By the Author of
The Whole Duty of Man, &c.
Search the Scriptures,
At the Theater in Oxford, 1713
Imprimatur.
JO. NICHOLAS
Vice-Cancell. Oxon.
Junii 10, 1678.
IN the Treatise of the Government of the Tongue, publish’d by me
heretofore, I had occasion to take notice among the exorbitances of that
unruly part, which sets on fire the whole course of nature, and it self
is set on fire from hell,
But that Holy Book not only suffering by the petulancy of the Tongue,
but the malice of the Heart, out of the abundance whereof the mouth speaks,
This I design’d to do in my usual
But whereas men when they have learn’d to do amiss, quickly dispute and dictate; I found my self concern’d to pass sometimes within the verge of controversy, and to discourse upon the principles of reason, and deductions from Testimony, which in the most important transactions of human life are justly taken for evidence. In which whole performance I have study’d to avoid the entanglements of Sophistry, and the ambition of unintelligible Quotations; and kept my self within the reach of the unlearned Christian Reader, to whose uses my labours have been ever dedicated.
All that I require is that men would bring as much readiness to entertain the Holy Scriptures, as they do to the reading profane Authors, I am asham’d to to say, as they do to the incentives of vice and folly, nay, to the libels and invectives that are levell’d against the Scriptures.
If I obtain this, I will make no doubt that
I shall gain a farther point; that from the perusal of my imperfect conceptions, the
Reader will proceed to the study of the Scriptures themselves: there tast
and see how gracious the Lord is,
It is said
of Moses,
Conversation has every
where an assimilating power; we are generally such as are the Men, and Books, and
business that we deal with: but surely no familiarity has so great an influence
on Life and Manners, as when Men hear God speaking to them in his Word. That Word
which the Apostle
The time will come when all our Books however recommended
for subtilty of discourse, exactness of method, variety of matter, eloquence of Language; when all our curious Arts,
like those mention’d
In vain shall men alledge the
want of due conviction, that they did not know how penal it would be, to disregard
the Sanctions of Gods Law, which they would have had enforc’d by immediate miracle; the apparition of one
sent from the other world who might testify of the place
of torment. This expectation the Scripture charges every where with the guilt
of tempting God, and indeed it really involves this insolent proposal, that
the Almighty should be oblig’d to break his own Laws, that men might be prevail’d with to keep his. But
should he think fit to comply herein, the condescension
would be as successless in the event, as ’tis unreasonable in the offer. Our Saviour
assures, that they who hear not Moses and the Prophets, the instructions
and commands laid down in holy Scripture, would
Or the Christians Birth-right and Duty in the custody and use of the
The several Methods of Gods communicating the knowledge of himself.
GOD, as he is invisible to human eyes, so he is unfathomable by human understandings; the perfection of his nature, and the impotency of ours, setting us at too great a distance to have any clear perception of him. Nay, so far are we from a full comprehension, that we can discern nothing at all of him, but by his own light; those discoveries he hath been pleas’d to make of himself.
2. THOSE have been of several sorts; The first
was by infusion in mans creation, when
3. BUT this Light being soon eclips’d by Adams disobedience, there remain’d to his benighted
posterity, only some faint glimmerings, which
were utterly insufficient to guide them to their end, without fresh aids, and renew’d
manifestations of God to them. It pleas’d God therefore to repair this
ruine,
and by subsequent revelations to communicate himself to the Patriarchs in the
first Ages of the World: afterwards to Prophets, and other holy men; till
at last he revealed himself yet more illustriously in the face of Jesus
Christ,
4. THIS is the one great comprehensive Revelation wherein all the former
were involv’d, and to which they pointed; the whole mystery of
Godliness
being compris’d in this
5. THESE were the waies by which God was pleased to reveal
himself to the Forefathers of our Faith, and that not only for their sakes, but
ours also, to whom they were to derive those divine dictates they had receiv’d.
St. Stephen tells us, those under the Law receiv’d the lively Oracles to deliver them down to their posterity,
6. AND for this, God (whose care is equal for
all successions of men) hath graciously provided, by causing Holy Scriptures to
be writ; by which he hath deriv’d on every succeeding Age the illuminations of
the former. And for that purpose endowed the Writers not only with that moral
fidelity requisite to the truth of History, but with a divine Spirit,
proportionable to the great design of fixing an immutable rule for Faith and Manners. And to
give us the fuller security herein, he has chosen no other penmen of the New
Testament, than
those who were the first oral Promulgers of our Christian
Religion; so that they have left to us the very same doctrine they taught the Primitive
Christians; and he that acknowledges them divinely inspir’d in what they preach’d,
cannot doubt them to be so in what they writ. So that we all may enjoy virtually
and effectively that with of the devout Father, who desir’d to be St. Paul’s Auditor: for he
7. BUT this is a guilt which one would think peculiar to Infidels and Pagans, and not incident to any who had in their Baptism lifted themselves under Christs banner: yet I fear I may say, of the two parties, the Scripture has met with the worst treatment from the latter. For if we measure by the frequency and variety of injuries, I fear Christians will appear to have out-vied Heathens: These bluntly disbelieve them, neglect, nay perhaps scornfully deride them. Alas, Christians do this and more; they not only put contempts, but tricks upon the Scripture, wrest and distort it to justify all their wild phancies, or secular designs; and suborn its Patronage to those things it forbids, and tells us that God abhors.
8. INDEED so many are the abuses we offer it, that he that
considers them would scarce think we own’d it for the words of a sensible man, much
less of the great omniscient God. And I believe ’twere hard to assign any one
so comprehensive
and efficacious cause of the universal depravation of manners, as the disvaluing
of this divine Book, which was design’d to regulate them. It were therefore a
work worthy another inspired writing, to attempt the rescue of this, and recover
it to its just estimate. Yet alas, could we hope for that, we have scoffers who
would as well despise the New as the Old; and like the Husbandmen in the
Gospel,
9. To such as these ’tis I confess vain for man to address; nay
’twere insolence to expect that human Oratory should succeed where the divine fails
yet the spreading infection of these renders it necessary to administer antidotes
to others. And besides, tho’ (God be blest) all are not of this form, yet there are
many who, tho’ not arriv’d to this contempt, yet want some degrees of that
just reverence
they owe the sacred Scriptures, who give a confus’d general assent to them as
the Word of God, but afford them not a consideration and respect answerable to
such an acknowledgment. To such as these, I shall hope
10. INDEED were there nothing else to be said in behalf of holy Writ, but that it is Gods word, that were enough
to command the most awful regard to it. And therefore it is but just we make that
the first and principal consideration in our present discourse. But then ’tis impossible
that that can want others to attend it; since whatsoever God saies, is in all
respects compleatly good. I shall therefore to that of its divine original add
secondly the
consideration of its
subject Matter; thirdly, of its excellent and
no less diffusive end and design; and fourthly, of its exact propriety and
fitness
to that design: which are all such qualifications, that where they concur, nothing
more can be requir’d to commend a writing to the esteem of rational men. And
upon all these tests, notwithstanding the cavil of the Romanists and others,
whose force we shall examin with the unhappy issue of contrary counsels, this Law of
God
The Divine Original, Endearments and Authority of the Holy Scripture.
MENS judgments are so apt to be bias’d by their
affections, that we often find them readier to consider who speaks, than what is
spoken: a temper very unsafe, and the principle of great injustice in our inferior
transactions with men; yet here there are very few of us that can wholly divest
our selves of it, whereas, when we deal with God ( in whom alone an implicit faith
may securely be reposed ) we are nice and wary, bring our scales and
measures,
will take nothing upon his word which holds not weight in our own balance. ’Tis
true, he needs not our partiality to be justified in his sayings,
2. I am far from contradicting our Saviours Precept, of Search the Scriptures
3. WHATEVER therefore God has said, we are to pay it a reverence merely upon the account of its Author, over and above what the excellence of the matter exacts: and to this we have all inducements as well as obligation: there being no motives to render the words of men estimable to us, which are not eminently and transcendently applicable to those of God.
4. THOSE motives we may reduce to
four: first, the Authority of the Speaker; secondly, his Kindness; thirdly, his Wisdom, and fourthly, his Truth. First, for that of Authority: that may be either native, or
acquired; the native is that of a parent, which is such a charm
5. NOR have only Gods, but mens Laws exacted that filial reverence to the dictates of Parents. But certainly
no Parent can pretend such a title to it as God, who is not only the immediate
Father of our persons, but the original Father of our very nature; not only of our
flesh, but of our spirits also,
6. BUT besides this native
Authority there is also an acquired; and that we may distinguish into two
sorts: the one of dominion, the other of reputation. To the first kind belongs that
of Princes, Magistrates, Masters, or any that have coercive power over us. And our
own interest teaches us not to slight the words of any of these, who can so much
to our cost second them with deeds. Now God has all these titles of jurisdiction; He is the great King,
7. A second sort of acquir’d Authority is that of reputation.
When a man is famed for some extraordinary excellencies, whether moral or intellectual,
men come with appetite to his discourses, greedily suck them in, nor need such
a one bespeak attention; his very name has done it for him, and prepossess’d him
of his Auditors regard. Thus the Rabbies among the Jews, the Philosophers among
the Greeks, were listened to as Oracles, and to cite them was (by their admiring
Disciples) thought a concluding Argument. Nay, under Christianity, this admiration of mens persons has been so inordinate, that it has crumbled Religion away in little
insignificant parties; whilst not only Paul, Apollo or
8. AND hath God done nothing to get him a repute
among us? has he no excellencies to deserve our esteem? is he not worthy to prescribe
to his own creatures? if we think yes, why is he the only person to be disregarded? or why do we
so unseasonably depart from our own humour, as not to give his
Word a reverence proportionable to that we pretend for him; nay, which we actually
pay to men of like passions with our selves? A contempt so absurd as well as
impious, that we have not the example of any the most barbarous people to countenance
us. For tho’ some of them have made very wild mistakes in the choice of their Deities,
yet they have all agreed in this common principle, that whatever those Deities
said, was to be receiv’d with all possible veneration; yea, such a deference
gave they to all significations of the divine will, that as they would undertake
no great enterprize without consulting their Auguries; so upon any inauspicious
signs they relinquish’d their attempts. And certainly if we had the same
reverence for the true God
9. A second motive to esteem mens words, is the kindness of the speaker. This has such a fascinating power,
as nothing but extreme ill nature can resist. When a man is assur’d of the
kindness of him that speaks, whatever is spoken is taken in good part. This is it
that distinguishes the admonitions of a friend from the reproaches of an enemy; and we daily in common conversation receive
those things with contentment
and applause from an intimate and familiar, which spoken by a stranger or enemy
would be
10. BUT what human kindness is there that can come
in any competition with the Divine? it surpasses that of the nearest and dearest
relations; Mothers may forget, yet will I not forget thee,
11. FOR the first, we cannot look either on our bodies or our souls,
on the whole Universe about us, or that better World above us; but we shall in
each see the Lord hath done great things for us,
12. AND now ’tis very hard, if such an unparallel’d love in God, may not as much affect us, as the slight benefactions of every ordinary friend; if it cannot so much recommend him to our regard, as to rescue his word from contempt, and dispose us to receive impressions from it; (especially when his very speaking is a new act of his kindness, and design’d to our greatest advantage.)
