to the Church in publishing and dispersing her decrees and to their doctrine that it was by her approved 16.4 4. As they went through the Churches they delivered them the decrees of the Councell for to keep Act. 16.4 which was more then we finde they did any book of Scripture 5. When the good Christians heard what the Councell had decreed they rejoyced for the consolation of being certain now what was true doctrine in that point 15.31 6. And thus were the Churches established in the saith 16.5 8 Proofe Act. 20.20 27 32. 1. The Apostles by word of mouth committed unto the Church all things needfull nay but profitable only for them to know for the full discharge of their office unto salvation of themselves and their flock And so made her the depositary of what Christ had committed to them 2. That which they thus committed by word of mouth to the Church was in simple sense the word of grace nay expressely the whole counsell of God 3. This forme of doctrine thus taught by tradition was left and expressely recommended by the Apostles unto rhe Church for her sufficient rule and guide And now brethren I commend you to the word of Gods grace which is able to establish you c. v. 32. 4. And this at their death or as good as their death when they were never like to see one anothers faces more in this world I know that after my departure c. 5. So at their deaths they left the Church to continue for ever in all the same office and authority for feeding and ruling the flock of Christ wherein they then were or had been at any time afore and namely afore the writing of the New Testament Take heed to your selves and to the flock over the which the H. Ghost hath made you Bishops or as yours prophanely overseers to feed the Church c. CHAP. V. Proving it from the Epistles TO the practice and proceedings of the Apostles in their History accord the rules instructions exhortations and admonitions in their Epistles all setting forth and recommending unto us the Church for our guide and her teaching for our rule in such manner as if there were no such book as Scripture nor to be To name a few of the principal for instance 1 Proofe Rom. 1.1 Gal. 6.6 Eph. 1.13 Heb. 5.12 Iude 3.2 Io. 9. 1. It is their ordinary language to call the Churche's doctrine the word doctrine oracles Gospell c. of God Christ life salvation c. the faith the truth c. in simple sense 2. And not that preached by the Apostles only but by the Pastors among whom it was by accident if any were an Apostle Rom. 10.8 17. Heb. 13.7 Iam. 1.21 3. Nay that which was preached by Pastors of whom the Apostles none for certaine Col. 1.5 3.16 Nor can you say it was so called because it was the Scripture preached or in regard of its consonancy to it For 1. The Old Testament could give neither the matter nor rule for Evangelicall doctrine and very little of the New was written when S. Paul called it so in the first Epistle by him written 1 Th. 2.13 and S. Peter in the first that was written 1 Pet. 1.12 25. 2.2 2. Many Evangelicall doctrines then revealed were not written then to wit those mentioned in S. Iohn's Gospells and Epistles more then are in the other namely the institution of the Sacrament of Priestly absolution Ioh. 20.21 Christ's committing his flock to S. Peter Ioh. 21.15 3. The Epistles themselves expressly require all Traditions to be held unwritten as well as written and not those onely taught by the Apostles but by their Pastors Timothy Silvanus c. among whom it was by accident that S. Paul was one Hold the traditions which you have been taught whether by word or our Epistle 2 Thess 2.15 2. Proof Ro. 1.16 12.6 Eph. 6.16 1 Tim. 3.9 6.20 2 Tim. 1.13 2.2 Tit. 1.9 Iam. 1.21 Iude 23. The Churches teaching or doctrine by her taught is called also in simple sense the power i.e. powerful instrument of God unto salvation of all that believe it the rule or as you call it proportion of faith the sword of the Spirit the mysterie of faith the good thing depositum or treasure of heavenly truth the form of sound words or doctrine committed by the Apostles to the Church the faith once delivered to the Saints the faithful word able to save the souls of all that follow it 3. Proof Rom. 10.14 17. The Apostle expressely averrs he knows no means wherby men may come to faith but the word preached and thereupon concludes absolutely Faith comes by hearing and hearing by the word of God As much as to say the ordinary means of faith is hearing the word preached 4. Proof Rom. 12.6 1 Tim. 1.3 3.9 2 Tim. 1.13 3.14 Tit. 1.7 9. The rule of teaching to the Pastors was the doctrine they had received And it was the rule even to Prophets to If any man prophecy according to the analogie rule or as you render it proportion of faith Rom. 12.6 that is the known doctrine of the Church For that it could not mean the Scripture see the reasons given sup pag. 59. 5. Proof Ro. 16.17 2 Th. 3.6 Heb. 13.7 17. Iud. 3.1 Ioh. 2.24 4.2 6. 