Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	ground_n	scripture_n	2,053	5	6.1062	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48286	The only vvay to rest of soule in religion here, in heaven hereafter: shewed plainly and succinctly by pure scripture, in three treatises: demonstrating, I. 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 I.L. Bach of Div. Licensed by the university of Oxford, to preach throughout Engalnd, and late rector of L. in the county of S. now a Catholike.	Lewgar, John, 1602-1665.	1657 (1657)	Wing L1832A; ESTC R218105	64,778	221

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

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

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

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

H. Ghost after his Ascension Ioh. 16.12 2. It contains not every particular of the form of Doctrine VVorship c. taught and settled in the Primitive Church by the Apostles Act. 2.42 and committed by them viva voce to the Pastors to teach and observe and commit in like manner viva voce to others Acts 20.20 27. 2 Tim. 1.13 2.2 c. If you say it does it will lye upon you to shew where 1. By making a Catalogue of all the particulars 2. Proving it to be a perfect one 3. Naming where every of them is contain'd I say it will lie upon you because presumption of reason is against it for two reasons chiefly 1. Because in those places where it was most proper to have named the particulars if it had been intended none are named except one or two of the chief but all wrapped up in generals Teach the Gospel Mar. 16.15 Teach all things I have commanded you Mat. 28.20 They continved in the Apostles doctrine and fellowship and breaking of bread and prayer Act. 2.42 Hold the form of sound words which thou hast heard of me c. 2 Tim. 1.13 Preach the word c. 2 Tim. 4.2 2. Because in some places they warn the people to whom they wrote to hold fast all they had taught them whether by word or writing 2 Thess 2.15 And refer the ordering of some things pertaining to the administration of discipline until their coming of which no more is said afterward 1 Cor. 11.24 Nay expressely left power with the Church to set in order the things that were wanting Tit. 1.5 Nay S. Iohn who wrote last and perhaps in the last piece he wrote had many things to write which he reserved to word of mouth 2 Ioh. 12. 3. It contains not those writings that are lost named sup c. 5. arg 9. § 4 5. 4. To put it beyond all gain-saying it contains not any express rule for resolving these questions viz. 1. What a Sacrament is 2. How many Sacraments Christ ordained in his Church 3. What water and action is necessary and sufficient to the matter what person to the Minister and what words to the form of Baptism 4. Whether baptizing Infants be pious or necessary or available to their salvation 5. What and which is the Church 6. Who is a lawful Pastor 7. What is meant by these names Presbyter Bishop Deacon 8. Whether anointing the sick with oyl Iam. 5.14 be an obsolete Law 9. Whether abstaining from things strangled and from blood Acts 15.19 be an obsolete Law 10. Whether that speech This is my body were proper or figurative 11. What proving 1 Cor. 11.28 is necessary and sufficient to worthy receiving 12. VVhat is the sin against the H. Ghost and whether it may be repented of and if so whether remissible or not to the penitent 13. VVhat is justifying faith 14. What is justification 15. In case of contest or doubt who are to be judged the higher powers 16. Whether the Law of the Sabboth and namely that part of it as concerns rest from servile work was by Christ abrogated or transferred onely to another day which soever it were whether in whole or in part onely and if the later in what part at most and least It were easie to name a thousand more of the like sort and the least of them importing mankinde to salvation But these are enough for instance Conclusion of the First Treatise ANd now dear Reader think sadly with your self what reason you have any longer to believe as now you do that the Scripture was left for your Guide and Rule 1. Is it because you have been ever taught so That is no reason unless your Teachers have been sent Rom. 10.14 which there is not one of them Independents Presbyterians or Prelatical hath any more authority to teach you then you to teach them as will be demonstrated in the next Treatise 2. Is it because you have read or heard so much in Scripture it self you cannot but see unless you shut your eyes it saith no such thing but the direct contrary in a hundred places 3 Is it because it speaks touching it self very great things you will not find any thing said of it but the same or something more excellent is said of the Church or her teaching For instance 1. Is it called the VVord Law Doctrine Oracles or Gospel c. of God Christ Salvation c. Her teaching is more to wit 1. The word of God and all other these attributes in simple sense whereas it is onely the written Word Law c. and so her doctrine includes the other as a part of it For a-among other grounds of Religion taught us in our catechising that is one There is a Book given by inspiration of God this is it c. And for that reason alone because she teacheth it we believe it at first And for that reason alone supremely or finally we believe it ever after for else she were not the ground of truth 2. The word of God in proper sense because at this present spoken by her as his mouth or Angel unto our ears Mal. 2.7 Luk. 1.70 and spoken to me and you and every creature in several or in his particular person Mar. 16.16 by an instrument indued with sense and reason and thereby able to explicate both her terms and doctrine and by applying her instruction and direction to every one according to his capacity need state c. to set and guide him in such a plain high-way as the way faring men though fools or children of five years old shall not erre therein Isa 35.8 And so hers is that word elsewhere also promised by Esay to the elect under the Gospel The people shall dwell in Zion c. And though the Lord give you the bread of adversity c. yet shall not thy Teachers be removed into a corner any more as you say the Church may be sometime invisible to the eye of sense but thine eyes shall see thy Teachers and thine ears shall hear from their lips a word behind thee because at first by nature and afterward by actual sin we are all going in a wrong path toward hell with our backs toward God Almighty and his holy habitation and so he is fain to follow after us with his good inspirations saying This is the way walk in it or that you are to walk in Esa 30.19 A word therefore far more useful and beneficial to us then the other seeing there are multitudes of people yea Nations in the world who cannot read and of them that can none able to understand Scripture without some other interpreter then it self And so it is but a mute word properly speaking without her 2. Is it a light She is the light 3. Was it written for our learning She was given for our Teacher 4. Is it the Book of truth She is the ground of truth 5. Is its teaching of or with divine authority So is hers

