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.

Of the Divine Originall, with the Authority, selfe evi∣dencing 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 im∣mediate Revelation. The peculiar manner of the Revelation of the word. Considerations thereon. Various ex∣pressions of that way, 2 Pet. 1. 20, 21. The written word, as written, preserved by the Providence of God. Capellus opinion about various le∣ctions considered. The Scripture

not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 Testa∣ment and their peculiar prerogative.

Sect. 1. THAT the whole Authority of the Scripture in it's selfe, depends solely on it's Di∣vine Originall, is confessed by all who acknowledge it's Authority. The evin∣cing 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 founda∣tion 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 1. 1; of old, or for∣merly in the Prophets. From the dayes of Moses the Lawgiver, and down∣wards, unto the consignation and bounding of the Canon delivered to the Judaicall Church, in the dayes of Ezra and his companions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the men of the great Congregation, so God spake. This being done only among the Jewes, they as his Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 3. 2, 9, 4. were intrusted with the Oracles of God. God spake, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Chrysostome, Theophi∣lact) in for by: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Prophets, as Luk. 1. 70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the mouth of the Ho∣ly Prophets; But there seemes to be somewhat farther intended in this Ex∣pression.

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or filia vocis, that voice from heaven that came to the Prophets which is understood. So God spake in the Prophets, and in refe∣rence thereunto there is Propriety in that Expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ in the Prophets. Thus the Psalmes are ma∣ny of them said to be, To this, or that man. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, Vi∣sions, Audible voyces, Inspirations, with that peculiar one of the Law giver un∣der the Old Testament, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 face to face, Exod. 33. 11. Deut. 34. 10: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Pro∣phets of old, from the beginning to the End of that long tract of time, consi∣sting 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 de∣livered, the Instructions they gave, the Stories they recorded, the Promi∣ses 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 thē im∣mediately from God; there being only a passive concurrence of their rational fa∣culties in their Reception, without any such active obedience, as by any Law they might be obliged unto. Hence,

Sect. 7. 2^ly 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 wri∣ting, as that they were not themselves enabled by any habituall light, know∣ledge or Conviction of Truth, to declare his Mind and Will, but only a∣cted, as they were immediately moved by him. Their Tongue in what they said, or their hand in what they wrote, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make a diligent inqui∣ry into and investigation of the things, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit of Christ, that spake in themselves did signify, 1 Pet. 1. 10, 11. With∣out this, though their Visions were ex∣presse, so that in them their eyes were said to be open, Numb. 24. 3, 4; yet they understood them not. There∣fore also, they studied the writings and Prophesies of one another, Dan. 9. 2. Thus they attained a saving usefull ha∣bituall knowledge of the Truths deli∣vered by themselves and others, by the Illumination of the Holy Ghost, through the study of the Word, e∣ven s••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. Whe∣ther 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 Mu∣sick, giving a sound according to the

hand, intention, and skill of him that strikes it.

Sect. 9. This is variously ex∣pressed. Generally it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word was to this, or that Prophet, which we have rendred, the word came unto them. Ezek. 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it came expresly; essendo fuit; It had a subsistence given unto it, or an effe∣ctuall in-being, by the Spirits entring into him, vers. 14. Now this coming of the Word unto them, had often∣times 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 af∣fected even their outward man, Dan. 8. 27. But this dread and terrour (which Satan strove to imitate, in his filthy Tripodes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) 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

expr••ssnesse and immediacy of Reve∣lation 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 Je∣sus Christ. Heb. 9. 8. Ch. 10. 19, 20. Ch. 12. 23, 24. So our Saviour tels his Apostles. Mat. 10. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The Spirit of the Father (is) he that spea∣keth 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 ana∣logie 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 al∣together vaine.

Sect. 11. Now because these things are of great importance and the foun∣dation 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, know∣ledge,

and memory, of the best, of all men,) I shall further consider it from one full and eminent declaration there∣of, given unto us, 2 Pet. 1. 20, 21. The words of the Holy Ghost are; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Know∣ing this first, that no proph••sy of Scri∣pture 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The Prophesy of Scripture, or written Prophesy.

There were then traditions among the Jewes, to whom Peter wrote exal∣ting themselves into competition with the written Word, which not long af∣ter got the Title of an or all Law, pre∣tending to have it's Originall from God. These the Apostle tacitly con∣demnes; and also shewes under what

formality he considered that, which vers. 19. he termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word of Prophesy; namely as WRIT∣TEN. The written word, as such, is that whereof he speakes. Above 50 times is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the New Testament put absolutely for the Word of God. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is so used in the Old, for the Word of Pro∣phesy; 2 Chron. 21. 12. It is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Tim. 3. 16; The Writing, or Word written, is by inspiration from God. Not on∣ly the Doctrine in it, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 contai∣ned in them. The writing it's selfe being the Product of his own eternall counsell for the preservation of the Doctrine, after a sufficient discovery of the insufficiency of all other meanes for that End and purpose. And hence

the malice of Satan hath raged no lesse against the Book, then the Truth contained in it. The dealings of An∣tiochus under the old Testament, and of sundry persecuting Emperours un∣der the new, evince no lesse. And it was no lesse crime of old to be Traditor libri, than to be Abnegator fidei. The reproach of Chartacea scripta, and mem∣branae (Coster: Enchirid: Cap. 1.) re∣flects on it's Authour.* 1.1 It is true we have not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Moses and the Prophets, of the Apostles and Evangelists; but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we have, or copies containe every iota that was in them.

Sect. 14. It is no doubt but that in the Copies we now enjoy of the old Testament there are some diverse readings, or various lections. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉a 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 theb 1.3 The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉c 1.4 (for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are

are of another nature) the various le∣ctions of Ben-Asher or Rabbi Aaron the Son of Rabbi Moses of the tribe of A∣sher, & Ben Nepthali, or R: Moses the Son of David of the Tribe of Nepthali; of the East and Westerne Jewes, which we have collected at the End of the great Bible with the Masora, evince it. But yet we affirme that the whole Word of God, in every Letter and Title, as given from him by Inspiration, is pre∣served without Corruption. Where there is any variety it is alwayes in things of lesse, indeed of no im∣portance.* 1.5 God by his Provi∣dence preserving the whole en∣tire, suffered this lesser variety to fall out, in or among the co∣pies we have, for the quickning and exercising of our diligence in our search into his Word.

Sect. 15. It was an unhappy At∣tempt (which must afterwards be spo∣ken

unto) that a learned man hath of late put himselfe upon,* 1.6 namely, to prove variations in all the present 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the old Testament in the Hebrew Tongue from the Copies used of old, merely upon uncertaine con∣jectures, and the credit of corrupt Translations. Whether that Plea of his be more unreasonable in it's selfe & devoid of any reall ground of Truth, or injurious to the Love and care of God over his Word and Church, I know not sure I am, it is both in an high degree. The Translation especially insisted on by him, is that of the LXX. That this Translation either from the mistakes of it's first Authours (if it be theirs, whose name and number it beares) or the carelessenesse or igno∣rance, or worse of it's Transcribers, is corrupted and gone off from the origi∣nall in a 1000 places twice told, is ac∣knowledged by all who know ought of these things. Strange that so cor∣rupt a streame should be judged a fit meanes to cleanse the fountaine. That

such a Lesbian Rule should be thought a fit measure to correct the originall by; and yet on the account hereof, with some others not one whit better, or scarce so Good, we have 1826 various lections exhibited unto us, with frequent insinuations of an infi∣nite number more yet to be collected. It were desirable that men would be content to shew their learning, Rea∣ding and diligence, about things where there is lesse danger in Adventures.

