to the Church in publishing and dispersing her decrees and to their doctrine that it was by her approved 16.4 4. As they went through the Churches they delivered them the decrees of the Councell for to keep Act. 16.4 which was more then we finde they did any book of Scripture 5. When the good Christians heard what the Councell had decreed they rejoyced for the consolation of being certain now what was true doctrine in that point 15.31 6. And thus were the Churches established in the saith 16.5 8 Proofe Act. 20.20 27 32. 1. The Apostles by word of mouth committed unto the Church all things needfull nay but profitable only for them to know for the full discharge of their office unto salvation of themselves and their flock And so made her the depositary of what Christ had committed to them 2. That which they thus committed by word of mouth to the Church was in simple sense the word of grace nay expressely the whole counsell of God 3. This forme of doctrine thus taught by tradition was left and expressely recommended by the Apostles unto rhe Church for her sufficient rule and guide And now brethren I commend you to the word of Gods grace which is able to establish you c. v. 32. 4. And this at their death or as good as their death when they were never like to see one anothers faces more in this world I know that after my departure c. 5. So at their deaths they left the Church to continue for ever in all the same office and authority for feeding and ruling the flock of Christ wherein they then were or had been at any time afore and namely afore the writing of the New Testament Take heed to your selves and to the flock over the which the H. Ghost hath made you Bishops or as yours prophanely overseers to feed the Church c. CHAP. V. Proving it from the Epistles TO the practice and proceedings of the Apostles in their History accord the rules instructions exhortations and admonitions in their Epistles all setting forth and recommending unto us the Church for our guide and her teaching for our rule in such manner as if there were no such book as Scripture nor to be To name a few of the principal for instance 1 Proofe Rom. 1.1 Gal. 6.6 Eph. 1.13 Heb. 5.12 Iude 3.2 Io. 9. 1. It is their ordinary language to call the Churche's doctrine the word doctrine oracles Gospell c. of God Christ life salvation c. the faith the truth c. in simple sense 2. And not that preached by the Apostles only but by the Pastors among whom it was by accident if any were an Apostle Rom. 10.8 17. Heb. 13.7 Iam. 1.21 3. Nay that which was preached by Pastors of whom the Apostles none for certaine Col. 1.5 3.16 Nor can you say it was so called because it was the Scripture preached or in regard of its consonancy to it For 1. The Old Testament could give neither the matter nor rule for Evangelicall doctrine and very little of the New was written when S. Paul called it so in the first Epistle by him written 1 Th. 2.13 and S. Peter in the first that was written 1 Pet. 1.12 25. 2.2 2. Many Evangelicall doctrines then revealed were not written then to wit those mentioned in S. Iohn's Gospells and Epistles more then are in the other namely the institution of the Sacrament of Priestly absolution Ioh. 20.21 Christ's committing his flock to S. Peter Ioh. 21.15 3. The Epistles themselves expressly require all Traditions to be held unwritten as well as written and not those onely taught by the Apostles but by their Pastors Timothy Silvanus c. among whom it was by accident that S. Paul was one Hold the traditions which you have been taught whether by word or our Epistle 2 Thess 2.15 2. Proof Ro. 1.16 12.6 Eph. 6.16 1 Tim. 3.9 6.20 2 Tim. 1.13 2.2 Tit. 1.9 Iam. 1.21 Iude 23. The Churches teaching or doctrine by her taught is called also in simple sense the power i.e. powerful instrument of God unto salvation of all that believe it the rule or as you call it proportion of faith the sword of the Spirit the mysterie of faith the good thing depositum or treasure of heavenly truth the form of sound words or doctrine committed by the Apostles to the Church the faith once delivered to the Saints the faithful word able to save the souls of all that follow it 3. Proof Rom. 10.14 17. The Apostle expressely averrs he knows no means wherby men may come to faith but the word preached and thereupon concludes absolutely Faith comes by hearing and hearing by the word of God As much as to say the ordinary means of faith is hearing the word preached 4. Proof Rom. 12.6 1 Tim. 1.3 3.9 2 Tim. 1.13 3.14 Tit. 1.7 9. The rule of teaching to the Pastors was the doctrine they had received And it was the rule even to Prophets to If any man prophecy according to the analogie rule or as you render it proportion of faith Rom. 12.6 that is the known doctrine of the Church For that it could not mean the Scripture see the reasons given sup pag. 59. 5. Proof Ro. 16.17 2 Th. 3.6 Heb. 13.7 17. Iud. 3.1 Ioh. 2.24 4.2 6. 