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
THE ONLY VVAY TO Rest of Soule IN RELIGION HERE IN HEAVEN HEREAFTER SHEWED Plainly and succinctly by pure SCRIPTURE IN THREE TREATISES DEMONSTRATING 1. That the Church was left by Christ as the means to teach us his Gospel 2. Which is she that was left in that office 3. What it is she teacheth for Gospel By L. L. Bach of Div. Licensed by the University of Oxford to preach throughout England and late Rector of L. in the County of S. now a Catholike 1 Tim. 3.15 The Church is the pillar and ground of the truth Printed for the Author 1657. ADVERTISEMENTS Of the Author to the Reader I Suppose you to be a pious and sober-minded Protestant having a love to the truth not much further learned than the English Bible regarding it as Gods word and no authority but it s in matters of religion 2. You are not to think we use this way of proving our grounds by Scripture either as necessary or as wanting other for we are able to prove them independently of it and praecedently to it to any rational man by the same means as Moses Exod. 4.1 and the other Prophets 1 Kin◠17.24 did theirs afore any word of the Old and Christ Iohn 5.35 and his Apostles 2 Cor. 12.12 theirs afore any word of the New Testament was written to wit Miracles such as no other doth Ioh. 15.24 joyn'd with eminent Sanctity as shal be shewn in next Treatise but onely because in it you think to have eternall life Ioh. 5.39 3. Out of my great desire of brevity I have often omitted to quote the texts at large And therefore I could wish you would take the paines to read them in your Bible for there is not one of them put for shew onely as is too much used on your side but is pertinent to confirm or illustrate what it is quoted for 4. Out of the same desire I have many times omitted divers proofes on our side and sometimes some on yours If therefore you misse any doe not think it was either of craft or for any dread of it for I hope by that time you have read it over you will not say I have pleaded your cause partially but either because it escaped me or was contemned by me or I thought the answer given to some other would serve it 5. Above all things I am to beseech your charity afore you censure our opinion or drift of the book as tending to derogate from the honour office or authority of H. Scripture you will read over the 5th § in the Praeface And if any expression used afterward in the book seem to have any sense varying from what is there set down not to understand it in any such sense THE PRAEFACE To the first Treatise Stating the quaestion explicating the tearmes c. § 1. Grounds agreed upon leading to the Quaestion 1 Ground WIthout faith it is not possible to please God Heb. 11.6 and without holines no man shall see him Heb. 12.14 2. Ground 2. What faith and holinesse it is as he requires and will accept from his creature to this pleasing and seeing of him cannot enter into the heart of man yea or Angel by any light possible in nature but it is necessary he reveale it to us by his holy Spirt 1 Cor. 2.9 3. Ground This revelation he makes not immediately to every one but to some one person or company at first and so makes use of that one divinely authorised and assisted by him to that end as his instrument to teach it to others in an ordinary way by word of mouth or writing because this way is sufficient the other miraculous which therefore he useth not without some necessity See examples hereof if you please Gen. 18.19 Exod. 18.16 S. Mat. 28.20 Act. 9.6 10.6 What is meant by teaching By teaching I meane instructing in religion in such manner as the Scholar may and untill he doe without it be his own fault understand it aright and perfectly so far as is needfull to his Soules health And when it is spoken of as the act of a reasonable creature I mean by it instructing as afore by word of mouth in way of publike office And it includes divers acts as principal and most necessary The first is to give the first instruction called by a proper name Catechising The other which is to give the perfecting instruction hath two acts 1. In quality of a Judge to decide all emerging controversies 2. In quality of a Guide or Councellor to direct in and resolve all cases of conscience And all the same I understand by preaching When I say by word of mouth or writing I mean either of that first or of others from or under him in the same manner divinely authorized and assisted for else no man may much lesse can be obliged to believe it by divine faith no more then they could the teaching of the first What is meant by divinely authorised Divinely authorised includes three properties 1. free from all error in its teaching 2. obliging all creatures under penalty of aeternal torments to believe and obey it 3. securing all that doe of an aeternall recompence 4. Ground In this immediate way in sundry manners and at sundry times he spake of old to the Fathers by the Prophets Adam Abraham Moses c. Heb. 1.1 Some of whom by him moved 2 Pet. 1.20 committed their revelations unto writing now called the Old Testament 5 Ground The rule delivered by these his servants Heb. 3.5 being when at best but imperfect Heb. 7.19 and for the greatest part of it but temporary Gal. 3.19 at length himself in the visible person of Iesus Christ vouchsafing to become a Teacher of it he as became him the Lord taught it perfectly and as it was to endure to worlds end Whence he is styled our one Master Mat. 23.8 the author and finisher of our faith Heb. 12.2 What is meant by Religion and the Gospel And this forme doctrine law or rule of faith and holinesse thus by God Almighty revealed is called by a proper name Religion and as by Iesus Christ revealed or promulgated is called the Christian Religion or in Scripture-phrase the Gospel Mar. 16.15 6 Ground Tbis Gospell he taught to his Apostles and so left them as the first and temporary meanes to teach it to others Consequently at their death all teaching of it by or from him immediate ceased at least regularly speaking Whence as one reason at least those dayes of his and their teaching in the flesh are called the last dayes Esa 2.2 Heb. 1.1 the fulnesse of time Gal. 4.4 and the ends of the world 1. Cor. 10.11 And so he that will know any thing touching it must goe to the Gospel by them taught and left as the fountaine of all both saveing truth and discipline of manners so our late H. Councel of Trent calls it Sess 4. to all succeeding generations 7 Ground They in their persons being to die
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