Nor is the reliefe He provides a∣gainst the charge of bringing things to an uncertainty in the Scripture, which he found himselfe obnoxious unto lesse pernitious than the opinion he seeks to palliate thereby; although it be since taken up and approveda 1.7 by others. b 1.8 The Saving Doctrine of the Scripture,

He tells us, as to the matter and sub∣stance of it, in all things of moment it is preserved in the Copies of the originall, and Translations that doe remaine.

Sect. 17. It is indeed a great Re∣liefe, against the inconvenience of cor∣rupt Translations, to consider that al∣though some of them be bad enough, yet if all the Errours and mistakes that are to be found in all the rest, should be added to the worst of all, yet every necessary saving fundamentall truth, would be found sufficiently testified unto therein. But to depresse the sa∣cred Truth of the originalls, into such a condition, as wherein it should stand in need of this Apologie, and that with∣out any colour or pretence from dis∣crepancies in the Copies themselves that are extant, or any tollerable evi∣dence that there ever were any other, in the least differing from these extant in the world, will at length be found a work unbecoming a Christian Pro∣testant Divine. Besides the injury

done hereby to the Providence of God towards his Church, and care of his Word, It will not be found so easy a matter, upon a supposition of such corruption in the Originalls as is plea∣ded for, to evince unquestionably that the whole saving doctrine its selfe, at first given out from God, continues entire and incorrupt. The nature of this doctrine is such, that there is no other Principle or meanes of it's discovery, no other Rule or measure of judging and determining any thing about or concerning it, but only the writing from whence it is taken: it be∣ing wholly of divine Reevlation, and that Revelation being expressed only in that writing. Upon any corrupti∣on then supposed therein, there is no meanes of rectifying it. It were an ea∣sy thing to correct a mistake or corru∣ption in the transcription of any Pro∣bleme or Demonstration of Euclide, or any other antient Mathematician, from the consideration of the things themselves about which they treate,

being alwaies the same, and in their owne nature equally exposed to the knowledge and understanding of men, in all Ages. In things of pure Revela∣tion, whose knowledge depends solely on their Revelation, it is not so. Nor is it enough to satisfy us, that the do∣ctrines mentioned are preserved entire; every Tittle and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Word of God, must come under our care and consideration, as being as such from God; But of these things we shall Treat afterwards at large; returne we now to the Apostle.

Sect. 17. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this written Prophesy, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; is not of any private Interpretation. Some thinke that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which according to He∣sychius denotes Afflation, inspiration, conception within; so Calvin; In this sense the importance of the words, is the same with what I have already mentioned; namely that the Prophets

had not their private conceptions, or selfe fancyed Enthusiasmes of the things they spake. To this Interpretation assents Grotius. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is reckoned amongst the va∣rious Lections that are gathered out of him, in the Appendix to the Bib∣lia polyglotta. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the other side of that usuall expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Camero contends for the re∣taining of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and justly. We begin a little to late to see, whether mens bold Conjectures in correcting the Originall Text of the Scriptures are like to proceed. Her's no colour for a various Lection; one Copy it seemes by Stephen read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; with∣out ground, by an evident errour; and such mistakes are not to be allow∣ed the name or place of various Rea∣dings. But yet sayes Camero, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is such a Resolution and Interpretation as is made by Revelation. He addes that in that sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used by the 70, in the businesse of Joseph's Inter∣pretation

of Pharaoh's Dreame, Gen. 40; which was by Revelation. But indeed the word is not used in that Chapter. However he falls in with this sense, (as doe Calvin and Gro∣tius) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not to be referred to our Interpretation of the Prophets, but to the Way and manner of their receiving the Counsell and Will of God.

Sect. 18. And indeed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for an In∣terpretation of the Word of prophesy given out by writing, as our Translati∣on beares it, is an Expression that can scarcely have any tollerable sense affi∣xed unto it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 relates here, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and denotes the first giving out of it's Word, not our after consideration of it's sense and meaning. And without this sense it stands in no coherence with, nor op∣position to, the following sentence, which by it's causall connexion to this, manifests that it renders a Rea∣son of what is herein affirmed, in the

first place; and in the latter, turning with the adversative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an opposi∣tion unto it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for Prophe∣sie came not at any time by the will of man, but holy men of God spake as they were moved by the Holy Ghost. What Reason is in the first part of this verse, why the Scripture is not of our private interpretation? or what opposition in the latter to that Assertion? Nay on that supposall, there is no tollerable, correspondency of discourse in the whole 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But take the Word to expresse the coming of the Prophe∣sie to the Prophets themselves, and the sense is full and Cleare.

Sect. 19. This then is the inten∣tion of the Apostle; the Prophesie which we have written, the Scripture, was not an issue of mens fancied En∣thusiasmes; not a product of their own minds and Conceptions, not an In∣terpretation of the Will of God by

the understanding of man, that is of the Prophets thēselves; neither their ratio∣nal apprehensions, Enquiries, concepti∣ons of fancy, or Imaginations of their hearts, had any place in this businesse; no selfe Afflation, no rational meditatiō managed at liberty by the understan∣dings & Wills of men, had place herein.

Sect. 20. Of this, saith the Apo∣stle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; knowing, judging, and determining this in the first place. This is a Principle to be owned and acknowledged by every one that will believe any thing else. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not only to know, to perceive to understand; but also to judge, own, and acknowledge. This then in our Religion is to be owned, acknowledged, submitted unto, as a Principle, with∣out further dispute. To discover the Grounds of this submission and Ac∣knowledgment, is the businesse of the ensuing discourse.

Sect. 21. That this is so indeed, as before asserted, and to give a Reason

why this is to be received as a Princi∣ple, he addes, ver s. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That word of Prophesy which we have written, is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of private conce∣ption, for it came not at any time by the will of man. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the passive Conjugation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, denotes at least to be brought in; more than merely it came; It was brought into them by the Will of God. The Affirmative, as to the Will of God, is included in the negative, as to the will of man. Or it came as the voice from heaven to our Saviour on the mount: vers. 18; where the same word is used. So Eze. 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 essendo fuit verbum; it was brought in∣to him, as was shewed before. Thus God brought the word to them, and spake in them, in order of nature, be∣fore he spake by them. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. it was brought to them, it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the voice of the Lord, Ge. 3. 8. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Jewes call it; as spoken by them or written, it was properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

verbum Dei▪ the word of God; which by his immediate voice he signified to the Prophets. Thus some of them in visions, first eat a written book, and then prophesi'd, as was instanced before And this is the first spring of the Scri∣pture; the beginning of it's emanation from the Counsell and Will of God. By the Power of the Holy Ghost, it was brought into the organs or instru∣ments, that he was pleased to use, for the Revelation, and declaration of it unto others.