2 Ioh. 6 9. The rule of belief and holy practice to the people was the doctrine wherein they had been Catechised called by S. Iohn the unction of the H. Ghost 1 Ioh. 2.20 and generally the doctrine or institutes of the Church Hereby know we the spirit of truth and the spirit of error He that knows God hears us he that is not of God heareth not us 1 Ioh. 4.6 This doctrine of our Catechisme is given unto all Christians supposed catechised by a lawfull Pastor as the Galatians were as a rule of that supream authority and infallible certainty as by it we are to try the spirits of Prophets 1 Thes 5.21 yea even of Apostles or heavenly Angels Gal. 1.8 if possible for them to teach repugnant to it And if a rule whereby to judge of the Apostles preaching of their writing also it being as impossible for them to write as to preach repugnantly to it and their writing being of no greater authority then their preaching Consequently this text Gal. 1.8 which your men use to urge against Traditions gives so great authority to them as it implicitely warnes us on perill of our soul not to beleive or receive any text of H. Scripture it self in any sense repugnant if possible for it to have any as it is not to the doctrine of our Catechisme suppose it given by a lawfull Pastor Nor can you say that this subsists not with what we teach that any particular Pastor yea Pope and all as such may teach false doctrine for we will not say that any lawfull Pastor can doe it which who is we shall see in next Treatise 6 Proofe 1 Cor. 4.1
hope to see the face of God if he pertinaciously refuse to believe do approve or avoid any one least thing taught or commanded by the Church as necessary to salvation to be believed done approved or avoided although in Scripture not mentioned and die in that state of soule 3. If both be it the part or share of each in the office is to be set out and certainly known by every creature that they may have recourse to each for that which pertaines to its office to the Scripture for its to the Church for its §. 4. The Protestants Tenet in it In the answer to this Question you and we as near as some imagine the two religions to be one to the other differ extreamly For albeit you grant that Christ left a Church to continue for ever in some office of teaching religion and that office of hers proper and in some respects sufficient and necessary yet you will not allow it to be either simply necessary or sufficient or any other then a meer ministery to the Scripture or so much as that with divine authority Consequently your Tenet is Christ left or appointed the Scripture for the meanes to teach us his Gospell This is the prime and maine principle of your religion in proper or as it is distinguished against ours by the name of Protestant or Reformed upon the truth therefore and certainty whereof depends in fine the whole truth and certainty of your religion and consequently of your hope of salvation in or by it as the firmnesse of any whole building does upon the firmnesse of its foundation § 5. What Catholicks acknowledge to H. Scripture We are as forward as any of you can be to give unto H. Scripture what is its Namely 1. That some of the Apostles wrote the New Testament which and the Old make up that holy book called the Scripture or Bible 2. That it is all and every word of it given by inspiration of God and therefore the very word of God of truth most infalible of authority most supreme as to all creatures even the Church her selfe yea in quality and degree of the authority superiour to that of the Church and the only divine written rule now being or ever to be 3. That they left it unto or with the Church as a sacred depositum in the nature following Viz. 1. A rule which she is bound to have an eye unto in all her doctrines and lawes and not only that they be not repugnant to it in more or lesse either by adding to or taking from either the words sense or law of it any one least tittle for supposing that possible and her a Church all of Apostles or heavenly Angels she were instantly to be detested by all as a Synagogue of Satan and all such her doctrines and lawes to be abhorred as will-worship and traditions of men but that they be consonant to it as neer as she may judge of the sense or intent of the H. Ghost as we find the Apostles had such an eye to it in theirs Acts 1.20 15.15 And in acknowledgement hereof in all her Generall Councels she placeth it in the most sumptuous throne at the uppermost end of the assembly above Pope and all as that which is to have the chiefest regard and swaying vote in all her debates and resolutions 2. A meanes excellent proper yea the incomparably principall in the sort and order of inanimate instruments as it is unto the ends for which it was ordained Namely 1. To corroborate by its concurring testimony the authority and doctrine of the Church and our faith to it 2. To preserve in way of a record a world of most admirable truths rules examples admonitions exhortations motives histories genealogies prophecies formes of prayer c. perteining to faith and holines In respect whereof it is a meanes profitable superlatively beyond all that can be said of it by tongues of men or Angels to furnish the man of God or Divine perfectly for doctrine yea of faith for reproof of the adversaries for correction for instruction in righteousnesse and for every other good work proper or perteining to his function 2. Tim. 3.16 And therefore not only doe our Divines give diligent attendance to the reading and study of it and make use of it incomparably for above any other meanes to all these ends yea and to the instructing and guiding themselves for and in the knowledge of truth and resolving cases of conscience and our Bishops in and for the making lawes or determining causes Ecclesiasticall but the Church her self in all General Councells makes her first