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
2 Cor. 5.20 Phil. 2.25 Tit. 1.7 The Pastors in common among whom it was by accident if any one were an Apostle are styled in simple sense the ministers of Christ his embassadors the stewards depositaries and dispensers of the mysteries of God whereof those of faith the first 7 Proofe Gal. 2.1 So supreame at that time was and consequently to worlds end was to be for els wherefore read we the Scriptures now the authority of the Church as God Almighty seeing how S Pauls teaching was with less fruit because opposed by other Teachers who called themselves Apostles of Christ 2 Cor. 11.13 yea pretended to teach the doctrine of the Church Act. 15.1 willed him by revelation to go up to the chief Pastors residing then by accident at Ierusalem to confer his doctrine with them and procure their approbation to it Nay S. Iohn himself though an Apostle in ordinary for the greater credit and fruit of his Gospel as to the people in regard of the great opposition was like to be made against it by the hereticks that denied Christs Divinitie and were verie malapert against him for asserting it 3 Ioh. 9. was moved by the H. Ghost to procure and insert in the close of it the testimonie of some Pastors we know that his testimony is true Ioh. 21.24 A singular instance to shew in what high esteem and authority the testimonie of the Church even to the truth of H. Scripture it self as to us and much more to the sense of it then was and was left by the Apostles at their death for ever to be amongst all good Christians 8. Proof Eph. 4.11 The Apostle delivers our tenet in almost express words plainly and fully in sense VVhen Christ ascended he gave some Apostles c. for the perfecting of the Saints c. that is as the ordinary means to that end until we all come in unity of faith which will not be till the second coming of Christ c. that we henceforth be no more as children tossed to and fro c. which end is not possibly attainable if those Pastors may be supposed liable to teach an errout in faith 9. Proof 1 Tim. 3.15 The Church is called in simple sense 1. The House of God meaning without doubt that School house for teaching Religion of which Esay foretold Esay 2.2 2. The pillar of truth not of the written truth only but of the truth absolutely that is of all truth revealed And not a pillar upon which Scripture is promulged or notified only to the people as Princes edicts upon some post but such a pillar as is also the foundation to the whole frame of truth Therefore he saith in the next word 3. The ground of the truth Which in simple sense absolutely is the incommunicable attribute of God Almighty the first truth in sense wherein it may be given to any created meanes that is as to us or our attaining to the knowledge or certainty of truth is here given to the Church And so it comprises our Tenet in the fullest highest sense possible and particularly the infallibility of the Church in her teaching For 1. If she the ground of all truth then of this there was a Iesus of Nazareth of this there is a Scripture of this there is a H. Ghost nay of this there is a God 2. If these and other revealed points be infallible truths she the ground of them must be infallible So as if possible for her ever once to totter in the truth of her testimony touching any one point by either affirming something to be Gospell which is not or denying something to be which is the whole frame of the truth and certainty of Christian Religion as to us must necessarily totter with it as any building must whose foundation does and as we could not believe the Scripture in any thing if we found it false in any one thing Nor can you evade this place by saying he gives this attribute here to a particular Church namely that of Ephesus in which Timothy was to behave himself which we will not say was infallible For that Church being then a part of the Catholick though it were not infallible yet he being immediately Pastor of it was mediately a Pastor of the Catholick whose attribute that was As he that came into any gate lane or house of Ierusalem came into the Holy City Mat. 27.53 though that gate lane or house were not so 10. Proof 2 Tim. 1.13 2.2 Tit. 1.9 1 Pet. 1.12 The means prescribed and named by the Apostle for preserving to worlds end the knowledge or doctrine of the Gospel was Tradition of the Pastors from hand to hand The things thou hast heard of me commit thou to faithful men who shall be able to teach others also A means subject indeed to corruption in tract of time if the depositaries be considered as men but not if as men assisted to the pure and uncorrupt keeping of it by the H. Ghost to that end sent down from heaven upon them Act. 2.3 with such admirable graces as even the Angels desire and are delighted to behold 11. Proof Apoc 2.1 The Pastor of a particular Church is called the Angel of it Consequently by the rule of proportion the whole company of them is the Angel of the Church universal that is the ordinary means under God to illuminate and guide them and interpret Gods will to them in spiritual things 12. Proof Apoc. 21.23 Finally the teaching of the New Ierusalem which in the first sense means without doubt the Catholick Militant Church of Christ in opposition to the Synagogue the old earthly Ierusalem is called the light in which shall walk the nations of them that are saved Acts 2.47 13.48 whose light is not the Sun or Moon any created corruptible means but God himself and the Lamb Mat. 28.20 so as there shall never be any night of error in that City because its Sun shall never set c. Esa 60.20 You see how expresly how abundantly