is commanded I need not quote any particular poof for this for it 's a common tenet among them and how crosse and contradictory this is to our Saviour's speech every ordinary capacity may easily discern Secondly The Author of the Epistle to the Hebrews saith that Marriage is honourable in (a) Heb. 13.4 all And S. Paul saith It 's better to marry then to (b) 1 Cor. 7.9 burn Bellarmine saith Vtrumque est malum nubere uri immo pejus est nubere quicquid reclament adversarii praesertim ei quae habet votum (c) Bell. de Monach lib. 2. cap. 3. sclenne Both are evil saith he both to marry and to burn yea it's worse to marry whatsoever the adversaries say to the contrary especially for the person who hath made a solemn vow That which the Scripture saith is good and honourable in all without exception Bellarmine saith is evill and especially in some persons he condemns it as evil without exception and with an aggravation of the evil of it in some persons Thirdly S. Paul calls concupiscense or lust sin I had not known sin but by the law for I had not known lust if the law had not said Thou shalt not (d) Rom. 7.7 covet and four or fives time more afterwards in the same Chapter he calls it sometime sin and sometime evill and speaks so of it with reference to himself then a regenerate person The Councel of Trent saith Hanc concupiscentiam quod aliquandò Apostlus peccatum appellat sancta Synodus declarat Ecclesiam catholicam nunquam intellexisse peccatum appellari quòd verè propriè in renâ—tis peccatum sit sed quia ex peccato est ad peccatum inclinat Siquis autem contrarium senserit anathema (a) Conc. Trident. de Peccat origin sess 5. cap 10. sit This concup iscense saith the Councel which the Apostle sometime calleth sin the holy Synod declareth that the Catholique Church did never understand to be called sin because it is truly and properly sin in the regenerate but because it cometh from sin and inclineth to sin If any man think the contrary let him be Anathema or accursed By which decree they not only contradict the Apostle but implicitely also gain-say themselves for if concupiscence be the fruit of sin as they acknowledge then it must needs be sin till it be wholly cleansed which cannot be done here on Earth For a corrupt tree cannot bring forth good (b) Mat. 7.18 fruit If these be not insalvable contradictions of holy Scripture I shall ingenuously confesse the shallownesse and deficiency of my understanding and judgement when any shall make it appear to the contrary And as Papists so likewise Anabaptists contradict Scripture in sundry points And I will charge them with no more then what I have heard proceed from their own mouths First Scripture abundantly testifies that all men since Adam's fall are by birth stained with sin Christ only excepted How can he be clean saith Bildad that is born of a (a) Job 25.4 woman The wicked are estranged from the womb saith (b) Psal 58.3 David And the house of Jacob is called a transgressor from the (c) Isa 48.8 womb They impudently deny it and say that children are not born in sin 2. The Scripture saith that faith is the gift of God so saith S. Paul to the Ephesians By grace ye are saved through faith and that not of your selves it is the gift of (d) Eph. 2.8 God And to the Philippians To you it is given in the behalf of Christ not only to believe on him but also to suffer for his (e) Phil. 1.29 sake Where both faith and patience are affirmed to be given of God This some of them cotradict and say Faith is not the gift of God And to evade the contradiction they distinguish between the habit of faith and the act of faith and so say That the habit of faith indeed is the gift of God but not the act But this distinction will not salve the contradiction for the Apostle afterwards affirms both the habit and the act also of all grace to be given of God It is God saith he which worketh in you both to will and to do of his good (a) Phil. 2.13 pleasure And elsewhere he saith There are diversities of operations but it is the same God which worketh all in all 1 Cor. 12.6 Thirdly Scripture saith Who can say I have made my heart clean I am pure from my (b) Prov. 20.9 sin And If we say we have no sin we deceive our selves and the truth is not in (c) 1 John 1.8 us Some of them say that a believer is free from all sin which they affirm not only in respect of the imputation of sin for that is agreeable to Scripture but in respect of the inherency of it which contradicts the former Scriptures and many other And that they speak this of the inherency or stain of sin one Mr. John Eaton hath declared who affirms That he who beliveth that Christ hath taken away his sin is as clean without sin as Christ (d) Hony-comb of free justific by John Eaton cap. 3. himself And also one Mr. Randal who delivered in a Sermon the like blasphemous speech namely that it 's as possible for Christ himself to sin as for a child of God to sin as it 's attested by the whole body of the Ministers of (e) Testimony to the truth of these Chr. page 16. London And my self heard one of that sect fay of himself that he had no sin I will winde up this point with a short advertisment and a short advice The advertisment is this I shall desire all persons â—ence to take notice how signantly and notoriously false that arrogant ostentation is which both these now mentioned Sects blush not to ventilate in calling themselves the only Saints and Church of God upon Earth for it was never heard nor read that God's Church and Saints did gain-say and contradict his holy Word as these do The Divel was the first that did so as we read in the book of (a) Gen. 3.1 2 3 4. verses Genesis and some ungracious wretches in the Prophet Jeremiah's time did the like They belyed the Lord and said it is not (b) Jer. 5.12 he But God's Church and people in all ages and places have evermore assented and submitted unto it The advice is this That seeing Scripture is a most sure and safe rule of faith and that by the confession both of Papists and the greatest number and major part of Anabaptists it 's wisedome for all such as desire to walk by a safe rule to decline and desert all association and communion with either of these Sects as who gain-say and contradict it in divers points of their faith as hath been demonstrated and to adhere to the professors of the reformed Protestant Religion and to hold communion with them as
take away his part out of the book of life and out of the holy City and from the things which are written in this (a) Rev. 22.18 19. book Again secondly They acknowledge it the supreme judge under the holy Ghost himself to decide and determine all doubts and questions in Religion and give it preheminence above all other sayings writings books or traditions And lastly affirm it to be absolutely necessary in the Church ever since the first writing of it by God himself as being that foundation whereon the Church is built as the Apostle teacheth the (b) Ephes 2.20 Ephesians And in these respects ascribe many glorious and magnificent yet decent and deserved titles to it which they learn and gather out of it some whereof I will mention They call it The Oracle of God the Breath of the holy Ghost the Scepter of Christ's Kingdom the Touch-stone of truth the Lanthorn of Israel the Mystery of Godlinesse and the Lamb's Book with many other such like Now by all this it appears that they give that due and condigne honour veneration and observance to the sacred Scripture which becomes the true and sincere professors and defenders of it See now on the other side what honour the Romanists exhibite to it and in what estimation they have it Sometime they celebrate it with due veneration and call it The true word of God and a most certain and safe rule of faith so Bellarmine speaks of it and affirms it to be the mind of the Catholique Church and the Councel of (a) Bell. de verbo Dei lib. 1. cap. 1. 2. Trent Sometime again they undervalue and depress it and detract from its sublimity and excellence very indignly and namely in these four particulars First They teach that the proper and principal end of Scripture was not to be the rule of faith but to be a useful monitor or remembrancer to conserve and nourish the doctrine received by preaching This is out of Bellarmine word for (b) Bell. de verbo Dei lib. 4. cap. 12. word And Pighius delivers this contumelius speech of Scripture to the same purpose Apostoli quaedam scripserunt non ut scripta illa praeessent fidei religionis nostrae sed potius ut subessent The Apostles saith he have written certain things not that their writings should be over our faith and Religion but rather that they should be under (c) Pigh Hierarch lib. 1. cap. 2. them This is strange new divinity for of old the Scripture was held to be the rule and Religion the thing ruled by it both in the old (d) Isa 8.20 Testament and in the (e) Mat. 22.29 2 Pet. 1.19 New and in the primitive times next after the Apostles as were easie to demonstrate both out of the Fathers and Church-Histories And therefore to make Religion the rule and Scripture to be ruled by it as the Romanists now of late times would have it as appears by the forementioned sayings and many other such like published by divers of them is an uncouth contumely and an indigne disparagement to it and an egregious derogation from the super-excellency and majesty of it and hath indeed been the unhappy means of the suffocation of a great part of God's truth in that Church Secondly They affirm that the whole Christian doctrine which is necessary to be known either for faith or manners is not contained in the Scriptures and that therefore there is required an unwritten word also beside the written word that is to say Divine and Apostolical traditions to be added to the written word to make it a perfect (a) Bellar de verbo Dei lib. 4. cap. 3. 