and chief repaire to it for light and direction nay all her debate and search into former Councells Fathers Schoolmen tradition practice and sense of the Church is to no other end generally speaking then the better to find out and determine its true sense or intent 3. A meanes not only as in the hand of the man of God but as in the hand of every Christian rightly principled firme in faith 2. Pet. 3.16 and reading it in obedience to them that are over him in the Lord Heb. 13.7 with the humble spirit of the Eunuch Acts 8.31 unto the ends for which it was ordeined if ordeined as to him to wit to confirm advance and perfect himself in faith Joh. 20.31 saving wisedome 2. Tim. 3.15 hope Rom. 15.4 charity 1. Th. 4.9 and other Christian vertues singularly proper unto those ends as having from its divine author speciall force and vertue beyond all possible enditings of humane brain to inlighten the eyes and convert the heart of the simple And therefore speaking of it per se or as in the hands of such a one blessed is he that reades and meditates in it day and night Ps 1.1 and makes it a lanthorne to his feet and a light unto his paths Ps 119.105 4. A meanes since its writing necessary unto the Church as by which God will guide her into the truths there recorded without it when it may be had not 5. A meanes perfectly sufficient unto the ends for which it was ordained which is all the perfection of an instrument 6. A record conteining all that man is to believe doe or avoid to the obteining eternall salvation and expresly all the principall In regard of which many and admirable properties and uses of it it is the same in a manner to us as the pillar of cloud by day and fire by night was to the Israelites guiding Moses in the way to Canaan and by him them In a word it deserves to be called by way of excellency the Word Law doctrine oracles or Gospell of God Christ salvation c. the guide of faith the rule of religion the light of the world c. §. 6. The Catholick tenett But then we deny it to be either a proper principall necessary or sufficient meanes to teach religion And so to give unto the Church also what is hers our tenett is that The Church was
THE ONLY VVAY TO Rest of Soule IN RELIGION HERE IN HEAVEN HEREAFTER SHEWED Plainly and succinctly by pure SCRIPTURE IN THREE TREATISES DEMONSTRATING 1. That the Church was left by Christ as the means to teach us his Gospel 2. Which is she that was left in that office 3. What it is she teacheth for Gospel By L. L. Bach of Div. Licensed by the University of Oxford to preach throughout England and late Rector of L. in the County of S. now a Catholike 1 Tim. 3.15 The Church is the pillar and ground of the truth Printed for the Author 1657. ADVERTISEMENTS Of the Author to the Reader I Suppose you to be a pious and sober-minded Protestant having a love to the truth not much further learned than the English Bible regarding it as Gods word and no authority but it s in matters of religion 2. You are not to think we use this way of proving our grounds by Scripture either as necessary or as wanting other for we are able to prove them independently of it and praecedently to it to any rational man by the same means as Moses Exod. 4.1 and the other Prophets 1 Kin◠17.24 did theirs afore any word of the Old and Christ Iohn 5.35 and his Apostles 2 Cor. 12.12 theirs afore any word of the New Testament was written to wit Miracles such as no other doth Ioh. 15.24 joyn'd with eminent Sanctity as shal be shewn in next Treatise but onely because in it you think to have eternall life Ioh. 5.39 3. Out of my great desire of brevity I have often omitted to quote the texts at large And therefore I could wish you would take the paines to read them in your Bible for there is not one of them put for shew onely as is too much used on your side but is pertinent to confirm or illustrate what it is quoted for 4. Out of the same desire I have many times omitted divers proofes on our side and sometimes some on yours If therefore you misse any doe not think it was either of craft or for any dread of it for I hope by that time you have read it over you will not say I have pleaded your cause partially but either because it escaped me or was contemned by me or I thought the answer given to some other would serve it 5. Above all things I am to beseech your charity afore you censure our opinion or drift of the book as tending to derogate from the honour office or authority of H. Scripture you will read over the 5th § in the Praeface And if any expression used afterward in the book seem to have any sense varying from what is there set down not to understand it in any such sense THE PRAEFACE To the first Treatise Stating the quaestion explicating the tearmes c. § 1. Grounds agreed upon leading to the Quaestion 1 Ground WIthout faith it is not possible to please God Heb. 11.6 and without holines no man shall see him Heb. 12.14 2. Ground 2. What faith and holinesse it is as he requires and will accept from his creature to this pleasing and seeing of him cannot enter into the heart of man yea or Angel by any light possible in nature but it is necessary he reveale it to us by his holy Spirt 1 Cor. 2.9 3. Ground This revelation he makes not immediately to every one but to some one person or company at first and so makes use of that one divinely authorised and assisted by him to that end as his instrument to