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
every good work He that hath lodged these provisions in his soul may bring out of his treasures new and old like a Scribe throughly instructed to thè Kingdome of God So that if the Grace which Christ hath brought to light in the Gospel hath taught us Godlinesse Righteousnesse and Sobriety we may say with Tertullian Nobis curiositate opus non est post Christum Iesum nec inquisitione post Evangelium Hoc enim prius credimus non esse quod ultra credere debemus The Scripture is so far from defect in this kind that it is redundant we have many things very profitable added besides the necessary and both these more then once or in one book See a strange appetite when men have more then they will do though it be necessary yet they would have more to do though it be not necessary nor it may be at all profitable What folly is this This is a design not to be keepers but makers of Commandements praeceptorum emendatores as Hilary calls them not to do Gods will but serve their own Our Saviours words do easily accommodate themselvs to such people You teach for doctrines the Commands of men and make the word of God of no effect by your Traditions But at what perill any can adde to Gods word the second Argument will shew which is That the Scriptures are also strict injunctions of Divine Authority concerning our duties The reason of our faith and obedience to the Scriptures is resolved into their divine Authority which as it is the greatest of all so upon lesse we may not depend Of his Authority we may truly say that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} God is infallible in his understanding faithfull in his declarations and so highly deserves our Assent He is Almighty and most true and therefore we believe and hope in the promises of his word As God he hath a Right to command and we as creatures are obliged to obey and so we receive his commands Gods authority onely could justly make us believe obey and fear what is there declared promised commanded and threatned There is a place of Scripture which the Papists do impertinently alledge for the obscurity i. e. the dishonour of Gods word which as it is nothing to their purpose so it doth most excellently serve to prove what we have in hand {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Knowing this first that no prophesie of the Scripture is of any private interpretation The designe of the Apostle was the same with mine to exhort Christians to give heed to the Scriptures as such Oracles which would not deceive them He affirms the prophetick word surer then a private revelation which he Iames Iohn had in the Mount and commends the diligent heed they gave to it till the day-star should arise peradventure till the truth of the prophesies of Christ shined forth in their accomplishment But the stresse of all this hope in the Scriptures lies upon this that none of them were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of pri 〈…〉 impulse meaning as Saint â—aul sayes in other words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All Scripture is divinely inspired And this appeares by the verse that followes For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost So that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies they are not of mens private will but from the divine spirit The Prophets did not go on their own head as we say but on Gods errand When God reproved those that went without his bidding he sayes thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I sent them not and yet they ran So that the sence will be those holy men who deliver'd the Scriptures upon which you relie w 〈…〉 ot what came into their minds as from themselves but they set down Gods will The other sence of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for solution or explication in which some worthy persons do take it and in which sence it is used in good authors for so Iamblicus in the 21 Chapter of his Protrepticks being about to expound Pythagoras his short precepts sayes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I will give the exposition of every precept is so far from disagreeing with the former that it is a necessary consequence from it as the best ground for if the Prophets deliver'd not their own will but Gods mind we must not resolve them into our sence but take his The Scriptures were given to expresse Gods meaning not to have ours impressed upon them So that take the word in any possible sence this place is pitifully urged against the plainnesse of the Scriptures unlesse we imagine that the Apostle should urge good men to trust the Scriptures because they could not tell what they meant which as it is most absurd to his purpose so all that it does afford for argument to prove the obscurity of the Scriptures is but this Because a man will not let me put what sence I please upon his words therefore I cannot tell what he sayes But as we see what little reason there is for that triumph in which the Papists bring this particular Scripture to accuse the whole of obscurity for it neither speaks of their obscurity nor plainnesse so we see by it how great reason we have to believe the Scriptures since their authority is from God It is a plain consequence since the holy perimen neither invented them by their wit nor writ them of their own will but delivered Gods sence at his appointment that we ought to give them all possible credit and observance But what should I speak of mens authority or of believeing Moses the Prophets or Apostles upon their own account Moses was but a servant and once so disobedient that for it he was kept out of Canaan and if his design had been to have had credit for his own authority he would never have lessened it with that story The Prophets were subject to like passions with our selves i.e. they were men The Apostles were weak in themselves and so far from being the New Wine of the Gospel that till Christ had strengthened them with new principles they were like old torn bottles they could not receive it But this hinders not their acceptance their authority is from God He took the stammering Moses and made him a God i.e. a divine teacher to the Church Moses was conscious of his own inability and loth to stir but at Gods command he took up his bundle of ceremonies and carried an Vmbrella to the Sun of Righteousnesse The Prophets as was said just now spake not of private impulse but God spake by the mouth of his holy Prophets ever since the world began The Apostles were commanded to stay till they were cloathed with power from on high and when they had
