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Arguments of two sorts. Inartifici∣all Arguments by way of Testimony, to the Truth. To whom these Argu∣ments are valid. Isa. 8. 20. 2 Tim. 3. 16. of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that ac∣companies the voice of God. Jer. 3. 26, 27, 28, 29. The rejection of a plea of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein it consists. Luk.
16. 31. of miracles, their efficacy to be∣get 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 Posi∣tion laid downe as the foundation of our ensuing discourse, way is now made for us, to the consideration of those s••lf••-Evidences of it's divine Rise▪ and consequently Authority that it is attended withall, upon the account whereof we receive it, as, (believing it to be) the Word of God.
Sect. 2. The Arguments where∣by 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 contribu∣ting Evidence unto Truth, falls un∣der 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 re∣fuse. When they shall be pleased to informe us, that they have relinquish∣ed those Principles, and doe no lon∣ger 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. Te∣stimonies that are innate and ingraf∣ted 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 to∣wards them who at present own not the Authority of the Scripture on a∣ny account whatever, or who are desi∣rous to put on themselves the Persons of such men, to try their skill and Ability for the management of a Con∣troversy
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 Veraci∣ty of the Witnesse though speaking in its owne case; in the latter upon the ac∣count 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 Au∣thority, cannot but admit. In hu∣mane things; if a man of knowne In∣tegrity and unspotted Reputation beare Witnesse in any cause, and give un∣controlable Evidence to his Testi∣mony, from the very nature and Or∣der of the things whereof he speakes, as it is expected that those who know and admit of his Integrity and Repu∣tation 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 cir∣cumstances, 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 pro∣duce 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 Pro∣fessed Principles; without which Prin∣ciples 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 Accepta∣tion pleaded for; But yet Arguments taken from the Scripture, from what it is, and doth, it's Nature and Ope∣ration, 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 with∣all; my present Discourse is rather about the satisfaction of our owne con∣sciences, than the Answering of o∣thers Objections. Only we must sa∣tisfy our Consciences upon such Prin∣ples
as will stand against all mens Ob∣jections. This then is chiefly enqui∣red after; namely what it is that gives such an Assurance of the Scriptures be∣ing 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 con∣tent my selfe with instancing in some few Testimonies and Arguments, be∣ginning 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, con∣cerning his Will or Worship, with our Obedience to him, it is to be try∣ed by the Law and Testimony. Hi∣ther we are sent; This is asserted to be the Rule and standard, the touch∣stone of all speakings whatever. Now that must speak alone for its selfe, which must try the speaking of all, but its selfe, yea its own also.
Sect. 8. But what doth this Law and Testimony, that is, this written Word plead, on the account where∣of, it should be thus attended unto? What doth it urge for its Acceptati∣on? Tradition, Authority of the Church, Miracles, consent of men? or doth it speak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and stand only upon its owne Soveraignty? The Apostle gives us his Answer to this Enquiry, 2 Tim. 3. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Its Plea for Reception in Comparison with, and Opposition unto all other waies of coming to the
knowledge of God, his Mind and Will, founded whereon, it calls for attendance and submission with su∣preame uncontroleable Authority is its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or divine inspiration. It re∣maines then only to be enquired, whe∣ther, when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is pleaded, there be any middle way, but either that it be received with divine faith, or re∣jected as false.
Sect. 9. Suppose a man were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divinely inspired, and should so professe himselfe in the name of the Lord, as did the Prophets of old, Amos 7. supposing I say he were so indeed; it will not be denied, but that his message were to be received and submitted unto on that account. The deniall of it, would justify them, who rejected and slew those, that spake unto them in the name of the Lord. And it is to say in plaine termes, we may re∣ject them whom God sends. Though miracles were given only with respect to Persons, not things, yet most of the
Prophets, who wrought no miracles, insisted on this, that being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣vinely inspired, their doctrine was to be received, as from God. In their so doing, it was sin, even Unbeliefe, and Rebellion against God, not to submit to what they spake in his name. And it alwaies so fell out, to fix our faith on the right bottome, that scarce any Prophet that spake in the name of God, had any Approbation from the Church, in whose daies He spake. Math. 5. 12. chap. 23. 29. Luk. 17. 47, 48. Acts 7. 52. Math. 21. 33, 34, 35, 36, 37, 38. It is true! 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 2 Pet. 2. 1. there were false Prophets, that spake in the name of the Lord, when he sent them not, Jerem. 23. 22. Yet were those whom he did send, to be received on paine of dam∣nation: on the same penalty were the others to be refused. Jerem. 23. 28, 29. The foundation of this duty lies in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that accompanied the Word that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; of which afterwards. And without a suppo∣sall
hereof, it could not consist with the Goodnesse and Righteousnesse of God, to require of men, under the pe∣nalty of his eternall displeasure, to make such a discrimination, where he had not given them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infallible tokens to enable them so to doe.
