words you to worlds end Consequently as the present Church baptises with all the same office and authority as the Apostles did so she teaches also with all the same as they did in vertue of this Commission For whatsoever other powers or priviledges they had of infallibility in more then one the gift of miracles authority of writing Canonicall Scripture c. in any one was not in vertue of this Commission A more plain and full proof H. Scripture hath not for any point of Christian faith nor am I able to devise what other answer you can give to it then this what need any more witnesses But for more aboundant confirmation let 's hear more CHAP. IV. Proving it from the Acts. THe best interpreter of figures and prophesies is their fulfilling and the best comment upon Christ's commission is the practice and proceeding in the execution of it registred in the History of the Primitive Church In which as there is no doubt but the H. Ghost recorded the things of most importance for the knowledge and direction so nor but that he recorded those he did for the patterne and imitation of future ages Consequently what it sets forth to have been then the means for teaching the Gospell is to be supposed to have been left by them in that office Now that the Church was that means is manifest from aboundance of passages in it whereof I shall name some 1 Proofe Act. 2.3 5. The gift conferred from heaven on the Apostles on the day of Pentecost as necessary and sufficient to enable them to their office of teaching the Gospell was not penns though none of them were any great Scribes and the greater part of them for ought appeares not able to write a word but tongues A signe they were to teach religion not by their writing but their speech or utterance 2 Proofe Act 2.14 c. 1. The first and all the means taken notice of in this History used by them in their own persons for bringing Infidells to faith was preaching Peter with the eleven standing up c. v. 14. 2. Such as were moved by it to embrace the Christian Law sought it at their mouth Men and brethren what shall we doe v. 37. 3. Peter taught them their Catechisme Repent and be baptized c. v. 38. without bringing any Scripture proofe as he did afore when he taught them as Infidels v. 16 25 34. 4. The rule afterward of faith worship discipline c. unto the believing people was the doctrine and institutes of their Pastors They continued stedfastly in the Apostles doctrine and felowship and in breaking of bread and in prayer v. 41. Loe here the Church settled and compleated in all her forme of doctrine Worship Sacraments c. afore any syllable of the Gospell was written or for ought appeares intended to be Loe here in the Mother-Church Mount Zyon Gal. 4.26 the assembly of the first-borne Heb. 12.22 the pattern according to which all Churches afterward were to be gathered setled and governed to worlds end 3 Proofe Act. 6.6 7. 8.4 c. All the meanes taken notice of in this History besides their own persons provided used settled declared and left by them for teaching the Gospell was the preaching of others whom they took into their body to that end and sent them abroad over the world Act. 11.19 13.4 and placed some one or more of them in every City and Towne where the Gospell took roote Act. 9.10 13.1 14.22 to instruct and guide the people of those Townes in all things pertaining to religion in the same manner as a sheapheard doth his flock Act. 20.28 4 Proofe Act. 8.4 14 25. 13.4 20.28 These others were Teachers divinely authorised as well as the Apostles they being sent to preach and set over the flock to feed it by the same H. Ghost the Apostles were and their teaching Gods word in the substance of it no lesse then that of the Apostles only with this difference accidentall that in the Apostles mouth it was so originally supreamly absolutely and infallibly in the others subordinately fallibly and no longer or further then they taught what they received from the Church Act. 15.24 Nor therefore can you say that the teaching of these other was called the word of God because they preached Scripture or consonantly to it being here called so Act. 8.14 many years afore a word of the new Testament was written and they could not ground Evangelicall doctrine Christ is come Iesus is he is risen c upon the Old Testament 5 Proofe Act. 8.29 9.6 10.6 16.9 18.9 When God Almighty would have any taught the Gospell he either sent them to the Church or the Church to them Nor was there any difference in the meanes whether Apostles or other Pastors Saul being sent in all the same manner to Ananias as Cornelius to S. Peter and S. Philip to the Eunuch as S. Paul to the Macedonians 6 Proof Act. 11.14 The word thus preached by the Church in which it was by accident if any Scripture were cited to believers was sufficient to save the soules of the people 7 Proofe Act. 15.2 c. 16.4 5. 1. In case the Teachers differed the peoples remedy was to have recourse not to the Scripture then being albeit it conteined rules proper to have decided the question viz. VVhether circumcision was necessary to all that were to be within the covenant of grace made with Abraham and one party of the Teachers founded their doctrine upon the expresse words of it viz. that it was a law given to him for all generations for ever Gen. 17.13 Psal 105.9 and the other party were no lesse then Apostles in extraordinary but to the Church or eminent body of the Pastors in ordinary then by accident residing at Ierusalem 2. These coming together to consider of and decide it founded the decision not upon scripture though in a very fundamentall point of faith but meerly upon their own illumination and guidance by the H. Ghost It seemed good to the H. Ghost and to us v. 28. So their decree his decree theirs as his mouth his as the principall Law-giver and consequently to resist it no lesse sin then to resist the H. Ghost Nor can you say they intitled it to him because part of the assembly were Apostles For as it were purposely to preclude you from this evasion the H. Ghost took care to note 1. That the Apostles sate and voted there in quality of Presbyters as it was a name common then to Priests and Bishops only they the chief therefore named first and singularly 2. That there was much disputing upon the point v. 7. Consequently the Apostles proceeded not to the sentence as Apostles or taught by inspiration but as Pastors or by the ordinary authority of the Church as it was to continue in their successors 3. S. Paul and Barnabas though Apostles thought it an honour to themselves to be officers
