doctrina testimonium fundamenti vice nobis esset non secus atque ipsius vox doctrina testimonium fundamentum veritatis fuit i.e. That their word doctrine and testimony is no lesse a foundation to us then the Word Doctrine and Testimony of Christ is the foundation of Truth So being well aware that whosoever should lay claim to it either those fifty bold mercenaries at Trent who called themselves an Oecumenical Counsell any other Assembly of Papists the Pope in his chaire or the Romish Church under any capacity if perchance they shall ever agree as they have not yet upon any that they joyntly pronounce Infallible would be questioned concerning the Rightfulnesse of the Title he endeavours therefore to frame them a Commission out of severall Scriptures by which as he doth acknowledge the Soveraign Authority of the Scriptures so with what poor successe he endeavours to get countenance from them for his boldnesse will easily appear if one do but repeat the Scriptures which he alledgeth and joyn with them their true and plain Interpretations which I do more willingly endeavour though I fear to be tedious for two reasons 1. First because they are such considerable quotations in the esteem of his followers that for want of better which they have sought in vain though they be sufficiently impertinent they are fain to make use of them still 2. Secondly because their Interpretations which are our Answers to them may enable some that are weak to defend themselves against disputers who shall endeavour to discompose the quietnesse of their true beliefe from acknowledged grounds of faith misinterpreted His first place is He that heareth you heareth me c. May they therefore say what they will these words were spoken to the Apostles whom Christ commanded to preach and told them what they should say and the Church now speaking as it ought declares nothing but what Christ said before for necessaries and whatsoever it doth according to his sayings is warranted by his authority and so he that heareth them heareth Christ But what proof is here for saying any thing else besides that which is written The second is You are the light of the world c. Yes so they were for Christ shined upon them and they enlightened others but it was by the reflexiou of his beames i. e. the Truths that he taught them and their writings are like Lanthorns of transparent glasse in which that divine light is preserved and through which it shines But those Popish Traditions are like new thick horn through which we cannot discern the old Apostolical Truth only it glimmers through those holes which are necessarily left open because their odde stuffe was irreconcileably unfit to be close and handsomely joyned in one entire body with the verities of the written Word The third is You shall be my witnesses in Jerusalem in Judaea in Samaria and to the ends of the earth It 's true the Apostles were Christs witnesses for they testified his Life and Doctrine and wrote them for memorials to succeding ages but they would have been strange witnesses of his doctrine if they should have told other tales of their own invention and ridiculous assertours of his Institutions if they should have changed them at their pleasure as for Example If after he had given the bread and wine to his Disciples in his last Supper they should upon the first repetition of that Sacrament have given only the bread to the Communicants and so have contradicted Christs order with pretence of Tradition To prove that the Rock in the 16 of Matth. is the Pope whom he calls the supreme Vicar of this Ministery he quotes with it a place of Scripture that overthrowes his interpretation Other foundation can no man lay then that which is laid which is Jesus Christ Which place as it tells us plainly who was meant by the Rock so it is as strong a witnesse against his assertion as any thing that I have the ability to imagine yet as if it were not full enough he addes confirmation unto it though contrary to his intention by citing with it that famous testimony of Eph. 2. where Christ is called the great corner stone and the foundation of the Prophets and Apostles i.e. the foundation upon which they were built themselves and preached as such to others In the close of that paragraph to prove a little better that the Church hath power to teach that which the Scripture doth not he quotes two places I will send you the Spirit of Truth which shall lead you into all Truth and I am with you unto the end of the world And after this triumphs as if nothing could be desired further But for all that what this should be to his purpose I am not able to ghesse For what can be inferred from these places but to the benefit of our assertion for if Christ promised the spirit to lead them into all Truth did he not teach them it perfectly and if he promised to be with them unto the end did he faile to assist them in their work which was to publish the Truth by writing as well as preaching as we learn from S. John These things are written that ye might believe c. where he addes also that this was done so perfectly that whosoever should read and believe through their writing might have eternal life And as it appears from the 20. ver. of the 28. of Mat. read all together all the assistance that the Church for future times could expect from this promise is only while