4. rule And so they condemn the sacred Scripture of imperfection and insufficiency This assertion is repugnant to several assertions in Scripture for S. John saith That so much is written in Scripture as is sufficient to work faith in us and to bring us to everlasting life through the name of (b) John 20.31 Christ and then surely there needs no more for everlasting life is the highest degree of perfection that any creature can attain unto And S. Paul saith That the Scriptures are able to make a man wise unto (c) 2 Tim. 3.15 salvation and to make him perfect throughly furnished unto all good (a) 2 Tim. 3.17 works Whence it follows that seeing they make men perfect they must needs be perfect themselves for no imperfect thing can perfect another And our blessed Saviour himself hath denounced a dreadful judgement against any that shall go about to add unto it as if it were not perfect I testifie saith he to every man that heareth the words of the prophesie of this Book If any man shall add unto these things God shall add unto him the plagues that are written in this (b) Rev. 22.18 Book as before was rehearsed Thirdly They equalize Traditions with the holy Scripture and dignifie them with the same authority and reverence so teacheth the Councel of (c) Concil Trid. decr 1. session 4. Trent And Melchior Canus saith That Traditions have greater force to refel Hereticks then the (d) Canus loc commun Theo. lib. 9. cap. 3. Scriptures And Eckius saith simply That they are of greater efficacy without any limitation to that particular (e) Eck. de fide justif cap. 13. effect And yet we find in Scripture that all humane traditions are to be examined and tryed by it as was declared before and are all to be disallowed and rejected which hold not correspondence with the same as is evident from our Saviour's reproof of the Scribes and Pharisees for presuming to dispense in some case with this written commandment Honour thy father and mother for thereupon saith our Saviour unto them Ye have made the commandment of God of none effect by your (a) Mat. 15.6 tradition and again he saith In vain they do worship me teaching for doctrines the commandments of (b) Mat. 15.9 men In both which sentences our Saviour gives the written word preheminence and authority above all traditions Fourthly and lastly Bellarmine denies the Scriptures to have been simply necessary or (c) Bell. de verbo Dei lib. 4. cap. 4. sufficient This if he had spoken in relation only to the time before the Law was written by God himself we should not have contested with him but by his further dispute about it he declares his meaning to extend to the written word since that time which he manifesteth by a saying that he uttereth afterwards which I have truly transcribed to a letter without either addition amputation or alteration of the least sylable thereof Sanè saith he credere historias Testamenti veteris vel evangelia Marci Lucae esse canonica scripta inno ullas esse divinas Scripturas non est omninò necessarium ad (d) Bell. de Eccles militant lib. 3. cap. 14. salutem Surely to believe the hystories of
THE FORT-ROYAL OF CHRISTIANITY DEFENDED OR A demonstration of the Divinity of Scripture by way of excellency called the Bible WITH A Discussion of some of the great Controversies in Religion about universal Redemption Free-will Original Sin c. For the establishing of Christians in truth in these Atheistical trying times By THOMAS GERY B.D. and Rector of Barwell in Leicestershire All Scripture is given by Inspiration of God c 2 Tim. 3.16 17. Beloved believe not every spirit but try the spirits whether they are of God because many false prophets are gone out into the world 1 John 4.1 London Printed by T.C. for Nathanael Web and William Grantham at the sign of the black Bear in Paul's Church-yard neer the little North-door of Paul's 1657. THE AVTHOR's Preface TO THE READER THis plain and course Treatise that was penned above 30. years since at the motion of a great Earl of this * Francis Earl of Rutland Land who asked of me this question and desired a resolution of it in writing namely which way a mans conscience might acquire best assurance that the Bible is God's own Word is now at last exposed to open view through the encouragement of some persons that are fast friends both to the truth of Religion and the Church of England Who taking the pains to read it and knowing that the very life power of Religion consisteth in the firm belief of that point of Religion which is here demonstrated did entertain some hope that the publishing of it might conduce to the conviction and satisfaction of some mens consciences about this particular Article of Christian belief and thereupon have prevailed with me to adventure this publication of it though there be no worth in it more then this that it 's rational and Orthodoxal If this apology will not excuse my temerity herein the world being now so glutted and ready to nauseate and surfeit with the superfluity of Printed papers I humbly beg that my good intention herein may excuse the rashnesse of the fact who endanger to blemish my self in hope to do others good TO THE REVEREND and his worthy Friend Mr. GERY RECTOR of Barwell in Leicestershire SIR as I am rejoyced to see the late works of your reverend brother in law my honoured Friend Doctor Sanderson So for our mother Cambridge sake I count it among my felicities to find our Country-man Dr. Hall and by much our elder brother in that Arcademy a modern right Reverend Father of the Church still increasing his voluminous sweet and pious writings and like a true celestial plant bringing forth more fruit in his age And that comfort is increased by beholding you also though constantly employed upon a Cure so enabled to afford the world such a testimony as these papers present of solid Theology amongst which after my perusal of the great pains and methodical clearing of that subject concerning our last resolution of faith divine into Divine Scripture and your collection to that end of so many and so convincing arguments I could not refrain my Pen from gratulating to you this work so highly conducible to the glory of God in the exaltation of his holy Word and to the edification of millions of souls who shall enjoy the happinesse of being much confirmed and comforted in their most precious faith by those assistances in your Book for the speedy Edition whereof I do not only hereby solicite but charge you on the behalf of our only Lord and Master Christ Jesus and of his Spouse the Church of God our dear Mother assuring my self that as thereby you shall distribute blessings so many blessings from others shall redound unto your self both in reputation and in their prayers and thanksgivings to God for you We deny not what they of the Romane perswasion say That the tradition of the Church is a great testimony yea take the universal Church in all ages including that of Christ and his Apostles and plain reason and experiment will enforce all men to acknowledge that a Divine testimony To which when that key hath let us in to the Scripture it self we find a light which manifests both it self and other things and so we have a second testimony internal and both Divine The fallacy then is found in making the Churches inducing testimony to be the only or the principal and then in affirming this attestation to the present Church of Rome from whom we must if they may prevail receive these two things on trust That first theirs is the Catholick Church as meer a Bull as that Tiber is all Rivers or a whole Palace is in one room And secondly that he who must be the head of the Church though sometime confessed to be no true member is absolutely infallible Concerning which pretended infallibility so long time contended for though doubtlesse their learned men hold and know it a point ridiculous for in time of three Antipopes at once chairing themselves at Rimini at Bologne and Abignon about 1429. to which head was then this biggen of Infallibility bound it hath now pleased God in this last age to produce amongst us such worthies as have beaten down this Babel of papal pride and levell'd it with the ground I mean this chiefly by that monumental piece The conference of Bishop Laud with Fisher and Mr. Chillingworth's Book against Knot another of the Jesuits On both which one made this Epigram Two little Wills Both understandings great Did fond Infallibility defeat That Supreme Sconce call'd Fisher 's folly won Next Knot their gordian knot was quite undon And for a further manifest of this I refer you to a book of Hugh Paulin de Cressie once a Dean in Ireland and Prebend of Windfor who is gone over to Rome and published the motives of his conversion I read his book newly extant in Essex from the hand of a very worthy Matron Ms. B. a zealous Papist and shewed her therein where he openly confesses That infallibility is a word unfortunate That Mr. Chillingworth hath combated against it with too too great successe He wishes the Word were forgotten or at least laid by That we Prorestants have in very deed very much to say for our selves when we are prest unnecessarily with it and advises his Romists that we may never be invited to combate the authority of their Church under that notion And professes no such word as Infallibility is to be found in any Council c. Magna est veritas c. We and they must of force yield to that of St. Paul Eph. 5.8 We were darknesse in the abstract and all our light in Dom. are now light in the Lord. But how Certainly that Oriens ab Alto that great Bishop of all our souls doth baptize all true believers with the holy Ghost and with the celestial fires of his Grace But since this Arch-prelate and universal Superintendent for properly all cure of souls all Baptism and confirmation is from that our Lord and Saviour Christ
