preheminence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 3. it received it's beginning of being spoken by the Lord himselfe God spake in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Son Heb. 1. 1. Sect. 24. Thus God who himselfe began the writing of the Word with his own finger Exod. 31. 11 after he had spoken it Exod. 20 appointing or approving the writing of the rest that followed Deut. 31. 12. Josh 23. 6. 1 King 2 3. 2 King 14. 6. 2 King 17. 13. 1 Chron. 21. 15. 2 Chron. 25. 4 4. Ezek. 2. 9 10. Hab. 2. 2. Luk. 16. 29. Joh. 5. 39. Joh. 20. 31. Act. 17. 11 doth lastly command the close of the immediate Revelation of his Will to be written in a Book Re. 1. 11 and so gives out the whole of his Mind and counsell unto us in writing as a mercifull and stedfast reliefe against all that confusion darknesse and uncertainty which the vanity folly and loosnesse of the minds of men drawne out and heightned by the unspeakable alterations that fall out amongst them would otherwise have certainly run into Sect. 25. Thus we have laid down the Originall of the Scriptures from the Scripture it 's selfe and this Originall is the basis and foundation of all it's Authority Thus is it from God entirely from him As to the Doctrine contained in it and the Words wherein that Doctrine is delivered it is wholly his what that speakes He speakes himselfe He speakes in it and by it and so it is vested with all the morall Authority of God over his Creatures CHAP. II. The maine Question proposed to consideration How we may know assuredly the Scripture to be the word of God The Scripture to be received by divine faith The Ground and foundation of that faith enquired after The Answer in the Generall Thesis of this discourse The Authority of God that foundation The way whereby that Authority is evidenced or made knowne What is meant by the Authority of the Scriptures Authority is in respect of others First generall Evidence given to the Thesis laid downe The various wayes of Gods Revealing him selfe and his mind 1 By his works 2. By the light of nature 3. By his word Each of these evince themselves to be from him His word especially Sect. 1. HAving laid in the foregoing Chapter the foundation that we are to build and proceed upon I come now to lay downe the Enquiry whose Resolution must thence be educed That then which we are seeking after is How We and the rest of men in the world who through the mercifull dispensation of God have the Book or Books wherein the Scripture given out from him as above declared is contained or said to be contained who live so many Ages from the last Person who received any part of it immediately from God or who have not received it immediately our selves may come to be assertained as to all ends and purposes wherein we may be concerned therein that the whole and entire written word in that Book or those Books hath the original consequently the Authority that it pleads and avowes namely that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God in the way and manner laid down and not the Invention of men attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 26 or to cuningly devised fables Sect. 2. Now seeing it is expected from us and required of us by God himselfe and that on the penalty of his eternall Displeasure if we faile in our duty 2 Thes 1. 8 9 10. that we receive the Scripture not as we doe other Books in relation to their Author with a firme Opinion built on prevailing probable Arguments prevalent against any actuall conclusions to the contrary but with divine and supernaturall faith omitting all such inductions as serve only to ingenerate a perswasion not to be cast out of the mind by contrary reasonings or objections it is especially inquired what is the foundatiō formall Reason of our doing so if we so do Whatever that be it returns an answer to this important Question why or on what Account do you believe the Scriptures or Books of the old and new Testament to be the word of God Now the formall Reason of things being but one what ever consideration may be had of other inducements or Arguments to beget in us a Perswasion that the Scripture is the Word of God yet they have no influence into that divine faith wherewith we are bound to believe them They may indeed be of some use to repell the objections that are or may by any be raised against the Truth we believe and so indirectly cherish and further faith its selfe but as to a Concurrence unto the foundation or formall Reason of our believing it is not capable of it Sect. 3. Having then laid downe the Divine Originall of the Scriptures and opened the manner of the Word 's coming forth from God an Answer shall now on that sole foundation be returned to the Enquiry laid down And this I shall do in the ensuing Position The Authority of God the supreame Lord of all the first and only absolute Truth whose Word is Truth speaking in and by the Penmen of the Scriptures evidenced singly in and by the Scripture its selfe is the sole bottome and foundation or formall Reason of our assenting to those Scriptures as his word and of our submitting our hearts and Consciences unto them with that faith and obedience which morally respects him and is due to him alone Sect. 4 God speaking in the Penmen of the Scripture Heb. 1. 1 his Voyce to them was accompanied with its own Evidence which gave Assurance unto them And God speaking by them or their Writings unto us his Word is accompanied with its own Evidence and gives Assurance unto us His Authority and Veracity did and do in the one and the other sufficiently manifest themselves that men may quietly repose their Soules upon them in believing and obedience Thus are we built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 20. on the foundation of the Prophets and Apostles in our believing Sect. 5. That then which to the establishment of the Soules of Believers I shall labour to prove and evince is plainly this namely that the Scriptures of the Old and New Testament do abundantly and uncontroleably manifest themselves to be the Word of the living God so that merely on the account of their own proposall of themselves unto us in the Name and Majesty of God as such without the contribution of help or Assistance from Tradition Church or any thing else without themselves we are obliged upon the penalty of eternall damnation as are all to whom by any meanes they come or are brought to receive them with that subjection of soule which is due to the Word of God The Authority of God shining in them they afford unto us all the divine Evidence of themselves which God is willing to grant unto us