teach it to others in an ordinary way by word of mouth or writing because this way is sufficient the other miraculous which therefore he useth not without some necessity See examples hereof if you please Gen. 18.19 Exod. 18.16 S. Mat. 28.20 Act. 9.6 10.6 What is meant by teaching By teaching I meane instructing in religion in such manner as the Scholar may and untill he doe without it be his own fault understand it aright and perfectly so far as is needfull to his Soules health And when it is spoken of as the act of a reasonable creature I mean by it instructing as afore by word of mouth in way of publike office And it includes divers acts as principal and most necessary The first is to give the first instruction called by a proper name Catechising The other which is to give the perfecting instruction hath two acts 1. In quality of a Judge to decide all emerging controversies 2. In quality of a Guide or Councellor to direct in and resolve all cases of conscience And all the same I understand by preaching When I say by word of mouth or writing I mean either of that first or of others from or under him in the same manner divinely authorized and assisted for else no man may much lesse can be obliged to believe it by divine faith no more then they could the teaching of the first What is meant by divinely authorised Divinely authorised includes three properties 1. free from all error in its teaching 2. obliging all creatures under penalty of aeternal torments to believe and obey it 3. securing all that doe of an aeternall recompence 4. Ground In this immediate way in sundry manners and at sundry times he spake of old to the Fathers by the Prophets Adam Abraham Moses c. Heb. 1.1 Some of whom by him moved 2 Pet. 1.20 committed their revelations unto writing now called the Old Testament 5 Ground The rule delivered by these his servants Heb. 3.5 being when at best but imperfect Heb. 7.19 and for the greatest part of it but temporary Gal. 3.19 at length himself in the visible person of Iesus Christ vouchsafing to become a Teacher of it he as became him the Lord taught it perfectly and as it was to endure to worlds end Whence he is styled our one Master Mat. 23.8 the author and finisher of our faith Heb. 12.2 What is meant by Religion and the Gospel And this forme doctrine law or rule of faith and holinesse thus by God Almighty revealed is called by a proper name Religion and as by Iesus Christ revealed or promulgated is called the Christian Religion or in Scripture-phrase the Gospel Mar. 16.15 6 Ground Tbis Gospell he taught to his Apostles and so left them as the first and temporary meanes to teach it to others Consequently at their death all teaching of it by or from him immediate ceased at least regularly speaking Whence as one reason at least those dayes of his and their teaching in the flesh are called the last dayes Esa 2.2 Heb. 1.1 the fulnesse of time Gal. 4.4 and the ends of the world 1. Cor. 10.11 And so he that will know any thing touching it must goe to the Gospel by them taught and left as the fountaine of all both saveing truth and discipline of manners so our late H. Councel of Trent calls it Sess 4. to all succeeding generations 7 Ground They in their persons being to die
of Scripture as we shal see anon rather discouraged namely from S. Pauls Epistles by reason of some things in it hard to be understood 2 Pet. 3.16 I cannot think it likely he would encourage them to the reading of this of least use and more abounding with things hard to be understood and easie to be wrested by them to their damnation then any one of S. Pauls Epistles or any other Book in Scripture 2. Grant he meant lay-Christians yet not any or every one not a Nicolaitan Apoc. 2.6 not one of Diotrephes Congregation 3 Io. 9. for certainly such a one would read it but to his greater damnation but such a one as was under his Angel or Catholick Pastor whose hearer he was as well as its reader Blessed are such readers of it woe to others CHAP. IV. Examining the proofs for the necessity of Scripture THirdly nothing can be called the means to any end to which it is not simply necessary See then if you can prove that H. Scripture is simply necessary to the teaching of Religion viz. either that there was any necessity for its writing more then necessity of command for some few pieces of the Old Testament and the Apocalipse in the New Apoc. 1.10 or that since its writing Religion cannot be taught or subsist without it 1. Argu. 2 Pet. 1.20 Holy men of old wrote as they were moved c. Answer True but moving is not commanding 2. Argu. S. Iude 3. It was needful for me to write Answer But 1. Needful is short of necessary 2. Nor did he mean needful absolutely but onely that resolving to write he saw it needful to write to them to that end or of that subject to exhort them to contend earnestly c. CHAP. V. Examining the proofs for Scripture's being sufficient FInally nothing can be called the means to any end but it must be sufficient to it Which Scripture cannot possibly be to the teaching of the Gospel unless it contain expressely every particular of it I think it vain to say importing to salvation because the Gospel can consist of none but do so in some kinde or other I say expresly because els there will need some other means with authority for as good none at all as not w th authority to deduce the inferences apply the general rules