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.
she may not teach or command any thing as Gospel and the people lawfully may nay and at their peril are to examine by it their Pastors teaching and if not there reject it Any of which allegations if true would indeed quite overthrow our tenet But they are egregious false ones as will appear by our answers to the best proofs for them 1. Object Deut. 4.2 5.32 Thou shalt not adde to this word c. As much as to say not teach do or believe any thing in Religion but what is written Solution No such thing For 1. He spake not of the written Law but the words commanded by him 2. Grant he meant the written Law he neither saith nor meant as you gloss him Because then 1. None could have believed or taught the creation of the Angels fall and punishment of the Devils the spiritual taint of humane nature by Adams sin the immortality of the soul resurrection of the body eternal punishments of the wicked rewards of the just 2. Then Iosuah had transgressed this Precept when he added to the Law his Book Ios 24.26 Ezra or whoever else it was that added to it the Book of Iob and the rest of the Old Testament much more they that to things expressely ordained by it added other namely David Psalms and Musick Solomon a Temple Hezekiah 14 days to the Passover 2 Chr. 30.22 he that first appointed the Law to be read to the people every Sabboth day and permitted them to have it in their own hands to read c. 3. Then when the High Priest had given sentence in any cause no man might have believed or done but what was in that sentence for of it it is said Thou shalt not decline from it c. Deut. 17.11 4. Then Iosuah declined from the ways of David when he read the Law in the Temple 2 Chro. 34. 30. which David never did Those phrases then thou shalt not add c. meant no more but this that follows presently as it were to explicate them thou shalt observe to do all c. 2. Object Esa 8.20 To the Law and to the testimony If they speak not according to this word c. Plainly authorizing and directing people to examine their Pastors doctrine by the Scripture and if not there reject it Solution As wide as the former For 1. He names not the Scripture nor meant it necessarily much less solely 2. Grant he meant it yet 1. not as in the people's hand but as read and interpreted to them by their Pastors Exod. 24.12 2 Chr. 17.9 Neh. 8.7 2. Nor therefore by they did he mean their Pastors but Sorcerers Idolaters or such like impious wretches spoken of in the words next afore 3. Nor by not according to it did he mean beside or beyond it but evidently repugnant to it as that counsel Seek unto wizards was of which he there particularly spoke 3. Object Eze 44.24 They shall judge it according to my judgement meaning according to Moses Law Solution 1. Perhaps not 2. Grant he meant it he meant it as guide-rule onely not a bar-rule according to it not according to it alone 4. Object S. Mat. 15.9 Teaching for doctrines the commandments of men that is unwritten traditions Solution No such matter but commandments repugnant to God's Law whether written or unwriten Such as that in which he there instanced God said c. But you say c. v. 4 5. 5. Object S. Mat. 15.14 16 6 12. Take heed of the doctrine of the Pharisees which yet sate then in Moses Chair they are blinde guides and if the blinde lead the blinde c. Plainly intimating that people at their own peril are to use their eyes in judging of the truth of what is taught them be the Teacher never so lawfully authorized seeing they may be blinde guides Solution The Scribes and Pharisees speaking generally per se sate in Moses Chair that is taught what they had authority for from the Synagogue And in consideration thereof our Saviours rule was All things therefore whatsover c. Mat. 23.2 Sometimes they sate in their own Chair that is taught their private opinions or traditions of their Sect. Whence sometimes the people might have reason to doubt of their teaching which when they had they were at their own peril to examine and judge of it but not by the Scripture but the doctrine of Moses Chair or if by the Scripture not but as interpreted by that chair 6. Object Acts 17.11 The Bereans are commended for searching in Scripture even Pauls doctrine Much more may people their Pastors Solution Neither t 'one nor t'other For 1. Perhaps not commended for searching but onely for receiving the word with all greediness that is listning to it very greedily whereas the Thessalonians stopt theirs at it Nay perhaps not for that neither but onely noted for a more noble people without particularizing wherein For those words in that implying a reason given are onely of your Translators inserting and confessed for such by a smaller Character in most of your editions the text rightly rendred being a meer relation of what passed consequenter These were more noble receiving the word c. and searching 2. Grant commended for it it will not therefore follow that so may people examine their Pastors doctrine Because 1. They were then no Christians as I think and so consequently he none of their Pastor And my reason is 1. Because they searched whether Christ ought to have suffered c. in order to judging whether Iesus were the Christ v. 3. which no Christian could doubt of 2. Because upon and after the search it is said therefore many of them believed So some not then till then none And consequently that might be commendable in them which would have been a mortal sin in them if Christians 2. Because granting they were Christians 1. They did not search for any doctrine of his delivering Christian faith viz. Christ is come Iesus is the Christ is risen c. which was not possible to be found in the Scripture they searched but onely for a proof he brought toward it viz. Christ ought to have suffered c. risen again which he affirmed to be in Scripture and desired his hearers not to believe it or him unless it were v. 3. 26.22 2. Nor did they search with doubt or intent to judge of the truth of his doctrine but onely to satisfie their curiosity or to confirm and comfort their yet tender faith by reading in their own Bible with their own eyes what they little dreamt to be in it having been always taught out of it to the contrary and having read perhaps the places quoted a hundred times over and never observed any such thing in them 7. Object 1 Thess 5.27 Prove all things If all the doctrine of our Pastors Solution I might aswel infer all things are lawful for me 1 Cor. 10.23 If all lying and theft we are therfore to understand him