Sect. 22. That which remaines for the compleating of this dispensa∣tion of the Word of God unto us, is added by the Apostle; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; When the Word was thus brought to them, it was not left to their understan∣dings, Wisdomes, Minds, Memories, to order, dispose and give it out; but they were borne, acted, carried out by the Holy Ghost, to speake, deliver and Write, all that, and nothing but

that, to every tittle, that was so brought to them▪ They invented not Words themselves, suited to the things they had learned; but only ex∣pressed the Words, that they received. Though their mind and understan∣ding were used in the choise of Words, whence arises all the difference, that is in the manner of expression, (for they did use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Words of Will, or choise,) yet they were so guided, that their words were not their owne▪ but immediately supplyed unto them; and so they gave out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the writing of uprightnesse, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Words of truth, it's selfe. Ecles. 12. 10. Not only the Doctrine they taught, was the Word of truth, Truth it's selfe, Joh. 17. 17; but the Words whereby they taught it, were Words of truth from God himselfe. Thus allowing the contribution of passive instru∣ments for the Reception and Repre∣sentation of words, which answers the mind and tongue of the Prophets, in the coming of the voice of God to them,

every Apex of the written word is e∣qually divine, and as immediatly from God as the voice wherewith, or where∣by he spake to, or in the Prophets; and is therefore accompanyed with the same Authority, in it's selfe, and unto us.

Sect. 23. What hath been thus spoken of the Scripture of the old Testament, must be also affirmed of the new; with this addition of advantage and prehe∣minence, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 2. 3. it received it's begin∣ning of being spoken by the Lord him∣selfe, God spake in these last dayes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 com∣mand the close of the immediate Re∣velation 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 sted∣fast reliefe, against all that confusion, darknesse, and uncertainty, which the vanity, folly, and loosnesse of the minds of men, drawne out and heigh∣tned 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 Ori∣ginall is the basis and foundation of all it's Authority. Thus is it from God; entirely from him; As to the Do∣ctrine 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 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,* 1.9 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.

CHAP. III.

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.

CHAP. IV.

Innate Arguments in the Scripture, of its divine originall and Authority. These the formall Reason of our Be∣lieving. Its selfe evidencing Effica∣cy. All light m••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 Pow∣er of God. And Powerfull. How this Power exerts its selfe. The whole Question resolved.

§ 1. HAving given some few in∣stances of those many Te∣stimonies,

which the Scripture in ex∣presse Termes beares to its selfe, and the spring, rise, and fountaine of all that Authority, which it claimes a∣mong 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 re∣vealed for faith to repose its selfe u∣pon, comes in the next place into con∣sideration. Now these Arguments containe the full and formall Grounds of our Answer, to that enquiry before laid downe; namely, why and where∣fore we doe receive and beleive the Scripture to be the word of God; It be∣ing 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 Provi∣dence of God, in Waies of his Ap∣pointment and Preservation, it doth evidence its selfe infallibly unto our consciences to be the Word of the li∣ving God.

Sect. 2. The selfe evidencing Effi∣cacy of the Scripture, and the grounds of it, which consist in common medi∣ums, 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 con∣tained

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 Re∣solution, the things mentioned would be left naked and utterly devested of their Authority and efficacy pleaded for; and be of no other nature and im∣portance, 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. 3. There are then two things, that are accompanied with a selfe evi∣dencing Excellency; and every other

thing doth so, so far as it is pertaker of their nature, and no otherwise; now These are 1 Light. 2. Power for, or in Operation.

Sect. 4. 1 Light manifests its selfe. Whatever is Light doth so: that is, it doth whatever is necessary on its own part for its manifestation and dis∣covery. Of the defects that are, or may be in them, to whom this disco∣very is made, we do not as yet speak: And whatever manifests its selfe is Light. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ephes. 5. 13. Light requires neither proofe nor Testimony for its Evidence. Let the Sun arise in the firmament, and there is no need of VVitnesses to prove and confirme unto a seeing man that it is day. A small candle will so do. Let the least child bring a candle into a roome that before was darke, and it would be a madnesse to go about to prove by substantiall VVitnesses, men of Gravity and Authority, that Light is brought in. Doth it not evince its

selfe, with an Assurance above all that can be obteined by any Testimony whate∣ver? Whatever is Light, either naturally or morally so, is revealed by its being so. That which evidenceth not its selfe, is not Light.

Sect. 5. That the Scripture is a Light, we shall see immediately. That it is so, or can be called so, unlesse it hath this nature and Property of Light, to evidence its selfe, as well as to give light unto others, cannot in any tolerable correspondency of speech be allowed. Whether Light spi∣rituall and intellectuall regarding the mind, or naturall with respect to bodily sight, be firstly and properly Light, from whence the other is by Allusion denomi∣nated, I need not now enquire. Both have the same properties in their severall kinds. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: true light shineth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 1 Joh. 1. 5. God himselfe is light; and he inhabiteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 6. 16.* 1.10 not a shining glistering brightnesse, as some grosly ima∣gine, but the Glorious unsearchable Ma∣jesty

of his owne Being, which is inaccessi∣ble to our understandings. So Isa. 57. 15. inhabiteth eternity. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Psalmist, thou cloathest thy selfe with Light: and Dan. 2. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Light remaineth with him; God, He is light essentially, and is therefore known by the beaming of his Eternall Properties, in all that outwardly is of him. And light abides with him, as the fountaine of it; he communicating Light to all others. This being the fountaine of all Light, the more it participates of the nature of the foun∣taine, the more it is Light; and the more properly, as the Properties and Qualities of it are considered. It is then spirituall, morall, intellectuall Light, with all its mediums, that hath the preheminence, as to a participation of the nature and proper∣ties of light.

Sect. 6. Now the Scripture the word of God is light; those that reject it are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lights rebels, men resi∣sting the Authority which they cannot but be convinced of. Psal. 19. 9. & 43. 3.

& 119. 105, 130. Prov. 6. 23. Isa. 9. 2. Hos. 6. 5. Math. 4. 16. and 5. 14. Joh. 3. 20. 21: It is a Light so shining with the majesty of its Author, as that it manifests its selfe to be his. 2 Pet. 1. 19. A Light shining in a darke place, with an eminent advantage for its own discovery, as well as unto the benefit of others.

Sect. 7. Let a light be never so meane and contemptible; yet if it shines, casts out beames and raies in a dark place, it will e∣vidence its selfe. If other things be wanting in the faculty, the Light as to its innate Glory and beauty, is not to suffer preju∣dice. But the Word is a glorious shining Light, as hath been shewed; an illumina∣ting Light; compared to, and preferred above the light of the Sun. Psal. 19. 5, 6, 7. Rom. 10. 18. Let not then a reproach be cast upon the most glorious Light in the world, the most eminent reflexion of uncreated light and Excellencies, that will not be fastened on any thing, that on any account is so called. Math. 5. 19.

Sect. 8. Now as the Scripture is thus a Light, we grant it to be the duty of the Church, of any Church, of every Church, to hold it up, whereby it may become the more conspicuous. It is a ground, and pil∣lar to. set this light upon. 1 Tim. 3. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may referre to the mistery of Godlinesse, in the next words following, in good coherence of speech, as well as to the Church; but granting the usuall reading, no more is affirmed, but that the Light and Truth of the Scripture is held up, and held out by the Church. It is the duty of every Church so to doe: almost the whole of its duty. And this duty it performes ministerially, not Autho∣ritatively. A Church may beare up the light, it is not the light. It beares witnesse to it, but kindles not one divine beame to further its discovery. All the Preaching that is in any Church, its Administration of Ordinances, all its walking in the Truth, hold up this light.