Jesus and he is in heaven and his spirit must descend to and into us which is the Aquaeduct the ventiduct the Luciduct which way doth Christ in his spirit and graces convey this holy water this gentle air this blessed light to our spirits Why look back to the Creation How came light at first First the spirit moves and broods o're that which was a depth and darknesse and then his mighty Word Fiat Lux. He spake and it was Light then when all was dark he made material light and Christ Jesus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as speech is the image of the mind so he the brightnesse of his Father's glory and the expresse image of his person Heb. 1.3 The immaterial and eternal light of light that was never made And the Divine spirit goes that way still by the Word His word is and makes light This world is God's great book wherein as in a glasse of wonders we discern him But his word is the true myrror of his mind And as God engrav'd his form on his Son before all worlds so what that Son is and what the father is to us in him the spirit proceeding from both delivers in the book of his word The Sun guilds and enamels clouds and streams and hill tops with his rays but thrusts his own pure light his own living fires through the bodies of the stars so other authors can but yield a faint reflexion of that beam which here is native and direct The very Law God styles a flaming light the Prophesies a more sure word to which we do well to attend as to a light shining in a dark place till the day dawn and the day-star arise in our hearts But the Gospel is called his marvellous light He brought life and immortality to light through the Gospel 2 Tim. 1.10 And in Acts 26.16 I have appeared to thee saith our Saviour to that choice vessel of his grace and name to make thee a Minister and a witnesse c. And now I will send thee to the Gentiles To what end for a glorious end To open their eyes and to turn them from darknesse to light from the power of Satan unto God And acordingly speaks that Apostle If our Gospel be hid 2 Cor. 4.3 4. verses 't is hid in them that perish in whom the god of this world hath blinded their unfaithful minds that the light of the Gospel of the glory of Christ who is the image of God should not shine unto them And in the 6. verse he shews the walk and circuit of this light God who commanded light to shine out of darknesse hath shined in our hearts there first and then the casting of the beam to give the light of the knowledge of the glory of God in the face of Christ Jesus Doth not S. Paul say It is both the wisedome and power of God to salvation to every one that believeth and is not that enough to give all men full satisfaction and acquiescense what a large field lies open for the further clearing this truth in those assertions in the fathers Saint Chrysostome calls the holy Scriptures Lamps of Verity before our eyes Hom. 23. in mad Serm de Temp. 237. And S. Austin ad Lucernam Scripturae ambulaing Gregorie of Valentia a Jesuit consesseth as much and diverse Pontificians in plain terms as Holcoth and Bellarmine himself cries up the Scripture with a nihil notius nihil certius Bell. de verbo dei lib. 1. c. 2. and cries him down for the veriest fool who believes not their testimony and in the 2 cap of the same book is in his superlatives with Scriptura certissima Tutissima Regula credendi He trouble you but with one more but one instar omnium 'T is he that in a traiterous itch of wit took on him purposely the wresting and prophaning of Scripture that so he might lewdly abuse our Princes and our Church Yet mark as God compelled the Divel to testifie of Christ what he is forced to say and sure 't is worth our observation The book is Latine called the Queries If I diminish him not in my English There is in Scripture saith he an Invisible Majesty an hidden splendor a glory unperishable a wisedome inexhaustible the solace of humane and the beginning of a divine life made by the holy spirit and making our spirits holy compared with which the Egyptian Sages will look pale and poor the Chaldee impure the Grecians blockish Plato no body and Philosophy it self a fool 't is the print of Heaven on Earth and if any where the joy of Paradise or at least a brave resemblance of divine light be shewed it is in Scripture containing all that is severed from the actual vision of God himself Again The paper burns me not yet am I all enflamed in reading it 't is no composure no artificial tread the Scripture uses yet am I drawn and wrapt to follow her and she lifts me up beyond my nature so that I am no more mine own but with a sacred violence and new fire I am consumed and compelled to acknowledge the voice of God that speaks therein Thus far that Papist and finally both Fathers Schoolmen and later Pontificitians freely confesse a double means to know the authors of divine Scripture one ecclesiastick i.e. perpetual Church story Hal. 3.978 m. 2. which introduces Faith saith all Hales as the Seta doth the thrid and the other totally divine which * lib. 2. d. pt divine leg Junilius and * Institu l. 1. c. 16. Cassiodor reckon ipsius Scripturae veritas ordo rerum consonantia preceptorum modus locutionis c. And Scotus of 10. arguments takes divers from the internal matter and majesty of the Books But Sir I intended but a letter and I find my style wandred into a little Homile It is time to end with my apprecation for a blessing on your labours and to let you find it under my hand That I am Your Obliged Friend and fellow-Servant in the Gospel of Christ THO. PESTEL From Leicester Nov. 1. 1656. Errata PAge 24. Line 20. for inseparable read insuperable p. 94. l. 7. for bluts r. blunts p. 102. l. 1. for of r. and p. 104. l. 4. for and r. But p. 113. l. 13. for religionis r. religioni p. 126 l. 2. for quod r. quam p. 129. in the margent for these r. Jesus In the Title of the second Treatise for decission r. decision In the Preface to the Reader before the same Treatise a little after the middle of it for falcyes r. fallacies An Index or Table representing the Contents of this Treatise the parts whereof are two 1. A doctrine propounded and proved which is this That Scripture is God's own Word 2. The application of it to certain special Uses 1. Part. Scripture is proved Gods Word by arguments drawn 1 From without it selfe which are 4. 1 By testimony out of the Church page
3. 2 By miracles in the Church page 18. 3 By the death of the Martyrs of the Church page 24. 4 By the wonderful preservation of it against all adverse power that did rise up to abolish it page 27. 2 From within it self which are 8. 1 By the majesty of it page 30. 2 By the purity of it page 33. 3 By the profundity of it p. 37. 4 By the harmony of it p. 46. 5 By the prophesie of it p. 48. 6 By the repugnancy of it with man's nature page 56. 7 By the impartiality of the Pen-men of it page 58. 8 By the power of it which is manifested by four effects p. 60. 1 By revealing thoughts p. 60. 2 By terrifying consciences p. 62. 3 By converting souls p. 63 4 By comforting souls and consciences in deepest misery p. 65 2 Part The application consists of 2 parts 1 of consequents deducted for information which are two p. 76 1 That therfore no man may dare to dispence with any of the precepts of Scripture because it 's God's Word page 76. 2 Therefore it s of supreme authority to the present Church-militant p. 78 2 of practicall inferences which are applied to 3 sorts of persons p. 82 1 To all in place of Magistracy to enduce them to defend Scripture p. 82 2 To all in the office of the ministery to induce them to dispense it p. 88 3 To all of all sorts to enduce them to these four duties 1 To learn it p. 94 2 To believe it p. 105 3 To embrace that religion which holds best correspondence with it 110 4 To obey it p 131 THE FORT ROYALL OF CHRISTIANITY DEFENDED IT s a confessed maxim a known and received truth in Theology that the seeds of all sins are transmitted and propagated into the nature of every son and child of Adam who descends from him by the common way of generation amongst which the seeds of Atheism are not the least predominant whence it comes to passe that the heart of man is oft sollicited to doubt whether the books of Scripture be the very Oracles of God or a humane invention to keep in awe such protervious refractory and unruly spirits as without these would no more be awed by the laws of man then Job's Leviathan by the hook and line To affront and discountenance this suggestion and silence these whisperings of incredulity about this particular that all doubting spirits may gain plenary satisfaction in it that will not wilfully shut the eye of their own reason nor damp the light of their own understanding against the Sun-shine of this heavenly truth I have selected or collected partly out of the writings of Orthodox Divines but principally out of Scripture it self these ensuing arguments Some whereof are not only most probable but to a clear apprehension demonstrative and so undeniable reasons to prove the Bible to be Gods own book And the structure of this discourse is framed and fashioned like to Jacob's ladder to lift up the imagination of man from-Earth to Heaven and to this end I have placed in it twelve arguments as so many rounds or stairs whereby the minds of rational men may be raised up by each step and gradation to a clearer speculation and view of that celestial splendour which is diffused throughout the whole region of Scripture till at the length namely by such time as they have ascended to the top of this scale they may be able to discry and discern here in open view such radiant beams of divine light as will readily dispell and drive away all foggy mists of ambiguity and hesitation that ecclipsed and shadowed this light formerly from their sight These twelve staves of this scale or twelve arguments are digested into this order The four lowest which are first sâ—t down are drawn from without the Scripture and the eight highest from within it Those from without the Scripture are of two sorts either from without the Church or from within it First Argu ∣ ment 1 From without the Church I find but one and that is an argument inartificial as Logitians call it but very energetical and valid which is the suffrage and testimony that many of the Heathen who were out of the visible Church have afforded of the divinity of our Scriptures and that both of the Old and New Testament And first for the divinity of the Old Testament I find a notable testification thereof out of Josephus his History of the Antiquities of the Jews and that from divers of the Heathen with which therefore I shall content my self and I hope the Reader also This Author saith (a) Joseph Antiq said lib. 12. cap. 2. in fine cap. That after the translation of the Books of Moses Law into the Greek Tongue by the seventy two Elders of the Jews was finished by the means and at the cost and charges of Ptolomy Philadelph King of Egypt the said King was highly contented therewith and took pleasure in reading the said Law admiring at the deep conceit and wisedom of the Law-maker And thereupon began to question with one Demetrius the Master of his Library and the chief instrument by him used to obtain of the Jews this translation of their Law what might be the reason that neither Poet nor Historiographer had made any mention thereof considering that in it self it was so admirable To whom Demetrius returned this answer That no man was so hardy to touch that work by reason that it was divine and every way venerable assuring him also that certain men who had attempted to set their hands thereto had been punished by God And thereupon acquainted him how one Theopompus an Historian intending to reduce certain contents of that Law into his History had been distracted in mind for more then thirty days and that having some intermission of his fit he appeased God by prayer as having perceived this attempt to be the cause of his malady and thereupon desisted from his foresaid intention He likewise certified him further That one Theodectes a Tragick Poet intending to make mention in some of his Poems of a certain History written in the sacred Scriptures was stricken blind acknowledging the cause thereof to proceed from his audacious presumption in that intent was restored to his sight after that he had appeased Gods displeasure meaning by his repentance and desistence from his said purpose He alledgeth there also to the King in the former part of the forementioned Chapter a saying out of Haecateus Abderita who was a Philosopher brought up with great King Alexander and writ a Book of the Jewish Nation who affirmed these Scriptures to be pure and not to be uttered by impure lips Hence we have clear testimony that the Scriptures of the Old Testament were at this time had in great reverence by the very Heathen as sacred and divine as there also Demetrius is said to have told the King several times Secondly For the Divinity of the Gospel it may be
