preheminence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 3. it received it's beginning of being spoken by the Lord himselfe God spake in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Son Heb. 1. 1. Sect. 24. Thus God who himselfe began the writing of the Word with his own finger Exod. 31. 11 after he had spoken it Exod. 20 appointing or approving the writing of the rest that followed Deut. 31. 12. Josh 23. 6. 1 King 2 3. 2 King 14. 6. 2 King 17. 13. 1 Chron. 21. 15. 2 Chron. 25. 4 4. Ezek. 2. 9 10. Hab. 2. 2. Luk. 16. 29. Joh. 5. 39. Joh. 20. 31. Act. 17. 11 doth lastly command the close of the immediate Revelation of his Will to be written in a Book Re. 1. 11 and so gives out the whole of his Mind and counsell unto us in writing as a mercifull and stedfast reliefe against all that confusion darknesse and uncertainty which the vanity folly and loosnesse of the minds of men drawne out and heightned by the unspeakable alterations that fall out amongst them would otherwise have certainly run into Sect. 25. Thus we have laid down the Originall of the Scriptures from the Scripture it 's selfe and this Originall is the basis and foundation of all it's Authority Thus is it from God entirely from him As to the Doctrine contained in it and the Words wherein that Doctrine is delivered it is wholly his what that speakes He speakes himselfe He speakes in it and by it and so it is vested with all the morall Authority of God over his Creatures CHAP. II. The maine Question proposed to consideration How we may know assuredly the Scripture to be the word of God The Scripture to be received by divine faith The Ground and foundation of that faith enquired after The Answer in the Generall Thesis of this discourse The Authority of God that foundation The way whereby that Authority is evidenced or made knowne What is meant by the Authority of the Scriptures Authority is in respect of others First generall Evidence given to the Thesis laid downe The various wayes of Gods Revealing him selfe and his mind 1 By his works 2. By the light of nature 3. By his word Each of these evince themselves to be from him His word especially Sect. 1. HAving laid in the foregoing Chapter the foundation that we are to build and proceed upon I come now to lay downe the Enquiry whose Resolution must thence be educed That then which we are seeking after is How We and the rest of men in the world who through the mercifull dispensation of God have the Book or Books wherein the Scripture given out from him as above declared is contained or said to be contained who live so many Ages from the last Person who received any part of it immediately from God or who have not received it immediately our selves may come to be assertained as to all ends and purposes wherein we may be concerned therein that the whole and entire written word in that Book or those Books hath the original consequently the Authority that it pleads and avowes namely that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God in the way and manner laid down and not the Invention of men attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 26 or to cuningly devised fables Sect. 2. Now seeing it is expected from us and required of us by God himselfe and that on the penalty of his eternall Displeasure if we faile in our duty 2 Thes 1. 8 9 10. that we receive the Scripture not as we doe other Books in relation to their Author with a firme Opinion built on prevailing probable Arguments prevalent against any actuall conclusions to the contrary but with divine and supernaturall faith omitting all such inductions as serve only to ingenerate a perswasion not to be cast out of the mind by contrary reasonings or objections it is especially inquired what is the foundatiō formall Reason of our doing so if we so do Whatever that be it returns an answer to this important Question why or on what Account do you believe the Scriptures or Books of the old and new Testament to be the word of God Now the formall Reason of things being but one what ever consideration may be had of other inducements or Arguments to beget in us a Perswasion that the Scripture is the Word of God yet they have no influence into that divine faith wherewith we are bound to believe them They may indeed be of some use to repell the objections that are or may by any be raised against the Truth we believe and so indirectly cherish and further faith its selfe but as to a Concurrence unto the foundation or formall Reason of our believing it is not capable of it Sect. 3. Having then laid downe the Divine Originall of the Scriptures and opened the manner of the Word 's coming forth from God an Answer shall now on that sole foundation be returned to the Enquiry laid down And this I shall do in the ensuing Position The Authority of God the supreame Lord of all the first and only absolute Truth whose Word is Truth speaking in and by the Penmen of the Scriptures evidenced singly in and by the Scripture its selfe is the sole bottome and foundation or formall Reason of our assenting to those Scriptures as his word and of our submitting our hearts and Consciences unto them with that faith and obedience which morally respects him and is due to him alone Sect. 4 God speaking in the Penmen of the Scripture Heb. 1. 1 his Voyce to them was accompanied with its own Evidence which gave Assurance unto them And God speaking by them or their Writings unto us his Word is accompanied with its own Evidence and gives Assurance unto us His Authority and Veracity did and do in the one and the other sufficiently manifest themselves that men may quietly repose their Soules upon them in believing and obedience Thus are we built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 20. on the foundation of the Prophets and Apostles in our believing Sect. 5. That then which to the establishment of the Soules of Believers I shall labour to prove and evince is plainly this namely that the Scriptures of the Old and New Testament do abundantly and uncontroleably manifest themselves to be the Word of the living God so that merely on the account of their own proposall of themselves unto us in the Name and Majesty of God as such without the contribution of help or Assistance from Tradition Church or any thing else without themselves we are obliged upon the penalty of eternall damnation as are all to whom by any meanes they come or are brought to receive them with that subjection of soule which is due to the Word of God The Authority of God shining in them they afford unto us all the divine Evidence of themselves which God is willing to grant unto us