soon after him he left or at least designed they should leave something to remaine as the ordinary or perpetual means to teach it to others What is meant by the means Where by the means of teaching it I mean not any sort of meanes humanely authorized onely or fallible in its teaching or instrumentall only to some other creature or profitable only or necessary in some respects onely or sufficient to teach some part of it onely or to some creatures onely but the proper principall necessary and sufficient to teach every creature every particular of it and divinely authorized and assisted to that end and so deserving to be stiled in absolute and simple sense the Angel of the Lord or interpreter of his will to humane creatures the guide of mankind in the way to heaven the light of the world the Pillar or ground of the truth the Judge of the Christian Law the Chaire of Christ the Schoole of the Gospell the steward depositary or dispenser of the mysteries of faith the store-house or treasury of divine knowledge wisedome or truth the power or powerfull instrument of God unto salvation of all that believe or use it and its voice doctrine or teaching the word law oracles doctrine or Gospell of God Christ truth grace life or salvation c. the faith the truth the seed of grace the faithful word the sword of the spirit the forme of sound words or doctrine the depositum or treasure of heavenly truth left by Christ or his Apostles the whole revealed will or counsell of God the guide of faith the rule of religion c. Or of which it is or may be said it shall teach you religion if there arise a matter too hard for thee thou shalt goe to it to enquire ask or seek the Law of God at it or its mouth in controversie it shall stand in judgement it shall preserve knowledge it shall shew thee what thou oughtest to doe follow it make it your rule or guide prove all things by it by it we know the spirit of truth and spirit of error it is able to make you wise to salvation or to save your soules or to shew you the way to eternal life he that believes or followes it shall be saved or unto which God Almighty ever said Teach people or teach the Gospell To whatsoever creature these attributes offices properties phrases speeches or any one of them or any other to the same sense is rightfully given or appertaines that 's the meanes I speak of 8. Ground This meanes what ever it be is somewhere or other in H. Scripture set forth and named to us in most plain and expresse manner as being the fundamental of all fundamentals as to us within the Christian religion without which first known and certaine it is in vain for any man to talk of religion or to presume to judge of what is true or false pious or superstitious necessary or not necessary in any matter pertaining to it and which when it is known and certaine no more remaines for any man to doe that desires to know what he is to believe doe or avoid to obteining eternall salvation but only to find it out and hear believe and practice what it teaches comands or forbids as Gospell §. 2. The Question to he handled proposed Hither to you and we agree in our principles as rational men and Christians But then the Question is What is that means And it lies betwixt two The Church and H. Scripture For either he left them in quality of a Society or Community such as our Lawyers call a body corporate to have a permanency by succession and then the Church will be it or they were to leave some writing to teach in their stead or office at their death and then the Scripture will be it or he left them in quality of a Society as to some part of the office and they were to leave the Scripture in the other part and then both will be it By the Church then throughout this treatise What is meant by the Church I meane nothing els but a company or some company of men For this is description sufficient for the intent of this Treatise which is onely to distinguish her from the Scripture and the persons of the Apostles Nor do I mean by her the whole society so called nor any part of her as to any effect of justifying grace or salvation but properly and immediately that part by which she teacheth as I speak by my mouth and a University teaches by her Professors In which sense our B. Saviour used the name when he said Tell the Church Mat. 18.17 and S. Paul the Church is the pillar of truth 1 Tim. 3.15 And so in fine the quaestion is Whether the Church or the Scripture or both be the meanes left by Christ or his order for teaching his Gospell §. 3. The importance of it And it is as appeares sufficiently by what is said already the most transcendently-fundamental one possible to be within the Christian religion seeing by this meanes it is to be taught and all questions in it to be resolved And consequently it is of most transcendent importance what wee hold in it as you will quickly see if you but reflect on the consequences of it For 1. If H. Scripture be it 1. All reading of other books consulting Ministers or Divines going to Church to hear their Catechising or Sermons conferring or arguing one with another or any other acts or meanes whatsoever to this end to instruct or direct our selves in religion will be vain and superfluous yea improper but every one is to goe to the Bible and it alone and by it self alone For supposing it left in this office there will be no denying but it is as plain and intelligible by it self alone to any child or other novice having the use of reason as to the learnedst Divine in the world 2. No creature using it for his guide can offend God by any heresie superstition or prophanesse unlesse he believe or practice contrary to what it teacheth him according to his understanding of it 3. It will be out of the power of the Church to hinder or restraine any creature from reading and using it at his pleasure in any language 2. On the other side if the Church be it 1. all reading of Scripture by the people unto this end will be vain and superfluous yea improper but every one is to seek the Gospel at her mouth and hers onely 2. It will be in the power of the Church to permit or restrain the use of the Bible unto the people more or lesse thereafter as she in her prudence all things considered and not some only and in her charity to their souls shall judge it most expedient for them to their salvation 3. No man though baptized in Christs faith though believing never so humbly and firmly and practising never so fervently all that he finds in Scripture may
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
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
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
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.