patience humility and comfort that their blood in this manner shed in the Gospels cause seals unto us their successors the infallible certainty of the Divinity of it It 's not denied but that Hereticks have dared to die for defence of their erroneous opinions but never did any of them suffer with those apparent characters and impressions of God's divine Spirit upon them that were now before mentioned nor in that infinite number that the Martyrs of the Gospel have done for they so shined throughout the world in their afflictions saith Eusebius (a) Euseb Histo Eccles lib. 8. cap. 12. in fine that the beholders wondred at their patience and noble courage and that not without cause for they expressed and shewed forth unto the world special and manifest signs of the divine and unspeakable power of our Saviour working by them I might here illustrate and amplifie this point by innumerous instances of Martyrs both out of all the forenamed Historians and out of Mr. Fox his book of our own late English Martyrs in the days of Queen Mary who by the vertue and splendency of their divine graces in suffering namely innocence alacrity courage patience and humility so blanked and amated their persecutors that they converted many of them to the Christians faith yea so far forth they prevailed with some of them that they induced them to suffer Martyrdom with them as Eusebius testifies (b) Euseb Hist Eccl. lib. 2. cap. 9. lib. 8. cap. 9. But I will spare this labour as hoping it may be an allurement unto the Reader to peruse some of the now named Authors for further satisfaction in this point I come now to the last external Argument Argu ∣ ment 4 which is the miraculous preservation of Scripture against the iniquity and enmity of all times which have been so malevolent and violent against it that it could never have been preserved hitherto but by the hand of Heaven for all the impetuous power and policy of man and the precipitant stream and strength yea and fury of the whole world hath invaded it to extinguish and suppresse it sundry times Antiochus a cruell Tyrant and successor of great Alexander getting domination over the Jews cut in pieces and burnt all the books of the Law which he could find and followed his intended mischief so malevolently and violently that all those with whom any such books were found were put to a most cruel death (a) Machab 1.59 Joseph Autiq. lib. 12. cap. 7. Dioclesian also Emperor of Rome a savage and belluine persecutor of the Christians sought by all means possible to obliterate and abolish the holy Scriptures and for that end caused his Edicts to be published everywhere throughout his Dominions in which it was commanded That all the Christian Churches should be demolished and made even with the ground yea and the very foundations thereof to be digged up and that the holy Scriptures should be all burned and so be utterly extinguished (a) Euseb Hist Eccl. lib. 8. cap. 2. 3. Which mischief hath been intended and attempted also by many other nefarious and wicked instruments of Satan often times yet hath it ever been preserved whole and entire and continued in the Church unto this day yea even in the original Tongues wherein it was first written which is verily a miracle And therefore we may fitly apply unto this miraculous preservation of it that acclamation of the people Great is the truth and prevaileth (b) 1 Esdras 4.41 And the words of the Psalmist This is the Lords doing and it is marvellous in our eyes (c) Psat 118.23 I have done with the Arguments from without the Scripture which may move any mans mind very prevalently to entertain a belief of the Divinity of this book and yet they have shewed him but as it were the out side of it Let me now lead the Reader a little higher and nearer to it as namely to open it and look within it and then he shall see as the Jew saith very truly God's own hand God's own characters yea God's own sign and seal and subscription upon the paper For as corporal light reveals to the bodily eye both other things and it self too so doth Scripture as a true spiritual and heavenly light both reveal the way to Heaven and make ostension also of it self to be a light of Heaven Particularly there be to be discerned in it these eight sparks or beams of divine authority First Argu ∣ ment 5 There is such an incomparable sublimity and majesty of style herein expressed as doth so highly advance and exalt it above all humane writings and makes it so transcendently glorious above them all that as was said of Christ That never man spake like him (a) Joh. 7.46 Nor with that authority (b) Luk. 4.32 So may be said of this Book of Christ never book spake like it that is in such a superlative and high strain of authority there is such an august majestical and venerable state in the words and such steps and prints of divine excellency displayed in it as neither man nor Angel could or durst expresse and such as never was nor will be found in any other writing for it breathes divinely in every part and page Let any man parallel this Book among humane Authors for heavenly majesty in the sayings and sentences thereof and I will sample him the Sun amongst lucid bodies for radiant lustre in the light and shine thereof for the Sun is not more gloriously lightsome above all other Stars then this Scripture is divinely majestical and glorious above all other writings To which purpose St. Augustine speaks thus (a) August de Civitat Dei lib. 11. cap. 1. Scriptura summae dispositione providentiae super omnes omnium gentium literas omnia sibi genera ingeniorum humanorum divinis excellens authoritate subjecit The Scripture saith he being by the disposition of the highest providence above all the literature of all Nations excelling in divine authority hath stooped all kinds of humane wits unto it self And as in many other Texts so in Deut. 32.39 40 41 42. verses there be such sublime and majesticall expressions as neither man nor Angel durst utter For there we have these sayings uttered from the mouth of God I even I am he and there is no god with me I kill and I make alive I wound and I heal neither is there any that can deliver cut of my hand For I lift up my hand to Heaven and say I live for ever c. Thus no man nor Angel ever did speak or dare speak There have been indeed some men in former Ages so advanced and exalted in their own thoughts and transported with vain glory having been mounted to the highest stair of honour and authority here upon Earth that they have ambitiously affected to be called gods and to be reputed to descend from more then humane race and parentage yet never durst
any of them personate the God of Heaven to call themselves Jehovah or Elohim But this is oft the affirmation of the Author of Scripture as is evident both from the Text last named and from many other of which I will rehearse but these four Exod. 20.12 And God spake all these words saying I am Jehovah thy God Isa 52.6 Therefore my people shall know my name therefore they shall know in that day that I am he that doth speak Behold it is I. Ezek. 21.17 I will also smite my hands together and I will cause my fury to rest I Jehovah have said it And again in the last verse of the same Chapter Thou shalt be for fewell to the fire thy bloud shall be in the midst of the land thou shalt be no more remembred for I Jehovah have spoken it Whereas therefore the Author and Inditer of Scripture calls himself Jehovah the true and very God which title no mortal man durst ever yet assume to himself it 's an undeniable inference that therefore God was the Author of it and no man on earth Now as this celestial splendor and brightnesse Argu ∣ ment 6 which resulteth from the very phrase and style of Scripture revealeth the divinity of it so also doth immaculate holiness and purity of doctrine therein contained for such a description have we of Gods word in Scripture it 's said that All the words of his mouth are righteous there is no lewdness nor frowardness in them (a) Prov. 8.8 And that his statutes are right and his commandements pure (b) Psal 19.8 And like silver tried in the fire (c) Psal 12.6 So that if men will but acknowledge that there is a God and that he hath revealed to man his will by word which who saith not that is a Christian nay an intelligent man for this is a thing needfull wherein God never faileth as the Philosophers say of nature and it cannot be denied but that this is that word of his for there is no word written nor unwritten that can so deservedly claim him for the Author none that is ex omni parte every way and so exactly quadrate and proportionate to his nature and holinesse For no picture can more lively expresse the portraiture lineaments and feature of any man then this word doth resemble the nature and properties of God for as is said of the substantial word of God so may be said of this vocall and written word it 's the very character of his person (a) Heb. 1.3 It 's the very model idea and graphical picture of his divine attributes for it 's no accepter of persons regards not rich more then poor is no willer of wickednesse nor doth any evill dwell with it As it is said of God in the same Scripture in the Texts quoted in the Margint (b) Eph. 6.9 Job 34.19 Psal 5.4 So like God is no other word neither written in paper nor in the fleshly tables of mans heart nor proceeding from the mouth of man be he the holiest upon Earth so impartially reproving sin and in such an authoritative form of increpation and in all sorts of persons from the King that sits on the Throne to the beggar that lieth on the dunghil and so fully and fairly unmasking sin and stripping it of those specious dresses of virtue wherewith it usually vails it