or examples of it to particular doubts or cases which is the main part of the office of teaching and so it could not deserve to be called the means If then you think H. Scripture does not contain every particular of the Gospel expressely renounce your principle If you think it do see if you can prove it 1. Argu. S. Luke 1.3 Acts 1.1 S. Luke calls his Gospel a Treatise of all things that Iesus taught or were believed among Christians And the Gospel cannot consist of more Answer 1. Yes it may namely of those as are in S. Iohn's Gospel or Epistles revealed long after S. Lukes death 2. Grant it did not he did not mean all in proper or logical sense for all absolutely but in vulgar sense onely for the generality greater or notable part usual in Scripture and particularly in him Luke 24.14 27. Acts 1.19 2. 12. 3.11 c. it being evident he wants divers particulars that are in the other Evangelists and some of them of the most fundamental in Christian Religion namely the divinity of Christ the number and names of the persons in the Godhead the institution of the two Sacraments of Baptism and Penance 2 Argu. 2 Tim. 3.16 17. Scripture is profitable for doctrine c. that the man of God may be perfect throughly furnished to every good work Therefore it contains expresly every particular of the Gospel Answer A very weak inference there being a great distance 1. betwixt every particular of the Gospel and every good work which are but a part of the particulars 2. betwixt every good work absolutely and every good work of the sorts there spoken of pertaining to a Divine viz doctrine correction c. 3. Betwixt profitable to furnish for them and containing them expressely CHAP. VI. Examining the proof of things less yet VVHat do I speak of proving such things as these See if you can prove but so much as any of these that follow namely §. 1. From Old or New Testament n. 1. That God Almighty ever ordained or expressed any intent the lay people should read the Bible or have it to read in if they pleased to instruct themselves in Religion 1. Argu. Deut. 6.7 Thou shalt write these words upon thy walls teach them thy children c. Answer Nothing to the purpose For 1. He doth not speak of or mean perhaps words written but commanded by him 2. Grant words written he doth not say thou shalt read them If you say he meant it give a reason why then he should not name it as well as he named the other teaching meditating writing and as well as he named it with the other when he spake of the Law as to be used by the chief Ruler Deut. 17.19 Ios 1.8 Nor can you say he necessarily implyed it in those commands of writing teaching and meditating on it for they might be performed sufficiently to their intent as now they are by pious Catholicks without reading it namely by being taught the commandments and other the principal parts of Gods Law most useful for them by the Priests Exod. 24.12 Deut. 31.9 19.21 2. Argu. Deut. 27.3 Thou shalt set up great stones and write upon them all the words of this law plainly Sure to the end people should read them Answer It may be so But it expresses no such intent It doth this and that 's all it expresses that it should there remain as a witness Nor is it likely that he meant the whole book of Deuteronomy much less Genesis and the rest of the Pentateuch for what a wall would that ask sure longer then that hill Ebal could contain but onely the ten Commandments with perhaps some other moral precepts admonitions and exhortations most useful for the people and needing no interpreter and the blessings on the obedient curses on the transgressors Ios 8.34 Now such a writing in that manner set forth is a different thing from the Bible H. Church at this day permitting people the one in Primars c. when she will not the other 3. Argu. Deut. 31.9 Moses delivered the Law into the hand of the Elders as well as the Priests Sure vvith intent they should read it Answer Very likely but not as to instruct themselves in Religion but to guide themselves by it in judicature as it contained the Civil Law of that Nation 4. Argu. Esa 24.16 Seek ye out of the Book of the Lord and read c. Spoken to the people Answer 1. It may be not 2. Grant it it names not nor perhaps meant the Bible nor any Book as to instruction in Religion but onely some Prophecy then written touching the Captivity
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
New Testament written straglinglie some in one Countrie some in another 500 miles asunder into some one volume c. § 5. From the Gospels n. 1. That our B. Lord ever spake word touching H. Scripture unto anie Christian more then to bring proofs out of it to his incredulous Disciples Luke 24.27 44. or as to anie use wherein it was to be after his ascension Argu. S. Ioh. 5.39 Search the Scripture Was not that spoken to Christians Answer No but to Infidel-Iews and as such as appears by the words immediately afore and after you believe not in me you will not come to me and by the end for which he sent them to Scripture namely to bring them to faith Consequently neither spoken nor meant to any properly or necessarily but infidel Iews n. 2. That he ever intended or foresaw otherwise then as he was God that any one tittle of his Gospel should ever be written And pray note this well §. 6. From the Acts. That any Apostle wrote or intended or knew of or foresaw the writing of any one syllable of the Gospel §. 