its Truth It s Authority in its selfe is its Authority in respect of us nor hath it any whit more in its selfe then de jure it hath towards and over all them to whom it comes That de facto some do not submit themselves unto it is their sin rebellion This Truth and consequently this Authority is evidenced and made known to us by the publick Testimony which is given unto it by the Holy Ghost speaking in it with divine Light and Power to the minds soules and consciences of men being therein by its selfe proposed unto us We being enlightned by the Holy Ghost which in the Condition wherein we are is necessary for the Apprehension of any spirituall thing or truth in a spirituall manner we receive it and religiously subject our soules unto it as the VVord and VVill of the everliving soveraigne God and judge of all And if this be not a bottome and foundation of faith I here publickly Professe that for ought I know I have no faith at all Sect. 14. Having laid this stable foundation I shall with all possible brevity consider some pretences and Allegations for the confirmation of the Authority of the Scripture invented and made use of by some to divert us from that foundation the closing wherewith will in this matter alone bring peace unto our soules and so this Chapter shall as it were lay in the ballance and compare together the Testimony of the Spirit before mentioned and explained and the other pretences and pleas that shall now be examined Sect. 15. 1. Some say when on other accounts they are concerned so to say that we have received the Scripture from the Church of Rome who received it by Tradition and this gives a credibility unto it Of Tradition in generall without this limitation which destroies it of the Church of Rome I shall speak afterwards Credibility either keeps within the bounds of probability as that may be heightned to a manifest uncontrâ—leablenesse whilst yet its principles exceed not that sphere in which sense it belongs not at all to our present discourse or it includes a firme suitable foundation for faith supernaturall and divine Have we in this sense received the Scripture from that Church as it is called is that Church able to give such a credibility to any thing or doth the Scripture stand in need of such a credibility to be given to it from that Church are not the first most false and is not the last blasphemous To receive a thing from a Church as a Church is to receive it upon the Authority of that Church If we receive any thing from the Authority of a Church we do it not because the thing its selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of Acceptation but because of the Authority alleadged If then we thus receive the Scriptures from the Church of Rome why in particular do we not receive the Apocryphall Books also which she receives How did the Church of Rome reâ—eive the Scriptures shall we say that she is authorized to give out what seemes Good to her as the Word of God not but she hath received them by Tradition so she pleads that she hath received the Apocryphall books also we then recive the Scriptures from Rome Rome by Tradition We make our selves Judges of that Tradition and yet Rome saith this is one thing that she hath by the same Tradition namely that she alone is judge of what she hath by Tradition But the common fate of lyars is befallen that Harlot she hath so long so constantly so desperately lyed in many the most things that she professeth pretending Tradition for them that indeed she deserves not to be believed when she telleth the Truth Besides She pleads that she received the Scriptures from the Beginning when it is granted that the copies of the Hebrew of the old and Greek of the new Testament were only authentick These she pleads now under her keeping to be woefully corrupted and yet is angry that we believe not her Tradition Sect. 16. Some adde that we receive the Scripture to be the Word of God upon the account of the miracles that were wrought at the giving of the Law and of the new Testament which miracles we have received by universall Tradition But first I desire to know whence it comes to passe that seeing our saviour Jesus Christ wrought many other miracles besides those that are written Joh. 20. 30. ch 21. 25. and the Apostles likewise they cannot by all their Traditions help us to so much as an obscure report of any one that is not written I speak not of Legends which yet at their performance were no lesse known then those that are nor were lesse usefull for the end of miracles then they Of Tradition in Generall afterwards But is it not evident that the miracles whereof they speak are preserved in the Scripture and no otherwise And if so can these miracles operate upon the understanding or judgment of any man unlesse they first grant the Scripture to be the Word of God I meane to the begetting of a divine faith of them even that there were ever any such miracles Suppose these miracles alleadged as the Ground of our believing of the word had not been written but like the Sybills leaves had been driven up and downe by the Worst and fiercest wind that blowes in this world the breath of man Those who should keepe them by tradition that is men are by nature so vaine foolish malicious such lyars adders detracters have spirits and minds so unsuited to spirituall things so liable to alteration in themselves and to contradiction one to another are so given to impostures and are so apt to be imposed upon have been so shuffled and driven up and downe the world in every Generation have for the most part so utterly lost the Remembrance of what themselves are whence they come or whether they are to goe that I can give very little credit to what I have nothing but their Authority to rely upon for without any Evidence from the nature of the thing it 's selfe Sect. 17. Abstracting then from the Testimony given in the Scriptures to the miracles wrought by the prime Revealers of the mind and will of God in the Word and no tolerable assurance as to the businesse in hand where a foundation for faith is enquired after can be given that ever any such miracles were wrought If numbers of men may be allowed to speake we may have a Traditionall Testimony given to the blasphemous figments of the Alcoran under the name of True miracles But the constant Tradition of more than a 1000 yeares carried on by innumerable multitudes of men great wise and sober from one Generation to another doth but set open the gates of hell for the Mahumetans Yet setting aside the Authority of God in his Word and what is resolved thereinto I know not why they may not vye Traditions with the rest of the world The world
Word wherein it was the designe of the Great and Holy God to give us a portraiture as it were of his Wisdome Holinesse and Goodnesse so farre as we are capable of an Acquaintance with him in this Life is not able to declare and evince it's Originall That God who is prima Veritas the first and soveraigne Truth infinitely seperated and distinguished from all creatures on all accounts whatever should Write a Book or at least immediately indite it commanding us to receive it as his under the penalty of his Eternall displeasure and yet that Booke not make a sufficient discovery of it's selfe to be his to be from him is past all beliefe Let men that live on things received by Tradition from their Fathers who perhaps never had sense of any reall Transaction betweene God and their soules who scarse ever perused the Word seriously in their lives nor brought their Consciences to it please themselves in their owne imaginations The sure Anchor of a soule that would draw nigh to God in and by his Word lyes in the things laid downe Sect. 33. I suppose it will not be denyed but that it was the Mind and Will of God that those to whom his Word should come should owne it and receive it as his if not it were no sinne in them to reject it unto whom it doth so come if it were then either he hath given those Characters unto it and left upon it that impression of his majesty whereby it might be knowne to be his or he hath not done so and that either because he would not or because he could not To say the latter is to make him more iâ—firme than a man or other wormes of the earth than any naturally eâ—fectuall cause He that saith the former must know that it is incumbent on him to yeild a satisfactory account why God would not doe so or else he will be thought blasphemously to impute a want of that Goodnesse Love of mankind unto him which he hath in infinite Grace manifested to be in himselfe That no man is able to assigne any such Reason I shall firmly believe untill I find some attempting so to doe which as yet none have arrived at that height of Impudence and wickednesse as to owne Sect. 34. 