Sect. 9. Nor doth it in the least im∣paire

this selfe evidencing Efficacy of the Scripture, that it is a morall and spirituall, not a naturall light. The Proposition is Universall to all kinds of light; yea more fully applicable to the former, than the lat∣ter. Light I confesse of it's selfe will not re∣move the defect of the visive faculty. It is not given for that end; Light is not Eyes. It suffices that there is nothing wanting on it's owne part for it's discovery and Revelation. To argue that the Sun, cannot be knowne to be the Sun, or the great meanes of communicating externall light unto the World, because blind men cannot see it, nor doe know any more of it, then they are told will scarce be admit∣ted; nor doth it in the least impeach the Efficacy of the light pleaded for, that men stupidly blind cannot comprehend it. Joh. 1. 5.

Sect. 10. I doe not assert from hence, that wherever the Scripture is brought, by what meanes soever (which indeed is all one) All that read it, or to whom it is read, must instantly, of necessity assent unto it's Divine Originall. Many men

(who are not starke blind) may have yet so abused their Eyes, that when a Light is brought into a darke place, they may not be able to discerne it. Men may be so preposessed with innumerable prejudi∣ces, Principles received by stronge Tra∣ditions, corrupt Affections, making them hate the light, that they may not behold the Glory of the word, when it is brought to them. But it is nothing to our pre∣sent discourse, whether any man living be able by and of himselfe to discerne this Light, whilst the defect may be justly cast on their owne blindnesse. 2 Cor. 4. 2, 3▪4. By the manifestation of the truth we com∣mend our selves 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 as∣sert this light? No! but merely because the God of this world hath blinded the Eyes of men, that they should not be∣hold it.

Sect. 11. From what then hath been laid downe, these two things may be in∣ferred.

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 suffi∣ciency 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 ma∣ny 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, where∣ver it is. And he to whom it shall come, who refuses it because it comes not so, or so Testified, will give an accou••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 Provi∣dence, 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 manife∣sting it's selfe so to be, from it's owne innate Light.

Sect. 14. Now this light in the scri∣pture 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the pro∣duct of any creature; By this it dives into the Consciences of men, into all the se∣cret recesses of their hearts; guides, tea∣ches, directs, determines, and judges in them, upon them, in the name, majesty & Authority of God. If men who are blin∣ded by the God of this world, will yet de∣ny 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 whoe∣ver 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 up∣on.

Sect. 15. For the proofe then of the

Divine Authority of the scriptures, un∣to 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 en∣gaged to the consideration of it; or doe attend to the reading of it. This is the worke of God's providence in the Govern∣ment of the world; upon a supposall here∣of, I leave the Word with them; and if it evidence not it's selfe unto their con∣science, 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 ef∣fectually operative. Rom. 2. 14, 15. Men

in whom they are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 him∣selfe, who is knowne by his great power and the Effects of it, to have the Prehemi∣nence, I shall observe only one or two things concerning it, the various improve∣ment 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vis, virtus Dei; the Power of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word concer∣ning the Crosse, that is the Gospell, is

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in the demonstration of the spirit and of power. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it's spi∣rituall Power gives a demonstration of it. Thus it comes not as a naked VVord, 1 Thes. 1. 5, but in power, and in the Ho∣ly Ghost, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; giving all manner of Assurance and full perswa∣sion of it's selfe, Even by it's Power and Efficacy. Hence it is termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Rod of power, or strength. Psal. 110. 2; denoting both Authority and Effica∣cy; 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Power, the Power of God in it's selfe; but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, able and powerfull in respect of us. Thou hast learned saith Paul to Timothy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacred

letters (the written word) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are able to make thee wise unto salvation. They are pow∣erfull and effectuall to that purpose. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. James. 1. 21. The Word that hath power in it, to save. So Acts 20. 31. I commend you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the able, powerfull Word. And that we may know what kind of power it hath, the Apostle tells us, that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 mar∣row, and is a discerner of the thoughts and intents of the heart. It is designed of God to declare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the ef∣fectuall 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 Wis∣dome, or Oratory, without any induce∣ments or motives, but what were mere∣ly and solely taken from it's selfe, consi∣sting

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 har∣den themselves in the rejection of the Te∣stimony they give, by sending for Magi∣tians 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 Ef∣fects, is safeguarded against all Power & Au∣thority but that of God. Its diveing into the hearts Consciences & secret recesses of the minds of men, its judging and senten∣cing of thē in themselves, it's cōvictions, terrours, conquests, and killing of men; it's converting, building up, making wise, ho∣ly, 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 foun∣dations 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 there∣of? The Scripture, say we, beares Te∣stimony to it's selfe, that it is the Word of God; that Testimony is the witnesse of God himselfe, which who so doth not ac∣cept 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, con∣veying their Truth and Power, into the soules and consciences of men, with an in∣falible certainty. On this account are they received, by all that receive them as from God; who have any reall distinguish∣ing 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. Tradi∣tions. Miracles.

Sect. 1. BEfore I proceed to the consi∣deration of those other Te∣stimonies,

which are as Arguments drawne from those innate Excellencies, and Pro∣perties of the Word which I have insisted on, some other things whose right under∣standing 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 Di∣vines, and how farre there is a coinci∣dence 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 re∣ceived as the Word of God, there is re∣quired 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 re∣ceive 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. 1^st. 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 af∣firme that the spirit immediatly, by him∣selfe, saith unto every individuall Be∣liever, this Book is, or containes the Word of God; We say not that the Spi∣rit 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 ne∣cessity 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. 2^ly. This Testimony of the spi∣rit 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 ascri∣bed to the Church of Rome, which though it knew no Reason why it should preferre the vulgar latine Translation before the Originall,* 1.11 yet by the guidance of the Spirit would doe so, that is unrea∣sonably. 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 thereun∣to; 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 con∣stitutions

will give pertinacy in most vaine and false perswasions. It is not then a Re∣solution and Perswasion induced into our minds we know not how, built we know not upon what foundations, that we in∣tend 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There is a blindnesse, a darknesse upon the minds of men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that not only dis∣enables them from discerning the things of God, in their certainty, Evidence, Necessity, and beauty; (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;) but also causes them to judge amisse of them; as things weake and foolish, darke, unintelligible, not an∣swering to any Principle of Wisdome whereby they are guided: 1 Cor. 2. Whilst

this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 prejudi∣cate 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 Illumi∣nation is commonly by others spoken unto; and by me also in another place.

Sect. 6. 2. The Holy Ghost toge∣ther with, and by his worke of Illumina∣tion, taking off the perverse disposition of mind that is in us by nature, with our En∣mity 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the soule, influences the Will also into an A∣versation 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, Understan∣ding, 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. Un∣der 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 to∣gether 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spirituall sense, a Tast of the things themselves u∣pon the mind, Heart, and Conscience; when we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 senses ex∣ercised to discerne such things. These things deserve a more full handling, and to be particularly exemplified from Scrip∣ture,

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 a∣ny acquaintance with the life, power, sa∣vour, 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 communi∣cates 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 de∣livered from the dungeon wherein it was, and quickened a new, performes its office, in embracing what is proper and suited un∣to it in the object proposed. The Spirit indeed discovereth to every one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; according to the counsell of his will; but yet in that way, in the Generall where∣by

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 Impres∣sion of an effectuall Testimony within us: And this Testimony of his, as it is Autho∣ritative, and infallible in its selfe, so of in∣conceivably more Efficacy, Power and Certainty unto them that doe receive it, then any Voice, or internall Word, boa∣sted of by some, can be. But yet this is not the work of the spirit at present en∣quired 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 Te∣stimony, which, as it satisfies our soules in particular, so it is, and may be pleaded, in reference unto the satisfaction of all o∣thers, 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 Authori∣ty, 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 Au∣thority of the Testimony of the spirit, and the selfe Evidence of the Truth spo∣ken by him; yea so, that both these are materially one and the same, though di∣stinguished in their formall conceptions. I have been much affected with those ver∣ses of DANTES the Italian Poet, which some body hath thus word for word tur∣ned into Latine.