self and displaying it in its own dusky infernal colours that the uâ—ly shape thereof may be seen and so abhorred This of all other either word written or continued by tradition aims not at all in any part of it at sinister respects but ascribes to God his due glory in all things and discovers to man his sin shame and just demerit which attestation hath ever been confessed to be a divine truth and that by the most callous and cauterized consciences that ever were for an open confession of it we have from the most remarkable and notorious exemplar for obstinancy and obduration in ungodlinesse since the world began from hard hearted Pharaoh himself The Lord said he (a) Exod. 9.27 is righteous but I and my people are wicked Again this of all other delivers the most undoubted way to salvation for it teacheth such a way thereto as is most consonant and suitable to God's holinesse justice and mercy and yields best satisfaction to mans conscience And no other hath so heavenly a subject nor so heavenly an end that is God's glory and mans salvation so purely and sincerely set forth as this and therefore this and no other is God's own Book which only thus truly describes him reveals to man the most certain and safe way to him and ascribes to him his due glory in all points without the least diminution thereof In the third place As the majesty and purity of this word argue the divinity of it Argu ∣ ment 7 so doth the inscrutable profundity of it also for here be hid those deep things of God which the Apostle Paul speaks of to the Corinthians (a) 1 Cor. 2.10 And here also Abyssus abyssum invocat as the Psalmist speaketh (b) Psal 42.7 One deep calls another till there be so many deeps multiplied that shallow man is easily absorpt and swallowed up in them Of this Book in this respect especially may that be more truly and deservedly affirmed which Seneca said of Quintus Sextius his book which he affected applauded and admired Vivit viget liber est supra hominem est (c) Sen. Epist 64. ad Lucil. The Scripture is a living Book or a Book of life as it is called Revel 21.27 a Book of strong lines a Book indeed above the reason of man to understand and above the reach of man to comprehend for though in it God doth set before us wisedom and heavenly manna and true treasure yet all are hid The wisedom is hid (d) 1 Cor. 2.7 The treasure is hid (e) Mat. 13.44 The manna is hid (f) Rev. 2.17.3.16 For it 's full of mysteries yea great mysteries (g) 1 Tim. And therefore it is said of it in the same Book That no man in Heaven nor in Earth was able to open the Book nor to look thereon (a) Rev. 5.3 And to it may be applied that which is said of widome (b) Eccles 7.26 It is a profound deepnesse who can find it This made the Apostle Paul cry out as one confounded and overwhelmed with the contemplation and meditation of those profundities O the deepnesse of the riches both of the wisedome and of the knowledge of God! how unsearchable are his judgements and his ways past finding out (c) Rom. 11.33 It 's possible if I be not mistaken to canvase any meer mans writing so throughly as to scrute it to the bottome but here is no bottome to be found in this writing no not by the Angels of Heaven themselves as is colligible from that place of Peter (d) 1 Pet. 1.12 where he
tells us that the Angels had a desire to look into certain things of Scripture namely the accomplishment of the predictions of Christ's sufferings and glory where the Original Greek word which he useth to expresse their introspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the genuine and proper sense signifies a stooping to behold some thing hid which imports that they were ignorant of the full meaning of these prophesies till they were fulfilled and revealed by the Gospel And if to Angels the depth of this divine mystery be inscrutable much more to man who therefore is commanded very oft to read study and search the Scriptures which precepts stand in force to the end of mans life yea to the end of this world and therefore necessarily imply that as there must be no end of searching so neither can there be any end of finding but that a man may find more where he hath found much before and yet leave much unfound still when he hath searched what he can And to this truth the most accomplisht Divines of former times have afforded their suffrage St. Augustine saith In ipsis sanctis Scripturis mulâ—ò nesciâ— plura quam scio (a) August Epist 119. in the holy Scriptures I am ignorant of much more then I know And again he saith Mira profunditas eloquiorum tuorum Deus meus mira profunditas horror est intendere in eam horror honoris tremor amoris (b) Aug. Confess lib. 12. cap. 14. There is a wonderful profoundnesse in thy word O my God a wonderful profoundnesse it makes a man quake to look upon it intentively to quake for reverence and to tremble for the love thereof And a greater Divine then he saith speaking to God himself thereof Thy knowledge is too wonderful for me it is so high that I cannot attain unto it (c) Psal 139.6 And therefore prayeth to God in another place to open his eyes that he might see the wonders of his Law (d) Psal 119 18. Hence then I infer that if neither man nor Angel can wade into the depth of Scripture already invented and set forth then neither man nor Angel could be the inventers and Authors of it but of necessity a superior intelligence to these which can be no other but God himself Neither let any here think that this argument any whit favours the tenet of the Church of Rome which chargeth the Scripture with obscurity for though it be replenished and thereby indeed richly imbellished and beautified with variety of mysticall difficulties so as some things be hard to be understood as St. Peter confesseth (a) 2 Pet. 3.16 yet is it apert and perspicuous also in many places where the necessary way to life eternal is delineated and described and in so many places perspicuous as are sufficient fully to instruct men in all points of absolute necessity to be known and believed unto salvation And agreeable hereto is that speech uttered by wisedome her self (b) Prov. 8.9 All the words of my mouth are plain to him that will understand and straight to them that would find knowledge So that in it is propounded both milk and strong meat that for babes which are unexpert in the word of righteousness and this for them that are at age which through long custome have their wits exercised to discern between good and evil (c) Heb. 5.13 14. And hence have sundry of the fathers compared it to a River where there is a shallow ford for the Lamb to wade in and a profound deep for the Elephant to swim in And least any should suspect our modern Divines to be coiners of this distinction hear what the ancient Orthodox Fathers have taught us about it even from primitive times S. Chrysostome thus speaks Omnia clara sunt ac plana ex Scripturis divinis quaecunque necessaria sunt manifesta sunt (a) Chrysost in 2 Tessal 2. All things are clear and plain out of the holy Scriptures whatsoever things are necessary are manifest S. Augustine thus In his quae aperte posita funt in Scriptura inveniuntur illa omnia quae continent fidem moresque vivendi spem scilicet charitatem (b) Aug. de doctr Christ lib. 2. cap. 9. Amongst those things which are apertly or apparently set down in Scripture are all those things found which contain faith and good manners as namely hope and charity Irenaeus long before them thus as Chemnitius hath it (c) Chem. exa deer Conci Trid. part 1. in loco de Epist Apost prope finem Licet multa sunt obscura parabolica Scripturae loca regula tamen ipsa veritatis in Scripturis sacris in aperto posita est Albeit there be many obscure and parabolical places of Scripture yet the rule of truth it self is clearly set down Nay the Apostle Peter himself laies down the ground of this distinction in the place before cited (a) 2 Pet. 3.16 where he saith of Paul's Epistles that in them some things are hard to be understood for this of necessity implies that some things again be easie I had now done with this Argument but that meeting with Mr. Parson the Jesuite his approbation of it as a most evident declaration that God was the Author of holy Writ I thought I might do well to give notice of it His words are these as they are expressed by one Mr. Bunny who published a Treatise of the said Jesuites about Christian Resolution (b) Parson Resol part 2. cap. 2. sect 3. in 7. proof of Scripture These Doctrines and many other contained in the Bible being things above mans capacity to devise and nothing agreeing with humane reason most evidently do declare that God was the Author and Inditer of the Scriptures for that by him only and by no other those high and secret mysteries could be revealed Where it 's to be noted that he affirms the mysteries of Scripture to declare not only evidently but most evidently that God was the Author of them Which assertion infringeth the doctrine of the present Church of Rome taught by Bellarmine formerly who affirmeth That it cannot be sufficiently known from Scripture alone that there is any divine Scripture (a) Bellar de Verbo Dei lib. 4. cap. 4. arg 4. And of late by one Mr. John Fisher a Jesuite in the frontispiece of his book against Dr. White dedicated to King James where he toils himself to prove That the highest ground and final resolution of faith about this point is the tradition and testimony of the Church which must needs be otherwise if the high and hidden doctrines of the Scripture it self do most evidently declare the same as Mr. Parsons there affirmeth very truly for the most evident declaration of a truth must needs be the highest ground thereof I thought it not impertinent to mention this sentence of Mr. Parsons as speaking for the truth in this controversie between us and the Church of Rome to be defended on our