H. Scripture from first to last sets forth our principle It had been easie to have quoted ten times more texts to the same purpose but to whom this is not enough nothing would Now let 's see what you have to object against it THE SECOND PART Defending the Catholick Tenet CHAP. I. Solving Objections against the Churche's authority THe true reason wherefore your Ministers deny unto H. Church this office of teaching Religion is because they are conscious both of their having no title to the church and of being sure to be condemned if they should submit to any judge but a mute one And yet under colour of interpreting Scripture by it self they finde a way to exercise all the same office themselves as they deny to her and with much greater arrogance The pretended reason is because forsooth she is liable to error in her teaching except when she teaches Scripture and therefore is limitted to it as to a bar-rule beside or beyond which
Mount Sinai So she Mother of us Christians vvas called Mount Zion Gal. 4.26 And this must of necessity be granted to the truth of this and divers other places which all agree in this that the Church and publique preaching of the Gospel by her was to begin on that Mount Psa 2.6 48. per totum 110.3 c. So this for certain is one of those Prophecies of which our Saviour said Thus it is written and thus it behoves that the Gospel be preached in all Nations beginning at Ierusalem Lu. 24.43 The sense of the place thus opened it yeelds four points most plainly and fully to my purpose viz. 1. That the Church was to be the ordinary meanes for teaching mankind the Gospell They shall say Come let us go up to the house of God and he in or by that house will teach us his wayes c. 2. That her teaching was to be Gods teaching he to be the principall teacher though invisible she but his mouth He shall teach us According to what is elswhere assured to all her children or scholars they shall be al taught of God Esa 54.13 3. That the word by her taught is heere called 1. Gods word and Law therefore it of divine authority and she a teacher divinely authorised 2. In simple sense the Law and the word of the Lord 4. That she is to continue in all the same office and authority of teaching wherein she began at Mount Zyon untill she have taught the Gospel to all nations which will not be till neare the worlds end Mat. 24.14 Second proof Esay 59.20 Again Esay The Redeemer shal come to Zion And this is my covenant with them of Zion saith the Lord My Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Not possible to be understood of any person or company but the Church Consequently assuring unto Gods Elect under the Gospel that he will teach them unto the worlds end all the same word of his by the mouth of the same Church with all the same divine authority and assistance as he did the primitive Saints at Mount Zion on Whitsonday when he first put his Spirit upon her and his words into her mouth Act. 2.5 Third Proofe Ezek. 44.23 To the same effect Ezekiel Sadoc and his sons shall teach my people c. in controversie they shall stand in judgement c. This Sadoc was he upon whom the High-Priesthood was transferred from Eleazars line 1 Kin. 2.27 And so here the typical name of the Apostles upon whom it was transferred from Aarons line Consequently this place assures unto Gods people under the Gospel a race of faithful Pastors therefore teaching no errors in the office of teaching Religion unto the worlds end according to that I will raise me up a faithfull Priest and will build him a sure house and he shall walk afore my Christ for ever 1 Sam. 2.35 Fourth Proofe Mal. 2.4 Most plainly Malachy Ye shall know by the wonderfull performance of it that I have sent this Commandement unto you that my Covenant of teaching might be with Levi the Apostles and their Successors The Law of truth was in his mouth the Priests lips should it is their office preserve knowledge and they shall seek the Law at his mouth for he is the Angel or as yours prophanely the Messenger of the Lord of Hoasts See more if you please to the same purpose Psa 19.1 unto v. 7. compared with Rom 10.18 and Mat. 5.14 and Psalm 68.11 16 18. compared with Eph. 4.11 Esa 30.20 and 60.11 and 62.6 Ier. 3.14 and 33.15 to the end and 50.5 Ezek 37.21 all assuring unto the Church a race of Teachers divinely authorized unto worlds end Nor can you say these places meant the Church as preaching Scripture or her doctrine as consonant to it when you cannot shew that any of the Prophets foresaw that any one tittle of the Gospel was ever to be written CHAP III. Proving it from the Gospels ACcording to the exigence of these types and Prophecies as our Saviour himself saith S. Lu. 24.44 he instituted the office of teaching the Gospel in his Church as is manifest First Proofe S. Mat. 5.14 First from that attribute given by him to his Apostles as Pastors and consequently to his Pastors for the time being for ever Ye are the light of the world as much as to say the Sun or fountain of spiritual light unto mankind which therefore if it should once lose its light by teaching any error in faith the whole world must necessarily remain in darknesse and oh how great darknesse Mat. 6.23 ever after For wherewith should the Sun be enlightened Second Proofe S. Mat. 7.24 13.19 24 14. 