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
they thinke is hid to others also Hence when any thing presents its selfe new to their minds as though they were the first that knew what they then first know and which they have only an obscure glimpse of they rest not untill they have published it to their praise Such are the discourses of that person partly triviall partly obviated and rendred utterly uselesse to his purpose by that treatise which he ventured weakly to oppose I wish I could prevaile with those whose interest compells them to choose rather to be ignorant then to be taught by me to let my books alone Another after two or three years consideration in answer to a book of neer 140 sheets of paper returnes a scoffing reply to so much of it as was written in a quarter of an houre I am therefore still minded to abstaine from such Engagements And I think I may say if there were lesse writing by some there would be more reading by others at least to more purpose Many books full of profound learning lye neglected whilst men spend their time on Trifles And many things of great Worth are suppressed by their Authors whilst things of uo value are poured out one on the neck of another One of your selves I have often solicited for the Publishing of some Divinity lectures read at solemne times in the University which if I know ought are to say no more worthy of publick view I yet Hope a short time will answer my desire and expectation Of my present Vndertaking there are 3 parts The first is a Subject that having preached on I was by many urged to publish my thoughts upon it judging it might be usefull I have answered their requests what I have performed through the grace of Christ in the worke undertaken is left to the judgment of the Godly learned Reader The second concernes the Prolegomena and Appendix to the late Biblia Polyglotta of this I said often ab alio quovis hoc fieri mallem quà m à me sed à me tamen potius quà m à nemine The reasons of my ingaging in that worke are declared at large in the entrāce of it The theses in the close were drawn in by their affinity in Subject to the other discourses and to compleat the doctrine of the Scripture concerning the Scripture I endeavoured to cōprize in thē the whole truth about the Word of God as to name thing opposed by the poor fanaticall Quakers as also to discover the Principles they proceed upon in their Confused opposition to that Truth I have no more to adde but only begging I may have the Continuance of your prayers and assistance in your severall stations for the carrying on the worke of our Lord and Master in this place committed unto us that I may give my account with joy and not with Griefe to him that stands at the door I commend you to the powerfull word of his Grace and remaine Your fellow labourer and Brother in our dear Lord Jesus I. O. From my study Septemb. 22. 1658. Of the Divine Originall with the Authority selfe evidencing Power and Light of the Holy Scriptures CHAP. I. The Divine Originall of the Scripture the sole foundation of it's Authority The Originall of the old Testament Heb. 1. 11. Severall wayes of immediate Revelation The peculiar manner of the Revelation of the word Considerations thereon Various expressions of that way 2 Pet. 1. 20 21. The written word as written preserved by the Providence of God Capellus opinion about various lections considered The Scripture not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The true meaning of that Expression How the word came of old and how it was received Entirely from God to the least Title Of the Scriptures of the New Testament and their peculiar prerogative Sect. 1. THAT the whole Authority of the Scripture in it's selfe depends solely on it's Divine Originall is confessed by all who acknowledge it's Authority The evincing and declaration of that Authority being the thing at present aymed at The discovery of it's divine Spring and Rise is in the first place necessarily to be premised thereunto That foundation being once laid we shall be able to educe our following Reasonings and Arguments wherein we aime more at weight than number from their own proper Principles Sect. 2. As to the Originall of the Scripture of the Old Testament it is said God SPAKE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1 of old or formerly in the Prophets From the dayes of Moses the Lawgiver and downwards unto the consignation and bounding of the Canon delivered to the Judaicall Church in the dayes of Ezra and his companions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation so God spake This being done only among the Jewes they as his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 2 9 4. were intrusted with the Oracles of God God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome Theophilact in for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets as Luk. 1. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the Holy Prophets But there seemes to be somewhat farther intended in this Expression Sect. 3. In the Exposition or giving out the eternall Counsell of the Mind Will of God unto men there is considerable his speaking unto the Prophets and his speaking by them unto us In this expression it seemes to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or filia vocis that voice from heaven that came to the Prophets which is understood So God spake in the Prophets and in reference thereunto there is Propriety in that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophets Thus the Psalmes are many of them said to be To this or that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Golden psalme to David that is from the Lord and from thence their tongue was as the Pen of a writer Psal 45. 1. So God spake in them before he spake by them Sect. 4. The various wayes of speciall Revelation by Dreames Visions Audible voyces Inspirations with that peculiar one of the Law giver under the Old Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face Exod. 33. 11. Deut. 34. 10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 11. 8 with that which is compared with it and exalted above it Heb. 1. 1 2 3. in the New by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bosome of the father Joh. 1. 17. 18 are not of my present consideration all of them belonging to the manner of the thing enquired after not the thing its selfe Sect. 5. By the Assertion then laid down of God speaking in the Prophets of old from the beginning to the End of that long tract of time consisting of 1000 yeares wherein he gave out the writings of the old Testament Two things are ascertained unto us which are the foundation of our present discourse Sect. 6. 1 That the Laws they made knowne the Doctrines they delivered the Instructions they gave the
Stories they recorded the Promises of Christ the Prophesies of Gospell times they gave out and revealed were not their own not conceived in their minds not formed by their Reasonings not retained in their memories from what they had heard not by any means before hand comprehended by them 1 Pe. 1. 10 11. but were all of theÌ„ immediately from God there being only a passive concurrence of their rational faculties in their Reception without any such active obedience as by any Law they might be obliged unto Hence Sect. 7. 2ly God was so with them and by the Holy Ghost so spake in them as to their receiving of the word from him and their delivering of it unto others by speaking or writing as that they were not themselves enabled by any habituall light knowledge or Conviction of Truth to declare his Mind and Will but only acted as they were immediately moved by him Their Tongue in what they said or their hand in what they wrote was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more at their own disposall than the Pen is in the hand of an expert Writer Sect. 8. Hence as farre as their own Personall concernments as Saints and Believers did lye in them they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a diligent inquiry into and investigation of the things which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Christ that spake in themselves did signify 1 Pet. 1. 10 11. Without this though their Visions were expresse so that in them their eyes were said to be open Numb 24. 3 4 yet they understood them not Therefore also they studied the writings and Prophesies of one another Dan. 9. 2. Thus they attained a saving usefull habituall knowledge of the Truths delivered by themselves and others by the Illumination of the Holy Ghost through the study of the Word even sâ—we Psal 119 104. But as to the receiving of the Word from God as God spake in them they obtained nothing by study or Meditation by enquiry or Reading Amos. 7. 15. Whether we consider the matter or manner of what they received and delivered or their receiving and delivering of it they were but as an instrument of Musick giving a sound according to the hand intention and skill of him that strikes it Sect. 9. This is variously expressed Generally it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word was to this or that Prophet which we have rendred the word came unto them Ezek. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came expresly essendo fuit It had a subsistence given unto it or an effectuall in-being by the Spirits entring into him vers 14. Now this coming of the Word unto them had oftentimes such a Greatnesse and Expression of the Majesty of God upon it as it filled them with dread and Reverence of him Heb. 3. 16 and also greatly affected even their outward man Dan. 8. 27. But this dread and terrour which Satan strove to imitate in his filthy Tripodes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was peculiar to the Old Testament and belonged to the paedagogie thereof He. 12. 18 19 20 21. The Spirit in the declaration of the New Testament gave out his mind and will in a way of more Liberty and Glory 2 Cor. 3. The exprâ—ssnesse and immediacy of Revelation was the same but the manner of it related more to that glorious liberty in fellowship and Communion with the Father whereunto Believers had then an accesse provided them by Jesus Christ Heb. 9. 8. Ch. 10. 19 20. Ch. 12. 