13. BUT if all he has done and suffer’d for us cannot obtain him
so much from
us, we must surely confess, our disingenuity is as superlative as his love. For
in this instance we have no plea for our selves. The discourses of men ’tis
true may sometimes be so weak and irrational, that tho’ kindness may suggest
pity, it cannot reverence; But this can never happen in God, whose wisdom is
as infinite as his love. He talks not at our vain rate
14. HOW attractive a thing Wisdom is, we may observe in the
instance of the Queen of Sheba, who came
from the utmost parts of the earth, as Christ faies
15. HOW impious a folly is it then in us, to Idolize human Wisdom with
all its imperfections, and despise the divine? yet this every man is guilty of,
who is not attracted to the
16. NAY, indeed it were
to tax him of folly beyond what is incident to any sensible man; who will still
proportion his instruments to the work he designs. Should we not conclude him
mad, that should attempt to fell a mighty Oak with a Pen-knife, or stop a Torrent with a whisp of Straw? And
sure their conceptions are not much
more reverend of God, who can suppose that a writing design’d by him for
such important
ends, as the making men wise unto salvation,
17. ’TIS true indeed, ’tis not, as the Apostle speaks the wisdom of this world,
18. AND as the Holy Scripture is thus recommended to us by the wisdom of its Author;
so in the last place is it by his truth, without which the other might rather raise
our jealousy than our reverence. For wisdom without sincerity degenerates into
serpentine guile; and we rather fear to be ensnar’d than hope to be advantag’d by
it. The most subtil addresses, and most cogent arguments prevail not upon us,
where we suspect some insidious design. But where wisdom and fidelity meet in the
same person, we do not only attend, but confide in his counsels. And this qualification
is most eminently in God. The children
19. AND now when all these motives
are thus combined; the authority, the kindness, the wisdom, the veracity of the
speaker, what can be requir’d more to render his words of weight with us?
If this
four-fold cord will not draw us, we have sure the strength, not of men, but of
that Legion we read of in the Gospel,
20. ALL this God do’s in Scripture; and we must be stupidly improvident, if we will take no advantage by it. It was once the complaint of Christ to the Jews, I
am come in my Fathers name, and ye receive me not: if
another shall come in his own name, him ye will receive,
21. BUT after all that has been said,
I foresee some may say, that 1 have all this while but beaten the air, have
built upon a principle which some flatly deny, others doubt of, and have run away
with a supposition that the Bible is of divine Original, without any attempt
of proof. To such as these I might justly enough object the extreme hard
measure they offer to Divinity above all other Sciences. For in
those, they still allow
some fundamental maxims, which are presupposed without proof; but in this they admit
of no Postulata, granted principle on which to superstruct.
If the same rigor
should
be extended to secular cases, what a damp would it strike upon commerce? For example,
a man expects fair dealing from his Neighbour, upon the strength of those common
notions of Justice he presumes writ in all mens hearts: but according to
this measure, he must first prove to every man he deals with, that such notions
there are, and that they are obligatory: that the wares expos’d to sale are his
own; that dominion
22. IN which I shall proceed by these degrees. First, I shall lay down the plain grounds upon which Christians believe it. Secondly, I shall compare those with those of less credibility which have generally satisfied mankind in other things of the like nature. And thirdly, I shall consider whether those who are dissatisfied with those grounds, would not be equally so with any other way of attestation.
23. BEFORE I enter upon the first of these, I desire it may be consider’d, that matters of fact are not capable of fuch rigorous demonstrative evidences, as mathematical propositions are. To render a thing fit for rational belief, there is no more requir’d, but that the motives for it do over poise those against it; and in that degree they do so, so is the belief stronger or weaker.
24. NOW the motives of our belief in the present case, are such as are extrinsick, or intrinsick to the Scriptures; of which the extrinsick are first, and preparative to the other; and indeed all that, can reasonably be insisted on to a gain-saier, who must be suppos’d no competent judge of the latter. But as to the former, I shall adventure to say, that the Divine Original of the Scripture hath as great grounds of credibility as can be expected in any thing of this kind. For that God inspir’d the Pen-men of Holy Writ, is matter of fact, and being so, is capable of no other external evidence but that of testimony: and that matter of fact being also in point of time so remote from us, can be judg’d of only by a series of Testimonies deriv’d from that Age wherein the Scriptures were written, to this: and the more credible the testifiers, and the more universal the Testimony, so much the more convincing are they to all considering men.
25. AND this attestation the Scripture hath in the highest
circumstances, it having been witnes’d
to in all Ages, and in those Ages by all persons that could be presum’d to know
any thing of it. Thus the Old Testament was own’d by the whole Nation of the Jews,
as the writings of men inspir’d by God, and that with such evidence of their mission,
as abundantly satisfied those of that Age, of their
26. SO also for the preceptive parts of those Books, those that saw those formidable solemnities,
with which they were first publish’d, had sure little temptation to doubt that
they were the dictates of God, when written. Now if they could not be deceiv’d themselves, ’tis yet
less imaginable that they should conspire to impose a cheat upon
their posterities; nor indeed were the Jews of so easy a credulity, that ’tis at
all probable the succeeding Generations would have been so impos’d
27. NOR could it be esteem’d a small confirmation to the Scriptures, to find in
succeeding Ages the signal accomplishments
of those prophecies which were long before registred in those Books; for nothing
less than divine Power and Wisdom could foretell, and also verify them. Upon
these
grounds the
Jews universally thro’ all successions receiv’d the Books
of the Old Testament as divine Oracles, and look’d upon them as the greatest
trust that could be committed to them:
28. THAT all this is true in reference to the Jews, that they did thus
own these Writings as divine, appears not only by the Records of past Ages, but
by the Jews of the present, who still own them, and cannot be suspected of combination
with the Christians. And if these were reasonable grounds of conviction
29. THE New has also the like means of probation: which as it is a collection of the doctrine taught by Christ and his Apostles, must if truly related be acknowledged no less divine than what they orally deliver’d. So that they who doubt its being divine, must either deny what Christ and his Apostles preach’d to be so; else distrust the fidelity of the relation The former strikes at the whole Christian faith; which if only of men, must not only be fallible but is actually a deceit, whilst it pretends to be of God, and is not. To such Objectors we have to oppose those stupendous miracles with which the Gospel was attested such as demonstrated a more than human efficacy. And that God should lend his omnipotence to abet the false pretensions of men, is a conceit too unworthy even for the worst of men to entertain.
30. ’TIS true, there have been by God permitted
31. BUT if men will
be Scepticks, and doubt every thing, they are to know that the matter call’d into
question, is of a nature that admits but two waies of solution; probability, and
testimony. First for probability, let it be consider’d, who were the first promulgers
of Christs Miracles. In his life time they were either the patients on whom his
Miracles were wrought, or the common people, that were spectators: the former, as
they could not be deceiv’d themselves, but must needs know whether they were cur’d
or no; so what Imaginable design could they have to deceive others? Many
indeed have pretended impotency as a motive of compassion; but what could they gain
by owning a cure they had not? As for the Spectators, as their multitude adds to
their credibility; (it being morally impossible that so many should at once
be deluded in a matter so obvious to their senses) so do’s it also acquit them
from fraud and combination. Cheats and forgeries are alwaies hatch’d in the dark,
in close Cabals, and private Junctos. That five thousand men at one time, and four
thousand at another, should
32. BESIDES, admit it possible that so many could have join’d in the deceit, yet what imaginable end could they have in it? Had their lie been subservient to the designs of some potent Prince that might have rewarded it, there had been some temptation: but what could they expect from the reputed Son of a Carpenter, who had not himself where to lay his head? Nay, who disclaim’d all secular power; convey’d himself away from their importunities, when they would have forced him to be a King: And consequently, could not be look’d on as one that would head a Sedition, or attempt to raise himself to a capacity of rewarding his Abettors. Upon all thee considerations, there appears not the least shadow of probability, that either those particular persons who publish’d the cures they had receiv’d, or those multitudes who were witnesses and divulgers of those, or his other miracles, could do it upon any sinister design, or indeed upon any other motive but gratitude and admiration.
33. IN the next place, if we come to
those miracles which succeeded Christs death, those most important; and
convincing of his Resurrection
34. THEIR preaching amounted to no less than the Deifying of one, whom both their Roman and Jewish Rulers, nay, the generality of the people had executed as a malefactor: so that they were all engag’d, in defence of their own Act, to lift their testimony with all the rigour that conscious jealousy could suggest. And where were so many concern’d inquisitors, there was very little hope for a forgery to pass. Besides the avow’d displeasure of their Governours made it a hazardous thing to own a belief of what they asserted. Those that adher’d to them could not but know, that at the same time they must espouse their dangers and sufferings. And men use not to incur certain mischiefs, upon doubtful and suspicious grounds.
35. YET farther,
their doctrine was design’d to an end to which their Auditors could not but have
the greatest reluctancy: they were to struggle with that rooted prepossession which
the Jews had for the Mosaical Law, which their Gospel out-dated; and the
Gentiles for the Rites and Religion of their Ancestors;
36. AND yet with all these did these rude inartificial men contest,
and that with signal success: no less than three thousand Proselytes made by
Saint Peter’s first Sermon; and that in Jerusalem, the Scene
where all was acted; and consequently where ’twas the most impossible to
impose
a forgery. And at the like miraculous rate they went on, till as the Pharisees
themselves
complain, they had filled Jerusalem with their doctrine,
37. AND sure
so wonderful an event, so contrary to all humane measures, do’s sufficiently evince there
was more than man in it. Nothing but the same creative Power that produc’d light
out of darkness, could bring forth effects so much above the proportion of the
cause.
Had these weak instruments acted only by their natural powers, nothing of this had
been achiev’d. Alas could these poor rude men learn all Languages within the
space
of fifty days, which would take up almost as many years of the most industrious
Student? and yet had they not been able to speak them, they could never have divulg’d
the Gospel to the several Nations, nor so effectually have convinc’d the by-standers,
38. WHEN
all this is weigh’d, I presume there will remain little ground to suspect that the
first planters of Christian Faith had
39. 1N answer to this bold, this blasphemous suggestion, I
should first
desire these Surmisers to point out the time when, and the persons
who began this design; to tell us exactly whence they date this politick Religion, as they are pleas’d to
suppose it. If they cannot, they are manifestly unjust
to reject our account of it when they can give none themselves; and fail very
much of that rigid demonstration they require from others. That there is such
a profession as Christianity in the world, is yet (God be blest) undeniable; (though at the rate it has of late declin’d, God knows how long it will be
so:)
we say it came by Christ, and his Apostles, and that it is attested by an uninterrupted
testimony of all the intervening Ages, the suffrage of all Christian Churches from
that day to this. And sure they who embraced the Doctrine, are the
40. YET lest they should be all thought parties to the design, and their witness
excepted against, it has pleas’d God to give us collateral assurances, and make
both Jewish and Gentile Writers give testimony to the Antiquity of Christianity.
Josephus do’s this, lib. 20. chap. 8. and lib. 18. chap. 4. where, after
he has given an account of the crucifixion of Christ exactly agreeing with the Evangelists
he concludes, And to this day the Christian people, who of him borrow their name,
cease not to increase. I add not the personal elogium which he gives of our
Saviour; because some are so hardy to controul it: also I pass by what Philo
mentions of the religious in Egypt, because several Learned men refer it to the
Essens, a Sect among the Jews, or some other. There is no doubt of what
Tacitus
and other Roman Historians speak of Christ as the Author of the Christian doctrine;
which it had been impossible for him to have done, if there had then been no
such
doctrine, or if Christ had not been known as the Founder of it. .So afterward
Pliny gives the Emperour Trajan an account both of the manners, and multitude
of the Christians; and makes of the innocence of the one, and the greatness of
the other, an Argument to slacken the persecution against them. Nay, the very bloody
Edicts
41. I suppose I need say no more
to shew that the Gospel, and all those portentous miracles which attested it,
were no forgeries, or stratagems of men. I come now to that doubt which more immediately
concerns the Holy Scripture, viz. whether all those transactions be
so faithfully related there, that we may believe them to have been dictated by the
spirit of God. Now for this, the process need be but short, if we consider who were
the Pen-men of the New Testament; even for the most part of the Apostles themselves:
Matthew, and John who wrote two of the Gospels were certainly so: and Mark, as all the Ancients aver, was but the Amanuensis to Saint
42. NOW that
these
Books were indeed writ by them whose names they bear, we have as much assurance as
’tis possible to have of any thing of that nature, and that distance of time from
us. For however some of them may have been controverted, yet the greatest part
have admitted no dispute; whole Doctrines agreeing exactly with the others, give testimony
to them. And to the bulk of those writings, it is notorious that the first Christians receiv’d them from the Apostles, and
so transmitted them to the ensuing
Ages, which receiv’d them with the like esteem and veneration. They cannot
be corrupted, faies Saint Austin in the thirty second Book against Faustis the Manich.
c. 16. because they are and have been in the hands of all Christians.