26.13 S. Lu. 8.11 11.28 S. Ioh. 8.47 10.16 12.47 Secondly from those titles ordinarily given by him to his word as preached calling it in simple sense the word his word his voice the word of God the Gospel the seed of all grace in the soul whereof faith the first and constantly naming preaching as the ordinary means on his part of teaching it and hearing on the peoples part of coming to the knowledge of it Nor can you say by these titles he meant the Scripture preached or the Churches doctrine as consonant to Scripture when you cannot find he ever intended or as man foresaw that any one tittle of his Gospel should ever be written Third Proofe S. Mat. 18.17 Thirdly from that rule of his to all his for ever Tell the Church c. plainly implying he meant to leave her as the ordinary Supreame Iudge in all causes pertaining to his Court and a Judge divinely authorized for else none could be bound absolutely to hear her under pain of eternal damnation which is here implicitely threatened to such as neglect to hear her for no lesse is due to heathen and he would not have such refractory persons worse to us then they are to himselfe nay he saith it shall be more tolerable in the day of Iudgement for Heathen then for them S. Mat. 10.14 Fourth Proofe S. Mat. 28.19 Mar. 16.15 Fourthly most plainly and fully from the Charter it self for the founding of this office recorded by two of the Evangelists Iesus said to them his Apostles Goe ye into all the world teach all Nations preach the Gospel to every creature baptizing them teach them to observe all things whatsoever I have commanded you He that believes you or your teaching or the Gospell by you taught and is baptised shall be saved but he that beleeves not shall be damned In which words I am sure your self will not say but he left them as the first and temporary meanes of teaching his Gospell and baptizing And if for the first for the ordinary or perpetuall by vertue of those incorporating
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
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
as in that so in this of all things of the sort there spoken of viz. Prophecyings the word next afore 8. Object 1 Cor. 10.15 Iudge ye what I say Leaving his doctrine to be judged of by the people Solution By a judgement of pure approbation For else you must say which I think you will not presume that people are judges even of Scripture it self for so was that which he then bad them judge Object 1 Cor. 4.6 Not to think of men above what is written Solution That is whereas he had named no man but under the borrowed names of himself and Apollos they should not think or guess who he meant by him or him 10 Object 1 Pet. 4.11 If any man speak as the oracles of God Solution That is if any man have the gift of utterance or eloquent speech let him use it as Gods words speech or gift that he may be glorified 11. Object Apoc. 22.18 If any man shall adde unto the words c. Solution Either by corrupting them or holding any thing contrary to them for example that Antichrist shall be a Christian or reign 1000. years or honor Gods Tabernacle or them that dwell in heaven Apoc. 13.6 c. CHAP. II. Solving Objections against her Infallibility 1. Object Exod. 32.4 THey said These are thy Gods O Israel Idolatry taught by the Priests High Priest and all Solution No such matter For 1. Perhaps that was not the Priests saying but the Peoples 2. If the Priests not Aarons 3. If his also enticing to Idolatry migh be without teaching it 4. If he taught it he was not then the Supreme Pastor but Moses 2. Object Ier. 50.6 Their shepherds have caused them to go astray Solution But he doth not say by their teaching 3. Object Mal. 2.8 You have caused many to stumble at the Law Solution But he saith not by your teaching 4. Object Mat. 7.15 24.5 24. Take heed of false Prophets Many shall arise and deceive many c. Solution But he never said Take heed of your Pastors they shall seduce you 5. Object Mat. 13.25 The Church is compared to a field sown at first with good seed afterward over run with tares of errors Solution 1. Perhaps not the Church but particular Churches or souls 2. Grant the Church those tares meant not errors in doctrin but in life or practice 3. Grant erronous doctrines yet 1. Not sown by her or any of hers but the enemy 2. Nor springing up within her doctrine but only within the same field or countrey where it was sown or is growing 6. Object Mar. 14.64 Ioh. 9.22 The very Chair of Moses taught false doctrine viz. that Iesus was not the Christ. Solution But Moses Chair was not then in office further then it was authorized by him who albeit he did authorize it as formerly in all things until his own should be erected yet it is manifest he excepted himself who put all things under it 7. Object Luke 18.8 VVhen the Son of man comes shall he finde faith in the earth Solution Little perfect faith in the world but he shall true and perfect faith believed and professed by all lively members of his church consequently taught by her Pastors that company of his Elect spoken of Psal 89.4 Mat. 16.18 24.24 8. Object Acts 20.30 Even Pastors were to arise speaking perverse things and drawing away disciples after them Solution True particular persons e.g. Luther Cranmer Calvin c. Therefore he said not your selves but of or among your selves Nor did he give any item touching false Pastors to come but unto Pastors onely 9. Object Rom. 11.21 Even the Church of Rome her self is warned of her being in danger of falling from grace and not onely by wickedness of life but by Infidelity as the Synagogue had done Solution Not the Church of Rome for that includes the Pastor of it which then was S. Peter but the generality of particular persons among the Gentiles 10. Object Gal. 2.11 Even Peter himself erred Solution But not in teaching false doctrine 11. Object 2 Thess 2.3 Afore Antichrist's coming there was to be a notable falling away Solution But he doth not say from faith much less of the Church 12. Object 2 