And omitting many other for brevities sake I will instance in some few best known and confessed of all to be fulfilled First Our Saviour Christ foretold the siege of Jerusalem and the destruction and subversion both of it and the (a) Luk. 19.43 44. Temple and the calamitous and distressed estate of the inhabitants of that City at that time to come to passe before one generation should passe (b) Matth. 24.34 away and the dissipation of the people of the Jews from thenceforth among all (c) Luk. 21.24 Nations The former of these Josephus a Jew before named and no Christian reports that he saw come to passe with his own eyes in a lamentable History which he hath written of the wars of the (d) Josep de Bella Jud. lib. 7. Jews And every Nation in Europe seeth likewise the fulfilling of the other over all which and many more Countrys also the Jews are all now dispersed and scattered Our blessed Saviour also foretold that the Gospel should be preached to all Nations before the finall (e) Mark 13.10 judgement The accomplishment of which prophesie having had its beginning in some measure in S. Augustine's time is noted by him as a special mark and cognisance of the Divinity of Scripture his words are these Ex uno homine quem primùm Deus condidit genus humanum sumsit exordium secundum sanctae Scripturae fidem quae mirabilem authoritatem non immeritò habet in orbe terrarum atque in omnibus gentibus quas sibi esse credituras inter caetera quae dixit verâ divinitate (a) Aug. de Civit. Dei lib. 12. cap. 9. in fine praedixit From one man whom God first created mankind derived its beginning according to the testimony of the holy Scripture which hath admirable authority in the world and among all Nations and not without cause in that among other things which it hath divinely foretold this is one That all Nations should believe it And we our selves also see it to be dayly fulfilled still more and more for both the Indians from Spain and the Virginians and other barbarous people from England have of late years received the Gospel The Apostle Paul prophesied of some that should teach doctrines of Divels by forbidding to marry and commanding to abstain from (b) 1 Tim. 4.3 meats This prophesie was fulfilled in the next succeeding age about 90 or 100 years after for then arose the Hereâ—icks Marcion Tatianus and Montanus and divers others discipled by them who taught that marriage was to be abhorred and commanded abstinence from living creatures that is from eating (c) Iren. advers Haere lib. 1. cap. 30. Euseb Hist Eccl. lib. 4. cap. 27. flesh Now that the New Testament was written and so these prophesies extant before their accomplishment we have a cloud of witnesses As Clement S. Paul's disciple Justin Marryr of whom Tatianus had sometime been an auditor and disciple who also writ a book against Marcion (d) Euseb Hist Eccl. lib. 4. cap. 11. Aegesippus Papias Polycarpus Ignatius with many others who writ books in their time wherein they quote the Scriptures of the New Testament and were all living in or before the time of the afore-named Hereticks which undeniably demonstrates the Gospel to be written and so these predictions to have had precedence before the event S. Pâ—ul also foretold of the conversion of the Jews to the Christian faith in several (a) Rom. 11.20 2 Cor. 3.16 places now this for ought we know is not yet fulâ—illed but undoubtly shall be in its due time which when it comes to passe shall cry down the incredulity of all such doubting spirits as will not receive the knowledge and love of this truth of the divinity of Scripture that they might be saved I have been long in this argument and yet I have not done with it for now again Mr. Parson's applause of the prevalent force of this argument as irrefragable and above all other for undoubted confirmation of the point in hand comes in my way and may not be omitted Who in the place formerly mentioned not very many lines intervening speaks thus This alone meaning the accomplishment of prophesies in Scripture doth convince most apparently all proofs and reasons and other arguments laid aside that these Scriptures are of God and of his eternal and infallible (a) Pars Resol par 2. cap. 2. sect 3. in 7. proof of Scripture spirit And again afterward he affirmeth That these prophesies being fulfilled are sufficient to establish any mans faith in the (b) Idem eâ—dem ca. 4. Ser. 1. in 4. consid world These sentences of Mr. Parson's do give his fellow Fisher such an affront for teaching the point formerly mentioned in the third internal Argument that I am confidently perswaded the most acute polite refinedwits in al that Fraternity wil never be able to reconcilethem Sixthly Let the whole form and frame of the doctrine of Scripture Ar ∣ gument 10 and the mould of mans natural disposition be compared together and we may observe and discover such a repugnancy between them as may induce us to believe that no man would ever write the same for it futits not at all with mans liking or desire nor accommodates it self in any place to humour man and please his corrupt nature But contrarily laies open the basenesse of his birth and the foulnesse of his sin and shame which every man naturally desires to conceal and cover crosseth his desires frustrates his hopes recordeth accusations indictments and restimonies against him finally denounceth judgment condemnation against him in that way which seems good unto him (a) Prov. 14.12 in that course of life which he best likes and loves Who then can imagine this to be mans devise or composed by him which is so derogatory from his estimation whereof he is so tender so averse from his humor and disposition to which he is so indulgent especially considering with what earnest and vehement asseverations the positions and doctrines of Scripture are a vouched and avoived to be divine truths If indeed this book did seem to be composed but jocose and not in earnest as that doth which Erasmus writ in the praise of folly or to be penned for â—stentation of eloquence and ingenuity like Craneades his second Oration which he made before Cato the Censor in dispraise of justice having made one the day before in the high commendation of it in the same place Then there might be some ground for surmise and suspition that some man might be the Author of it But seeing neither of these can be collected from the context and that the whole scope and drift of the book throughout is truly and verily to abase and humble all men before God it cannot probably be reputed to be any mans work In the seventh place Ar ∣ gument 11 the integrity and impartial fidelity of the writers of several
books of Scripture and their wonderful humility in conculcating their own glory and confessing their own grosse faults and delinquencies when they have occasion to speak of themselves that they may exhibite and ascribe all glory to God manifesteth the divine authority of their writings for we know it is otherwise in all other Authors The truth hereof appears first from the books which Moses writ wherein he hath reported not only the cruelty of his grandfather Levi to the discredit of his own birth but also openly confesseth his own sin and how much the Lord was offended with him for it several times so as he was therefore debarred the entrance into the Land of (a) Numb 20.12 Canaan This truth also appeareth from the Gospel of S. Mark for there S. Peter's sin in he denial of his Master is more expresly set forth and aggravated then in any of the other Gospels and yet was it penned if not by the dictation of S. Peter as some report yet by his approbation at least as saith (a) Euseb Hist Eccl. lib. 2. cap. 15. Eusebius Lastly the Apostle Paul likewise rips up his own faults and notifies them with aggravation I was saith he a blasphemer a persecutor and an (a) 1 Tim. 1.13 oppressor This argues strongly that these men were set on work by God and guided by him and not by their own fancies and affections in that they were so far from flattery connivance or partiality that they spared not themselves at all nor regarded their own disgrace and infamy so that thereby glory might accrue to God In the eighth and last place Ar ∣ gument 12 the irresistible and supernatural power and efficacy of this word doth mightily declare it to be divine and heavenly which it expresseth not by one or two acts but by various operations and those specifically distinct one from another which ordinarily and frequently issue and proceed from it More especially we may observe these four supernaturl effects of it as demonstrative of its divinity First It 's a searcher of the heart and a discerner of the most secret thoughts and intricate imaginations of it and a revealer of the same this appears from Psalm 14.1 where it speaks thus The fool hath said in his heart there is no God Which affirmation imports that the Inditer of the Psalms was privy to some thoughts in the hearts of fools which none but God himself can discern Nay Scripture reveals some such thoughts as man himself without the light of it would searely ever have espied as that All the thoughts and imaginations of mans heart are only evill (a) Gen. 6.5 continually And that concupiscence is sin which Paul confesseth he had not known if the Law had not said thou shalt not (b) Rom. 7.7 lust And therefore this word which pierceth thus deeply as to the rifling of the very cogitations of mans heart must needs be of God whose alone property it is to search the heart and least through the propensity of mans nature to slight those things which belong unto his peace we should neglect or overslip the observation of this as a note of the divine power of Scripture it self rounds us in the ear in two places if not more and gives us intelligence and notice of it In one place it tells us That the word of God speaking of this written word is lively and mighty in operation and sharper then a two-edged sword dividing between the soul and the spirit and the joynts and marrow and is a disceruer of the thoughts and intents of the (c) Heb. 4.12 heart And in another place it saith That the illiterate unbelieving person having the thoughts of his heart made manifest by prophesie that is by the word preached will fall down on his face and worship God and report that God is in the (a) 2 Cor. 14.25 Preacher Where it gives us to understand that the discovery of mens thoughts by the preaching of the word shall extort from them this open and ingenuous confession that verily God speaks in them and that the word is his which is published by them Secondly the supernatural power of Scripture appears in that it shakes and terrifies the consciences of wicked men even the greatest upon earth of Kings and Princes and that in such a sort as is impossible for the word of any mortal to do That it doth so is clear from these instances in Scripture It 's said of Saul King of Israel that he was so affrighted with the Prophet Samuel his reproof of him for his disobedience to God's word that he confessed his sin to Samuel which he had denied before and sued to Samuel for favour with all (b) Sam. 15.24 submisnesse It 's said also of Felix who was a Vice-roy that he trembled when he heard Paul preach of righteousnesse and the judgement to (c) Acts 24.26 come Now that mans word should be thus formidable to