7. From the Epistles n. 1. That any Apostle at his death knew there was any tittle of the Gospel then written more then by himself except that S. Peter knew of some of S. Pauls Epistles 2 Pet. 3.15 or to be written Argu. 2 Cor. 8.18 S. Paul speaks of S. Luke as famous then for his Gospel throughout Christendom Answer It is certain he spake not of and perhaps meant not either S. Luke or his Gospel or any written Gospel but some companion of his Silas Barnabas or some other famous for his zeal and painfulness in preaching n. 2. That he that dyed last of them S. Iohn left at his death any such volume as is now called the Bible or New Testament or any two Books of the New Testament in one volume yea or in one Countrey except where two Eptstles were written to one Church or person or any original yea or perfectly authentical copy of any one book of Old or New Testament If you can prove none of these you cannot but see how far you are from any hope or likelihood of proving any such thing as your principle THE FOVRTH PART Confuting the Protestant Tenet CHAP. I. Vrging the first argument The silence of Scripture I Hope you see how far the Scripture is from affirming your tenet Which you wil not wonder at when you shal see how much may be said out of it against it which is my next and last work I say then it is against reason to think Scripture was left for the means of teaching the Gospel My reasons are six The first because as appears by the former part it affirmes no such thing touching it self For though a negative argument from it not in Scripture therefore not true be not alwayes good it s always good against you who use it as good against us and in such a tenet as this of yours condemned by the Church and in such a point as this the most fundamental in Religion This silence if it be well considered will appear so strange to any rational man as he cannot imagine it possible had your tenet been true Considerations aggravating the silence §. 1. Of the Prophets First the silence of the Prophets is very strange For 1. There is not any eminent particular pertaining to the exterior form of the Church but we may finde it foretold in some one or other of them and some very plainly and in divers of them this touching the means of teaching the Gospel according to our opinion in almost every one of them and to some minute circumstances when it was to begin in what City in what part of the City in what manner and by what means to spread over the world how long to continue c. strange if Scripture were to be it it should never be so much as mentioned 2. And yet how many how just occasions were there for mentioning it if to be as you say namely when they name the School the master the word or Law of God yea the Gospel though by your Translators rendred profanely good tidings Esa 40.9 compared with Rom. 10.15 when Ieremy came so near the Scripture as to promise the writing of the new Law and to name by whom with and in what it was to be written But then indeed he saith it was not to be by any creature or with ink or in any material tables much less stony ones as the old was but in a more excellent way befitting a more excellent Law by God himself with grace in the hearts of the Pastors teaching it from hand to hand of the people believing it Ier. 31.31 3. Again Ezekiel in his eight last Chapters describing at large the beauty and perfection of the Church whose glory was to exceed that of the Synagogue Agg. 2.9 names all the eminent particulars wherein it was to consist under the name of their types in the Temple of Solomon and among the rest her Pastors very largely and particularly under the name of Sadoc and his sons Ezek. 44.15 c. But upon all the list we finde not the tables of Moses Law albeit that was one of the preciousest jewels of the Temple 1 King 8.9 and the proper type of the New Testament §. 2. Of the Gospels More strange is the silence of our B. Saviour in the Gospels 1. When the Law was to be written good God! what care taken 1. For its writing The principal part of it written by an Angel representing God's person Exo. 24.12 The residue by his special command by Moses 2. For its custody Layed up in the Ark the sacredst Cabinet the world ever saw there kept under the wings of the same Cherubins as kept Paradise Deut. 10.5 3. For the giving copies of it to whom c. Deut. 17.28 4. For the reading of it to the people and at what times necessarily Deut. 31.9 And all these thought fit to be recorded and within the book it self And yet that was to be the law but of that one Nation to endure but a short while to be but a small part of their Scripture was â—either necessary nor available to justifie the observers Rom. 3.20 and beside it they were to have not onely a constant race of Teachers divinely authorized but Prophets all along until the Messiah's coming Mat. 11.13 Christ's Law was to oblige every creature to endure to world's end to be necessary sufficient to justification And can it then be thought in reason he would go hence and leave it to be committed to writing and that writing to be after the Apostles death the onely means as you say of teaching it with authority and never speak any syllable concerning it 2. Nor can his silence touching it be imputed to accident or incogitancy for he could wel remember to take care for the preaching of it who were to preach it to whom what was to be taught c.