2ly How horrible is it to the thoughts of any Saint of God that the scripture should not have it's Authority from it's selfe Tertullian objects this to the Gentiles Apol. Cap. 5. Facit hoc ad causam nostram quod apud vos de humano arbitratu divinitas pensitatur nisi homini Deus placuerit Deus non erit homo jaâ— Deo propitiâ—s esse debebit Would it be otherwise in this case if the Scripture must stand to the mercy of man for the Reputation of its Divinity nay of its verity for whence it hath its Authority thence it hath its verity also as was observed before and many more words of this nature might be added CHAP. VI. Consequentiall considerations for the confirmation of the divine Authority of the Scripture Sect. 1. I said in the former Chapter that I would not employ my selfe willingly â—o enervate or weaken any of the Reasons or Arguments that are usually insisted on to prove the divine Authority of the Scripture Though I confesse I like not to multiply Arguments that conclude to a probability only and are suited to beget a firme Opinion at best where the principle intended to be evinced is de fide and must be beleived with faith divine and supernaturall Yet because some may happily be kept to some kind of Adherence to the Scriptures by meane grounds that will not in their owne strength abide untill they get footing in those that are more firme I shall not make it my businesse to drive them from their present station having perswaded them by that which is better Sect. 2. Yea because on Supposition of the Evidence formerly tenderd there may be great use at severall seasons of some consequentiall considerations and Arguments to the purpose in hand I shall insist on two of that kind which to me who have the Advantage of receiving the Word on the forementioned account seeme not only to perswade and in a great measure to convince to undeniable probability but also to prevaile irresistably on the understanding of unprejudiced men to close with the divine Truth of it Sect. 3. The first of these is taken from the nature of the doctrine its selfe contained in the Scripture the second from the mannagement of the whole designe therein the first is innate the other of a more externall and Rationall consideration Sect. 4. For the first of them there are two things considerable in the doctrine of the Scripture that are powerfull and if I may so say uncontroleably prevalent as to this purpose Sect. 5. First its universall suitablenesse upon its first cleare discovery and Revelation to all the Entanglements and perpleâ—ities of the soules of men in reference to their Relation to and dependance upon God If all mankind have certaine Entanglements upon their hearts and spirits in reference unto God which none of them that are not utterly brutish do not wrestle withall and which all of them are not able in the least to assoyle themselves in and about certainly that Doctrine which is suited universally to satisfy all their perplexities to calme and quiet their spiâ—its in all their tumultuatings and doth break in upon them with a glorious Efficacy to that purpose in its discovery and Revelation must needs be from that God with whom we have to doe and none else From whom else I pray should it be He that can give out such a Word ille mihi semper erit Deus Sect. 6. Now there are 3 generall heads of things that all and every one of mankind not naturally brutish are perplexed withall in reference to their dependance on God and Relation to him 1 How they may worship him as they ought 2 How they may be reconciled and at peace with him or have an Attonement for that guilt which naturally they are sensible of 3 VVhat is the nature of true Blessednesse and how they may attaine it or how they may come to the enjoyment of God Sect. 7. That all mankind is perplexed and entangled with and about these Considerations that all men ever were so without Exception more or lesse and continue so to be to this day that of themselves they miserably grope up and down in the dark and are never able to come to any satisfaction neither as to what is present nor as to what is to come I could manifest from the State Office and condition of conscience the indelible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and presumptions about them that are in the hearts of all by nature The whole History of all Religion which hath been in the World with the designe of All antient and present Philosophy with innumerable other uncontroleable Convictions which also God assisting I shall in
Of the Divine Originall AUTHORITY self-evidencing LIGHT and POVVER of the SCRIPTVRES 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 39. OXFORD Printed by HENRY HALL Printer to the University for THO ROBINSON 1659. To my Reverend and Worthy Friends the PREBENDS of Ch Church Colledge in Oxford with all the STVDENT'S in Divinity in that Society THE reason of my inscribing the ensuing pleas for the Authority purity and perfection of the Scripture against the pretences of some to the contrary in these dayes unto you is because some of you value and study the Scripture as much as any I know and it is the earnest desire of my heart that all of you would so do Now whereas two things offer themselves unto me to discourse with you by the way of Preface namely the commendation of the Scripture and an exhortation to the study of it on the one hand and a discovery of the reproach that is cast upon it with the various wayes and meanes that are used by some for the lessening and depressing of its Authority and excellency on the other the former being to good purpose by one or other almost every day performed I shall insist at present on the latter only which also is more suited to discover my aime and intention in the ensuing discourses Now herein as I shall it may be seeme to exceed that proportion which is due unto a Preface to such short discourses as these following yet I know I shall be more briefe then the nature of so great a matter as that proposed to consideration doth require And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall fall upon the subject that now lyes before me Many there have beene and are who through the craft of Sathan and the prejudice of their owne hearts lying under