And whosoever should first attempt an alteration, he would be confuted by the
inspection of other ancienter Copies. Besides, the Scriptures are not in some one Language, but translated into many: so that the
43. AND how much the body of Christians were in earnest
concern’d to take care in this matter, appears by very costly evidences; multitudes
of them choosing rather to part with their lives than their Bibles. And indeed ’tis
a sufficient proof, that their reverence of that Book was very avowed and
manifest; when their Heathen persecutors made that one part of their
persecution. So that
as wherever the Christian Faith was receiv’d, this Book was also, under the notion
we now plead for, viz. as the writings of men inspir’d by God: so it was also contended
for even unto death: and to part with the Bible was to renounce the Faith. And
now, after such a cloud of testimonies, we may sure take up that (ill apply’d)
saying
of the High Priest,
44. YET besides these, another sort of witnesses there are, I mean those intrinsick
evidences which arise out of the Scripture it self; but of these I think not proper
here to insist, partly because the subject will be in a great degree coincident
with that of the second general consideration; and partly because these can be
argumentative to none who are not qualified to discern them. Let those who doubt
the Divine Original of Scripture, well digest the former grounds which are
45. IN the mean time, to evince how proper the former discourse is to found a rational belief that the Scripture is the word of God, I shall compare it with those measures of credibility upon which all humane transactions move, and upon which men trust their greatest concerns without diffidence or dispute.
46. THAT we must in many things trust the report
of others, is so necessary, that without it humane society cannot subsist. What
a multitude of subjects are there in the world, who never saw their Prince, nor were
at the making of any Law? if all these should deny their obedience, because they
have it only by hear-say, that there is such a man, and such Laws, what would
become of Government? So also for property, if nothing of testimony may be
admitted, how shall any man prove his right to any thing? All pleas must be
decided by the sword,
and we shall fall into that state (which some have fancied the primitive)
of universal hostility. In like manner for traffick and commerce; how should any
Merchant first attempt a trade to any foreign part of the world, if he did not
believe
47. BUT it will perhaps be said, that in things that are told us by our contemporaries, and that relate to our own time, men will be less apt to deceive
us, because they know ’tis in our power to examine and discover the truth.
To this I might say, that in many instances it would scarce quit cost to do so,
and the inconveniences of tryal would exceed those of belief. But 1 shall willingly admit this probable argument, and only
desire it may be applied to our main
question, by considering whether the primitive Christians who receiv’d the Scripture
as divine, had not the same security of not being deceiv’d, who had as
great opportunities of examining, and the greatest concern of doing it throughly,
since they were to engage, not only their future hopes in another world, but (that
which to nature is much more sensible)
48. BUT because it must be confess’d that we who are so many Ages remov’d from them, have not their means of assurance; let us in the next place consider, whether an assent to those testimonies they have left behind them, be not warranted by the common practice of mankind in other cases. Who is there that questions there was such a man as William the Conqueror in this Island? Or, to lay the Scene farther, who doubts there was an Alexander, a Julius Cæsar, an Augustus? Now what have we to found this confidence on besides the Faith of History? And I presume even those who exact the severest demonstrations for Ecclesiastick story, would think him a very impertinent Sceptick that should do the like in these. So also, as to the Authors of Books; who disputes whether Homer writ the Iliads, or Virgil the Æneids, or Cæsar the Commentaries, that pass under their names? yet none of these have been attested in any degree like the Scripture. ’Tis said indeed, that Cæsar ventured his own life to save his Commentaries, imploying one hand to hold those above the water, when it should have assisted him in swiming. But whoever laid down their lives in attestation of that, or any humane composure, as multitudes of men have done for the Bible?
49. BUT perhaps ’twill be said, that the small concern men have, who wrote these, or other the like Books, inclines them to acquiesce in the common opinion. To this I must say, that many things inconsiderable to mankind have oft been very laboriously discuss’d, as appears by many unedifying Volumes, both of Philosophers and School-men. But whatever may be said in this instance, ’tis manifest there are others, wherein mens real and greatest interests are intrusted to the testimonies of former Ages. For example, a man possesses an estate which was bought by his great Grandfather, or perhaps elder Progenitor: he charily preserves that deed of purchase, and never looks for farther security of his title: yet alas, at the rate that men object against the Bible, what numberless Cavils might be rais’d against such a deed? How shall it be known that there was such a man as either Seller or Purchaser? if by the witnesses they are as lyable to doubt as the other; it being as easie to forge the attestation as the main writing: and yet notwithstanding all these possible deceits, nothing but a positive proof of forgery can invalidate this deed. Let but the Scripture have the same measure, be allowed to stand in force, to be what it pretends to be, till the contrary be (not by surmises and possible conjectures) but by evident proof evinc’d and its greatest Advocates will ask to more.
50. A like instance may be given in publick concerns; the immunities and rights of any Nation, particularly here of our Magna Charta, granted many Ages since, and deposited among the publick Records: to make this signify any thing, it must be taken for granted, that this was without falsification preserved to our times; yet how easy were it to suggest that in so long a succession of its keepers, some may have been prevail’d on by the influence of Princes to abridge and curtail its concessions; others by a prevailing faction of the people to amplify and extend it? Nay, if men were as great Scepticks in Law, as they are in Divinity, they might exact demonstrations that the whole thing were not a forgery. Yet, for all these possible surmises, we still build upon it, and should think he argued very fallaciously, that should go to evacuate it, upon the force of such remote suppositions.
51. NOW I desire it may be consider’d whether our
security concerning the holy Scripture be not as great, nay, greater than it
can be of this. For first, this is a concern only of a particular Nation, and so can expect no foreign attestation; and secondly, it has all along rested on
the fidelity of its keepers; which has been either a single person, or at best some
small number at a time; whereas the Scriptures have been witness’d
to by persons of all Nations; and those not single, but collective
52. THE Imperial Law compil’d by Justinian, was
soon after his death, by
reason of
the inroads of the Goths, and other barbarous Nations, utterly lost in the Western world; and
scarce once heard of for the space of five hundred years, and
then came casually to be retriv’d upon the taking of Amalsis by the
Pisans, one single copy being found there at the plundering of the City. And the whole
credit of those Pandects, which have ever since govern’d the Western world, depends
in a manner on that single Book, formerly call’d the Pisan; and now, after
that Pisa was taken by the Florentines, the Florentine Copy.
But notwithstanding this, the body of the Civil Law obtains; and no man thinks
it reasonable
53. BUT men seem in this case (like our late Legislators) to set up new extraregular
Courts of Justice, to try those whom no ordinary rules will cast, yet their designs
require should be condemn’d: And we may conclude, ’tis not the force of
reason, but
of prejudice, that makes them so unequal to themselves as to reject the Scripture,
when they receive every thing else upon far weaker grounds. The bottom of it
is, they are resolv’d not to obey its precepts; and therefore think it the
shortest cut to disavow its authority; for should they once own that, they would
find themselves intangled in the most inextricable dilemma; that of the Pharisees
about John Baptist: If we say from heaven, he will say, why then did you not believe
him?
54. IT has been sometimes seen in popular mutinies, that when blanks have been sent them they could not agree what to ask: and were it imaginable that God should so far court the infidelity of men, as to allow them to make their own demands, to set down what waies of proof would perswade them; I doubt not there are many have obstinacy enough to defeat their own methods, as well as they do now Gods. ’Tis sure there is no ordinary way of conviction left for them to ask. God having already (as hath also been shew’d) afforded that. They must therefore resort to immediate revelation, expect instant assurances from heaven, that this Book we call the Bible is the word of God.
55. MY
first
question then is, in what manner this revelation must be made to appear
credible to them. The best account we .have of the several waies of revelation
is from the Jews, to whom God was pleas’d upon new emergencies signally to reveal
himself. These were first dreams; secondly, visions; by both which the Prophets
56. BUT admit there
were now such divine dreams as brought their evidence along with them; yet sure
’tis possible for prejudic’d, men to resist even the clearest convictions. For do we
not see some that have made a shift to extinguish that natural light, those notions which are interwoven into the very frame and constitution of their minds,
that
53. ’TIS easy to guess what reception
a man that produces no other authority would have in this ludicrous Age: he would
certainly be thought rather to want sleep, than to have had revelations in it.
And if Jacob and the Patriarchs, who were themselves acquainted with divine
dreams, yet did not believe Josephs; any man that should now pretend in that kind,
would be sure to fall under the same irony that he did, to be entertain’d with
58. THE second way of revelation by vision was, where the
man was wrapt into an extasy, his spirit for a while suspended from all sensible
communication with the body, and entertain’d with supernatural light. In
these
the Prophets saw emblematical representations of future events, receiv’d knowledge
of divine Mysteries, and commission and ability to discharge the whole prophetick
office. Now suppose God should now raise us Prophets, and inspire them after this
manner; what would the merry men of this time say to it? Can we think that they
who rally upon all that the former Prophets have writ, would look with much reverence
on what the new ones should say? Some perhaps would construe their raptures to
be but like Mahomets Epilepsy others a fit of frenzy, others perhaps a being drunk with new wine
59.
A third way, was by Urim and Thummin, which Writers tell us was
an Oracle resulting from the Letters which were graven
60. LASTLY, for the fourth way, that of thunder and voice from Heaven, tho’ that would be a
signal way of conviction to unprejudiced men, yet it would
probably have as little effect as the rest upon the others: men that pretend
to such deep reasoning, would think it childish to be frighted out of their
61. NOR is this a wild supposition for we see it possible for not only
single
men but, multitudes to disbelieve their senses through an excess of credulity witness the Doctrine of Transubstantiation. Why may it not then be as
possible for others
to do the like thro’ a greater excess of incredulity? Besides mens prepossessions and
affections have a strange
62. THUS we see how little probability
there is, that any of these waies of revelation would convince these incredulous
men. And indeed, those that will not believe upon such inducements as may satisfy
men of sober reason, will hardly submit to any other method, according to that
Assertion of Father Abraham, If they hear not Moses and the Prophets,
neither will they be perswaded, tho’ one rose from the dead
63. THESE inferences how
horridly soever they sound, yet 1 see not how they can be disclaim’d by
those,
who are unsatisfied with all those waies by which God hath hitherto reveal’d
himself
to the world. For can it be imagin’d that God who created man a reasonable creature,
that himself might be glorified in his free and rational obedience: (when all
other creatures obey upon impulse and instinct) can it, I say, be imagin’d, that
he should so remisly pursue his own design, as to let so many Ages pass since the Creation,
and never to acquaint mankind with the
64. 1 have now gone thro’ the method I proposed for evincing
the Divine Original of the Scriptures, and shall not descend to examine those more
minute and particular Cavils which profane men make against them; the proof of
this, virtually superseding all those. For if it be reasonable to believe it the Word
of God, it must be reasonable also to believe it of perfection proportionable to the
Author; and then certainly it must be advanced beyond all our objections. For
to those who except to the stile, the incoherence, the contradictions, or
whatever else in Scripture; I shall only ask this one question, whether it be
not much more possible that they (who can pretend to be nothing above fallible
65. NOW of those many who defame Holy Writ, how few are there that have
the industry to enquire into those particulars? And when for want of knowledge,
some passages seem improper, or perhaps contradictory the Scripture must bear the
blame of their ignorance, and be accus’d as absurd and unintelligible, because
themselves are stupid and negligent. It were therefore methinks but a reasonable
proposal, that no man should arraign it, till they have used all honest diligence,
taken in all probable helps for the understanding
66. YET this is to be expected only upon
the fore-mention’d condition, viz. that he come with sincere and honest intentions; for as for him that comes to the Scripture with
design, and wishes to find matter
of cavil and accusations; there is little doubt but that spirit of impiety and
profaneness which sent him thither, will meet him there as a spirit
67. 1 say not this, to deter any from the sturdy of Holy Scripture, but only to caution them to bring a due preparation
of mind
Subject matter treated of in the Holy Scripture, is excellent, as is also its end and deign.
