Of the divine originall, authority, self-evidencing light, and povver of the Scriptures. With an answer to that enquiry, how we know the Scriptures to be the Word of God. Also a vindication of the purity and integrity of the Hebrew and Greek texts of the Old and New Testament; in some considerations on the prolegomena, & appendix to the late Biblia polyglotta. Whereunto are subjoyned some exercitations about the nature and perfection of the Scripture, the right of interpretation, internall Light, revelation, &c. / By Iohn Owen: D.D.

CHAP. II.

The maine Question proposed to conside∣ration. 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 Gene∣rall Thesis of this discourse. The Au∣thority of God that foundation. The way whereby that Authority is evi∣denced or made knowne. What is meant by the Authority of the Scri∣ptures. Authority is in respect of o∣thers. First generall Evidence gi∣ven to the Thesis laid downe. The va∣rious 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 them∣selves to be from him. His word espe∣cially.

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 edu∣ced. That then which we are seeking after is; How We, and the rest of men in the world, who through the mercifull di∣spensation 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from God, in the way and manner laid down, and not the Invention of men, attending 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2 Pet. 1. 26; or to cuningly devised fa∣bles.

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 prevai∣ling probable Arguments, prevalent against any actuall conclusions to the contrary; but with divine and superna∣turall faith, omitting all such inducti∣ons as serve only to ingenerate a per∣swasion, 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 do∣ing 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 Rea∣son

of things being but one, what ever consideration may be had of other in∣ducements 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 where∣with 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 Po∣sition.

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 Scrip∣ture 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 E∣vidence, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 2. 20. on the foun∣dation

of the Prophets and Apostles, in our believing.

Sect. 5. That then which to the e∣stablishment of the Soules of Believers, I shall labour to prove and evince, is plainly this; namely, that the Scrip∣tures 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 damna∣tion (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 shi∣ning in them, they afford unto us all the divine Evidence of themselves, which God is willing to grant unto us,

or can be granted us, or is any way needfull for us. So then▪ the Authority of the written Word, in its selfe and unto us, is from its selfe, as the Word of God, and the eviction of that Au∣thority unto us, is by its selfe.

Sect. 6. When the Authority of the Scripture is enquired after, strictly its power to command, and require Obe∣dience in the name of God, is intended. To aske then whence it hath its Au∣thority, is to aske, whence it hath its Power to command in the name of God. Surely men will not say, that the Scripture hath its power to com∣mand in the name of God, from any thing but its selfe. And it is indeed a contradiction for men to say, They give Authority to the Scriptures. Why do they do so? Why do they give this Authority to that Book ra∣ther then another? They must say, be∣cause it is the Word of God. So the Reason why they give Authority un∣to it, is the formall Reason of all

its Authority, which it hath antece∣dently to their charter and concession of Power. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 17. 17. Thy Word is Truth.

Sect. 7. Some say indeed, that the Scripture hath its Authority in its selfe, and from its selfe, or its owne divine Originall, but not quoad nos; not in respect of us; that it may reach us, that we may know, and understand, and submit to its Authority, it must be testified unto aliunde, from some o∣ther person, or thing appointed there∣unto: Ans.

1. But may not this be said of God himselfe, as well as of his word? If God reveale himselfe to us, it must be by meanes; and if those meanes may not be understood to reveale him, un∣lesse they are testifyed unto from some∣what else, God cannot reveale him∣selfe to us. Si Deus hominibus non placuerit, uti{que} Deus non erit. If God and his Word, will keep themselves, within themselves, to themselves,

they may be God and his VVord still, and keep their Authority; but if they will deale with us, and put forth their Commands to us, let them look that they get the Churches Testimonials, or on this Principle, they may be safe∣ly rejected; but

Sect. 8. Authority is a thing that no Person or Thing can have in him, or its selfe, that hath it not in respect of others. In its very nature it relates to others, that are subject unto it. All Authority ariseth from Relation; and answers it throughout. The Au∣thority of God over his Creatures, is from their Relation to him as their Creator. A Kings Authority is in respect of his subjects. And he who hath no subjects, hath no Kingly Au∣thority in himselfe, but is only a Stoi∣call King. The Authority of a Mini∣ster relates to his flock; and he who hath no flock, hath no Authority of a Minister; if he have not a Ministeriall Authority, in reference to a flock, a

People, a Church; he hath none, he can have none in himselfe. So is it in this Case; If the Scripture hath no Au∣thority from its selfe, in respect of us, it hath none in its selfe, nor can have. If it hath it in its selfe, it hath it in respect of us. Such a Respect, that is, a Right to Command and oblige to Obedience, is as inseparable from Authority, or a Morall Power, as heat is from fire. It is true: A man may have de jure, a lawfull Authority over them, whom de facto, he cannot force or compell to obedience. But want of force doth not lessen Authority. God looseth not his Authority over men, though he put not forth towards them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the greatnesse of his Power, or the Efficacy of the might of his strength to cause them to obey. It is fond then to imagine, that a Man, or any thing, should have an Authori∣ty in himselfe, or its selfe, and yet not have that Authority in respect of them who are to be subject thereunto.