to the Church in publishing and dispersing her decrees and to their doctrine that it was by her approved 16.4 4. As they went through the Churches they delivered them the decrees of the Councell for to keep Act. 16.4 which was more then we finde they did any book of Scripture 5. When the good Christians heard what the Councell had decreed they rejoyced for the consolation of being certain now what was true doctrine in that point 15.31 6. And thus were the Churches established in the saith 16.5 8 Proofe Act. 20.20 27 32. 1. The Apostles by word of mouth committed unto the Church all things needfull nay but profitable only for them to know for the full discharge of their office unto salvation of themselves and their flock And so made her the depositary of what Christ had committed to them 2. That which they thus committed by word of mouth to the Church was in simple sense the word of grace nay expressely the whole counsell of God 3. This forme of doctrine thus taught by tradition was left and expressely recommended by the Apostles unto rhe Church for her sufficient rule and guide And now brethren I commend you to the word of Gods grace which is able to establish you c. v. 32. 4. And this at their death or as good as their death when they were never like to see one anothers faces more in this world I know that after my departure c. 5. So at their deaths they left the Church to continue for ever in all the same office and authority for feeding and ruling the flock of Christ wherein they then were or had been at any time afore and namely afore the writing of the New Testament Take heed to your selves and to the flock over the which the H. Ghost hath made you Bishops or as yours prophanely overseers to feed the Church c. CHAP. V. Proving it from the Epistles TO the practice and proceedings of the Apostles in their History accord the rules instructions exhortations and admonitions in their Epistles all setting forth and recommending unto us the Church for our guide and her teaching for our rule in such manner as if there were no such book as Scripture nor to be To name a few of the principal for instance 1 Proofe Rom. 1.1 Gal. 6.6 Eph. 1.13 Heb. 5.12 Iude 3.2 Io. 9. 1. It is their ordinary language to call the Churche's doctrine the word doctrine oracles Gospell c. of God Christ life salvation c. the faith the truth c. in simple sense 2. And not that preached by the Apostles only but by the Pastors among whom it was by accident if any were an Apostle Rom. 10.8 17. Heb. 13.7 Iam. 1.21 3. Nay that which was preached by Pastors of whom the Apostles none for certaine Col. 1.5 3.16 Nor can you say it was so called because it was the Scripture preached or in regard of its consonancy to it For 1. The Old Testament could give neither the matter nor rule for Evangelicall doctrine and very little of the New was written when S. Paul called it so in the first Epistle by him written 1 Th. 2.13 and S. Peter in the first that was written 1 Pet. 1.12 25. 2.2 2. Many Evangelicall doctrines then revealed were not written then to wit those mentioned in S. Iohn's Gospells and Epistles more then are in the other namely the institution of the Sacrament of Priestly absolution Ioh. 20.21 Christ's committing his flock to S. Peter Ioh. 21.15 3. The Epistles themselves expressly require all Traditions to be held unwritten as well as written and not those onely taught by the Apostles but by their Pastors Timothy Silvanus c. among whom it was by accident that S. Paul was one Hold the traditions which you have been taught whether by word or our Epistle 2 Thess 2.15 2. Proof Ro. 1.16 12.6 Eph. 6.16 1 Tim. 3.9 6.20 2 Tim. 1.13 2.2 Tit. 1.9 Iam. 1.21 Iude 23. The Churches teaching or doctrine by her taught is called also in simple sense the power i.e. powerful instrument of God unto salvation of all that believe it the rule or as you call it proportion of faith the sword of the Spirit the mysterie of faith the good thing depositum or treasure of heavenly truth the form of sound words or doctrine committed by the Apostles to the Church the faith once delivered to the Saints the faithful word able to save the souls of all that follow it 3. Proof Rom. 10.14 17. The Apostle expressely averrs he knows no means wherby men may come to faith but the word preached and thereupon concludes absolutely Faith comes by hearing and hearing by the word of God As much as to say the ordinary means of faith is hearing the word preached 4. Proof Rom. 12.6 1 Tim. 1.3 3.9 2 Tim. 1.13 3.14 Tit. 1.7 9. The rule of teaching to the Pastors was the doctrine they had received And it was the rule even to Prophets to If any man prophecy according to the analogie rule or as you render it proportion of faith Rom. 12.6 that is the known doctrine of the Church For that it could not mean the Scripture see the reasons given sup pag. 59. 5. Proof Ro. 16.17 2 Th. 3.6 Heb. 13.7 17. Iud. 3.1 Ioh. 2.24 4.2 6. 2 Ioh. 6 9. The rule of belief and holy practice to the people was the doctrine wherein they had been Catechised called by S. Iohn the unction of the H. Ghost 1 Ioh. 2.20 and generally the doctrine or institutes of the Church Hereby know we the spirit of truth and the spirit of error He that knows God hears us he that is not of God heareth not us 1 Ioh. 4.6 This doctrine of our Catechisme is given unto all Christians supposed catechised by a lawfull Pastor as the Galatians were as a rule of that supream authority and infallible certainty as by it we are to try the spirits of Prophets 1 Thes 5.21 yea even of Apostles or heavenly Angels Gal. 1.8 if possible for them to teach repugnant to it And if a rule whereby to judge of the Apostles preaching of their writing also it being as impossible for them to write as to preach repugnantly to it and their writing being of no greater authority then their preaching Consequently this text Gal. 1.8 which your men use to urge against Traditions gives so great authority to them as it implicitely warnes us on perill of our soul not to beleive or receive any text of H. Scripture it self in any sense repugnant if possible for it to have any as it is not to the doctrine of our Catechisme suppose it given by a lawfull Pastor Nor can you say that this subsists not with what we teach that any particular Pastor yea Pope and all as such may teach false doctrine for we will not say that any lawfull Pastor can doe it which who is we shall see in next Treatise 6 Proofe 1 Cor. 4.1