WE have hitherto consider’d the holy Scripture
only under one notion, as it is the Word of God; we come now to view it in the
subject matter of it, the several parts whereof it consists; which are so various and comprehensive,
that they shew the whole is deriv’d from him who is all in all.
2. To speak first of the Historical part;
3. SECONDLY, as to the truth of the relation, tho’ to those who own it
Gods Word there needs no other proof; yet it wants not human Arguments to confirm
it. The most undoubted symptom of sincerity in an Historian is impartiality. Now
this is very eminent in Scripture writers: they do not record others faults, and
baulk their own; but indifferently accuse themselves as well as others. Moses mentions his own diffidence and unwillingness
to go on Gods message,
4. AND as they were not indulgent to their own personal faults, so neither did any
nearness of relation, any respect of quality bribe them to a concealment: Moses
relates the offence of his Sister Miriam in mutining.
5. IN the last place it commends it
self both by the pleasure and profit it yields. The rarity of those events it records,
surprizes the mind with a delightful admiration; and that mixture of sage
Discourses, and well-couch’d Parables wherewith it abounds, do’s at once
please and instruct. How ingeniously apt was Nathans Apologue to David,
whereby with Holy artifice he ensnar’d him into repentance? And it remains still
matter of instruction to us, to shew us with what unequal scales we are apt to weigh
the same crime in others and our selves. So also that long train of smart calamities
which succeeded his sin, is set out with such particularity, that it seems to be exactly the crime reverst. His own
lust with Bathsheba was answer’d with Amnons towards Thamar; his murder of
Uriah with that of Amnon; his treacherous contrivance
6. LET us next consider the Prophetick part of Scripture, and we
shall find it no less excellent in its kind. The Prophetick Books are for
the most part made up (as the Prophetick Office was) of two parts: prediction and instruction. When God rais’d up Prophets, ’twas not only to acquaint men with
future events, but to reform their present manners: and therefore as they are called
Seers in one respect, so they are Watch-men and Sheepherds in another. Nay, indeed
the former was often subservient to the other as to the nobler end; their gift
of fore-telling was to gain them authority, to be as it were the seal
7. WITH what liberty and zeal do’s Elijah arraign Ahab of
Naboth’s murder, and foretell the fatal event of it, without any fear
of his power, or reverence of his greatness? And Samuel, when he delivers
Saul the fatal message of his rejection, do’s passionately and convincingly
expostulate with him concerning his sin,
8. FIRST for the predictions, what signal completions do we find? How exactly are
all the denunciations of judgments fulfill’d, where repentance has not interven’d? He that reads the
9. NOR was this exactness confin’d only to the severe
predictions, but as eminent in the more gracious. All the blessings which God by
himself, or the Ministry of his Prophets promis’d, were still infallibly made
good.
10. THIS as it was infinitely the greatest blessing afforded mankind, so was it the most
11. IF we look farther to his death, the greatest part
of the Old Testament has a direct aspect on it. All the Levitical œconomy
of Sacrifices and Ablutions were but prophetick Rites, and ocular Predictions of
that one expiatory Oblation. Nay most of Gods providential dispensations to the
Jews, carried in them types and prefigurations of this. Their rescue from Egypt, the
sprinkling
12. BUT besides these darker adumbrations, we have (as the Apostle speaks)
a more sure word of prophecy. Saint
Peter in his calculation begins with Moses, takes in Samuel,
and the whole succession of Prophets after him, as bearing witness to this great
event of Christs passion,
13.
AND as the end, so the circumstances of his sufferings are most of them under
prediction: His extention upon the Cross is mention’d by the Psalmist: They pierced
my hands, and my feet; I may tell all my bones,
14. AS to the admonitory part of the Prophetick Writings,
they are in their kind no way inferiour to the other. The reproofs are authoritative
and convincing. What piercing exprobations do we find of Israels ingratitude? How often are they upbraided with the better examples of the brute Creatures?
with the Ox and the Ass by
15. NOR are they less Pathetick in the
gentler strains. What instance is there of the greatest tenderness and love, which
God has not adopted to express his by? He personates all the nearest and most endearing
relations: that of a Husband; I will Marry thee to my self,
16. YET it was not the design of the Prophets (no more than of the Apostle) to take men with guile;
17. AND as the Prophets
omitted nothing as to the manner of their address, to render their exhortations effectual,
the matter of them was likewise so considerable as to command attention. It was
commonly either the recalling them from their revolts and Apostacies from
God by Idolatry, or else to convince them of the insignificancy of all those legal
Ceremonial performances they so much confided in, when taken up as a supersedens
to moral duties. Upon this account it is, that they often depreciate, and in a manner prohibit the
solemnest of their Worships. To what
purpose are the multitude
of your Sacrifices unto me? bring no more vain Oblations: incense is
an abomination to me; the new Moons and sabbaths, the calling of Assemblies I cannot
away with: if Iniquity even your solemn meetings, &c.
18.
THIS deceit of theirs is sharply upbraided to them by the Prophet Jeremy; where
he calls their boasts of the Temple of the Lord, the Temple of the Lord,
lying words; and on the contrary, lays the whole stress of their obedience, and expectation
of their happiness on the justice and innocence of their conversation,
19. THE next part of Scripture we are
to consider, is the Doctrinal; by which I shall not in this place understand the
whole complex of Faith and Manners together; but restrain it only to
those
Revelations which are the object of our Belief; and these are so sublime, as
shews flesh and blood never reveal’d them. Those great mysteries of our Faith, The
Trinity, the Incarnation, the Hypostatical union, the Redemption of the world
by making the offended party the Sacrifice for the offence, are things of so high
and abstruse speculation, as no finite understanding can fully fathom. I know their
being so is by some made an Argument for disbelief; but doubtless very injustly
for (not to insist upon the different natures of Faith and Science, by which that
becomes a proper object of the one which is not of the other) our
20. THE more
genuine and proper effect of these supernatural truths is, to raise our admiration
of that Divine Wisdom, whose ways are so past finding out; and to
give us a just sense of that infinite distance which is between it, and the highest
of that reason wherein we
21. INDEED there is no part of
our holy Faith, but is naturally productive of some peculiar virtue; as the whole
Scheme together engages us to be universally Holy in all manner of conversation.
22. THE Theology of the Heathens was in many instances an extract and quintessence of vice. Their most solemn Rites, and Sacred’st Mysteries were of such a nature, that instead of refining and elevating, they corrupted and debased their Votaries; immers’d them in all those abominable pollutions which sober nature abhorr’d. Whereas the principles of our Faith serve to spiritualize and rectifie us, to raise us as much above mere manhood as theirs cast them below it.
23. AND as they are of this vast advantage
to us, so also are they just to God, in giving us right notions of him. What vile
unworthy apprehensions had the Heathen of their Deities, intitling them not
only to the passions but even to the crimes of men, making Jupiter an
adulterer, Mercury a thief, Bacchus a drunkard, &c, proportionably
of the rest? Whereas our God is represented to us as an
24. THE greatest descent that ever he made to humanity was in the incarnation of the second person: yet even in that, tho’ he was linked with a sinful nature, yet he preserv’d the person immaculate; and while he had all the sins of the world upon him by imputation, suffer’d not any one to be inherent in him.
To conclude, the Scripture describes our God to us by all those glorious Attributes of infinity, Power and Justice, which may render him the proper object of our Adorations and Reverence and it describes him also in those gentler Attributes of Goodness, Mercy and Truth, which may excite our love of, and dependence on him. These are representations something worthy of God, and such as impress upon our mind great thoughts of him.
26. BUT never did the Divine Attributes so concur to exert themselves, as in the mystery of our Redemption: where
his Justice was satisfied without diminution to his Mercy; and his Mercy without
entrenching on his Justice: his Holiness most eminent in his indignation
against
sin, and yet his Love no less so in sparing sinners: these contradictions
being reconcil’d, this discord compos’d into harmony by his infinite
Wisdom. This
is that stupendous Mystery into which the Angels desir’d to look,
27. AND as the Scripture gives us this knowledge of God, so it do’s also of our
selves; in which two, all profitable knowledge is comprised. It teaches us how vile
we were in our original dust; and how much viler yet in our fall, which
would have sunk us below our first principles, sent us not only to earth, but hell. It
shews the impotence of our lapsed estate; that we are not able of
our selves so much as to think a good thought: and it shews us also the dignity of
our renovated estate, that we are heirs of God, and fellow heirs with Christ,
28. THESE and the like are the Doctrines the Holy
Scripture offers to us: and we may certainly say, they are faithful sayings,
and worthy of all acceptation,
29. AND, which is yet more, the milder
Attributes are apt to inspirit us with a generous ambition of assimilation; excite
us to transcribe all his imitable excellencies in which the very Heathens could
discern consisted
30. AND then the knowledge it gives us of our selves do’s us the kindest office imaginable; keeps us from those swelling thoughts we are too apt to entertain, and shews us the necessity of bottoming our hopes upon a firmer foundation: and then again keeps us from being lazy or secure, by shewing us the necessity of our own endeavours. In a word, it teaches us to be humble and industrious, and whoever is so ballasted can hardly be shipwrack’d.
31. THESE are the excellencies of the Doctrinal part of the Scriptures,
which also renders them most aptly preparative for the preceptive. And indeed,
so they were design’d: the Credenda and the Agenda being
such inseparable relations, that whoever parts them, forfeits the advantage of both. The
most solemn profession of Christ, the most importunate invocations, Lord, Lord,
will signifie nothing to them which do not the things which he says,
32. THE first Law
which God gave to mankind was that of nature. And tho’ the impressions of it upon
the mind be by Adams fall exceedingly dimm’d and defac’d; yet
33. ’TIS true, Christ in his Sermon on the Mount, raises Christians to a greater strictness than the Jews thought
themselves oblig’d to; but that was not by contradicting either
the natural, or moral Law, but by rescuing the latter from those corruptions which
the false glosses of the Scribes and Pharisees had mix’d with it; and
reducing it to its primitive integrity, and extent. In a word, as the Decalogue was given to repair the Defacings, and renew the impressions of the
natural Law: so the precepts of the Gospel were design’d to revive and illustrate
both. And accordingly we find Christ, in the matter of Divorce, calls them back
to this natural Law;
In the beginning it was not so
34. AND this accordance between there several Laws is a circumstance that highly recommends Scripture precepts to us. We cannot imagine but that God who made man for no other end but to be an instrument of his glory, and a recipient of all communicable parts of his happiness, would assign him such rules and measures as were most conducive to those ends. And therefore since the Scripture injunctions are of the same mould, we must conclude them to be such as tend to the perfection of our being; the making us what God originally intended us; and he that would not be that, will certainly chuse much worse for himself.
31. I know there have been prejudices taken up against the precepts of Christ, as if they impos’d unreasonable, unsupportable strictnesses upon men: and some have assum’d liberty to argue mutinously against them; nay, against God too for putting such natural appetites into men, and then forbidding them to satisfie them.
36. BUT the ground of this cavil is the not rightly distinguishing
of natural appetites, which are to be differenc’d according to the two states of rectitude and depravation:
those of the first rank are the appetites
37. BUT ’tis manifest they take it in another acceptation,
and mean that corruption of nature which inordinately inclines to sensitive things; and on this account they call their riots, their luxuries, appetites put into
them by God: whereas ’tis manifest these were superinduced from another
coast:
The wise man gives us its true pedigree in what he says of death, which is its twin-sister:
By the envy of the devil came death into the world,
38. BUT in this affair men often take nature in a yet wider and worse notion; and under natural desires comprehend whatever upon any sort of motive they have a mind to do. The awe of a Superior, the importunity of a companion, custom, and example, make men do many ill things, to which their nature would never prompt them; nay, many times such as their nature relucts to, and abhors. ’Tis certainly thus in all debauchery and excess. ’Tis evident, it gratifies no mans nature to be drunk, or to lie under undigested loads of meats: these are out-rages and violences upon nature, take it only in the most sensitive notion, such as the struggles to avert: and yet men make her bear, not only the oppression, but the blame too.