standard the touchstone of all speakings whatever Now that must speak alone for its selfe which must try the speaking of all but its selfe yea it s own also Sect. 8. But what doth this Law and Testimony that is this written Word plead on the account whereof it should be thus attended unto What doth it urge for its Acceptation Tradition Authority of the Church Miracles consent of men or doth it speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stand only upon its owne Soveraignty The Apostle gives us his Answer to this Enquiry 2 Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s Plea for Reception in Comparison with and Opposition unto all other waies of coming to the knowledge of God his Mind and Will founded whereon it calls for attendance and submission with supreame uncontroleable Authority is its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration It remaines then only to be enquired whether when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pleaded there be any middle way but either that it be received with divine faith or rejected as false Sect. 9. Suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired and should so professe himselfe in the name of the Lord as did the Prophets of old Amos 7. supposing I say he were so indeed it will not be denied but that his message were to be received and submitted unto on that account The deniall of it would justify them who rejected and slew those that spake unto them in the name of the Lord. And it is to say in plaine termes we may reject them whom God sends Though miracles were given only with respect to Persons not things yet most of the Prophets who wrought no miracles insisted on this that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired their doctrine was to be received as from God In their so doing it was sin even Unbeliefe and Rebellion against God not to submit to what they spake in his name And it alwaies so fell out to fix our faith on the right bottome that scarce any Prophet that spake in the name of God had any Approbation from the Church in whose daies He spake Math. 5. 12. chap. 23. 29. Luk. 17. 47 48. Acts 7. 52. Math. 21. 33 34 35 36 37 38. It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 1. there were false Prophets that spake in the name of the Lord when he sent them not Jerem. 23. 22. Yet were those whom he did send to be received on paine of damnation on the same penalty were the others to be refused Jerem. 23. 28 29. The foundation of this duty lies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanied the Word that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which afterwards And without a supposall hereof it could not consist with the Goodnesse and Righteousnesse of God to require of men under the penalty of his eternall displeasure to make such a discrimination where he had not given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallible tokens to enable them so to doe Sect. 10. But that he had and hath done so he declares Jerem. 23. How long shall this be in the heart of the Prophets that Prophesy lies that are Prophets of the deceit of their own heart which thinke to cause my people to forget my name by their dreames which they tell every man to his neighbour as their fathers have forgotten my name for Baal The Prophet that hath a dreame let him tell a dreame and he that hath my word let him speak my word faithfully what is the chaffe to the wheate saith the Lord is not my word like a fire saith the Lord and like a hammer that breaketh the mountaines in Peices In the latter daies of that Church when the People were most eminently perplexed with false Prophets both as to their number and subtilty yet God laies their Eternall and Temporall safety or Ruine on their discerning aright between his VVord and that which was only pretended so to be And that they might not complaine of this imposition he tenders them security of its easinesse of Performance Speaking of his owne VVord comparatively as to every thing that is not so he saies it is as Wheate to Chaffe which may infallibly by being what it is be discerned from it and then absolutely that it hath such Properties as that it will discover its selfe even Light and heat and Power A Person then who was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be attended unto because he was so Sect. 11 As then was said before the Scriptures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the case the same as with a man that was so is there any thing in the VVriting of it by Gods Command that should impaire its Authority nay is it not freed from innumerable prejudices that attended it in its first giving out by men arising from the personall infirmities and supposed interests of them that delivered it Jerem. 43. 3. Joh. 9. 29. Acts. 24. 5. Sect. 12. This being pleaded by it and insisted on its Testimony is received or it is not If it be received on this account there is in it we say the proper basis and foundation of faith wheâ—eon it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence If it be rejected it must be not only with a refusall of its witnesse but also with a high detestation of its pretence to be from God What ground or plea for such a refusall and detestation any one hath or can have shall be afterwards considered If it be a sin to refuse it it had been a duty to receive it if a duty to receive it as the Word of God then was it sufficiently manifested so to be Of the objection arising from them who pretend to this inspiration falsly we have spoken before and we are as yet dealing with them that owne the Book whereof we spake to be the Word of God and only call in Question the Grounds on which they doe so or on which others ought so to doe As to these it may suffice that in the strength of all the Authority and truth they professe to owne and acknowledge in it it declares the foundarion of its Acceptance to be no other but it s owne divine inspiration hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 13. Againe in that dispute that was between Abraham and the Rich man Luk. 16. 31. about the best and most effectuall meanes of bringing men to Repentance The Rich man in Hell speaking his owne conception fixes upon Miracles if one rise from the dead and preach the worke will be done Abraham is otherwise minded that is Christ was so the Author of that parable He bids them attend to Moses and the Prophets the Written VVord as that which all faith and Repentance was immediately to be grounded on The enquiry being how men might be best assured that any message is from God did not the Word manifest its selfe to be from him this direction had not been equall Sect. 14.
