THE ONLY WAY TO Rest of Soul, IN RELIGION HERE, IN HEAVEN HEREAFTER: SHOWN 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 Diu. Licenced by the University of Oxford, to preach throughout England, and late Rector of L. in the County of S. now a Catholic.  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 God's 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 (john 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, (joh. 15.24.) joined with eminent Sanctity; as shall be shown in next Treatise:) but only because in it you think to have eternal life (joh. 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 pains to read them in your Bible; for there is not one of them put for show only (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 proofs on our side, and sometimes some on yours. If therefore you miss any, do 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 preface. 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 PREFACE To the first Treatise: Stating the quaestion, explicating the terms, etc.  

§ 1. Grounds agreed upon, leading to the Quaestion.  
1 Ground.  
WIthout faith, it is not possible to please God (Heb. 11.6.); and without holiness no man shall see him (Heb. 12.14.)  
2. Ground.  
2. What faith and holiness 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 reveal it to us by his holy Spirit (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 mean [instructing in religion, in such manner as the Scholar may, and until he do (without it be his own fault) understand it aright, and perfectly, so far as is needful to his Souls 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 public 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 Councillor, 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 less can be obliged to believe it, by divine faith, no more than 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 do, of an eternal recompense.  
4. Ground.  
In this immediate way; in sundry manners, and at sundry times, he spoke of old to the Fathers, by the Prophets (Adam, Abraham, Moses, etc.) (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 jesus Christ, vouchsafing to become a Teacher of it; he (as became him the Lord) taught it perfectly, and as it was to endure to world's 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 form, doctrine, law, or rule of faith and holiness, thus by God Almighty revealed, is called by a proper name [Religion:] and as by jesus Christ revealed, or promulgated, is called [the Christian Religion; or (in Scripture-phrase) the Gospel] (Mar. 16.15.)  
6 Ground.  
Tbis Gospel, he taught to his Apostles: and so left them as the first, and temporary means, 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 days of his and their teaching in the flesh, are called [the last days, (Esa. 2.2. Heb. 1.1.) the fullness, 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 go to the Gospel by them taught and left, as [the fountain of all both saveing truth and discipline of manners (so our late H. Council 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 remain 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 means; humanely authorized only, or fallible, in its teaching, or instrumental only to some other creature, or profitable only, or necessary in some respects only, or sufficient to teach some part of it only, or to some creatures only: but [the proper, principal, necessary, and sufficient, to teach every creature, every particular of it, and divinely authorized and assisted to that end:] and so deserving to be styled 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 Chair of Christ; the School of the Gospel; the steward, depositary, or dispenser of the mysteries of faith; the store-house or treasury of divine knowledge, wisdom, or truth; the power (or powerful instrument) of God unto salvation of all that believe, or use it]: and its voice, doctrine, or teaching [the word, law, oracles, doctrine, or Gospel, of God, Christ, truth, grace, life, or salvation, etc. the faith; the truth; the seed (of grace); the faithful word; the sword of the spirit; the form of sound words, or doctrine; the depositum, or treasure, of heavenly truth, left by Christ, or his Apostles; the whole revealed will, or counsel of God; the guide of faith; the rule of religion etc.] 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 go to it to inquire; ask, or seek the Law of God, at it, or its mouth; in controversy it shall stand in judgement; it shall preserve knowledge; it shall show thee what thou oughtest to do; 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 souls, or to show you the way to eternal life; he that believes, or follows it, shall be saved]: or, unto which, God Almighty ever said [Teach people; or, teach the Gospel.]  
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 appertains, that's [the means] I speak of.  
8. Ground.  
This means (what ever it be), is somewhere or other in H. Scripture, set forth, and named to us, in most plain, and express manner, as being the fundamental of all fundamentals (as to us) within the Christian religion; without which first known and certain, 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 certain, no more remains for any man to do (that desires to know what he is to believe, do, or avoid to obtaining eternal salvation), but only to find it out, and hear, believe, and practice, what it teaches, commands, or forbids, as Gospel.   

§. 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 mean nothing else, but [a company, or some company of men]. For, this is description sufficient for the intent of this Treatise, which is only 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 means left by Christ (or his order), for teaching his Gospel]?   

§. 3. The importance of it.  
And it is (as appears sufficiently, by what is said already) the most transcendently-fundamental one possible to be within the Christian religion: seeing by this means, it is to be taught; and all questions in it to be resolved. And consequently, it is of most transcendent importance, what we 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 means whatsoever, to this end, to instruct, or direct ourselves in religion, will be vain and superfluous, yea, improper: but every one is to go to the Bible, and it alone, and by itself alone. For (supposing it left in this office) there will be no denying, but it is as plain and intelligible by itself 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 heresy, superstition, or profaneness; unless he believe or practise 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 restrain 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 only. 2. It will be in the power of the Church to permit or restrain the use of the Bible unto the people; more or less, 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 baptised in Christ's faith, though believing never so humbly and firmly, and practising never so fervently all that he finds in Scripture, may hope to see the face of God, if he pertinaciously refuse to believe, do, approve, or avoid any one lest 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 soul.  
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 pertains 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 extremely. 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 than a mere ministry to the Scripture; or so much as that, with divine authority. Consequently, your Tenet is, [Christ left, or appointed, the Scripture, for the means to teach us his Gospel.]  
This is the prime and main 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 firmness of any whole building does, upon the firmness of its foundation.   

§ 5. What, Catholics 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 infallible, of authority most supreme, as to all creatures (even the Church herself; yea, in quality and degree of the authority, superior 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 laws; and not only that they be not repugnant to it, in more or less either by adding to, or taking from, either the words, sense, or law of it, any one lest 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 laws to be abhorred as will-worship, and traditions of men), but that they be consonant to it, as near 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 General Counsels, 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 means, excellent proper, yea the incomparably principal (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, forms of prayer, etc. pertaining to faith, and holiness. In respect whereof, it is a means 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 righteousness, and for every other good work (proper, or pertaining to his function). (2. Tim. 3.16.) And therefore not only do our Divines, give diligent attendance to the reading and study of it, and make use of it, (incomparably for above any other means) 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 laws, or determining causes Ecclesiastical; but the Church herself, in all General Counsels, makes her first, and chief repair to it, for light and direction; nay, all her debate, and search into former Counsels, Fathers, Schoolmen, tradition, practice, and sense of the Church, is to no other end, (generally speaking), than the better to find out, and determine, its true sense, or intent.  
3. A means, not only as in the hand of the man of God, but as in the hand of every Christian (rightly principled, firm 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 ordained (if ordained) as to him; to wit, to confirm, advance, and perfect himself in faith, (Joh. 20.31.) saving wisdom, (2. Tim. 3.15.) hope, (Rom. 15.4.) charity, (1. Th. 4.9.) and other Christian virtues), singularly proper unto those ends: as having from its divine author, special force and virtue, beyond all possible enditings of humane brain, to enlighten 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 reads and meditates in it, day and night, (Ps. 1.1.) and makes it a lantern to his feet, and a light unto his paths. (Ps. 119.105.)  
4. A means (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 means perfectly sufficient unto the ends for which it was ordained; which is all the perfection of an instrument.  
6. A record, containing all that man is to believe, do, or avoid, to the obtaining eternal salvation; and expressly, all the principal.  
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 Gospel of God, Christ, salvation, etc. the guide of faith; the rule of religion, the light of the world, etc.].   

§. 6. The Catholic tenett.  
But then we deny it to be, either a proper, principal, necessary, or sufficient means, to teach religion. And so, to give unto the Church also what is hers; our tenett is, that [The Church was left by Christ, for the means of teaching his Gospel.]  
Conclusion of the preface.  
YOu see the true state of the quaestion, the tenetts of each side, and the importance of what you hold in it. That which remains for this preface, is to admonish you, that your principle is notoriously false, repugnant to holy writ, and mother of all the sects in these parts of Christendom; and therefore to beseech you (dear Christian brother) as you desire to please God here, and see his blessed face hereafter, to search the Scriptures, (with the noble Bereans,) whether those things be so or no, as your Ministers have taught you out of it, touching the Scriptures being left for your rule and guide.  
To help you in it (if God shall put it in your heart), that you may not be gulled, as now you are, with the mere sound or superficies of words, but dive to the depth of the sense of it (for, that is properly to search it) is all the business of this ensuing treatise. Wherein I shall first prove our tenet; then, defend it against your objections; in the third place, examine what may be said for yours; and in the last, refel it. And when you have thus the whole matter laid afore you; you will be able to judge righteous judgement; which now you give, upon hearing one tale told; or, at least, the other, but by halves, and for the greatest part, falsely.  
Be the event of it what it will, it cannot but be worth so small a pains; either by confirming you in following (for your guide, and rule) that which you do; or, by its own mouth, showing you to that which you should.  
And I shall be bold to add thus much for a further encouragement: that if you can find any one text for your Tenet, and not a multitude most plainly and expressly against it; if any one against ours, and not a multitude most plainly and expressly against it; if any one against ours, and not a multitude most plainly and expressly for it; I will advise you to keep your own still, and take all your peril upon my head: hoping, if you do not, you will think it reason to forsake it, and embrace ours. And I suppose you cannot say, but as the Israelites did to Elijah, in somewhat a like proposal [Thou hast well spoken] 1 Kin: 18.24.    

THE First Treatise: SHOWING, That Christ left the Church for the means to teach us his GOSPEL, THE FIRST PART Proving it.  

CHAP. I. Proving it, from the Law.  
We say [Christ left the Church for the means to teach us his Gospel]. And are able to prove it; from the Law, the Prophets, the Gospels, the Acts, and the Epistles. To begin with the Law.  
1. It is certain, all things happened to the old people in figure of something, but more excellent, to correspond to it in the new (1 Cor. 10.11.). So, their means of teaching, a figure of ours; and figures require fulfilling, as well as Prophecies. (S. joh. 3.14. & 19.36).  
2. Presumption of reason is, that what sort of means the divine wisdom saw most proper, and therefore made choice of, and used as the means of teaching Religion, from the beginning of the world, until Christ's time; the same he would afterwards, unto the world's end (until he that denies it, show reason to the contrary).  
Now I am sure you will grant me, that afore the writing of the Law, some company of men, was the means to that end. And if afore, after it. Because  
1. You will not find that that Law made any alteration in the office more than this: 1. That it determined it to the family of Aaron, (whereas till then it had been one of the rights of Primo geniture) Gen. 25.31). 2. and added; 1. To the matter to be taught. 2. To the Teachers, the help of a Record.  
2. That Law expressly settles it in Aaron, and his posterity. [That ye may teach my Statutes, etc. (Leu. 10.11.) Thou shalt go to the Priests to inquire, and they shall show thee (Deu. 17.8.) They shall teach thy Law, etc. Deu. 33.10.]  
3. Hereunto accord the say of the Prophets (Ezek. 44.23. Mal. 2.5.) and the practice of that Nation, noted afterwards upon divers occasions. [The Priests taught the people. (2 Chr. 17.9.) They caused the people to understand the Law (Neh. 8.8.) See more, if you please, to the same purpose, Eccl. 12.9. Agg. 2.11.  
4. Both Law and practice, continued the same, as well after the old Canon was finished, as afore. See S. Mat. 2.4. & 19.26. S. Mar. 10.17. & 12.14. S. Lu. 4.20. Act. 15.22. & 22.3.  
And appears particularly by our B. Saviour's own, both practice (when he went into the Temple, to hear the Doctors, and ask them questions (S. Lu. 2.46.) and rule given by him to the people [They sit in Moses Chair, all things therefore, etc. S. Mat. 23.2.] wherein I pray note well:  
1. That Moses Law had settled in the Priests and others by them authorized, a Chair for teaching Religion, until Christ should erect his in place of it.  
2. That the authority of that Chair was divine, and consequently equal (in the substance of the authority) unto that of Moses Law, it being his Chair, as much as the other his Law.  
3. That the people therefore were bound to obey its reaching, absolutely and universally [all things whatsoever.]  
4. And not for its consonancy with the Scripture, but sufficiently, for the mere authority of the Chair [All things therefore.]   