23 24. So our Saviour tels his Apostles Mat. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are not the Speakers of what you deliver as other men are the figment and imagination of whose hearts are the fountaine of all that they speake And he addes this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of the Father is he that speaketh in you Thus the Word that came unto them was a Book which they took in and gave out without any alteration of one tittle or syllable Ezek. 2. 8 9 10 11. Chap. 3. 3. Revel 10. 9 10 11. Sect. 10. Moreover when the Word was thus come to the Prophets and God had spoken in them it was not in their power to conceale it the hand of the Lord being strong upon them They were not now only on a generall account to utter the Truth they were made acquainted withall and to speake the things they had heard and seen which was their common Preaching work according to the analogie of what they had received Act. 4. 20 but also the very individuall Words that they had received were to be declared When the word was come to them it was as a fire within them that must be delivered or it would consume them Psal 39. 3. Jer. 20. 9. Amos. 3. 8. Chap 7. 15 16. So Jonah found his attempt to hide the Word that he had received to be altogether vaine Sect. 11. Now because these things are of great importance and the foundation of all that doth ensue namely the discovery that the Word is come forth unto us from God without the least mixture or intervenience of any medium obnoxious to fallibility as is the wisdome Truth Integrity knowledge and memory of the best of all men I shall further consider it from one full and eminent declaration thereof given unto us 2 Pet. 1. 20 21. The words of the Holy Ghost are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing this first that no prophâ—sy of Scripture is of any private interpretation for the Prophesy came not in old time by the will of man but Holy men of God spake as they were moved by the Holy Ghost Sect. 12. That which he speaks of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophesy of Scripture or written Prophesy There were then traditions among the Jewes to whom Peter wrote exalting themselves into competition with the written Word which not long after got the Title of an or all Law pretending to have it's Originall from God These the Apostle tacitly condemnes and also shewes under what formality he considered that which vers 19. he termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Prophesy namely as WRITTEN The written word as such is that whereof he speakes Above 50 times is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament put absolutely for the Word of God And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used in the Old for the Word of Prophesy 2 Chron. 21. 12. It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16 The Writing or Word written is by inspiration from God Not only the Doctrine in it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its selfe or the Doctrine as written is so from him Sect. 13. Hence the Providence of God hath manifested it's selfe no lesse concerned in the preservation of the writings then the doctrine contained in them The writing it's selfe being the Product of his own eternall counsell for the preservation of the
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
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 sâ—lfâ—-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
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
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
cap. 10 one of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if but one letter be wanting and an other if but one letter be redundant Of which more shall be spoken if occasion be offered Even among the Heathen we will scarse thinke that the Roman Pontifices going solemnly to transcribe the Sybils verses would doe it either negligently or treacherously or alter one Tittle from what they found written and shall we entertaine such thoughts of them who knew they had to doe with the living God and that in and about that which is dearer to him than all the world besides Let men then clamour as they please and cry out of all men as ignorant and stupid which will not grant the corruptions of the old Testament which they plead for which is the way of Morinus or let them propose their owne conjectures of the wayes of the entrance of the mistakes that they pretend are crept into the originall copies with their Remedies which is the way of Capellus we shall acknowledge nothing of this nature but what they can prove by undeniable and irrefragable instances which as to any thing as yet done by them or those that follow in their footsteps appeares upon the matter to be nothing at all To this purpose take our sense in the word of a very learned man Ut in iis libris qui sine vocalibus conscripti sunt certum constantémque exemplarium omnium tum excusarum scriptionem similémque omnino comperimus sic in omnibus etiam iis quibus puncta sunt addita non aliam cuipiam nec Discrepantem aliis punctationem observavimus