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

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

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

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

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

place comparing it with the other c. Because 1. In some there is neither occasion scope nor coherence visible e.g. in these Shall he finde faith Luk. 18.8 Quench not the Spirit 1 Thess 5.20 2. Some are never used but once e.g. these He shall be in danger of a Councel Mat. 5.22 The sin against the Son of man and the H. Ghost Mat. 12.31 The word was made flesh Ioh. 1.14 Retaining sins Ioh. 20.23 Saving by fire 1 Cor. 3.15 c. 3. Some are alike dark in all places e.g. Binding and losing Mat. 16.19 18.18 Delivering to Satan 1 Cor. 5.5 1 Tim. 2.20 4. Few of them but in divers places have divers senses and many times unevident whether or no and if whether be it e.g. Faith in these Mat. 17.19 Lu. 18.8 Act. 19.9 Rom. 14.23 1 Cor. 13.2 Baptism Mat. 3.6 11 Mar. 10.38 Acts 1.5 1 Cor. 15.29 Imposition of hands Mat. 19.15 Act. 8.17 9.17 13.3 1 Tim. 4.14 5.22 Heb. 6 1. Bishop Act. 20.28 Phi. 1.1 Tit. 1.7 Presbyter Act. 11.30 15.2 20.20 1 Tim. 4.14 5.1 22. 1 Pet. 5.1 Election or elect Mat. 20.16 24.24 1 Pet. 1.1 Sin Rom. 5.12 7.17 1 Ioh. 1.8 3.8 Iustification Rom. 2.13 8.33 VVorks Rom. 4.2 Iam. 2.21 5. Some of them seem to some Divines to have divers senses in divers places to others but one in all e.g. this name the Church upon the true sense whereof depends in fine all faith religion consequently the salvation of all mankinde and yet there among your learnedst Teachers as many differing definitions of it almost as there are Teachers to speak sadly as many as are deviseable by the wit of man and all pretending to Scripture 6. Finally and which is of greatest difficulty to the Interpreter and danger to the not Catholick reader the words of it in their proper and Grammatical sense are often times repugnant to themselves so as it is necessary in the one place to forsake it for another improper to the end to reconcile it with other and many times unevident whether of them is to give the law of sense to the other and what that sense is which is to reconcile them Instances hereof you will see divers anon mean time these may serve God hardned Pharaoh's heart Gen. 7.3 God tempts no man Iam. 1.13 Again The sin against the H. Ghost shall never be forgiven Mat. 12.31 Come unto me all that are heavy laden and I will refresh you Mat. 11.28 §. 6. The first cause in the form's Stragling Those I shall name in the form shall be but two The one that often times it delivers the rule incompleatly and straglingly part in one place part in another and so one must be made up by or with the other And sometimes unevident even to the learnedst Divines without the Churche's shewing which and how many texts appertain to the compleating of it For instance One place relates how Abraham was justified by faith Gen. 15.6 another how by offering his son Gen. 22.16 now supply as S. Iames saith you render it fulfil the one Scripture with the other as he there shews you the art of it Iam. 2.23 and they give you the true doctrine of justification otherwise taken apart but a part of it Again in one place our sweet Saviour promises he will refresh all penitent sinners that come to him Mat. 11.28 In another he institutes and declares the means by which he vvill refresh them to vvit the word of Priestly absolution Ioh. 20.21 Now supply the former place vvith the latter and they will give you the true ground of hope of remission of sins upon your going to Christ vvith sorrovv and confession of them othervvise in stead of hope delude you into damnable presumption §. 