CHAP. II. Proving it from the Prophets.  
THe Law hath testified well to our Tenent. But we have a more sure word of Prophecy. To instance in a few of the plainest.  
First proof. Esa. 2.2. Micah 4.1.  
Esay and Micah thus. [In the last days shall the Mountain of the Lords house be established, in the top of the Mountains, and all Nations shall flow unto it, saying, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, etc. for out of Zyon shall go forth the Law, and the word of the Lord from jerusalem.]  
Where 1. by [the last days,] it cannot be doubted, but he meant the days of the Gospel (Heb. 1.1. 1 Cor. 10.11.)  
2. Nor, but that by [the Lords house] he meant [the Church] so called (1 Tim. 3.15.) which he calls [the Mountain of God's house, and namely, Mount Zion;] because she was to be born (or completely severed from her mothet, the Synagogue) on that Mount (Psa. 87.1, 5.) as she was on the day of Pentecost, Act. 2.1. when the H. Ghost (as her ultimate soul) was infused into her: it being certain by consent of all Writers Christian, that upon that hill was situate the house in which the Apostles, the B. Virgin, and other firstborn in Christ (Heb. 12.22.) after his Ascension assembled to holy duties; In regard whereof, as the Synagogue (Mother of the jews) by reason she began (as to her last and complete state) at the publishing of the Law on that Mount, was called [Mount Sinai:] So she (Mother of us Christians) was called (Mount Zion, Gal. 4.26.) And this must of necessity be granted, to the truth of this, and divers other places, which all agree in this, that the Church, and public preaching of the Gospel by her, was to begin on that Mount (Psa. 2.6. & 48. per totum. & 110.3. etc.)  
So, this for certain is one of those Prophecies of which our Saviour said [Thus it is written, and thus it behoves that the Gospel be preached in all Nations, beginning at jerusalem.) Lu. 24.43.  
The sense of the place thus opened, it yields four points, most plainly and fully to my purpose, viz.  
1. That the Church was to be the ordinary means for teaching mankind the Gospel. [They shall say, Come let us go up to the house of God; and he (in, or by that house) will teach us his ways, etc.]  
2. That her teaching was to be Gods teaching; he, to be the principal teacher (though invisible); she, but his mouth [He, shall teach us]. According to what is elsewhere assured to all her children, or scholars [they shall be all taught of God. Esa. 54.13].  
3. That the word by her taught, is here called, 1. God's word, and Law (therefore it of divine authority, and she a teacher divinely authorised). 2. In simple sense [the Law, and the word of the Lord].  
4. That she is to continue in all the same office and authority of teaching, wherein she began at Mount Zyon, until she have taught the Gospel to all nations: which will not be till near the world's end. (Mat. 24.14).  
Second proof. Esay 59.20.  
Again, Esay [The Redeemer shall come to Zion. And this is my covenant with them (of Zion) saith the Lord, My Spirit which is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed (saith the Lord) from henceforth, and for ever.] Not possible to be understood of any (person, or company) but the Church. Consequently, assuring unto God's Elect, under the Gospel, that he will teach them unto the world's end, all the same word of his, by the mouth of the same Church, with all the same divine authority and assistance, as he did the primitive Saints at Mount Zion, on Whitsonday, when he first put his Spirit upon her, and his words into her mouth, Act. 2.5.  
Third Proof. Ezek. 44.23.  
To the same effect, Ezekiel, [Sadoc, and his sons, shall teach my people, etc. in controversy they shall stand in judgement, etc.] This Sadoc was he upon whom the High-Priesthood was transferred from Eleazar's line (1 Kin. 2.27.) And so here the typical name of the Apostles, upon whom it was transferred from Aaron's line. Consequently, this place assures unto God's people under the Gospel, a race of faithful Pastors (therefore teaching no errors) in the office of teaching Religion, unto the world's end, according to that [I will raise me up a faithful Priest, and will build him a sure house, and he shall walk afore my Christ for ever, 1 Sam. 2.35.]  
Fourth Proof. Mal. 2.4.  
Most plainly, Malachy [Ye shall know (by the wonderful performance of it) that I have sent this Commandment unto you, that my Covenant (of teaching) might be with Levi (the Apostles, and their Successors.) The Law of truth was in his mouth, the Priests lips should (it is their office) preserve knowledge, and they shall seek the Law at his mouth, for he is the Angel (or as yours, profanely, the Messenger) of the Lord of Hosts.]  
See more, if you please, to the same purpose, Psa, 19.1. unto v. 7. (compared with Rom, 10.18. and Mat. 5.14.) and Psalm 68.11, 16, 18. (compared with Eph. 4.11.) Esa. 30.20. and 60.11. and 62.6. jer. 3.14. and 33.15. to the end, and 50.5. Ezek, 37.21. all, assuring unto the Church, a race of Teachers divinely authorized, unto world's end.  
Nor can you say these places meant the Church, as preaching Scripture, or her doctrine, as consonant to it, when you cannot show that any of the Prophets foresaw that any one tittle of the Gospel was ever to be written.   

CHAP III. Proving it from the Gospels.  
ACcording to the exigence of these types and Prophecies, as our Saviour himself saith, (S. Lu. 24.44.) he instituted the office of teaching the Gospel, in his Church, as is manifest.  
First Proof. S. Mat. 5.14.  
First, from that attribute given by him to his Apostles, as Pastors, and consequently to his Pastors for the time being for ever [Ye are the light of the world.] as much as to say [the Sun, or fountain of spiritual light unto mankind] which therefore if it should once lose its light (by teaching any error in faith) the whole world must necessarily remain in darkness (and oh how great darkness, Mat. 6.23.) ever after. For, wherewith should the Sun be enlightened?  
Second Proof. S. Mat. 7.24. & 13.19. & 24, 14. & 26.13. S. Lu. 8.11. & 11.28, S. joh. 8.47. & 10.16. & 12.47.  
Secondly, from those titles ordinarily given by him to his word, as preached, calling it, in simple sense, [the word, his word, his voice, the word of God, the Gospel, the seed] of all grace in the soul, whereof faith the first: and constantly naming preaching, as the ordinary means on his part, of teaching it; and hearing, on the people's part, of coming to the knowledge of it.  
Nor can you say, by these titles, he meant [the Scripture preached;] or the Church's doctrine, as consonant to Scripture; when you cannot find, he ever intended, or (as man) foresaw that any one tittle of his Gospel should ever be written.  
Third Proof. S. Mat. 18.17.  
Thirdly, from that rule of his, to all his, for ever [Tell the Church, etc.] plainly implying, he meant to leave her, as the ordinary Supreme judge, in all causes pertaining to his Court, and a Judge divinely authorized; for else none could be bound absolutely to hear her, under pain of eternal damnation, which is here implicitly threatened to such as neglect to hear her: for, no less is due to heathen: and he would not have such refractory persons worse to us, than they are to himself: nay, he saith, [it shall be more tolerable, in the day of judgement, for Heathen, then for them, S. Mat. 10.14.]  
Fourth Proof. S. Mat. 28.19. Mar. 16.15.  
Fourthly, most plainly and fully, from the Charter itself, for the founding of this office, recorded by two of the Evangelists. [jesus said to them (his Apostles:) Go ye into all the world, teach all Nations, preach the Gospel to every creature, baptising them: teach them to observe all things whatsoever I have commanded you. He that believes (you, or your teaching, or the Gospel by you taught), and is baptised, shall be saved, but he that believes not, shall be damned.].  
In which words, I am sure, yourself will not say, but he left them as the first, and temporary means, of teaching his Gospel, and baptising. And if for the first; for the ordinary (or perpetual), by virtue of those incorporating words [you, to world's 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 virtue of this Commission. For, whatsoever other powers or privileges they had, (of infallibility, in more than one; the gift of miracles, authority of writing Canonical Scripture, etc. in any one); was not in virtue 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 abundant confirmation, let's hear more.   

CHAP. IU. Proving it from the Acts.  
THe best interpreter of figures, and prophecies, is their fulfilling: and the best comment upon Christ's commission is the practice and proceeding in the execution of it, registered 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 pattern and imitation of future ages. Consequently, what it sets forth to have been then the means for teaching the Gospel; is to be supposed to have been left by them in that office.  
Now that the Church was that means: is manifest from abundance of passages in it: whereof I shall name some.  
1 Proof. 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 Gospel, was not penns (though none of them were any great Scribes, and the greater part of them (for aught appears) not able to write a word), but tongues. A sign, they were to teach religion, not by their writing, but their speech, or utterance.  
2 Proof. Act: 2.14. etc.  
1. The first, and all the means (taken notice of in this History) used by them, in their own persons, for bringing Infidels to faith, was preaching. [Peter with the eleven, standing up, etc.] 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 do?] v. 37.  
3. Peter taught them their Catechism [Repent and be baptised, etc.] v. 38. without bringing any Scripture proof; as he did afore, when he taught them as Infidels (v. 16, 25, 34.)  
4. The rule afterward of faith, worship, discipline, etc. unto the believing people, was the doctrine and institutes of their Pastor's [They continued steadfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayer] v. 41.  
Lo here, the Church settled and completed in all her form of doctrine, Worship, Sacraments, etc. afore any syllable of the Gospel was written, or (for aught appears) intended to be.  
Lo here, in the Mother-Church (Mount Zyon. Gal. 4.26. the assembly of the firstborn, Heb. 12.22.) the pattern according to which all Churches afterward were to be gathered, settled, and governed, to world's end.  
3 Proof. Act. 6.6, 7. & 8.4. etc.  
All the means taken notice of in this History, besides their own persons, provided, used, settled, declared, and left by them, for teaching the Gospel; 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 Town where the Gospel took root (Act. 9.10. & 13.1. & 14.22.) to instruct and guide the people of those Towns, in all things pertaining to religion, in the same manner, as a shepherd doth his flock (Act. 20.28.)  
4 Proof. 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, God's word (in the substance of it) no less than that of the Apostles: only with this difference accidental; that in the Apostles mouth it was so, originally, supremely, absolutely, and infallibly; in the others, subordinately, fallibly, and no longer or further than 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. jesus is he, is risen, &c,.] upon the Old Testament.  
5 Proof. Act. 8.29. & 9.6. & 10.6. & 16.9. & 18.9.  
When God Almighty would have any taught the Gospel, he either sent them to the Church, or the Church to them. Nor was there any difference in the means, 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 souls of the people.  
7 Proof. Act. 15.2, etc. & 16.4, 5.  
1. In case the Teachers differed; the people's remedy was, to have recourse (not to the Scripture then being, albeit it contained rules proper to have decided the question, viz. Whether 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 express 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 less than Apostles, in extraordinary; but) to the Church (or eminent body of the Pastors in ordinary,) then by accident, residing at jerusalem.  
2. These coming together to consider of, and decide it, founded the decision, not upon scripture (though in a very fundamental point of faith), but merely 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 principal Lawgiver; and consequently, to resist it, no less sin then to resist the H. Ghost.  
Nor can you say they entitled 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 sat 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 Council for to keep (Act. 16.4.) which was more than we find they did, any book of Scripture.  
5. When the good Christians heard what the Council had decreed, they rejoiced 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 Proof. Act. 20.20, 27, 32.  
1. The Apostles, by word of mouth, committed unto the Church, all things needful, 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 expressly [the whole counsel of God].  
3. This form of doctrine thus taught by tradition, was left and expressly recommended by the Apostles, unto the Church for her sufficient rule, and guide; [And now brethren I commend you to the word of God's grace, which is able to establish you, etc.] v. 32.  
4. And this, at their death, or as good as their death, when they were never like to see one another's faces more in this world. [I know that after my departure, etc.]  
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 yourselves, and to the flock over the which the H. Ghost hath made you Bishops (or, as yours, profanely, overseers) to feed the Church, etc.   