Pet. 2.1 There shall be false Teachers among you c. Solution But he doth not say the Church shal become a false Teacher or speak or mean of Teachers coming in quality of her Pastors but of Prophets 13. Object 1 Ioh. 4.1 Try the spirits whether they are of God c. Solution But he doth not say Try every spirit believe none nor doth he mean the spirits of Teachers authorized by the Church much less her spirit but the spirits of such as come in quality of Prophets Now that Christ and his Apostles should so often and so plainly warn people of false Teachers to come in after ages and always speak of them under the name of Prophets and never once give any least intimation of danger possible by believing the Church or their Pastors if any such danger were to be but on the contrary advise and encourage them absolutely to believe and obey them is against the very light of reason Conclusion of the second Part. You see how nothing is to be said against our Principle now let us examine yours THE THIRD PART Examining Protestant Proofs CHAP. I. Examining Proofs for the Tenet YOu say The Scripture was left for the means of teaching the Gospel See if you can finde where it saith any such thing of it self in words or sense 1. Argu. Deut. 30.10 Moses Law is called the Law in simple sense Answer Not in simple sense but onely the Law by him written for else it would exclude the Prophets with which it is often joyn'd Mat. 5.17 nay the Book of Iob which was then written and a multitude of Divine Precepts then not written namely those commanding faith hope contrition for sin c. forbidding drunkenness fornication c. 2 Argu. Deut. 31.10 Thou shalt read this law in their hearing that they may learn to fear the Lord. Answer But he doth not say that it may teach it them nor any of those things above named that contain or imply the sense of your principle compare it with them one by one and you will finde it true as I say 3. Argu. Mark 1.1 S. Mark 's is called the Gospel of Christ in simple sense Answer Not but onely the Gospel by him written for els it would exclude the other three 4. Argu. Iohn 5.39 Search the Scriptures for in them ye think to have eternal life and they are they which testifie of me Answer But he doth not say in them you may have eternal life or they will teach you or any other of the words you are to prove or to the same sense 5. Argu. Rom. 3.2 To them were committed the oracles of God Meaning the Scriptures Answer Not necessarily much less solely there having been many oracles given to them more then
thy self in the Church which is the ground of truth 1 Tim. 3.15 7. Nay touching the whole Scripture universally All Scripture is given by God and is profitable for doctrine c. that the man of God c. that is The whole Scripture is given by God unto the Pastor and is profitable to this end to furnish him perfectly for doctrine reproof correction instruction of the people in righteousness as you call it and for every other good work proper or pertaining to his function 2 Tim. 3.16 17. CHAP. III. Vrging the third Argument Scripture not proper c. MY third Reason is Because it is not proper to give the first instruction vvhich is the first incomparably principal and most necessary act of Teaching As appears 1. From that of S. Paul How shall any one believe in him of whom they have not heard or hear without a Preacher Rom. 10.14 2. From that of S. Peter The unlearned wrist the Scripture to their destruction 2 Pet. 3.16 Therefore to a profitable and safe use of it it requires and supposes a reader somewhat pre-instructed in Religion 3. From the form of it because not Catechistical but Historical c. 4. From the dedication of all the books in it vvhich have any vvhich is not to any but either Pastors or Catholick Churches the Romans Corinthians c. or at least Catholick persons walking in the truth 2 Ioh. 4. 3.3 5. From the stile of it vid. inf c. 4. § 2. 6. From divers passages in it expresly supposing the reader one needing no catechising 1 Ioh. 2.20 27. Insomuch as they check some in the Churches they vvrote to for needing it Heb. 5.12 nay they suppose him one not needing necessarily any instruction Luk. 1.4 Rom. 15.14 1 Cor. 1.5 Col. 3.16 c. And therefore declare the end of their vvriting those that declare any to be not to teach Catechistical or Fundamental doctrines but the higher perfecting mysteries 1 Cor. 3.1 Heb. 6.1 to exhort admonish stir up to remembrance encourage comfort establish rectifie some errours and abuses crept in among them to give the Pastors some advices and such like ends pertaining to doctrine Concionatory or perfecting Luk. 1.4 Ioh. 20.31 1 Cor. 11.23 15.2 1 Thess 4.1 9. 2.15 1 Tim. 3.15 Heb. 13.22 2 Pet. 1.12 3.1 Iude 3. Apoc. 3.2 3.3 c. Consequently it is so far from being useful or intended to teach us Doctrinally or Catechistically the articles of our Creed the form of Church-Government VVorship Sacraments c. as it is but incidently and as it were by accident that it mentions any thing of them CHAP. IV. Vrging the fourth argument Scripture not the principal A Fourth Reason is Because it is not the principal as to the effect of teaching but onely an instrument in the hand of the Church and one of her Scholars And consequently improper but as in their hand to give any Christian yea or Divine so much as his perfecting instruction And I shall give four proofs for it §. 1. Scripture for the Church The first shall be Because the Church was not ordained for it but it for her as it 's end to be helpful and furthering to her in and for the better discharge of her office As is proved supra cap. 2. §. 