to every ones conscience in the sight of God but if our Gospell be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Gospell of Christ who is the image of God should shine unto them There is in the dispensation of the Word an Evidence of Truth commending it's selfe to the consciences of men Some receive not this Evidence is it for want of Light in the Truth it 's selfe No! that is a Glorious light that shines into the hearts of men Is it for want of Testimony to assert this light No! but merely because the God of this world hath blinded the Eyes of men that they should not behold it Sect. 11. From what then hath been laid downe these two things may be inferred 1. That as the Authority of God the first and only absolute Truth in the Scripture is that alone which divine faith rests upon and is the formall object of it so wherever the Word comes by what meanes soever it hath in it's selfe a sufficiency of Light to evidence to all and will doe it eventually to all that are not blinded by the God of this world that Authority of God it's Authour And the only Reason why it is not received by many in the World to whom it is come is the Advantage that Sathan hath to keep them in ignorance and blindnesse by the lusts corruptions prejudices and hardnesse of their owne hearts Sect. 12. The word then makes a sufficient Proposition of it's selfe wherever it is And he to whom it shall come who refuses it because it comes not so or so Testified will give an accouâ—t of his Atheisme and infidelity He that hath the witnesse of God need not stay for the Witnesse of men for the Witnesse of God is greater Sect. 13. Wherever the Word is received indeed as it requireth it selfe to be received and is really assented unto as the Word of God it is so received upon the Evidence of that Light which it hath in it's selfe manifestly declaring it's selfe so to be It is all one by what meanes by what hand whether of a Child or a Church by Accident or Traditions by common consent of men or pecular Providence the Scripture comes unto us Come how it will it hath its Authority in it's selfe and towards us by being the Word of God and hath it's power of manifesting it's selfe so to be from it's owne innate Light Sect. 14. Now this light in the scripture for which we contend is nothing but the beaming of the Majesty Truth Holinesse and Authority of God given unto it and left upon it by it's Author the Holy Ghost An impresse it hath of God's Excellency upon it distinguishing it by infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the product of any creature By this it dives into the Consciences of men into all the secret recesses of their hearts guides teaches directs determines and judges in them upon them in the name majesty Authority of God If men who are blinded by the God of this world will yet deny this light because they perceive it not it shall not prejudice them who doe By this selfe evidencing Light I say doth the Scripture make such a proposition of it's selfe as the Word of God that whoever rejects it doth it at the perill of his eternall Ruine and thereby a bottome and foundation is tendred for that faith which it requireth to repose it's selfe upon Sect. 15. For the proofe then of the Divine Authority of the scriptures unto him or them who as yet on no account what ever doe acknowledge it I shall only suppose that by the Providence of God the Book it 's selfe be so brought unto him or them as that He or they be engaged to the consideration of it or doe attend to the reading of it This is the worke of God's providence in the Government of the world upon a supposall hereof I leave the Word with them and if it evidence not it's selfe unto their conscience it is because they are blinded by the God of this world which will be no plea for the refusall of it at the Last day And they who receive it not on this Ground will never receive it on any as they ought Sect. 16. The second sort of things that evidence themselves are things of an Effectuall powerfull Operation in any kind So doth fire by heat the Wind by it's noise and force salt by it's tast and savour the Sun by its light and heat So doe also morall principles that are effectually operative Rom. 2. 14 15. Men in whom they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe manifest the Worke of them or them by their worke and Efficacy Whatever it be that hath an innate power in it's selfe that will effectually operate on a fit and proper subject it is able to evidence it 's selfe and it 's owne nature and condition Sect. 17. To manifest the interest of the Scripture to be enrolled among things of this nature yea under God himselfe who is knowne by his great power and the Effects of it to have the Preheminence I shall observe only one or two things concerning it the various improvement whereof would take up more time and greater space then I have allotted to this discourse Sect. 18. It is absolutely called the Power of God and that unto it's proper End which way lyes the tendency of it's Efficacy in Operation Rom. 1. 16. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis virtus Dei the Power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word concerning the Crosse that is the Gospell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 18 the Power of God And faith which is built on that word without other helpes or Advantages is said to stand in the Power of God 1 Cor. 2. 5. That is effectually working in and by the Word it worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the spirit and of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's spirituall Power gives a demonstration of it Thus it comes not as a naked VVord 1 Thes 1. 5 but in power and in the Holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving all manner of Assurance and full perswasion of it's selfe Even by it's Power and Efficacy Hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rod of power or strength Psal 110. 2 denoting both Authority and Efficacy surely that which is thus the Power and Authority of God is able to make it's selfe known so to be Sect. 19. It is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power the Power of God in it's selfe but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able and powerfull in respect of us Thou hast learned saith Paul to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred letters the written word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make thee wise unto salvation They are powerfull
indeed is full of Traditions flowing from the Word that is a knowledge of the Doctrines of the word in the minds of men but a Tradition of the Word not resolved into the Word a tradition referred to a fountaine of sense in seeing and hearing preserved as an orall law in a distinct channel and streame by it's selfe when it is evidenced either by instance in some particular preserved therein or in a probability of securing it through the Generations passed by a comparison of some such effect in things of the like kind I shall be ready to receive it Sect. 18. Give me then as I said before but the least obscure report of any one of those many miracles that were wrought by our Saviour and the Apostles which are not recorded in the scriptures and I shall put more valuation on the pretended Traditions than I can as yet perswade my selfe unto Besides many VVriters of the Scripture wrought no miracles and by this Rule their writings are left to shift for themselves Miracles indeed were necessary to take of all prejudices from the Persons that brought any new doctrine from God but the doctrine still evidenced it's selfe The Apostles converted many where they wrought no miracles Act. 16. 