the Scripture yea a dexterous comparing of one place with another with a prudent use of the judgement and commentaries of such as have written thereon though not implicitely to rest upon them Qu. Buâ— hath not the Scripture so various senses as necessarily requires a living and visible Judge to decide when to take it in a literal or in a figurative sense Ans It concerns the Romish Church to impose divers senses on the Scripture that it may have none at all though we deny not some figurative expressions the true sense whereof must be understood from what is the obvious intent as the scope of such a Scripture not the very words themselves Such as Mat. 5 29. If thine eye offend thee pluck it out Psal 91 13. Thou shalâ— tread upon the lion and the dragon But it is most clear 1. That one true and genuine sense the Scripture only hath from the words rightly understood which is the literal sense and thence only Arguments can be taken to prove any truth 2. That in truths necessary to Salvation is no thing figuratively expressed but what is with greatest plainnesse to the discerning of all held forth 3. What the Romish Church pleads for of an Allegorick Moral and Typical sense they are no different senses of the Scripture but a different application and accommodation of one and the same Scripture divers ways in the use whereof much caution and sobriety is needful and though a necessarie respect is to be had always to the Type and the thing Typified yet even there is the sense still one and the same SECT IV. Qu. HOw know you the Scripture is of God or can be infallibly sure of its Divinity but by the Church and its Testimony Ans We deny not this to be a peculiar motive and inducement for a high and reverent esteem thereof and a ministerial help to our Faith though with no authoritative Dominion over the same But 1. The Scripture is known by its own light and these expresse Characters and marks of Divinity it bears which convincingly shew whose it is so as the meanest Christian may know this without any humane Testimony 2. There needs also the inward work of the Spirit to beget a firm and through perswasion thereof upon the Soul Qu. But how do you know you perceive such a light in the Scriptures as you speak of Or can make it appear to others that you are not deceived therein Ans None will distrust their own eves though by no Arguments they can perswade those who are blind that they really behold so excellent a light as the Sun But it is strange and absurd to demand a reason of Sense or for a blind man to require him who seeth to prove unto him by Argument that he certainly sees and beholds such things Qu. Is not this torun in a round and circle from the Scripture to the Spirit from the Spirit again to the Scripture when thâ—s you know by the Spirits revealing the Scripture to be the Word of GOD and that revelation to be true by the Scripture Ans No ground is here for any such challenge 1. Because we admit no private or particular Revelation of the Spirit to assure us of the Truth different from what is revealed in the Scripture it self 2. It can be no circle when it is so clear the Scripture and Spirit mutually prove one another by different wayes and not in the same manner for it is by way of Argument that the Scripture proves the certainty of the Spirit holding out such truths whence we know how to discern the Spirit but effectively and as an instrument doth the Spirit prove the Scripture by enabling us to see that marvelous light which is therin 3. As hath been already cleared there are Arguments of another nature and independent on the Testimony of the Spirit by which the Divinity of the Scripture can be solidly known and demonstrated Qu. Can you know the Scripture is Canonical or that these Apocrypha Books which Protestants reject are no part thereof without the Churches decision Ans We know 1. That these were never acknowledged in the Canon of the Scripture by the Jewish Church before Christ to which the Oracles of God were committed nor read and expounded in their Synagogues as their most Ancient Writers and of the greatest credit amongst them witnesse 2. They were not written in Hebrew the language of the Church before the coming of Christ in which all the Books of the Old Testament were generally written 3. Though with that severe caution was the Ancient Church careful to keep the Scripture so as the number of the verses letters thereof was most exactly reâ—koned and lookt to yet none of these Apocryphal Books was ever received or admitted by them 4. By the Primitive Church after the Apostles such were not owned in the Canon of the Scripture though by some allowed to be read for instruction of manners 5. They are convict of notorious falshood in many places both of Doctrine and History which all may see repugnant to Truth and the Analogy of Faith Qu. Bus what certainty can be on