put into a man enabling him to resist even his own desires to fight against his own flesh and blood to suffer and beare all afflictions and tribulations for Christ his sake shew me any humane eloquence that can alter and change the very natures of men that can over-awe keep under hatches the rebellions mutinies and motions of the flesh that can put a Felix into a trembling a stubborne Pharaoh into a relenting that can give light unto the simple stop the mouth of gainsayers that can divide between the heart and the world between a mans selfe and his selfe humane eloquence that can only move and perswade this force and command it comes with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord and therefore exacts obedience Adde to all these the testimonies of all times concerning the Scriptures their Antiquity Moses being borne before the very Gods of the Heathens the latest of the Prophets matching the antientest of the Phylosophers adde also their constant preservation and continuance even till now maugre all the fury and rage of Tyrants the malice of Divells and divelish men who have done and doe still oppose these holy writings adde finally unto all these the testimonies of an army of Martyrs maintaining even to death the truth of the Scriptures men of all sorts ignorant who though they could not dispute could yet dye for the truth wise rich poore of all ages and sexes women children aged folkes enduring all manner of torments with all manner of torments with all patience and constancy for the maintenance of Gods Word and the truthes therein contained these with many other reasons may sufficiently demonstrate that God alone is the Author of the Scriptures but now as there may be many witnesses unto a bond and yet still all be of little moment unlesse the seale be put on too in like manner all these witnesses and arguments here produced will be of little concernement unto our Salvation unlesse they be sealed with the Spirit of promise as the Apostle speakes Ephes 1. 13. we may be convicted by the foregoing arguments that God is the Authour of the Holy Scriptures but yet they can never per se worke faith nor a full assurance of them unlesse the Spirit which beareth witnesse unto our Spirits jointly cooperates and opens our eyes more fully to see this light for as Hagar Gen. 21. 19. could not see the fountain that was neer her untill God had opened her eyes so neither can we perfectly discerne or savingly know the holy Scriptures untill the Holy Ghost doth open our eyes as David speakes to behold the marvellous things of the Law we have therefore occasion here to enquire how it may appeare unto us that the Scriptures are the Word of God or how a man may savingly and truely know that the Scriptures are the Word of God and of divine authority the Papists they say that the reason why they believe the Scriptures are the Word of God is because the Church saith so we say that the reason why we believe them so to be is because they are in themselves worthy of all beliefe and because the Spirit of God witnesseth and sealeth unto our Spirits that they are the Word of God now whether the witnesse of men or the witnesse of God be greater judge ye however it hath been a point very much controverted and canvassed on both sides therefore I shall endeavour briefly and cleerly to state it and to make you understand the absurdity and vanity of their position Our thesis on which I shall ground my Discourse shall be this namely that the Authority of the Scriptures in esse cognito and quoad nos doth not so depend on the Church as on their own innate light and testimony of the Spirit within us the termes of this Thesis being explained you will easily understand the whole matter I say then that the Authority of the Scriptures in esse cognito and quoad nos for though some of the Papists have been so impudent as to affirme that the Scriptures have no more divine authority in them without the Testimony of the Church then Aesops Fables or Ovid's Metamorphosis hath yet some of the moderne and ingenuous of them doe acknowledge that in themselves indeed they are of divine authority yet this cannot say they otherwise appeare unto us then by the testimony of the Church we say then that they may otherwise appeare unto us to be Gods Word then by the church as we may know that light is light and gold is gold by their owne qualities and lustre without any mans telling of us that they are so besides if they are as they confesse of divine authority in themselves by what Law then can their Church usurpe authority over them unlesse as needs it must come to passe they account the authority of their Church above that of God and so become no lesse blasphemers then absurd 2. I say that the authority of the Scriptures in esse cognito and quoad nos doth not so much depend upon the Church as on their own innate light and testimony of the Spirit within us doth not so much I say for I doe not deny but that the Church is a great confirmer of the truth and divinity of the Scriptures and that it doth execute many good offices toward them As First it is a witnesse unto them and a keeper and preserver of them but now will any one be so absurd to say that the records or writings of a King doe receive authority from their Notary or Register because he keeps them Secondly the Church may discerne and judge between true and false supposititions Scriptures and that by examining them according to the originall Canon and platforme of Moses his Law for my sheep saith our Saviour John 10. heare my voyce and so can distinguish it from another but now as a Goldsmith may by his weights and touchstone distinguish Gold from Copper yet not be said to make the Gold yea or to make it so unto us but only to make us the more easily believe that Gold it is in like manner the Church in its examining distinguishing of Scriptures can be only said to confirm unto us the divinity of them not in any wise either in themselves or unto us to make them divine The third thing that the Church doth is to preach and divulge the Scriptures but now as we believe and obey the Proclamation of a King not because such an one proclaimeth it but for it selfe so likewise we obey and believe the Scriptures not for the Church but it s own sake Fourthly the Church doth expound and interpret Scriptures but now as a faithfull Interpreter of an Embassadour doth not either adde or take from the true sence and meaning of him so likewise neither doth or ought the true Church to adde or diminish any thing of Holy Writ and therefore much lesse hath it power to make it in any wise of any greater