7. The scond cause repugnancy The other and mainest of all is that ordinarily vvhat it saith in one place it gain-saith in another in words taken in their proper Grammar sense and in all sense imaginable so seemingly as the best Divines have many times their hands full to reconcile them and the comparing places considering the scope coherence c. is often times so unserviceable to that end as it rather inflames the difficulty Nay it creates works enough sometimes for the Church her self to do it and in one age she gets one step tovvard it perhaps three or four ages more ere she get another so as she hath not yet done it in all in that perfect manner as perhaps she may hereafter vvhen God shall give her more light And in those she hath reconciled the certainty as to us of the truth of the reconcilement comes not from any evidence of the thing but onely from the authority of the Interpreter Nor is it always possible to be done no not by her by any means rule or help of interpretation to be found in Scripture but she must pray in aid from her own sense or practice To name a few instance among many 1. In one place The Lord he is God one Lord no Lord beside him Deut. 4.45 6.4 In other The Gods Elohim said Let us make man Gen. 1.27 The Lord rained from the Lord c. Gen. 19.24 Thee the onely God and whom thou hast sent Iesus Christ Ioh. 17.3 But one God the Father and one Lord Iesus Christ 1 Cor. 8.6 In the name of the Father the Son and the H. Ghost Mat. 28.19 2. In one place My Father and I are one Ioh. 10.30 In another My Father is greater then I Ioh. 14.28 you will say that was meant in respect of his divers natures True but where 's that said in Scripture 3. In one If we say we have no sin we lye 1 Ioh. 1.8 In other They were both righteous before God walking in all the commandments of the Lord blameless Luk. 1.6 I know nothing by my self 1 Cor. 4.4 The childe of God sinneth not 1 Ioh. 3.9 4. In one He that is not with me is against me Mat. 12.30 In another He that is not against us is for us Luk. 9.50 5. In one If I bear record of my self my record is not true Ioh. 5.31 In another It is Ioh. 8.14 6 In one Paul took Timothy and circumcised him Acts 16.3 In another He that is circumcised Christ shall profit him nothing Gal. 5.2 7. In one If Abraham was justified by works c. Rom. 4.2 In another VVas not Abraham justified by works Iam. 2.21 8. In one My loving kindeness will I not utterly take from him my covenant will I not break for any wickedness of his children c. Psal 89.33 In the very next verse Thou hast cast off and abhorred thine Anointed thou hast made void thy covenant with him thou hast prophaned his crown c. 9. In one There was given him a kingdom that all nations should serve him his dominion is an everlasting dominion c. Dan. 2.44 7.14 In another VVhen the Son of man comes shall he finde

