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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90280	Of the divine originall, authority, self-evidencing light, and povver of the Scriptures. With an answer to that enquiry, how we know the Scriptures to be the Word of God. Also a vindication of the purity and integrity of the Hebrew and Greek texts of the Old and New Testament; in some considerations on the prolegomena, & appendix to the late Biblia polyglotta. Whereunto are subjoyned some exercitations about the nature and perfection of the Scripture, the right of interpretation, internall Light, revelation, &c. / By Iohn Owen: D.D.	Owen, John, 1616-1683.	1659 (1659)	Wing O784; Thomason E1866_1; Thomason E1866_1*; ESTC R203092	144,024	386

another Treatise declare do manifest this Truth Sect. 8. That surely then which shall administer to all and every one of them equally and universally satisfaction as to all these things to quiet and calme their spirits to cut off all necessity of any further Enquiries give them that wherein they must acquiesce and wherewith they will be satiated unlesse they will cast off that Relation and dependance on God which they seek to confirme and settle surely I say this must be from the all seeing all-satisfying Truth and Being and from none else Now this is done by the doctrine of the Scripture with such a glorious uncontroleable Conviction that every one to whom it is revealed the eyes of whose understanding are not blinded by the God of this world must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found that which in vaine I sought elsewhere waxing foolish in my imaginations Sect. 9. It would be too long to insist on the severalls take one instance in the buisinesse of Attonement Reconciliation and Acceptance with God What strange horrible fruits and effects have mens contrivances on this account produced What have they not invented What have they not done What have they not suffered and yet continued in dread and bondage all their daies Now with what a Glorious soule appeasing Light doth the doctrine of satisfaction and Attonement by the bloud of Christ the son of God come in upon such men This first astonisheth then conquereth then ravisheth and satiateth the soule This is that they looked for this they were sick for and knew it not This is the designe of the Apostles discourse in the 3 first Chapters of the Epistle to the Romans Let any man read that discourse from v. 18. of chap. the first and onward and he will see with what Glory and Beauty with what full and ample satisfaction this Doctrine breaks out Chap. 3. v. 22 23 24 25 26. Sect. 10. It is no otherwise as to the particulars of present Worship or future Blessednesse this meets with men in all their wandrings stops them in their disquisitions convinces them of the darknesse folly uncertainty falsenesse of all their Reasonings about these things and that with such an Evidence and Light as at once subdues them captivates their understanding and quiets their soules so was that old Roman World conquered by it so shall the Mahumetan be in Gods good and appointed time Sect. 11. Of what hath been spoken this is the summe All mankind that acknowledge their dependance upon God and Relation to him are naturally and cannot be otherwise grievously involved and perplexed in their hearts thoughts and Reasonings about the Worship of God Acceptation with him having sinned and the future Enjoyment of him some with more cleare and distinct Apprehensiōs of these things Some under more darke and generall notions of them are thus exercised To extricate themselves and to come to some issue in and about these enquiries hath been the great Designe of their Lives the Aime they had in all things they did as they thought Well and laudably in this world Notwithstanding all which they were never able to deliver themselves no not one of them or attaine satisfaction to their soules but waxed vaine in their imaginations and their foolish hearts were more and more darkened In this estate of things the Doctrine of the Scripture comeing in with full unquestionable satisfaction to all these suited to the enquirings of every individuall soule with a largenesse of Wisdome and depth of Goodnesse not to be fathomed it must needs be from that God with whom we have to doe And those who are not perswaded hereby that will not cast Anchor in this harbour let them put to sea once more if they dare turne themselves loose to other considerations and try if all the forementioned perplexities do not inevitably returne Sect. 12. Another consideration of the Doctrine of the Scripture to this purpose regards some particulars of it There are some Doctrines of the Scripture some Revelations in it so sublimely glorious of so profound and mysterious an Excellency that at the first proposall of them nature startles shrinks and is taken with Horrour meeting with that which is above it too great and too excellent for it which it could desirously avoid and decline but yet gathering it selfe up to them it yeilds and finds that unlesse they are accepted and submitted unto though unsearchable that not only All that