price or value then really it is in it selfe and this is all the true power that the Church can challenge in relation unto the holy Scriptures wherefore the true Church we honour in respect of these things but we doe not adore it and make it of greater Authority then the Scriptures themselves Wherefore 3. We say that the Authority of them doth not so much depend on the Church as on their own innate light and testimony of the Holy Spirit within us their own innate light I say for saith Chamier there is in the Scriptures a peculiaris genius and strein whereby they may upon examination be easily discovered to be the Word of God as a Critick will know by the phrase and stile and the like that such a book is Lyvies such an one Juvenalls so also will a Christian upon the due search triall of the holy Scriptures by their matter Heavenly by their stile deep and by their divine phrase mysticall presently conclude that they are the Word of God and that they can have no other Author then the King of Heaven and then farther I say there is required a Testimony of the holy Spirit within us which Spirit is as I may so speake the seale unto all the rest and peculiar only to Gods Children a man may by the hearsay of the Church historically know the Scriptures but this will no more comfort his heart then the discourses concerning honey and sweet-meates will the stomacke a man may also be convicted of the truth of the Word from those arguments I pressed even now and yet he may be no more converted by them then the Jewes were at the Miracles of Christ which they knew were wrought by a divine power well then what is it that must ultimately perswade us and assure a child of God certitudine fidei with an assurance of faith that the Scriptures are the Word of God the Church that cannot for how can that infuse faith which the Scriptures every where set forth to be the Gift of God what then is it that assures us doubtlesse the Spirit of God co-working with us and upon our prayers and diligent reading and examining of the Word assuring us that this Word which was thus confirmed by miracles thus verifyed by the truth of the Prophesyes contained in it this Word that hath so perfect a consent within its self that hath so admirable efficacy upon the hearers and readers thereof that hath been so wonderfully preserved in all ages that this Word and this Word only is the Word of God and of divine authority so then the Church that can only report unto us the Spirit that doth firmely perswade us the Church that can ministerially only ingenerate an opinion in us the Spirit a Faith and certainty of the Scriptures as then men may heare a very great report of anothers worth learning and counsell and yet be never fully satisfied concerning it till they find it so to be by their own experience or as those Samaritans who did believe in part on Christ for the saying of the woman were yet notwithstanding further confirmed established in the faith of him when they heard his own words John 4. 24. in like manner though we may historically believe that the Scriptures are the Word of God because the Church saith so yet this testimony of the Church doth minister little assurance or satisfaction unto a child of God untill it be farther back't on and established by a farther testimony of the Spirit which undoubtedly must be the firmest assurance a man can have because it is that alone which doth open the eyes to behold the wondrous things of the Law Psal 119. 18. 't is that alone which leadeth into all truth Joh. 16. 13. 't is that alone which inseparably accompanys the faithfull in the Scriptures My Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth Isa 59. 21. and therefore 't is that alone which gives strongest evidence unto its selfe speaking in the Scriptures if yee receive the witnesse of men the witnesse of God is greater saith S. Paul the witnesse of the Church is but the witnesse of men therefore the witnesse of the Spirit is greater but say they the Spirit speaketh by the Church and therefore we must believe the Church only when it testifyes of the Scriptures Whitaker answers for me that if so be the Spirit doth thus speak by the Church from whence then hath the Church this assurance but from the Spirit and so our beliefe of the Scriptures must ultimately resolve of necessity into the Testimony of the Spirit againe they say that the Church was before the Scriptures we answer no by no meanes for then how can the Word be called the everlasting wisedome of God and the immortall seed of which the Church is borne the Church was before the written Word but not before the unwritten Aske a Papist how they know that the Church is of such authority and they will prove it by the Scriptures and therefore the authority proving must needs be of greater esteem and before the authority proved but is not the Church called the pillar and ground of truth yes but what doth a candle receive any light from the candlesticke because it stickes in it what though the Church is the seat and mansion place of the Scriptures yet were it possible that there were no Church in the World yet is not the Scripture of lesse authority then now it is the Church then is only a ministeriall pillar to preserve keep and set forth the word not a fundamentall one to uphold and give being unto it and here I might wade farther into a Discourse concerning the authority of the Church and the Scriptures but it having been so fully handled already and answered by multitudes of eminent men I shall goe no farther it remaines that I should practically apply what hath been already spoken but this together with the other propertyes of Scriptures their perspicuity and perfection I shall leave to the next part This is the AVTHOVRS last Sermon that ever He preacht which was at S. Maries in Oxon. March 20. 1655. Phil. c. 3. v. 8. first part Yea doubtlesse and I count all things but losse for the excellency of the Knowledge of Christ Jesus my Lord. IN this Chapter the Apostle armes his Philippians against their false teachers by opposing his own judgement and example to their erroneous and lying suggestions There were a company of prophane persons started up in the Church of Philippi whom Paul counts no better then doggs evill workers and of the concision verse 2. who instead of circumcising their hearts went about rather to cut and rend asunder the Church these men now being left to be brought from their old fleshly confidences the workes of the Law did vaunt much of their outward priviledges and would fain slink into circumcision and other ceremoniall performances and joyne