17 18 and where they did so worke yet they for their doctrine and not the doctrine on their account was received And the Scripture now hath no lesse Evidence and demonstration in it's selfe of it's Divinity than it had when by them it was preached Sect. 19. But because this Tradition is pretended with great confidence as a sure bottome and foundation for receiving of the Scriptures I shall a little farther enquire into it That which in this case is intended by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tradition is a Report of men which those who are present have received from them that are gone before them Now this may be either of All the men of the World or only of some of them if of All either their suffrages must be taken in some Convention or gathered up from the individualls as we are able and have opportunity If the first way of receiving them were possible which is the utmost improvement that Imagination can give the Authority enquired after yet every individuall of men being a Liar the whole convention must be of the same complexion and so not be able to yeild a sufficient basis to build a faith upon cui non potest subesse falsum that is infallible and cannot possibly be deceived much lesse is there any foundation for it in such a Report as is the Emergencie of the Assertion of Individualls Sect. 21. But now if this Tradition be alledged as preserved only by some in the World not the halfe of rationall Creatures I desire to know what reason I have to believe those who have that Tradition or plead that they have it before and against them who professe they have no such Report delivered to them from their forefathers Is the Reason hereof because I live among these who have this Tradition and they are my neighbours whom I know by the same Rule those who live among the other Parts of men are bound to receive what they deliver them upon Tradition and so men may be obliged to believe the Alcoran to be the Word of God Sect. 22. It is more probable it will be answered that their Testimony is to be received because they are the Church of God but it doth not yet appeare that I can any other way have any Kowledge of them so to be or of any Authority that any number of men more or lesse can have in this case under that Name or Notion unlesse by the Scripture it 's selfe And if so it will quickly appeare what place is to be allotted to their Testimony who cannot be admitted as Witnesses unlesse the Scripture it 's selfe be owned and received because they have neither plea nor claime to be so admitted but only from the Scripture If they shall averre that they take this honour to themselves and that without Relation to the Scripture they claime a right of Authoritative witnesse bearing in this case I say againe upon the generall grounds of naturall Reason and Equity I have no more inducements to give credit to their Assertions then to an alike number of men holding out a Tradition utterly to the contrary of what they assert Sect. 23. But yet suppose that this also were granted and that men might be allowed to speake in their owne name and Authority giving Testimony to themselves which upon the hypothesis under consideration God himselfe is not allowed to doe I shall desire to know whither when the Church declares the scriptures to be the Word of God unto us it doth apprehend any thing in the Scripture as the Ground of that Judgment and declaration or no If it sayes no but that it is proposed upon it's sole Authority then surely if we thinke Good to acquiesse in this decision of this doubt and enquiry it is full time for us to lay aside all our studdies and enquiries after the Mind of God and seek only what that man or those men say who are intrusted with this Authority as they say and as they would have us believe them though we know not at all how or by what meanes they came by it seeing they dare not pretend any thing from the Scripture least thereby they direct us to that in the first place Sect. 24. If it be said that they doe upon other accounts judge and believe the scripture to be true and to be the Word of God I suppose it will not be thought unreasonable if we enquire after those Grounds and accounts seeing they are of so great concernement unto us All Truths in Relations consisting in their consonancy and Agreement to the nature of the things they deliver I desire to know how they came to judge of the consonancy betweene the nature of the things delivered in the Scripture and the delivery of them therein The things whereof we speake being heavenly spirituall mysterious and supernaturall there cannot be any knowledge obtained of them but by the Word it 's selfe How then can they make any Judgment of the Truth of that Scripture in the Relation of these things which are no where to be known I speak of many of them in the least but by that Scripture its selfe Sect. 25. If they shall say that they found their judgment and declaration upon some discovery that the Scripture makes of its selfe unto them they affirme the same that we plead for only they would very desireously appropriate to themselves the Priviledge of being able to discerne that discovery so made in the Scripture To make good this claime they must either plead somewhat from themselves or from the Scriptures if from themselves it can be nothing but that they see like the men of China and all others are blind or have but one eye at the best
Word wherein it was the designe of the Great and Holy God to give us a portraiture as it were of his Wisdome Holinesse and Goodnesse so farre as we are capable of an Acquaintance with him in this Life is not able to declare and evince it's Originall That God who is prima Veritas the first and soveraigne Truth infinitely seperated and distinguished from all creatures on all accounts whatever should Write a Book or at least immediately indite it commanding us to receive it as his under the penalty of his Eternall displeasure and yet that Booke not make a sufficient discovery of it's selfe to be his to be from him is past all beliefe Let men that live on things received by Tradition from their Fathers who perhaps never had sense of any reall Transaction betweene God and their soules who scarse ever perused the Word seriously in their lives nor brought their Consciences to it please themselves in their owne imaginations The sure Anchor of a soule that would draw nigh to God in and by his Word lyes in the things laid downe Sect. 33. I suppose it will not be denyed but that it was the Mind and Will of God that those to whom his Word should come should owne it and receive it as his if not it were no sinne in them to reject it unto whom it doth so come if it were then either he hath given those Characters unto it and left upon it that impression of his majesty whereby it might be knowne to be his or he hath not done so and that either because he would not or because he could not To say the latter is to make him more iâ—firme than a man or other wormes of the earth than any naturally eâ—fectuall cause He that saith the former must know that it is incumbent on him to yeild a satisfactory account why God would not doe so or else he will be thought blasphemously to impute a want of that Goodnesse Love of mankind unto him which he hath in infinite Grace manifested to be in himselfe That no man is able to assigne any such Reason I shall firmly believe untill I find some attempting so to doe which as yet none have arrived at that height of Impudence and wickednesse as to owne Sect. 34. 2ly How horrible is it to the thoughts of any Saint of God that the scripture should not have it's Authority from it's selfe Tertullian objects this to the Gentiles Apol. Cap. 5. Facit hoc ad causam nostram quod apud vos de humano arbitratu divinitas pensitatur nisi homini Deus placuerit Deus non erit homo jaâ— Deo propitiâ—s esse debebit Would it be otherwise in this case if the Scripture must stand to the mercy of man for the Reputation of its Divinity nay of its verity for whence it hath its Authority thence it hath its verity also as was observed before and many more words of this nature might be added CHAP. VI. Consequentiall considerations for the confirmation of the divine Authority of the Scripture Sect. 1. I said in the former Chapter that I would not employ my selfe willingly â—o enervate or weaken any of the Reasons or Arguments that are usually insisted on to prove the divine Authority of the Scripture Though I confesse I like not to multiply Arguments that conclude to a probability only and are suited to beget a firme Opinion at best where the principle intended to be evinced is de fide and must be beleived with faith divine and supernaturall Yet because some may happily be kept to some kind of Adherence to the Scriptures by meane grounds that will not in their owne strength abide untill they get