hath been received must be rejected but also the whole dependance of the Creature on God be dissolved or rendred only dreadfull terrible and destructive to nature its selfe Such are the Doctrines of the Trinity of the Incarnation of the son of God of the Resurrection of the dead of the new birth and the like At the first Revelation of these things nature is amazed cries how can these things be Or gathers up it selfe to Opposition this is babling like the Athenians folly as all the wise Greeks But when the Eyes of Reason are a little confirmed though it can never clearly behold the Glory of this Sun yet it confesseth a Glory to be in it above all that it is able to apprehend I could manifest in particular that the Doctrines before mentioned and severall others are of this importance namely though great above and beyond the reach of Reason yet upon search found to be such as without submission to them the whole comfortable Relation between God and man must needs be dissolved Sect. 13. Let us take a view in our Way of one of the Instances What is there in the whole Book of God that nature at first sight doth more recoyle at then the Doctrine of the Trinity How many do yet stumble fall at it I confesse the Doctrine its selfe is but sparingly yet it is clearly and distinctly delivered unto us in the Scripture The summe of it is that God is one His nature or his Being one That all the Properties or infinite Essentiall Excellencies of God as God do belong to that one nature and Being This God is infinitely Good Holy Just Powerfull He is eternall omnipotent omnipresēt these things belong to none but him that is that One God That this God is the Father Son and Holy Ghost which are not diverse names of the same Person nor distinct Attributes or Properties of the same nature or Being but One Another and a Third all equally that One God yet really distinguished between themselves by such uncommunicable Properties as cōstitute the One to be that One and the Other to be that Other and the Third to be that Third Thus the Trinity is not the Union nor Unity of three but it is a Trinity in Unity or the Ternary number of Persons in the same Essence nor doth the Trinity in its formall conception denote the Essence as if the Essence were comprehended in the Trinity which is in each Person but it denotes only the distinction of the Persons comprised in

or can be granted us or is any way needfull for us So then the Authority of the written Word in its selfe and unto us is from its selfe as the Word of God and the eviction of that Authority unto us is by its selfe Sect. 6. When the Authority of the Scripture is enquired after strictly its power to command and require Obedience in the name of God is intended To aske then whence it hath its Authority is to aske whence it hath its Power to command in the name of God Surely men will not say that the Scripture hath its power to command in the name of God from any thing but its selfe And it is indeed a contradiction for men to say They give Authority to the Scriptures Why do they do so Why do they give this Authority to that Book rather then another They must say because it is the Word of God So the Reason why they give Authority unto it is the formall Reason of all its Authority which it hath antecedently to their charter and concession of Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. 17. Thy Word is Truth Sect. 7. Some say indeed that the Scripture hath its Authority in its selfe and from its selfe or its owne divine Originall but not quoad nos not in respect of us that it may reach us that we may know and understand and submit to its Authority it must be testified unto aliunde from some other person or thing appointed thereunto Ans 1. But may not this be said of God himselfe as well as of his word If God reveale himselfe to us it must be by meanes and if those meanes may not be understood to reveale him unlesse they are testifyed unto from somewhat else God cannot reveale himselfe to us Si Deus hominibus non placuerit utique Deus non erit If God and his Word will keep themselves within themselves to themselves they may be God and his VVord still and keep their Authority but if they will deale with us and put forth their Commands to us let them look that they get the Churches Testimonials or on this Principle they may be safely rejected but Sect. 8. Authority is a thing that no Person or Thing can have in him or its selfe that hath it not in respect of others In its very nature it relates to others that are subject unto it All Authority ariseth from Relation and answers it throughout The Authority of God over his Creatures is from their Relation to him as their Creator A Kings Authority is in respect of his subjects And he who hath no subjects hath no Kingly Authority in himselfe but is only a Stoicall King The Authority of a Minister relates to his flock and he who hath no flock hath no Authority of a Minister if he have not a Ministeriall Authority in reference to a flock a People a Church he hath none he can have none in himselfe So is it in this Case If the Scripture hath no Authority from its selfe in respect of us it hath none