the credit of a Translation that all know to be fallible Ans Nothing can be more for moral assurance when it is so clear 1. That the truth of our translations though in divers times and different Languages yet all agree in the maine and substance 2. That solide relief is at hand to go unto the fountains themselves the original Languages and see with their own eyes if the Translations thereof be not faithful and true which by a little pains and diligent use of helps for such an end is in our power to attain 3. It is not on naked words but on the clear and genuine sense thereof in whatever Language held forth that we found our Faith nor can any deny the Scripture truely rendered in English to be the Word of God though not in the very same Characters in which the Prophets wrote the same 4. These evidences of the Scriptures Divinity that it enlighteneth the eyes and converts the Soul with its Authority over the Conscience we know to be no less discernably and convincingly witnessed in mens vulgar Language through all ages than in the Greek and Hebrew SECT V. Qu. IS the Scripture of a sufficient foundation of Faith for a private Christian which according to the Romish Doctrine must have its Aâ—thority from the Church without which it can be no Scripture nor Canonical Ans They are indeed concerned to put down all Divine Record that they may be alone Judges in their own cause But we know 1. That the Apostolick Church had no such claim 2 Cor. 1 24. Not that we have dominion over your Faith 2. That they did bound their Authority within the limits of the Scripture Gal. 1 8. Though we or an Angel from Heaven preach another Doctrine than that we have preached to you let him be accursed 3. Thus should the
Churches witnesse be of greater credit and weight then the Word of God 4 There is no Authority even the Romish Church can pretend to but what they plead from the Scripture therefore it cannot be dependent upon the Church 5. Should this be admitted the Christian cause were lost in contending against Atheists and Infidels nor any possible access to convince these for what could that Argument of the Church's Authority be to them who own no such thing 6. If on this the Scripture be admitted our Faith should then resolve on the Testimony of men and be but a human Faith Qu. But must every private Man be his own Judge and not the Church to put what sense he pleaseth on the Scripture Ans It is clear 1. That there is a private judgement of discretion the meanest Christian hath to know and discern the Truth that his service may be Reasonable service Rom. 12 1. And his Faith a rational act For every man must prove his own work Gal. 6 4. 2. We deny not a publick and ministerial judgement to the Church which in greater and lesset Synods may be passed where Pastors Elders are assembled by the ordinance of Christ though here no blind obedience is imposed since this only can be according to the Law and in pursuance of it not above it But to the Holy Ghost alone can a Supremacy and a Soveraignty of judgement in matters of Faih belong Since There is but one Lawgiver who is able to save and destroy Jam. 4 12. And no power against the truth but for it 2 Cor. 13 8. Qu. Are we not called to hear the Church Mat. 18 17. and implicitely rely on its sentence Ans That command hath respect to Church-censure and against contumacie but to impose no implicite obedience or subject the Scripture Authority to Men When it is so clear 1. That the furthest observance of the Apostle was to be such as might not go without these bounds Be ye followers of me as I am of Christ 2. This were to divide Faith and Knowledge from one another and an express contradicting of that 1 Pet. 3 15. To be ready to give a reason of faith within us to every who demands 3. Thus Men might be saved without believing there is a Christ and the Gospel 4. Thus many were under a necessity to live and die Infidels if they must only hear what the Romish Church sayes not read the Scripture themselves who in some remote parts of earth or by a close imprisonment may be shut up so as they can have no possible converse with that Church SECT VI. Qu. IS there no Supreme Visible and Infallible Judge placed in the Church upon whose decision we may securely rest in all matters of Faith and Conscience Ans This Article is indeed of great weight to the Romish Church so as their whole interest seems to stand or fall accordingly But it is clear 1. They must bring another Bible than the Old and New Testament to prove this or let us see the least Commission and Warrant for any such Judge there as they plead for 2. It is contrary to the command 1 Thes 5 21. Prove all things and hold fast that which is good 3. None can deny the Apostles were fallible though not in their Doctrine being therein immediatly inspired by the holy Ghost when so ignorant of the Death Sufferings and Resurrection of Christ and it is sure Peter was far from this Infallibility when he denied his Master and after he was confirmed and had that assurance given that his Faith should not fail which is one great foundation of the pretended Romish Infallibility when Paul withstood him to the face Gal. 2 11. 