2 Ioh. 6 9. The rule of belief and holy practice to the people was the doctrine wherein they had been Catechised called by S. Iohn the unction of the H. Ghost 1 Ioh. 2.20 and generally the doctrine or institutes of the Church Hereby know we the spirit of truth and the spirit of error He that knows God hears us he that is not of God heareth not us 1 Ioh. 4.6 This doctrine of our Catechisme is given unto all Christians supposed catechised by a lawfull Pastor as the Galatians were as a rule of that supream authority and infallible certainty as by it we are to try the spirits of Prophets 1 Thes 5.21 yea even of Apostles or heavenly Angels Gal. 1.8 if possible for them to teach repugnant to it And if a rule whereby to judge of the Apostles preaching of their writing also it being as impossible for them to write as to preach repugnantly to it and their writing being of no greater authority then their preaching Consequently this text Gal. 1.8 which your men use to urge against Traditions gives so great authority to them as it implicitely warnes us on perill of our soul not to beleive or receive any text of H. Scripture it self in any sense repugnant if possible for it to have any as it is not to the doctrine of our Catechisme suppose it given by a lawfull Pastor Nor can you say that this subsists not with what we teach that any particular Pastor yea Pope and all as such may teach false doctrine for we will not say that any lawfull Pastor can doe it which who is we shall see in next Treatise 6 Proofe 1 Cor. 4.1
2 Cor. 5.20 Phil. 2.25 Tit. 1.7 The Pastors in common among whom it was by accident if any one were an Apostle are styled in simple sense the ministers of Christ his embassadors the stewards depositaries and dispensers of the mysteries of God whereof those of faith the first 7 Proofe Gal. 2.1 So supreame at that time was and consequently to worlds end was to be for els wherefore read we the Scriptures now the authority of the Church as God Almighty seeing how S Pauls teaching was with less fruit because opposed by other Teachers who called themselves Apostles of Christ 2 Cor. 11.13 yea pretended to teach the doctrine of the Church Act. 15.1 willed him by revelation to go up to the chief Pastors residing then by accident at Ierusalem to confer his doctrine with them and procure their approbation to it Nay S. Iohn himself though an Apostle in ordinary for the greater credit and fruit of his Gospel as to the people in regard of the great opposition was like to be made against it by the hereticks that denied Christs Divinitie and were verie malapert against him for asserting it 3 Ioh. 9. was moved by the H. Ghost to procure and insert in the close of it the testimonie of some Pastors we know that his testimony is true Ioh. 21.24 A singular instance to shew in what high esteem and authority the testimonie of the Church even to the truth of H. Scripture it self as to us and much more to the sense of it then was and was left by the Apostles at their death for ever to be amongst all good Christians 8. Proof Eph. 4.11 The Apostle delivers our tenet in almost express words plainly and fully in sense VVhen Christ ascended he gave some Apostles c. for the perfecting of the Saints c. that is as the ordinary means to that end until we all come in unity of faith which will not be till the second coming of Christ c. that we henceforth be no more as children tossed to and fro c. which end is not possibly attainable if those Pastors may be supposed liable to teach an errout in faith 9. Proof 1 Tim. 3.15 The Church is called in simple sense 1. The House of God meaning without doubt that School house for teaching Religion of which Esay foretold Esay 2.2 2. The pillar of truth not of the written truth only but of the truth absolutely that is of all truth revealed And not a pillar upon which Scripture is promulged or notified only to the people as Princes edicts upon some post but such a pillar as is also the foundation to the whole frame of truth Therefore he saith in the next word 3. The ground of the truth Which in simple sense absolutely is the incommunicable attribute of God Almighty the first truth in sense wherein it may be given to any created meanes that is as to us or our attaining to the knowledge or certainty of truth is here given to the Church And so it comprises our Tenet in the fullest highest sense possible and particularly the infallibility of the Church in her teaching For 1. If she the ground of all truth then of this there was a Iesus of Nazareth of this there is a Scripture of this there is a H. Ghost nay of this there is a God 2. If these and other revealed points be infallible truths she the ground of them must be infallible So as if possible for her ever once to totter in the truth of her testimony touching any one point by either affirming something to be Gospell which is not or denying something to be which is the whole frame of the truth and certainty of Christian Religion as to us must necessarily totter with it as any building must whose foundation does and as we could not believe the Scripture in any thing if we found