faith on the earth Lu. 18.8 All the world worshipped the Dragon c. Apoc. 13.4 8. 10. In some Call upon me in the day of trouble and I will deliver thee Psal 50.15 Every one that askes receives knock and it shall be opened unto you Mat. 7.7 8. Come unto me all c. and I will refresh you Mat. 11.28 VVhosoever calls upon the name of the Lord shall be saved Rom. 10.13 In other In the day of trouble they shall call upon me and I will laugh at them Pro. 1.28 They came knocking saying Lord open unto us But he said Away from me I know you not Mat. 25.11 Ye know how that afterward when Esau would have inherited the blessing he was rejected finding no place of repentance in his father though he sought it carefully with tears Heb. 12.17 12. In some Come unto me all c. Mat. 11.28 The blood of Iesus Christ cleanses us from all sin 1 Ioh. 7.9 In other All manner of sin shall be forgiven unto men upon their repentance but the blasphemy against the H. Ghost never Mat. 12.31 It is impossible for those who were enlightned c. if they shall full away to renew them again unto repentance Heb. 6.4 To them that sin wilfully after knowledge of the truth there remains no more sacrifice for sin c. Heb. 10.26 13. In some To you it is given to know the mysteries of the kingdom of heaven but to them it is not given Mat. 13.11 Many are called but few chosen Mat. 20.16 The Lord added daily to the Church such as should be saved Act. 2.47 As many as were ordained to eternal life believed Act. 13.48 VVhom he did predestinate them he called c. Rom. 8.30 Before the children had done either good or evil c. Rom. 9.11 In other Preach the Gospel to every creature he that believes and is baptized shall be saved Mar. 16.15 God will have all men to be saved and come to the knowledge of the truth 1 Tim. 2.4 Give diligence to make your calling and election sure for if c. 2 Pet. 1.8 §. 8. Third proof from instances The third and last proof shall be from instances 1. The old Testament was not so plain for that which we by reason we were taught it in our childehood think it to be most plain for that there are Angels and Spirits and a Resurrection to be but that the Sadduces great Divines then denied them all Acts 23.8 and had objections out of Scripture against them Master Moses said c. Mat. 22.24 2. It was not so plain with S. Mathews Gospel added to it for a resurrection to be at the end of the world but that some and no doubt Divines for at that time few others were broachers of heresies Acts 15.24 20.32 Apoc. 2 2 6. said it was past already 2 Tim. 2.18 An opinion so monstrously absurd as were it not in Scripture affirmed one would think it incredible any should be so stupid And we may be sure they fetched their proofs for it out of Scripture For else neither could they have had any colour for such a wilde opinion nor the impudence to broach it among Christians much less the success to overthrow the faith of any as they did of some Which example no doubt God Almighty put there on purpose to shew unto us how that there is no conceit possible to enter into mans brain so absurd or non-sensical but Sectaries will be able to alledge Scripture for it yea and with success too Whereof we have an instance at present in another almost as non-sensical a fancy as that was viz. that Anti-Christ is come already and is a Christian nay sits in S. Peter's Chair 3. The 53. Chapter of Esay was not so plain that Christ ought to suffer for our sins but that the Eunuch reading it and no doubt with a very humble and pious heart lifted up to God to enlighten him was glad to ask one who seemed to him an authorized interpreter of Scripture I pray thee of whom speaks the Prophet this c. And being before asked by him in the general if he understood what he read readily answered How can I except some man should guide me Act. 8.31 34. wherein the H. Ghost would in that first and onely express example of a lay-man reading the Bible insumate unto all lay-readers of it with what disposition of soul they ought to read it to attain the true sense of it 4. It was not so plain notwithstanding all S. Paul could urge out of it for the abolitition of the Mosaical Law but that divers of the primitive Divines yea as is probable of them upon whom the H. Ghost came down at Penticost found it as seemed to them plain to the contrary Act. 15.1 And for certain so it was in express words vid. inf some of the texts named in § 9. n. 2. nor were the Christians of Antioch after they had heard all that could be alledged from S. Paul for it out of Scripture able to know what to believe in it without sending to the supreme Interpreter the Church Act. 15.2 §. 9. Instance in the question touching Christ I shall conclude with one notable instance which I shall set forth a little more particularly and at large because it shews most lively not onely how improper H. Scripture is to determine any the most fundamental points of faith in the hand of any but a Catholick Teacher but how pernicious an instrument it is in the hand of others too much addicted to it with neglect of the Church to lead them into and confirm them in most damnable errors The grand Controversie of faith at the time of our Saviours being upon earth was VVhether he were the Christ He sent them who doubted of it and were obstinate against all other testimonies to search the Scriptures which they believed as testifying of him Ioh. 5.39 His adversaries the Rulers in like maner sent people to them as testifying against him They said to him Nicodemus when they perceived him hang that way Art thou also of Galilee Search the Scripture c. Ioh. 7.52 Nay they were not able to bring any other arguments against him but what they brought out of Scripture Insomuch as it is certain there was no one thing whereby they more steeled their own and the peoples hearts against believing in him then Scripture as they understood it For instance Some said This is the Christ. Others said Hath not the Scripture said c. Ioh. 7.41 Again said they to the Officers when they saw them staggered with the devineness of his doctrine Have any of the Rulers or Pharisees believed on him Why not they O forsooth because they knew the Law the Scripture But this people that know not the Law are accursed that is miserably deceived by believing in him to their eternal perdition Ioh. 7.49 Just the same as you say now of our people for their ignorance in Scripture Again