—larga pluvia Spiritus sancti quae est diffusa Super veteres, & super novas membra∣nas, 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 Testi∣mony 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 vari∣ous 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 Testi∣mony 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 pro∣ceeded.

The Scripture, the Written Word hath its infallible Truth in its selfe; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 17. from whence it hath its Verity, thence it hath its Autho∣rity; for its whole Authority is founded in its Truth. Its 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 sub∣mit themselves unto it, is their sin & re∣bellion. 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 spea∣king 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 Ho∣ly Ghost, (which in the Condition where∣in we are, is necessary for the Apprehen∣sion of any spirituall thing or truth in a spirituall manner) we receive it, and reli∣giously subject our soules unto it, as the VVord and VVill of the everliving, so∣veraigne 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 foun∣dation; 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 founda∣tion, 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 o∣ther accounts they are concerned so to say, that we have received the Scripture from the Church of Rome, who received it by Tra∣dition, and this gives a credibility unto it. Of Tradition in generall, without this li∣mitation which destroies it, of the Church of Rome, I shall speak afterwards. Credi∣bility,

either keeps within the bounds of probability, as that may be heightned to a manifest uncontr••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 supernatu∣rall and divine. Have we in this sense re∣ceived 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 credi∣bility 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 Authori∣ty of a Church, we do it not because the thing its selfe is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worthy of Ac∣ceptation, 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 Apo∣cryphall Books also, which she receives? How did the Church of Rome re••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 Apo∣cryphall books also; we then recive the Scriptures from Rome; Rome by Traditi∣on; 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 pro∣fesseth, pretending Tradition for them, that indeed she deserves not to be belie∣ved, when she telleth the Truth. Besides, She pleads that she received the Scrip∣tures from the Beginning, when it is gran∣ted 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 u∣pon 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 can∣not by all their Traditions help us to so much as an obscure report of any one, that is not written; (I speak not of Le∣gends) which yet at their performance were no lesse known then those that are; nor were lesse usefull for the end of mira∣cles then they. Of Tradition in Gene∣rall afterwards▪ But is it not evident that the miracles whereof they speak, are pre∣served 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 Scrip∣ture to be the Word of God, I meane to

the begetting of a divine faith of them, even that there were ever any such mira∣cles. 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 spi∣rituall 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 Remem∣brance 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 re∣ly 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 Revea∣lers of the mind and will of God in the Word; and no tolerable assurance as to the businesse in hand, where a founda∣tion 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 Tradi∣tionall Testimony given to the blasphe∣mous figments of the Alcoran, under the name of True miracles. But the con∣stant Tradition of more than a 1000 yeares, carried on by innumerable multi∣tudes of men, great, wise, and sober, from one Generation to another, doth but set open the gates of hell for the Ma∣humetans; Yet setting aside the Authori∣ty of God in his Word, and what is resol∣ved thereinto, I know not why they may not vye Traditions with the rest of the world. The world indeed is full of Traditions flowing from the Word; that is, a knowledge of the Doctrines of the word in

the minds of men; but a Tradition of the Word, not resolved into the Word, a tradition referred to a fountaine of sense in seeing, and hearing, preserved as an o∣rall law, in a distinct channel, and streame by it's selfe, when it is evidenced, either by instance in some particular preserved therein, or in a probability of securing it through the Generations passed, by a comparison of some such effect in things of the like kind, I shall be ready to re∣ceive it.

Sect. 18. Give me then, as I said before, but the least obscure report, of any one of those many miracles that were wrought by our Saviour and the Apo∣stles, which are not recorded in the scri∣ptures, and I shall put more valuation on the pretended Traditions, than I can as yet perswade my selfe unto. Besides! many VVriters of the Scripture wrought no miracles, and by this Rule their wri∣tings are left to shift for themselves. Mi∣racles indeed were necessary to take of all prejudices from the Persons, that brought

any new doctrine from God; but the do∣ctrine still evidenced it's selfe: The A∣postles converted many, where they wrought no miracles. Act. 16. 17, 18; and where they did so worke, yet they for their doctrine, and not the doctrine on their account was received. And the Scripture now hath no lesse Evidence and demonstration in it's selfe of it's Divinity, than it had, when by them it was preached.

Sect. 19. But because this Tradi∣tion is pretended with great confidence as a sure bottome and foundation for recei∣ving of the Scriptures, I shall a little far∣ther enquire into it. That which in this case is intended, by this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Tra∣dition,* 1.12 is a Report of men, which those who are present have received from them that are gone before them. Now this may be either of All the men of the World, or only of some of them; if of All; either their suffrages must be taken in some Convention, or gathered up from the individualls as we

are able, and have opportunity. If the first way of receiving them were possible, which is the utmost improvement that Imagination can give the Authority en∣quired after, yet every individuall of men being a Liar, the whole convention must be of the same complexion, and so not be a∣ble to yeild a sufficient basis to build a faith upon, cui non potest subesse falsum, that is infallible, and cannot possibly be decei∣ved: much lesse is there any foundation for it, in such a Report as is the Emergencie of the Assertion of Individualls.

Sect. 21. But now if this Tradition be alledged as preserved only by some in the World, not the halfe of rationall Crea∣tures, I desire to know, what reason I have to believe those who have that Tradition, or plead that they have it, before and a∣gainst them who professe they have no such Report delivered to them from their forefathers; Is the Reason hereof because I live among these who have this Tradi∣tion, and they are my neighbours whom I know? by the same Rule those who live

among the other Parts of men, are bound to receive what they deliver them upon Tradition; and so men may be obliged to believe the Alcoran to be the Word of God.

Sect. 22. It is more probable it will be answered, that their Testimony is to be received because they are the Church of God; but it doth not yet appeare, that I can any other way have any Kowledge of them so to be, or of any Authority that any number of men, more, or lesse, can have in this case, under that Name or Notion, unlesse by the Scripture it's selfe; And if so, it will quickly appeare what place is to be allotted to their Testimony, who cannot be admitted as Witnesses, un∣lesse the Scripture it's selfe be owned and received; because they have neither plea nor claime to be so admitted, but only from the Scripture: If they shall averre, that they take this honour to themselves, and that without Relation to the Scripture they claime a right of Authoritative wit∣nesse bearing in this case, I say againe, upon

the generall grounds of naturall Reason, and Equity, I have no more inducements to give credit to their Assertions, then to an alike number of men holding out a Tradition utterly to the contrary of what they assert.

Sect. 23. But yet suppose, that this also were granted, and that men might be allowed to speake in their owne name and Authority, giving Testimony to them∣selves, which upon the hypothesis under consideration, God himselfe is not al∣lowed to doe; I shall desire to know whi∣ther, when the Church declares the scri∣ptures to be the Word of God unto us, it doth apprehend any thing in the Scri∣pture as the Ground of that Judgment and declaration or no? If it sayes no; but that it is proposed upon it's sole Authority; then surely if we thinke Good to acqui∣esse in this decision of this doubt and en∣quiry, it is full time for us, to lay aside all our studdies and enquiries after the Mind of God, and seek only what that man, or those men say, who are intrusted with this

Authority, as they say, and as they would have us believe them, though we know not at all how or by what meanes they came by it; seeing they dare not pretend any thing from the Scripture, least there∣by they direct us to that, in the first place.