Kings and Princes it cannot be imagined because no man hath coercive or compulsive power over the King and where such power is wanting menacies from thence are no more feared then the crack of a paper gun at least not in that manner and measure that the affrighted consciences of men do fear the thundrings and threatnings of the Law in Scripture And therefore that word which strikes such deep horror and amazement into the hearts of men yea of Kings who fear no mans word because no man hath coercive power over them must needs be more then humane Thirdly It usually prevails against the enemies and haters of it such as all men are by nature to open their eyes and to turn them from darknesse to light and from the power of Satan unto God and to win them to a love and liking of it self which is an effect proper only to divine power That it doth produce this effect I presume no Christians will deny whence it testifieth of it self that it converts (a) Psal 19.7 souls and is the power of God to (b) Rom. 1.16 salvation And that it 's mighty through God to cast down strong holds casting down the imagination and every high thing that is exalted against the knowledge of God and bringing into captivity every thought to the obedience of (c) 2 Cor. 10.4 5. Christ This is a supernatural effect and wrought by the power of this word and therefore it necessarily and concludingly follows that it 's not mans word for that cannot work above the strength of nature of or by it self neither can win the affection of him that hates it without a change or variation of it self which yet this word doth If it be objected that it 's not the power of the word but the power of God's spirit that produceth this effect I answer that it 's true indeed that God's Spirit is the principal efficient cause hereof but the word is the instrumental and so the concurrence and cooperation of the Spirit of God
to his Apostles into all the world and preach the Gospel to every (c) Mark 16.15 creature If indeed the Church knew who would pervert the Scriptures she might with better reason withhold them from such but this she knoweth not and therefore is tyed to hold them forth indifferently unto all Secondly As all should learn so all should believe this word yea all this word because it 's God's for therefore every tittle of it must be (d) John 17.17 truth and hence is it oft called The word of truth both in the Old Testament and in the (e) Psal 119.43 Prov. 22.21 Eph. 1.13 Col. 1.5 New So that Till Heaven and Earth perish one jot or one tittle shall in no wise passe from the law till all be (f) Mat. 5.18 fulfilled The sons of men indeed are lyers so saith the Psalmist Surely men of low degree are vanity and men of high degree are a lye to be laid in the ballance they are altogether lighter then (a) Psal 62.9 vanity So that there is neither any sure hold of their words nor any certain truth in them that we may securely rely upon But in God's word we may trust as altogether infallible for it is impossible that he should lye or (b) Heb. 6.18 deceive I will here omit the dilatation and enlargement of this point which I might enter into by the quotation of those many Texts of Scripture which yield very copious testimony to it and will only endeavour to fasten this exhortation upon all with these two reasons First we see by experience of the time past that all things are fulfilled and still come to passe dayly according to this word and agreeably to the voice and tenour of it which therefore urgeth upon us a belief of the whole contents of it concerning things yet to come for if the event hath proved it to speak truth in all things that it hath foretold should come to passe then even common reason binds us to believe it to utter the truth in all things also that it foretels are yet to come As we see experience of mans mortality by the extinction of former generations makes all undoubtedly believe the truth thereof for all succeeding ages Now that Scripture predictions have at all times come to passe in their seasons I could produce numerous attestations both out of the Old Testament and the New but because the most of them are well known of all I will rehearse but only two of special note one of Joshua and another of King Solomon Joshua in his time speaks thus to the children of Israel Behold this day I am going the way of all the Earth and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to passe unto you and not one thing hath failed (a) Josh 23.14 thereof This Joshua spake purposely to fasten upon them a stable belief of the fulfilling of such Scripture predictions as then were to come as appears from his words following in the next verse where he adds these words Therefore it shall come to passe that as all good things are come upon you which the Lord your God promised you so shall the Lord bring upon you all evill things untill be have destroyed you from off this good Land which the Lord your God hath given you The like attestation here of gave Solomon in his time afterwards Blessed be the Lord said he that hath given rest unto his people Israel according to all that he promised there hath not failed one word of all his good promise which he promised by the hand of Moses his (b) 1 Kin. 8.56 servant Another reason that should urge all men to believe this Word is this because he that believes it not makes God a lyar so much as in him lieth in that hereby he denieth in his heart the truth of that which God hath spoken So saith S. John He that believeth not God hath made him a lyar because he believeth not the record that God gave of his (a) 1 John 5.10 Son And this is a grievous sin by God's own testimony The house of Israel and the house of Judah have dealt very treacherously against me saith the Lord They have belyed the Lord and said it is not (b) Jer. â— 11 12. he Let men therefore take heed how they remain incredulous of this Word or any part of it seeing it 's a sin so dishonourable and offensive to Almighty God How weakly then do those men project for themselves who believe so much of this word as they like so much as is pleasing and plausible to their carnal desires and fleshly wisedom namely all the gracious promises of mercy and forgivenesse of sin but as for the conditions of these promises which are upon condition of repentance and faith in Christ and new obedience and the judgements threatned against impenitent sinners wherein the Scripture is very copious which arride not their fleshly palats these they reject and put out of their belief But I beseech all such to consider that hereby they do by consequence condemn themselves for their apprehension and belief of the promises of mercy are a silent confession of their credence that Scripture is God's word and this confession is a clandestine self condemnation for their incredulity of all the other parts thereof for the Scripture being God's Word must necessarily speak truth in one part as well as another Thirdly Seeing we are sure that Scripture is Gods word it 's wisedom for all persons to joyn themselves to that Society of Christian professors which most honours it and holds best correspondence and agreement with it Now because the main controversie is between the Romane and the reformed Christian professors I will as compendiouslly as I can and as truly as I have read in approved Authors of both sides open and declare which of these ascribes most honour and reverence to the Bible of God and best accordeth and conspireth with it And first For the honour done unto it of both The reformed Churches acknowledge it a most perfect and absolute rule of life both for faith and manners to which nothing may be added and from which nothing may be detracted according to the sentence of the holy Ghost in divers places of the same Book Ye shall not add to the word which I command you neither shall ye diminish ought from (a) Deut. 4.2 it And again Add thou not unto his words lest he reprove thee and thou be found a (b) Prov. 30.6 lyar And again I testifie to every man that heareth the words of the prophesie of this book if any man shall add unto these things God shall add unto him the plagues that are written in this book and if any man shall take away from the words of the book of this prophesie God shall
the Old Testament or the gospels of Mark and Luke to be canonical Scriptures yea that there be any divine Scriptures is not altogether necessary unto salvation How dissonant this is from the voice of Christ and his Apostle in the Gospel is to be discerned in many Texts whereof I will recite but three First our Saviour commands to search the Scriptures because in them or by them men think to have eternal (a) John 5.39 life This he spake in approbation of mens esteem of the Scriptures as the means to bring them to everlrsting life And S. John saith These are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his (b) John 20.31 name And S. Paul saith I am not ashamed of the Gospell of Christ for it is the power of God to salvation to every one that (c) Rom. 1.16 believeth From those Texts I reason thus against the former affirmations of Bellarmine The means ordained and designed by God to any end are altogether necessary in respect of us to the attaining of that end But the Scriptures are the means ordained and designed by God of faith and salvation as the former Texts declare and therefore are altogether necessary in respect of us unto faith and salvation and so consequently necessary so to be believed of us which refels the foresaid affirmations of Bellarmine and declares them to be very contumelious to the blessed Bible of God Now in and for all these forenamed respects divers great and esteemed Champions and propugners of the Romane faith have not refrained to blemish the Bible with sundy inglorious and ignominious titles Eckius calls it a black Gospel and an incky (a) Eck. Enchir. cap. 4. Divinity Pighius calls it a nose of (b) Pigh Hier. lib. 3. cap. 3. wax others a Lesbian or leaden rule an abbreviated word the weak and false castle of holy (c) Brislow Motive 48. Scripture with other such like indecent epithetes Theâ—e the modern writers amongst them seek to varnish over as knowing it must needs blemish the purity of their profession and verity of their Religion thus to vilifie God's most holy Word but the colour and complexion which they daub them withal is so thin and transparent that it cannot hide the indecency and unseemlinesse of them from a weak sight Now if the truth of Christian Religion may be judged by the honourable respect yielded by the professors thereof to the rule