 12. 3. Ioh. 13. Sure then both he wrote at his own discretion and what he wrote was not necessary to be written 7. When S. Paul wrote to the Corinthians there were two Gospels of S. Mathew and Mark extant and had been twelve or thirteen years afore yet he being to urge to them the words used by our Saviour in the institution of the B. Eucharist would not urge them out of either of those Gospels but onely from tradition 1 Cor. 11.23 By that example giving all Christians for ever to understand how it suffices to their faith and practice in the highest mysteries of Religion if they hear from their Pastor I have received from the Lord what I deliver or have delivered unto you Nor is the case different as to substance because they cannot mean receiving it from Christ immediately For 1. Perhaps neither did he For though he received some doctrines by inspiration Gal. 11.2 yet not all perhaps and namely not those of the Catechism as this was he being taught them by the ordinary means and as is like by Ananias afore he was baptized Act. 9.6 at least afore he had any vision or revelation 2 Cor. 12.1 2. Grant he meant it as received immediately as Pastors succeed to him in the office of teaching with divine authority so their receiving their doctrine from Christ by the mouth of his Church which H. Scripture sometimes calls Christ 1 Cor. 1.13 12.12 succeeds to his receiving it by inspiration 8. For ought appears 1. Seven of the Apostles were not able to write 2. If they were left nothing in writing with the Churches of their planting which was a very considerable part of Christendom 3. Nor did any of those that wrote dedicate their writings unto the whole Church but unto particular persons or Churches only or at most the faithful indefinitely and without any intimation of intent or desire to those they wrote to to disperse or impart them to other Churches So as at the Apostles death the New Testament was not extant or perhaps heard of but in a small part of Christendome in which the two chief Apostles laboured viz. in the lesser Asia from Ierusalem westward and in the South of Europe from Rome eastward Rom. 15.19 1 Pet. 1.1 9. It hath ever been and now is subject to all sorts of casualties as all other books are I mean not the parts onely but the whole which could not be if it simply necessary For 1. The Book of the Law and it 's probable all the copy then was of it was lost for divers years 2 Chron. 34.14 2. All the copy that was of a considerable part of Ieremie's Prophecy was burnt by Iehoiakim Ier. 36.23 3. So were all the copies of the Old Testament that could be found by Antiochus 1 Mac. 1.50 4. Divers pieces of the Old Canon are utterly lost that we know of 1 Sam. 10.25 2 Chron. 9.29 26.22 c. and perhaps that Prophet quoted by S. Mathew Mat. 2.23 5. So are divers of the New namely a former Epistle of S. Paul to the Corinthians 1 Cor. 5.9 Ephesians Ephes 3.3 Philippians Phil. 3.1 that from Laodicea Col. 4.16 and of S. Iohn to some Church in Asia 3 Ioh. 9. 6. There is not for ought I can hear at this present in the world any original yea or perhaps perfectly authentical copy of any one sacred Book 10. Finally it self assures us that the new Ierusalem shall have no need of Sun or Moon any created means of light though naturally incorruptible because the Lamb is to be her light according to his promise Mat. 28.20 Apoc. 21.23 And that to believe and follow what is taught us by our Pastors is sufficient to any ones salvation Lu. 11.28 Act. 11.14 Rom. 1.16 1 Tim. 4.20 Iam. 1.21 CHAP. VI. Vrging the last Argument Scripture not sufficient c. MY sixth and last Reason is Because it contains not expressely every particular of the Gospel For 1. It contains not every particular 1. Of the things commanded by our Saviour to his Apostles to be taught all creatures as his Gospel Mat. 28.20 Mar. 16.15 2. Much less of those he reserved the teaching of unto the