nec quisquam est qui ullo in loco diversa lectionis Hebraicae exemplaria ab iis quae circumferuntur vidisse se asserat modo Grammaticam rationem observatam dicat Et quidem Dei consilio ac voluntate factum putamus ut cum magna Graecorum Latinorúmque ferè omnium ejusdem auctoris exemplarium ac praesertim manuscriptorū pluribus in locis varietas deprehendatur magna tamen in omnibus Hebraicis quaecunq nostro saeculo inveninutur Bib iis scriptionis aequalitas similitudo atque constantia servetur quocunque modo scripta illa sint sive solis consonantibus constent sive punctis etiam instructa visantur Arias Montan. Praefat. ad Bibia Interlin de varia Hebraicorum librorum scriptione lectione It can then with no coulour of probability be asserted which yet I find some learned men too free in granting namely that there hath the same Fate attended the Scripture in its transcription as hath done other Bookes Let me say without offence this imagination asserted on deliberation seemes to me to border on Atheisme Surely the Promise of God for the Preservation of his Word with his Love and Care of his Church of whose faith and obedience that word of his is the only Rule require other thoughts at our hands Sect. 7. 3ly We adde that the whole scripture entire as given out from God without any losse is preserved in the Copies of the Originalls yet remaining What varieties there are among the Copies themselves shall be afterwards declared in them all we say is every letter and Title of the Word These Copies we say are the Rule standard and touch-stone of all Translations antient or moderne by which they are in all things to be examined tryed corrected amended and themselves only by themselves Translations containe the Word of God and are the Word of God perfectly or imperfectly according as they expresse the words sense and meaning of those originalls To advance any all Translations concurring into an Equality with the Originalls so to set them by it as to set them up with it on even termes much more to propose and use them as meanes of castigating amending altering any thing in them gathering various lections by them is to set up an Altar of our owne by the Altar of God and to make equall the Wisdome care skill and diligence of men with the wisdome care and Providence of God himselfe It is a foolish conjecture of Morinus from some words of Epiphanius that Origen in his Octopla placed the Translation of the 70 in the middest to be the Rule of all the Rest even of the Hebrew its selfe that was to be regulated and amended by it media igitur omnium catholica editio collocata erat ut ad eam Hebraea caeter aeque editiones exigerentur emendarentur Excercit lib. 1. cap. 3. pag. 15. The Truth is he placed the Hebrew in Hebrew Characters in the first place as the Rule and standard of all the rest the same in Greeke Characters in the next place then that of Aquila then that of Symmachus after which in the fifth place followed that of the 70 mixed with that of Theodotion Sect. 8. The various Arguments giving Evidence to this Truth that might be produced are too many for me now to insist upon and would take up more roome then is allotted to the whole discourse should I handle them at large and according to the merit of this cause 1. The Providence of God in taking care of his Word which he hath magnified above all his name as the most Glorious Product of his Wisdome and Goodnesse his great concernement in this world answering his promise to this purpose 2ly The Religious care of the Church I speake not of the Romish Synagogue to whom these Oracles of God were committed 3ly The care of the first Writers in giving out Authentique Copies of what they had received from God unto many which might be Rules to the first transcribers 4ly The multiplying copies to such a number that it was impossible any should corrupt them all willfully or by negligence 5ly The preservation of the Authentique copies first in the Jewish Synagogues then in Christian Assemblies with Reverence and diligence 6ly The dayly Reading and studying of the Word by all sorts of Persons ever since it 's first writing rendring every Alteration lyable to immediate observation and discovery and that all over the world with 7ly The consideration of the many millions that looked on every Tittle and letter in this Booke as their inheritance which for the whole world they would not be deprived of And in particular for the old Testament now most Questioned 8ly The care of Ezra and his companions the men of the great Synagoue in restoring the Scripture to its purity when it had met with the greatest tryall that it ever underwent in this World considering the paucity of the Copies then extant 9ly The care of the Massorites from his dayes and downward to keep perfect and give an account of every syllable in the Scripture of which see Buxtorfius Com Mas with 10 The constant consent of all copies in the world so that as sundry learned men have observed there is not in the whole Mishna Gemara or either Talmud any one place of Scripture found otherwise read then as it is now in our copies 11.