to some particular customes of the Jew or Gentile or unto the proper times wherein the Scriptures were severally writ may be accounted hard and not so plaine as that we may primâ fronte and without much learning and study understand them however a Christian may be saved without any knowledge of these though not so without the other A man may go to Heaven without knowing whether the Temple were built in such or such a yeare or whether Job lived before Moses or after him yet he cannot without understanding that he must believe in Christ that he is a sinner and the like thus in other sciences there are some indemonstrable principles so plainely set downe that no man can question them and other things againe not altogether so essentiall somewhat doubtfull and darkly proposed but what may some one say the Mystery of the Trinity and the distinction of the persons in the Godhead are fundamentall doctrines yet they are above the reach of reason and therefore obscure well 't is true these and the like Doctrines are obscure but then as in Geometry the same thing may be darke in its selfe and yet by a demonstration plainely set down unto us in holy writ and we ought to be contented with what that teacheth us concerning them and however the very fundamentalls of our Religion are by some disputed of and called into question yet this proceedeth rather from the perversenesse and crookednesse of mens minds then that they are obscure and doubtfully set down in Scripture neither are they lesse to be received of us because they question them then the doctrine of motion is in Phylosophy though a certaine foolish Phylosopher did once deny it So the Apostle saith 2 Pet. 3. 16. that there are somethings in Pauls Epistles hard to be understood which they that are unlearned and unstastable wrest as they doe also the other Scriptures unto their own destruction marke here there are somethings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all things but some things only namely such as he speakes of here in this Chapter the last judgement and destruction of the world the time and manner of which things are not essentiall unto our salvation these things so hard are wrested by unlearned unstable men that is men ignorant of the Scriptures and not ballanced with the Spirit unholy ungodly men and therefore as the same sunne may be light and yet not appeare so to be unto a blind man the same booke plaine and legible and yet unto dull and dimme eyes darke and obscure in like manner the same things which are plaine and perspicuous unto the Godly Regenerate men whose eyes God openeth are for the most riddles and strange things unto the wicked whom the God of this world hath blinded we shall therefore in the Second place shew you that they are more or lesse perspicuous according to the diversity of the subjects entertaining them objective and in themselves they are perspicuous but subjective in respect of men they are more or lesse plaine according as men are Regenerated or Unregenerated the whole world you know is divided into the Regenerate and Unregenerate this is an adequate division of all men and therefore we shall 1. Enquire concerning the the plainnesse and obscurity of the Scriptures in relation unto irregenerate men and we shall lay downe this position that noe wicked irregenerate man can savingly know the Scriptures or thus that the Scriptures though plaine in their natures are yet darke and obscure unto irregenerate men If our Gospell be hid it is hid to them that are lost 2 Cor. 4. 3. our Gospel saith the Apostle is as cleare as the light but who can finde fault with the Sun if it gives not light to a blinde man it is hid indeed but then it is to those that are lost to ungodly men for the carnall man preceiveth not the things of the Spirit 1 Cor. 2. the Scriptures all throughout contain in them Spirituall things and therefore as a meer sensible Creature cannot judge of the discourses and reasonings of men so neither can a meer rationall man perceive or disscover the Mysteries of the Spirit which is only proper to him unto whom the Spirit revealeth them as the Apostle elsewhere speakes you know the Scripture is devided into the Law and the Gospell and unregenerate men are said to be either within or without the Church now an unregenerate man a Gentile without the Church may have an historicall knowledge of the Law for saith the Apostle Rom. 2. 14. they doe by nature the things contained in the Law but as from an old eaten manuscript a man may gather a word or sentence or two when yet notwithstanding he is not able to find out the drift scope and end of it because through its ancientnesse it is much worne and perished in like manner from those old reliques and vestigies of that Law written in the hearts of the Gentiles they might discover some things which pertained unto their dutyes towards God and their Neighbour but then they could not know therefrom the intent of the Law which was to drive them to a Christ they could not know that by it they could not be justifyed they understood not the end and drift for which God wrote this Law in their hearts therefore though they might have an Historicall yet they could not have a Saving knowledg thereof But Secondly as for the Gospell a Gentile cannot have either an Historicall or saving knowledge of it without it be preached unto them or by some extraordinary way unknown unto us infused into them for Faith ordinarily that is commeth by hearing and hearing by the word of God therefore the opinion of those who think that by the light of nature a man may come to the knowledge of Christ and the Gospell is to be rejected 2. Secondly a Christian unregenerate man within the Church may have an Historicall contemplative knowledge of the Law and Gospell but no saving particular knowledge of either for it is to them foolishnesse 1 Cor. 2. 14. and therefore it is rather a scandall and stumbling block unto them then a light and saving rule it cannot be expected therefore that the Scriptures should seem plain unto them whose noysome lusts doe cast a mist and a cloud before their understandings and whose interests and prejudices against the Doctrine of them suffereth them not to behold their purity and cleernesse Secondly as ungodly irregenerate men cannot have any saving cleer knowledge of the Scriptures so on the contrary Godly regenerate Christians may have it for unto them alone it is given to know the secrets of the Kingdome of God but to others in parables that when they see they should not see and when they heare they should not understand and so 2 Cor. 3 15 16. t is said untill this day when Moses is read the vaile is laid over their hearts neverthelesse when they shall turne unto the Lord the Vaile shall be