4. This power doth the Pope challeng over the Gentiles as being Peter's successor when it is clear that Paul was the Apostle of the Gentiles by the appointment of the Holy Ghost and Peters own consent Rom. 11 17. Acts 13 2. Gal. 2 9. 5. And do not all know what decrees of Councils have been against Councils and Popes against Popes Qu. Is not Peter that Rock on which Christ promised to build the Church Mat. 16 18. Ans It is manifest that by this was expresly meant the Doctrine and Profession then made of Christ's being the Son of God yea that the same power given to Peter was in as expresse termes given to the rest of the Apostles Mat. 18 18. Ioh. 20 22. And where it is said Ye are built upon the foundation of the Prophets and Apostles Eph. 2 20. no difference is in the least put betwixt Peter and the rest yet here is the great foundation of their Church Qu. Does not this prove such an Infallibility that the Church is the Pillar and ground of Truth 1 Tim 3 1â—â— Ans This was not said of the Church of Rome or evince her peculiar claim thereto beyond other Churches But here clearlie is shewed the stability and fixednesse of the Christian Church unto which the Oracles of God were committed and no possible reasoning thence for an Infallibility to any Church on Earth Qu. Is there nothing from the Scripture to shew a difference betwixt Peter and the rest of the Apostles as to his Presidence and that the Monarchie of the Church was established in his person Ans We find this was expresly prohibited by Jesus Christ to the whole Apostles without exception that no such absolute Authority should be by any of them claimed Mat. 23 10 Be ye not called masters for one is your master even Christ But if any shadow were for this It might seem more applicable to Paul when he saith Besides these the care of all the Churches came upon me 2 Cor. 11 v. 28. If this had been said of Peter the Romish writers would have made a strange noise as if they had found one demonstration for all to secure that interest SECT VII Qu. CAn the Scripture be a sufficient Rule of Faith and sufficient to decide controversies in the Church without the help of unwritten Traditions Ans It is 1. Because the alone way for being saved is in following what is written there Ioh. 20 31. These things are written that you may believe that Iesus is the Christ and that believing you might have life through his name 2. It is a full and sufficient Rule containing all things necessary both to believe do 2 Tim. 3. 15. From a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Yea it is there shewed to be Profitable for Doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 3. It is expresly against the Scriptures to impose any humane Traditions on the Church for subjecting our Faith thereto Deut 4 2. Thou shalt not add to the words which I command thee Qu. But doth not the Apostle command to hold fast the
Traditions whether by Word or Epistle delivered to us 2. Thes 2 15 Ans It is there shewed 1. That the Apostolick Authority whether in speaking or writing was the same and that to both the Church was to give the same credit 2. That what was taught from the Apostle by word was the very same delivered by Epistle but thence can be no ground for receiving of Traditions of the Church of Rome which are not only different from the Scripture but visibly conâ—rary thereto when neither Scripture Reason nor Antiquity discover their being delivered by the Apostles Qu. Is not Oral Tradition such as cannot possibly deceive whereby the Christian Faith and true sense of the Scripture hath been delivered down from hand to hand and from one age to another Ans To this of late doth a part of this of late doth a part of the Romish Church fly though nothing more visibly repugnant to Scripture and Reason if men but open their eyes to see 1. That no more sure and plain delivery of the Truth can be to us by speaking than by writing nor can it be possibly judged how a certainty of the sense of their traditional Doctrine should be more than that of the Scripture 2. This were to resolve our Faith not on the Testimony of God in his Word but on what the Father Forefathers have told to the Children and in effect to pass from all certainty of the Christian Faith and to deny that Doctrine of Christ and way of being eternally saved which with most convincing evidence is delivered to us in the Scripture 3. We see how far Tradition in a few Ages differeth from it self and hath been the rise of such fabulous Romances the World is full of about matters of fact from former times