CHAP. V Proving it from the Epistles.  
TO the practice and proceed 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 Proof. Rom. 1.1. Gal. 6.6. Eph. 1.13. Heb. 5.12. jude, 3.2 Io. 9  
1. It is their ordinary language to call the Church's doctrine [the word, doctrine, oracles, Gospel, etc. of God, Christ, life, salvation, etc. the faith, the truth, etc.] 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. jam. 1.21.  
3. Nay, that, which was preached by Pastors; of whom the Apostles none, for certain (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. John's Gospels, and Epistles, more than are in the other: namely the institution of the Sacrament of Priestly absolution (joh. 20.21.); Christ's committing his flock to S. Peter joh. 21.15.).  
3. The Epistles themselves expressly require all Traditions to be held, unwritten as well as written; and not those only taught by the Apostles, but by their Pastors (Timothy, Silvanus, etc. 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. jam. 1.21. jude 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 mystery 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 expressly averrs, he knows no means whereby 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 analogy, 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. jud. 3.1 joh. 2.24. & 4.2, 6. 2 joh. 6, 9  
The rule of belief and holy practice to the people, was the doctrine wherein they had been, Catechised, called by S. john [the unction of the H. Ghost, 1 joh. 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 joh. 4.6.).  
This doctrine of our Catechism, is given unto all Christians (supposed catechised by a lawful Pastor, as the Galatians were) as a rule of that supreme 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 than their preaching.  
Consequently this text (Gal. 1.8.) which your men use to urge against Traditions, gives so great authority to them, as it implicitly warns us, on peril of our soul, not to believe or receive any text of H. Scripture itself; in any sense repugnant (if possible for it to have any, as it is not) to the doctrine of our Catechism (suppose it given by a lawful 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 lawful Pastor can do it (which who is, we shall see in next Treatise).  
6 Proof. 1 Cor. 4.1. 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 Proof. Gal. 2.1.  
So supreme at that time was, (and consequently, to world's end was to be; for else wherefore read we the Scriptures now?) the authority of the Church; as God Almighty seeing how S, Paul's 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 jerusalem, to confer his doctrine with them, and procure their approbation to it.  
Nay, S. john 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 heretics that denied Christ's Divinity, and were very malapert against him for asserting it (3 joh. 9) was moved by the H. Ghost, to procure and insert in the close of it, the testimony of some Pastor's [we know that his testimony is true, joh. 21.24.] A singular instance, to show in what high esteem and authority the testimony of the Church (even to the truth of H. Scripture itself, 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 [When Christ ascended, he gave some, Apostles, etc. for the perfecting of the Saints, etc. (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) etc. that we henceforth be no more as children tossed to and fro, etc.] 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 Prince's 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 means (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 jesus 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 Gospel, 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 Catholic; though it were not infallible, yet he being (immediately) Pastor of it, was (mediately) a Pastor of the Catholic, whose attribute that was. As he that came into any gate, lane, or house of jerusalem, 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 world's 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 jerusalem (which in the first sense, means without doubt the Catholic Militant Church of Christ, in opposition to the Synagogue, the old earthly jerusalem) 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, etc. Esa. 60.20.] You see how expressly, how abundantly H. Scripture (from first to last) sets forth our principle. It had been easy 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 Catholic Tenet.  

CHAP. I. Solving Objections against the Church'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 itself, they find 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 limited to it, as to a bar-rule, beside or beyond which 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 add to this word, etc.] 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 spoke 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, than  
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 Adam's sin; the immortality of the soul; resurrection of the body; eternal punishments of the wicked, rewards of the just.]  
2. Then, josuah 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 job, and the rest of the Old Testament: much more they, that to things expressly ordained by it, added other; namely, David, Psalms and Music; 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 Sabbath day; and permitted them to have it in their own hands to read, etc.  
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, etc. Deut. 17.11.] 4. Then josuah 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, etc.] meant no more but this that follows presently, as it were to explicate them [thou shalt observe to do all, etc.]  
2. Object. Esa 8.20.  
[To the Law, and to the testimony. If they speak not according to this word, etc.] Plainly, authorising and directing people, to examine their Pastor's 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 only, 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, etc. But you say, etc. v. 4, 5.]  
5. Object. S. Mat. 15.14. & 16, 6, 12.  
[Take heed of the doctrine of the Pharisees (which yet sat then in Moses Chair:) they are blind guides; and if the blind lead the blind, etc.] 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 blind guides.  
Solution.  
The Scribes and Pharisees (speaking generally, & per se) sat in Moses Chair, that is, taught what they had authority for from the Synagogue. And in consideration thereof, our Saviour's rule was [All things therefore whatsoever, etc. Mat. 23.2.] Sometimes they sat 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 Paul's doctrine. Much more, may people their Pastors.  
Solution.  
Neither t'one, nor t'other. For  
1. Perhaps not commended for searching; but only for [receiving the word with all greediness:] that is, listening to it very greedily, whereas the Thessalonians stopped theirs at it. Nay, perhaps not for that neither; but only noted for a more noble people, without particularising, wherein. For, those words [in that] implying a reason given, are only of your Translators inserting, and confessed for such, by a smaller Character, in most of your editions: the text rightly rendered, being a mere relation of what passed consequenter, [These were more noble; receiving the word, etc. and searching.]  
2. Grant, commended for it; it will not therefore follow, that so may people examine their Pastor's 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, etc.] in order to judging, whether jesus 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, jesus is the Christ, is risen, etc.) which was not possible to be found in the Scripture they searched; but only for a proof he brought toward it [viz. Christ ought to have suffered, etc. 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 only to satisfy 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 therefore to understand him as in that, so in this, of all things of the sort there spoken of, viz. prophesyings (the word next afore.)  
8. Object. 1 Cor. 10.15.  
[judge ye what I say]. Leaving his doctrine to be judged of by the people.  
Solution.  
By a judgement of pure approbation. For else you must say (which I think you will not presume) that people are judges even of Scripture itself; for so was that, which he then bade them judge.  
Object. 1 Cor. 4.6.  
[Not to think of men above what is written.]  
Solution.  
That is, whereas he had named no man, but under the borrowed names of himself and Apollo's; they should not think (or guess) who he meant, by him, or him.  
10, Object. 1 Pet. 4.11.  
[If any man speak; as the oracles of God.]  
Solution.  
That is, if any man have the gift of utterance, or eloquent speech, let him use it, as God's words, speech, or gift, that he may be glorified.  
11. Object. Apoc. 22.18.  
[If any man shall add unto the words etc.]  
Solution.  
Either by corrupting them, or holding any thing contrary to them; for example, that Antichrist shall be a Christian; or reign 1000 years; or honour God's Tabernacle, or them that dwell in heaven (Apoc. 13.6.) etc.   

CHAP. II. Solving Objections against her Infallibility.  
1. Object. Exod. 32.4.  
[THey said, These are thy Gods, O Israel.] Idolatry taught by the Priests, High Priest and all.  
Solution.  
No such matter. For 1. Perhaps that was not the Priests saying, but the People's. 2. If the Priests; not Aaron's 3. If his also; enticing to Idolatry, might be without teaching it. 4. If he taught it; he was not then the Supreme Pastor, but Moses.  
2. Object. jer. 50.6.  
[Their shepherds have caused them to go astray.]  
Solution.  
But he doth not say, [by their teaching.]  
3. Object. Mal. 2.8.  
[You have caused many to stumble at the Law.]  
Solution.  
But he saith not [by your teaching.]  
4. Object. Mat. 7.15. & 24.5, 24.  
[Take heed of false Prophets. Many shall arise, and deceive many, etc.]  
Solution.  
But he never said [Take heed of your Pastors; they shall seduce you.]  
5. Object. Mat. 13.25.  
The Church is compared to a field, sown at first with good seed, afterward over run with tares of errors.  
Solution.  
1. Perhaps not the Church; but particular Churches, or souls. 2. Grant, the Church: those tares meant not errors in doctrine, but in life, or practice. 3. Grant erronous doctrines; yet 1. Not sown by her, or any of hers, but the enemy. 2. Nor springing up within her doctrine; but only within the same field (or country) where it was sown, or is growing.  
6. Object. Mar. 14.64. joh. 9.22.  
The very Chair of Moses taught false doctrine; viz. [that jesus was not the Christ]  
Solution.  
But Moses Chair was not then in office, further than it was authorized by him: who albeit he did authorise it as formerly, in all things, until his own should be erected; yet it is manifest he excepted himself, who put all things under it,  
7. Object. Luke 18.8.  
When the Son of man comes shall he find faith in the earth?  
Solution.  
Little perfect faith, in the world; but he shall, true and perfect faith, believed and professed by all (lively) members of his church (& consequently taught by her Pastors;) that company of his Elect spoken of, Psal. 89.4. Mat. 16.18. & 24.24.  
8. Object. Acts 20.30.  
Even [Pastor's were to arise, speaking perverse things, and drawing away disciples after them.]  
Solution.  
True: particular persons (e.g. Luther, Cranmer, Calvin, etc.) Therefore he said not [your self,] but [of, or among yourselves.] Nor did he give any item, touching false Pastors to come; but unto Pastors only.  
9 Object. Rom. 11.21.  
Even the Church of Rome herself is warned of her being in danger of falling from grace, and not only by wickedness of life, but by Infidelity, as the Synagogue had done.  
Solution.  
Not the Church of Rome (for, that includes the Pastor of it, which then was S. Peter) but the generality of particular persons, among the Gentiles.  
10. Object. Gal. 2.11.  
Even Peter himself erred.  
Solution.  
But not in teaching false doctrine.  
11. Object. 2 Thess. 2.3.  
Afore Antichrist's coming, there was to be a notable falling away.  
Solution.  
But he doth not say [from faith;] much less, [of the Church.]  
12. Object. 2 Pet. 2.1.  
[There shall be false Teachers among you, etc.]  
Solution.  
But he doth not say, [the Church shall become a false Teacher:] or speak, or mean, of Teachers, coming in quality of her Pastors, but of Prophets.  
13. Object. 1 joh. 4.1.  
[Try the spirits whether they are of God, etc.]  
Solution.  
But he doth not say, [Try every spirit; believe none;] nor doth he mean, the spirits of Teachers authorized by the Church; much less, her spirit: but the spirits of such as come in quality of Prophets. Now that Christ and his Apostles, should so often and so plainly warn people of false Teachers, to come, in after ages; and always speak of them, under the name of Prophets; and never once give any least intimation of danger possible by believing the Church, or their Pastors, if any such danger were to be; but on the contrary, advise and encourage them, (absolutely) to believe and obey them; is against the very light of reason.  
Conclusion of the second Part.  
You see, how nothing is to be said against our Principle; now let us examine yours.    

THE THIRD PART: Examining Protestant Proofs.  