footing in those that are more firme I shall not make it my businesse to drive them from their present station having perswaded them by that which is better Sect. 2. Yea because on Supposition of the Evidence formerly tenderd there may be great use at severall seasons of some consequentiall considerations and Arguments to the purpose in hand I shall insist on two of that kind which to me who have the Advantage of receiving the Word on the forementioned account seeme not only to perswade and in a great measure to convince to undeniable probability but also to prevaile irresistably on the understanding of unprejudiced men to close with the divine Truth of it Sect. 3. The first of these is taken from the nature of the doctrine its selfe contained in the Scripture the second from the mannagement of the whole designe therein the first is innate the other of a more externall and Rationall consideration Sect. 4. For the first of them there are two things considerable in the doctrine of the Scripture that are powerfull and if I may so say uncontroleably prevalent as to this purpose Sect. 5. First its universall suitablenesse upon its first cleare discovery and Revelation to all the Entanglements and perpleâ—ities of the soules of men in reference to their Relation to and dependance upon God If all mankind have certaine Entanglements upon their hearts and spirits in reference unto God which none of them that are not utterly brutish do not wrestle withall and which all of them are not able in the least to assoyle themselves in and about certainly that Doctrine which is suited universally to satisfy all their perplexities to calme and quiet their spiâ—its in all their tumultuatings and doth break in upon them with a glorious Efficacy to that purpose in its discovery and Revelation must needs be from that God with whom we have to doe and none else From whom else I pray should it be He that can give out such a Word ille mihi semper erit Deus Sect. 6. Now there are 3 generall heads of things that all and every one of mankind not naturally brutish are perplexed withall in reference to their dependance on God and Relation to him 1 How they may worship him as they ought 2 How they may be reconciled and at peace with him or have an Attonement for that guilt which naturally they are sensible of 3 VVhat is the nature of true Blessednesse and how they may attaine it or how they may come to the enjoyment of God Sect. 7. That all mankind is perplexed and entangled with and about these Considerations that all men ever were so without Exception more or lesse and continue so to be to this day that of themselves they miserably grope up and down in the dark and are never able to come to any satisfaction neither as to what is present nor as to what is to come I could manifest from the State Office and condition of conscience the indelible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and presumptions about them that are in the hearts of all by nature The whole History of all Religion which hath been in the World with the designe of All antient and present Philosophy with innumerable other uncontroleable Convictions which also God assisting I shall in
whom I know not I can with due consideration and doe utterly deny The searcher of all hearts knowes I lye not And what should possibly infect me with that leaven I neither professe any deep skill in the Learning used in that worke nor am ever like to be ingaged in any thing that should be set up in competition with it nor did ever know that there was such a Person in the world as the chiefe Authour of this Edition of the Bibles but by it I shall then never faile on all just occasions to commend the Usefullnesse of this worke and the Learning Diligence and paines of the worthy Persons that have brought it forth nor would be wanting to their full praise in this place but that an entrance into this discourse with their due commendations might be liable to misrepresentations But whereas we have not only the Bible published but also private opinions of men and collections of various Readings really or pretendedly so we shall see afterwards tending some of them as I apprehend to the disadvantage of the great and important Truth that I have been pleading for tendred unto us I hope it will not be Grievous to any nor matter of Offence if using the same Liberty that they or any of them whose hands have beene most eminent in this worke have done I doe with I hope Christian candor and moderation of spirit briefly discover my thoughts upon some things proposed by them Sect. 4. The renownedly learned Prefacer unto the Arabick Translation in this Edition of it tells us that the Worke of translating the Pentateuch into that Language was performed by a Jew who took care to give countenance to his own private opinions and so render them Authenticke by bringing them into the Text of his Translation It is not of any such Attempt that I have any cause to complaine or shall so doe in reference to these Prolegomena and Appendix only I could have wished with submision to better Judgments be it spoken that in the publishing of the Bible the Sacred Text with the Translations and such naked historicall accounts of their Originalls and preservation as were necessary to have laid them faire and open to the Judgment of the Reader had not been clogged with disputes and pleas for particular private opinions imposed thereby with too much advantage on the minds of men by their constant neighbourhood unto canonicall Truth Sect. 5. But my present considerations being not to be extended beyond the concernement of the Truth which in the foregoing discourse I have pleaded for I shall first propose a briefe abstract thereof as to that part of it which seemes to be especially concerned and then lay downe what to me appeares in it's prejudice in the Volumes now under debate not doubting but a fuller account of the whole will by some or other be spedily tendred unto the Learned and impartiall Readers of them The summe of what I am pleading for as to the particular Head to be vindicated is that as the Scriptures of the Old and New Testament were immediatly and entirely given out by God himselfe his mind being in them represēted unto us without the least interveniency of such mediums and Waies as were capable of giving change or alteration to the least iota or syllable so by his Good and mercifull providentiall dispensation in his Love to his Word and Church his whole Word as first given out by him is preserved unto us entire in the Originall Languages where shining in its owne beauty and lustre as also in all Translations so farre as they faithfully represent the Originalls it manifests and evidences unto the consciences of men without other forraigne help or assistance its divine originall and Authority Sect. 6. Now the severall Assertions or Propositions contained in this position are to me such important Truths that I shall not be blamed in the least by my own Spirit nor I hope by any others in contending for them judging them fundamentall parts of the faith once delivered to the saints and though some of them may seeme to be lesse weighty then others yet they are so concatenated in themselves that by the removall or destruction of any one of them our interest in the others is utterly taken away It will assuredly be granted that the perswasion of the coming forth of the Word immediately from God in the way pleaded for is the foundation of all faith hope and obedience But what I pray will it advantage us that God did so once deliver his Word if we are not assured also that that word so delivered hath been by his speciall care and providence preserved entire and uncorrupt unto us or that it doth not evidence and manifest its selfe to be his Word being so preserved Blessed may we say were the Ages past who received the Word of God in its unquestionable power and purity when it shone brightly in its own glorious native Light and was free from those defects and corruptions which through the default of men in a long tract of time it hath contracted but for us as we know not well where to lay a sure foundation of believing that this Book rather then any other doth conteine what is left unto us of that Word of his so it is impossible we should ever come to any certainty almost of any individuall VVord or expression whither it be from God or no far be it from the thoughts of any Good man that God whose Covenant with his Church is that his Word and spirit shall never depart from it Isa 59. 