she does teach others to observe what Christ commanded unlesse we will break that sacred connexion which all true Christians know to be between the precepts and promises of God But to what precepts except those which we find upon divine Record the promises should be annexed we understand not nor why they should not invent new promises as well as pretend to other precepts Neither do we trouble our selves at all with those big words which to amuse ignorant people they speak concerning the imperfection of the Scriptures to be supplyed by the dictates of a pretended infallible Church since we could never yet hear of any one Truth necessary to salvation but we found it in Scripture nor had any certain newes of one Tradition that is universall and of Primitive derivation and so of good use in the Church of God but we receive it willingly I have judged this Discourse the more seasonable because the adversaries of our Church make account that we are in such a strong tendency to the Romish belief which contradicts what is here asserted that one of their late Proselytes with high approbation of his Fellowes doth not fear to publish to the world their swelling hopes That the fields are even white unto the harvest and thereupon with other of his companions doth thrust in his sickle which he sharpens with such assertions as these viz. That the Scriptures contain
scatter'd he gathered them together again as God shewed his regard to the Decalogue by writing it the second time after Moses had rashly broken the first Tables After God had spoken by severall parcels and after divers manners by the Prophets at last he sent his Son to perfect the book write it full and seal it up and this is so well done that whosoever shall adde any thing instead of mending the work and doing the world a curtesie he shall but bring a curse upon himselfe for Christ hath made it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i.e. a perfect Canon Now that appears thus God hath declared Christ to be our Prophet commanded us to hear him told him all his mind concerning us laid up in him all the treasures of divine wisdom He told his Disciples all that he heard of his Father bad them go and preach it and promised salvation to all that should believe it Paul professed that he had declared the whole Councell of God in his preaching and pronounced a curse upon any Angel that should bring another Gospel The Evangelist Luke wrote all that Christ taught till his Ascension and Saint Iohn added as much concerning the miracles of Christ as was enough for motive to faith From all which we argue Christ was in the bosome of the Father and knew all he came from thence and told all his Scholars at his command preached and for the benefit of future times wrote all We acknowledge they did received their books and are satisfied only the Papists and some other Hereticks that they might have the honour and profit to make the supply say they did not but who will believe them when Christ sayes Go and preach what I have taught you and promiseth salvation to those which believe that and no more They will make pretty work that after this appoint other necessaries to be believed i e. such necessaries to salvation as one may be saved and not believe them Now whereas 't is objected That Christ no doubt taught his Disciples all things necessary and it may be they wrote them but they are lost however they were trusted with the Church and that is to supply the defects of Scripture with unwritten Traditions Those which say this would deserve lesse blame for their boldnesse if either they truly honoured the Church as they pretend or we read not the Scriptures or if reading the Scriptures they told us their own imperfection and gave notice of a Church intrusted with a power to supply their defect But they honour the Church just as Haman did Mordecai he would never have said so much should have been done to him whom the King would honour but that he thought himself to be the man And if we did not read the Scriptures their lie might be more easily swallowed For they declare a perfection as to all necessaries and so these men peradventure speak worse then they thought at first for they make the Scriptures not only imperfect but Lyars But as it should have been difficult to say such things for men ought to speak the truth so it is harder to prove them for the holy Scriptures and the all-wise Providence are not so easily slander'd Not the Providence of God for as he was careful to give us sufficient means of salvation and hath preserved many things which are not necessary but because they were written would he not preserve what was necessary to be written and preserved And if he had meant to send us to the Church upon this Errand he would certainly have told us where she dwelt It were as bad as no direction to say there is a certain advice for you lockt up in a chest kept in terra incognita i. e. no body knowes where Abraham had given if not misadvice yet but imperfect direction when he said Hear Moses and the Prophets if this were the businesse The Scripture sayes enough to vindicate it selfe and to give satisfaction to all considering men That very place which they would suborn to speak against it self resolves against them There are many more miracles which Iesus did but these are written that you might believe