of Christian Religion which is the Scripture as the Romanists confesse after a sort as hath been already declared then doth it appear by what hath been said and proved that the Reformed Protestant Religion is the truest Religion as which ascribes most honour thereunto For as when two women claimed the motherhood of one child wise Solomon quickly sifted out the truth which was the true mother of it by the tender love and affection which the one shewed unto it more then the (a) 1 Kin. 3.27 other So in like manner may any wise man find forth by the same rule which is the true daughter of holy Scripture whether the Romane or Reformed Religion seeing both of them claim it as their mother namely by the tender respect and due observance wherewith it is followed by the one more then the other In the next place as the Reformed Religion is owned by the Scripture as the genuine daughter thereof by the due reverence and honour which it exhibiteth unto it so also and more especially because it holdeth forth such doctrine as is most consonant and agreeable thereunto For to omit the disquisition of particular controversies between the said several professors which would require vast volumes to lay open the Reformed Churches refuse not to be tryed by the splendent light of the written word in any point of Religion whatsoever And this our blessed Saviour makes a signal demonstration of the professors of the truth for saith he He that doth truth cometh to the light that his deeds might be made manifest that they are wrought in (b) John 3.21 God And that by light here our Saviour means the Scripture many other Texts make it unquestionable where this epithete is given unto it David saith of it Thy word is a lamp unto my feet and a light unto my (a) Psal 119.105 path Solomon saith The commandment is a lamp and the law is (b) Prov. 6.23 light S. Peter saith We have a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark (c) 2 Pet. 1.19 place Now on the other side the Romanists decline the decision and determination of many points of Religion that are controverted between us and them by Scripture and flie to Tradition And some of their writers in plain terms confesse that some of their Tenets are such as cannot be defended by Scripture So saith (d) Canis Catechis cap. 5. de praecept Eccles Canisius and of this sort he reckons up these the worship of Images set Fasts Lent the Masse and Prayers and Offerings for the dead with others more which yet he doth not nominate But some other of them and by name Petrus a Soto a famous Author of their party in his book against Brentius reheaseth sundry other as the invocation of Saints the primacy of the Bishop of of Rome the seven Sacraments communion under one kind indulgencies and Purgatory the beginning author and original of which he confesseth cannot be found in the sacred Scripture as witnesseth the learned Doctor (a) Whittak de Script perfect cap. 5. Whittaker Now though they alledge Scripture for some of these lest they should seem too much to slight it yet their chief ground for them is Tradition Whereas therefore they decline the tryal of some points of Religion which they hold by the written word which yet they confesse to be a most safe rule of faith as before hath been declared it proclaims to the world that they are not such fast friends to it as they preâ—end nor hold such correspondence with it as all true and right Churches ever have done and so consequently that they are neither the only true Church of God as they vainly and most untruly boast nor yet such a Church wherewith it 's safe to have communion And as it 's not safe to joyn hands with these so neither with the newly upstart Sectaries the Anabaptists for I will undertake to demonstrate if my genuis fail me not that both these sorts of Christian professors are express contradictors of Scripture affirmations in divers particulars And I le begin first with the Papists as the elder house First Our Saviour saith When ye shall have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to (b) Luke 17.10 do They say that a man may supererogate and do more then
of doing them or leaving them undone be understood with this caution so far forth as God shall be pleased to afford both the concurrence of his general and divine providence which enableth all creatures to motion and action and the concurrence of his common restraining grace which in some measure more or lesse he affordeth promiscuously to all sorts of men both regenerate and unregenerate Thus far an unregenerate man is able to move and bend himself toward the work of his conversion by the natural liberty of his will About the second namely How far forth mans will coâ—perates with God in his couversion I will first rehearse the Adversaries assertion amongst which the Papists are chief and leaders to the rest and then the assertion of the Reformed Churches The Papists say That the will of man before regeneration can by the help of the exciting grace of God though not without it as Pelugius said will its own conversion and either accept or reject God's grace of internal vocation and so cooperates with the grace of God in the first act of conversion So teacheth the Councel of Trent and Bellarmine in his book de gratia libero Arbitr lib. 6. cap. 15. This opinion the Reformed Churches disrellish and reject as dissenting from holy Scripture and assert the point thus That the will of man is a meer patient and not agent at all in the first act of conversion and God's grace is the sole efficient cause thereof and the will but subjectum recipiens the subject receiving the grace of conversion But in all other good acts following the first mans will so renewed cooperates with the grace of God And this was the learned S. Augustine his assertion as it 's expressed in the 17. chap. of his book de gratia libero arbit in these words Vt velimus Deus sine nobis operatur quum autem volumus sic volumus ut faciamus nobiscum cooperatur To will God works without us but when we do will and so will that we act God co-works with us That this latter assertion is the truth I shall make it appear by these three Arguments The first Argument AS is a dead man in his Revivification or Restauration to life so is a natural man to his Regeneration or Conversion which is his Restauration to spiritual life But a dead-man can be no cause of his own Revivification or Restauration to life And therefore a natural man can be no cause of his Regeneration or Restauration to spiritual life The assumption no man that hath reason can deny for there is an impossibility that a dead man should cooperate to his own Revivification The major or first Proposition is justified by those many Texts of Scripture where it 's affirmed of men unregenerate that they are dead in sin as Luke 9.60 Let the dead bury their dead id est The dead in sin their bodily dead And Luke 15.24 This my Son was dead id est in sin And Ephes 2.1 You hath he quickned who were dead in trespasses and sins And Col. 2.13 And you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven you all trespasses And this very argument though not in the same words yet to the same purpose and effect Bellarmine useth against the Pelagians in his Lib. 6. cap. 5. De gratta Libero Arb. adding only this clause to the Assumption That a dead man neither doth nor can dispose himself to life unlesse he receives some vital power from him that revives him which it appears he therefore added lest the argument should reflect and so be retorted upon himself who afterwards in the 10. Chapter of the same book attributes power to mans will to work with God in his first conversion the will being but first aided and excited by the preventing grace of God by which he means as it 's there very evident a grace preceding the work of conversion But that the argument which he there useth against Pelagius doth confute himself in that the clause which he hath added to the Assumption doth not turn away the edge of the argument from himself I make it plain thus A dead man can receive no vital power from him that revives him till he have first received soul and life because there can be no vital power but in a living subject it being a proper adjunct of a living subject quarto modo If then he must receive soul and life before he can have any vital power then cannot his vital power cooperate to his revivification but must of necessity be a consequent and an effect of his enlivening And so in like manner the case is the same with a man spiritually dead He must first be revived by God before he can have any vital power in him to work with the grace of God and therefore can be no cause at all of his revivification and conversion in respect of the first act thereof The second Argument IF all the powers of mans soul be so depraved that even the chiefest of them namely his Wisedom a power consisting both in the understanding and will be opposite to the Will of God and the Law of God and so opposite that it cannot be made conformable and subject to the Law of God while it is the wisedom of the flesh that is till it be renewed and changed from fleshly wisedom to spiritual wisedom then can there be no power in mans will whereby to co-work with God in the first act of his conversion But all the power and faculties of mans soul are depraved c. Therefore there can be no power in mans Will to co-work with God in the first act of his Conversion The consequent in the first Proposition is clear to any intelligent person for if the wisedom of the flesh which leads and guides the Will cannot conform and be subject to the Law of God while it is the wisedom of the flesh then cannot the will which is guided by it cooperate with the will of God while it is the will of the flesh and therefore by undeniable consequence must be renewed before it can cooperate with his will And the Assumption is the expresse affirmation of Scripture Gen. 6.5 Every imagination of the thoughts of mans heart is only evill continually And Rom. 8.7 The wisedom of the flesh is enmity against God for it is not subject unto the Law of God neither indeed can be The third Argument MY third Argument shall be the quotation of those many Texts of Scripture where the co-operation of mans Will with God's Grace in the first work of regeneration is clearly excluded and the work attributed to God alone For brevitie sake I will quote but some of the clearest and most convincing proofs and omit the rest which are very numerous John 1.13 The Spirit of God speaking there of regenerate persons affirmeth that they are born not of bloud nor of