and effectuall to that purpose It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 21. The Word that hath power in it to save So Acts 20. 31. I commend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the able powerfull Word And that we may know what kind of power it hath the Apostle tells us that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is living and effectuall Heb. 4. 12. and sharper then any two edged sword peircing even to the dividing asunder of soule and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart It is designed of God to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effectuall working of his power See Joh. 6. 68 69. 2 Cor. 6. 41. 2 Cor. 15. 58. Gal. 2. 8. By vertue of this Power it brought forth fruit in all the world Col. 1. 6. Without sword without for the most part miracles without humane Wisdome or Oratory without any inducements or motives but what were merely and solely taken from it's selfe consisting in thinges that eye had not seene nor eare heard nor could enter into the heart of man to conceive hath it exerted this it's power and efficacy to the conquest of the World causing men of all sorts in all times and places so to fall downe before its Divine Authority as immediatly to renounce all that was deare to them in the world and to undergoe whatever was draedful terrible and destructive to nature in all it 's dearest concernments Sect. 20. It hath been the worke of many to insist on the Particulars wherein this Power exerts it's selfe so that I shall not enlarge upon them In generall they have this Advantage that as they are all spirituall so they are such as have their seate dwelling and abode in the hearts and consciences of men whereby they are not liable to any Exception as though they were pretended Men cannot harden themselves in the rejection of the Testimony they give by sending for Magitians to doe the like or by any pretence that it is a common thing that is befallen them on whom the Word puts forth it 's power The seate and residence of these Effects is safeguarded against all Power Authority but that of God Its diveing into the hearts Consciences secret recesses of the minds of men its judging and sentencing of thē in themselves it's cōvictions terrours conquests and killing of men it 's converting building up making wise holy obedient its administring consolations in every condition and the like effects of it's power are usually Spoken unto Sect. 21. These are Briefly the foundations of the Answer returned to the Enquiry formerly laid downe which might abundantly be enlarged How know we that the Scripture is the Word of God how may others come to be assured thereof The Scripture say we beares Testimony to it's selfe that it is the Word of God that Testimony is the witnesse of God himselfe which who so doth not accept and believe he doth what in him lyes to make God a lyar To give us an infallible Assurance that in receiving this Testimony we are not imposed upon by cunningly devised fables the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures have that Glory of Light and Power accompanying of them as wholy distinguisheth them by infallible signes and Evidences from all Words and Writings not divine conveying their Truth and Power into the soules and consciences of men with an infalible certainty On this account are they received by all that receive them as from God who have any reall distinguishing foundation of their faith which would not be seperated from these grounds as effectuall an expedient for the reception of the Alcoran CHAP. V. Of the Testimony of the Spirit Traditions Miracles Sect. 1. BEfore I proceed to the consideration of those other Testimonies which are as Arguments drawne from those innate Excellencies and Properties of the Word which I have insisted on some other things whose right understanding is of great importance in the cause underdebate must be laid downe and stated Some of these referre to that Testimony of the Spirit that is usually and truly pleaded as the great ascertaining Principle or that on the account whereof we receive the Scriptures to be the Word of God That it may be seene in what sense that is usually delivered by our Divines and how farre there is a coincidence between that Assertion and what we have delivered I shall lay downe what that Testimony is wherein it consists and what is the weight or stresse that we lay upon it Sect. 2. That the Scripture be received as the Word of God there is required a twofold Efficacy of the spirit The first respects the subject or the mind of man that assents unto the Authority of the Scripture now concerning this Act or worke of the Spirit whereby we are enabled to believe the Scripture on the account whereof we may say that we receive the Scripture to be the word of God or upon the Testimony of the Spirit I shall a little enquire what it is and wherein it doth consist Sect. 3. 