39. BUT besides to be consider’d, that the nature of a man includes reason as well as sense; and to this all sorts of luxury are yet more repugnant, as that which clouds the mind, and degrades the man (who in his constitution is a rational being) and sets him in the rank of mere Animals: and certainly these can be no appetites of nature, which thus subvert it.
40. THE like may be said concerning revenge, particularly that absurdest
sort of it,
41. I know, ’twill be said to this, that revenge is a natural appetite: but I say
still, self-preservation is more so; and would prevail
against as much of revenge as is natural, were
it not heightned and fortified by fancy, and
42. BESIDES, ’tis certain all the desires
God infus’d into human nature were such as
tended to its preservation; but this of revenge is of all other the most destructive, as
is too sadly attested by the daily tragical effects of it. In short, the wise-man gives us a
good luminary of the whole matter God made
man upright, but he sought out many inventions,
43. NOW if man has by his own voluntary act deprav’d himself, it would be neither
just nor kind in God to warp his Laws
to mans now distorted frame; but it is both,
to keep up the perfect rectitude of those,
and call upon man to reduce himself to a conformity
44. AND all this Christ do’s in the Gospel, in those precepts which the blind world makes the subject of their cavil or scorn. It were an easie task to evince this in every particular precept of the Gospel; but I shall content my self with the instances already given, and not swell this Tract by insisting upon what has already been the subject of so many pious and excellent discourses, as must already have convinc’d all but the obstinate.
45. WE proceed therefore to a view of
the promissory parts of Scripture; in which
we are first in general to observe the great
goodness of God, in making any promises
at all to us; and next to examine of what nature and excellence these promises are. And first if we consider how many titles God has
to our obedience, we must acknowledge he
may challenge it as his undoubted right.
We are the work of his hands; and if the
Potter has power over the clay (the materials whereof are not of his making) much
more has God over his creatures, whose matter as well as form is wholly owing to him.
We are the price of his blood; and if men
account purchase an indefeisible title, God
46. YET as if God had none of these claims, these preingagements upon us, he descends to treat with us as free-men by way of Article and compact; buy’s his own of us, and engages to reward that obedience, which he might upon the utmost penalties exact: which is such an astonishing indulgence as our highest gratitude cannot reach: and of this the Sacred Scriptures are the evidences and records; and therefore upon that account deserve at once our reverence, and our joy.
47. BUT this will yet farther appear, if
we look in the second place into the promises themselves; which are so extensive as to take
in both our present and future state: according to that of the Apostle Godliness
hath the promise of this Life, and of that which is to come,
48. AND first for the body, the Old Testament
49. AND when we are thus secur’d of all
things necessary, it may perhaps be an equal
mercy to secure us from great abundance;
which at the best, is but a lading ones self with
thick clay, in the Prophets phrase,
50. BESIDES, the Gospel by its precepts
51. AND as the necessaries of life, so life
it self; and the continuance of that, is a Scripture promise. The fifth Commandment affixes it to one particular duty but it is in a
multitude of places in the Old Testament annex’d to general obedience. Thus it is,
52. THE next outward blessing is reputation: and this also is a Scripture promise. The wise
shall inherit glory,
53. ’TIS true indeed, Christ fore-warns
his Disciples that they shall be revil’d, and have all manner of evil spoken
against them falsly, for his names sake: but then the cause transform’d the
sufferings, and made it
so honourable, that they were to count it matter of joy,
54. AND as Scripture-promises thus take
in all the concerns of the outward man, so do
they also of the inward. The fundamental
promise of this kind is that of sending Christ into the world, and in him establishing
the new Covenant, which we find,
55. AND this is so comprehensive a promise as includes all the concerns of the inward
man. The evils incident to the mind of man may be reduc’d to two; impurity, and inquietude: and here is a cure to both. The
divine Law written in the heart drives thence all those swarms of noysom lusts, which like the Egyptian Frogs over-run and putrifie the soul. Where that is feared and enshrin’d,
those can no more stand before it, than Dagon
56. SECONDLY, this promise secures the
mind from that restlessness and unquietness, which attends both the dominion and guilt
of sin. To be subject to a mans lusts and corrupt appetites is of all others the
vilest vassalage: they are the cruellest task-masters, and
allow their slaves no rest, no intermission of their drudgery. And then again,
the guilt that tortures and racks the mind with dreadful expectations keeps it in perpetual agitation
and tumult which is excellently describ’d by the Prophet Isaiah, The
wicked is like the troubled sea, when it cannot rest; whose waters cast out mire and dirt: there is no peace
saith my God to the wicked,
57. BUT this Evangelical promise of being merciful to our iniquities, and remembering
our sins no more, calms this tempest, introduces
peace and serenity into the mind, and reconciles
58. THERE are besides many other which spring from these principles, as
suckers from the root: such are the promises of fresh supplies of grace upon a good imployment of the
former. To him that hath shall be given,
59. AND certainly, all the promises together
60. AND Purely this promise is so excellent
in its kind, so liberal in its degree, so transcendently great in all respects, that did it
stand single, strip’d of all those that relate to this life,
it alone would justifie the name of Gospel, and
be the best tidings that ever came to mankind.
For alas, if we compare the hopes that other
Religions propose to their Votaries with these,
how base, how ignoble are they! The Heathens Elysium, the Mahumetan Paradise, were
but higher gratifications of the sensual part
and consequently were depressions and debasements of the rational. So that in effect they
61. NOR is their being conditional any
impeachment to their worth, but an enhancement. Should God have made them (as some
fancy he has his decrees) absolute and irrespective; he had set his promises at war with
his precepts, and there should have superseded
what those injoyn. We are all very niggardly
towards God, and should have been apt to have
ask’d Judas’s question to what purpose is this
waste
62. BUT against this God has abundantly
provided, not only by the conditionality of
the promises, but by the terrour of his threats
too; which is the last part of Scripture which
falls under consideration. And these are of
63. AND first as concerning the outward
state, if we look but into the
64. AND although these threatnings may seem sometimes to be litterally confuted by
the wealth and opulency of wicked men, yet
they never miss of being really and vertually
verified. For either their prosperities are
very short and only preparative to a more
eminent ruin, which was the Psalmists resolution of this doubt,
65. NEITHER is it only the comfort of life, but life it self that is threatned to be taken
from wicked men: untimely death is throughout the Old Testament frequently mention’d
as the guerdon of impiety: ’tis often assign’d judicially in particular cases: He
shall be cut
off from his people, being the usual sentence upon most offenders under the Levitical Law.
But tis also menaced more generally as an
66. IF now we look on Scripture threatnings in relation to the mind of man, we shall
find them yet more severe: wilful impenitent sinners being cut off from the benefits of the
new Covenant; nor barely so, but look’d upon as despisers of it, and that
blood of Christ in which it was seal’d;
67. FROM hence ’tis consequent, that the
mind remains not only in its native impurity, but in a greater and more incurable one; whilst
that blood which alone could cleanse it, serves
but to embrue and pollute it; and as it were
flush, and excite it to all immanities and vilenesses:
68. AND then in the second place, what calm can there
be to such a mind? what remains to such a person, but that fearful expectation of wrath and fiery indignation, which the
Apostle mentions,
69. AND what can be more wretched than
to have a mind thus agitated and tost, rack’d
and tortur’d; especially when thro’ all these
clouds it sees a glimpse of the eternal Tophet; and knows, that from the billows of
this uneasie state, it must be tost into that
Lake of fire. And this is indeed the dregs of
70. THE pain of loss is yet more dismal;
as being seated in the Soul, whose spiritual,
nature will then serve it only to render its torments more refin’d, and acute. With what
anguish will it then see it self banish’d from
the presence of God, and consequently from
all that may give satisfaction and bliss to the
creature? But yet with how much deeper anguish will it reflect on it self as the Author of
that deprivation? How will it recollect the
many despis’d tenders of grace, the easie terms
on which salvation might have been had? And
how sadly will conscience then revenge all its
71. NATURE abhors nothing more than to have our misery insulted over by those who drew us into it: yet that no circumstance may be lacking to their torment, this must be the perpetual entertainment of damn’d souls. And to all this, Eternity is the dismal adjunct; which is of all other circumstances the most disconsolate, as leaving not so much as a glimpse of hopes; which here uses still to be the reserve, and last resort of the miserable.
72. THIS Eternity
is that which gives an edge, infuses a new acrimony into the torments: and is
the highest strain, the vertical point of misery. These are those terrors of
the Lord, with which the Scripture acquaints
us: and sure we cannot say that these are flat
contemptible menaces; but such as suit the
dreadful Majesty of that God who is a consuming fire,
73. FOR God has been so good to mankind,
as to make the threats conditional as well as the promises so that we as well know the way
to avoid the one, as we do to attain the other.
Nor has he any other intendment or end in
proposing them, but that we may do so. See
to this purpose, with what solemnity he protests it by Moses; I call heaven and earth to record
against you this day that I have set before you
life and death, blessing and cursing; therefore chuse
life, that both thou and thy seed may live,
74. I have now run thro’ the several parts of Scripture I proposed to speak of. And tho’ I have in each given rather short instances and essays than an exact description, yet even in these contracted lineaments the exquisite proportions may be discern’d. And if the Reader shall hence be encourag’d to extend his contemplations, and as he reads Holy Scripture, observe it in all its graces, and full dimensions; I doubt not he will pronounce from his experience, that the matter of the Divine Book is very correspondent to the Author: which is the highest Eulogy imaginable.
75. IN the next place we are to consider
the Holy Scripture in relation to its end and
design; in proportion to which every thing
is more or less valuable. The most exquisite
76. NOR need we borrow the balance of the Sanctuary to weigh them in, we may do it in our own scales; for they exactly answer the two properties above mention’d, of profit and diffusiveness, which in secular concerns are the standard rules of good designs. For first, it is the sole scope and aim of Scripture, the very end for which ’twas writ, to benefit and advantage men; and that secondly, not only some small select number, some little angle or corner of the world, but the whole race of mankind, the entire Universe; and he that can imagine a more diffusive design, must imagine more worlds also.
77. NOW for the first of these, that it is the design of the Scripture to benefit men, we
need appeal but to Scripture it self; which surely can give the best account to what ends
’tis directed; and that tells us, it is to make us
wise unto Salvation,
78. AND first, the making us wise is so
inviting a proposal to humanity, that we see
when that was much wiser than now it is, it
79. NOW the making us wise must be understood according to the Scripture notion of
wisdom, which is not the wisdom of this world,
nor the Princes of this world, which come to nought,
as the Apostle speaks,
80. THE utmost all the wise men in the world have pretended
to, is but to know what true happiness is, and what is the means of attaining it: and what they
sought with so much study, and so little success, the Scripture
presents us with in the greatest certainty, and
plainest characters, such as he that runs may
read,
81. WERE there no other advantage of the exchange, but the bringing us under fix’d and determinate Laws, ’twere very considerable. Every man would gladly know the terms of his subjection, and have some standing rule to guide himself by; and Gods Laws are such, we may certainly know what he requires of us: but the mandates of our passions are arbitrary and extemporary: what pleases them to day disgusts them to morrow; and we must always be in readiness to do we know not what, and of all the Arbitrary governments that men either feel or fear, this is doubtless the most miserable. I wish our apprehensions of it were but as sensible: and then we should think the Holy Scripture did us the office of a Patriot, in offering us a rescue from so vile a slavery.