in its selfe nor can have If it hath it in its selfe it hath it in respect of us Such a Respect that is a Right to Command and oblige to Obedience is as inseparable from Authority or a Morall Power as heat is from fire It is true A man may have de jure a lawfull Authority over them whom de facto he cannot force or compell to obedience But want of force doth not lessen Authority God looseth not his Authority over men though he put not forth towards them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatnesse of his Power or the Efficacy of the might of his strength to cause them to obey It is fond then to imagine that a Man or any thing should have an Authority in himselfe or its selfe and yet not have that Authority in respect of them who are to be subject thereunto That is not a Law properly at all which is not a Law to some Besides all the evill of Disobedience relates to the Authority of him that requires the Obedience James 2. 10 11. No action is Disobedience but from the subjection of him who performes it unto him who requires Obedience And therefore if the Scripture hath not an Authority in its selfe towards us there is no evill in our disobedience unto its commands or our not doing what it commandeth and our doing what it for biddeth is not disobedience because it hath not an Authority over us I speake of it as considered in its selfe before the Accession of the Testimony pretended necessary to give it an ●uthority over us Hitherto then have we carried this objection To disobey the commands of the Scripture before the communication of a Testimony unto it by men is no sin eredat Apella Sect. 9. The sense then of our Position is evident and cleare and so our Answer to the Enquiry made The Scripture hath all its Authority from its Author both in its selfe and in respect of us that it hath the Author and Originall pleaded for it declares its selfe without any other Assistance by the VVaies and Meanes that shall afterwards be insisted on the Truth whereof I shall now confirme by one Generall induction 2. By Testimonies 3ly By Arguments expressing the Wayes and meanes of its Revelation of its selfe Sect. 10. There are 3 waies wereby God in severall Degrees revealeth himselfe His Properties His Mind and Will to the Sons of men 1. He doth it by his Works both of Creation and Providence All thy works praise thee Psal 145. 10. c. The Heavens declare the Glory of God and the firmament telleth the works of his hands Day unto day uttereth speech and night unto night declareth knowledge There is no speech or language where their voice is not heard Their line is gone out throughout the earth and their word to the end of the world Psal 19. 1 2 3 4 c. So Job chap. 37. chap. 38. chap. 39 throughout God who made heaven and earth and the Sea and all things that are therein suffered in times past all nations to walk in their own wayes yet he left not himselfe without witnesse in that he did Good gave us raine from heaven and fruitfull seasons filling our hearts with food and Gladnesse Act. 14. 15 16 17. And God that made the world and all things therein seeing he is the Lord of heaven and earth dwelleth not in temples made with hands neither is worshipped with mens hands as though he needed any thing seeing he giveth unto all life and breath and all things and hath made of one blood all mankind to dwell on the face of the eart and assigned the seasons which were ordained before and the bounds of their habitations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should seeke the Lord if happily they might feele after him and find him Act. 17. 24 25 26 27 for that which may be knowne of

commutation of properties to the Word and in an unexpressable Exaltation of it above them The light of one day of this Sun being unspeakably more than that of seven others as to the manifestation of the Glory of God Sect. 16. This then is fixed as a Principle of Truth whatever God hath appointed to reveale himselfe by as to any speciall or generall End that those whom he intends to discover himselfe unto may either be effectually instructed in his mind and will according to the measure degree and meanes of the Revelation afforded or be left inexcusable for not receiving the Testimony that he gives of himselfe by any Plea or pretence of want of cleare evident manifest Revelation That what ever it be hath such an impresssion of his Authority upon it as undeniably to evince that it is from him And this now concerning his Word comes further to be confirmed by Testimonies and Arguments CHAP. III. Arguments of two sorts Inartificiall Arguments by way of Testimony to the Truth To whom these Arguments are valid Isa 8. 20. 2 Tim. 3. 16. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanies the voice of God Jer. 3. 26 27 28 29. The rejection of a plea of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein it consists Luk. 16. 31. of miracles their efficacy to beget faith compared with the word 2 Pe. 1. 