the power of corrupt and carnall Interest have ingaged themselves to decry and disparage that excellency of the Scripture which is proper and peculiar unto it The severall sorts of them are too many particularly to be considered I shall only passe through them in generall and fix upon such instances by the way as may give evidence to the things insisted on Those who in this business are first to be called to an account whose filth and abominations given out in gross◠others have but parcelled among themselves are they of the Synagogue of Rome These pretend themselves to be the only keepers and preservers of the Word of God in the world the only ground and pillar of truth Let us then a little consider in the first place how it hath discharged this trust for it is but equall that men should be called to an account upon their owne principles and those who supposing themselves to have a trust reposed in them do manifest a trecherous mind would not be one whit better if they had so indeed What then have these men done in the discharge of their pretended trust nay what hath that Synagogue left unattempted yea what hath it left unfinished that may be needfull to convince it of perfidiousnesse that saies the Scripture was committed to it alone and would if it were able deprive all others of the possession of it or their lives what Scripture then was this or when was this deed of trust made unto them The oracles of God they tell us committed to the Jewes under the Old Testament and all the writings of the New and that this was done from the first foundation of the Church by Peter and so on to the finishing of the whole Canon What now have they not done in adding detracting corrupting forging aspersing those Scriptures to falsifie their pretended trust They adde more bookes to them never indited by the Holy Ghost as remote from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so denying the selfe evidencing power of that word which is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by mixing it with things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an humane rise and spring manifesting themselves to have lost the spirit of discerning promised with the Word to abide with the true Church of God for ever Isa 59. 21. They have taken from its fulnesse and perfection its sufficiency and excellency by their Massora their orall law or verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their unknowne endlesse bottomlesse boundlesse treasure of traditions that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all their abominations The Scripture its selfe as they say committed to them they plead to their eternall shame to be in the Originall Languages corrupted vitiated interpolated so that it is no stable rule to guide us throughout in the knowledge of the will of God The Jewes they say did it whilst they were busie in burning of Christians Therefore in the roome of the Originals they have enthroned a translation that was never committed to them that came into the world they know neither how nor when nor by whom So that one saies of its author Si quis percontetur Gallus fuerit an Sarmata Judaeus an Christianus vir an mulier nihil habituri sint ejus patroni quod expeditè respondeant All this to place themselves in the throne of God and to make the words of a Translation authentick from their stamp upon them and not from their relation unto and agreement with the words spoken by God himselfe And yet farther as if all this were not enough to manifest what Trustees they have been they have cast off all subjection to the authority of God in his word unlesse it be resolved into their own denying that any man in the world can know it to be the word of God unlesse they tell him so it is but inke and paper skin of parchment a dead letter a nose of wax a Lesbian Rule of no authority unto us at all O faithfull Trustees holy mother Church infallible chaire can wickednesse yet make any farther progresse was it ever heard of from the foundation of the world that men should take so much paines as these men have done to prove themselves faithlesse and treacherous in a trust committed to them Is not this the summe and substance of volumes that have even filled the world the Word of God was committed to us alone and no others under our keeping it is corrupted depraved vitiated the copies delivered unto us we have rejected and taken up one of our owne choice nor let any complaine of us it was in our power to do worse This sacred depositum had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it might be knowne to be the Word of God but it is upon our credit
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 Antiochus under the old Testament and of sundry persecuting Emperours under 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 membranae Coster Enchirid Cap. 1. reflects on it's Authour It is true we have not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Moses and the Prophets of the Apostles and Evangelists but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are are of another nature the various lections of Ben-Asher or Rabbi Aaron the Son of Rabbi Moses of the tribe of Asher 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 preserved without Corruption Where there is any variety it is alwayes in things of lesse indeed of no importance God by his Providence preserving the whole entire suffered this lesser variety to fall out in or among the copies we have for the quickning and exercising of our diligence in our search into his Word Sect. 15. It was an unhappy Attempt which must afterwards be spoken unto that a learned man hath of late put himselfe upon namely to prove variations in all the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the old Testament in the Hebrew Tongue from the Copies used of old merely upon uncertaine conjectures 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 ignorance or worse of it's Transcribers is corrupted and gone off from the originall in a 1000 places twice told is acknowledged by all who know ought of these things Strange that so corrupt 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 infinite number more yet to be collected It were desirable that men would be content to shew their learning Reading and diligence about things where there is lesse danger in Adventures Nor is the reliefe He provides against 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 approved by others The Saving Doctrine of the Scripture He tells us as to the matter and substance 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 Reliefe against the inconvenience of corrupt Translations to consider that although 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 sacred Truth of the originalls into such a condition as wherein it should stand in need of this Apologie and that without any colour or pretence from discrepancies in the Copies themselves that are extant or any tollerable evidence 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 Protestant 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 pleaded 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 being wholly of divine Reevlation and that Revelation being expressed only in that writing Upon any corruption then supposed therein there is no meanes of rectifying it It were an easy thing to correct a mistake or corruption in the transcription of any Probleme 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 Revelation whose knowledge depends solely on their Revelation it is not so Nor is it enough to satisfy us that the doctrines mentioned are preserved entire every Tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this written Prophesy this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of any private Interpretation Some thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to Hesychius 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned amongst the various Lections that are gathered out of him in the Appendix to the Biblia polyglotta Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the other side of that usuall expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camero contends for the retaining of 〈◊〉 〈◊〉