If one question what they were which are not written that doubt must remain as to the particulars for it sayes nothing of them But it can never be proved that these which Rome would obtrude upon us are they much lesse that they are necessary for the place asserts those which are recorded to be enough The spirit of Truth doth often leave men to their wilfull mistakes the Text speakes of miracles and they quote it for Doctrines But that the Scripture hath no defect in this point a man may soon see for let any body compare the Provisions which are in the Scripture with his own necessities and if he be not supplyed there we may safely say he hath some want that is beyond the case of men that need nothing but salvation As to salvation we need instruction only in three points and there we have it 1. As to God and for that the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hath suffiently declared to us his Nature and his Will what he is and what he would have us do and what we may expect How he will be worshipped How we may partake of his love continue in it and be happy in him 2. As we relate to others he hath taught us how to behave our selves to them in his most perfect Rules Love thy neighbour as thy self Do what thou wouldst have done to thee and what thou wouldst not have done to thee do not to another These he hath explained in speciall precepts so filled with all necessary instances of Duty Justice and Charity that well may a wronged man complain of his Brothers injury but not of Christ because he did not forbid him to do it The murmuring poore may complain of their hard-hearted neighbour but not of Christ for neglecting to command Charity He hath bid us imitate the Father with Charity as large as the Sun-beams to forgive love and help our enemies and overcome all evill with good 3. As to the Government of our selves how discreet and prudent would that be if we followed Christs directions He if any taught the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the right estimations of soul and body that we are what we are most upon the account of soul whole nature and duration he hath declared and taught to provide for immortality He hath also chalked out the proportions of worldly cares the measures of our passions Both the roots of Passion are secure if we keep his rules for Desire and Anger One may say to all other Physitians not onely How imperfect are your cures in comparison of Christs but how short your prescriptions what sobernesse of mind What Temperance Meekness and Peace are the products of his precepts He which reads Christs words duly is perfectly instructed to
only such necessaries as may serve in some desperate cases that they were pen'd only for some particular persons or congregations that it is impossible but that the text of the Scripture is corrupted That the Protestants do but guiltily defend the universal sufficiency of the Scriptures c. I know not why he delights so much in that word guilty for he useth it more then once in the forementioned application unless he was an Hypocrite when he was of our Religion but I am sure he doth it not without grosse impudence For he knew well enough with what hearty courage such arguments of Truth as he thought unanswerable and all other testimonies of a good conscience the learned Protestants have discharged themselves in that point Having disparaged the Scriptures He and Rushworth in his Dialogues reprinted with Whites enlargements endeavour to lodge amongst us again as if they had never been rejected before with deserved scorn a sorry company of their beggerly Innovations great strangers to the Word of God and the Primitive Church as Transubstantiation of the bread and wine into the body and blood of Christ Invocation of Saints Veneration of Images Prayers for the dead Purgatory Indulgences and publick services in Latin nay the generality of Romish Ceremonies and that we must believe there to be necessary forsooth and that they were ever used in the Church of Christ Now this is but to revive the old trick by which they still endevour'd our revolt to their Religion viz. by making us disbelieve the perfection of the Scripture that we must for a supply receive their Traditions as that unworthy Faction of Trent sayes Pari pietatis affectu reverentia with the same holy regard which we give to the Scriptures concluding absurdly that because some silly people and others disaffected to our profession by the trouble of worldly temptations that have happened of late among us are unwarily inclined towards them upon shallow or perverse grounds therefore few or none of us understand the Truth of our own Principles or the impertinency danger of their bold additions or as if because they had no mind to remember it being to their grief that therefore we have forgot that Bishop Jewel did long since shew them that for six hundred years after Christ the Church taught not many of those things which Rome did in his time and as if Doctor Featly had not put the Jesuits to a loss to prove that for the first five hundred years there was any City or Parish in which there was any visible Assembly that taught the Articles of the Councel of Trent As if we did not know by their writings that the Fathers acknowledged the Perfection of the Scriptures that we were at last by some strange Accident grown so