other mysteries they were darkely and emblematically as I may so speake hinted only in the Old Testament God thus ordering it that his people might more eagerly desire and pray for their fuller revelation But now to us under the New Testament these things are more cleerly layd open unto us so that we ought not to exspect farther revelation of them then what we have in the Word already for saith the Apostle All the Promises of God in him are yea and Amen that is they are throughly accomplish't and perfected in him and therefore they must needs be more plain and evident unto us now then they were unto the Fathers of old time the Old Testament then and the matter therein contained was not altogether so perspicuous unto the faithfull before Christ as now it is unto us after him and this shall suffice for the second point and so much also shall suffice briefely for the perspicuity of the Scriptures We shall now speake something concerning the perfection of them as the Scriptures are perspicuous so also they are most perfect that is necessary to be known of us in relation both to our faith manners this is plain from the end of them here set down Namely that the man of God may be made perfect throughly furnished unto all good workes from whence we may conclude that if the Minister of the Gospell for he is the man of God may out of the Scriptures furnish himselfe with all things necessary both for his Salvation his office it will follow that they are fully perfect for instruction of all men both in Doctrine and manners this will farther appeare from Ps 19. 7. The Law of the Lord is perfect converting the soule and Ps 119. 96. I have seen an end of all perfections but thy commandement is exceeding large and so Luk. 16. 29. Abraham there sheweth in the Parable that Moses and the Prophets were sufficient to keepe men from damnation even the doctrine of the Old Testament contains in it al things necessary for mans Salvation whoever denyeth the truth of this point must of necessity say that either first God did not perfectly and fully reveale his will to the Prophets and Apostles which how absurd it is the Scriptures teach for Joh. 14. 26. 't is said there that the spirit should teach them all things and Joh. 16. 13. the Spirit will guid you into all truth or else they must say that the Prophets and Apostles did not set down the full and perfect substance of what was revealed unto them which Saint Paul doth plainely seeem to contradict for Act. 20. 27. I have not shunned saith he to declare unto you all the counsell of God Or else thirdlly he must be forced to say that it seemed not good to the Spirit fully and perfectly to reveale the will of God and so in writing to transmit it unto posterity for thus the Papists say in defence of their traditions that God indeed did reveale to the Prophets and Apostles his whole will concerning our Salvation but yet all was not written but some things were communicated say they viva voce unto the rest of the Church which never were written but still were derived unto posterity but doth not this opinion plainely accuse the Scriptures of falsehood when it is said Deut. 12. 32. Whatsoever things I command you observe to do it thou shalt not adde thereto nor diminish from it Gal. 1. 9. If any man Preach any other Gospell unto you then that ye have received let him be accursed which two texts being compared with that of Exod. 24. 4. Where 't is said that Moses wrote all the words of the Lord and with that forementioned place of the Acts where Paul saith that he did not shun to declare unto them all the Counsell of God these places I say compared with one another do evidently shew that all things necessary for Salvation were written that this written word alone ought to be the rule canon of our faith for since by them we attaine unto Eternall Life we are made wise unto Salvation since by them also the man of God is made perfect and throughly furnished Without controversy they containe in them all things necessary to be knowne of us either in regard of our faith or manners all things necessary I say for otherwise many other things there might be traditionally conveyed unto the Church such as are the perpetuall virginity of Mary the names of Jannes and Jambres mentioned by Paul only the Prophesy of Enoch Jude 14. part of the Gencology of Christ Luk. 3 Sathan striving for Moses body Jude 9. and other the like which things they may be known or not known without any prejudice to our Salvation and being not doctrinall may very well be received from hand to hand and not mentioned in Scriptures but how say the Papists can ye know Canonicall bookes from Apocriphall but by the tradition of the Church We answer that these may be distinguish't from the other by that innate light majesty and truth that is in them besides though a new convert and beginner may first learne it from the Church yet afterwards they know it upon grounds of Scripture thus an ignorant man may be told of the Kings coine but it is not that telling but the Kings stampe that maketh it currant good coyn Again for the maintenance of their unwritten traditions they urge that of the 2 Thes 2. 15. Therefore brethren stand fast hold the traditions which ye have been taught whether by word or our Epistle then which saith Whitaker Nullum probabiliorem Papistae locum inveniunt but unto this we answer that they were the same things which Paul spoke and writ so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify a diverse doctrine from that which afterwards was written and so also the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes a note of disjunction but sometimes also of conjunction as may appeare by comparing the Originall of the 1 Cor. 13. 8. Besides this it appeares that the Canon of the new Testament was not yet established Yea saith the same Whitaker I affirme that there was no book unlesse it were the Gospell of Mathew before the Epistles to the Thessalonians wherefore though the Apostle did bid the Thessalonians hold fast that Doctrine or those Traditions which he delivered unto them yet they might very well be indeed according to substance were set down in writing afterwards by the same Apostle wherefore briefely to conclude this point since these Scriptures are purposely written for our learning and to be are witnesse of Christ and to teach the way unto everlasting life doubtlesse God will have no Doctrine received of us but what is in them or consonant unto them Traditions then however in point of ceremony discipline or other lesse substantiall matters may be received yet in points of faith and Doctrine they are in no wise to be obtruded upon