82. AND that it do’s make us this offer, is
83. AND what greater kindness can be
done for people in this forlorn abject condition, than to animate them to cast
off this yoke, and recover their freedom. And to this are most of the Scripture
exhortations address’d; as may be seen in a multitude of places,
particularly in the
84. NOR do’s it only sound the alarm, put us upon the contest with our enemies, but
it assists us in it, furnishes us with that whole
armour of God which we find describ’d,
85. AND then lastly it sets before us the prize of this conquest; that we shall not only recover our liberty, manumit our selves from the vilest bondage to the vilest and cruellest oppressors; but we shall be crown’d for it too, be rewarded for being kind to our selves, and be made happy eternally hereafter for being willing to be happy here.
86. AND sure there are terms so apparently advantageous, that he must be infinitly
stupid (foolish, to destruction) that will not be
thus made wise unto salvation, that despises
or cavils at this divine Book, which means
him so much good, which designs to make
him live here generously and according to the
dignity of his nature, and in the next world
to have that nature sublimated and exalted,
made more capacious of those refin’d and immense felicities, which there await all who
will qualifie themselves for them; who (as the
Apostle speaks) by patient continuance in well
doing seek for glory, and honour, and immortality, eternal life,
87. BUT besides the greatest and principal
advantages which concern our spiritual interest,
88. NOR do’s the Scripture design to promote
89. BUT besides these generals, it descends to more minute
directions accommodated to our several circumstances; it gives us appropriate
rules in reference to our distinct relations, whether natural, civil, ecclesiastical,
or oeconomical. And if men would but universally conform to them, to what a blessed
harmony would it tune the world? what order and peace would it introduce? There
would then be no oppressive Governours, nor
mutinous Subjects; no unnatural Parents, nor
contumacious Children: no idle Sheepherds,
or straying Flocks: none of those Domestick jars which oft disquiet, and sometimes subvert families: all would be calm and
serene, and give us in reality that golden
90. THIS tendency of the Scripture is remarkably acknowledg’d in all our publick judicatories, where before any testimony is admitted, we cause the person that is to give his testimony, first to lay hold of with his hands, then with his mouth to kiss the Holy Scriptures: as if it were impossible for those hands, which held the mysteries of Truth, to be immediately employ’d in working false-hood; or that those lips which had ador’d those Holy Oracles, should be polluted with perjuries and lies. And I fear, the civil Government is exceedingly shaken at this day in its firmest foundation, by the little regard that is generally had of the Holy Scriptures, and what is consequent thereto, the Oaths that are taken upon them.
91. ’TIS true, we are far remov’d from
that state which Esaiah Prophecied of under
the Gospel, tho’ we have the Bible among us;
that when the Law should go forth of Sion, and
the Word of the Lord, from Jerusalem, they should
beat their swords into plow-shares, and their spears
into pruning hooks,
92. BUT tho’ we may frustrate the use, we
cannot alter the nature of things. Gods design
in giving us the Scripture was to make us as
happy as our nature is capable of being and
the Scripture is excellently adapted to this end:
for as to our eternal felicity, all that believe
there is any such state, must acknowledge the
Scripture chalks us out the ready way to it:
not only because ’tis dictated by God who infallibly knows it, but
also by its prescribing
those things which are in themselves best, and which a sober Heathen would
adjudge fittest to be rewarded. And as to our temporal happiness, 1 dare appeal to any unprejudic’d
man, whether any thing can contribute more
to the peace and real happiness of mankind,
93. AND as the design is thus beneficial, so in the second place is it as extensive
also. Time was when the Jews had the inclosure of
divine Revelation when the Oracles of God
were their peculiar depositum and the Heathen then had not the knowledge of his
Laws,
94. IT was a large commission our Saviour
gave his Disciples: go preach the Gospel to every
creature,
95. THUS the Apostles like prudent leaders have beat up the Ambushes, discover’d the snares that were laid for us; and by discomfiting Satans forlorn hope, that earliest Set of false Teachers and corrupt practices which then invaded the Church, have laid a foundation of victory to the succeeding Ages, if they will but keep close to their conduct, adhere to those Sacred Writings they have left behind them in every Church for that purpose.
96. NOW what was there deposited was design’d for the benefit of every particular
member of that Church. The Bible was not
committed (like the Regalia, or rarities of a
Nation) to be kept under lock and key (and
The Custody of the Holy Scripture is a privilege and right of the Christian Church, and every member of it; which cannot without impiety to God, and injustice unto it and them, be taken away or impeach’d.
BESIDES the keeping of the divine Law,
which is obsequious, and imports a due
regard to all its Precepts, commonly express’d
in Scripture by keeping the commandments,
hearkning to, and obeying the voice of the Lord,
walking in his ways, and observing and doing his
statutes and his judgements; there is a possessory
keeping it, in reference to our selves and
others; in respect whereof, Almighty God,
2. AND this was granted to the Jews, as
matter of privilege and favour. To them, says
Saint Paul,
3. AND ’tis observable that the very same
word,
4. THE Mosaick Law was a temporary constitution, and only a
shadow of good things to
come,
5. THE Gospels were not written by their
Holy Pen-men to instruct the Apostles, but to
6. BUT besides the interest which every
Christian has in the custody of the Scripture
upon the account of its being a depositum intrusted to him, he has also another no less forcible; that
’tis the Testament of his Saviour, by which he becomes a Son of God, no
more a Servant but a Son; and if he be a Son, it
is the Apostles inference, that he is then an
heir, an heir of God thro’ Christ,
7. WHICH invasion of right will appear
more flagrant when the nature and importance of it is consider’d; which relating to mens
spiritual interest, renders the violation
infinitely more injurious than it could be in
any secular. I might mention several detriments consequent to this detention of Scripture, even as many as there are benefits appendant to the free
use of it; but there is one
of so fundamental and comprehensive a nature, that I need name no more; and that
is, that it delivers men up to any delusion their teachers shall impose upon them, by
depriving them of means of detecting them.
8. BUT to leave generals, and to speak to
the case of that Church which magisterially
prohibits Scripture to the vulgar: she manifestly stands liable to that charge of our Saviour,
9. BUT ’twill be said, this danger she wards by her doctrine of infallibility: that is,
she enervates a probable supposition attested by
event, by an impossible one confuted by event. For ’tis certain that all particular
Churches may err; and tho’ the consciousness of that forces the Roman Church upon
the absurd pretence of universality, to assert
her infallibility; yet alas Tyber may as well
call it self the Ocean, or Italy the world, as
the Roman Church may name it self the universal; whilst ’tis so apparent that far the less part of Christians are under her communion. And if
she be but a particular Church,
she has no immunity from errours, nor those
under her from having those errours (how pernicious soever) impos’d upon them. As
to her having actually err’d, and in diverse
particulars, the proof of that has been the work
of so many Volumes, that ’twould be impertinent here to undertake it: I
shall only instance in that of Image-worship, a practice
perfectly irreconcilable with the second commandment; and doubtless clearly discern’d
by her to be so; upon which account it is,
that tho’ by Translations and Paraphrases she
wrests and moulds other Texts to comply
with her Doctrines, yet the dares not trust to those arts of this: but takes a more compendious course, and expunges the Commandment; as is evident in her Catechisms and
10. BUT all these criminations she retorts by objecting the dangers of allowing the Scriptures to the vulgar, which she accuses as the spring of all Sects, Schisms, and Heresies. To which 1 answer first, that supposing this were true, ’twas certainly foreseen by God, who notwithstanding laid no restraint; probably as fore-seeing, that the dangers of implicite faith (to which such a restraint must subject men) would be far greater: and if God saw fit to indulge the liberty, those that shall oppose it must certainly think they do not only partake, but have transplanted infallibility from God to themselves.
11. BUT secondly, ’tis not generally true,
that Sects, Schisms, and Heresies are owing to
this liberty: All Ecclesiastical Story shews us
that they were not the illiterate Lay-men, but
the learned Clerks who were usually the
broachers of Heresies. And indeed many of
12. ON the other side, Church story
deed mentions some Lay-propugners of Heresies but those for the most part were either
so gross and bestial; as disparag’d and confuted
themselves and Authors, and rose rather from
the brutish inclination of the men, than from
their mistakes of Scripture: or else they were
by the immediate infusion of the devil, who back’d his Heretical suggestions with
sorcerie
and lying wonders, as in Simon Magus, Menander, &c. And for latter times, tho’
sometimes there happens among the vulgar a few pragmatick spirits, that love to tamper with
the obscurest Texts, and will undertake to
expound before they understand; yet that is
not their common temper: the generality are
rather in the other extreme, stupid and unobservant even of the plainest doctrines. And if
13. BUT admit this were but a conjecture,
and that they were the sole Authors of their
own frenzy; how appears it that the liberty of
reading the Scriptures was the cause of it?
Had these men been of the Romish Communion, and so been interdicted private reading,
yet some broken parts of Scripture would
have been in Sermons and Books of Devotion
communicated to them; had it not been as possible for them to have wrested what they heard
as what they read? In one respect it seems rather
14. NOR can they take shelter in the example of the primitive Christians: for they in
the constant use of the Holy Scriptures yielded not unto the Jews. Whereas the Jews had
15. AND as the Jews thought it indecent
for persons professing piety, to let three days
pass without the offices thereof in the congregation; and therefore met in their Synagogues
upon every Tuesday and Thursday in the
week, and there perform’d the duties of fasting, prayer, and hearing the Holy Scriptures;
concerning which is the boast of the Pharisee,
16. BUT secondly, as the Jews were diligent in the private reading of the Scripture;
being taught it from their infancy: which custome Saint Paul refers to
17. AND this is farther evidenc’d by the early and numerous Versions of the Scriptures into all vulgar Languages; concerning which Theodoret speaks in his Book of the Cure of the Affections of the Greeks, Serm. 5. We Christians (says he) are enabled to shew the power of Apostolick and Prophetick Doctrines, which have fill’d all Countries under Heaven. For that which was formerly utter’d in Hebrew, is not only translated into the Language of the Grecians, but also the Romans, Egyptians, Persians, Indians, Armenians, Scythians, Samaritans; and in a word into all the Languages that are us’d by any Nation. The same is said by Saint Chrysostom in his first Homily upon Saint John.
18. NOR was this done by the blind zeal
of inconsiderable men, but the most eminent
Doctors of the Church were concern’d herein: such as Origen, who with infinite labour contriv’d the Hexapla. Saint Chrysostom, who
translated the New Testament, Psalms, and some part of the Old Testament into the Armenian Tongue, as witnesses Geor.
Alex. in the
life of Chrysost. So Ulphilas the first Bishop of
the Goths translated the Holy Scripture into
the Gothick; as Socrat. Eccl. Hist. l. 4. cap. 33.
19. BUT the peoples having them for their private and constant use appears farther by the Heathens making the extorting of them a part of their persecution: and when divers did faint in that trial, and basely surrender’d them, we find the Church levell’d her severity only against the offending persons, did not (according to the Romish equity) punish the Innocent, by depriving them of that Sacred Book, because the others had so unworthily prostituted it (though the prevention of such a profanation for the future had been as fair a plea for it as the Romanists do now make:) but on the contrary the primitive Fathers are frequent, nay indeed importunate in their exhortations to the private study of Holy Scripture, which they recommend to Christians of all Ranks, Ages, and Sexes.
20. AS an instance hereof let us hear Clemens of Alex. in his Exhortation. The word, says he, is not hid from any, it it a common light that shineth to all men; there is no obscurity in it; hear it you that be far off, and hear it you that are nigh.
21. TO this purpose St. Jerome speaks in his
22. THE same is to be said of Saint Austin, who in his
Epistles to unletter’d encourages their enquiries concerning the Scripture,
assuring Volusianus
23. SAINT Chrysostom in his third Homily of Lazarus thus addresses himself to married persons, house-holders, and people engag’d in trades and secular professions; telling them, that the reading of the Scripture is a great defensative against sin; and on the other side, the ignorance whereof is a deep and head-long precipice; that not to know the Law of God, is the utter loss of salvation; that this has caused Heresies, and corruption of Life, and has confounded the order of things: for it cannot be by any means, that his labour should be fruitless, who employs himself in a daily and attentive reading of the Scripture.