it false in any one thing Nor can you evade this place by saying he gives this attribute here to a particular Church namely that of Ephesus in which Timothy was to behave himself which we will not say was infallible For that Church being then a part of the Catholick though it were not infallible yet he being immediately Pastor of it was mediately a Pastor of the Catholick whose attribute that was As he that came into any gate lane or house of Ierusalem came into the Holy City Mat. 27.53 though that gate lane or house were not so 10. Proof 2 Tim. 1.13 2.2 Tit. 1.9 1 Pet. 1.12 The means prescribed and named by the Apostle for preserving to worlds end the knowledge or doctrine of the Gospel was Tradition of the Pastors from hand to hand The things thou hast heard of me commit thou to faithful men who shall be able to teach others also A means subject indeed to corruption in tract of time if the depositaries be considered as men but not if as men assisted to the pure and uncorrupt keeping of it by the H. Ghost to that end sent down from heaven upon them Act. 2.3 with such admirable graces as even the Angels desire and are delighted to behold 11. Proof Apoc 2.1 The Pastor of a particular Church is called the Angel of it Consequently by the rule of proportion the whole company of them is the Angel of the Church universal that is the ordinary means under God to illuminate and guide them and interpret Gods will to them in spiritual things 12. Proof Apoc. 21.23 Finally the teaching of the New Ierusalem which in the first sense means without doubt the Catholick Militant Church of Christ in opposition to the Synagogue the old earthly Ierusalem is called the light in which shall walk the nations of them that are saved Acts 2.47 13.48 whose light is not the Sun or Moon any created corruptible means but God himself and the Lamb Mat. 28.20 so as there shall never be any night of error in that City because its Sun shall never set c. Esa 60.20 You see how expresly how abundantly H. Scripture from first to last sets forth our principle It had been easie to have quoted ten times more texts to the same purpose but to whom this is not enough nothing would Now let 's see what you have to object against it THE SECOND PART Defending the Catholick Tenet CHAP. I. Solving Objections against the Churche's authority THe true reason wherefore your Ministers deny unto H. Church this office of teaching Religion is because they are conscious both of their having no title to the church and of being sure to be condemned if they should submit to any judge but a mute one And yet under colour of interpreting Scripture by it self they finde a way to exercise all the same office themselves as they deny to her and with much greater arrogance The pretended reason is because forsooth she is liable to error in her teaching except when she teaches Scripture and therefore is limitted to it as to a bar-rule beside or beyond which
she may not teach or command any thing as Gospel and the people lawfully may nay and at their peril are to examine by it their Pastors teaching and if not there reject it Any of which allegations if true would indeed quite overthrow our tenet But they are egregious false ones as will appear by our answers to the best proofs for them 1. Object Deut. 4.2 5.32 Thou shalt not adde to this word c. As much as to say not teach do or believe any thing in Religion but what is written Solution No such thing For 1. He spake not of the written Law but the words commanded by him 2. Grant he meant the written Law he neither saith nor meant as you gloss him Because then 1. None could have believed or taught the creation of the Angels fall and punishment of the Devils the spiritual taint of humane nature by Adams sin the immortality of the soul resurrection of the body eternal punishments of the wicked rewards of the just 2. Then Iosuah had transgressed this Precept when he added to the Law his Book Ios 24.26 Ezra or whoever else it was that added to it the Book of Iob and the rest of the Old Testament much more they that to things expressely ordained by it added other namely David Psalms and Musick Solomon a Temple Hezekiah 14 days to the Passover 2 Chr. 30.22 he that first appointed the Law to be read to the people every Sabboth day and permitted them to have it in their own hands to read c. 3. Then when the High Priest had given sentence in any cause no man might have believed or done but what was in that sentence for of it it is said Thou shalt not decline from it c. Deut. 17.11 4. Then Iosuah declined from the ways of David when he read the Law in the Temple 2 Chro. 34. 