1st Then It is not an outward or inward vocal Testimony concerning the Word as the Papists would impose upon us to believe and assent We doe not affirme that the spirit immediatly by himselfe saith unto every individuall Believer this Book is or containes the Word of God We say not that the Spirit ever spake to us of the Word but by the Word Such an Enthusiasme as they fancy is rarely pretended and where it is so it is for the most part quickly discovered to be a delusion We plead not for the usefulnesse much lesse the necessity of any such Testimony Yea the Principles we have laid downe resolving all faith into the Publick Testimony of the Scriptures themselves doe render all such private Testimonies altogether needlesse Sect. 4. 2ly This Testimony of the spirit consists not in a perswasion that a man takes up he knowes not well how or why only this he knowes he will not Depose it though it cost him his life This would be like that which by Morinus is ascribed to the Church of Rome which though it knew no Reason why it should preferre the vulgar latine Translation before the Originall yet by the guidance of the Spirit would doe so that is unreasonably But if a man should say that he is perswaded that the Scripture is the Word of God and that he will dye a 1000 times to give Testimony thereunto and not knowing any reall ground of this perswasion that should beare him out in such a Testimony shall ascribe it to the Spirit of God our concernment lyes not in that Perswasion This may befall men by the Advantage of Traditions whereof men are usually Zealous and obstinate in their defence Education in some constitutions will give pertinacy in most vaine and false perswasions It is not then a Resolution and Perswasion induced into our minds we know
its Truth It s Authority in its selfe is its Authority in respect of us nor hath it any whit more in its selfe then de jure it hath towards and over all them to whom it comes That de facto some do not submit themselves unto it is their sin rebellion This Truth and consequently this Authority is evidenced and made known to us by the publick Testimony which is given unto it by the Holy Ghost speaking in it with divine Light and Power to the minds soules and consciences of men being therein by its selfe proposed unto us We being enlightned by the Holy Ghost which in the Condition wherein we are is necessary for the Apprehension of any spirituall thing or truth in a spirituall manner we receive it and religiously subject our soules unto it as the VVord and VVill of the everliving soveraigne God and judge of all And if this be not a bottome and foundation of faith I here publickly Professe that for ought I know I have no faith at all Sect. 14. Having laid this stable foundation I shall with all possible brevity consider some pretences and Allegations for the confirmation of the Authority of the Scripture invented and made use of by some to divert us from that foundation the closing wherewith will in this matter alone bring peace unto our soules and so this Chapter shall as it were lay in the ballance and compare together the Testimony of the Spirit before mentioned and explained and the other pretences and pleas that shall now be examined Sect. 15. 1. Some say when on other accounts they are concerned so to say that we have received the Scripture from the Church of Rome who received it by Tradition and this gives a credibility unto it Of Tradition in generall without this limitation which destroies it of the Church of Rome I shall speak afterwards Credibility either keeps within the bounds of probability as that may be heightned to a manifest uncontrâ—leablenesse whilst yet its principles exceed not that sphere in which sense it belongs not at all to our present discourse or it includes a firme suitable foundation for faith supernaturall and divine Have we in this sense received the Scripture from that Church as it is called is that Church able to give such a credibility to any thing or doth the Scripture stand in need of such a credibility to be given to it from that Church are not the first most false and is not the last blasphemous To receive a thing from a Church as a Church is to receive it upon the Authority of that Church If we receive any thing from the Authority of a Church we do it not because the thing its selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of Acceptation but because of the Authority alleadged If then we thus receive the Scriptures from the Church of Rome why in particular do we not receive the Apocryphall Books also which she receives How did the Church of Rome reâ—eive the Scriptures shall we say that she is authorized to give out what seemes Good to her as the Word of God not but she hath received them by Tradition so she pleads that she hath received the Apocryphall books also we then recive the Scriptures from Rome Rome by Tradition We make our selves Judges of that Tradition and yet Rome saith this is one thing that she hath by the same Tradition namely that she alone is judge of what she hath by Tradition But the common fate of lyars is befallen that Harlot she hath so long so constantly so desperately lyed in many