CHAP. I. Examining Proofs for the Tenet.  
YOu say [The Scripture was left for the means of teaching the Gospel.] See, if you can find where it saith any such thing of itself, in words or sense.  
1. Argu. Deut. 30.10.  
Moses Law, is called [the Law] in simple sense.  
Answer.  
Not in simple sense; but only [the Law by him written:] for else it would exclude the Prophets (with which it is often joined (Mat. 5.17.) nay, the Book of job, which was then written; and a multitude of Divine Precepts then not written; namely, those commanding faith, hope, contrition for sin, etc. forbidding drunkenness, fornication, etc.  
2, Argu. Deut. 31.10.  
[Thou shalt read this law in their hearing, that they may learn to fear the lord]  
Answer.  
But he doth not say [that it may teach it them:] nor any of those things above named that contain or imply the sense of your principle; compare it with them one by one, and you will find it true as I say.  
3. Argu. Mark 1.1.  
S. Mark's is called [the Gospel of Christ] in simple sense.  
Answer.  
Not; but only [the Gospel by him written:] for else it would exclude the other three.  
4. Argu. john 5.39.  
[Search the Scriptures; for in them ye think, to have eternal life; and they are they which testify of me.]  
Answer.  
But he doth not say [in them you may have eternal life; or, they will teach you] or any other of the words you are to prove, or to the same sense.  
5. Argu. Rom. 3.2.  
[To them were committed the oracles of God.] Meaning, the Scriptures.  
Answer.  
Not necessarily; much less, solely: there having been many oracles given to them, more than were written; namely; 1. Divers we meet withal in the New Testament (2 Tim. 3.8. Heb. 9.19. & 11.37. jud. 6, 9, 14.) 2. All those given by the Highpriest, viva voce (from Adam's time, until Christ's,) to them that consulted him; he being a constant (or ordinary) oracle. (Gen. 25.22. judg. 1.1. 1 Sam. 23. 2. joh. 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.  
[Which you have been taught by our Epistle.]  
Answer.  
But he doth not say, nor mean [which it hath taught you:] but only [which you have been taught by us, whether by word or epistle.]  
8. Argu. 2 Tim. 3.15.  
[Which are able to make thee wise to salvation, by faith, etc.]  
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 than these, I am sure you have not: and the best of these (as you may see a little already; will more, anon) is very short of a proof. And no wonder; when the Scripture cannot contradict itself (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, itself.   

CHAP. II. Examining the proofs of Scripture's having the four requisites to the office. And first, in this Chapter [Whether a proper means?]  
TO show you more manifestly, 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 want 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', 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. Ghosts, 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 than this [children, etc. that have not known.] that is, are ignorant of the dreadful majesty, 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. jacob, (Gen. 25.27.) job, job 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. joh. 20.31.  
[These are written, that ye may believe, that jesus 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 spoke 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, etc.] 3. or of instructing in that point, but confirming in the belief of it, [these are written that ye may believe, etc.]  
4. Argu. 2 Tim. 3.14.  
[Timothy known the Scriptures of a child] Sure then, profitable to instruct him in his childhood.  
Answer.  
No doubt, singularly profitable; but not to give him his first instruction.  
5. Argu. 5. 1 joh. 2.13.  
S. john wrote to little children.  
Answer.  
Such children as knew the Father; nay, needed no man to teach them the doctrine of the Catechism, (ver. 20, 27.)   

CHAP. III. Examining the proofs for Scripture's being a principal means.  
SEcondly, that which is called [the means] 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 itself, 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 Scholars. As a pen is proper to write; but not as a principal means, but as an instrument only, 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, etc.] 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 else in a manner but moral precepts (written in our hearts by the light of nature) exhortations, admonitions, motives, etc. 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, etc.] 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, etc. 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, etc. (Chap. 32.40, 41, etc.) sometimes so dark (e.g. jesurun waxed fat; I lift up my hand to heaven, etc. (Chap. 32.15, 40. etc.) sometimes so repugnant in words: (for example, calling God sometimes by a name of the singular number, jehovah, as if but one person; generally, of the plural, Elohim, which your Translators ought to have rendered, Gods, or the Gods;) sometimes, setting him forth, as an infinitely dreadful, otherwhiles as an infinitely gentle power, etc.) 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, enlightening 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 kind) 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 traveller in his way; no, not the Sun itself, to one that hath a film 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 film 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 than 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 than they, and therefore without their help.  
Answer.  
It implies no such thing. For 1. He spoke 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 itself alone, is enough to show 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 (joh. 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 ask) the necessary (joh. 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, etc. nor therefore did Abraham remit them to Moses and the Prophets, as Teachers; but only as witnesses, more competent, than 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 than 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. joh. 5.39.  
[Search the Scriptures: they are they that testify 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 spoke 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, as a Teacher of any thing, but only as a witness to his person. 4. Nor as the proper, principal, necessary, or sufficient witness (for, those he had newly afore urged, ver. 35, etc.) but as a witness, he was compelled to, by their obstinacy to the other, and esteem of it. [Him whom the Father hath sent, ye believe not. Search the Scriptures; for in them ye think, etc.] 5. Nor did he send them to it, by itself alone; but (as his manner was, Luke 24.27, 32, 45,) alleged the texts, and opened them. 6, Nay nor then neither, were they a testimony sufficient to weigh against those, brought by his adversaries, out of the same Scripture, to the contrary; without putting into the scale, the authority of his person the interpreter (as you will see anon, par. 4. c. 4. §. 5.  
9 Argu. Acts 18.28.  
[Apollos mightily convinced the jews; showing by the Scriptures, that jesus was Christ.] He, a layman, by scripture alone, convinced, showed, or made clear, even to infidels, the first, & one of the highest mysteries of Christian faith: much more could he show it to himself; and if that point, any other.  
Answer.  
An argument somewhat specious indeed, but wanting solidity. For 1. Though a layman; yet he had been taught by the Church, how to allege, and open the Scripture to that point. 3. His convincing, or showing, meant no more, then bringing proofs, or arguments for it; for we do not read he converted any: and it is certain, not all that he disputed with. 3. It was not possible for him to prove by the Scripture (there spoken of) more than one of his propositions. For, his argument from the old Scripture could be no other, but this [Christ, was to suffer death, and rise again, etc. jesus hath suffered death, is risen again, etc. Therefore he is Christ.] The former proposition, he was able to convince by Scripture; the later not.  
10. Argu. Rom. 15.4.  
[What things were written, were written for our learning] or instruction.  
Answer.  
Most certain, and are singularly proper to that end in the hand of an Orthodox Teacher, alleging and interpreting them (in their right sense) unto the people, as he did then to them.  
11. Argu. 2 Cor. 4.3.  
[If our Gospel be hid, it is hid to them that perish.] As much as to say [Scripture is plain to all but reprobates.]  
Answer.  
1. He spoke not, nor dreamt of Scripture, but of the Gospel preached by the Church. 2. Grant, he spoke of Scripture; he meant it as preached by himself, Silvanus, and Timothy, their Pastors. Consequently, no wilful Protestant, or other Sectary whatever, to whom the Scripture as preached to him by his present lawful Pastors, is hid; may hope of himself, that he is one of the predestinate, if he die in that state of soul.  
12. Argu. 2 Tim. 3.15.  
[The Scriptures are able to make thee wise to salvation.] Spoken to Timothy, as a Christian, to encourage him to be diligent in reading them, as a means proper by itself alone, to instruct him in Religion, sufficiently to his salvation.  
Answer.  
Not a syllable in it to any such purpose. For 1. He spoke not to him as a mere Christian; but as a Catholic, trained up in the Church under himself (v. 14.) 2. Nor perhaps did he here encourage him to reading the Scripture, but only to continue firm in the things himself had taught him out of it; not so much for the evidence of their consonancy with it, as for the authority of his person, the interpreter [knowing of whom thou hast learned them, v. 14.] 3. Nor therefore did he recommend it to him, as an instructor in Christian faith, but as a witness to it. 4. Nor therefore did he say [wise to salvation] absolutely; as if salvation were attainable by the knowledge and belief of the Scriptures there spoken of; but [wise to salvation by faith in Christ:] that is, by confirming and perfecting you, in Christ's faith. And so [wise to salvation,] means no more than [wise, in saving wisdom.] Consequently, the uttermost sense of this place is no more than this [The old Scriptures are able to make a Catholic, wise in saving wisdom, by confirming, or improving him in faith:] which is nothing to what you are to prove.  
13. Argu. 2. Tim. 3.16.  
[All Scripture is profitable for doctrine, etc.]  
Answer.  
Superlatively, beyond all that can be said of it, by tongues of men or Angels; (being given, to that end, by inspiration from an infinite Wisdom.)  
But it makes nothing to your purpose. For  
1. He doth not say [sufficient.]  
2. No, nor [self-profitable.]  
3. No [nor profitable in the hand of every Christian, no nor of every Christian Divine, suppose him the profoundest ever lived:] but of [the man of God;] that is, the Orthodox or Catholic Divine, or Teacher. For 1. That by [the man of God] he meant not a mere Christian, or believer; is manifest 1. Because that name is never found in Scripture, used of any but in whom there was some higher excellency then ordinary. 2. Because it was a proper name, in that Nation, of Prophets (1 Sam. 2.27. & 9, 6, etc.) 3. Because Timothy to whom he then wrote this, was a Pastor; and called by him, by this name [thou, O man of God, 1 Tim. 6.11.] 4. Because all these works, here named, as to which it is profitable [doctrine, reproof, correction, and instruction] are the proper works of a Divine, or Preacher. 2. That he meant a Catholic Divine, is as certain. For, a Heretic, he would never call [a man of God] but a limb, instrument, or factor of the Devil (Gal. 5.20. Tit. 3.10, Apoc. 2.9, 15.)  
4. Grant, by that name, he meant a lay-Christian; yet not any other but a Catholic one; for the Scripture would be far from calling a heretic, a man of God; which alone is enough to render this place of no use to you.  
13. Argu. 2 Pet. 1.19.  
[To which you do well to take heed as to a light, etc.]  
Answer.  
In the hand of your Pastors, alleging, and expounding it to you [we have a light, to which you do well to take heed.]  
14. Argu. Apoc. 1.3.  
[Blessed is he that reads this Book.] Sure then profitable, in the hand of any Christian reader, to instruct and guide him, to his souls health.  
Answer.  
No such thing. For  
1. I do not think he spoke here of lay-Christians, but the Pastor of the several Churches to whom that Epistle was directed (Chap.. 2.1, etc.) and immediately delivered, for him to read it himself, and preach it to the people. My reason is; 1. Because it was fit, he should have his encouragement as well as the people. 2. Because the people, in quality of hearers, are spoken of in the very next words, in the plural number [He that reads; and they that hear.] Now let him that saith, in both places he meant the people; give a reason, why he should so suddenly change the number. 3. Because when none of the writers, nor he himself, encouraged the people, to the reading of any Book of Scripture (as we shall see anon) rather discouraged (& namely from S. Paul's Epistles) by reason of some things in it hard to be understood (2 Pet. 3.16.) I cannot think it likely he would encourage them to the reading of this, of least use, and more abounding with things hard to be understood, and easy to be wrested by them to their damnation, than any one of S. Paul's Epistles; or any other Book in Scripture.  
2. Grant he meant lay-Christians; yet not any (or every) one; not a Nicolaitan (Apoc. 2.6.) not one of Diotrephes Congregation (3 Io. 9) for certainly such a one would read it but to his greater damnation: but such a one as was under his Angel (or Catholic Pastor) whose hearer he was, as well as its reader. Blessed are such readers of it: woe to others.   

CHAP. IU. Examining the proofs for the necessity of Scripture.  
THirdly, nothing can be called [the means] to any end, to which it is not (simply) necessary. See then if you can prove, that H. Scripture is simply necessary to the teaching of Religion: viz. either that there was any necessity for its writing (more than necessity of command, for some few pieces of the Old Testament, and the Apocalypse, in the New, Apoc. 1.10.) or that since its writing, Religion cannot be taught, or subsist, without it.  
1. Argu. 2 Pet. 1.20.  
Holy men of old, wrote as they were moved, etc.]  
Answer.  
True: but moving, is not commanding.  
2. Argu. S. jude 3.  
[It was needful for me to write.]  
Answer.  
But 1. Needful is short of necessary. 2. Nor did he mean needful absolutely; but only that, resolving to write, he saw it needful to write to them, to that end, or of that subject [to exhort them to contend earnestly, etc.]   