hope to see the face of God if he pertinaciously refuse to believe do approve or avoid any one least thing taught or commanded by the Church as necessary to salvation to be believed done approved or avoided although in Scripture not mentioned and die in that state of soule 3. If both be it the part or share of each in the office is to be set out and certainly known by every creature that they may have recourse to each for that which pertaines to its office to the Scripture for its to the Church for its §. 4. The Protestants Tenet in it In the answer to this Question you and we as near as some imagine the two religions to be one to the other differ extreamly For albeit you grant that Christ left a Church to continue for ever in some office of teaching religion and that office of hers proper and in some respects sufficient and necessary yet you will not allow it to be either simply necessary or sufficient or any other then a meer ministery to the Scripture or so much as that with divine authority Consequently your Tenet is Christ left or appointed the Scripture for the meanes to teach us his Gospell This is the prime and maine principle of your religion in proper or as it is distinguished against ours by the name of Protestant or Reformed upon the truth therefore and certainty whereof depends in fine the whole truth and certainty of your religion and consequently of your hope of salvation in or by it as the firmnesse of any whole building does upon the firmnesse of its foundation § 5. What Catholicks acknowledge to H. Scripture We are as forward as any of you can be to give unto H. Scripture what is its Namely 1. That some of the Apostles wrote the New Testament which and the Old make up that holy book called the Scripture or Bible 2. That it is all and every word of it given by inspiration of God and therefore the very word of God of truth most infalible of authority most supreme as to all creatures even the Church her selfe yea in quality and degree of the authority superiour to that of the Church and the only divine written rule now being or ever to be 3. That they left it unto or with the Church as a sacred depositum in the nature following Viz. 1. A rule which she is bound to have an eye unto in all her doctrines and lawes and not only that they be not repugnant to it in more or lesse either by adding to or taking from either the words sense or law of it any one least tittle for supposing that possible and her a Church all of Apostles or heavenly Angels she were instantly to be detested by all as a Synagogue of Satan and all such her doctrines and lawes to be abhorred as will-worship and traditions of men but that they be consonant to it as neer as she may judge of the sense or intent of the H. Ghost as we find the Apostles had such an eye to it in theirs Acts 1.20 15.15 And in acknowledgement hereof in all her Generall Councels she placeth it in the most sumptuous throne at the uppermost end of the assembly above Pope and all as that which is to have the chiefest regard and swaying vote in all her debates and resolutions 2. A meanes excellent proper yea the incomparably principall in the sort and order of inanimate instruments as it is unto the ends for which it was ordained Namely 1. To corroborate by its concurring testimony the authority and doctrine of the Church and our faith to it 2. To preserve in way of a record a world of most admirable truths rules examples admonitions exhortations motives histories genealogies prophecies formes of prayer c. perteining to faith and holines In respect whereof it is a meanes profitable superlatively beyond all that can be said of it by tongues of men or Angels to furnish the man of God or Divine perfectly for doctrine yea of faith for reproof of the adversaries for correction for instruction in righteousnesse and for every other good work proper or perteining to his function 2. Tim. 3.16 And therefore not only doe our Divines give diligent attendance to the reading and study of it and make use of it incomparably for above any other meanes to all these ends yea and to the instructing and guiding themselves for and in the knowledge of truth and resolving cases of conscience and our Bishops in and for the making lawes or determining causes Ecclesiasticall but the Church her self in all General Councells makes her first and chief repaire to it for light and direction nay all her debate and search into former Councells Fathers Schoolmen tradition practice and sense of the Church is to no other end generally speaking then the better to find out and determine its true sense or intent 3. A meanes not only as in the hand of the man of God but as in the hand of every Christian rightly principled firme in faith 2. Pet. 3.16 and reading it in obedience to them that are over him in the Lord Heb. 13.7 with the humble spirit of the Eunuch Acts 8.31 unto the ends for which it was ordeined if ordeined as to him to wit to confirm advance and perfect himself in faith Joh. 20.31 saving wisedome 2. Tim. 3.15 hope Rom. 15.4 charity 1. Th. 4.9 and other Christian vertues singularly proper unto those ends as having from its divine author speciall force and vertue beyond all possible enditings of humane brain to inlighten the eyes and convert the heart of the simple And therefore speaking of it per se or as in the hands of such a one blessed is he that reades and meditates in it day and night Ps 1.1 and makes it a lanthorne to his feet and a light unto his paths Ps 119.105 4. A meanes since its writing necessary unto the Church as by which God will guide her into the truths there recorded without it when it may be had not 5. A meanes perfectly sufficient unto the ends for which it was ordained which is all the perfection of an instrument 6. A record conteining all that man is to believe doe or avoid to the obteining eternall salvation and expresly all the principall In regard of which many and admirable properties and uses of it it is the same in a manner to us as the pillar of cloud by day and fire by night was to the Israelites guiding Moses in the way to Canaan and by him them In a word it deserves to be called by way of excellency the Word Law doctrine oracles or Gospell of God Christ salvation c. the guide of faith the rule of religion the light of the world c. §. 6. The Catholick tenett But then we deny it to be either a proper principall necessary or sufficient meanes to teach religion And so to give unto the Church also what is hers our tenett is that The Church was