the most things that she professeth pretending Tradition for them that indeed she deserves not to be believed when she telleth the Truth Besides She pleads that she received the Scriptures from the Beginning when it is granted that the copies of the Hebrew of the old and Greek of the new Testament were only authentick These she pleads now under her keeping to be woefully corrupted and yet is angry that we believe not her Tradition Sect. 16. Some adde that we receive the Scripture to be the Word of God upon the account of the miracles that were wrought at the giving of the Law and of the new Testament which miracles we have received by universall Tradition But first I desire to know whence it comes to passe that seeing our saviour Jesus Christ wrought many other miracles besides those that are written Joh. 20. 30. ch 21. 25. and the Apostles likewise they cannot by all their Traditions help us to so much as an obscure report of any one that is not written I speak not of Legends which yet at their performance were no lesse known then those that are nor were lesse usefull for the end of miracles then they Of Tradition in Generall afterwards But is it not evident that the miracles whereof they speak are preserved in the Scripture and no otherwise And if so can these miracles operate upon the understanding or judgment of any man unlesse they first grant the Scripture to be the Word of God I meane to the begetting of a divine faith of them even that there were ever any such miracles Suppose these miracles alleadged as the Ground of our believing of the word had not been written but like the Sybills leaves had been driven up and downe by the Worst and fiercest wind that blowes in this world the breath of man Those who should keepe them by tradition that is men are by nature so vaine foolish malicious such lyars adders detracters have spirits and minds so unsuited to spirituall things so liable to alteration in themselves and to contradiction one to another are so given to impostures and are so apt to be imposed upon have been so shuffled and driven up and downe the world in every Generation have for the most part so utterly lost the Remembrance of what themselves are whence they come or whether they are to goe that I can give very little credit to what I have nothing but their Authority to rely upon for without any Evidence from the nature of the thing it 's selfe Sect. 17. Abstracting then from the Testimony given in the Scriptures to the miracles wrought by the prime Revealers of the mind and will of God in the Word and no tolerable assurance as to the businesse in hand where a foundation for faith is enquired after can be given that ever any such miracles were wrought If numbers of men may be allowed to speake we may have a Traditionall Testimony given to the blasphemous figments of the Alcoran under the name of True miracles But the constant Tradition of more than a 1000 yeares carried on by innumerable multitudes of men great wise and sober from one Generation to another doth but set open the gates of hell for the Mahumetans Yet setting aside the Authority of God in his Word and what is resolved thereinto I know not why they may not vye Traditions with the rest of the world The world
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
them 5080000 in battell with an infinite number besides as the Historian speakes by famine sicknesse and fire were consumed He found himselfe to have sustained so much losse by them that he began not his letter to the Senate in the wonted manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He could not assure them that it was well with him and his army By this second desolation they were very low made weake and contemptible and driven into obscurity all the world over In this state they wandred up and downe for some season in all manner of Uncertainty They had not only lost the place of their solemne worship seeing it wholy defiled the name of Jerusalem changed into Aelia and themselves forbid to looke towards it upon paine of death but also being now unspeakably diminished in their number all hopes of contriving themselves into any condition of observing their old rites and worship was utterly lost Sect. 10. Here they sate down amazed for a season being at their wits end as was threatned to them in the Curse But they will not rest so Considering therefore that their old Religion could not be continued without a Jerusalem and a Temple they began a nefarious attempt against God equall to that of the old world in building Babel even to set up a new Religion that might abide with them where-ever they were and give them countenance in their Infidelity and opposition to the Gospell unto the utmost The head of this new Apostasy was one Rabbi Jehuda whom we may not unfitly call the Mahomet of the Jews They terme him Hannasi the Prince and Hakkadosh the holy The whole story of him and his companions as reported by the Jews is well collected by Joseph de Voisin observat in proaem ad pugi fidei p. 26 27. The summe of the whole concerning