of our expectations For his Precepts they are all such as become the holy and just God full of benignity like the Father of the World It 's most worthy of him to teach love that shews so much and it becomes a Saviour to command his Disciples to forgive If any thing might be cavill'd at as contrary to reason because it seems so to ours it is assured because he that made right reason asserts it or if some great thing seem hard to us who know not the true compasse of created power yet they are made credible enough since they are said by God who is Almighty in his works and true in all his words and so we are secured from the error of misbelief knowing the Scriptures and the Power of God 2. They are such things as agree with Goodnesse Truth and Wisdome in us so farre as there is any in us Since the testimony of most known witnesses is the best we have here the most proper witnesse the correspondency of revealed Truth with the in-dwelling Truth of our own souls What hath God propounded but it doth enable our minds enlarge our capacities direct our choice secure us in the use of meanes his commands are such as if we do we live in them i.e. find great reward in obeying them observance of them makes us happy in all our considerations and terminates in a Calm of soule a true peace of Conscience i e. settles us in the fairest possession of this life and by all prepares us for an immortall state of Blisse and wise heathens preferred this before all the world So Plotinus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. i.e. This is the greatest and last strife of soules in which we are to spare no labour lest we should lose our part of that best vision for which we ought to despise all the Kingdomes of the world How doth this consent to the Scripture whose main design is to fit us for that Immortality which Christ hath by them brought to light I could wish that Hierocles had written alwayes after that sashion which he does in the end of his Commentaries upon the doctrine of the Pythagoreans a noble Sect as Origen that well knew them calls them his words are these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This is the end of the Pithagorean Discipline that we may be made all wing for the pursuit of divine things and that when the time of death shall approach all those that have been exercised in the strifes of vertue leaving the Mortall body upon the ground and putting off this lower nature may be prepared for their heavenly journey How much these things correspond with the Design of revealed Truth every one knowes and therefore I need not report further Thirdly the Expressions in which God hath delivered his mind are plain and fairly intelligible his Truths are perspicuously laid down before the eyes of men but here we must distinguish of Truths some are necessarily to be known to salvation some are not Some things being written ad necessitatem salutis and some ad ubertatem cognitionis All thing in the Scripture are not plain wo ever said that they were Neither are all plain things necessary but nothing which is necessary is obscure There are many things in Scripture of which there is use though they be not in themselves necessary that are plain and some of these are obscure but whatever our salvation requires us necessarily to know we may know for there it is plainly revealed Such is Faith and Piety by which we worship God Charity and Righteousnesse which we owe to our neighbour i e. to all men Prudence and Sobriety by which we are taught to govern our selves according to true reason and are directed to the attainment of our last end which is happinesse in God And as long as these things are made plain in which we are so concern'd we may well give thanks to God in the Philosophers words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thanks be unto the blessed God that hath made all necessary things easie but things more difficult not necessary These necessary Truths are laid down plainly in two respects 1. Simply and freed from all deceitful Amphibologies There is no covering of a double mind under dark words The Oracles of old were infamous for jugling in speeches equally capable of contrary interpretations Those which lie and fear discovery as all liars do had need speak as doubtfully as they can but God who hath told us nothing but Truth hath done as it became Truth with plainnesse The Devills being forc't sometimes to give acceptable answers of whose Truth they doubted themselves hid a contrary sence under the vain shew of a promise and put the bâ—ey side outward that so their Clients might carry away a present comfort when the event answer'd not the expectation the Oracle had still a reserve The poor men besides the undoing of their hopes suffering also the abuse of their understanding They were deluded as much with the uncertainty of Directions they could have no better then the Devill knew how to give and so when the Enquirer had received his advice he knew not what to do because his Counsellour when he gave it knew not what to say Secondly Gods will is plainly revealed i. e. the meaning of his words is so intelligibly offered to all sorts of capacities that it requires not strong parts or great learning to find it out The Lamb may wade into it securely if any willing soule seek there for what he is necessarily to believe and do he will find the matters of his Faith and Practice clearly laid down in direct expressions and familiar consequences which flow as naturally from the expresse words as sweet drops do from an honey comb not to be wrung out with captious syllogismes and strained with subtle art which do onely resolve our faith into farre fetch consequences Here the learned and unlearned may read and easily understand how they are to be saved Their Ignorance is their sinne that do not read or that read they care not how And it is no wonder that such as live wickedly bring such a disgust upon their soules against the things here written that at last they neither care to read nor understand them and by Gods just permission being blinded let the Print be never so fair it will not be legible to them so neither can a blind man see the Sun That these necessary Truths are so plainly revealed appears 1. From the positive affirmation of holy writ 2. By arguments which are the just consequents of sundry places of Scripture 1. For the first sort of proofs we may take notice of that famous place of Moses For this Commandment which I command thee this day is not hidden from thee neither is it far off It is not in heaven that thou shouldest say who shall go up for us to heaven and bring it unto us that we