2 Cor. 5.20 Phil. 2.25 Tit. 1.7 The Pastors in common among whom it was by accident if any one were an Apostle are styled in simple sense the ministers of Christ his embassadors the stewards depositaries and dispensers of the mysteries of God whereof those of faith the first 7 Proofe Gal. 2.1 So supreame at that time was and consequently to worlds end was to be for els wherefore read we the Scriptures now the authority of the Church as God Almighty seeing how S Pauls teaching was with less fruit because opposed by other Teachers who called themselves Apostles of Christ 2 Cor. 11.13 yea pretended to teach the doctrine of the Church Act. 15.1 willed him by revelation to go up to the chief Pastors residing then by accident at Ierusalem to confer his doctrine with them and procure their approbation to it Nay S. Iohn himself though an Apostle in ordinary for the greater credit and fruit of his Gospel as to the people in regard of the great opposition was like to be made against it by the hereticks that denied Christs Divinitie and were verie malapert against him for asserting it 3 Ioh. 9. was moved by the H. Ghost to procure and insert in the close of it the testimonie of some Pastors we know that his testimony is true Ioh. 21.24 A singular instance to shew in what high esteem and authority the testimonie of the Church even to the truth of H. Scripture it self as to us and much more to the sense of it then was and was left by the Apostles at their death for ever to be amongst all good Christians 8. Proof Eph. 4.11 The Apostle delivers our tenet in almost express words plainly and fully in sense VVhen Christ ascended he gave some Apostles c. for the perfecting of the Saints c. that is as the ordinary means to that end until we all come in unity of faith which will not be till the second coming of Christ c. that we henceforth be no more as children tossed to and fro c. which end is not possibly attainable if those Pastors may be supposed liable to teach an errout in faith 9. Proof 1 Tim. 3.15 The Church is called in simple sense 1. The House of God meaning without doubt that School house for teaching Religion of which Esay foretold Esay 2.2 2. The pillar of truth not of the written truth only but of the truth absolutely that is of all truth revealed And not a pillar upon which Scripture is promulged or notified only to the people as Princes edicts upon some post but such a pillar as is also the foundation to the whole frame of truth Therefore he saith in the next word 3. The ground of the truth Which in simple sense absolutely is the incommunicable attribute of God Almighty the first truth in sense wherein it may be given to any created meanes that is as to us or our attaining to the knowledge or certainty of truth is here given to the Church And so it comprises our Tenet in the fullest highest sense possible and particularly the infallibility of the Church in her teaching For 1. If she the ground of all truth then of this there was a Iesus of Nazareth of this there is a Scripture of this there is a H. Ghost nay of this there is a God 2. If these and other revealed points be infallible truths she the ground of them must be infallible So as if possible for her ever once to totter in the truth of her testimony touching any one point by either affirming something to be Gospell which is not or denying something to be which is the whole frame of the truth and certainty of Christian Religion as to us must necessarily totter with it as any building must whose foundation does and as we could not believe the Scripture in any thing if we found it false in any one thing Nor can you evade this place by saying he gives this attribute here to a particular Church namely that of Ephesus in which Timothy was to behave himself which we will not say was infallible For that Church being then a part of the Catholick though it were not infallible yet he being immediately Pastor of it was mediately a Pastor of the Catholick whose attribute that was As he that came into any gate lane or house of Ierusalem came into the Holy City Mat. 27.53 though that gate lane or house were not so 10. Proof 2 Tim. 1.13 2.2 Tit. 1.9 1 Pet. 1.12 The means prescribed and named by the Apostle for preserving to worlds end the knowledge or doctrine of the Gospel was Tradition of the Pastors from hand to hand The things thou hast heard of me commit thou to faithful men who shall be able to teach others also A means subject indeed to corruption in tract of time if the depositaries be considered as men but not if as men assisted to the pure and uncorrupt keeping of it by the H. Ghost to that end sent down from heaven upon them Act. 2.3 with such admirable graces as even the Angels desire and are delighted to behold 11. Proof Apoc 2.1 The Pastor of a particular Church is called the Angel of it Consequently by the rule of proportion the whole company of them is the Angel of the Church universal that is the ordinary means under God to illuminate and guide them and interpret Gods will to them in spiritual things 12. Proof Apoc. 21.23 Finally the teaching of the New Ierusalem which in the first sense means without doubt the Catholick Militant Church of Christ in opposition to the Synagogue the old earthly Ierusalem is called the light in which shall walk the nations of them that are saved Acts 2.47 13.48 whose light is not the Sun or Moon any created corruptible means but God himself and the Lamb Mat. 28.20 so as there shall never be any night of error in that City because its Sun shall never set c. Esa 60.20 You see how expresly how abundantly H. Scripture from first to last sets forth our principle It had been easie to have quoted ten times more texts to the same purpose but to whom this is not enough nothing would Now let 's see what you have to object against it THE SECOND PART Defending the Catholick Tenet CHAP. I. Solving Objections against the Churche's authority THe true reason wherefore your Ministers deny unto H. Church this office of teaching Religion is because they are conscious both of their having no title to the church and of being sure to be condemned if they should submit to any judge but a mute one And yet under colour of interpreting Scripture by it self they finde a way to exercise all the same office themselves as they deny to her and with much greater arrogance The pretended reason is because forsooth she is liable to error in her teaching except when she teaches Scripture and therefore is limitted to it as to a bar-rule beside or beyond which