30. which David never did Those phrases then thou shalt not add c. meant no more but this that follows presently as it were to explicate them thou shalt observe to do all c. 2. Object Esa 8.20 To the Law and to the testimony If they speak not according to this word c. Plainly authorizing and directing people to examine their Pastors doctrine by the Scripture and if not there reject it Solution As wide as the former For 1. He names not the Scripture nor meant it necessarily much less solely 2. Grant he meant it yet 1. not as in the people's hand but as read and interpreted to them by their Pastors Exod. 24.12 2 Chr. 17.9 Neh. 8.7 2. Nor therefore by they did he mean their Pastors but Sorcerers Idolaters or such like impious wretches spoken of in the words next afore 3. Nor by not according to it did he mean beside or beyond it but evidently repugnant to it as that counsel Seek unto wizards was of which he there particularly spoke 3. Object Eze 44.24 They shall judge it according to my judgement meaning according to Moses Law Solution 1. Perhaps not 2. Grant he meant it he meant it as guide-rule onely not a bar-rule according to it not according to it alone 4. Object S. Mat. 15.9 Teaching for doctrines the commandments of men that is unwritten traditions Solution No such matter but commandments repugnant to God's Law whether written or unwriten Such as that in which he there instanced God said c. But you say c. v. 4 5. 5. Object S. Mat. 15.14 16 6 12. Take heed of the doctrine of the Pharisees which yet sate then in Moses Chair they are blinde guides and if the blinde lead the blinde c. Plainly intimating that people at their own peril are to use their eyes in judging of the truth of what is taught them be the Teacher never so lawfully authorized seeing they may be blinde guides Solution The Scribes and Pharisees speaking generally per se sate in Moses Chair that is taught what they had authority for from the Synagogue And in consideration thereof our Saviours rule was All things therefore whatsover c. Mat. 23.2 Sometimes they sate in their own Chair that is taught their private opinions or traditions of their Sect. Whence sometimes the people might have reason to doubt of their teaching which when they had they were at their own peril to examine and judge of it but not by the Scripture but the doctrine of Moses Chair or if by the Scripture not but as interpreted by that chair 6. Object Acts 17.11 The Bereans are commended for searching in Scripture even Pauls doctrine Much more may people their Pastors Solution Neither t 'one nor t'other For 1. Perhaps not commended for searching but onely for receiving the word with all greediness that is listning to it very greedily whereas the Thessalonians stopt theirs at it Nay perhaps not for that neither but onely noted for a more noble people without particularizing wherein For those words in that implying a reason given are onely of your Translators inserting and confessed for such by a smaller Character in most of your editions the text rightly rendred being a meer relation of what passed consequenter These were more noble receiving the word c. and searching 2. Grant commended for it it will not therefore follow that so may people examine their Pastors doctrine Because 1. They were then no Christians as I think and so consequently he none of their Pastor And my reason is 1. Because they searched whether Christ ought to have suffered c. in order to judging whether Iesus were the Christ v. 3. which no Christian could doubt of 2. Because upon and after the search it is said therefore many of them believed So some not then till then none And consequently that might be commendable in them which would have been a mortal sin in them if Christians 2. Because granting they were Christians 1. They did not search for any doctrine of his delivering Christian faith viz. Christ is come Iesus is the Christ is risen c. which was not possible to be found in the Scripture they searched but onely for a proof he brought toward it viz. Christ ought to have suffered c. risen again which he affirmed to be in Scripture and desired his hearers not to believe it or him unless it were v. 3. 26.22 2. Nor did they search with doubt or intent to judge of the truth of his doctrine but onely to satisfie their curiosity or to confirm and comfort their yet tender faith by reading in their own Bible with their own eyes what they little dreamt to be in it having been always taught out of it to the contrary and having read perhaps the places quoted a hundred times over and never observed any such thing in them 7. Object 1 Thess 5.27 Prove all things If all the doctrine of our Pastors Solution I might aswel infer all things are lawful for me 1 Cor. 10.23 If all lying and theft we are therfore to understand him