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
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
hand of the people yea it's more like Divines all that he saith of it is so far from encouraging or directing them unto it as their guide or rule as it is rather to the contrary 2 Pet. 3.16 in a word to leave that of which it is certain out of Scripture's own mouth that it is most proper by it self alone to teach every creature every thing pertaining to the Gospel for that which is not proper by it self alone to teach any creature any thing Suppose God Almighty should do you the favour he did S. Stephen to let you see the heavens open and Iesus sitting at his right hand and teaching some person standing by and you should hear him say to that party Teach this man meaning you what I have taught you If he believe he shall be saved if not damned and anon after you should see him deliver to him a book saying to him I give thee this that thou maist teach it to him Exod. 24.12 and afterward some one should snatch that book from him and give it to you saying Do not believe him further then is here written he will teach you errors read this your self and guide your self and judge of his doctrine by it c. would you not think it a brainsick act to follow such counsel Sure you would in reason Such very same Counsel is that of your Ministers Neglect the Church follow the Scripture Nay it is more certain to you that Christ spake those words to her concerning you from that record of them Preach the Gospel to every creature Mar. 16.15 then if you should hear or see it now in such a vision by how much the word of Scriture is a more sure word then any sensible vision can be Lu. 16.31 2 Pet. 1.19 Nor therefore may you think or hope God Alm. will upon your prayer to him though never so humble never so fervent by his Spirit direct or inlighten you in the right understanding of Scripture sufficiently to your salvation without the Churche's ministery For he having placed that office in her in the same maner as the office of baptizing Teach all baptizing them Mat. 28.19 he will no more give you the one grace without her ministery then he will the other and therefore to begg of him to teach you himselfe would be an act of as damnable presumption as to begg of him to baptise you himselfe And therefore when S. Paul not knowing then who els he was to goe to begged it of him he sent him to the Church for that grace Act. 9.6 See the reason sup p. 8. VVhat needs any more to be said to such a good soul as I suppose you to be Let it suffice you have hitherto embraced this false principle out of ignorance and beguiling of hereticall Teachers After this admonition you have great cause to fear God will not wink at your ignorance any longer but expects from you exact obedience to this his commandement or ordinance Mal. 2.4 of hearing and following the Church as your Guide in Religion This doing you will soon finde that Rest of soul the Title of this Book promised If you neglect it neither this Book nor the Church will have need to accuse you to your Iudge at the dreadful day there are others to accuse you Moses Mathew Paul c. in whom you trust for had you believed them as you ought you would have believed her for they write of her and much more plainly then any Prophet did of Christ Ioh. 5.45 Nor may you flatter your self with hope upon your faith baptism innocency or holiness great and sensible particular favours of God to you as may seem to you in interior lights consolations assurances of your being one of his c. for unless you be an humble child or scholar of his Church no hope can be built upon them And two reasons among many other might be given are 1. Because without divine faith it is not possible to please God Heb. 11.6 Now your faith cannot be supposed divine because not grounded finally on the Church the ground of all truth and if of all truth of all faith also 2. Because not to hear or believe the Churche's teaching is a mortal sin Mat. 18.17 Mar. 16.16 and consequently inconsistent with holiness without which no man shall see God Heb. 12.14 See more places if you please to the same purpose Mat. 10.14 Lu. 10.16 Acts 2.47 13.48 Gal. 5.20 Heresies Apoc. 21.24 And therefore you may be certain the spirit that guids you to a neglect of her and flatters and comforts in you in it is not God's but the evil spirit 2 Cor. 4.3 What remains then but as you desire to see the blissful face of God and avoid eternal torments you in the first place seriously search the Scriptures or otherwise enquire and resolve your self well touching this first Question VVhat Christ left for your Guide That done to enquire VVhich is she That having found her you may seek his Law at her mouth that if you find they whom you learned your first principles from was not she you may learn them anew of her that is And then you will have some competent rule whereby to judge aright of doctrines and teachers and of the true sense of Scripture which not only you now want but in stead of it use a false one God Alm. of his goodness open your eyes to see in this your day this truth which belongs so much unto your peace The next Treatise by Gods help shall follow as soon as I am able ERRATA Pag. l. read 122 12 barely 127 25 presignified 141 8 that 143 1 think 145 1 c. 1. 147 17 admonish 160 11 duely 166 8 box 171 1 forme 179 19 insinuate 140 12 left 143 27 some 150 4 it 157 7 that hath 160 25 would 163 12 for 166 25 and that 170 1 are 183 15 Joh. 9.16 Pag. 3.20 del 1 King 17 24 pag. 32. lin 26. del unto these words if any c.