That is not a Law properly at all, which is not a Law to some. Besides, all the evill of Disobedience relates to the Authority of him that requires the Obedience. James. 2. 10, 11. No action is Disobedience, but from the subjection of him who performes it, unto him who requires Obedience. And therefore if the Scripture hath not an Authority in its selfe, towards us, there is no evill in our disobedience unto its commands; or our not doing what it commandeth, and our doing what it for biddeth, is not disobedience, because it hath not an Authority over us; I speake of it as considered in its selfe, before the Accession of the Te∣stimony pretended necessary to give it an ••uthority over us. Hitherto then have we carried this objection; To dis∣obey the commands of the Scripture, be∣fore the communication of a Testimony unto it by men, is no sin; eredat A∣pella.

Sect. 9. The sense then of our

Position is evident and cleare; and so our Answer to the Enquiry made. The Scripture hath all its Authority from its Author, both in its selfe, and in respect of us; that it hath the Au∣thor and Originall pleaded for, it de∣clares its selfe, without any other As∣sistance by the VVaies and Meanes, that shall afterwards be insisted on: the Truth whereof, I shall now con∣firme by one Generall induction. 2. By Testimonies. 3^ly. By Arguments, ex∣pressing the Wayes and meanes of its Revelation of its selfe.

Sect. 10. There are 3 waies, wereby God in severall Degrees revealeth himselfe, His Properties, His Mind, and Will, to the Sons of men.

1. He doth it by his Works, both of Creation and Providence. All thy works praise thee. Psal. 145. 10. &c. The Heavens declare the Glory of God, and the firmament telleth the works of his hands. Day unto day uttereth speech, and night unto night declareth know∣ledge.

There is no speech or language where their voice is not heard. Their line is gone out throughout the earth, and their word to the end of the world, Psal. 19. 1, 2, 3, 4: &c. So Job: chap. 37. chap. 38. chap. 39; throughout. God who made heaven and earth, and the Sea, and all things that are therein, suf∣fered in times past all nations to walk in their own wayes, yet he left not himselfe without witnesse in that he did Good, & gave us raine from heaven and fruit∣full seasons, filling our hearts with food and Gladnesse, Act. 14. 15, 16, 17. And, God that made the world and all things therein, seeing he is the Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with mens hands, as though he needed any thing, seeing he giveth unto all life and breath, and all things, and hath made of one blood all mankind to dwell on the face of the eart, and assigned the sea∣sons which were ordained before, and the bounds of their habitations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that

they should seeke the Lord, if happily they might feele after him and find him. Act. 17. 24, 25, 26, 27: for, that which may be knowne of God is manifest in them, for God hath shewed it unto them; for the invisible things of him, from the creation of the world are clearly seen, being understood by the things that are made, even his eternall power and God∣head. Rom. 1. 18, 19, 20, All which places God assisting shall be opened before long, in another Treatise. The summe of them amounts to what was before laid downe; namely, that God reveales and declares himselfe unto us, by the VVorks of his hands.

Sect. 11. God declares himselfe, his Soveraigne power and Authority, his Righteousnesse and Holinesse, by the innate (or ingrafted) light of na∣ture, and Principles of the consciences of men. That indispensible morall obedience, which he requireth of us, as his creatures subject to his law, is in generall thus made knowne unto us.

For the Gentiles which have not the law, doe by nature the things contained in the law; they having not the law, are a law unto themselves, shewing the work of the law written in their hearts, their consci∣ences also bearing witnesse, and their thoughts in the meane time excusing or accusing one another. Rom. 2. 14, 15. By the light that God hath indelibly implanted in the minds of men, accom∣panied with a morall instinct of Good and evill, seconded by that selfe-Judg∣ment which he hath placed in us, in reference to his own over us, doth he reveale himselfe unto the Sons of men. 3^ly. God reveales himselfe by his Word, as is confessed. It remaines then that we enquire, how we may know, and be ascertained that these things are not deceivable Pretences, but that God doth indeed so reveale himselfe by them.