2. Not proper to Catechise The second because as appears by the former Chapter it is not proper to give the first instruction Consequently nor the second but to him the first right For the first instruction gives us our first and transcendent rule notion or instrument by which we measure and judge of all things we read or hear of afterward generally speaking in Religion Consequently one false principled is in as bad nay many times worse a condition for understanding Scripture then a novice as the eye is more deceived using a false spectacle then none at all and one that hath a wrong direction given him is many times worse for finding the way then he that hath none at all Now for giving men their first instruction right no means precedent to Scripture is imaginable but the Church Or briefer thus Because it supposes its reader a Catholick And therefore cannot be proper for any one's use but a Catholicks §. 3. VVants sense and reason The third and vvhich though I name it here onely is of as much or more force in giving the first instruction because it vvants understanding and sense faculties absolutely necessary to discharge the office of teaching Because 1. Every one is of a several capacity rank or form as I may call it in knovvledge so as vvhat is plain to one is dark to another And vve are all by nature 1 Cor. 2.11 dull of hearing in spiritual things Heb. 5 11. and very apt to understand them in carnal sense as vve see in Nicodemus Ioh. 3.4 the vvoman of Samaria Ioh. 4.15 the Capernaltes Ioh. 6.52 yea after vve have been a good vvhile in Christ's School to think vve understand them as vve ought vvhen God knovvs many times very sorrily and erroneously as vve see in the Apostles themselves Mat. 13.36 Luk. 24.45 Act. 1.6 And therefore that vvhich is to teach must be able to consider the scholars need capacity and apprehensions and accordingly to fit his instruction to every one severally to one thus to another thus to babes milk to men stronger meat 1 Cor. 3.1 Heb. 5.11 And to that end must be able to be interrogated by the scholar Mat. 13.36 Lu. 2.46 Acts 2.37 8.34 yea if need be again and again until he understand the instruction aright and fully as he ought yea and to interrogate him too to see if he do 2. Again every one is of a several calling quality humor state of soul or conscience degree in vertue c. So that which is useful counsel or doctrine to one is impertinent to another nay vvhat is one mans meat is often anothers poyson For many vices are like vertues and contrarily vertues like vices so as it is very apt for men vvithout good judgement and experience in such matters Heb. 5.14 to mistake one for the other And H. Scripture relates many things done ill by Saints well by wicked men without giving judgement which was well which ill done so as it will be very easie to erre in making it a rule by it self Besides the extreams come very neer another that which parts them many times no broader then the edge of a rasor nay vertue must be many times compos'd of somewhat of each extream duty tempered Mat. 10.16 Besides cases are altered by circumstances so as what is sound doctrine in one case may in another by the alteration of some one circumstance imperceptible to an ordinary or unexperienced judgement be false and pernitious And these circumstances varying cases are of that infinite variety as they are incomprehensible within any written rule although it should consist of more volumes then the world contain And therefore that which is to
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-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
H. Ghost after his Ascension Ioh. 16.12 2. It contains not every particular of the form of Doctrine VVorship c. taught and settled in the Primitive Church by the Apostles Act. 2.42 and committed by them viva voce to the Pastors to teach and observe and commit in like manner viva voce to others Acts 20.20 27. 2 Tim. 1.13 2.2 c. If you say it does it will lye upon you to shew where 1. By making a Catalogue of all the particulars 2. Proving it to be a perfect one 3. Naming where every of them is contain'd I say it will lie upon you because presumption of reason is against it for two reasons chiefly 1. Because in those places where it was most proper to have named the particulars if it had been intended none are named except one or two of the chief but all wrapped up in generals Teach the Gospel Mar. 16.15 Teach all things I have commanded you Mat. 28.20 They continved in the Apostles doctrine and fellowship and breaking of bread and prayer Act. 2.42 Hold the form of sound words which thou hast heard of me c. 2 Tim. 1.13 Preach the word c. 2 Tim. 4.2 2. Because in some places they warn the people to whom they wrote to hold fast all they had taught them whether by word or writing 2 Thess 2.15 And refer the ordering of some things pertaining to the administration of discipline until their coming of which no more is said afterward 1 Cor. 11.24 Nay expressely left power with the Church to set in order the things that were wanting Tit. 1.5 Nay S. Iohn who wrote last and perhaps in the last piece he wrote had many things to write which he reserved to word of mouth 2 Ioh. 12. 3. It contains not those writings that are lost named sup c. 5. arg 9. § 4 5. 