foolish as to take their corrupt present party for the Catholick Church or that they could make us tamely believe that we differ from the ancient primitive institution if we reject their Innovations or as if we did not understand their horrid uncharitablenesse which denies salvation to those multitudes of Christian Churches and Nations in the world that receive not their new doctrines and also as absolutely necessary though they have no testimony of antiquity and are contrary to Scripture and therefore for our selves were as much afraid of their Excommunications and sentences of damnation as we should be in danger of burning or hanging if they had the same power over us now which they cruelly executed in Queen Maries dayes But I will insist no further upon this discourse Some attempt the disgrace of the Scriptures another way making the pretence of the spirit an argument of the imperfection of holy Writ and of such I think it is no offence to affirm that they do not consider what they say What good man ever denied the necessity of the help and guidance of the divine Spirit We stand not in so much need of fire and water as of Gods Grace and Spirit but what wise man ever made this an argument of the Scriptures imperfection but such a proof as this serves the inconsiderate God helps us to understand the Scriptures therefore they are an imperfect Revelation of his wil And if the Spirit be pretended further then so i.e. to teach us other neeessaries to salvation besides the Gospel of Christ I answer that this is such a spirit as was not promised to the Primitive Church no nor the Apostles for the spirit was to lead them into all Truth but by bringing to their remembrance what Christ taught them and that was enough As Christ had received a commandment from the Father what he should say Joh. 12.49 so he gave the words to them which he had received Joh. 17. 8. all of them Joh. 15.15 all things that I heard of my Father I have made known to you So that those which pretend the assistance of the spirit for divine teaching neglect these incomparable directions do not well know what those words The assistance of the spirit do signify and so slight that which they pretend to desire For the Scriptures given by inspiration of the Holy Ghost and written by his instinct for our instruction are a great part of his assistance and are therefore most truly called by the Italian Poet La larga ploia Dello spirito sancto ch'e diffusa In sù le vecchie ' en sù le nuove coia i.e. a great shower of the holy spirit powred down through both the Testaments for the refreshment of Gods Church These few things designed to do honour to the H. Scriptures I humbly devote unto you That approbation which you have bestowed upon them already shall be to me a sufficient defence against any petty froward dislike I hope they will be more acceptable to good men and that the businesse to which they are destin'd will be more effectually promoted by your recommendation I have only further to pray that God would continue your prosperity and this I do not referring only to your particular capacity though that well deserveth my best wishes but also to your publick looking upon you if I may use the Emperours words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Your private welfare is a great publick good May those which wish you ill repent and instead of doing you harm may they receive that benefit which you are never unwilling to administer as any opportunity presents it self to you Julian and some others used to despise the Galileans so they termed the Christians for fools and to make them more such they interdicted their children the use of Schools intending by this means to deprive them of that wisdom divine accomplishment which ariseth from true learning It were a shamefull thing if Christians should grow so silly now as to chuse that for a priviledge which he forced upon them and they resented as a grievous affliction God of his Grace preserve both the Universities till
THE PERFECTION AUTHORITY And CREDIBILITY Of the Holy SCRIPTVRES Discoursed in a SERMON before the Vniversity of CAMBRIDGE At the Commencement July 4. 1658. By NATHANAEL INGELO D. D. and Fellow of Eton Coll. The Second Edition In his scriptis veritas non coacescit sed statim de prelo purissimae commendata testae suum saporem servat Hieron. Praef. in lib Salom {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Iambl in vit. Pyth. cap 28. London Printed by E.T. for Luke Fawn at the Sign of the Parrot in Pauls Church yard 1659. TO THE Right Worshipfull Doctor JOHN WORTHINGTON Vice-Chancellour And the rest of the Heads Together With the Fellowes of the severall Colledges in the University of CAMBRIDGE Right Worshipful and Reverend I Have made bold to prefixe your Names to this short Discourse since you were pleased to honour it with your courteous acceptance I cannot but pay it down as your own by grateful acknowledgment The Benignity of which I have had experience makes me confident the second time your Candor takes off those feares which otherwise I should justly entertain upon the thoughts of your Judgement I have here represented to your eyes what you heard with a small addition of some things which could not conveniently be spoken for want of time which was then more then ordinarily but very justly shortened by