21. Math. 5. 18. 1 Pet. 1. 25. 1 Cor. 11. Math. 28. 20. hath left it in uncertainties about the things that are the foundation of all that faith and obedience which he requires at our hands As then I have in the foregoing Treatise evinced as I hope the selfe Evidencing Light and power of the Scripture so let us now candidly for the sake and in the persuit of Truth deale with a mind freed from prejudices and disquieting Affections save only the trouble that arises from the necessity of dissenting from the Authors of so usefull a worke addresse our selves to the consideration of what seems in these Prolegomena and Appendix to impaire the truth of the other Assertions about the entire preservation of the Word as given out from God in the copies which yet remaine with us And this I shall doe not doubting but that the Persons themselves concernd will fairely accept and weigh what is conscientiously tendred Sect. 7. As then I do with all thankfulnesse acknowledge that many things are spoken very honourably of the Originalls in these Prolegomena and that they are in them absolutely preferred above any Translation whatever and asserted in generall as the Authentick Rule of all Versions contrary to the thoughts of the Publisher of the great Parisian Bibles and his infamous hyperaspistes Morinus so as they stand in their aspect unto the Appendix of various Lections there are
The Ground of the Request for the rising of one from the dead is laid in the common Apprehension of men not knowing the power of God in the Scriptures who thinke that if an evident miracle were wrought all pretences and pleas of Unbeliefe would be excluded who doth not think so Our Saviour discovers that mistake and lets men know that those who will not owne or submit to the Authority of God in the Word would not be moved by the most signall miracles imaginable If an holy man whom we had known assuredly to have been dead for some yeares should rise out of his grave and come unto us with a message from God could any man doubt whether he were sent unto us of God or no I suppose not The rising of men from the dead was the greatest miracle that attended the Resurrection of our Saviour Math. 27. 52 53. yea greater then his owne if the Socinians may be beleived namely in that he raised not himselfe by his owne power yet the evidence of the mission of such an One the Authority of God speaking in him our Saviour being Judge is not of an Efficacy to enforce beleife beyond that which is in the Written Word nor a surer foundation for faith to repose its selfe upon Sect. 15. Could we heare a Voice from Heaven accompanied with such a divine power as to evidence its selfe to be from God should we not rest in it as such I suppose men think they would can we think that any man should withdraw his Assent and say yea but I must have some Testimony that this is from God All such Evasions are precluded in the supposition wherein a selfe evidencing Power is granted What greater miracles did the Apostles of Christ ever behold or heare then that Voice that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the most excellent Glory This is my beloved Son yet Peter who heard that voice tells us that comparatively we have greater security from and by the Written Word then they had in and by that miraculous voice We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we heard saith he that voice indeed but we have a more sure word of Prophesy to attend unto More sure not in in its selfe but in its giveing out its Evidence unto us And how doth it appear so to be The Reason he alledges for it was before insisted on 2 Pet. 1. 18 19 20. Sect. 16. Yea suppose that God should speak to us from Heaven as he spake to Moses or as he spake to Christ or from some certaine place as Numb 7. 8 9. How should we be able to know it to be the Voice of God Cannot Sathan cause a Voice to be heard in the Aire and so deceive us or may not there be some way in this kind found out whereby men might impose upon us with their delusions Pope Celestine thought he heard a voice from heaven when it was but the cheat of his Successor Must We not rest at last in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accompanies the true Voice of God evidencing its selfe and ascertaining the Soule beyond all possibility of mistake Now did not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompany the written Word at its first giving forth if it did not as was said how could any man be obliged to discerne it from all delusions if it did how came it to loose it did God appoint his word to be Written that so he might destroy its Authority If the Question be whether the doctrines proposed to be believed are Truths of God or cunningly devised fables we are sent to the Scripture its selfe and that alone to give the Determination CHAP. IV. Innate Arguments in the Scripture of its divine originall and Authority These the formall Reason of our Believing It s selfe evidencing Efficacy All light mâ—nifests it selfe The Scripture Light What kind of Light it is Spirituall light evidentiall The ground of mens not discerning this Light Consectaries from the Premises laid down What the selfe Evidencing Light of the Scripture peculiarly is The Proposition of the Scripture as an object of faith is from and by this Light Power selfe Evidencing The Scripture the Power of God And Powerfull How this Power exerts its selfe The whole Question resolved § 1. HAving given some few instances of those many Testimonies which the Scripture in expresse Termes beares to its selfe and the spring rise and fountaine of all that Authority which it claimes among and over the sons of men which all those who pretend on any account whatever to owne and acknowledge its Divinity are bound to stand to and are obliged by The second thing proposed or the innate Arguments that the Word of God is furnished withall for its owne manifestation and whereby the Authority of God is revealed for faith to repose its selfe upon comes in the next place into consideration Now these Arguments containe the full and formall Grounds of our Answer to that enquiry before laid downe namely why and wherefore we doe receive and beleive the Scripture to be the word of God It being the formall Reason of our faith that whereon it is built and whereunto it is resolved that is enquired after we answer as we said before we do so receive embrace believe and submit unto it because of the Authority of God who speaks it or gave it forth as his Mind and Will evidencing its selfe by the spirit in and with that word unto our minds and Consciences or because that the Scripture being brought unto us by the good Providence of God in Waies of his Appointment and Preservation it doth evidence its selfe infallibly unto our consciences to be the Word of the living God Sect. 2. The selfe evidencing Efficacy of the Scripture and the grounds of it which consist in common mediums that have an extent and latitude answerable to the Reasons of men whether as yet they acknowledge it to be the Word of God or no is that then which in the remainder of this discourse I shall indeavour to cleare and vindicate This only I shall desire to premise that whereas some Grounds of this efficacy seeme to be placed in the things themselves contained in the Scripture I shall not consider them abstractedly as such but under the formality of their being the Scripture or Written Word of God without which consideration and Resolution the things mentioned would be left naked and utterly devested of their Authority and efficacy pleaded for and be of no other nature and importance then the same things found in other Books It is the Writing its selfe that now supplies the place and Roome of the Persons in and by whom God originally spake to men As were the Persons speaking of old so are the Writings now It was the Word spoken that was to be believed yet as spoken by them from God and it is now the Word written that is to be believed yet as written by the Command and Appointment of God Sect.