hope to see the face of God if he pertinaciously refuse to believe do approve or avoid any one least thing taught or commanded by the Church as necessary to salvation to be believed done approved or avoided although in Scripture not mentioned and die in that state of soule 3. If both be it the part or share of each in the office is to be set out and certainly known by every creature that they may have recourse to each for that which pertaines to its office to the Scripture for its to the Church for its §. 4. The Protestants Tenet in it In the answer to this Question you and we as near as some imagine the two religions to be one to the other differ extreamly For albeit you grant that Christ left a Church to continue for ever in some office of teaching religion and that office of hers proper and in some respects sufficient and necessary yet you will not allow it to be either simply necessary or sufficient or any other then a meer ministery to the Scripture or so much as that with divine authority Consequently your Tenet is Christ left or appointed the Scripture for the meanes to teach us his Gospell This is the prime and maine principle of your religion in proper or as it is distinguished against ours by the name of Protestant or Reformed upon the truth therefore and certainty whereof depends in fine the whole truth and certainty of your religion and consequently of your hope of salvation in or by it as the firmnesse of any whole building does upon the firmnesse of its foundation § 5. What Catholicks acknowledge to H. Scripture We are as forward as any of you can be to give unto H. Scripture what is its Namely 1. That some of the Apostles wrote the New Testament which and the Old make up that holy book called the Scripture or Bible 2. That it is all and every word of it given by inspiration of God and therefore the very word of God of truth most infalible of authority most supreme as to all creatures even the Church her selfe yea in quality and degree of the authority superiour to that of the Church and the only divine written rule now being or ever to be 3. That they left it unto or with the Church as a sacred depositum in the nature following Viz. 1. A rule which she is bound to have an eye unto in all her doctrines and lawes and not only that they be not repugnant to it in more or lesse either by adding to or taking from either the words sense or law of it any one least tittle for supposing that possible and her a Church all of Apostles or heavenly Angels she were instantly to be detested by all as a Synagogue of Satan and all such her doctrines and lawes to be abhorred as will-worship and traditions of men but that they be consonant to it as neer as she may judge of the sense or intent of the H. Ghost as we find the Apostles had such an eye to it in theirs Acts 1.20 15.15 And in acknowledgement hereof in all her Generall Councels she placeth it in the most sumptuous throne at the uppermost end of the assembly above Pope and all as that which is to have the chiefest regard and swaying vote in all her debates and resolutions 2. A meanes excellent proper yea the incomparably principall in the sort and order of inanimate instruments as it is unto the ends for which it was ordained Namely 1. To corroborate by its concurring testimony the authority and doctrine of the Church and our faith to it 2. To preserve in way of a record a world of most admirable truths rules examples admonitions exhortations motives histories genealogies prophecies formes of prayer c. perteining to faith and holines In respect whereof it is a meanes profitable superlatively beyond all that can be said of it by tongues of men or Angels to furnish the man of God or Divine perfectly for doctrine yea of faith for reproof of the adversaries for correction for instruction in righteousnesse and for every other good work proper or perteining to his function 2. Tim. 3.16 And therefore not only doe our Divines give diligent attendance to the reading and study of it and make use of it incomparably for above any other meanes to all these ends yea and to the instructing and guiding themselves for and in the knowledge of truth and resolving cases of conscience and our Bishops in and for the making lawes or determining causes Ecclesiasticall but the Church her self in all General Councells makes her first and chief repaire to it for light and direction nay all her debate and search into former Councells Fathers Schoolmen tradition practice and sense of the Church is to no other end generally speaking then the better to find out and determine its true sense or intent 3. A meanes not only as in the hand of the man of God but as in the hand of every Christian rightly principled firme in faith 2. Pet. 3.16 and reading it in obedience to them that are over him in the Lord Heb. 13.7 with the humble spirit of the Eunuch Acts 8.31 unto the ends for which it was ordeined if ordeined as to him to wit to confirm advance and perfect himself in faith Joh. 20.31 saving wisedome 2. Tim. 3.15 hope Rom. 15.4 charity 1. Th. 4.9 and other Christian vertues singularly proper unto those ends as having from its divine author speciall force and vertue beyond all possible enditings of humane brain to inlighten the eyes and convert the heart of the simple And therefore speaking of it per se or as in the hands of such a one blessed is he that reades and meditates in it day and night Ps 1.1 and makes it a lanthorne to his feet and a light unto his paths Ps 119.105 4. A meanes since its writing necessary unto the Church as by which God will guide her into the truths there recorded without it when it may be had not 5. A meanes perfectly sufficient unto the ends for which it was ordained which is all the perfection of an instrument 6. A record conteining all that man is to believe doe or avoid to the obteining eternall salvation and expresly all the principall In regard of which many and admirable properties and uses of it it is the same in a manner to us as the pillar of cloud by day and fire by night was to the Israelites guiding Moses in the way to Canaan and by him them In a word it deserves to be called by way of excellency the Word Law doctrine oracles or Gospell of God Christ salvation c. the guide of faith the rule of religion the light of the world c. §. 