standard the touchstone of all speakings whatever Now that must speak alone for its selfe which must try the speaking of all but its selfe yea it s own also Sect. 8. But what doth this Law and Testimony that is this written Word plead on the account whereof it should be thus attended unto What doth it urge for its Acceptation Tradition Authority of the Church Miracles consent of men or doth it speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stand only upon its owne Soveraignty The Apostle gives us his Answer to this Enquiry 2 Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s 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 supreame uncontroleable Authority is its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration It remaines then only to be enquired whether when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pleaded there be any middle way but either that it be received with divine faith or rejected as false Sect. 9. Suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 reject 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 damnation on the same penalty were the others to be refused Jerem. 23. 28 29. The foundation of this duty lies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanied the Word that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which afterwards And without a supposall hereof it could not consist with the Goodnesse and Righteousnesse of God to require of men under the penalty of his eternall displeasure to make such a discrimination where he had not given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 forget 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 Prophets 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 complaine of this imposition he tenders them security of its easinesse of Performance Speaking of his owne VVord comparatively as to every thing that is not so he saies it is as Wheate to Chaffe which may infallibly by being what it is be discerned from it and then absolutely that it hath such Properties as that it will discover its selfe even Light and heat and Power A Person then who was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be attended unto because he was so Sect. 11 As then was said before the Scriptures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the case the same as with a man that was so is there any thing in the VVriting of it by Gods Command that should impaire its Authority nay is it not freed from innumerable prejudices that attended it in its first giving out by men arising from the personall 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 received or it is not If it be received on this account there is in it we say the proper basis and foundation of faith wheâ—eon it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence 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 sufficiently manifested so to be Of the objection arising from them who pretend to this inspiration falsly we have spoken before and we are as yet dealing 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 acknowledge in it it declares the foundarion of its Acceptance to be no other but it s owne divine inspiration hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Repentance 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 equall Sect. 14.
The Ground of the Request for the rising of one from the dead is laid in the common Apprehension of men not knowing the power of God in the Scriptures who thinke that if an evident miracle were wrought all pretences and pleas of Unbeliefe would be excluded who doth not think so Our Saviour discovers that mistake and lets men know that those who will not owne or submit to the Authority of God in the Word would not be moved by the most signall miracles imaginable If an holy man whom we had known assuredly to have been dead for some yeares should rise out of his grave and come unto us with a message from God could any man doubt whether he were sent unto us of God or no I suppose not The rising of men from the dead was the greatest miracle that attended the Resurrection of our Saviour Math. 27. 52 53. yea greater then his owne if the Socinians may be beleived namely in that he raised not himselfe by his owne power yet the evidence of the mission of such an One the Authority of God speaking in him our Saviour being Judge is not of an Efficacy to enforce beleife beyond that which is in the Written Word nor a surer foundation for faith to repose its selfe upon Sect. 15. Could we heare a Voice from Heaven accompanied with such a divine power as to evidence its selfe to be from God should we not rest in it as such I suppose men think they would can we think that any man should withdraw his Assent and say yea but I must have some Testimony that this is from God All such Evasions are precluded in the supposition wherein a selfe evidencing Power is granted What greater miracles did the Apostles of Christ ever behold or heare then that Voice that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the most excellent Glory This is my beloved Son yet Peter who heard that voice tells us that comparatively we have greater security from and by the Written Word then they had in and by that miraculous voice We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we heard saith he that voice indeed but we have a more sure word of Prophesy to attend unto More sure not in in its selfe but in its giveing out its Evidence unto us And how doth it appear so to be The Reason he alledges for it was before insisted on 2 Pet. 1. 18 19 20. Sect. 16. Yea suppose that God should speak to us from Heaven as he spake to Moses or as he spake to Christ or from some certaine place as Numb 7. 