not how built we know not upon what foundations that we intend in the Assignation of our receiving the Scripture to be the Word of God to the effectuall worke and witnesse of the Holy Ghost Sect. 5. Two things then we intend by this VVorke of the spirit upon the mind of man 1. His communication of of spirituall Light by an act of his Power enabling the mind to discerne the saving Truth Majesty and Authority of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a blindnesse a darknesse upon the minds of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only disenables them from discerning the things of God in their certainty Evidence Necessity and beauty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also causes them to judge amisse of them as things weake and foolish darke unintelligible not answering to any Principle of Wisdome whereby they are guided 1 Cor. 2. Whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men it is impossible that they should on any right abiding foundation assent to the Word of God They may have a prejudicate opinion they have no faith concerning it This darknesse then must be removed by the Communication of Light by the Holy Ghost which work of his Illumination is commonly by others spoken unto and by me also in another place Sect. 6. 2. The Holy Ghost together with and by his worke of Illumination taking off the perverse disposition of mind that is in us by nature with our Enmity to and Aversation from the things of God effectually also perswades the mind to a receiving and admitting of the Truth Wisdome and Authority of the word Now because this perverse disposition of mind possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule influences the Will also into an Aversation and dislike of that Goodnesse which is in the Truth proposed to it it is removed by a double act of the Holy Ghost § 7. 1. He gives us Wisdome Understanding a spirituall Judgment whereby we may be able to compare spirituall things with spirituall in a spirituall manner and to come thereby to a cleare and full Light of the heavenly Excellency and Majesty of the Word and so enables us to know of the doctrine whither it be of God Under the benefit of this Assistance all the parts of the Scripture in their Harmony and Correspondency all the Truths of it in their power and necessity come in together to give Evidence one to another and all of them to the whole I meane as the mind is enabled to make a spirituall Judgment of them § 8. 2. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall sense a Tast of the things themselves upon the mind Heart and Conscience when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things These things deserve a more full handling and to be particularly exemplified from Scripture if the nature of our present designe would admit thereof Sect. 9. As in our naturall Estate in respect of these things of God the mind is full of vanity darknesse blindnesse yea is darkness its selfe so that there is no correspondency between the faculty and the Object and the Will lies in an utter unacquaintednesse yea impossibility of any acquaintance with the life power savour sweetnesse relish and Goodnesse that is in the things proposed to be known and discerned under the darke shades of a blind mind so for a removall of both these the Holy Ghost communicates Light to the Understanding whence it is able to see and judge of the truth as it is in Jesus and the Will being thereby delivered from the dungeon wherein it was and quickened a new performes its office in embracing what is proper and suited unto it in the object proposed The Spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the counsell of his will but yet in that way in the Generall whereby the Sun gives out his light and heate the former making way for the latter But these things must not now be insisted on Sect. 10. Now by these works of the Spirit He doth I say perswade the Mind concerning the Truth and Authority of the Scripture and therein leave an Impression of an effectuall Testimony within us And this Testimony of his as it is Authoritative and infallible in its selfe so of inconceivably more Efficacy Power and Certainty unto them that doe receive it then any Voice or internall Word boasted of by some can be But yet this is not the work of the spirit at present enquired after Sect. 11. 2 There is a Testimony of the spirit that respects the object or the Word its selfe and this is a publick Testimony which as it satisfies our soules in particular so it is and may be pleaded in reference unto the satisfaction of all others to whom the Word of God shall come The Holy Ghost speaking in and by the Word imparting to it Vertue Power Efficacy Majesty and Authority affords us the Witnesse that our faith is resolved unto And thus whereas there are but two heads whereunto all Grounds of Assent do belong namely Authority of Testimony and the selfe Evidence of Truth they do here both concurre in one In the same Word we have both the Authority of the Testimony of the spirit and the selfe Evidence of the Truth spoken by him yea so that both these are materially one and the same though distinguished in their formall conceptions I have been much affected with those verses of DANTE 's the Italian Poet which some body hath thus word for word turned into Latine larga pluvia Spiritus sancti quae est diffusa Super veteres super novas membranas Est syllogismus qu◠eam mihi conclusit Acutè adeo ut prae illa Omnis demonstratio mihi videatur obtusa The spirits communication of his owne Light and Authority to the Scripture as Evidences of its originall is the Testimony pleaded for Sect. 12. When then we resolve our faith into the Testimony of the Holy Ghost it is not any Private whisper Word or voyce given to individuall Persons It is not the secret and effectuall perswasion of the Truth of the Scriptures that falls upon the minds of some men from various involved considerations of Education Tradition and the like whereof they can give no particular account It is not the effectuall work of the Holy Ghost upon the minds and wills of men enabling them savingly to believe that is intended The Papists for the most part pleading about these things do but shew their ignorance and malice But it is the Publick Testimony of the Holy Ghost given unto all of the Word by and in the word and its own divine light Efficacy and Power Sect. 13. Thus far then have we proceeded The Scripture the Written Word hath its infallible Truth in its selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. from whence it hath its Verity thence it hath its Authority for its whole Authority is founded in