CHAP. V Examining the proofs for Scripture's being sufficient.  
FInally, nothing can be called [the means] to any end, but it must be sufficient to it. Which, Scripture cannot possibly be, to the teaching of the Gospel, unless it contain expressly every particular of it. I think it vain to say [importing to salvation,] because, the Gospel can consist of none but do so, in some kind or other.  
I say [expressly:] because else, there will need some other means with authority (for as good none at all, as not with authority) to deduce the inferences, & apply the general rules or examples of it to particular doubts or cases (which is the main part of the office of teaching;) and so it could not deserve to be called [the means.]  
If then you think H. Scripture does not contain every particular of the Gospel expressly; renounce your principle. If you think it do; see, if you can prove it.  
1. Argu. S. Luke 1.3. Acts 1.1.  
S. Luke calls his Gospel [a Treatise of all things, that jesus taught, or were believed among Christians.] And the Gospel cannot consist of more.  
Answer.  
1. Yes, it may; namely, of those as are in S. John's Gospel, or Epistles (revealed long after S. Luke's death.) 2. Grant it did not; he did not mean [all] in proper, or logical sense, for all absolutely: but in vulgar sense only, for, the generality, greater, or notable part (usual in Scripture, and particularly in him, Luke 24.14, 27. Acts 1.19. & 2. 12. & 3.11, etc.) it being evident, he wants divers particulars, that are in the other Evangelists, and some of them of the most fundamental in Christian Religion; namely [the divinity of Christ, the number and names of the persons in the Godhead; the institution of the two Sacraments of Baptism, and Penance.]  
2 Argu. 2 Tim. 3.16, 17.  
[Scripture is profitable, for doctrine, etc. that the man of God may be perfect, throughly furnished to every good work.] Therefore it contains expressly every particular of the Gospel.  
Answer.  
A very weak inference: there being a great distance; 1. betwixt every particular of the Gospel, and every good work (which are but a part of the particulars.) 2. betwixt every good work absolutely; and every good work, of the sorts there spoken of, pertaining to a Divine, viz doctrine, correction, etc. 3. Betwixt profitable to furnish for them; and containing them expressly.   

CHAP. VI Examining the proof of things less yet.  
What do I speak of proving such things as these? See, if you can prove but so much as any of these that follow: namely.  

§. 1. From Old or New Testament.  
n. 1.  
That God Almighty ever ordained, or expressed any intent, the lay people should read the Bible, or have it to read in, if they pleased, to instruct themselves in Religion.  
1. Argu. Deut. 6.7.  
[Thou shalt write these words upon thy walls, teach them thy children, etc.]  
Answer.  
Nothing to the purpose. For 1. He doth not speak of (or mean perhaps) words written, but commanded by him. 2. Grant, words written; he doth not say [thou shalt read them.] If you say, he meant it; give a reason, why then he should not name it, as well as he named the other [teaching, meditating, writing:] and as well as he named it with the other, when he spoke of the Law, as to be used by the chief Ruler (Deut. 17.19. Ios. 1.8.) Nor can you say, he necessarily employed it in those commands, of writing, teaching, and meditating on it: for they might be performed (sufficiently to their intent) as now they are, by pious Catholics, without reading it; namely, by being taught the commandments, and other the principal parts of God's Law, most useful for them, by the Priests (Exod. 24.12. Deut. 31.9, 19.21.)  
2. Argu. Deut. 27.3.  
[Thou shalt set up great stones, and write upon them all the words of this law, plainly.] Sure, to the end people should read them.  
Answer.  
It may be so. But it expresses no such intent. It doth this, and that's all it expresses, that it should there remain as a witness. Nor is it likely that he meant the whole book of Deuteronomy (much less; Genesis, and the rest of the Pentateuch;) for, what a wall would that ask? sure, longer than that hill Ebal, could contain: but only the ten Commandments, with perhaps some other moral precepts, admonitions, and exhortations, most useful for the people, and needing no interpreter; and the blessings on the obedient, curses on the transgressors (Ios. 8.34.) Now such a writing, in that manner set forth, is a different thing from the Bible: H. Church at this day, permitting people the one, in Primars, etc. when she will not the other.  
3. Argu. Deut. 31.9.  
Moses delivered the Law into the hand of the Elders, as well as the Priests. Sure, with intent they should read it.  
Answer.  
Very likely: but not as to instruct themselves in Religion, but to guide themselves by it in judicature, as it contained the Civil Law of that Nation.  
4. Argu. Esa. 24.16.  
[Seek ye out of the Book of the Lord, and read, etc.] Spoken to the people.  
Answer.  
1. It may be, not. 2. Grant it; it names not, nor perhaps meant, the Bible; nor any Book, as to instruction in Religion; but only some Prophecy then written, touching the Captivity, or some other future temporal calamity; (proper to that Nation, and age.)  
5. Argu. S. Mat 12.3.  
[Have ye not read, etc.] 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. joh. 5.39.  
[Search the Scriptures.] Plainly expressing intent the people should read them.  
Answer.  
No such thing. For 1. It is not certain be spoke to the people: nay, it is probable that not to them, but to the Rulers. My reason is, because he spoke it to those (v. 10.) who had (perhaps) convented afore them (for certain) publicly 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 proceed of men fitting in Moses Chair: nor is it to the contrary, that they are there called bore [the jews:] for, by that name, this Evangelist often without question meant them in authority (joh. 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 only [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 people's purse to purchase.  
7. Argu. Acts 8.28.  
The Eunuch reading Scripture, is set forth for an example.  
Answer.  
Perhaps not, no more than his sudden embracing a new Religion, upon no more prudencial motives than are set down; especially when (supposing it true as you hold) he had no ground in God's word, for his reading it.  
8. Argu. Acts 17.11.  
The Bereans (at least) are expressly 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 than 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 than the King's writing a copy 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 people's reading, it should never tell them so.  
10. Argu. 2 Cor. 1.13. Eph. 3.4.  
[Whereby when ye read, etc.] Spoken to the people.  
Answer.  
1. Perhaps not; no more than divers other things in the Epistles are (1 Cor. 5.4. 1 Thes. 5.27.) but to the Pastors (properly.) And as is ordinary, in writing to a community, to say [when you read this] when none is meant properly, or in his own person, but the Clerk, or, other, Officer, to the Company. 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 words afore.  
12. Argu. 2 joh. 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 copy of it, or impart it to any other. 2. Nor was it then, a part of the Bible. 3. Nor did it contain any doctrinal instruction, further than by way of admonition or motive to beware of Heretics.  
n. 2.  
That God Almighty ordained, or expressed any intent, there should be any copy (or transcript) of any one sacred book (more than, that the King of the jews, 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 than the book of Deuteronomy, once in 7 years (namely, in the year of jubilee, Deut. 31.9.) once a piece of jeremy, exhorting to repentance, and denouncing miseries else to come upon them (jer. 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 Iosiahs (2 Chron. 34.30.) any part of the Scripture (more than once, the piece of jeremy 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 Iehosaphats time.  
Answer.  
Like enough. But the text faith not so: and our trial now is by express Text.  
n. 2.  
That there was in that Nation, any copy (more than 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 Iehosaphats 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.  
Yourself 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 any 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 any Apostle, took any care or order, for the means necessary to the reading of Scripture by the people; namely, preserving the Original, or some Authentical Copy of it; transcribing, and dispersing copies of it throughout the world, translating it into vulgar languages, compiling the pieces of the New Testament (written straglinglie, some in one Country, some in another, 500 miles asunder) into some one volume, etc.   

§ 5. From the Gospels.  
n. 1.  
That our B. Lord, ever spoke word touching H. Scripture, unto any Christian (more than to bring proofs out of it to his incredulous Disciples, Luke 24.27, 44.) or as to any use wherein it was to be, after his ascension.  
Argu. S. joh. 5.39.  
[Search the Scripture,] Was not that spoken to Christians?  
Answer.  
No, but to Infidel-Iews, and as such; as appears by the words immediately afore, and after [you believe not in me, you will not come to me;] and by the end, for which he sent them to Scripture, namely, to bring them to faith. Consequently, neither spoken, nor meant to any properly, or necessarily, but infidel jews.  
n. 2.  
That he ever intended, or foresaw (otherwise then as he was God) that, any one tittle of his Gospel should ever be written. (And pray note this well.)   

§. 6. From the Acts.  
That any Apostle wrote, or intended, or knew of, or foresaw the writing of, any one syllable of the Gospel.   

§. 7. From the Epistles.  
n. 1.  
That any Apostle, at his death, knew there was any tittle of the Gospel then written, more than by himself (except that S. Peter knew of some of S. Paul's Epistles, 2 Pet. 3.15.) or to be written.  
Argu. 2 Cor. 8.18.  
S. Paul speaks of S. Luke, as famous then for his Gospel, throughout Christendom.  
Answer.  
It is certain he spoke not of, and perhaps meant not, either S. Luke, or his Gospel, or any written Gospel: but some companion of his (Silas, Barnabas, or some other) famous for his zeal and painfulness in preaching.  
n. 2.  
That he that died last of them (S. john) left, at his death, any such volume, as is now called [the Bible, or New Testament:] or any two Books of the New Testament in one volume, yea, or in one Country (except where two Eptstles were written to one Church or person:) or any original, yea, or (perfectly) authentical copy, of any one book, of Old, or New Testament. If you can prove none of these; you cannot but see how far you are, from any hope or likelihood, of proving any such thing as your principle.     

THE FOURTH PART: Confuting the Protestant Tenet.  

CHAP. I. Urging the first argument, [The silence of Scripture.]  
I Hope you see, how far the Scripture is from affirming your tenet. Which you will not wonder at, when you shall see how much may be said out of it, against it: which is my next, and last work.  
I say then, it is against reason, to think, Scripture was left for [the means of teaching the Gospel.] My reasons are six.  
The first; because (as appears by the former part) it affirms no such thing touching itself. For though a negative argument from it (not in Scripture, therefore not true) be not always good; it's always good against you (who use it as good against us;) and in such a tenet as this of yours (condemned by the Church;) and in such a point as this (the most fundamental in Religion.)  
This silence, if it be well considered, will appear so strange to any rational man, as he cannot imagine it possible, had your tenet been true.  

Considerations aggravating the silence  
§. 1. Of the Prophets.  
First, the silence of the Prophets is very strange. For  
1. There is not any eminent particular pertaining to the exterior form of the Church, but we may find it foretold, in some one or other of them: and some, very plainly, and in divers of them; this, touching the means of teaching the Gospel (according to our opinion) in almost every one of them; and to some minute circumstances (when it was to begin, in what City, in what part of the City, in what manner, and by what means to spread over the world, how long to continue, etc.) strange, if Scripture were to be it, it should never be so much as mentioned.  
2. And yet how many, how just occasions were there for mentioning it, if to be as you say? namely, when, they name the School, the master, the word, or Law of God, yea, the Gospel (though by your Translators, rendered profanely, good tidings:) Esa. 40.9. compared with Rom. 10.15. when jeremy came so near the Scripture, as to promise the writing of the new Law; and to name, by whom, with, and in what it was to be written. But then indeed he saith, it was not to be, by any creature, or with ink, or in any material tables (much less, stony ones) as the old was; but in a more excellent way (befitting a more excellent Law) by God himself, with grace, in the hearts, of the Pastors, teaching it from hand to hand, of the people, believing it, jer. 31.31.  
3. Again, Ezekiel in his eight last Chapters, describing at large the beauty, and perfection of the Church (whose glory was to exceed that of the Synagogue, Agg. 2.9.) names all the eminent particulars wherein it was to consist, under the name of their types in the Temple of Solomon: and among the rest, her Pastors, very largely, and particularly, under the name of Sadoc, and his sons, Ezek. 44.15, etc. But upon all the list, we find not the tables of Moses Law: albeit that was one of the preciousest jewels of the Temple (1 King. 8.9.) and the proper type of the New Testament.   