24. I am not, says the same Saint Chrysostom,
Homil. 9. on Colos 3. a Monk, I have Wife and
Children, and the cares of a Family. But ’tis a destructive opinion, that the reading of the Scripture
pertains only to those who have addicted themselves
to a Monastick life; when the reading of Scripture
25. LIKEWISE Hom. 3. on Lazarus. What sayest thou, O man? it is not
thy business to turn
over the Scripture, being distracted by innumerable cares; no, thou hast therefore the greater
obligation: others do not so much stand in need
of the aids of the Scripture, as they who are conversant in much business. Farther,
Homil. 8. on Hebr. 5. I beseech you neglect not the reading of
the Scriptures; but whether we comprehend the
meaning of what if spoken or not, let us always
be conversant in them: for daily meditation
strengthens the memory; and it frequently happens, that what you now cannot find out, if you
attempt it again, you will the next day discover:
for God of his goodness will enlighten the mind.
It were endless to transcribe all the Exhortations of the ancient Doctors and Fathers of
the Church; they not only permitted, but earnestly prest upon all Christians, whatever
their state or condition were, the constant
reading of the holy Scripture. Nor indeed was
their restraint ever heard of till the Church of Rome had espous’d
such doctrines as would
26. THIS Peter Sutor in his second Book Cap. 22. of the Translation of the Scripture honeisly confesses, that whereas many things are enjoyn’d which are not expresly Scripture, the unlearned observing this will be apt to murmur and complain that so heavy burthens are laid upon them, and their Christian liberty infringed. They will easily be with-drawn from observing the Constitutions of the Church, when they find that they are not contain’d in the Law of Christ. And that this was not a frivolous suggestion, the desperate attempt of the Romanists above mention’d, in leaving out the second Commandment in their Primers and Catechisms, which they communicate to the people, may pass for an irrefragable evidence; For what Lay-man would not be shockt to find Almighty God Command, not to make any graven image, nor the likeness of any thing that is in Heaven above, or in the Earth beneath, or in the Water under the Earth; that no one should bow down to them, nor worship them: when he sees the contrary is practiced and commanded by the Church.
27. BUT would God none but the Romanist were impeachable of this detention
of Scripture: there are too many among us
28. AND here I would have it seriously consider’d that the Edict of Diocletian for
the demolishing the Christian Churches, and the burning their Bibles, became the
character and particular aggravation of his most bloody persecution. Now should Almighty
God call us to the like trial, should Antichristian violence, whether heathen or other, take
from us our Churches and our Bibles, what
comfort could we have in that calamity, if
our contempt of those blessings drove them
from us nay, prevented persecution, and bereft us of them even whilst we had them in
our power? He who neglects to make his constant resort unto the Church, which by
Gods mercy now stands open; or to read diligently the holy Scriptures, which by the
29. BUT what if men either upon the one
motive or the other, will not read; yet the
Scriptures continue still most worthy to be
read: they retain still their propriety for all those excellent ends to which God design’d
them: and as the Prophet tells the Jews,
The Scripture has great propriety and fitness towards the attainment of its excellent end.
WE are now in the next place to consider how exactly the holy Scriptures are adapted to those great ends to which they are directed: how sufficient they are for that important negotiation on which they are sent: and that we than certainly find them, if we look on them either intrinsecally, or circumstantially. For the first of these 11 notions we need only to reflect on the third Part of this discourse, where the Scripture in respect of the subject Matter is evinc’d to be a systeme of the most excellent Laws, back’d with the most transcendent rewards and punishments; and the certainty of those confirm’d by such pregnant inflames of Gods mercies and vengeance in this world, as are the surest gages and earnests of what we are bid to expect in another.
2. NOW what method imaginable can
there be used to rational creatures of more
force and energy? Nay it seems to descend
3. BUT because some mens natures are so disingenuous as to hate to be oblig’d no
less than to be reform’d, the Scripture has goads
and scourges to drive such beasts as will not
be led; terrours and threatnings, and those
of most formidable sorts, to affright those
who will not be allur’d. Nay lest incredulous men should question the reality of future
rewards or punishments, the Scripture gives as
sensible evidence of them as we are capable
of receiving in this world; by registring such
signal protections and judgements proportioned to vertue and vice, as sufficiently
attests the Psalmists Axiom: Doubtless there is a God
that judgeth the earth,
4. AND now methinks the Scripture seems to be that net our Saviour speaks of, that caught of
every sort,
5. AND as the Holy Scripture is thus fitly proportion’d to its end in respect of the subject matter, so is it also in reference to its
circumstances, which all conspire to render it, the power of God unto
salvation,
6. YET to render this circumstance efficacious there needs another; to wit, that its being the Word of God be sufficiently testify’d to us: and we have in the foregoing discourse evinced it to be so; and that in the utmost degree that a matter of that kind is capable of, beyond which no sober man will require evidence in any thing. And certainly these two circumstances thus united, have a mighty force to impress the dictates of Scripture on us. And we must rebel against God and our own convictions too, to hold out against it.
7. A third circumstance relates to the frame and composure of this Divine Book,
8. As for the stile, that is full of grateful
variety, sometimes high and majestick, as
becomes that High and only One that inhabiteth Eternity,
9. ANOTHER excellency of the stile, is its
propriety to the several subjects it treats of.
When it speaks of such things as God would
not have Men pry into, it wraps them up in
clouds and thick darkness; by that means to
deter inquisitive man (as he did at Sinai)
from breaking into the Mount,
10. THINGS of a middle nature, which
may be useful to some, but are not indispensibly necessary to all, the Scripture leaves
more accessible; yet not so obvious as to be within
every mans reach: but makes them only the
prize of industry, prayer, and humble endeavours. And it is no small benefit, that
those
who covet the knowledge of divine Truth,
are by it engag’d to take these vertues in the
way. Besides, there is so much time requir’d
to that study, as renders it inconsistent with those secular businesses wherein the generality of men are immerst: and consquently
’tis necessary that those who addict themselves to the one, have competent vacancy
from the other: And in this it hath a visible
life by being very contributive to the maintaining that Spiritual subordination of the
11. BUT besides these more abstruse, there are easier truths in which every man is concern’d; the explicit knowledge whereof is necessary to all: I mean the Divine Rules for saving Faith and Manners. And in those the Scripture stile is as plain as possible; condescends to the apprehensions of the rudest Capacities: so that none that can read the Scripture but will there find the way to bliss evidently chalked out to him. That 1 may use the words of Saint Gregory, The Lamb may wade in those waters of Life, as well as the Elephant may swim. The Holy Ghost, as Saint Austin tells as, lib. 2. of Christian doctrine, cap. 6. has made in the plainer places of Scripture magnificent and healthful provision for our hunger; and in the obscure, against satiety. For there are scarce any things drawn from obscure places, which in others are not spoken most plainly. And he farther adds, that if any thing happen to be no where explain’d, every man may there abound in his own sense.
12. SO again in the same Book, cap. 9.
13. HE saies again, Hom. upon Esay, that
the Scriptures are not mettals that require the
help of Miners, but afford a treasure easily to be
had to them that seek the riches contain’d in
them. It is enough only to stoop down, and look
upon them, and depart replenish’d with wealth;
it is enough only to open them, and behold the
splendour of those Gems. Again Hom. 3. on
14. IT is therefore a groundless cavil which men make at the obscurity of the Scripture; since it is not obscure in those things wherein ’tis our common interest it should be plain: which sufficiently justifies its propriety to that great end of making us wise unto Salvation. And for those things which seem less intelligible to us, many of them become so, not by the innate obscurity of the Text, but by extrinsick circumstances (of which perhaps the over-busy tampering of Paraphrasts, pleased with new notions of their own, may be reckon’d for one.) But this subject the Reader may find so well pursued in Mr. Boyls Tract concerning the stile of Scripture, that I shall be kindest both to him and it to refer him thither; as also for answer to those other querulous objections, which men galled with the sense of the Scripture have made to its stile.
15. A third circumstance in which the Scripture is fitted to attain its end, is its being committed to writing, as that is distinguish’d from oral delivery. It is most true, the word of God is of equal authority and efficacy which way soever it be deliver’d: The Sermons of the Apostles were every jot as divine and powerful out of their mouths, as they are now in their story. All the advantage therefore that the written Word can pretend to is in order to its perpetuity, as it is a securer way of derivation to posterity, than that of oral Tradition. To evince that it is so, I shall first weigh the rational probabilities on either side. Secondly, I shall consider to which God himself appears in Scripture to give the deference.
16. FOR the first of these, I shall propose
this consideration, which I had occasion to
intimate before, that the Bible being writ
for the universal use of the faithful, ’twas as
universally disperst amongst them: The Jews
had the Law not only in their Synagogues,
but in their private houses, and as soon as the Evangelical Books were writ,
they were scatter’d into all places where the Christian
Faith had obtain’d. Now when there was
such a vast multitude of Copies, and those so revered by the possessors, that they thought it
the highest pitch of Sacrilege to expose them,
it must surely be next to impossible entirely to
17. AND that which secures it from total suppression, do’s in a great degree do so from corruption and falsification. For whilst so many genuine copies are extant in all parts or the world, to be appeal’d to, it would be a very difficult matter to impose a spurious one; especially if the chang’d were so material as to awaken mens jealousies. And it must be only in a place and age of gross ignorance, that any can be daring enough to attempt it. And if it should happen to succeed in such a particular Church, yet what is that to the universal? And to think to have the forgery admitted there, is (as a learned man saies) like attempting to poison the Sea.
18. ON the other side, oral Tradition seems much more liable to hazards; errour
may there insinuate it self much more insensibly. And tho’ there be no universal conspiracy
19. NOW in all there cases how possible
is it that primitive Tradition may be either
lost or adulterated? and consequently, and
in proportion to that possibility, our confidence of it must be stagger’d. I am
sure according to the common estimate in
seculars
it must be so. For 1 appeal to any man whether he be not apter to credit a relation which
20. IF to this be said, that this happens only in trivial secular matters, but that in the weighty concern of Religion, mankind is certainly more serious and sincere: I answer that ’tis very improbable that they are; since ’tis obvious in the common practice of the world, that the interests of Religion are postpon’d to every little worldly concern. And therefore when a Temporal advantage requires the bending and warping of Religion, there never be wanting force that will attempt it.
21. BESIDES; there is still left in human nature so much of the venom of the Serpents first temptation, that tho’ Men cannot be as God, yet they love to be prescribing to him, and to be their own Assessors as to that Worship and Homage they are to pay him.
22. BUT above all ’tis considerable that
23. BUT I fore-see ’twill be objected, that whilst I thus disparage Tradition, I do vertually invalidate the Scripture it self, which comes to us upon its credit. To this I answer first, that since God has with-drawn immediate Revelation from the word, Tradition is the only means to convey to us the first notice that this Book is the word of God: and it being the only means he affords, we have all reason to depend on his goodness, that he will not suffer that to be evacuated to us: and that how lyable soever Tradition may be to err, yet that it shall not actually err in this particular.
24. BUT in the second place; This Tradition seems not so lyable to falsification as
25. NEITHER yet do I so far decry oral
Tradition in any, as to conclude it impossible it should derive any Truth to Posterity:
I only look on it as more casual; and consequently a less fit conveyance of the most important and necessary verities than the written Word: In which I conceive my self justify’d by the common sense of mankind; who use to commit those things to writing, which
they are most sollicitous to derive to Posterity.
Do’s any Nation trust their Fundamental
Laws only to the memory of the present Age,
and take no other course to transmit them
to the Future? Do’s any man purchase an Estate, and leave no way for his Children to
lay claim to. it, but the Tradition the present
witnesses shall leave of it? Nay, do’s any considering
26. BUT we have yet a higher appeal in this matter than to the suffrage of men: God himself seems to have determin’d it; And what his decision is, ’tis our next business to inquire.
