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
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
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
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
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
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
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