Sect. 10. But that he had, and hath done so, he declares, Jerem. 23. How long shall this be in the heart of the Prophets that Prophesy lies? that are Prophets of the deceit of their own heart; which thinke to cause my people to for∣get my name by their dreames, which they tell every man to his neighbour, as their fathers have forgotten my name for Baal. The Prophet that hath a dreame, let him tell a dreame, and he that hath my word, let him speak my word faithfully; what is the chaffe to the wheate, saith the Lord; is not my word like a fire, saith the Lord, and like a hammer that breaketh the mountaines in Peices. In the latter daies of that Church, when the People were most
eminently perplexed with false Pro∣phets, both as to their number and subtilty, yet God laies their Eternall and Temporall safety, or Ruine, on their discerning aright between his VVord and that which was only pretended so to be. And that they might not com∣plaine of this imposition, he tenders them security of its easinesse of Per∣formance. Speaking of his owne VVord comparatively, as to every thing that is not so, he saies, it is as Wheate to Chaffe, which may infal∣libly, by being what it is, be discer∣ned from it; and then absolutely that it hath such Properties, as that it will dis∣cover its selfe; even Light and heat, and Power. A Person then who was truly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was to be attended unto, because he was so.
Sect. 11▪ As then was said before, the Scriptures being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not the case the same, as with a man that was so? is there any thing in the VVri∣ting of it by Gods Command, that
should impaire its Authority? nay is it not freed from innumerable prejudi∣ces that attended it, in its first giving out by men; arising from the perso∣nall infirmities, and supposed interests of them that delivered it? Jerem. 43. 3. Joh. 9. 29. Acts. 24. 5.
Sect. 12. This being pleaded by it, and insisted on, its Testimony is re∣ceived, or it is not. If it be received on this account, there is in it we say the proper basis and foundation of faith, whe••eon it hath its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or subsi∣stence. If it be rejected, it must be not only with a refusall of its witnesse, but also with a high detestation of its pretence to be from God. What ground or plea for such a refusall and detestation any one hath, or can have, shall be afterwards considered. If it be a sin to refuse it, it had been a duty to receive it: if a duty to receive it as the Word of God, then was it suffici∣ently manifested so to be. Of the objection arising from them who pre∣tend
to this inspiration falsly, we have spoken before; and we are as yet dea∣ling with them that owne the Book whereof we spake to be the Word of God, and only call in Question the Grounds on which they doe so; or on which others ought so to doe. As to these it may suffice, that in the strength of all the Authority and truth they professe to owne and ac∣knowledge in it, it declares the foun∣darion of its Acceptance to be no o∣ther, but its owne divine inspiration; hence it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Sect. 13. Againe in that dispute, that was between Abraham and the Rich man, Luk. 16. 31. about the best and most effectuall meanes of bringing men to Repentance: The Rich man in Hell, speaking his owne conception, fixes upon Miracles; if one rise from the dead, and preach, the worke will be done: Abraham is otherwise minded, that is, Christ was so, the Author of that parable: He bids them attend to
Moses and the Prophets, the Written VVord, as that which all faith and Re∣pentance was immediately to be grounded on. The enquiry being, how men might be best assured, that any message is from God, did not the Word manifest its selfe to be from him, this direction had not been e∣quall.
Sect. 14. The Ground of the Re∣quest 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 dis∣covers 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 Sa∣viour, Math. 27. 52, 53. yea greater then his owne, if the Socinians may be beleived: namely; in that he rai∣sed not himselfe by his owne power; yet the evidence of the mission of such an One, & the Authority of God spea∣king 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 Testimo∣ny that this is from God; All such E∣vasions are precluded in the supposi∣tion, wherein a selfe evidencing Power is granted. What greater miracles did the Apostles of Christ ever behold, or heare; then that Voice that came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the most excel∣lent Glory; This is my beloved Son: yet Peter who heard that voice tells us, that comparatively we have grea∣ter security from, and by the Written Word, then they had in, and by that miraculous voice: We have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 give∣ing out its Evidence unto us. And how doth it appear so to be? The Rea∣son he alledges for it, was before insi∣sted 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 de∣lusions. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which accompanies the true Voice of God, evidencing its selfe, and ascertaining the Soule beyond all possibility of mistake. Now did not this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Determi∣nation.