Sect. 24. If it be said, that they doe upon other accounts judge and believe the scripture to be true, and to be the Word of God; I suppose it will not be thought unreasonable if we enquire after those Grounds and accounts, seeing they are of so great concernement unto us; All Truths in Relations consisting, in their consonancy and Agreement, to the nature of the things they deliver, I desire to know how they came to judge of the con∣sonancy, betweene the nature of the things delivered in the Scripture, and the delive∣ry of them therein? The things whereof we speake being heavenly, spirituall, my∣sterious, and supernaturall, there cannot be any knowledge obtained of them but by the Word it's selfe. How then can they make any Judgment of the Truth of

that Scripture in the Relation of these things, which are no where to be known (I speak of many of them) in the least, but by that Scripture its selfe.

Sect. 25. If they shall say, that they found their judgment and declaration upon some discovery, that the Scripture makes of its selfe unto them; they affirme the same that we plead for: only they would very desireously appropriate to them∣selves the Priviledge of being able to dis∣cerne that discovery so made in the Scrip∣ture. To make good this claime, they must either plead somewhat from them∣selves, or from the Scriptures: if from themselves, it can be nothing, but that they see, like the men of China, and all o∣thers are blind, or have but one eye at the best, 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 pur∣pose; if their assistance be that of the spi∣rit, it is either of the spirit that is promi∣sed to believers, to worke in them as be∣fore described and related, or it is some private Testimony that they pretend is afforded to them; If the former be affir∣med, we are in a condition, wherein the necessity of devolving all on the scripture its selfe, to decide and judge who are be∣leivers, lies in every ones view; if the lat∣ter, who shall give me Assurance, that when they pretend that witnesse and Te∣stimony, they do not lye and deceive; we must here certainly go either to the Scrip∣pture,

or to some cunning man to be re∣solved. 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,* 1.13 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 Evi∣dence, 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 insufficien∣cy with all other Arguments of the like kind; Though I should grant that the A∣postles & penmen of the Scripture were per∣sons of the greatest industry, honesty, inte∣grity,

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 As∣surance 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, o∣therwise 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 gi∣ven the World an Experiment what keepers men were of this Revelation by tra∣dition; Within some hundreds of yeares after the flood, all knowledge of him, through the craft of Sathan, and the va∣nity of the minds of men which is unspea∣kable, 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 Re∣velations, 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, ha∣ving by divers and various meanes; using therin amongst other things, the ministry of men and Churches, preserved the Wri∣tings of the Old and New Testament in the World; and by the same gratious di∣sposall 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 Scri∣ptures 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 recko∣ned no the worst side, is interpretatively a Rejection. If you say it were the duty of such an one to believe it, you acknow∣ledge 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 disbe∣lieve 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, con∣cerning 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 con∣firmation 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 an∣tient 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 Word, wherein it was the designe of the Great and Holy God to give us a portrai∣ture 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 Ori∣ginall. That God who is prima Veritas, the first and soveraigne Truth, infinitely seperated and distinguished from all crea∣tures on all accounts whatever, should Write a Book, or at least immediately in∣dite it, commanding us to receive it as his, under the penalty of his Eternall displea∣sure, and yet that Booke not make a suffi∣cient 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 i••∣firme than a man, or other wormes of the

earth, than any naturally e••fectuall cause. He that saith the former, must know, that it is incumbent on him, to yeild a satisfa∣ctory account, why God would not doe so, or else he will be thought blasphe∣mously to impute a want of that Good∣nesse & 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. 2^ly. 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 huma∣no arbitratu divinitas pensitatur; nisi ho∣mini Deus placuerit, Deus non erit; homo ja•• Deo propiti••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 obser∣ved before; and many more words of this nature might be added.

CHAP. VI.

Consequentiall considerations for the confir∣mation of the divine Authority of the Scripture.

Sect. 1. I said in the former Chapter, that I would not employ my selfe willingly, ••o enervate or weaken any of the Reasons or Arguments that are u∣sually insisted on, to prove the divine Au∣thority of the Scripture. Though I con∣fesse, 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 evin∣ced 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 Ar∣guments 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 proba∣bility, 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 de∣signe therein; the first is innate, the other

of a more externall and Rationall conside∣ration.

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 Revela∣tion to all the Entanglements and perple∣••ities of the soules of men, in reference to their Relation to, and dependance upon God. If all mankind have certaine En∣tanglements 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 sui∣ted universally to satisfy all their perple∣xities, to calme and quiet their spi••its in all their tumultuatings, and doth break in upon them with a glorious Efficacy to that purpose in its discovery and Revela∣tion,

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 sem∣per erit Deus.

Sect. 6. Now there are 3 generall heads of things, that all and every one of man∣kind, 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 Bles∣sednesse, 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 Con∣siderations, that all men ever were so, without Exception more or lesse, and continue so to be to this day; that of them∣selves,

they miserably grope up and down in the dark, and are never able to come to any satisfaction, neither as to what is pre∣sent, nor as to what is to come, I could manifest from the State, Office, and con∣dition of conscience, the indelible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 in∣numerable other uncontrole∣able Convictions (which also God assisting,* 1.14 I shall in another Treatise declare) do manifest this Truth.

Sect. 8. That, surely then which shall administer to all and every one of them, equally and universally, satisfaction as to all these things, to quiet and calme their spirits, to cut off all necessity of any fur∣ther Enquiries, give them that wherein they must acquiesce, and wherewith they will be satiated, unlesse they will cast off that Relation, and dependance on God, which they seek to confirme and settle;

surely I say, this must be from the all see∣ing, all-satisfying Truth, and Being, and from none else. Now this is done by the doctrine of the Scripture, with such a glo∣rious uncontroleable Conviction, that e∣very one to whom it is revealed, the eyes of whose understanding are not blinded by the God of this world, must needs cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have found that which in vaine I sought elsewhere, waxing foolish in my imaginations.

Sect. 9. It would be too long to insist on the severalls; take one instance in the buisinesse of Attonement, Reconciliation, and Acceptance with God. What strange horrible fruits and effects have mens con∣trivances on this account produced? What have they not invented? What have they not done? What have they not suffered? and yet continued in dread and bondage all their daies? Now with what a Glorious soule appeasing Light doth the doctrine of satisfaction and Attonement, by the bloud of Christ the son of God, come in u∣pon such men? This first astonisheth, then

conquereth, then ravisheth, and satiateth the soule. This is that they looked for, this they were sick for, and knew it not. This is the designe of the Apostles dis∣course in the 3 first Chapters of the Epi∣stle to the Romans. Let any man read that discourse from v. 18. of chap. the first, and onward, and he will see with what Glory and Beauty, with what full and ample satisfaction this Doctrine breaks out. Chap. 3. v. 22, 23, 24, 25, 26.