8 9. How should we be able to know it to be the Voice of God Cannot Sathan cause a Voice to be heard in the Aire and so deceive us or may not there be some way in this kind found out whereby men might impose upon us with their delusions Pope Celestine thought he heard a voice from heaven when it was but the cheat of his Successor Must We not rest at last in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accompanies the true Voice of God evidencing its selfe and ascertaining the Soule beyond all possibility of mistake Now did not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompany the written Word at its first giving forth if it did not as was said how could any man be obliged to discerne it from all delusions if it did how came it to loose it did God appoint his word to be Written that so he might destroy its Authority If the Question be whether the doctrines proposed to be believed are Truths of God or cunningly devised fables we are sent to the Scripture its selfe and that alone to give the Determination CHAP. IV. Innate Arguments in the Scripture of its divine originall and Authority These the formall Reason of our Believing It s selfe evidencing Efficacy All light mâ—nifests it selfe The Scripture Light What kind of Light it is Spirituall light evidentiall The ground of mens not discerning this Light Consectaries from the Premises laid down What the selfe Evidencing Light of the Scripture peculiarly is The Proposition of the Scripture as an object of faith is from and by this Light Power selfe Evidencing The Scripture the Power of God And Powerfull How this Power exerts its selfe The whole Question resolved § 1. HAving given some few instances of those many Testimonies which the Scripture in expresse Termes beares to its selfe and the spring rise and fountaine of all that Authority which it claimes among and over the sons of men which all those who pretend on any account whatever to owne and acknowledge its Divinity are bound to stand to and are obliged by The second thing proposed or the innate Arguments that the Word of God is furnished withall for its owne manifestation and whereby the Authority of God is revealed for faith to repose its selfe upon comes in the next place into consideration Now these Arguments containe the full and formall Grounds of our Answer to that enquiry before laid downe namely why and wherefore we doe receive and beleive the Scripture to be the word of God It being the formall Reason of our faith that whereon it is built and whereunto it is resolved that is enquired after we answer as we said before we do so receive embrace believe and submit unto it because of the Authority of God who speaks it or gave it forth as his Mind and Will evidencing its selfe by the spirit in and with that word unto our minds and Consciences or because that the Scripture being brought unto us by the good Providence of God in Waies of his Appointment and Preservation it doth evidence its selfe infallibly unto our consciences to be the Word of the living God Sect. 2. The selfe evidencing Efficacy of the Scripture and the grounds of it which consist in common mediums that have an extent and latitude answerable to the Reasons of men whether as yet they acknowledge it to be the Word of God or no is that then which in the remainder of this discourse I shall indeavour to cleare and vindicate This only I shall desire to premise that whereas some Grounds of this efficacy seeme to be placed in the things themselves contained in the Scripture I shall not consider them abstractedly as such but under the formality of their being the Scripture or Written Word of God without which consideration and Resolution the things mentioned would be left naked and utterly devested of their Authority and efficacy pleaded for and be of no other nature and importance then the same things found in other Books It is the Writing its selfe that now supplies the place and Roome of the Persons in and by whom God originally spake to men As were the Persons speaking of old so are the Writings now It was the Word spoken that was to be believed yet as spoken by them from God and it is now the Word written that is to be believed yet as written by the Command and Appointment of God Sect.
not how built we know not upon what foundations that we intend in the Assignation of our receiving the Scripture to be the Word of God to the effectuall worke and witnesse of the Holy Ghost Sect. 5. Two things then we intend by this VVorke of the spirit upon the mind of man 1. His communication of of spirituall Light by an act of his Power enabling the mind to discerne the saving Truth Majesty and Authority of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a blindnesse a darknesse upon the minds of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only disenables them from discerning the things of God in their certainty Evidence Necessity and beauty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also causes them to judge amisse of them as things weake and foolish darke unintelligible not answering to any Principle of Wisdome whereby they are guided 1 Cor. 2. Whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men it is impossible that they should on any right abiding foundation assent to the Word of God They may have a prejudicate opinion they have no faith concerning it This darknesse then must be removed by the Communication of Light by the Holy Ghost which work of his Illumination is commonly by others spoken unto and by me also in another place Sect. 6. 2. The Holy Ghost together with and by his worke of Illumination taking off the perverse disposition of mind that is in us by nature with our Enmity to and Aversation from the things of God effectually also perswades the mind to a receiving and admitting of the Truth Wisdome and Authority of the word Now because this perverse disposition of mind possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule influences the Will also into an Aversation and dislike of that Goodnesse which is in the Truth proposed to it it is removed by a double act of the Holy Ghost § 7. 1. He gives us Wisdome Understanding a spirituall Judgment whereby we may be able to compare spirituall things with spirituall in a spirituall manner and to come thereby to a cleare and full Light of the heavenly Excellency and Majesty of the Word and so enables us to know of the doctrine whither it be of God Under the benefit of this Assistance all the parts of the Scripture in their Harmony and Correspondency all the Truths of it in their power and necessity come in together to give Evidence one to another and all of them to the whole I meane as the mind is enabled to make a spirituall Judgment of them § 8. 2. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall sense a Tast of the things themselves upon the mind Heart and Conscience when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things These things deserve a more full handling and to be particularly exemplified from Scripture if the nature of our present designe would admit thereof Sect. 9. As in our naturall Estate in respect of these things of God the mind is full of vanity darknesse blindnesse yea is darkness its selfe so that there is no correspondency between the faculty and the Object and the Will lies in an utter unacquaintednesse yea impossibility of any acquaintance with the life power savour sweetnesse relish and Goodnesse that is in the things proposed to be known and discerned under the darke shades of a blind mind so for a removall of both these the Holy Ghost communicates Light to the Understanding whence it is able to see and judge of the truth as it is in Jesus and the Will being thereby delivered from the dungeon wherein it was and quickened a new performes its office in embracing what is proper and suited unto it in the object proposed The Spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the counsell of his will but yet in that way in the Generall whereby the Sun gives out his light and heate the former making way for the latter But these things must not now be insisted on Sect. 10. Now by these works of the Spirit He doth I say perswade the Mind concerning the Truth and Authority of the Scripture and therein leave an Impression of an effectuall Testimony within us And this Testimony of his as it is Authoritative and infallible in its selfe so of inconceivably more Efficacy Power and Certainty unto them that doe receive it then any Voice or internall Word boasted of by some can be But yet this is not the work of the spirit at present enquired after Sect. 11. 