yea how oft the Church hath been almost swallowed up of ignorance and errour so that if one would trace back the Divinity of Christ by Tradition they should go near to lose the scent when it came to Athanasiâ—s's time whilst the whole Christian world seemed to be Arrian Qu. Is there no necessity of Tradition when the Scripture is not sufficient to refute all Heresies in the Church Ans Can it be possible to understand Heresies but as they are against the Scripture or how to have another conception thereof and yet that not sufficient for their refutation this is I confesse a Doctrine meet for such who can make contradictions meet and agree at their pleasure SECT VIII Qu. HAve we not safe and unanswerable ground from the Antiquity of the Romish Doctrine and its long continued succession to found an infallible assurance of its Truth Ans None can deny these 1. That the Scripture is the truest Antiquity and what is not according to this is a novelty brought in on the Church 2. That the rise and pedegree of the Man of Sin must be trac'd back to the very times of the Apostles in his beginning to work whose gradual breaking-up did then hasten to a more full appearance 3. But it is most clear also that the Primitive Church for some Ages knew no such thing as Popery in so horrid a corrupâ—ing of the Christian Doctrine that after followed nor what an Universal Bishop and his Infallibility meaned Qu. But can any evidence be found from these first times of the Christian Church that will import a contradicting of the Popish Doctrine as it is now professed Ans There are no accidents where the thing it self hath no being nor could these possibly write against Poperie in such heads as the Romish Infallibility the worship of Images and Saints c. before they were once brought to light but by undeniable consequence it is clear they held the Scripture to be the alone Rule and foundation of the Christian Faith therefore not the Romish Church and that the Counsel of God was clearly revealed in the same therefore not to be shut up as the fountain of errour Yea that there are but two places after death without the least touch or mentioning such a thing as Purgatory This also was the known Doctrine of the first times that Faith in Christ was the alone way of Salvation therefore not by oâ—r own merit SECT IX Qu. IS not the Doctrine of Merit for which the Romish Church so much contend agreeable to the Scripture and such as we may securely rest upon That men by their own Righteousness and the merit of works may be saved Ans It is clear we must go to Heaven by Merit though not our own yea upon the exactest terms of Justice it is due to him who hath paid the price to the utmost value that none of his purchase be lost but to us it is only of Grace Nor can such Works be meritorious where 1. We owe all and do nothing which is not a debt upon us being Not our own but bought with a price 1 Cor. 6 17. 2. Where no equality proportion or suitablenesse can be betwixt the Work and the Reward as is clear 2 Cor. 4 17. Rom. 3 28. 3. Which at the best have some spot and stain cleaving thereto and come so short to answer what the Law requires Isa 64 4. But we are all as an unclean thing and all our righteousness as filthy rags 4. It is most directly contrary to the Scripture Rom. 11 6. If by grace it is no more of works otherwise grace is no more grace Rom. 4 4. Nâ—w to him that worketh is the reward not reckoned of grace but of debt but to him who worketh not but believeth in him who justifieth the ungodly his faith is counted for righteousness and chap. 3 28. Wherefore we conclude that we are justified by faith without the deeds of the Law Qu. Yet may not some in an unconverted state deserve a conferring of Grace upon them by putting themselves forth to the utmost for their own conversion which the Romish Church calleth the Merit of congruity Ans From the Scripture it is clear that before renewing Grace all are the Children of wrath who of themselves cannot frame their thoughts to that which is good nor have an active concurrence for such a change 2 Cor. 3 5. And that the alone cause which maketh one to differ from another is that Rom. 9 vers 15. I will have mercy on whom I will have mercy Therefore no plea for Merit by any improvement of mens natural abilities Qu. But do not the works of the Regenerate which follow Justification deserve eternal life not from the Imputation of Christ's righteousness but from their own intrinsick worth and proportionableness to the Reward which is called the Merit of condignity Ans This were to subvert the whole contrivance of the Gospel which is a judicial transferring our sin as a debt on Christ the Surety and of his Righteousnesse and Merit to be imputed to us for our Justification without any respect to works and layeth down the very same way of life which was in the Covenant of Works as