§. 2. Of the Gospels.  
More strange is the silence of our B. Saviour, in the Gospels.  
1. When the Law was to be written, good God what care taken? 1. For its writing. The principal part of it, written by an Angel representing God's person, Exo. 24.12. The residue, by his special command, by Moses. 2. For its custody. Laid up in the Ark (the sacredst Cabinet the world ever saw;) there kept under the wings of the same Cherubins as kept Paradise, Deut. 10.5. 3. For the giving copies of it, & to whom, etc. Deut. 17.28. 4. For the reading of it to the people; and at what times necessarily, Deut. 31.9. And all these thought fit to be recorded, and within the book itself.  
And yet that, was to be the law but of that one Nation; to endure but a short while; to be but a small part of their Scripture; was ●either necessary, nor available to justify the observers (Rom. 3.20.) and beside it, they were to have not only a constant race of Teachers divinely authorized, but Prophets all along until the Messiah's coming (Mat. 11.13.)  
Christ's Law, was to oblige every creature, to endure to world's end; to be necessary, & sufficient to justification. And can it then be thought in reason, he would go hence, and leave it to be committed to writing, and that writing to be, after the Apostles death, the only means (as you say) of teaching it with authority, and never speak any syllable concerning it?  
2. Nor can his silence touching it, be imputed to accident, or incogitancy: for he could well remember to take care for the preaching of it, who were to preach it, to whom, what was to be taught, etc.  
3. And how many, how tempting occasions, had he to have mentioned the Scripture (if to be as you say) at least, in some kind or other. If not as the means of reaching, or the matter to be taught, or the rule or condition of it; yet as a part of the means, matter, or rule, at least, as a Record, helpful to the office, namely; when, giving the Commission, and Instructions to his Church, for the teaching of his Gospel; when naming the matter to be taught; and the means by which he intended for ever to guide her into all truth. (joh. 14.16. & 16.13.) when charging all creatures, absolutely, to believe and obey her teaching; denouncing hell to them that should not, assuring heaven to them that thould (Mat. 16.16.)  
4. And how easily, how soon, had a word been spoken of it, in some one or other of these occasions: For example to have said [writ the Gospel; or, Teach Scripture; or, it shall guide you into truth; or, he that believes you (or the Church) teaching out of, or according to it, etc.]  
Nor can you say, he did, or might mean, that condition, though he named it not. For, besides that this is properly, that [adding to, and taking from God's word written, which S. john denounces that heavy curse to (Apoc. 22.18.) by this, no greater authority is given to the Church (that City, or House of God, of which such glorious things are spoken in Scripture;) then must be given to any Tinker, Woman, Child, Heretic, nay to the very Devil himself; for we ought to believe him, teaching according to Scripture.  
And certainly, any man considering the multiplicity of Sects in these parts of Christendom, and all grounding themselves in Scripture, when he (the author and finisher of our faith, Heb. 12.2.) never so much as mentioned it, in order to Christians, or his Law; may well ascribe it to his singular wisdom, and goodness, that he waved all mention of it: for, what would have been, had he ever referrd us to it, in any kind whatsoever? Surely, had he ever mentioned it in any of those kinds abovenamed; and the New Testament, in the form wherein it is; and the people, judges of the sense of it: he had left his Church, in a more defective, and miserable condition, than ever any Prince, or Lawgiver, left Commonwealth.   

§. 3. Of the Acts.  
No less strange is the silence of the History of the Primitive Church.  
1. It was written purposely for a record of what the Apostles did, in order to the good of religion, most importing posterity to be recorded. Among which certainly nothing can import us more than what they did, in planting, settling, and declaring the means for teaching it, after their decease, throughout all future ages.  
2. Nor could any thing, more, or more early, deserve and require their industry, and solicitude, than the providing, and settling the means; considering (among other reasons) their own mortality. It cannot be therefore, but if a Writing, or Book were to be it; one of their first cares and diligences would have been employed, in procuring it to be written (the old Scripture being improper to this purpose;) declaring, and recommending it for such, to Pastors, and people; causing copies of it to be transcribed, and dispersed over the world; securing some original of it, in jerusalem, Antioch, Rome, or other safest City; translating it into vulgar Languages, for the use of the common people; delivering it to Presbyters at their Ordination, as the Matter, and Rule of their teaching: finally, causing record to be made of what they did in it, either within the book itself, or in the history of their Acts (nothing possibly to be written of them, being of the thousand part of that concernment for the knowledge of future ages, as this.)  
3. If they neglected, or deferred the doing any thing in it, for some years at first, whiles together in health, at liberty, and the Teachers all of one mind; yet afterward, when they saw S. james beheaded, and S. Peter (without a miraculous rescue) like to have been so too (Acts 22.1.) when they saw Sects springing up apace, so as there was need of holding a Council, to decide the controversy (Act. 15.2.) when, that, was like to be the last time of their ever meeting together in the world; when admonished by that example, how seasonable and necessary it then was, for them to settle and declare the judge and guide of faith (if to be any other than the Church:) how could they delay any longer to do something in it? or if they did, the Historian not thinking it worth the writing.  
4. He could note the great zeal and pains of Peter, and Paul, in visiting the Churches; confirming them; leaving among them the decrees of the Church to keep; ordaining Pastors to feed, and guide them; instructing those Pastors, for the discharge of their office after their death; recommending and naming to them the proper and sufficient means to that end (Acts 8.32. & 14.21, 23. & 15.36. & 16.4. & 20, 20, 28.32.) what occasions were these, for him to have said something of what they did in writing Scripture, or distributing it to the Churches for to keep, or recommending it to the Pastors for to teach? especially, when they came so near to it, as to recommend them the word of God's grace? Acts 20.32.  
5. And yet afore the finishing of this History, there were written (beside S. Luke's own) two of the Gospels (S. Mathew's and S. Mark's) most of S. Paul's Epistles; and some of them written in that very City, and at that very time, when he was with S. Paul (Col. 4.14. 2 Tim. 4.11.) and (as is likely) writing this History; yet he takes no notice at all of them.   

§. 4. Of the Epistles.  
Most strange of all, is the Apostles own silence, in their Epistles.  
1. They were written, some to the Pastors, some to the people, to give them the best advices and instructions they could, either for them in present, or to be left upon record, for all Pastors, and people in future ages. Among which none could be more important, then to declare and recommend to them, the Guide and Rule of Religion after their own decease.  
2. And how frequent, how proper occasions had they to have named the Scripture for it, if it were to be? Namely; when, advising the Pastors to teach the Word, naming the matter they were to teach; the rule they were to teach by; and coming so near the Scripture, as to call it [the word of truth, etc.] 1 Tim. 1.3. 2 Tim. 1.13. & 2.15. &. 4. 2. Tit. 2.1, etc. when, describing, and enumerating the qualifications of the Teachers (1 Tim. 2.2. Tit. 1.7.) & what was to be committed to them, in their Ordination, to teach (2 Tim. 2.2.) when monishing the people touching false Teachers, and giving the marks whereby to know them (Rom. 16.17. 2 Thess. 3.6. 1 joh. 4.2.6.) when charging them absolutely [to obey their Pastors, follow their faith, receive their teaching as God's word, with the meekness of new born babes, Heb. 13.7. jam. 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 wherefore Scripture was 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, etc.] or too 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, etc.]  
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. john, 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 chief, to confirm. Catholics in faith, and nourish them against Sects, and show 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 Heretics (Apoc. 22.18.) some, sergeant (2 Thess. 2.1.) some, uncertain (Luk. 1.1.) some, lost (vid. infr. c. 5. arg. 9 §. 4.) some in one Country, some in another (perhaps 500 miles asunder;) not so much as a Catalogue of their names, or number, etc. 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 than what he wrote himself; or that, as to any office of teaching Religion.)    

CHAP. II. Urging the second Argument, [Scripture, not for the people.]  
MY second reason is; because [it was never ordained, or meant, so much as for the people's reading (further than 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, expressly declaring the whole intent of it as to the people, [I give thee the Law which I have written, that thou mayst 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 josuah, or Eleazar (the one, chief Ruler or Pastor, in ordinary; the other, in extraordinary,) with these words, expressly 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, etc.] 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 aught appears) until there should be a King (who was to share the supreme office with the Highpriest) 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 find that he meddled at all with the Bible: and but one, in the Church of judah, until after the Captivity; to wit, that in the Priest's 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, etc.  
The same may be said for the New Testament. For  
1. S. John's Apocalypse (the only book of it written by command) was expressly written to the Angel (or Pastor) of the Churches to which it was to be sent; and to him alone, immediately, Apoc. 2.1, etc.  
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, (joh. 21.24.)  
3. Three of S. Paul's 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. Luke's 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 expressly, 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 writ I unto thee, that thou mayst know how thou oughtest to behave thyself 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, etc. that the man of God, etc.] 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. Urging the third Argument. [Scripture not proper, etc.]  
MY third Reason is; Because [it is not proper to give the first instruction (which 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, etc.  
4. From the dedication of all the books in it which have any; which is not to any, but either Pastors, or Catholic Churches (the Romans, Corinthians, etc.) or at least, Catholic persons, walking in the truth, (2 joh. 4.) & 3.3.  
5. From the stile of it, vid. inf. c. 4. §. 2.  
6. From divers passages in it, expressly supposing the reader, one needing no catechising (1 joh. 2.20, 27.) Insomuch as they check some in the Churches they written 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, etc.) And therefore declare, the end of their writing (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, rectify some errors, 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. joh. 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. jude 3. Apoc. 3.2. & 3.3, etc.  
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, Worship, Sacraments, etc. as it is but incidently, and (as it were) by accident, that it mentions any thing of them.   

CHAP. IU. Urging the fourth argument. [Scripture not the principal.]  
A Fourth Reason is; Because [it is not the principal, as to the effect of teaching, but only 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, than a novice: as the eye is more deceived using a false spectacle, than none at all; and one that hath a wrong direction given him, is (many times) worse, for finding the way, than 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 Catholic. And therefore cannot be proper for any one's use, but a Catholics.   

§. 3. [Wants sense and reason.]  
The third (and which, though, I name it here only, is of as much, or more, force, in giving the first instruction;) because it wants 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 knowledge; so as what is plain to one, is dark to another. And we 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 we see in Nicodemus, (joh. 3.4.) the woman of Samaria (joh. 4.15.) the Capernaltes; (joh. 6.52.) yea, after we have been a good while in Christ's School, to think we understand them as we ought, when (God knows) many times very sorrily and erroneously (as we see in the Apostles themselves. Mat. 13.36. Luk. 24.45. Act. 1.6.) And therefore that which 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 babe's 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, humour, state of soul, or conscience, degree in virtue, etc. So, that, which is useful counsel, or doctrine to one, is impertinent to another; nay, what is one man's meat, is often another's poison. For, many vices, are like virtues, and contrarily virtues like vices, so as it is very apt for men, without 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 easy to err in making it a rule by itself. Besides, the extremes come very near another, that which parts them, many times no broader than the edge of a razor, nay, virtue must be many times composed of somewhat of each extreme 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 pernicious. 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 than the world contain. And therefore that which is to guide or direct us in matters of practice or conscience, must be able to consider, and judge of the person, and case, in all its circumstances, and apply his counsel and resolution to every one severally (which S. Paul calls [rightly dividing the word, 2 Tim. 2.25.] To Soldiers one counsel, to Merchants another. (S. Lu. 3.10.) To new vessels, one sort of wine; to old, another. (Mat. 19.17.) To tender souls, one sort of doctrine [the Lord is sweet to all etc. Psal. 145.9.] to presumptuous ones another [It is a fearful thing to fall into the hands of the living God. Heb. 10.31.] In one case to say [thou mayst not bow down, to, or afore any Idol,] in another, thou mayst, 2 King. 5.18.] In one case, to say [thou mayst not do any work on the Sabbath,] in another, [thou mayst. Mat. 12.5.] And to this end, must be able to be interrogated by his consulter (Mat. 19.3. & 22.17. 1 Cor. 7.1.) yea again and again, if need be (Mat. 19.7.) For, many times the resolution to one question begets more and new doubts: yea, and to interrogate him too, to see if he understand the resolution aright; and to proceed with him till he do. For we are apt, through passion, interest, self-love, etc. to mistake, not only the cases, but their resolution too.  
3. Again, every one hath different principles, or notions in his understanding, whereby he judges of things differently from another, and is apt to interpret the Scripture, or doctrine of the Church; to be for his opinion, or sense; and hence arise Sects. When therefore any controversy is on foot, needing decision, the judge must of necessity be able to hear and weigh what is alleged & proved on both sides, and thereupon to give sentence in such manner, as the parties litigant, and all other concerned, may, and until they do (without their own pervicacy be in fault) know and understand for which side it is given, and so cease further strife touching it. Nay, many times the very sentence itself, will beget new controversies touching its sense, requiring another sentence, and that another, etc. and so, the judge must be able, (from time to time, as there is occasion) to explicate even his own sentence.  
Other teaching then this, is a mere Chimaera, devised by the Devil, and his instruments, to delude souls.  
Now this therefore the Scripture is no way proper of, or by itself alone: because it is void of these faculties; for it saith nothing (in speech properly so called:) and what it saith (in its kind of speech, Rom. 4.3.) or God, in, or by it; is no more than mute letter, or word; and so, one, and the same, to every reader. And so the reader (without some one to interpret that mute word) may easily think it speaks to him, or his case, when it is to another; or saith such a thing (in sense) when it doth the contrary.   