were written namely 1. Divers we meet withal in the New Testament 2 Tim. 3.8 Heb. 9.19 11.37 Iud. 6 9 14. 2. All those given by the High-Priest viva voce from Adam's time until Christ's to them that consulted him he being a constant or ordinary oracle Gen. 25.22 Iudg. 1.1 1 Sam. 23. 2. Ioh. 11.51 6. Argu. Rom. 15.4 The Scripture was written for our instruction Answer No doubt of it and it is an excellent means thereunto But this is none of the things you are to prove 7. Argu. 2 Th. 2.15 VVhich you have been taught by our Epistle Answer But he doth not say nor mean which it hath taught you but onely which you have been taught by us whether by word or epistle 8. Argu. 2 Tim. 3.15 VVhich are able to make thee wise to salvation by faith c. Answer But he doth not say which are able to make you wise meaning Christians in general nor which are able to make thee wise to salvation absolutely but by faith in Christ That is by bringing thee to faith or confirming or perfecting thee in it Better proofs then these I am sure you have not and the best of these as you may see a little alreadie will more anon is verie short of a proof And no wonder when the Scripture cannot contradict it self in sense as it would if in one place as I have named an hundred it should set forth the Church for our Teacher Guide or Rule and in another it self CHAP. II. Examining the proofs of Scripture's having the four requisites to the office And first in this Chapter VVhether a proper means TO shew you more manifestlie the falseness of your Tenet by giving you larger scope of proof I named above four requisites to the means we speak of proper principal necessary sufficient Whereof therefore if Scripture vvant but any one it cannot possibly be it See if you can prove it hath I do not say all but so much as any one of them And first that it is proper useful or intended to give the first instruction Which as it is the first so the incomparably principal and most necessary act of the office of Teaching 1. Argu. Deut. 31.11 Thou shalt read this law afore the children that have not known any thing that they may hear and learn to fear the Lord. Therefore proper to give no vices their first instruction Answer It follows not 1. Because this place speaks not of novices but of the ignorant sort of people young or old For those words any thing are not Moses's but an addition of your Translators confessed in some editions by a smaller character to help the sense when they mar it as they do in divers other places and instead of the H. Ghost's give their own sense for Scripture which is properly that adding to it as is forbidden and accursed Apoc. 21.22 the text being no more then this children c. that have not known that is are ignorant of the dreadful majestie sanctity power justice and other perfections of God Almighty and of the great awe and obedience due to him from his creatute set forth in that Book 2. Nor therefore by learning to fear God did he mean the first but the perfecting knowledge And it is the more probable because this reading of the Law was appointed to be but once in seven years whereas children were to be instructed touching God Almighty assoon as two or three year old 2. Argu. Psal 19.7 119.30 The law of God gives light to the simple and little ones Answer True but impertinent For 1. He doth not name the Scripture nor I think mean it but the Gospel as preached by the Church among the Gentiles to the conversion of Nations spoken of from the first ver of this Psalm S. Paul himself being the interpreter Rom. 10.18 2. Nor had he meant it do those simple or little ones mean novices but humble upright souls such as himself was Psal 131.11 Iacob Gen. 25.27 Iob Iob 1.1 the Apostles Mat. 11.25 and as all Christians yea the greatest Divines in the world must be ere God reveal his mysteries to them either by Scripture or any other means Mat. 18.3 1 Pet. 2.1 3. Argu. S. Ioh. 20.31 These are written that ye may believe that Iesus is the Christ. Implying his Gospel was proper to give instruction in that point the first principle of Christian faith Answer Short still For he spake not that either 1. to novices but to Christians catechised 2. or touching any doctrines in his Gospel but the miracles of Christ related in it Many other signs he did which are not written but these i.e. signs are c. 3. or of instructing in that point but confirming in the belief of it these are written that ye may believe c. 4. Argu. 2 Tim. 3.14 Timothy knew the Scriptures of a childe Sure then profitable to instruct him in his childehood Answer No doubt singularly profitable but not to give him his first instruction 5. Argu. 5. 1 Ioh. 2.13 S. Iohn wrote to little children Answer Such children as knew the Father nay needed no man to teach them the doctrine of the Catechisme ver 20 27. CHAP. III. Examining the proofs for Scripture's being a principal means SEcondly that which is call'd the meanes to any end must be the principal means to it as principal opposes instrumental Now H. Scripture we say is a most superlatively excellent proper means and in its kind the principal to give the perfecting instruction but we will not say it is at all proper to it as principal that is of or by it self or as in the hand of any one the profoundest Divine but only as an instrument in the hand of the Church or one of her Schollars As a pen is proper to write but not as a principal means but as an instrument onely in the hand of one that hath strength and skill to use and guide it to its end You say or must renounce your principle it is self-proper to this end as in the hand of any or every understanding Christian. See if you can prove it 1. Argu. Deut. 17.19 He shall read therein that he may learn to fear the Lord that is that by it he may instruct and direct himself in his duty to God Answer True if you understand it of the King in the discharge of his civil office But if you will understand it of him as one of the faithful in the discharge of his duty to God in matters of faith and holiness it was not meant of every or any one but one trained up in the true Religion by or under Orthodox Pastors 2. Argu. Deut. 30.11 This commandment is not hidden from thee c. Implying the Scripture is not dark to any one in matters necessary Answer It implies no such thing For 1. It speaks not of Scripture but of the words by him commanded viva voce And so was a figure of the Gospel to be preached Rom.