4. To put it beyond all gain-saying it contains not any express rule for resolving these questions viz. 1. What a Sacrament is 2. How many Sacraments Christ ordained in his Church 3. What water and action is necessary and sufficient to the matter what person to the Minister and what words to the form of Baptism 4. Whether baptizing Infants be pious or necessary or available to their salvation 5. What and which is the Church 6. Who is a lawful Pastor 7. What is meant by these names Presbyter Bishop Deacon 8. Whether anointing the sick with oyl Iam. 5.14 be an obsolete Law 9. Whether abstaining from things strangled and from blood Acts 15.19 be an obsolete Law 10. Whether that speech This is my body were proper or figurative 11. What proving 1 Cor. 11.28 is necessary and sufficient to worthy receiving 12. VVhat is the sin against the H. Ghost and whether it may be repented of and if so whether remissible or not to the penitent 13. VVhat is justifying faith 14. What is justification 15. In case of contest or doubt who are to be judged the higher powers 16. Whether the Law of the Sabboth and namely that part of it as concerns rest from servile work was by Christ abrogated or transferred onely to another day which soever it were whether in whole or in part onely and if the later in what part at most and least It were easie to name a thousand more of the like sort and the least of them importing mankinde to salvation But these are enough for instance Conclusion of the First Treatise ANd now dear Reader think sadly with your self what reason you have any longer to believe as now you do that the Scripture was left for your Guide and Rule 1. Is it because you have been ever taught so That is no reason unless your Teachers have been sent Rom. 10.14 which there is not one of them Independents Presbyterians or Prelatical hath any more authority to teach you then you to teach them as will be demonstrated in the next Treatise 2. Is it because you have read or heard so much in Scripture it self you cannot but see unless you shut your eyes it saith no such thing but the direct contrary in a hundred places 3 Is it because it speaks touching it self very great things you will not find any thing said of it but the same or something more excellent is said of the Church or her teaching For instance 1. Is it called the VVord Law Doctrine Oracles or Gospel c. of God Christ Salvation c. Her teaching is more to wit 1. The word of God and all other these attributes in simple sense whereas it is onely the written Word Law c. and so her doctrine includes the other as a part of it For a-among other grounds of Religion taught us in our catechising that is one There is a Book given by inspiration of God this is it c. And for that reason alone because she teacheth it we believe it at first And for that reason alone supremely or finally we believe it ever after for else she were not the ground of truth 2. The word of God in proper sense because at this present spoken by her as his mouth or Angel unto our ears Mal. 2.7 Luk. 1.70 and spoken to me and you and every creature in several or in his particular person Mar. 16.16 by an instrument indued with sense and reason and thereby able to explicate both her terms and doctrine and by applying her instruction and direction to every one according to his capacity need state c. to set and guide him in such a plain high-way as the way faring men though fools or children of five years old shall not erre therein Isa 35.8 And so hers is that word elsewhere also promised by Esay to the elect under the Gospel The people shall dwell in Zion c. And though the Lord give you the bread of adversity c. yet shall not thy Teachers be removed into a corner any more as you say the Church may be sometime invisible to the eye of sense but thine eyes shall see thy Teachers and thine ears shall hear from their lips a word behind thee because at first by nature and afterward by actual sin we are all going in a wrong path toward hell with our backs toward God Almighty and his holy habitation and so he is fain to follow after us with his good inspirations saying This is the way walk in it or that you are to walk in Esa 30.19 A word therefore far more useful and beneficial to us then the other seeing there are multitudes of people yea Nations in the world who cannot read and of them that can none able to understand Scripture without some other interpreter then it self And so it is but a mute word properly speaking without her 2. Is it a light She is the light 3. Was it written for our learning She was given for our Teacher 4. Is it the Book of truth She is the ground of truth 5. Is its teaching of or with divine authority So is hers
Mar. 16.16 6. Did Christ send some to search it as a witness to his person He sent all to hear her as the Teacher of his Gospel 7. Is he blessed that reads it So is he that hears her word Lu. 11.28 And no reader of it but he that is also her hearer Apoc. 1 3. 8. Is it able to make some Christians wise to salvation by faith in Christ Her vvord is able to save all creatures souls by receiving it Mar. 16.19 1 Tim. 4.16 Iam. 1.21 9. Is it profitable for doctrine c. that the man of God may be perfect throughly furnished to every good work She is necessary and sufficient for doctrine c. that every creature may be perfect throughly furnished to every thing pertaining to faith or holiness 10. In a word is it profitable in any kinde to any use vvhatsoever It is only as an instrument in the hand of her or her Scholars So whatsoever can be said of it the same or more excellent may be said of her or the word by her preached But then there are abundance of glorious things spoken of her Psal 87.3 none whereof can be said of it namely all those named supra pag. 13 14 15. The House of God the Angel of the Lord the Light of the VVorld the Power of God unto Salvation the Ground of Truth the Rule of Faith c. VVhich I say not of any intent to extoll her above it absolutely but to beget in you a due esteem of her as in some respects excelling