§. 4. Not Plain. Proved first, from 2 Pet. 3.16.  
The fourth reason; because it is not plain, no not in fundamentals (as you call them) without the Church for its interpreter.  
And for this, needs no other proof, but to show you the Sects now afore your eyes in England, and betwixt Divines, even your learnedst, and in points fundamental (if any may be called so, but these, that there is a God, a Christ, a Scripture.)  
But I shall give you three proofs for it, out of Scripture itself.  
The first, shall be that speech of S. Peter, [The unlearned wrest Paul's epistles, as they do other Scriptures also, unto their own destruction, 2 Pet. 3.16.]  
Spoken, no doubt, of Christians, and (at least) past their Catechism; nay, (its very probable) of Divines, and them alone. My reason is, because it is not like, he would have called them whose duty, or calling it is not, to be learned [the unlearned,] but rather [the simple, or ignorant].  
And it is in charity and reason, to be supposed, they (whoever he spoke of, if Christians) read it with a love of the truth, and desire to find it there, and of a godly intent to promote themselves in knowledge, and piety; and not without humble and hearty prayer to God, to give them his H. Spirit to illuminate them to the understanding of it. Yet, presuming to expound it to themselves (without the means apponted by God for its interpteter,) their prayer, and diligence, was abominable to him, and therefore they left by him to strong illusions of the Devil, in misunderstanding of it; and that, in points fundamental; for in no other, can damnable error be committed.  
Nor will it help to say, he speaks not of all things in Scripture; but some only. For, there being no Catalogue given of those some; nor rule, or mark for discerning them from the other; and all people being apt to think those things true, and plain in Scripture, which they have been bred up in the belief of: his speech is in effect, as if he had said indefinitely, [The things in Scripture are hard to be understood, but by the learned.] As if a Physician, should say, of a book of pills, [In this are some pills, which the unskilful mistake to the poisoning themselves;] it would be, in effect, as to say, [The pills in it, are dangerous to be used, but by the skilful.]   

§. 5. Causes in the stile.  
The second, shall be a demonstration from the causes (not all, but a few of the principal, and most common and obvious:) which are partly, in the stile, partly in the form.  
Those I shall name in the stile; are,  
1. That the sense of it, is sometimes proper, sometimes figurative, and often (without an interpreter) unevident whether, in fundamental points (or, importing to salvation;) for I shall be careful not to instance in any other. For instance; in these speeches, [This is my body.] Whose sins ye for give.  
2. It hath oftentimes divers proper senses, to wit, literal, and mystical: and sometimes unevident whether, e.g. in this speech [Esau have I hated, Rom. 9.13.]  
3. It hath oftentimes divers literal senses; to wit, profane (or grammatical) and Ecclesiasticial. And sometimes unevident whether; e.g. in this speech [Not as Lords over cleron, 1 Pet. 5.3.] whether cleron signify Clergy, or Heritage.  
4. It hath oftentimes divers grammatical senses; and sometimes unevident whether be it; e.g. in this speech [Thou art Petros, Mat. 16.18.] whether Petros, signify Peter, or a rock. And in this [Esau have I hated:] whether [hated] mean a positive aversion, or only, a not, or less loving (as it sometimes means (Deut. 21.15.)  
5. It abounds with phrases proper to the H. Ghost, and terms of Art in Theologie; which therefore without some Master in that science to interpret them to us, are no better than so much Greek, or Gibberish: especially, because the writers, supposing the reader a Catholic (understanding the language of the Church, took no care to explicate them, or annex a Dictonary.  
Nor can you say, their sense may be found out in time, by it alone and an understanding reader, by considering the occasion, scope, coherence of the place, comparing it with the other, etc. Because,  
1. In some there is neither occasion, scope, nor coherence visible; e.g. in these [Shall he find 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 Council, Mat. 5.22. The sin against the Son of man, and the H. Ghost, Mat. 12.31. The word was made flesh, joh. 1.14. Retaining sins, joh. 20.23. Saving by fire, 1 Cor. 3.15.] etc.  
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 joh. 1.8. & 3.8. justification, Rom. 2.13. & 8.33. Works, Rom. 4.2. jam. 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 mankind; 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 Catholic) 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 hardened Pharaoh's heart, Gen. 7.3. God tempts no man, jam. 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 forms [Straggling.]  
Those I shall name in the form, shall be but two.  
The one; that often times it delivers the rule, incompleatly, and stragglingly: 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 Church's showing,) which, and how many texts, appertain to the completing 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. james saith; you, render it, fulfil) the one Scripture with the other, as he there shows you the art of it, jam. 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 will refresh them: to wit, the word of Priestly absolution, joh. 20.21. Now supply the former place with the latter, and they will give you the true ground of hope of remission of sins upon your going to Christ, with sorrow and confession of them: otherwise, in stead of hope, delude you into damnable presumption.   

§. 7. The scond cause [repugnancy.]  
The other (and mainest of all;) is, that ordinarily, what it saith in one place, it gainsayeth 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, etc. is often times so unserviceable to that end, as it rather inflames the difficulty. Nay, it creates works enough sometimes for the Church herself to do it; and in one age she gets one step toward 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, when 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 only 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 reigned from the Lord, etc. Gen. 19.24. Thee the only God, and whom thou hast sent, jesus Christ, joh. 17.3. But one God, the Father, and one Lord jesus 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, joh. 10.30.] In another, [My Father is greater than I, joh. 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 lie, 1 joh. 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 myself, 1 Cor. 4.4. The child of God sinneth not, 1 joh. 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 myself, my record is not true, joh. 5.31.] In another, [It is, joh. 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, etc. Rom. 4.2.] In another, [Was not Abraham justified by works? jam. 2.21.]  
8. In one, [My loving kindness will I not utterly take from him, my covenant will I not break for any wickedness of his children, etc. 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 profaned his crown. etc.]  
9 In one, [There was given him a kingdom, that all nations should serve him, his dominion is an everlasting dominion, etc. Dan. 2.44. & 7.14.] In another. [When the Son of man comes, shall he find faith on the earth? Lu. 18.8. All the world worshipped the Dragon, etc. 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 asks receives; knock, and it shall be opened unto you, Mat. 7.7, 8. Come unto me all, etc. and I will refresh you, Mat. 11.28.] Whosoever 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, etc. Mat. 11.28. The blood of jesus Christ cleanses us from all sin, 1 joh. 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 enlightened, etc. 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, etc. 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. Whom he did predestinate, them he called, etc. Rom. 8.30. Before the children had done, either good or evil, etc. Rom. 9.11.] In other, Preach the Gospel to every creature, he that believes, and is baptised, 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, etc. 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 childhood) 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, etc.] 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 passed 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 wild 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 show unto us, how that there is no conceit possible to enter into man's brain so absurd, or nonsensical, but Sectaries will be able to allege Scripture for it; yea, and with success too. Whereof we have an instance at present in another almost as nonsensical a fancy as that was; viz. that Antichrist 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, etc.] 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 only (express) example of a layman 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 alleged 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 shows most lively, not only how improper H. Scripture is, to determine any, the most fundamental, points of faith, in the hand of any but a Catholic 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 Controversy of faith, at the time of our Saviour's being upon earth, was, Whether 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 (joh. 5.39.) His adversaries, the Rulers, in like manner, 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) etc. joh. 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 people's hearts against believing in him, than Scripture (as they understood it.) For instance;  
[Some said; This is the Christ. Others said; Hath not the Scripture said, etc. joh. 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, joh. 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 jesus, said to them, [Will 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 spoke unto Moses, etc.] joh. 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.  
Will you see the causes of it.  
One was, because they saw him teach, command, and practice, some things evidently repugnant to the express words of Scripture. For instance:  
1. It said [Thou shalt do no manner of work upon the Sabbath. Particularly, Thou shalt not bear any burden thorough the city, jer. 17.21.] He, commanded one whom he cured, to carry no less a burden then the bed he lay upon, thorough the City, on that day, joh. 5.9. When therefore they saw him afterward work a manifest miracle in proof that he was the Christ: what had they to choke the mouth of that evidence with, but this [This man is not of God (for all his miracles,) because he keeps not the Sabbath day.] Just the same as your men say sometimes of our Church; She cannot be of God, notwithstanding all her miracles, because the worship's images, prays to Saints, etc.  
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, etc.] He said, He was Lord of the Sabbath, 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 jerusalem only; the spiritual, true, pure, worship, that God longed for, to be celebrated all the world over (joh. 4.2. Mal. 1.11.) in stead of the Passover, the Sacrament of his Body and Blood, joh. 6.32, 53. instead of Circumcision, Baptism. joh. 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 jesus of Nazareth shall destroy this place, and change the customs which Moses delivered us, etc. 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, clothed with flesh and blood, and all infirmities of humane nature, born but the other day, of a Carpenter, etc. 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 [joh. 10.33.] and that, according to the express words of Scripture, he ought, as such, to be put to death, [We have a Law, and by our Law he ought to die, because he made himself the Son of God, joh. 19.7.] And this seemed so evident to them in Scripture: (as no doubt, for that cause principally (if not only) they would 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 only 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 abundantly (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 [david's Lord, Psal. 110.1.] yea [God's Son, Psal. 2.6.] yea [the everlasting God, etc. Esa. 9.6.] In other, [a visible, mortal man, like unto Moses, Deut, 18.15. God's servant, Psal. 78.70. David's son, Psal. 132.11.] now that one and the same person, should be all these, though it be easy now to us that are taught it by the Church in our childhood, 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, etc. Esa. 42.3. In other; to break in pieces the Potentates of the earth like a potsherd, 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 comeliness 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 always taught out of Scripture, that Christ abides for ever, joh. 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, vainglory, malice, or obstinacy of will, that hindered 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 alleged, and opened, on both sides) with a love of the truth, and a desire to find 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 jesus; till God Almighty by some other means than it, showed 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 Witness only; nor a witness of his choice, but which they compelled him to, by their obstinacy to the other; nor as a witness, proper or sufficient by itself alone, but in company with the other, for corroboration, and as by him alleged, and expounded; and his Exposition warranted evidently to sense and reason, from God Almighty by the token of miracles, beyond all that appeared then, in the Synagogue, Acts 2.22. & 10.38.) And without that sign, he desired not any one, (much less would he oblige him) to believe him, or his Interpretation of Scripture, (john 5.31. & 15.24.)  
Consequently, for all the same reasons; it is as improper at this day to decide any controversy, or resolve any case of conscience, etc. but in the hand of one credited for an Interpreter of it, by the same token from God Almighty, either in his person (as he was,) if he pretend to mission extraordinary (or Prophetical;) or in the Church that sends him; if he pretend to ordinary mission. And I pray mark this well.    