the Gentiles but we must not here stand too long upon these things it remaines that since the Scripture is profitable for instruction in Righteousnesse good reason therefore it is that all people being thus to be instructed should read the holy Scriptures whose end it is as the Apostle goes on that the man of God may be perfect and throughly furnished unto all good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by comparing the 1 Tim. 6. 11. with this the Minister or interpreter of God such as Timothy was himselfe that he might be perfect throughly furnished unto all good workes that he namely who is of greatest concernement and knowledge in the Church may out of the Scriptures furnish himselfe with the knowledge of such dutyes which belong unto God and his neighbour there is no kind of good worke or duty which can be thought upon but the Scripture doth prescribe and prepare us unto and this is the meaning of the words on which I have been the longer because by them I have taken occasion to resolve you of such doubts which for brevity sake I cannot at large and distinctly handle from the words themselves you may note these three common observations 1. That the Scriptures are of divine authority for they are inspired of God 2. That they are most perspicuous and in the main most easily to be understood for otherwise how could they be profitable for our instruction in righteousnesse 3. That they are most perfect for if the Minister himselfe can draw out of them all things necessary unto his duty it will follow doubtlesse that they containe all things necessary for our Salvation and that they are most perfect 1. Then we shall shew that the Scriptures are of Divine authority what these Scriptures are none here I suppose can be ignorant of for you must needs conclude from what hath been spoken that they are the Word of God or holy bookes written by the inspiration of God to make us wise unto Salvation so that in the very frontispeice as 't were of the definition you may discover from whence they proceed God is the Authour of them that is certaine and 't were as absurd for a Christian to deny this as for any man to deny that beames and rayes proceed from the Sonne and therefore he that calls into question or denys that the Scriptures are the Word of God is as unworthy the name of a Christian as he is of a Phylosopher or a Metaphysitian that disallowes of a naturall body or entity because these are things which are necessary to be presupposed of him should all the men of the world unanimously conspire to deny that the Scriptures are the Word of God yet are they no lesse divine and authenticall then the Sunne would be light if all men otherwise were blinded let Turkes and Pagans say what they will yet the Scriptures will be still Gods word and there are such sufficient reasons for to prove it that he that is not either wilfully blinded or maliciously bent must needs confesse the same for that they are from God and so in themselves of divine Authority sundry reasons may be given we shall only for brevity sakename three or foure For besides that they doe most cleerly reveale unto us the nature and workes of God as the three Persons in the Trinity the mystery of the regeneration and the like things altogether above the reach and contrivance of man besides the impartialnesse and candour of the Pen-men of them for so Moses setteth down the incest of his Parents of whom he was begotten Ex. 6. 2. and his own disobedience Numb 11. 11. Jonah his murmering and Jeremiah his fretting which undoubtedly shews that they were not biassed with any carnall respects but altogether overruled and inspired by an higher Spirit besides also the quality condition of the Pen-men Amos an heardsman Mathew a publican the Apostles many of them fishermen which evidently shew that there was some higher power which did instill into them that profoundnesse of wisedome which all the art and Phylosophy in the world can never reach unto Adde to these the consent and holy conspiracy as 't were between all their writings notwithstanding the great difference of times they wrote in the remotenesse of places and the diversity of matters whereof they have written so incredible and divine is their mutuall harmony that you would rather think one man writ them with divers penns then that divers men writ them by one Spirit besides these and sundry other reasons I say which may sufficiently declare who is the principall Authour of this holy writ another great argument testimony of their originall is first the truth and events of Scripture Prophesyes Can any man Angel or created being foretell future contingent events can they tell the very name of a man and the time of his birth a hundred yeares before hand as the Spirit by Esay did concerning Cyrus and in the 1 of the Kings 13. concerning a Josias by name above 300 yeares say Annalist's before he was borne could ever any of the cheating Oracles of the Heathens or any counterfeited Sybill tell of a Messias to be borne 4000 years after then to come to passe just as 't was foretold as it did according to the promise made to Adam Gen. 3. 15. we our selves of this Nation are living examples of the truth of holy predictions succeeding events the Scriptures many thousand yeares ago did foretell the calling of the Gentiles for in him say they shall the Gentiles trust and all the ends of the earth shall see the Salvation of God and behold the Prophesy accomplished in our selves we who heretofore sate in darknesse and the shaddow of death doe now lye under glorious light who before were not a people but are now a people 't were endlesse to relate unto you all the Prophesyes which were exactly accomplish't according to the times places and circumstances foretold 2. But secondly the miracles that were wrought by and did accompany the teachers and writers of the Word may sufficiently confirme our faith in the authority of the Scriptures themselves unlesse we are worse then the Magitians who upon the Miracle of lice could cry out this is the finger of God Exod. 8. 19. but how may we know that the Miracles we read in the Gospells are true since by some the Gospell it selfe is doubted of Answer that were they not true they would have either been refuted or rejected by the men of those dayes but so farre were they then from that as a learned man notes that Josephus a Jew an enemy to the Christian truth did acknowledge Christ to be the worker of many miracles A 3d main argument of the Divinity of the Scriptures may be that admirable force and power which they have upon the minds and hearts of men which believe in them sometimes to humble and cast down sometimes to comfort and raise up the Spirits what vigour doth it