10.8 which indeed is hid to none but the Reprobates 2 Cor. 4.3 2. Grant he had spoken of Scripture and by name of that book of Deuteronomy the plainest in the Bible and consisting of nothing els in a maner but moral precepts written in our hearts by the light of nature exhortations admonitions motives c. to piety and obedience yet it was so unprofitable yea dangerous for ignorant people as it was neither intended for their reading Deu. 31.9 nor to be so much as read to them without an interpreter authorized Neh. 8.7 2 Chron. 17.9 Acts 15.22 3. Argu. Deut. 31.11 Thou shalt read this law before the people that have not known any thing that they may learn to fear God c. Implying it was so self-plain as the sole hearing it read was sufficient to instruct ignorant people in the knowledge and fear of God Answer No such thing as appears from what is said in the answer last afore And now I shall illustrate and confirm it to you by giving some of the reasons of it in an instance In that Book of Deuteronomie are sundry passages most admirably setting forth the great perfections of God for which we ought to fear him proposing effectual motives to it c. and so most excellent proper to inform and perfect the reader or hearer in that duty But then withal there are intermixed such expressions sometimes so descending to the vulgar capacity of God's eyes hands anger glittering sword c. Chap. 32.40 41 c. sometimes so dark e.g. Iesurun waxed fat I lift up my hand to heaven c. Chap. 32.15 40. c. sometimes so repugnant in words for example calling God sometimes by a name of the singular number Iehovah as if but one person generally of the plural Elohim which your Translators ought to have rendred Gods or the Gods sometimes setting him forth as an infinitely dreadful otherwhiles as an infinitely gentle power c. as they would be apt to beget or confirm in ignorant people erroneous apprehensions of him either too little or too great a dread of him unless heard or read by one that had been taught some rules for the right understanding of them which rules cannot be given with certainty but by the Church 4. Argu. Psal 19.8 119.105 The law of the Lord is a light enlightning the eyes of the simple Now a light is a self-sufficient or principal means to guide a man in his way Answer 1. Most certain the Law of God is in its kinde a most excellent light yea the principal in this world to guide us even Church and all in the way to heaven But David speaks not here of the Scripture nor doth he mean it necessarily much less solely 2. Grant he meant it light is not a self-sufficient means to direct a traveler in his way no not the Sun it self to one that hath a filme over his eyes or is ignorant of his way or is drunk or mad but shall light him as well out of his way as into it yea instead of his way shall light him into a pit to break his neck Now such men with a filme over their eyes are all not instructed in Religion by the Church and such drunk or mad men are all pertinacious Sectaries 5. Argu. Psal 199.99 I have more understanding then all my Teachers for thy Testimonies are my meditation Implying that a man by studying the Scripture may come to more knowledge in divine things then is in his Teachers and consequently to understand Scripture better then they and therefore without their help Answer It implies no such thing For 1. He spake not of the Scripture nor perhaps meant it 2. Nor did he perhaps speak this of himself in quality of a Believer but of a Prophet taught by inspiration 3. Nor did he prefer his understanding to all Teachers but to all his 4. Nor did he perhaps speak of wisdom speculative but practical or experimental only wherein many times simple people by devout meditation and ferverous practice of what is taught them by the Church or read by them in Scripture come to exceed their Teachers 6. Argu. S. Luke 10.26 When one demanded of our Saviour the way to heaven he sent him to the Scripture How is it written How readest thou Implying that it by it self alone is enough to shew any reader of it the way to heaven Answer Still wide For that one did not demand the way absolutely whereof himself was a Teacher but that particular new perfecter way as Christ professed to teach which favour he not thinking him worthy of sent him to Moses whose disciple he was Ioh. 9.28 And in the same manner he did at first with the other Pharisee that came to him with the same question Mar. 10.19 but when by his answer he saw cause to love him he taught him the perfect way to happiness as he did Nicodemus at first asking the necessary Ioh. 3.3 by his new Law and without sending either of them to the Scripture for either way where indeed it was not to be found 7. Argu. S. Luke 16.29 When the glutton in hell begged of Abraham a Teacher from the dead for his brethren on earth the answer was They have Moses and the Prophets let them hear them Implying Scripture alone was a means proper to teach them piety sufficient to escape hell Answer Not a tittle to any such sense For 1. He begged not a Teacher but only a witness to the doctrine of the Synagogue touching the grievousness of hell-torments c. nor therefore did Abraham remit them to Moses and the Prophets as Teachers but onely as witnesses more competent then he who was desired a Ghost from the dead 2. Nor by Moses and the Prophets did he perhaps mean their writings but the Teachers then living upon earth those in ordinary sitting in his Chair by Moses those in extraordinary which that Nation was seldom without by the Prophets And it is the more probable 1. Because it were more proper where a living witness was desired to send them to a living witness more credible then the other 2. Because it is improper to say of writings Let them hear them 3. Grant he meant the Scripture and as a means of instruction yet not as read much less interpreted by the people but as read and interpreted to them by their Pastors Therefore he said Let them hear them 8. Argu. S. Ioh. 5.39 Search the Scriptures they are they that testifie of me As who should say They are the proper principal sufficient means to teach people Religion Answer Far from any such sense For 1. He spake not this to the people but the Teachers as you will see anon cap. 6. § 1. argu 6. 2. Nor perhaps did he say to them Search but you do search the Greek word being indifferent to either and the later as agreeable to the scope and coherence of the Text as the former 3. Nor did he send any to it