CHAP. V Urging the fift Argument, [Scripture not simply necessary.]  
MY fift Reason is, Because [neither was it written of any necessity; nor, since its writing, is it necessary to the teaching of faith.] (where, by [not written of any necessity.] I mean not to exclude the necessity of command, for the writing some few pieces in the Old and the Apocalypse in the New Testament.) For,  
1. There were as great believers, and holy Saints, afore Scripture was (Heb. 11, 4, etc.) as any were after.  
2. After Moses Law was written, we find not, it was read, either by, or so much as to the people, in 700. years together. Nor was there, for the first 1000 years, any more than one copy of it: and that too, once lost (and God knows, for how many years together) 2 Chron. 34.14. and yet the people were taught the good knowledge of the Lord (2 Chro. 30.22.)  
3. In the Church; there were as great believers, and holy Saints, afore any new Scripture was (Acts 2.46. & 4.32. & 9.36, etc.) as any since.  
4. After its writing, you cannot find it was ever read by, or so much as to the people; or intended it should be (more than some epistles, once, to the particular Church they were written to, and one neighbour-Church.) 1 Thess. 5.27. Col. 4.16.  
5. The Church was completely settled in all her form (essential) of doctrine, worship, discipline, etc. and in the means for preserving that form, uncorrupt, unto world's end, divers years afore any tittle of the New Testament was written; and near 70. afore it was all written (vid. sup. par. 1. c. 4, 5.)  
6. The writers of it expressly say, they wrote what they did (not of any command, but) of their own charity, prudence, or discretion [because it seemed good, or meet to them, Lu. 1.3. 2 Pet. 1.13.] upon particular occasions, reasons, or motives, happening as it were by accident, (1 Tim. 3.15. 2 Pet. 3.1. 1 joh. 5.13. jud. 3.) Nay S. john saith plainly, [He had many things to write, which he would not, 2 joh. 12. & 3. joh. 13.] Sure then, both he wrote, at his own discretion: and what he wrote, was not necessary to be written.  
7. When S. Paul wrote to the Corinthians, there were two Gospels (of S. Matthew and Mark) extant, and had been, twelve or thirteen years afore: yet he being to urge to them the words used by our Saviour in the institution of the B. Eucharist; would not urge them out of either of those Gospels, but only from tradition, (1 Cor. 11.23.) By that example, giving all Christians for ever to understand, how it suffices to their faith, and practice, in the highest mysteries of Religion, if they hear from their Pastor, [I have received from the Lord, what I deliver, or have delivered unto you.] Nor is the case different (as to substance) because they cannot mean, receiving it from Christ immediately. For 1. Perhaps, neither did he. For though he received some doctrines by inspiration (Gal. 11.2.) yet not all perhaps; and namely, not those of the Catechism, as this was; he being taught them by the ordinary means (and as is like, by Ananias, afore he was baptised Act. 9.6.) at least, afore he had any vision or revelation (2 Cor. 12.1.) 2. Grant he meant it, as received immediately: as Pastors succeed to him, in the office of teaching with divine authority; so, their receiving their doctrine from Christ, by the mouth of his Church (which H. Scripture sometimes calls Christ, 1 Cor. 1.13. & 12.12.) succeeds to his receiving it by inspiration.  
8. For aught appears; 1. Seven of the Apostles were not able to write. 2. If they were; left nothing in writing, with the Churches of their planting (which was a very considerable part of Christendom.) 3. Nor did any of those that wrote, dedicate their writings unto the whole Church, but unto particular persons, or Churches only, or at most, the faithful indefinitely; and without any intimation of intent, or desire, to those they wrote to, to disperse, or impart them to other Churches. So as at the Apostles death, the New Testament was not extant, or perhaps heard of, but in a small part of Christendom (in which the two chief Apostles laboured;) viz. in the lesser Asia, from jerusalem westward; and in the South of Europe, from Rome eastward, (Rom. 15.19. 1 Pet. 1.1.)  
9 It hath ever been, and now is, subject to all sorts of casualties as all other books are (I mean, not the parts only, but the whole:) which could not be, if it simply necessary, For, 1. The Book of the Law (and it's probable, all the copy than was of it) was lost for divers years, (2 Chron. 34.14.) 2. All the copy that was, of a considerable part of jeremy's Prophecy, was burnt by jehoiakim (jer. 36.23.) 3. So were all the copies of the Old Testament, that could be found by, Antiochus (1 Mac. 1.50.) 4. Divers pieces of the Old Canon are utterly lost, that we know of, (1 Sam. 10.25. 2 Chron. 9.29. & 26.22, etc. and perhaps that Prophet quoted by S. Matthew, Mat. 2.23.) 5. So are divers of the New; namely, a former Epistle of S. Paul to the Corinthians, (1 Cor. 5.9.) Ephesians, (Ephes. 3.3.) Philippians, (Phil. 3.1.) that from Laodicea, (Col. 4.16.) and of S. john, to some Church in Asia, (3 joh. 9) 6. There is not (for aught I can hear) at this present, in the world, any original (yea or perhaps perfectly authentical) copy of any one sacred Book.  
10. Finally, itself assures us, that the new jerusalem shall have no need of Sun, or Moon, (any created means of light, though naturally incorruptible) because the Lamb is to be her light, according to his promise, Mat. 28.20. Apoc. 21.23. And that, to believe, and follow what is taught us by our Pastors, is sufficient to any one's salvation, (Lu. 11.28. Act. 11.14. Rom. 1.16. 1 Tim. 4.20. jam. 1.21.)   

CHAP. VI Urging the last Argument, [Scripture not sufficient, etc.]  
MY sixth and last Reason is, Because [it contains not expressly every particular of the Gospel.] For  
1. It contains not every particular, 1. Of the things commanded by our Saviour to his Apostles, to be taught all creatures, as his Gospel (Mat. 28.20. Mar. 16.15.) 2. Much less, of those he reserved the teaching of, unto the H. Ghost, after his Ascension (joh. 16.12.)  
2. It contains not every particular, of the form of Doctrine, Worship, etc. 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, etc.)  
If you say, it does; it will lie upon you to show 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 contained.  
I say, it will lie upon you; because presumption of reason is against it; for two reasons, chief, 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 continued 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, etc. 2 Tim. 1.13. Preach the word, etc. 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, expressly left power with the Church to set in order the things that were wanting, Tit. 1.5. Nay, S. john, who wrote last, and (perhaps) in the last piece he wrote, had many things to write, which he reserved to word of mouth, 2 joh. 12.  
3. It contains not those writings that are lost (named sup. c. 5. arg. 9 §. 4, 5.)  
4. To put it beyond all gainsaying: 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 baptising 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 oil (jam. 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. What is the sin against the H. Ghost? and whether it may be repent of? and if so, whether remissible, or not, to the penitent?  
13. What 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 Sabbath, (and namely, that part of it, as concerns rest from servile work) was, by Christ abrogated, or transferred only to another day? which soever it were; whether in whole, or in part only? and if the later; in what part (at most, and least?)  
It were easy to name a thousand more, of the like sort; and the least of them, importing mankind to salvation. But these are enough for instance.    

Conclusion of the First Treatise.  
ANd now (dear Reader) think sadly with yourself, 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, than 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 itself? 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 itself 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 Word, Law, Doctrine, Oracles, or Gospel, etc. of God, Christ, Salvation? etc.] Her teaching is more: to wit; 1. The word of God, and all other these attributes in simple sense; whereas it is only the written Word, Law, etc. 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, etc.] 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 endued 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, etc. to set, and guide him, in such a plain highway, as the way faring men, though fools, (or children of five years old) shall not, err 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, etc. And though the Lord give you the bread of adversity, etc. 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 than itself. 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, 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 word, is able to save all creatures souls, by receiving it, Mar. 16.19. 1 Tim. 4.16. jam. 1.21.  
9 Is it profitable for doctrine, etc. that the man of God may be perfect, throughly furnished to every good work? She is necessary and sufficient, for doctrine, etc. 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 kind, to any use whatsoever? 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 World, the Power of God unto Salvation, the Ground of Truth, the Rule of Faith, etc.]  
Which I say not, of any intent to extol 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 warns 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 than 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 err 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 implicitly) 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, etc. jer. 33.20.] Nay, God Almighty for our greater assurance in this point, expressly 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) etc. I will visit their transgressions with the rod, etc.] But my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail, etc. Psalm 89.30.]  
Such express 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 departed 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 spoke not to the Apostles, but the Church) joh. 16.3. and guide you into all truth, joh. 14.16.] Now all truth, excludes any one (lest) error. If he say, yea; and should (which is impossible) bring a Text in express words against some doctrine, or avowed practice of hers: I would ask him, if those words 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 would ask him for his token, without which not our Lord Christ himself would desire any one to submit to his Interpretation of it against the Synagogue, joh. 5.31. & 15.24. And if (which is also impossible) he should show it (I mean not, a sign, Deut. 13.1. Mat. 24.24. but a true miracle, Psal. 136. 4. joh. 3.2. & joh. 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 well (as I said,) with yourself, 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 quicksand of error, I mean, the Church, for the Scripture; (not in its due nature, or use, God forbidden any such thing, in the mouth, or thought, of a Christian, but in its abuse, as interpreted to you, by yourself, a man not only subject to all kind of error, but false principled; or by Ministers, or Synods, such as yours, as subject to error, and false principled, as yourself): 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 baptised, shall be saved: that not believes (her, or her teaching) shall be damned, Mar. 16.16.] for a book, of which he never spoke 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 (joh. 21.15.) speaking unto Christians purposely, of some part of the New Testament then written, and by that occasion, of the Scripture in general, as in the hand of the people, yea (its 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 itself alone; to teach every creature, every thing pertaining to the Gospel; for that, which is not proper by itself 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 jesus 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 mayst teach it to him, Exod. 24.12.] and afterward some one should snatch that book from him, and give it to you, saying] Doo not believe him, further than is here written; he will teach you errors; read this yourself, and guide yourself, and judge of his doctrine by it, etc.] 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 spoke 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 scripture, is a more sure word, than 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 enlighten you in the right understanding of Scripture, sufficiently to your salvation, without the Church's ministry. For, he having placed that office in her, in the same manner as the office of baptising [Teach all, baptising them Mat. 28.19.] he will no more give you the one grace, without her ministry, than he will the other: and therefore to beg of him to teach you himself, would be an act of as damnable presumption, as to beg of him, to baptise you himself. And therefore when S. Paul not knowing then, who else he was to go to, begged it of him; he sent him to the Church, for that grace. Act. 9.6. See the reason sup. p. 8.  
What 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 heretical 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 commandment or ordinance, (Mal. 2.4.) of hearing and following the Church as your Guide in Religion.  
This doing, you will soon find 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 judge at the dreadful day: there are others to accuse you; Moses, Matthew, Paul, etc. in whom you trust: for had you believed them (as you ought) you would have believed her, for they writ of her (and much more plainly than any Prophet did of Christ.) joh. 5.45.  
Nor may you flatter yourself, 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, etc. 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 Church'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 guides 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 inquire and resolve yourself well, touching this first Question; What Christ left for your Guide? That done; to inquire, Which 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 God's 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 duly 166 8 box 171 1 form 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] etc.