it as it does her in many other 4. Is it because it vvarnes you of some danger possible in making her your guide not a syllable in it to any such sense it doth of danger in making it so 2 Pet. 3.16 5. Is it because it tells you you need not believe or obey her further then she teaches out of or consonantly to it It tells you no such thing but the quite contrary when it calls her the ground of truth For if she the ground of truth we are not to judge of the truth of her doctrine by it but contrarily of its true sense by her doctrine It being possible for it to have divers senses but not possible for it to have any true one repugnant to her doctrine as neither possible for her being the ground of truth to misunderstand it so as to teach any thing repugnant to it Would then any of your Ministers undertake to prove to me by it that she may yea hath at sometime or other since the Apostles death yea at this present does erre in her teaching I would ask him if he would prove it by the express words of it or no. If nay would tell him no implications or deductions though never so evident to reason were to be of force against such express promises as are made to her and those not conditional only so much as implicitely but Prophetical such as that Day and night shall not cease while the earth remains Gen. 8.22 for so saith it If you can break my Covenant of the day and my Covenant of the night and that there should not be day and night in their season then may also my Covenant be broken with David my servant that he should not have a Son to sit upon his throne and you will not I hope say that Christ's throne was to judge errors and with the Levites the Priests my Ministers c. Ier. 33.20 Nay God Almighty for our greater assurance in this point expressely declares that no default or wickedness of the Pastors of the Church should ever defease his Covenant with her If his children forsake my law in practice of life c. I will visit their transgressions with the rod c. But my loving kindeness will I not utterly take from him nor suffer my faithfulness to fail c. Psalme 89.30 Such expresse promises are made to her for her immunity from all error in doctrine so long as the world endures Namely for instance these My spirit which is upon thee and my words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Esa 59.21 Again The spirit of truth shall abide with you for ever therefore he spake not to the Apostles but the Church Ioh. 16.3 and guide you into all truth Ioh. 14.16 Now all truth excludes any one least error If he say yea and should which is impossible bring a Text in expresse words against some doctrine or avowed practice of hers I would ask him if those vvords were to be understood in their proper literal grammatical or ordinary Ecclesiastical sense If he say yea afore I admitted him for an Interpreter I vvould ask him for his token vvithout vvhich not our Lord Christ himself vvould desire any one to submit to his Interpretation of it against the Synagogue Ioh. 5.31 15.24 And if which is also impossible he should shew it I mean not a sign Deut. 13.1 Mat. 24.24 but a true miracle Psal 136. 4. Ioh. 3.2 Ioh. 9.31 I would answer him that from thenceforward I would neither believe her nor it Not her because teaching contrary to that which she told me was the word of God Not it because teaching contrary to her who it told me was the ground of truth and her preaching the word of God Weigh then vvell as I said with your self dear Christian Brother what reason you have to make it your guide Nay what an absurd senseless thing it will be in you after this admonition and demonstration to you to leave the fountain of living water for a broken cistern the ground of truth for a quick-sand of errour I mean the Church for the Scripture not in its due nature or use God forbid any such thing in the mouth or thought of a Christian but in its abuse as interpreted to you by your self a man not onely subject to all kinde of error but false principled or by Ministers or Synods such as yours as subject to error and false principled as your self to leave the Teacher unto which our B. Saviour said Do you teach the Gospel to every creature and of which he said to you and me and every creature He that believes her or her teaching and is baptized shall be saved that not believes her or her teaching shall be damned Mar. 16.16 for a book of which he never spake syllable unto Christians or in order to teaching his Law nay of which it appears not that as Pastor of his Church or according to his humane nature he ever intended or so much as foresaw the writing of one tittle of it and of which he to whom he committed for ever after the feeding of his flock Ioh. 21.15 speaking unto Christians purposely of some part of the New Testament then written and by that occasion of the Scripture in general as in the