2 There is a Testimony of the spirit that respects the object or the Word its selfe and this is a publick Testimony which as it satisfies our soules in particular so it is and may be pleaded in reference unto the satisfaction of all others to whom the Word of God shall come The Holy Ghost speaking in and by the Word imparting to it Vertue Power Efficacy Majesty and Authority affords us the Witnesse that our faith is resolved unto And thus whereas there are but two heads whereunto all Grounds of Assent do belong namely Authority of Testimony and the selfe Evidence of Truth they do here both concurre in one In the same Word we have both the Authority of the Testimony of the spirit and the selfe Evidence of the Truth spoken by him yea so that both these are materially one and the same though distinguished in their formall conceptions I have been much affected with those verses of DANTE 's the Italian Poet which some body hath thus word for word turned into Latine larga pluvia Spiritus sancti quae est diffusa Super veteres super novas membranas Est syllogismus qu◠eam mihi conclusit Acutè adeo ut prae illa Omnis demonstratio mihi videatur obtusa The spirits communication of his owne Light and Authority to the Scripture as Evidences of its originall is the Testimony pleaded for Sect. 12. When then we resolve our faith into the Testimony of the Holy Ghost it is not any Private whisper Word or voyce given to individuall Persons It is not the secret and effectuall perswasion of the Truth of the Scriptures that falls upon the minds of some men from various involved considerations of Education Tradition and the like whereof they can give no particular account It is not the effectuall work of the Holy Ghost upon the minds and wills of men enabling them savingly to believe that is intended The Papists for the most part pleading about these things do but shew their ignorance and malice But it is the Publick Testimony of the Holy Ghost given unto all of the Word by and in the word and its own divine light Efficacy and Power Sect. 13. Thus far then have we proceeded The Scripture the Written Word hath its infallible Truth in its selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. from whence it hath its Verity thence it hath its Authority for its whole Authority is founded in
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 orall 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 receive 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 Apostles which are not recorded in the scriptures 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 writings are left to shift for themselves Miracles indeed were necessary to take of all prejudices from the Persons that brought any new doctrine from God but the doctrine still evidenced it's selfe The Apostles 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 Tradition is pretended with great confidence as a sure bottome and foundation for receiving of the Scriptures I shall a little farther enquire into it That which in this case is intended by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tradition 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 enquired after yet every individuall of men being a Liar the whole convention must be of the same complexion and so not be able to yeild a sufficient basis to build a faith upon cui non potest subesse falsum that is infallible and cannot possibly be deceived 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 Creatures I desire to know what reason I have to believe those who have that Tradition or plead that they have it before and against 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 Tradition 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 unlesse 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 witnesse 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 themselves which upon the hypothesis under consideration God himselfe is not allowed to doe I shall desire to know whither when the Church declares the scriptures to be the Word of God unto us it doth apprehend any thing in the Scripture 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 acquiesse in this decision of this doubt and enquiry 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 thereby 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 consonancy betweene the nature of the things delivered in the Scripture and the delivery of them therein The things whereof we speake being heavenly spirituall mysterious 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 themselves the Priviledge of being able to discerne that discovery so made in the Scripture To make good this claime they must either plead somewhat from themselves or from the Scriptures if from themselves it can be nothing but that they see like the men of China and all others are blind or have but one eye at the best
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 unlesse this be embraced all other things wherein it hath to do with God will not be of value to the soule this will quickly be made to appeare Or all that Communion 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 Communication 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 entercourse 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 Trinity that without the beliefe receiving and acceptance of it it is utterly impossible that any interest in them should be obteined or preserved Sect. 15. For the first or the Communication 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 Execution 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 eternall 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 Trinity 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 Goodnesse 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 unto us it lyes wholely in the unspeakable Condescention of the Son unto Incarnation with what ensued thereon The Incarnation 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 partakeâ— of the favour of God Now this enwraps the whole Doctrine of the Trinity in it's bosome nor can once be apprehended without it's Acknowledgment 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 reject 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 operation also Sect. 18. So it is as to our Obedience 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 distinct