Sect. 10. It is no otherwise as to the particulars of present Worship, or future Blessednesse; this meets with men in all their wandrings, stops them in their dis∣quisitions, convinces them of the dark∣nesse, folly, uncertainty, falsenesse of all their Reasonings about these things; and that with such an Evidence and Light, as at once subdues them, captivates their un∣derstanding, and quiets their soules: so was that old Roman World conquered by it; so shall the Mahumetan be, in Gods good and appointed time.

Sect. 11. Of what hath been spoken, this is the summe. All mankind that ac∣knowledge their dependance upon God, and Relation to him, are naturally (and cannot be otherwise) grievously involved and perplexed in their hearts, thoughts, and Reasonings, about the Worship of God, Acceptation with him having sin∣ned, and the future Enjoyment of him; some with more cleare and distinct Appre∣hensiōs, of these things; Some under more darke and generall notions of them are thus exercised; To extricate themselves, and to come to some issue in and about these enquiries, hath been the great De∣signe of their Lives, the Aime they had in all things they did, as they thought, Well and laudably in this world. Notwithstan∣ding all which, they were never able to deliver themselves, no not one of them, or attaine satisfaction to their soules, but waxed vaine in their imaginations, and their foolish hearts were more and more darkened; In this estate of things, the Do∣ctrine of the Scripture comeing in with

full, unquestionable satisfaction to all these, suited to the enquirings of every individuall soule, with a largenesse of Wisdome, and depth of Goodnesse, not to be fathomed, it must needs be from that God with whom we have to doe. And those who are not perswaded hereby, that will not cast Anchor in this harbour, let them put to sea once more, if they dare; turne themselves loose to other conside∣rations, and try if all the forementioned perplexities do not inevitably returne.

Sect. 12. Another consideration of the Doctrine of the Scripture to this pur∣pose regards some particulars of it. There are some Doctrines of the Scripture, some Revelations in it, so sublimely glorious, of so profound and mysterious an Excellency, that at the first proposall of them, nature startles, shrinks, and is taken with Hor∣rour, meeting with that which is above it, too great and too excellent for it, which it could desirously avoid and decline; but yet gathering it selfe up to them, it yeilds, and finds, that unlesse they are accepted,

and submitted unto, though unsearchable, that not only All that hath been received, must be rejected, but also the whole de∣pendance of the Creature on God be dis∣solved, or rendred only dreadfull, terri∣ble, and destructive to nature its selfe. Such are the Doctrines of the Trinity, of the Incarnation of the son of God, of the Resurrection of the dead, of the new birth, and the like. At the first Revelation of these things, nature is amazed, cries, how can these things be? Or gathers up it selfe to Opposition; this is babling, like the Athenians; folly, as all the wise Greeks. But when the Eyes of Reason are a little con∣firmed, though it can never clearly behold the Glory of this Sun, yet it confesseth a Glory to be in it, above all that it is able to apprehend. I could manifest in parti∣cular, that the Doctrines before mentio∣ned, and severall others are of this impor∣tance; namely though great, above and beyond the reach of Reason, yet upon search found to be such, as without sub∣mission to them, the whole comfortable Relation between God and man must needs be dissolved.

Sect. 13. Let us take a view in our Way of one of the Instances. What is there in the whole Book of God, that na∣ture at first sight doth more recoyle at, then the Doctrine of the Trinity? How many do yet stumble & fall at it? I confesse the Doctrine its selfe is but sparingly, yet it is clearly and distinctly delivered unto us in the Scripture. The summe of it is; that God is one; His nature, or his Being, one; That all the Properties, or infinite Essentiall Excellencies of God, as God, do belong to that one nature and Being. This God is infinitely Good, Holy, Just, Powerfull, He is eternall, omnipotent, om∣nipresēt; & these things belong to none, but him that is that One God. That this God is the Father, Son, and Holy Ghost; which are not diverse names of the same Person, nor distinct Attributes or Properties of the same nature or Being; but One, Ano∣ther, and a Third, all equally that One God, yet really distinguished between themselves by such uncommunicable Pro∣perties, as cōstitute the One to be that One,

and the Other to be that Other; and the Third to be that Third. Thus the Trini∣ty is not the Union, nor Unity of three, but it is a Trinity in Unity, or the Ternary number of Persons in the same Essence; nor doth the Trinity in its formall con∣ception denote the Essence, as if the Es∣sence were comprehended in the Trinity, which is in each Person; but it denotes only the distinction of the Persons com∣prised in that Number.

Sect. 14. This I say is the summe of this Doctrine, as it is delivered unto us in the Scripture. Here Reason is entangled; yet after a while finds evidently, that un∣lesse this be embraced, all other things wherein it hath to do with God, will not be of value to the soule; this will quick∣ly be made to appeare. Or all that Com∣munion which is here between God and man, founded on the Revelation of his mind and will unto him, which makes way for his Enjoyment in Glory, there are these two parts. 1 Gods gratious Com∣munication of his Love, Goodnesse &c.

with the fruits of them unto man: 2. The obedience of man unto God in a way of Gratitude for that Love, according to the mind and will of God revealed to him. These two comprise the whole of the en∣tercourse between God and man. Now when the mind of man is exercised about these things, he finds at last that they are so wrapped up in the Doctrine of the Tri∣nity, that without the beliefe, receiving, and acceptance of it, it is utterly impossi∣ble that any interest in them, should be obteined, or preserved.

Sect. 15. For the first; or the Commu∣nication of God unto us in a Way of Love and Goodnesse, it is wholly founded upon, and enwrapped in this Truth, both as to the eternall Spring, and actuall Executi∣on of it. A few instances will evince this Assertion. The Eternall fountaine of all Grace, flowing from Love and Goodnesse, lies in Gods Election, or Predestination. This being an Act of Gods Will, cannot be apprehended, but as an eternall act of his Wisdome, or Word also. All the eter∣nall

thoughts of it's pursuit, lye in the Covenant that was betweene the Father and the Son, as to the Son's undrtaking to execute that Purpose of his. This I have at large elsewhere declared.

Take away then the doctrine of the Tri∣nity, and both these are gone; There can be no purpose of Grace by the Father in the son, no Covenant for the putting of that purpose in Execution; and so the foundation of all fruits of Love & Good∣nesse, is lost to the soule.

Sect. 16. As to the Execution of this Purpose, with the actuall dispensation of the fruits of Grace and Goodnesse un∣to us, it lyes wholely in the unspeakable Condescention of the Son unto Incarna∣tion with what ensued thereon. The In∣carnation of the Eternall Word, by the Power of the Holy Ghost, is the bottome of our Participation of Grace. Without it, it was absolutely impossible that man should be made partake•• of the favour of God. Now this enwraps the whole Do∣ctrine of the Trinity in it's bosome; nor can

once be apprehended, without it's Ac∣knowledgment. Deny the Trinity, and all this meanes of the Communication of Grace, with the whole of the satisfaction, and Righteousnesse of Christ falls to the Ground. Every Tittle of it speakes this Truth: And they who deny the one, re∣ject the other.

Sect. 17. Our actuall Participation of the fruits of this Grace, is by the Holy Ghost. We cannot our selves seize on them, nor bring them home to our owne soules. The impossibility hereof I cannot now stay to manifest. Now whence is this Holy Ghost? Is he not sent from the Father, by the Son? Can we entertaine any thought of his effectuall working in us, and upon us, but it includes this whole Doctrine? They therefore who deny the Trinity deny the Efficacy of it's opera∣tion also.

Sect. 18. So it is, as to our Obedi∣ence unto God, whereby the Communion betweene God and man is compleated.