the man that was cured of his blindness by Iesus said to them VVil ye also be his disciples they reviled him and said Thou art or be thou his disciple Why not they O forsooth we are Moses disciples we know by Scripture that God spake unto Moses c. Ioh. 9.27 See the veil of Moses Law that lay upon and blinded their hearts against believing in him 2 Cor. 3.15 and so does to and at this day VVill you see the causes of it One was because they saw him teach command and practice some things evidently repugnant to the expresse words of Scripture For instance 1. It said Thou shalt do no manner of work upon the Sabboth Particularly Thou shalt not bear any burthen thorow the city Ier. 17.21 He commanded one whom he cured to carry no less a burthen then the bed he lay upon thorow the City on that day Ioh. 5.9 When therefore they saw him afterward work a manifest miracle in proof that he was the Christ what had they to choak the mouth of that evidence with but this This man is not of God for all his miracles because he keeps not the Sabboth day Iust the same as your men say sometimes of our Church She cannot be of God notwithstanding all her miracles because the worships images prays to Saints c. 2. Again it said Thou shalt keep these ordinances as everlasting statutes through all generations for ever Gen. 17.7 Exo. 17.10 31.17 Deut. 12.5 c. He said He was Lord of the Sabboth Mat. 12.8 discovered an intent to change it and all the ordinances of Moses and introduce others in their place viz. in stead of worshipping God by a carnal and figurative sacrifice in the Temple of Ierusalem onely the spiritual true pure worship that God longed for to be celebrated all the world over Ioh. 4.2 Mal. 1.11 in stead of the Passover the Sacrament of his Body and Blood Ioh. 6.32 53. instead of Circumcision Baptism Ioh. 3.3 Now how abominable a design they apprehended this in him may be guessed at from their charge against one of his disciples This man ceases not to speak blasphemous words against this holy place and the Law For we have heard him say that this Iesus of Nazareth shall destroy this place and change the customes which Moses delivered us c. Acts 6.13 3. Again it said There is but one God and he a pure simple Being Eternal Infinite Omnipotent c and appointed that if any one yea though a Prophet giving a sign of his Mission or Doctrine should entice them to the worship of any thing visible or created they should stone him to death as a false Prophet and Blasphemer Deut. 13.1 He a visible man cloathed with flesh and blood and all infirmities of humane nature born but the other day of a Carpenter c. said he was God or his Son equal to him and required to be worshipped as such And this they supposed to be evident blasphemy Ioh. 10.33 and that according to the express words of Scripture he ought as such to be put to death VVe have a Law and by our Law he ought to dye because he made himself the Son of God Ioh. 19.7 And this seemed so evident to them in Scripture as no doubt for that cause principally if not onely they vvould rather attribute his miracles as you do ours unto the Devil then entertain a doubt of his being the Christ Mat. 12.24 Another cause was because the prophecies touching the properties signs of the Messiah were not onely dark and in that respect needing an Interpreter to expound them Acts 8.34 17.3 yea even to Christians Lu. 24.27 45. 2 Pet. 1.9 but repugnant in express words and therefore needing an Interpreter to reconcile them And thence it was that they were able to urge it as plainly and aboundantly yea perhaps I should say true if I said more against his being the Messiahs as he for it For instance 1. In some he was to be Davids Lord Psal 110.1 yea God 's Son Psal 2.6 yea the everlasting God c. Esa 9.6 In other a visible mortal man like unto Moses Deut 18.15 God's servant Psal 78.70 Davids son Psal 132.11 now that one and the same person should be all these though it be easie now to us that are taught it by the Church in our childehood was such a riddle then to them Mat. 22.46 and still is to any creature in state of nature Mat. 16.17 1 Cor. 2.8 14. as is incomprehensible by any humane brain without special light and by any light in Scripture's self without an interpreter or any interpreter of less authority then Divine 2. In some He was not to bruise a broken reed c. Esa 42.3 In other to break in pieces the Potentates of the earth like a potsheard and rule them with a rod of iron Psal 2.9 3. In some he was to be the contempt of the common sort Psal 22.6 In other all Kings of the earth to lick the dust of his feet Psal 72.11 4. In some to have no form nor comelinesse in him Esa 53.3 In other to be the fairest among the children of men Psal 45.2 5. In some to be slain for us Dan. 9.27 In other to live and reign a glorious King for ever Psal 72.15 Dan. 7.14 And therefore when the people heard him talk of his being lift up meaning upon a cross or gibbet they were not able to reconcile that with his being the Messiah seeing they had been alwayes taught out of Scripture that Christ abides for ever Ioh. 12.34 No doubt but he answered their texts and explicated his own so as to reconcile them one with the other But no doubt also they did the same with his and their own as they verily thought Nor can you say of all that it was only pride vain-glory malice or obstinacy of will that hindred them from seeing the truth of his sense For no question but multitudes of them Act. 13.27 compared with 1 Cor. 2.8 namely S. Paul Act. 26.9 were purely ignorant and sought the truth in Scripture according as it was alledged and opened on both sides with a love of the truth and a desire to finde it and with many a prayer and bitter tear to God Almighty for light to see it And yet were confirmed and by Scripture principally which they had known from children 2 Tim. 3.15 that they ought to do things contrary to the name of Iesus till God Almighty by some other means then it shew'd them the truth If you say Wherefore did he then send them to Scripture for it the answer hath been given already that it was not as to a Teacher of that point but a VVitness onely nor a witness of his choice but which they compelled him to by their obstinacy to the other nor as a witnesse proper or sufficient by it self alone but in company with the other for corroboration and as by him alledged and expounded and