the Commemoration My designe in the choyce of this Argument was not to inform you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} But as it is one of the great Truths taught by our learned and pious Mother of whom I received it and confirmed with the testimony of all Protestant Churches so when I weighed the Importance of it I thought there was scarce any thing that could be known more necessary and considering some things which I shall by and by set down I judged it not unseasonable I was satisfied as to the Importance of it since it includes the Fundamentall concernements of Christian Religion and the opening of it discovers the strong Pillars upon which it leanes and shewes written upon them clear testimonies that it came from God by the consideration of which well-meaning Christians will strengthen a rational belief in God and easily perceive that Unbelievers of what sort soever are not such because the Christian Religion doth not give proof of its Truth but because they have either by some sad mis-hap lost the faculty of believing most necessary Truths or because something or other doth hinder them from considering that which is more then sufficiently credible Not that I presume to comprehend all those things which belong to the full explication of so great a matter much lesse to comprise them in this small Treatise for that I may with Alexander Aphrod {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but however it will briefly exhibit several things towards the vindication of divine Truth from Atheistical unbelievers for the justification of our profession against Romish aspersions some of which are foul enough and take off that which is said against the perfection of the Scriptures by dreaming Enthusiasts and so may possibly contribute something to undeceive some which are in errour or rescue from temptation an endangered soule Indeed the comprehensive sence of this Truth That the holy Scripture does perfectly contain and plainly discover all things necessary to salvation doth include the Defence of our Saviours honour the Demonstration of the Grace and Wisdome of the divine Providence and the Churches security in point of salvation As for the honour of our Lord and Saviour how shall that be safe if it can be proved that when he came to declare Gods mind to us he went home again having done but half his errand if being to write an Epistle from God to us he left some of the main concernments of it to be supplyed in a Postscript to be written by any that would take up his Pen and being about to make his own will he was so forgetful of that which is to be done in such a matter that he left out many principal things to be inserted in unattested posthumous Codicills But it was quite otherwise for Christ in the close of his Sermons declareth plainly that he had perfected the Revelation of necessary Doctrine saying a little before his Death Go and preach what I have taught you and those which believe shall be saved And for the Grace and Wisdome of divine Providence how can they but suffer if God pretending a great love to the happinesse of Man-kind hath either not appointed sufficient meanes for their salvation or not let them know what and where it is If the Scriptures be not plain what wisdom was it to write our highest concernments in such words as we cannot understand If they be not perfect how is his good will reall for having given us but an imperfect notice of our way there he doth not mention any power to make the supply nor say whom he would intrust with it From both of these the insecurity of our salvation is a necessary consequence For how shall we attain so great an end with uncertain and insufficient meanes But as our Master that would have all men to be saved and come to the knowledg of the Truth taught all that Truth before he left this world so the Evangelist Luke in his Preface to the History of the Acts of the Apostles affirms that what Christ taught before his death and till the Ascension was written by himself not long after The Truth of these things doth so distresse those that endeavour to believe against it that they are fain to summon their wits to find evasions from the mighty power of it To salve the Honour of our Master one whom Cressy selects as the incomparable assertor of Roman opinions and therefore chuseth him for the chief guide of his Apostasie from the Protestant Church having rejected Cassander Padre Paulo Picherellus for their moderation and forgotten that ten Chapters before he professed to chuse such as had expressed themselves most moderately and allowing the greatest latitude viz. Stapleton sayes * That what they adde to the Scriptures is not aliud à Christo quod esset ab illo recedere sed à Scripturis A pretty Sophisme As if the subjects of a lawfull Prince making such additions as they please to his Lawes could defend themselves by saying they added not aliud à Rege sed à Legibus i.e. a subject doth not derogate from the Kings Honour though he accuse his Government of Imperfection and his Lawes of Insufficiency To avoyd this Imputation he sayes as his Partners do that Christ made Delegates and gave them authority to teach other things besides the Scriptures praeter illas multa docere But as this power is very great for he sayes of it Tantùm sanè ac tale est eorum ministerium ut eorum vox