Heb. 13.7 Iam. 1.21 1 Pet. 2.2 when naming the rule of faith Rom. 12.6 the ground of truth 1 Tim. 3.15 the means left by Christ for the perfecting of the Saints Ephes 4.11 finally when naming the end vvherefore Scripture vvas given by God and to which it is profitable 2 Timoth. 3.16 3. And how easily how soon had it been named in one or other of these occasions For example to have said to Timothy or Titus Teach Scripture or according to it c. or to the people Prove all things by Scripture or Make it your rule or guide or Obey your Pastors teaching out of or according to it or it was given or is profitable that the Christian man may be perfect c. 4. At least they might have given the people some advice or encouragement in plain words to read to sometimes or the Pastors some charge to read it sometimes to them 5. Nor was it of forgetfulness that they balked the giving these instructions For in their Epistles to the Pastors they could well remember to advise and encourage them to give diligence to the reading it 1 Tim. 4.13 2 Tim. 3.16 and in some Epistles to some Churches to charge the reading of some particular Epistles in some particular Congregations once 1 Thess 5.27 Col. 4.16 and S. Peter could once take occasion to speak of his brother Paul's Epistles and by that occasion of Scripture in general but what he saith of it is so far from encouraging people to read it much less to make it their guide or rule as it is enough to scare any one either people or Divines from meddling with it without a good interpreter 2 Pet. 3.16 6. Some of these Epistles were written by them when now ready to be offered 2 Tim. 4.6 2 Pet. 1.14 by S. Iohn when now 100. year old and all the other Apostles dead and perhaps rotten long afore and he saw the Churches round about him swarming with Sects and wrote to that end chiefly to confirm Catholicks in faith and nourish them against Sects and shew them the best means and way to discern and avoid them Nor could he but know in what a sad condition the sacred writings were like to be left by him Some corrupted by Hereticks Apoc. 22.18 some counterfeit 2 Thess 2.1 some uncertain Luk. 1.1 some lost vid. infr c. 5. arg 9. § 4. some in one Countrey some in another perhaps 500. miles asunder not so much as a Catalogue of their names or number c. yet he left the world as the rest had done afore him without any least mention of the New Testament or any part of it more then what he wrote himself or that as to any office of teaching Religion CHAP. II. Vrging the second Argument Scripture not for the people MY second reason is because it was never ordained or meant so much as for the peoples reading further then the Church should see expedient to permit it but given into the hand of the Church for her to teach it to them and to be an instrument helpful to her in her office of teaching As is manifest For 1. When God Almighty had written the ten Commandments the first piece of Scripture that was written though it were the plainest both for stile and matter and most proper and useful for the people and to be the principal part of their Catecism yet he delivered it not to them but to Moses with these words expressely declaring the whole intent of it as to the people I give thee the Law which I have written that thou maist teach it to them Exod. 24.12 2. In like manner when Moses had written the Law he delivered it not to the people though the whole Nation were then present afore him in Assembly but finally or supremely unto Iosuah or Eleazar the one chief Ruler or Pastor in ordinary the other in extraordinary with these words expressely declaring the whole intent of it as to the people and the right they were to have to it At the end of every seven years thou shalt read this c. Deut. 31.9 3. This copy delivered by Moses into the High-Priests hand was there to remain without any one to have a copy of for ought appears until there should be a King who was to share the supream office with the High-Priest who was not to be in 500. years after and he was to write him a copy of it out of that which was before the Priests Deut. 87.19 4. In their custody it remained 2 Chron. 17.9 Neh. 8.1 without any copy of it for certain in all the land of Israel after Ieroboam's schism 2 Chr. 15.3 and if not after most likely nor afore for we do not finde that he meddled at all with the Bible and but one in the Church of Iudah until after the Captivity to wit that in the Priests custody in the Temple as should seem by the great matter was made of the finding it when it had been lost some years and by Iosiah's proceeding thereupon to a Reformation by it which afore it seems he could not for want of it 2 Chron. 34.14 c. The same may be said for the New Testament For 1. S. Iohn's Apocalypse the onely book of it written by command was expressely written to the Angel or Pastor of the Churches to which it was to be sent and to him alone immediately Apoc. 2.1 c. 2. His Gospel was likewise without all question delivered by him to some Pastors to be by them taught and published as appears by their testimony to it Ioh. 21.24 3. Three of S. Pauls Epistles for certain were written to Pastors alone the first and second to Timothy and that to Titus and very probably a fourth to Philemon whom he calls his fellow labourer Phil. 1. 4. So were also probably S. Lukes Gospel and Acts Theophilus to whom they were dedicated being by some ancient Writers said to have been a Bishop 5. Two other of S. Paul's Epistles though dedicated to Churches yet were delivered immediately into the hand of the Pastor to be by him read to the people or else that charge of reading them to them had been superfluous Col. 4.16 1 Thess 5.27 So in his hand they remained also after the reading and at his discretion whether he would read them the second time and much more whether permit any of the people copies of them And by parity of reason the same is to be presumed of the other Gospels and Epistles dedicated to Churches or without dedication But what need I prove it thus by inferences and presumptions When the text affirms it expressely that the Scripture was written purposely for the Church and immediately for her alone to be an instrument in her hand for teaching the people and furthering and helpful to her for the better discharge of her office 6. So saith S. Paul touching his Epistle to Timothy These things write I unto thee that thou maist know how thou oughtest to behave