Salvation to instruct to reprove to correct and since it hath so admirable perfection in it as to make the man of God perfect throughly furnished unto all good workes good reason then my sonne Timothy that be the times what they will be errours never so plausibly entertained and truth never so violently opposed that thou notwithstanding shouldest continue in the things which thou hast learned in the Doctrine of the Scriptures which thou hast received And this is the drift of the Apostle in this Chapter The well understanding of which together with the words read unto you will much conduce to the opening of this my present Doctrine of the Scriptures I shall therefore expound the words themselves more distinctly and in the opening of them briefely touch upon some things which I cannot handle at large and then I shall come to what I mainely intend well then here is the subject spoken of the Scripture set forth by its Author GOD by its use 't is profitable for Doctrine c. by its end which is that the man of God may be perfect c. All Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all writing for so the Word of God is called Scripture by way of eminency it is the chiefest of al other writings which are so far accounted good or bad as they come neere to or decline from this but here saith Beza when the Apostle saith all Scripture we must take heed least we understand any besides that which we call Canonicall that is such bookes which by reason of their Antiquity their argument and divine doctrine they treat of their efficacious and lively manner and method of their discourses are the Canon yea rule and touchstone by which all Doctrines and Writings whatever are to be tryed for there are other Books which either because the names of their Authors were unknown to the Prophets and Apostles are called Apocryphall or hidden which though otherwise containing many usefull profitable instructions are yet notwithstanding to be hid and laid aside when any truth comes to be tryed And therefore when our Apostle saith that all Scripture is given by inspiration of God we must exclude those Apocryphall Bookes for since they are neither written in the Hebrew tongue nor by any Prophet of which Malachy was the last nor taken notice of by Christ and his Apostles since also they containe many things absurd and contrary one to another we have reason to suspect that they were never given by inspiration of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Scripture is inspired of God or as the word implyes breathed from God those notions words and phrases which may every where occurre in holy Writ were dictated unto the pen-men thereof by the Holy Ghost himselfe so that Prophesy came not of old time by the will of men but holy men of God spake as they were moved 2 Pet. 1. 21. wherefore we read not thus saith Jeremiah or thus saith Isaiah but thus saith the Lord and the mouth of the Lord hath spoken it but what may some say is all that is contained in the Scripture the Word of God Why then those impostures and calumnies of Sathan set down in the 3. of Gen. and 4. of Mathew those erroneous sayings of Jobs Wife unto him to curse God and dye with the like are the Word of God We answer that these and the like sayings only historically set down being abstractedly in themselves considered are not from God but then consider the truth of them and the end for which they are set down so they are As we may say that Tacitus is the Author of that whole Booke though many things in it are supposed to be spoken from other men and as the same wax though of litte worth in it selfe yet sealed and put in a bond may be of great concernement and value in like manner those speeches of Heathen Authors cited by the Holy Ghost as that of Aratus Act. 17. 28. and that of Epimenides Titus 1. 12. though of little worth as they came from such men yet being inserted into holy writ receive divine Authority and may be of great moment unto our Salvation many things there be also in Scripture which quoad praeceptum may have greater Authority then other but ratione Authoris are equall As the Commandements of the first Table are more severely enjoyned then those of the second yet the same God writ them both thus gold may be more precious then gold in weight and shape though not in purity it remaines then that all Scripture some way or other is given by inspiration of God and therefore it is all one to say the Scripture saith and God saith as may farther appeare from the 9. of the Romans 25. verse and Gal. 4 30. All Scripture is given by inspiration of God and is profitable many are the commodities of the written Word for besides that it is a standing rule whereby we may try all other Doctrines as the Bareans tryed Pauls Doctrine by searching the Scriptures whether those things were so Act. 17. 11. and therefore as those that carry false and Adulterate coine about them cannot endure to heare of a touchstone so likewise those cheates in Religion the Papists will not suffer the Scriptures to be read least thereby their impostures should be laid open and their folly appeare unto all men besides this commodity I say the Apostle saith that 't is profitable 1. For Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the discovering that is of such things unto us which without it we could never have known there are Mysteries of Godlinesse and abscondite hidden things of God which humane reason can never unvaile or fathome that an infinite God should be cloystered up in a Virgins wombe that he should leave Heaven and lye in a Manger for the Redemption of his enemies and the like is above the reach and disquisition of a naturall understanding and therefore we must of necessity be farther enlightned by the Word of God before we attaine unto the knowledge of these things it is profitable also for instruction of us in the fall restauration of man in the Sacraments yea in all things necessary unto Salvation it instructeth and teacheth us how wretched we are by nature how happy by Grace how to beat downe principalities and powers how to want and how to abound how finally to be wise unto Salvation 2. 'T is profitable saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reproofe there is no errour so plausibly broached so strongly fortifyed and maintained by humane reason but may be beat down and vanquish't by Scripture and therefore saith the Apostle He that is Spirituall judgeth all things yet he himselfe is judged of no man 1 Cor. 2 18. He that is rightly informed in the holy Scriptures he to whom the Spirit hath revealed the will of God and who knoweth the minde of Christ may without the assistance of forraine traditions testimonies of the Fathers and the like not