Although the formall object of Divine worship be the nature of God; and the Persons are not worshipped as Persons di∣stinct, but as they are each of them God; yet as God they are every one of them di∣stinctly to be worshipped. So is it, as to our faith, our Love our thanksgiving, all our Obedience, as I have abundantly de∣monstrated in my Treatise of distinct com∣munion with the Father in Love, the Son in Grace, and the Holy Ghost in the Privi∣ledges of the Gospell. Thus without the Acknowledgment of this Truth, none of that Obedience which God requireth at our hands, can in a due manner be per∣formed.

Sect. 19. Hence the scripture speakes not of any thing betweene God and us, but what is founded on this Account. The Fa∣ther worketh, the Son worketh, and the Ho∣ly Ghost worketh. The Father worketh not but by the Son and his spirit; The Son & Spirit work not, but from the Father. The Father Glorifieth the Son; the Son Glori∣fieth the Father; and the Holy Ghost glo∣rifieth

them both. Before the founda∣tion of the world, the Son was with the Father, and rejoyced in his peculiar worke for the Redemption of mankind. At the Creation, the Father made all things, but by the Son, and the Power of the Spirit. In Redemption the Father sends the Son; the Son by his owne condescention un∣dertakes the worke, and is incarnate by the Holy Ghost. The Father as was said, communicates his love, and all the fruites of it unto us by the Son; as the Holy Ghost doth the merrits, and fruits of the mediation of the Son. The Father is not knowne nor worshipped, but by and in the Son; Nor Father or Son but by the Holy Ghost, &c.

Sect. 20. Upon this discovery the soule that was before startled at the Do∣ctrine in the notion of it, is fully convin∣ced that all the satisfaction it hath sought after in it's seeking unto God, is utterly lost, if this be not admitted. There is nei∣ther any foundation left of the communi∣cation of love to him, nor meanes of re∣turning

Obedience unto God. Besides, all the things that he hath been enquiring after, appeare on this account in their Glory, beauty & reality unto him: so that, that which most staggerd him at first in the receiving of the Truth, because of it's deep mysterious glory, doth now most confirme him in the embracing of it, be∣cause of its necessity, Power, and heaven∣ly Excellency.

Sect. 21. And this is one Argu∣ment of the Many belonging to the things of the Scripture, that upon the Grounds before mentioned, hath in it, as to my sense and Apprehension, an Evidence of Conviction not to be withstood.

Sect. 22. Another consideration of the like Efficacy, may be taken from a briefe veiw of the whole Scripture with the designe of it. The consent of parts or Harmony of the scripture in it's selfe, and every part of it with each other, and with the whole, is commonly pleaded as an E∣vidence of it's divine Originall. Thus

much certainly it doth evince beyond all possible contradiction, that the whole pro∣ceedeth from one and the same principle; hath the same Authout; and He wise, di∣scerning, able to comprehend the whole compasse of what he intended to deliver and reveale. Otherwise, or by any other, that onenesse of Spirit, designe and ayme, in unspeakable variety and diversity of meanes of it's delivery, that absolute cor∣respondency of it to it's selfe, and di∣stance from any thing else, could not have been attained. Now it is certaine, that this principle must be summum in it's kind; either bonum, or malum. If the Scripture be what it reveales and declares it selfe to be, it is then unquestionably the Word of the Living God, Truth it's selfe; for that it professeth of it's selfe, from the begin∣ning to the ending; to which profession all that it reveales answers absolutely, and unquestionably in a tendency to his Glo∣ry alone. If it be not so, it must be ac∣knowledged that the Authour of it had a blasphemous designe to hold forth him∣selfe to be God, who is not so; a mali∣tious

designe to deceive the Sons of men, and to make them believe that they Wor∣ship and honour God; and obey him when they doe not; and so to draw them into everlasting destruction, and that to com∣passe these ends of blasphemy, Atheisme and malice, he hath laid out in a long course of time, all the industry and wis∣dome, that a Creature could be made partaker of: Now he that should doe thus, must be the Devill, and none else; no o∣ther creature can possibly arrive at that height of obstinacy in evill. Now cer∣tainly whilst God is pleased to continue unto us any thing, whereby we are distin∣guished from the Beasts that perish; whilst there is a sence of a distance betweene Good and Evill abiding amongst men, it cannot fall upon the understanding of any man, that that Doctrine which is so holy and pure, so absolutely leading to the utmost improvement of whatever is good, just, commendable and praise Worthy, so suitable to all the Light of God, of Good and Evil that remaines in us; could proceed from any one everlastingly

hardened in Evill, and that in the pursuit of the wickedst designe, that that wicked one could possibly be engaged in; name∣ly to enthrone himselfe, and malitiously to cheat, cousen and ruine the soules of men; so that upon necessity the Scripture can own no Authour but him, whose it is, even the Living God.

As these considerations are farre from being the bottome and foundation of our faith, in our assenting to the Authority of God in the Word; so on the supposition of what is so, they have an usefullnesse, as to support in trialls and temptations, and the like seasons of difficulty: but of these things so farre.

Notes

• * 1.1

  Haebraea volumina nec in una dictione corru∣pta invenies. Sant. Pag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 5. 18.
• a 1.2

  Reading, in the mar∣gin, and writing, in the line.
• b 1.3

  Correctio scribarum, or the amendment of some small apicu••i in 18 places.
• c 1.4

  Ablatio scribarum or a note of the ••edundancy of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 5 places. Vid Raymond: pugio fid. Petru•• Galat lib: ••: cap: 8:
• * 1.5

  Haebraei. V. T. Codices per universum terra∣rum orbem, per Euro∣pam, Afiam & A fri∣cam, ubique sibi sunt similes, eodémque modo ab omnibus scri∣buntur & leguntur; si forte exiguas quas••ā apiculorum quorundā differentias excipias, quae ipsae tamen nullam vari••tatem efficiunt. ••uxtorf. Vindic. Ver. Heb. 2. cap. 14.
• * 1.6

  Lud. Ca∣pell. Crit. Sac.
• a 1.7

  Proleg. ad Bibl. p••∣lyglot.
• b 1.8

  Satis er∣go est quod eadem salu∣taris doctri∣na quae fuit à Mose••, Prophetis, Apostolis ••t Evangeli∣stis in suis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pri∣mum literis confignata, eadem omnino pariter in Toxtibus Graeco & Hebraeo, & in Translationibus cum ve••eribus, tum recentibus, clarè certò & sufficienter inveni••tur. Pariter illae omnes unà cum Textibus Gr••eco & Hebrae•• sunt & dici possunt Authenticae, sacrae, Divinae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—respectu materiae &c. Sunt in Scripturis multa alia non usque aleo 〈◊〉〈◊〉 necessaria, &c Capel. Critic. Sac. l. 6. cap. 5. §. 10, 11.
• * 1.9

  De natura & Studio Theolo∣giae.
• * 1.10

  Biddle Catech.
• * 1.11

  Morin. Excere. de Heb. Tex. fincer & excer∣cit. 1. cap. 1.
• * 1.12

  Est r••i de manu in manu••, aut doctrinae ex a∣nimo in ani∣mum mediante docentis voce, quâ seu manu doctrina alte∣ri traditur. Buxtor. Com∣ment. Mas.
• * 1.13

  D. Ward Essay &c.
• * 1.14

  de natura The∣ologiae.