but as they are each of them God yet as God they are every one of them distinctly to be worshipped So is it as to our faith our Love our thanksgiving all our Obedience as I have abundantly demonstrated in my Treatise of distinct communion with the Father in Love the Son in Grace and the Holy Ghost in the Priviledges 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 performed Sect. 19. Hence the scripture speakes not of any thing betweene God and us but what is founded on this Account The Father worketh the Son worketh and the Holy 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 Glorifieth the Father and the Holy Ghost glorifieth them both Before the foundation 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 undertakes 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 Doctrine in the notion of it is fully convinced that all the satisfaction it hath sought after in it's seeking unto God is utterly lost if this be not admitted There is neither any foundation left of the communication of love to him nor meanes of returning 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 because of its necessity Power and heavenly Excellency Sect. 21. And this is one Argument 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 Evidence of it's divine Originall Thus much certainly it doth evince beyond all possible contradiction that the whole proceedeth from one and the same principle hath the same Authout and He wise discerning 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 correspondency of it to it's selfe and distance 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 beginning to the ending to which profession all that it reveales answers absolutely and unquestionably in a tendency to his Glory alone If it be not so it must be acknowledged that the Authour of it had a blasphemous designe to hold forth himselfe to be God who is not so a malitious designe to deceive the Sons of men and to make them believe that they Worship and honour God and obey him when they doe not and so to draw them into everlasting destruction and that to compasse these ends of blasphemy Atheisme and malice he hath laid out in a long course of time all the industry and wisdome that a Creature could be made partaker of Now he that should doe thus must be the Devill and none else no other creature can possibly arrive at that height of obstinacy in evill Now certainly whilst God is pleased to continue unto us any thing whereby we are distinguished 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 namely 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 Of The Integrity Purity of the Hebrevv and Greek Text of the Scripture With Considerations on the PROLEGOMENA and APPENDIX to the late BIBLIA POLYGLOTTA OXFORD Printed by H. H. for THO ROBINSON 1659. CHAP. I. 1. The occasion of this Discourse 2. The Danger of supposing corruptions in the Originalls of the Scripture 3. The great usefullnesse of the Biblia Polyglotta 4. The Grounds of the ensuing animadversions 5. The Assertions proposed to be vindicated laid downe 6. Their weight and importance 7. Sundry principles in the Prolegomena prejudiciall to the Truth contended for laid downe 8. Those Principles formerly asserted by others Reasons of the opposition made to them Scte. 1. WHEN this whole little precedent Treatise was finished and ready to be given out unto the Stationer there came to my hands the Prolegomena and Appendix to the Biblia Polyglotta lately published Upon the first sight of that volume I was somewhat startled with that Bulkie collection of various Readings which the Appendix tenders to the view of every one thâ—t doth but cast an eye upon it Within a while after I found that others also men of Learning and Judgment had apprehensions of that worke not unlike those which my owne thoughts had suggested unto me Afterwards considering what I had written about the Providence of God in the preservation of the Originall Copies of the Scripture in the foregoing discourse fearing least from that great Appearance of Variations in the Originall Copies and those of all the Translations published with so great care and diligence there might some unconquerable objections against the Truth of what I had asserted be educed I judged it necessary to stop the progresse of those thoughts untill I could get time to looke through the Appendix and the various Lections in that great Volume exhibited unto us with the grounds and Reasons of them in the prolegomena Having now discharged that taske and as things were stated duty I shall crave leave to deliver my thoughts to some things contained in them which possibly men of perverse minds may wrest to the prejudice of my former Assertions to the prejudice of the certainty of divine Truth as continued unto us through the Providence of God in the Originalls of the Scripture Sect. 2. What use hath been made and is as yet made in the world of this supposition that corruptions have befallen the Originalls of the scripture which those various lections at first view seeme to intimate I need not declare It is in breife the foundation of Mahumetisme Alcor Azoar 5. The chiefest and principall prop of Popery the only pretence of Fanaticall Anti Scripturists the root of much hidden Atheisme in the World At present there is sent unto me by a very learned Person upon our discourse on this subject a Treatise in English with the Latine Title of fides Divina wherein it 's namelesse Author on this very foundation labours to evert and utterly render uselesse the whole scripture How farre such as he may be strengthened in their infidelity by the consideration of these things time will manifest Had there not been then a necessity incumbent on me either utterly to desist from pursuing any thoughts of publishing the foregoing Treatise or else of giving an account of some things contained in the Prolegomena and Appendix I should for many Reasons have abstained from this Employment But the truth is not only what I had written in the first Chapter about the Providence of God in the preservation of the Scripture but also the maine of the Arguments afterwards insisted on by me concerning the selfe Evidencing power and Light of the Scripture receiving in my Apprehension a great weakning by the things I shall now speake unto if owned and received as they are proposed unto us I could not excuse my selfe from running the hazard of giving my thoughts upon them Sect. 3. The Wiseman tells us that he considered all travell and every right worke and that for this a man is envied of his neighbour whâ—ch saith he is vanity and vexation of spirit Eccles 4. 4. It cannot be denyed but that this often fals out through the Corruption of the hearts of men that when Works right Workes are with most sore travell brought forth in the world their Authours are repayed with envy for their Labour which mixes all the issues of the best endeavours of men with vanity and vexation of spirit Hiereme of old and Erasmus of late are the usuall instances in this kind That I have any of that guilt in a peculiar manner upon me in reference to this worke of publishing the Biblia Polyglotta which I much esteeme or the Authours and contrivers of it