only know but also confute such errours as are repugnant unto sound Doctrine and the Analogy of Faith the Word of God is called a light Psal 119. 105. and therefore as by light only we know what darkenesse is so by the same word may we understand what is erroneous and false in religion As we say that a right thing is a sufficient judge of its own straitnesse and the crookednesse of another body so that there is an elencticall power as I may so speak in the very Scriptures themselves to stop the mouthes of gainsayers and to quash put to silence the impious opinions and errors of ungodly men 3. 'T is profitable for correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reformation that is for an amendment of all things amisse either in life or manners there is not the least deviation from the Law of God either in thought word or deed but it doth espye and correct A man can never sinne soe closely but it will find him out for the Word of God tryeth the reines the heart it is a two edged sword dividing betwixt this joynts the marrow is a discoveres of the thoughts and intents of the heart Heb. 4. 12. As it doth teach what things are right so it doth correct amend what things are out of order 4. 'T is profitable for instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruant Patriarchae etiam errantes The title of the 32. Psalme is a Psalme of instruction the word seemes to me to imply the great profit of the Scriptures even for the instruction of Children and young men so farre was our Apostle from forbidding any of what sort soever the reading of the Scriptures that he makes it one of the main ends and uses of the written Word to instruct all men even unto Children hence it is that v. 15. the Apostle approves in Timothy that from a Child he had read the Scriptures and I am verily perswaded that the Romanists withhold the reading of Scriptures from the people more out of a point of policy then Religion or ground they have for it out of the Word it selfe for it seemes altogether repugnant first to the Commands of God who enjoyned Moses to read the Law before all Israel Men Children and strangers within thy gate without any distinction Deut. 31. 12. And who bids us search the Scriptures Joh. 5. 39 and who commands that the Word of God should dwell in us richly and abundantly Had not laymen and ordinary people soules to be saved as well as the greater Cardinalls and Priests there were some reason that these precious things should not be cast unto such doggs these Jewells to such Swine but they expecting life from the same Christ as greater Schollars why should they not with them have the same meanes to obtaine it if the command of God lye thus indefinitely upon all men why should they be debarred from obeying that command Secondly 't is repugnant to the very designe of God in revealing his will in the Holy Scriptures for whatsoever things were written a foretime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. why was the word written but that we might have hope and shall not a lay-man have hope of Salvation will you exclude the common people from the hope of Heaven if not why then shall they not have this hope through patience and comfort of the Scriptures againe Ephes 6. 12. 17. the Apostle there shewing how that we wrestle not against flesh and blood but against principalites and powers c. bids them therefore take to themselves the Helmet of Salvation the Sword of the Spirit which is the Word of God and now ought not poore ignorant soules thus to wrestle thus to fight against powers against the rulers of the darknesse of this world against Spirituall wickednesse in high places why then shall they not have this comfort Why should they not be armed with that sword of the Spirit the Word of God When a Prince setteth forth a Proclamation 't is penned in a language that all his Subjects may understand it and doubtlesse 't is the intent and end of God in proclaiming his Will and Word unto mankind that all his People should read and understand what wonderous things he there revealeth for their Salvation for otherwise what a vaine unprofitable thing would it be to kindle a light meerly to put it under a bushell to bestow a rich treasure upon us for so the Word is called to be hid and clasped in a box to give us a rule whereunto we should square our lives even his Holy Word only that it should be shut up and cabineted in an unknown language it is in my judgement the highest piece of injustice in the Church of Rome thus to deprive the people of the bread of life and instead thereof to obtrude upon them their own hypocriticall leaven their fopperyes and traditions to obstruct and seale up the fountaine and then to feed them with the muddy streames of their own inventions yea indeed to damne mens souls meerly out of a divelish kind of policy to secure their own state and interest but say they there is no such necessity certainly for the common peoples reading the Scriptures when as in the times of the old Testament there were many Believers as Job his friends who yet living not among the Jews to whō then only were committed the Oracles of God were destitute of the holy Scriptures we answer that as for Job his friends they lived by computation of the best divines before the Law and the written Word whereas had they lived after it they had been bound to have the Scripture after it was delivered besides what if it be granted that some believers there were under the Old Testament who de facto had not the Scriptures must it therefore now de jure be true that the commonalty ought not to have them under the Old Testament perhaps God might by vision or some other extraordinary way reveale his will unto some of the Gentiles as unto Job others before their Conversion which ways being not now to be expected reason it is that all People should now fetch their knowledge of God from the Scriptures Againe they object that Paul writ not his Epistle unto the Romans in Latine which was their vulgar tongue but in Greek therefore to put the Scriptures in a vulgar tongue is not needfull we answer that the reason of this was that those sacred monuments of Paul being to instruct all people besides the Romans the Spirit thought it most convenient to write it in such a language which might most universally be understood now that the greek was then most known unto all Nations appeares not only out of prophane Authors but also out of the Scriptures themselves as from Rom. 1. 16. and other places where the Apostle under the name of Greeke comprehends all