6. The Catholick tenett But then we deny it to be either a proper principall necessary or sufficient meanes to teach religion And so to give unto the Church also what is hers our tenett is that The Church was
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 signe he desired not any one much less vvould he oblige him to believe him or his Interpretation of Scripture Iohn 5.31 15.24 Consequently for all the same reasons it is as improper at this day to decide any controversie or resolve any case of conscience c. 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. Vrging 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 c. as any were after 2. After Moses Law was written we finde 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 then 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 c. as any since 4. After its writing you cannot finde it was ever read by or so much as to the people or intended it should be more then 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 compleatly settled in all her form essential of doctrine worship discipline c. 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 neer 70. afore it was all written vid. sup par 1. c. 4 5. 6. The writers of it expressely 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 hapning as it were by accident 1 Tim. 3.15 2 Pet. 3.1 1 Ioh. 5.13 Iud. 3. Nay S. Iohn saith plainly He had many things to write which he would not 2 Ioh. 12. 3. Ioh. 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. Mathew 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 onely 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 baptized 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 ought 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 Christendome in which the two chief Apostles laboured viz. in the lesser Asia from Ierusalem 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 onely 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 then was of it was lost for divers years 2 Chron. 34.14 2. All the copy that was of a considerable part of Ieremie's Prophecy was burnt by Iehoiakim Ier. 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 c. and perhaps that Prophet quoted by S. Mathew 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. Iohn to some Church in Asia 3 Ioh. 9. 6. There is not for ought I can hear at this present in the world any original yea or perhaps perfectly authentical copy of any one sacred Book 10. Finally it self assures us that the new Ierusalem 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 ones salvation Lu. 11.28 Act. 11.14 Rom. 1.16 1 Tim. 4.20 Iam. 1.21 CHAP. VI. Vrging the last Argument Scripture not sufficient c. MY sixth and last Reason is Because it contains not expressely 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
words you to worlds end Consequently as the present Church baptises with all the same office and authority as the Apostles did so she teaches also with all the same as they did in vertue of this Commission For whatsoever other powers or priviledges they had of infallibility in more then one the gift of miracles authority of writing Canonicall Scripture c. in any one was not in vertue of this Commission A more plain and full proof H. Scripture hath not for any point of Christian faith nor am I able to devise what other answer you can give to it then this what need any more witnesses But for more aboundant confirmation let 's hear more CHAP. IV. Proving it from the Acts. THe best interpreter of figures and prophesies is their fulfilling and the best comment upon Christ's commission is the practice and proceeding in the execution of it registred in the History of the Primitive Church In which as there is no doubt but the H. Ghost recorded the things of most importance for the knowledge and direction so nor but that he recorded those he did for the patterne and imitation of future ages Consequently what it sets forth to have been then the means for teaching the Gospell is to be supposed to have been left by them in that office Now that the Church was that means is manifest from aboundance of passages in it whereof I shall name some 1 Proofe Act. 2.3 5. The gift conferred from heaven on the Apostles on the day of Pentecost as necessary and sufficient to enable them to their office of teaching the Gospell was not penns though none of them were any great Scribes and the greater part of them for ought appeares not able to write a word but tongues A signe they were to teach religion not by their writing but their speech or utterance 2 Proofe Act 2.14 c. 1. The first and all the means taken notice of in this History used by them in their own persons for bringing Infidells to faith was preaching Peter with the eleven standing up c. v. 14. 