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
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
words you to worlds end Consequently as the present Church baptises with all the same office and authority as the Apostles did so she teaches also with all the same as they did in vertue of this Commission For whatsoever other powers or priviledges they had of infallibility in more then one the gift of miracles authority of writing Canonicall Scripture c. in any one was not in vertue of this Commission A more plain and full proof H. Scripture hath not for any point of Christian faith nor am I able to devise what other answer you can give to it then this what need any more witnesses But for more aboundant confirmation let 's hear more CHAP. IV. Proving it from the Acts. THe best interpreter of figures and prophesies is their fulfilling and the best comment upon Christ's commission is the practice and proceeding in the execution of it registred in the History of the Primitive Church In which as there is no doubt but the H. Ghost recorded the things of most importance for the knowledge and direction so nor but that he recorded those he did for the patterne and imitation of future ages Consequently what it sets forth to have been then the means for teaching the Gospell is to be supposed to have been left by them in that office Now that the Church was that means is manifest from aboundance of passages in it whereof I shall name some 1 Proofe Act. 2.3 5. The gift conferred from heaven on the Apostles on the day of Pentecost as necessary and sufficient to enable them to their office of teaching the Gospell was not penns though none of them were any great Scribes and the greater part of them for ought appeares not able to write a word but tongues A signe they were to teach religion not by their writing but their speech or utterance 2 Proofe Act 2.14 c. 1. The first and all the means taken notice of in this History used by them in their own persons for bringing Infidells to faith was preaching Peter with the eleven standing up c. v. 14. 2. Such as were moved by it to embrace the Christian Law sought it at their mouth Men and brethren what shall we doe v. 37. 3. Peter taught them their Catechisme Repent and be baptized c. v. 38. without bringing any Scripture proofe as he did afore when he taught them as Infidels v. 16 25 34. 4. The rule afterward of faith worship discipline c. unto the believing people was the doctrine and institutes of their Pastors They continued stedfastly in the Apostles doctrine and felowship and in breaking of bread and in prayer v. 41. Loe here the Church settled and compleated in all her forme of doctrine Worship Sacraments c. afore any syllable of the Gospell was written or for ought appeares intended to be Loe here in the Mother-Church Mount Zyon Gal. 4.26 the assembly of the first-borne Heb. 12.22 the pattern according to which all Churches afterward were to be gathered setled and governed to worlds end 3 Proofe Act. 6.6 7. 8.4 c. All the meanes taken notice of in this History besides their own persons provided used settled declared and left by them for teaching the Gospell was the preaching of others whom they took into their body to that end and sent them abroad over the world Act. 11.19 13.4 and placed some one or more of them in every City and Towne where the Gospell took roote Act. 9.10 13.1 14.22 to instruct and guide the people of those Townes in all things pertaining to religion in the same manner as a sheapheard doth his flock Act. 20.28 4 Proofe Act. 8.4 14 25. 13.4 20.28 These others were Teachers divinely authorised as well as the Apostles they being sent to preach and set over the flock to feed it by the same H. Ghost the Apostles were and their teaching Gods word in the substance of it no lesse then that of the Apostles only with this difference accidentall that in the Apostles mouth it was so originally supreamly absolutely and infallibly in the others subordinately fallibly and no longer or further then they taught what they received from the Church Act. 15.24 Nor therefore can you say that the teaching of these other was called the word of God because they preached Scripture or consonantly to it being here called so Act. 8.14 many years afore a word of the new Testament was written and they could not ground Evangelicall doctrine Christ is come Iesus is he is risen c upon the Old Testament 5 Proofe Act. 8.29 9.6 10.6 16.9 18.9 When God Almighty would have any taught the Gospell he either sent them to the Church or the Church to them Nor was there any difference in the meanes whether Apostles or other Pastors Saul being sent in all the same manner to Ananias as Cornelius to S. Peter and S. Philip to the Eunuch as S. Paul to the Macedonians 6 Proof Act. 11.14 The word thus preached by the Church in which it was by accident if any Scripture were cited to believers was sufficient to save the soules of the people 7 Proofe Act. 15.2 c. 16.4 5. 1. In case the Teachers differed the peoples remedy was to have recourse not to the Scripture then being albeit it conteined rules proper to have decided the question viz. VVhether circumcision was necessary to all that were to be within the covenant of grace made with Abraham and one party of the Teachers founded their doctrine upon the expresse words of it viz. that it was a law given to him for all generations for ever Gen. 17.13 Psal 105.9 and the other party were no lesse then Apostles in extraordinary but to the Church or eminent body of the Pastors in ordinary then by accident residing at Ierusalem 2. These coming together to consider of and decide it founded the decision not upon scripture though in a very fundamentall point of faith but meerly upon their own illumination and guidance by the H. Ghost It seemed good to the H. Ghost and to us v. 28. So their decree his decree theirs as his mouth his as the principall Law-giver and consequently to resist it no lesse sin then to resist the H. Ghost Nor can you say they intitled it to him because part of the assembly were Apostles For as it were purposely to preclude you from this evasion the H. Ghost took care to note 1. That the Apostles sate and voted there in quality of Presbyters as it was a name common then to Priests and Bishops only they the chief therefore named first and singularly 2. That there was much disputing upon the point v. 7. Consequently the Apostles proceeded not to the sentence as Apostles or taught by inspiration but as Pastors or by the ordinary authority of the Church as it was to continue in their successors 3. S. Paul and Barnabas though Apostles thought it an honour to themselves to be officers