from nature to set him a worke in the pursuit of it that there should be three persons in the Essence that the second of these persons God the Sonne should be made man and be degraded to the forme of a servant be borne of a virgin dye and in death get a victory over death and the like are such riddles to a naturall man that he cannot possibly receive them as the Apostle expresseth it 1 Cor. 2. 15. neither can he in his most extravagant and roving apprehensions fasten or light upon them which makes me thinke that Trismegistus and Plato had been peeping into the books of Moses when they speak so emphatically of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and the Spirit of God as they are quoted by Lud. Vives Morney in their bookes de veritate Religionis so that the meer historiall knowledge of Christ doth originally arise from revelation how much more then doth the true saving knowledge of him descend immediately from the Spirit of God enlightning our understandings to see him opening our hearts to embrace him and guiding us into all truth 't is not our poring upon a body of Divinity our running over the Schoolemen and spending our oyle and labour in the bare speculation of these truths that bring us to a saving knowledge of Christ but we must be all taught of God and waite upon the blessed influences of his Spirit with an humble soule with prayers and teares and fasting and weeping and mourning for our ignorance that God would come from above into us and instruct us in the excellent knowledge of him who indeed to them that perish is foolishnesse but to them that are called the wisedome of God and the power of God 2 This is the alone saving knowledge that is this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent Ioh. 17. 3. There is no other name given under Heaven by whom we can be saved and he is the way the truth and the life and the door by whom alone we have entrance into Heaven how can we enter into life but by the way by the doore how can we see the Father but by the Sonne who reveales him So that to assigne Salvation to such as never so much as dream't of Christ is a presumption not justifiable by Scripture or reason I cannot conceive how the dimme snuffe of naturall light should be sufficient to guide a man to Heaven 'T is only that light of the world as the Evangelist saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sunne of the soule as the Father stiles him that shewes us the way to eternall happinesse since without faith in him 't is impossible to please God and all the best righteousnesses of naturall men are but menstruous raggs splendid abominations A corrupt tree cannot bring forth good fruit neither doe we gather grapes of thornes we may in charity hope we cannot out of the Scripture conclude that any are saved without the knowledge of Christ neither the Jewes simply by their Law nor the Gentiles by their Phylosophy could ever reach Heaven Though Clemens Alexandrinus and many of the Schoolmen Zuinglius seem to teach the contrary perhaps more out of charity to soe many poore soules that otherwise they thought must inevitably perish then any solid grounds they had from Scripture for it and seriously who could without trembling think of the sad condition of those poor wretches that the revealed Word of God concludes them under were it not for this that God ha's unsearcheable wayes to save those that we most despair of that the insinite mercifull creator can by meanes altogether unknown to us display his Sonne even to those that sit in darkenesse and the regions of death But to hasten 3. This knowledge of Christ is a pleasant knowledge All knowledge as the Phylosopher notes carries a secret content and pleasure along with it and therefore videre speculari quaerimus ut gaudeamus As delightfull colours are unto the eye so is truth unto the understanding a comfortable refreshing thing now the knowledge of Christ must be pleasant in its very first dawning to a benighted soule for the entrance of it giveth light and understanding to the simple Ps 119. v. 130. must not the approach of light be needs be pleasant to those under the poles after halfe a years darknesse or unto such as are borne blind or have been kept in a dungeon all their dayes before and can the Sun of Righteousnesse think ye be otherwise when he riseth in a poore soule that hath laid thirty forty perhaps fifty yeares togeither in blindnesse and ignorance O how comfortable a thing will it then be unto him to see himselfe translated out of darkenesse into marvellous light to find the eyes of his understanding opened the veile taken off and his sinnes pardoned which were as a thick cloud to hinder him from the sight of his Saviour all the wayes of wisedome are wayes of pleasantnesse and her paths peace Prov. 3. 17. What more pleasant then light why Christ is the true light Joh. 1. what more delightsome to the tast then hony His statutes are sweeter then the hony or hony-combe Psal 19. what more taketh us then ease and rest his very yoake is easie and his burden light Mat. 11. 't is ignorance of Christ that makes his wayes seem unpleasant to us for no man ever tooke any pleasure in that which he understands not hence those inward loathings of his Word those risings and heart-burnings against the simplicity of the Gospell in prophane persons these are people of no understanding they never knew what belonged to the inward comforts and refreshments of the Spirit what delight there is in keeping Gods Law what pleasure 't is for a thirsty soule to drink of the water of life for a hungry soule to feed upon Manna and the bread that came down from Heaven they know what comfort there is in the kisses of his mouth in his love that is better then wine in his abode and supping with you and therefore no wonder that all their delight is to dowze themselves in carnall pleasures to eate and drinke and rise up to play that they are so averse from dutyes so sad and heavy in spirituall performances that they so much loath his Word his people his Embassadours his gracious motions and invitations the truth of all is this they know not Christ and therefore they have no pleasure in him 4. This knowledge is a satisfying knowledge other knowledge is like some sance which when you receive into you begets a fresh and new appetite the knowledge of the one thing doth set the teeth on edge as here and makes us thirst after more whereas Christ is an object fitted and suited to the most vast and boundlesse desires of the soule and therefore what the Phylospher said of naturall knowledge we may more properly say of divine that 't is 〈◊〉 〈◊〉