or some other future temporal calamity proper to that Nation and age 5. Argu. S. Mat 12.3 Have ye not read c. Spoken by our Saviour to the people there and else where often Answer 1. Never once but to Teachers only and as such And one reason I have for saying so is because when a lay Pharisee demanded of him the way to heaven he sent him not to the Scripture as he did the Lawyer Luk. 10.26 but to his Catechism Thou knowest the Commandments Mar. 10.19 2. Grant spoken to the people it supposes they did expresses no intent they should read it Argu. 6. S. Ioh. 5.39 Search the Scriptures Plainly expressing intent the people should read them Answer No such thing For 1. It is not certain be spake to the people nay it is probable that not to them but to the Rulers My reason is because he spake it to those v. 10. who had perhaps convented afore them for certain publikely rebuked the man for carrying his bed on the Sabbath day and examined him touching his author or counsellor to whom he submissively gave the best account he then could of who it was and as soon as he knew went to give them a better who thereupon prosecuted our Saviour for his life All which look like proceedings of men fitting in Moses Chair nor is it to the contrary that they are there called bare the Iews for by that name this Evangelist often without question meant them in authority Ioh. 4.19 9.21 18.12 2. Grant spoken to the people perhaps he said not to them as your Translators render it Search but onely you do search For the Original is indifferent to either sense and the later as agreeable to the scope and coherence of the Text as the former 3. Grant the speech as you render it search it doth not necessarily infer their reading it because they might search by their Priests in their copy And it is the more possible because the Bible was then a Book of too costly a price for the ordinary peoples purse to purchase 7. Argu. Acts 8.28 The Enuch reading Scripture is set forth for an example Answer Perhaps not no more then his sudden embracing a new Religion upon no more prudencial motives then are set down especially when supposing it true as you hold he had no ground in Gods word for his reading it 8. Argu. Acts 17.11 The Bereans at least are expressely commended for it Answer 1. It may be not vid. supra par 2. c. 1. ob 6. 2. Grant they were it implies other people in such a case as that was lawfully may do the same expresses no intent they should no more then the commending of Solomon for building such a magnificent Temple David for intending it 3. Grant that also their searching it doth not nenecessarilie include their reading it no more then the King 's writing a copie of it doth the writing it himself Deu. 17.19 See what is said in the answer above to the 6. Arg. § 3. 9. Argu. Rom. 15.4 Scripture was written for our instruction Answer Most certain But strange if written for the peoples reading it should never tell them so 10. Argu. 2 Cor. 1.13 Eph. 3.4 VVhereby when ye read c. Spoken to the people Answer 1. Perhaps not no more then divers other things in the Epistles are 1 Cor. 5.4 1 Thes 5.27 but to the Pastors properlie And as is ordinarie in writing to a community to say when you read this when none is meant properlie or in his own person but the Clerk or other Officer to the Companie 2. Grant to the people it implies a supposal they did or would expresses no intent they should read it Argu. 11. Col. 4.16 Read the Epistle from Laodicea Answer Spoken to the Pastor to cause it to be read among the people or in the Church as he said in the vvords afore 12. Argu. 2 Ioh. 1. At least the Lady Elect was to read the Epistle to her written Answer No doubt it was so intended But little to your purpose For 1. She was but one person and a person to whom in particular it was written nor is there any intimation of intent she should give a copie of it or impart it to any other 2. Nor vvas it then a part of the Bible 3. Nor did it contain any doctrinal instruction further then by way of admonition or motive to beware of Hereticks n. 2. That God Almighty ordained or expressed any intent there should be any copy or transcript of any one sacred book more then that the King of the Iews when there should be one should have a copy of Moses Law Deut. 17.18 n. 3. That God Almighty ordained or expressed any intent H. Scripture or any part of it should be so much as read to the people more then the book of Deuteronomy once in 7 years namely in the year of Iubilee Deut. 31.9 once a piece of Ieremy exhorting to repentance and denouncing miseries else to come upon them Ier. 36.6 once the first Epistle to the Thessalonians to them 1 Thess 5.27 that to the Colosians to them and the Laodiceans and that from Laodicea to the Colosians Col. 4.16 §. 2. From the Old Testament n. 1. That in 700. years together viz. from Iosuah's reading it Ios 8.34 until Iosiah's 2 Chron. 34.30 any part of the Scripture more then once the piece of Ieremy abovementioned was ever read to the people or the Priests ever blamed for neglecting it Argu. 2 Chron. 17.9 It was read to them in Iehosaphat's time Answer Like enough But the text faith not so and our trial now is by expresse Text. n. 2. That there was in that Nation any copy more then the original one in the Temple of any one Sacred Book Argu. 2 Chro. 17.9 Was not that a copy as the Priests in Iehosaphat's time carried about with them Answer It may be so but perhaps not §. 3. From the Prophets That any one of them foresaw that any one title of the Gospel should be written Argu. Ezek. 1.5 Your self will say Ezekiels four Beasts presignifying the four Evangelists Answer I will not say it is certain And though I would our trial is now by express Text. § 4. From the New Testament n. 1. That anie lay-Christian ever read a word in the Bible Argu. 1. Acts 17.11 The Bereans did Answer But they were then no Christians 2. Argu. 1 Cor. 1.13 The Corinthians did Answer It may be not See sup ans to 10. arg 3. Argu. 2 Pet. 3.16 Those did that wrested it to their damnation Answer 1. Perhaps those were Teachers 2. If people they might do that without reading it n. 2. That our B. Saviour or anie Apostle took anie care or order for the means necessarie to the reading of Scripture by the people namelie preserving the Original or some Authentical Copie of it transcribing and dispersing copies of it throughout the world translating it into vulgar languages compiling the pieces of the