as a Teacher of any thing but onely as a witnesse to his person 4. Nor as the proper principal necessary or sufficient witness for those he had newly afore urged ver 35 c. but as a witness he was compelled to by their obstinacy to the other and esteem of it Him whom the Father hath sent ye believe not Search the Scriptures for in them ye think c. 5. Nor did he send them to it by it self alone but as his maner was Luke 24.27 32 45 alledged the texts and opened them 6 Nay nor then neither were they a testimony sufficient to weigh against those brought by his adversaries out of the same Scripture to the contrary without putting into the scale the authority of his person the interpreter as you will see anon par 4. c. 4. § 5. 9. Argu. Acts 18.28 Apollos mightily convinced the Iews shewing by the Scriptures that Iesus was Christ He a lay-man by scripture alone convinced shewed or made clear even to infidels the first one of the highest mysteries of Christian faith much more could he shew it to himself and if that point any other Answer An argument somewhat specious indeed but wanting soliditie For 1. Though a lay-man yet he had been taught by the Church how to alledge and open the Scripture to that point 3. His convincing or shewing meant no more then bringing proofs or arguments for it for we do not read he converted anie and it is certain not all that he disputed with 3. It was not possible for him to prove by the Scripture there spoken of more then one of his propositions For his argument from the old Scripture could be no other but this Christ was to suffer death and rise again c. Iesus hath suffered death is risen again c. Therefore he is Christ The former proposition he was able to convince by Scripture the later not 10. Argu. Rom. 15.4 VVhat things were written were written for our learning or instruction Answer Most certain and are singularly proper to that end in the hand of an Orthodox Teacher alledging and interpreting them in their right sense unto the people as he did then to them 11. Argu. 2 Cor. 4.3 If our Gospel be hid it is hid to them that perish As much as to say Scripture is plain to all but reprobates Answer 1. He spake not nor dreamt of Scripture but of the Gospel preached by the Church 2. Grant he spake of Scripture he meant it as preached by himself Silvanus and Timothy their Pastors Consequently no wilful Protestant or other Sectary whatever to whom the Scripture as preached to him by his present lawful Pastors is hid may hope of himself that he is one of the predestinate if he dye in that state of soul 12. Argu. 2 Tim. 3.15 The Scriptures are able to make thee wise to salvation Spoken to Timothy as a Christian to encourage him to be diligent in reading them as a means proper by it self alone to instruct him in Religion sufficiently to his salvation Answer Not a syllable in it to any such purpose For 1. He spake not to him as a meer Christian but as a Catholick trained up in the Church under himself v. 14. 2. Nor perhaps did he here incourage him to reading the Scripture but onely to continue firm in the things himself had taught him out of it not so much for the evidence of their consonancy with it as for the authority of his person the interpreter knowing of whom thou hast learned them v. 14. 3. Nor therefore did he recommend it to him as an instructer in Christian faith but as a witness to it 4. Nor therefore did he say wise to salvation absolutely as if salvation were attainable by the knowledge and belief of the Scriptures there spoken of but wise to salvation by faith in Christ that is by confirming and perfecting you in Christs faith And so wise to salvation means no more then wise in saving wisdom Consequently the uttermost sense of this place is no more then this The old Scriptures are able to make a Catholick wise in saving wisdom by confirming or improving him in faith which is nothing to what you are to prove 13. Argu. 2. Tim. 3.16 All Scripture is profitable for doctrine c. Answer Superlatively beyond all that can be said of it by tongues of men or Angels being given to that end by inspiration from an infinite VVisedome But it makes nothing to your purpose For 1. He doth not say sufficient 2. No nor self-profitable 3. No nor profitable in the hand of every Christian no nor of every Christian Divine suppose him the profoundest ever lived but of the man of God that is the Orthodox or Catholick Divine or Teacher For 1. That by the man of God he meant not a meer Christian or believer is manifest 1. Because that name is never found in Scripture used of any but in whom there was some higher excellency then ordinary 2. Because it was a proper name in that Nation of Prophets 1 Sam. 2.27 9 6 c. 3. Because Timothy to whom he then wrote this was a Pastor and called by him by this name thou O man of God 1 Tim. 6.11 4. Because all these works here named as to which it is profitable doctrine reproof correction and instruction are the proper works of a Divine or Preacher 2. That he meant a Catholick Divine is as certain For a Heretick he would never call a man of God but a limb instrument or factor of the Devil Gal. 5.20 Tit. 3.10 Apoc. 2.9 15. 4. Grant by that name he meant a lay-Christian yet not any other but a Catholick one for the Scripture would be far from calling a heretick a man of God which alone is enough to render this place of no use to you 13. Argu. 2 Pet. 1.19 To which you do well to take heed as to a light c. Answer In the hand of your Pastors alledging and expounding it to you we have a light to which you do well to take heed 14. Argu. Apoc. 1.3 Blessed is he that reads this Book Sure then profitable in the hand of any Christian reader to instruct and guide him to his souls health Answer No such thing For 1. I do not think he spake here of lay-Christians but the Pastor of the several Churches to whom that Epistle was directed Chap. 2.1 c. and immediately delivered for him to read it himself and preach it to the people My reason is 1. Because it was fit he should have his encouragement as well as the people 2. Because the people in quality of hearers are spoken of in the very next words in the plural number He that reads and they that hear Now let him that saith in both places he meant the people give a reason why he should so suddenly change the number 3. Because when none of the writers nor he himself encouraged the people to the reading of any Book