this work is laid down by Maimonides in his praefatio in Seder Zeraiim pag 36 37. of the edition of Mr Pococke wherein also a sufficient account is given of the whole Mishna with the name of the Rabbins either imploied in it or occasionally mentioned This man about the year of Christ 190 or 200 when the Temple had now laine wast almost three times as long as it did in the Babylonish Captivity being countenanced as some of themselves report by Antoninus Pius compiled the Jewish Alcoran or the Mishna as a Rule of their worship and waies for the future Only whereas Mahomet afterwards pretended to have received his sigments by Revelation though indeed he had much of his Abominations from the Talmud this man pleaded the receiving of his by Tradition the two maine Engines that have been set up against the Word of God Out of such Pharisaicall Traditions as were indeed preserved amongst them and such Observances as they had learned and taken up from Apostate Christians as Aquila and others with such figments as were invented by himselfe and his predecessors since the time of their being publickly rejected and cursed by God This man compiled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishnaioth which is the Text of their Talmud and the foundation of their present Religion under the name of the old orall Law That sundry Christian Ceremonies and institutions vilely corrupted were taken up by the Jews of those daies many of them being Apostates as were also some of Mahomets Assistants in compiling of the Alcoran I shall God assisting elsewhere endeavour to evince and manifest That any Gospell observances were taken from the Jews as being in practise amongst them before their institution by Christ will appeare in the issue to be a bold and groundlesse fancy Sect. 11. The foundation mentioned being laid in a Collection of Traditions and new invention of Abominations under the name of old Traditions by this Rabbi the following Talmuds are an improvement of the same attempt of setting up a Religion under the Curse and against the mind and Will of God that being rejected by him and left without King without Prince without sacrifice without image without an Ephod and without a Teraphim and kind of worship true or false they might have something to give them countenance in their unbeliefe The Talmud of Jerusalem so called for it is the product of many comments on the Mishnae in the city of Tiberias where Rabbi Juda lived because it was compiled in the land of Canaan whose metropolis was Jerusalem was published about the yeare of Christ 230. so it is commonly received though I find Dr. Lightfoot of late on suppositiō of finding in it the name of Diocletianus the Emperour to give it a later date But I confesse I see no just ground for the alteration of his judgment from what he delivered in another Treatise before The Doclet mentioned by the Rabbins was beaten by the Children of Rabbi Jehuda Princeps as himselfe observes who lived in the daies of one of the Antoninus's an hundred yeares before Diocletian Neither was ever Diocletian in a Low condition in the East being a Sarmatian born and living in the Westerne parts only he went with Numerianus that Expedition into Persia wherein he was made Emperour at his returne but this is nothing to my purpose See Lightfoot Chronograph cap. 81. p. 144. The Babylonian Talmud so called because compiled in the land of Babylon in the cities of Nahardea Sora and Pumbeditha where the Jews had their Synagogues and schooles was finished about the yeare 506 or 510. In this greater worke was the mystery of their iniquity finished and the Engine of their own Invention for their further obduration perfectly compleated These are now the Rule of their faith the measure of their Exposition of Scriptures the directory of their worship the ground of their hope and Expectation Sect. 12. All this while the Jews enjoyed the Letter of the Scriptures as they do to this day yea they receive it sometimes with the honour and Veneration due to God alone God preserved it amongst them for our present use their farther condemnation and meanes of their future conversion But after the destruction of the Temple and rejection of their whole Church-state the Word was no longer committed to them of God nor were they intrusted with it nor are to this day They have it not by promise or Covenant as they had of old Isa 59. 21. Their possession of it is not accompanied with the Administration of the spirit without which as we see in the instance of themselves the Word is a dead letter of no efficacy for the Good of soules They have the letter amongst them as sometimes they had the Ark in the battell against the Philistines for their greater ruine Sect. 13. In this state and condition they every where discover their rancour and malice against Christ calling him in contempt and reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating monstrous figments concerning him and their dealing with him under the name of Jesus the son of Pandira Some deny that by Jesus the