2. Such as were moved by it to embrace the Christian Law sought it at their mouth Men and brethren what shall we doe v. 37. 3. Peter taught them their Catechisme Repent and be baptized c. v. 38. without bringing any Scripture proofe as he did afore when he taught them as Infidels v. 16 25 34. 4. The rule afterward of faith worship discipline c. unto the believing people was the doctrine and institutes of their Pastors They continued stedfastly in the Apostles doctrine and felowship and in breaking of bread and in prayer v. 41. Loe here the Church settled and compleated in all her forme of doctrine Worship Sacraments c. afore any syllable of the Gospell was written or for ought appeares intended to be Loe here in the Mother-Church Mount Zyon Gal. 4.26 the assembly of the first-borne Heb. 12.22 the pattern according to which all Churches afterward were to be gathered setled and governed to worlds end 3 Proofe Act. 6.6 7. 8.4 c. All the meanes taken notice of in this History besides their own persons provided used settled declared and left by them for teaching the Gospell was the preaching of others whom they took into their body to that end and sent them abroad over the world Act. 11.19 13.4 and placed some one or more of them in every City and Towne where the Gospell took roote Act. 9.10 13.1 14.22 to instruct and guide the people of those Townes in all things pertaining to religion in the same manner as a sheapheard doth his flock Act. 20.28 4 Proofe Act. 8.4 14 25. 13.4 20.28 These others were Teachers divinely authorised as well as the Apostles they being sent to preach and set over the flock to feed it by the same H. Ghost the Apostles were and their teaching Gods word in the substance of it no lesse then that of the Apostles only with this difference accidentall that in the Apostles mouth it was so originally supreamly absolutely and infallibly in the others subordinately fallibly and no longer or further then they taught what they received from the Church Act. 15.24 Nor therefore can you say that the teaching of these other was called the word of God because they preached Scripture or consonantly to it being here called so Act. 8.14 many years afore a word of the new Testament was written and they could not ground Evangelicall doctrine Christ is come Iesus is he is risen c upon the Old Testament 5 Proofe Act. 8.29 9.6 10.6 16.9 18.9 When God Almighty would have any taught the Gospell he either sent them to the Church or the Church to them Nor was there any difference in the meanes whether Apostles or other Pastors Saul being sent in all the same manner to Ananias as Cornelius to S. Peter and S. Philip to the Eunuch as S. Paul to the Macedonians 6 Proof Act. 11.14 The word thus preached by the Church in which it was by accident if any Scripture were cited to believers was sufficient to save the soules of the people 7 Proofe Act. 15.2 c. 16.4 5. 1. In case the Teachers differed the peoples remedy was to have recourse not to the Scripture then being albeit it conteined rules proper to have decided the question viz. VVhether circumcision was necessary to all that were to be within the covenant of grace made with Abraham and one party of the Teachers founded their doctrine upon the expresse words of it viz. that it was a law given to him for all generations for ever Gen. 17.13 Psal 105.9 and the other party were no lesse then Apostles in extraordinary but to the Church or eminent body of the Pastors in ordinary then by accident residing at Ierusalem 2. These coming together to consider of and decide it founded the decision not upon scripture though in a very fundamentall point of faith but meerly upon their own illumination and guidance by the H. Ghost It seemed good to the H. Ghost and to us v. 28. So their decree his decree theirs as his mouth his as the principall Law-giver and consequently to resist it no lesse sin then to resist the H. Ghost Nor can you say they intitled it to him because part of the assembly were Apostles For as it were purposely to preclude you from this evasion the H. Ghost took care to note 1. That the Apostles sate and voted there in quality of Presbyters as it was a name common then to Priests and Bishops only they the chief therefore named first and singularly 2. That there was much disputing upon the point v. 7. Consequently the Apostles proceeded not to the sentence as Apostles or taught by inspiration but as Pastors or by the ordinary authority of the Church as it was to continue in their successors 3. S. Paul and Barnabas though Apostles thought it an honour to themselves to be officers