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
hand of the people yea it's more like Divines all that he saith of it is so far from encouraging or directing them unto it as their guide or rule as it is rather to the contrary 2 Pet. 3.16 in a word to leave that of which it is certain out of Scripture's own mouth that it is most proper by it self alone to teach every creature every thing pertaining to the Gospel for that which is not proper by it self alone to teach any creature any thing Suppose God Almighty should do you the favour he did S. Stephen to let you see the heavens open and Iesus sitting at his right hand and teaching some person standing by and you should hear him say to that party Teach this man meaning you what I have taught you If he believe he shall be saved if not damned and anon after you should see him deliver to him a book saying to him I give thee this that thou maist teach it to him Exod. 24.12 and afterward some one should snatch that book from him and give it to you saying Do not believe him further then is here written he will teach you errors read this your self and guide your self and judge of his doctrine by it c. would you not think it a brainsick act to follow such counsel Sure you would in reason Such very same Counsel is that of your Ministers Neglect the Church follow the Scripture Nay it is more certain to you that Christ spake those words to her concerning you from that record of them Preach the Gospel to every creature Mar. 16.15 then if you should hear or see it now in such a vision by how much the word of Scriture is a more sure word then any sensible vision can be Lu. 16.31 2 Pet. 1.19 Nor therefore may you think or hope God Alm. will upon your prayer to him though never so humble never so fervent by his Spirit direct or inlighten you in the right understanding of Scripture sufficiently to your salvation without the Churche's ministery For he having placed that office in her in the same maner as the office of baptizing Teach all baptizing them Mat. 28.19 he will no more give you the one grace without her ministery then he will the other and therefore to begg of him to teach you himselfe would be an act of as damnable presumption as to begg of him to baptise you himselfe And therefore when S. Paul not knowing then who els he was to goe to begged it of him he sent him to the Church for that grace Act. 9.6 See the reason sup p. 8. VVhat needs any more to be said to such a good soul as I suppose you to be Let it suffice you have hitherto embraced this false principle out of ignorance and beguiling of hereticall Teachers After this admonition you have great cause to fear God will not wink at your ignorance any longer but expects from you exact obedience to this his commandement or ordinance Mal. 2.4 of hearing and following the Church as your Guide in Religion This doing you will soon finde that Rest of soul the Title of this Book promised If you neglect it neither this Book nor the Church will have need to accuse you to your Iudge at the dreadful day there are others to accuse you Moses Mathew Paul c. in whom you trust for had you believed them as you ought you would have believed her for they write of her and much more plainly then any Prophet did of Christ Ioh. 5.45 Nor may you flatter your self with hope upon your faith baptism innocency or holiness great and sensible particular favours of God to you as may seem to you in interior lights consolations assurances of your being one of his c. for unless you be an humble child or scholar of his Church no hope can be built upon them And two reasons among many other might be given are 1. Because without divine faith it is not possible to please God Heb. 11.6 Now your faith cannot be supposed divine because not grounded finally on the Church the ground of all truth and if of all truth of all faith also 2. Because not to hear or believe the Churche's teaching is a mortal sin Mat. 18.17 Mar. 16.16 and consequently inconsistent with holiness without which no man shall see God Heb. 12.14 See more places if you please to the same purpose Mat. 10.14 Lu. 10.16 Acts 2.47 13.48 Gal. 5.20 Heresies Apoc. 21.24 And therefore you may be certain the spirit that guids you to a neglect of her and flatters and comforts in you in it is not God's but the evil spirit 2 Cor. 4.3 What remains then but as you desire to see the blissful face of God and avoid eternal torments you in the first place seriously search the Scriptures or otherwise enquire and resolve your self well touching this first Question VVhat Christ left for your Guide That done to enquire VVhich is she That having found her you may seek his Law at her mouth that if you find they whom you learned your first principles from was not she you may learn them anew of her that is And then you will have some competent rule whereby to judge aright of doctrines and teachers and of the true sense of Scripture which not only you now want but in stead of it use a false one God Alm. of his goodness open your eyes to see in this your day this truth which belongs so much unto your peace The next Treatise by Gods help shall follow as soon as I am able ERRATA Pag. l. read 122 12 barely 127 25 presignified 141 8 that 143 1 think 145 1 c. 1. 147 17 admonish 160 11 duely 166 8 box 171 1 forme 179 19 insinuate 140 12 left 143 27 some 150 4 it 157 7 that hath 160 25 would 163 12 for 166 25 and that 170 1 are 183 15 Joh. 9.16 Pag. 3.20 del 1 King 17 24 pag. 32. lin 26. del unto these words if any c.