16 19 20. Sect. 1. HAving declared the Divine Original and Authority of the Scripture and explained the Position laid downe as the foundation of our ensuing discourse way is now made for us to the consideration of those s●lf●-Evidences of it's divine Rise and consequently Authority that it is attended withall upon the account whereof we receive it as believing it to be the Word of God Sect. 2. The Arguments whereby any thing is confimed are of two sorts Inartificiall by the Way of Testimony and Artificiall by the Way of Deductions and Inferences What ever is capable of contributing Evidence unto Truth falls under one of these two heads Both these kinds of Proofes we make use of in the businesse in hand Some professe they owne the Authority of the Scriptures and also urge others so to doe but they well dispute on what grounds and Accounts they doe foe With those we may deale in the first way by Testimony from the Scriptures themselves which upon their own Principles they cannot refuse When they shall be pleased to informe us that they have relinquished those Principles and doe no longer owne the Scripture to be the Word of God We will withdraw the Witnesses upon their Exceptions whom for the present we make use of Testimonies that are innate and ingrafted in the Word it 's selfe used only as Mediums of Artificiall Arguments to be deduced from them which are of the second sort may be used towards them who at present own not the Authority of the Scripture on any account whatever or who are desirous to put on themselves the Persons of such men to try their skill and Ability for the management of a Controversy against the Word of God Sect. 3. In both these cases the Testimony of the Scripture is pleaded and is to be received or cannot with any pretence of Reason be refused in the former upon the account of the acknowledged Authority and Veracity of the Witnesse though speaking in its owne case in the latter upon the account of that selfe Evidence which the Testimony insisted on is accompanied withall made out by such Reasonings and Arguments as for the kind of them Persons who owne not it's Authority cannot but admit In humane things if a man of knowne Integrity and unspotted Reputation beare Witnesse in any cause and give uncontrolable Evidence to his Testimony from the very nature and Order of the things whereof he speakes as it is expected that those who know and admit of his Integrity and Reputation doe acquiesce in his Assertion so those to whom he is a Stranger who are not moved by his Authority will yet be overcome to assent to what is witnessed by him from the nature of the things he asserts especially if there be a coincidence of all such circumstances as are any way needfull to give Evidence to the matter in hand Sect. 4. Thus it is in the case under consideration For those who professe themselves to believe the Scriptures to be the Word of God and so owne the credit and fidelity of the Witnesse it may reasonably be expected from them yea in strict Justice demanded of them that they stand to the Testimony that they give to themselves and their owne divine Originall By saying that the Scripture is the Word of God and then commanding as to prove it so to be they render themselves obnoxious unto every Testimony that we produce from it that so it is and that it is to be received on it's own Testimony This Witnesse they cannot wave without disavowing their owne Professed Principles without which Principles they have not the least colour of imposing this taske on us Sect. 5. As for them with whom we have not the Present advantage of their own Acknowledgment it is not reasonable to impose upon them with the bare Testimony of that Witnesse concerning whom the Question is whether he be worthy the Acceptation pleaded for But yet Arguments taken from the Scripture from what it is and doth it 's Nature and Operation by which the causes and springs of all things are discovered are not to be refused Sect. 6. But it is neither of these that principally I intend to deale withall my present Discourse is rather about the satisfaction of our owne consciences than the Answering of others Objections Only we must satisfy our Consciences upon such Prinples as will stand against all mens Objections This then is chiefly enquired after namely what it is that gives such an Assurance of the Scriptures being the Word of God as that relying thereon we have a sure Bottome and foundation for our receiving them as such and from whence it is that those who receive them not in that manner are left inexcusable in their damnable unbeliefe This we say is in and from the Scripture its selfe so that there is no other need of any further witnesse or Testimony nor is any in the same kind to be admitted Sect. 7. It is not at all in my Purpose to insist largly at present on this subject and therefore I shall content my selfe with instancing in some few Testimonies and Arguments beginning with one or two of the first sort Isa 8. 20. To the law and to the Testimony if they speake not according to this Word there is no light in them What ever any one says be it what or who it will Church or Person if it be in or about the things of God concerning his Will or Worship with our Obedience to him it is to be tryed by the Law and Testimony Hither we are sent This is asserted to be the Rule and