being wiser then any others and more able to discerne then they Now though I shall easily grant them to be very subtle and cunning yet that they are so much wiser then all the world besides that they are meet to impose upon their beliefe things that they neither do nor can discerne or know I would not be thought to admit untill I can believe my selfe and all others not of their society or combination to be beasts of the field and they as the serpent amongst us Sect. 26. If it be from the Scripture that they seek to make Good this claime then as we cause them there to make a stand which is all we aime at so their plea must be from the promise of some speciall Assistance granted to them for that purpose if their assistance be that of the spirit it is either of the spirit that is promised to believers to worke in them as before described and related or it is some private Testimony that they pretend is afforded to them If the former be affirmed we are in a condition wherein the necessity of devolving all on the scripture its selfe to decide and judge who are beleivers lies in every ones view if the latter who shall give me Assurance that when they pretend that witnesse and Testimony they do not lye and deceive we must here certainly go either to the Scrippture or to some cunning man to be resolved Isa 8. 19 20. Sect. 27. I confesse the Argument which hath not long since been singled out and dextrovsly mannaged by an able and learned pen namely of proving the Truth of the doctrine of the Scripture from the Truth of the story and the Truth of the story from the certainty there is that the Writers of the Books of the Bible were those Persons whose names and inscriptions they beare so pursuing the Evidence that what they wrote was true and known to them so to be from all requisita that may possibly be sought after for the strengthening of such Evidence is of great force and efficacy It is I say of great force and efficacy as to the end for which it is insisted on that is to satisfy mens rational Enquiries but as to a ground of faith it hath the same insufficiency with all other Arguments of the like kind Though I should grant that the Apostles penmen of the Scripture were persons of the greatest industry honesty integrity faithfullnesse holinesse that ever lived in the world as they were and that they wrote nothing but what themselves had as Good Assurance of as what men by their senses of seeing and hearing are able to attaine yet such a Knowledge and Assurance is not a sufficient foundation for the faith of the Church of God if they received not every Word by inspiration and that evidencing it's selfe unto us otherwise then by the Authority of their Integrity it can be no foundation for us to build our faith upon Sect. 28. Before the committing of the Scriptures to writing God had given the World an Experiment what keepers men were of this Revelation by tradition Within some hundreds of yeares after the flood all knowledge of him through the craft of Sathan and the vanity of the minds of men which is unspeakable was so lost that nothing but as it were the creation of a new World or the Erection of a new Church state by new Revelations could relieve it After that great triall what can be farther pretended on the behalfe of Tradition I know not Sect. 29. The summe of all is The mercifull Good Providence of God having by divers and various meanes using therin amongst other things the ministry of men and Churches preserved the Writings of the Old and New Testament in the World and by the same gratious disposall afforded them unto us they are received and submitted unto by us upon the Grounds and evidences of their divine Originall before insisted on Sect 30. Upon the whole matter then I would know whither if the Scriptures should be brought to any man when or where he could not possibly have it attested to be the Word of God by any publick or private Authority of man or Church Tradition or otherwise he were bound to believe it or no whither he should obey God in believing or sin in the rejecting of it suppose de do but take it into consideration doe but give it the reading or hearing seeing in every place it avers it's selfe to be the Word of God he must of necessity either give credit unto it or disbelieve it To hang in suspense which ariseth from the imperfect actings of the faculties of the soule is in it's selfe a weaknesse and in this case being reckoned no the worst side is interpretatively a Rejection If you say it were the duty of such an one to believe it you acknowledge in the scripture it 's selfe a sufficient Evidence of it's own originall Authority without which it can be no man's duty to believe it If you say it would not be his sinne to reject and refuse it to disbelieve all that it speakes in the name of God then this is that you say God may truly and really speake unto a man as he doth by the Scripture and yet that man not be bound to believe him We deale not thus with one another Sect. 31. To wind up then the plea insisted on in the foregoing Chapter concerning the selfe evidencing Light and Power of the Scripture from which we have diverted and to make way for some other considerations that tend to the confirmation of their divine Originall I shall close this discourse with the two generall considerations following Sect. 32. 1 Then laying aside these failing pleas there seemes to be a morall impossibility that the Word of God should not manifest it 's own Originall and it's Authority from thence Quaelibet herba deum There is no Worke of God as was shewed but reveales it's Authour A curious Artificer imparts that of forme shape proportion and comelinesse to the fruit of his Invention and worke of his hands that every one that looks upon it must conclude that it comes from skill and Ability A man in the delivery of his mind in the writing of a Book will give it such an impression of Reason that though you cannot conclude that this or that man wrote it yet you must that it was the product of a man or Rationall creature yea some individuall men of Excellency in some skill are instantly knowne by them that are able to judge in that Art or skill by the Effects of their skill This is the Peice this is the hand the Worke of such an one How easy is it for those who are conversant about antient Authours to discover an Authour by the spirit and stile of his writings Now certainly this is strange beyond all beliefe that almost every Agent should give an impresse to it's worke whereby it may be appropriated unto him and only the