Sect. 12. First; The Works of God, as to what is his Will to teach and reveale of himselfe by them, have that Expression of God upon them; that

stampe and character of his Eter∣nall Power and Godhead, that Evi∣dence with them that they are his, that where ever they are seene and con∣sidered, they undeniably evince that they are so, and that what they teach concerning him, they doe it in his Name and Authority. There is no need of Traditions, no need of Mira∣cles, no need of the Authority of any Churches to convince a rationall Creature, that the works of God are his, and His only; and that he is Eter∣nlal, and infinite in Power that made them. They carry about with them their owne Authority. By being what they are, they declare whose they are. To reveale God by his works, there is need of nothing, but that they be by themselves represented, or obje∣cted to the consideration of Rationall creatures.

Sect. 13. The Voice of God in nature is in like manner effectuall. It declares it selfe to be from God by it's

owne light and Authority. There is no need to convince a man by substan∣tiall Witnesses, that what his Consci∣ence speakes, it speakes from God. Whether it beare Testimony to the Being, Righteousnesse, Power, Om∣niscience or Holynesse of God him∣selfe; or whether it call for that mo∣rall obedience which is eternally and indispensably due to him, and so shews forth the worke of the law in the heart; it so speakes and declares it selfe, that without further Evidence or Reaso∣ning, without the Advantage of any considerations, but what are by it's selfe supplyed, it discovers it's Au-Author from whom it is, and in whose name it speakes. Those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those common notions, and generall Presumptions of him and his Authority, that are inlayed in the natures of Rationall Creatures by the hand of God, to this End, that they might make a Revelation of him as to the Purposes mentioned, are able to plead their owne divine Originall,

without the least contribution of strength or Assistance from without.

Sect. 14. And thus is it with those things; Now the Psalmist says un∣to God, Thou hast magnified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over all thy name the Word thou hast spoken. The Name of God is all that whereby he makes himselfe knowne. Over all this, God magnifies his Word. It lyes all in a subserviency thereunto. The name of God, is not here God himselfe; but every thing whereby God makes him∣selfe knowne. Now it were very strange that those low, darke & obscure Principles and Meanes of the Reve∣lation of God and his Will, which we have mentioned, should be able to e∣vince themselves to be from him, with∣out any externall helpe, Assistance, Testimony, or Authority, and that which is by God himselfe magnified above them, which is farre more no∣ble and Excellent in it's selfe, and in respect of it's end & Order, hath far

more divinely conspicuous and glori∣ous impressions and Characters of his Goodnesse, Holinesse, Power, Grace, Truth then all the Creation, should lye dead, obscure, and have nothing in it's selfe to reveale it's Author, untill this or that superadded Testimo∣ny, be called in to it's Assistance. We esteeme them to have done no ser∣vice unto the Truth, who amongst innumerable other bold denyalls, have insisted on this also; that there is no naturall knowledge of God arising from the innate Principles of Reason, and the Workes of God proposing them∣selves to the consideration thereof; let now the way to the progresse of supernaturall Revelation be obstru∣cted, by denying, that it is able to e∣vince it selfe to be from God, and we shall quickly see what bankes are cut to let in a flood of Atheisme upon the face of the Earth.

Sect. 15. Let us consider the is∣sue of this Generall Induction. As God

in the creation of the World, and all things therin contained, hath so made & framed them, hath left such characters of his Eternall Power and Wisdome, in them, and upon them, filled with such Evidences of their Author, suited to the Apprehensions of rationall Creatures, that without any other Te∣stimony from himselfe, or any else, un∣der the naked consideration and Con∣templation of what they ARE, they so farre declare their Creator, that they are left wholly unexcusable, who will not learne, and know him from thence; So in the giving out of his Word to be the foundatiō of that VVorld, which he hath set up in this world, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wheel within a wheel, his Church, He hath by his Spirit im∣planted in it, and impressed on it, such Characters of his Goodnesse, Power, Wisdome, Holinesse, Love to mankind, Truth, Faithfulnesse, with all the rest of his Glorious Excellencies and Perfections, that at all times, and in all Places when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ex∣pansion

of it, is stretched over men by his Providence, without any other Witnesse or Testimony given unto it, it declares it's selfe to be his, and makes good it's Authority from him, so that the refusall of it upon it's own evidence brings unavoidable condem∣nation on the soules of men. This comparison is insisted on by the Psal∣mist, Psal. 19, where as he ascribeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a voice, and line to the creatures, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Light, Power, stability and Permanency like that of the heavens & Sun, in 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 manife∣station 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 him∣selfe

unto, may either be effectually instructed in his mind and will, accor∣ding to the measure, degree, and meanes of the Revelation afforded, or be left in∣excusable for not receiving the Testi∣mony that he gives of himselfe, by a∣ny Plea or pretence of want of cleare, evident, manifest, Revelation; That, what ever it be hath such an impres∣ssion of his Authority upon it, as unde∣niably to evince that it is from him. And this now concerning his Word, comes further to be confirmed by Te∣stimonies and Arguments.

Notes

• De natura & Studio Theolo∣giae.