27. AND first he has given the most real and comprehensive attestation to this way of writing, by having himself chose it. For he is too wise to be mistaken in his estimate of better and worse, and too kind to chuse the worst for us: and yet he has chosen to communicate himself to the latter Ages of the world by writing; and has summ’d up all the Eternal concerns of mankind in the sacred Scriptures, and left those sacred Records by which we are to be both inform’d and govern’d; which if oral Tradition would infallibly have done, had been utterly needless: and God sure is not so prodigal of his spirit, as to inspire the Authors of Scripture to write that, whose use was superseded by a former more certain expedient.
28. NAY, under the Mosaick oeconomy,
when he made use of other ways of revealing himself, yet to perpetuate the memory even
29. YET farther even the ceremonial
Law, tho’ not intended to be of perpetual obligation, was not yet referr’d to the traditionary way, but was wrote by Moses, and deposited with the Priests,
30. THESE instances shew how fallible
an expedient mere oral Tradition is for transmission to posterity. But admit no such
instance could be given, ’tis argument enough that God has by his own
choice of writing
given the preference to it. Nor has he barely
chosen it, but has made it the standard by
which to measure all succeeding pretences.
’Tis the means he prescribes for distinguishing divine from diabolical inspirations
To the Law and to the testimony: if they speak not according to this Word, there
is no light in them.
31. AND since our blessed Lord has made Scripture the test whereby to try Traditions, we may surely acquiesce in his decision, and either embrace or reject Traditions, according as they correspond to the supreme rule, the written Word. It must therefore be a very unwarrantable attempt to set up Tradition in competition with (much more in contradiction to) that to which Christ himself hath subjected it.
32. SAINT Paul reckons it as the principal privilege of the
Jewish Church, that it had the
Oracles of God committed to it, i. e. that
the Holy Scriptures were deposited, and put
in its custody and in this the Christian
Church succeeds it, and is the guardian and
conservator of holy Writ. I ask then, had the Jewish Church by vertue of its being keeper,
a power to supersede any part of those Oracles intrusted to them? if so, Saint
Paul was
33. IN short, God has in the Scriptures
laid down exact rules for our belief and practice, and has entrusted the Church to convey
them to us: if she varies, or any way enervates
them, she is false to that trust, but cannot by
it oblige us to recede from that rule she should
deliver, to comply with that she obtrudes upon us. The Case may be illustrated by an
easy resemblance. Suppose a King has a Forreign Principality for which he composes a
34. AND if the Church Universal has not this power, nor indeed ever claim’d it, it must be a strange insolence for any particular Church to pretend to it, as the Church of Rome do’s; as if we should owe to her Tradition all our Scripture, and all our Faith insomuch that without the supplies which she affords from the Oracle of her Chair, our Religion were imperfect, and our Salvation insecure. Upon which wild dictates I shall take liberty in a distinct Section farther to animadvert.
The suffrage of the primitive Christian Church, concerning the propriety and fitness which the Scripture has towards the attainment of its excellent end.
AGAINST what has been hitherto said
to the advantage of the Holy Scripture,
there opposes it self (as we have already intimated) the authority of the Church of
Rome;
which allows it to be only an imperfect rule
of Faith, saying in the fourth Session of the
Council of Trent, That Christian Faith and
Discipline are contain’d the Books written and
unwritten Tradition. And in the fourth Rule
of the Index, put forth by Command of the
said Council, the Scripture is declar’d to be so
far from useful, that its reading is pernicious, if permitted promiscuously in the vulgar Tongue, and
therefore to be with-held: insomuch that the
study of the Holy Bible is commonly by persons of the Roman Communion, imputed to
Protestants as part of their Heresy; they being
call’d by them in contempt, the Evangelical
Men, and Scripturarians. And the Bible in
the vulgar Tongue of any Nation is commonly reckon’d among prohibited Books, and
as such, publickly burnt when met with by
2. FOR the vindication of the Truth of God, and to put to shame those unhappy Innovators, who, amidst great pretences to Antiquity, and veneration to the Scriptures, prevaricate from both: I think it may not be amiss to shew plainly the mind of the primitive Church herein; and that in as few words as the matter will admit.
3. FIRST, I premise that Ireneus and Tertullian having to do with Hereticks, who boasted themselves to be Emendators of the Apostles, and Wiser than they, despising their authority, rejecting several parts of the Scripture, and obtruding other writings in their stead, have had recourse unto Tradition, with a seeming preference of it unto Scripture. Their Adversaries having no common principle besides the owning the name of Christians; it was impossible to convince them, but by a recourse to such a medium which they would allow. But these Fathers being to set down and establish their Faith, are most express in resolving it into Scripture: and when they recommend Tradition ever mean such as is also Apostolical.
4. IRENEUS in the second Book, 37. cap. tells us, That the Scriptures are perfect, as dictated by the word of God and his Spirit. And the
5. THUS Tertullian in his Book of Prescriptions ch. 6. It is not lawful for us to introduce any thing of our own will, nor make any choice upon our arbitrement. We have the Apostles of our Lord for our Authors, who themselves took up nothing on their own will or choice; but faithfully imparted to the Nations the discipline which they had receiv’d from Christ. So that if an Angel from heaven should teach another doctrine, he were to be accurst. And ch. 25. ’Tis madness, says he of the Hereticks, when they confess that the Apostles were ignorant of nothing, nor taught things different, to think that they did not reveal all things to all: which he enforces in the following Chapter. In his Book against Hermogenes, ch. 23, he discourses thus; I adore the plenitude of the Scripture, which discovers to me the Creator, and what was created. Also in the Gospel I find the Word was the Arbiter and Agent in the Creation. That all things were made of preexistent matter I never read. Let Hermogenes, and his journey-men shew that it is written. If it be not written, let him fear the woe, which belongs to them that add or detract. And in the 39 ch. of his Prescript, We feed our faith, raise our hope, and establish our reliance with the sacred Word.
6. IN like manner Hippolytus in the Homily against .Noctus declares, that
we acknowledge only from Scripture that there is one God.
And whereas secular Philosophy is not to be had
7. WHAT Saint Cyprian’s opinion was in
this point, we learn at large from his Epistle
to Pompey. For when Tradition was objected to him, he answers; Whence is this Tradition? is it from the authority of our Lord and
his Gospel; or comes it from the commands
of the Apostles in their Epistles? Almighty
God declares that what is written should be
obey’d and practised. The Book of the Law, says he in Joshua, shall not depart from thy mouth, but thou
shalt meditate on it day and night, that you may observe and keep all
that is
written therein. So our Lord sending his Apostles, commands them to baptise all Nations, and teach them to observe all things
that he had commanded. Again what obstinacy and presumption it is to prefer human Tradition to divine command: not considering
that Gods wrath
is kindled as often as his Precepts are dissolv’d
and neglected by reason of human Traditions.
Thus God warns and speaks by Isaiah: This people honour me with their lips but their heart is
far from me; but in vain do they worship me,
8. IT is true Bellarmine reproaches this discourse as erroneous; but whatever it might be in the inference which Saint Cyprian drew from it, in it self it was not so. For Saint Austin, tho’ sufficiently engag’d against Saint Cyprian’s conclusion, allows the position as most Orthodox; saying, in the fourth Book of Baptism, cap. 35. Whereas he admonishes to go back to the fountain, that is, the Tradition of the Apostles, and thence bring the stream down to our times; ’tis most excellent, and without doubt to be done.
9. THUS Eusebius expresses himself in his second Book against Sabellius. As it is a point of sloth, not to seek into those things, whereof one may enquire; so ’tis insolence to be inquisitive in others. But what are those things which we ought to enquire into? Even those which are to be found in the Scriptures: those things which are not there to be found, let us not seek after. Eor if they ought to be known, the Holy Ghost had not omitted them in the Scripture.
10. ATHANASIUS in his Tract of the Incarnation, says, It is fit for us to adhere to the
Word of God, and not relinquish it, thinking by
syllogisms to evade what is there clearly deliver’d. Again, in his Tract to Serap. of the Holy
Ghost: Ask not, says he, concerning the Trinity, but learn only from the Scriptures. For the
instructions which you will find there, are sufficient.
And in his Oration against the Gentiles, declares,
11. AGREEABLE to there is Optatus in his
fifth Book against Parmen, who reasons thus, You say ’tis lawful to
Rebaptize, we
say ’tis not
lawful: betwixt your saying and our gain-saying
the Peoples minds are amus’d. Let no man believe either you or us. All men are apt to be
contentious. Therefore Judges are to be call’d in. Christians they cannot be, for they will be parties,
and thereby partial. Therefore a Judge is to be look’d out from abroad. If a
Pagan, he knows
not the mysteries of our Religion. If a Jew, he
is an enemy to our Baptism. There is therefore
no Earthly Judge; but one is to be sought from Heaven. Yet there is no need of a resort to Heaven,
when we have in the Gospel a Testament:
and in this case, Celestial things may be compar’d
to Earthly. So it is as with a Father who has
many Children; while he is present he orders them
all, and there is no need of a written
Will: Accordingly Christ when he was present upon Earth,
from time to time commanded the Apostles whatsoever was necessary. But as the Earthly
Father finding himself to be at the point of death,
and fearing that after his departure his Children
should quarrel among themselves, he calls witnesses, and puts his mind in writing; and if any
difference arise among the brethren, they go not to their Fathers Sepulchre, but
repair to his Will and Testament; and he who rests in his grave,
12. THUS Cyril of Jerusalem, Cat. 4. Nothing, no not the least concernment of the Divine and Holy Sacraments of our Faith, is to be deliver’d without the Holy Scripture: believe not me unless I give you a demonstration of what I say from the Scripture.
13. SAINT Basil in his Book of the true Faith says, If God be faithful in all his sayings, his words, and works, they remaining for ever, and being done in truth and equity, it must be an evident sign of infidelity and pride, if any one shall reject what is written, and introduce what is not written. In which Books he generally declares that he will write nothing but what he receives from the Holy Scripture: and that he abhors from taking it elsewhere. In his 29. Homily against the Antitrinitarians. Believe, says he, those which are written; seek not those which are not written. And in his Eth. reg. 26. Every word and action ought to be confirm’d by the testimony of the divinely inspir’d Scriptures, to the establishment of the Faith of the good, and reproof of the wicked.
14. SAINT Ambrose in the first Book of his Offic. says: How can we make
use of any thing
which is not to be found in Scripture? And in
his Institut. of Virgins. I read he is the first, but
15. GREG. Nyssen in his Dial. of the Soul and Resurrection, says, ’Tis undeniable, that truth it there only to be plac’d, where there is the Seal of Scripture Testimony.
16. SAINT Jerom against Helvidius declares. As we deny not that which is written, so we refuse those which are not written. And in his Comment on the 98. Psal. Every thing that we assert, we must shew from the Holy Scripture. The word of him that speaks has not that authority as Gods Precept. And on the 87. Psal. Whatever is said after the Apostles, let it be cut off, nor have afterwards authority. Tho’ one be holy after the Apostles, tho’ one be eloquent, yet has he not authority.
17. SAINT Austin in his Tract of the unity
of the Church, cap. 12. Acknowledges that
be could not be convinc’d but by the Scriptures of what he was to believe; and adds, they are
read with such manifestation, that he who believes them must confess the doctrine to be most
true.
In the second Book of Christian doctrine, cap. 9. he says, That in the plain places
of Scripture are found all those things that concern Faith and Manners. And
in Epistle 42. All things which have been exhibited heretofore as done to mankind, and what we
now set
and deliver to our Posterity, the Scripture has
not past in silence, so far forth as they concern
18. THEOPHILLUS of Alex. in his second Paschal Homily, tells us that ’tis the suggestion of a diabolical spirit to think that any thing besides the Scripture has divine authority. And in his third he adds, that the Doctors of the Church having the Testimony of the Scripture, lay firm foundation of their Doctrine.
19. CHRYSOSTOM in his third Homily
on the first of the Thessal. asserts, that from
alone reading or hearing of the Scripture one
may learn all things necessary.
So Hom. 34. on
20. CYRIL of Alex. against Jul. l. 7. says, The holy Scripture is sufficient to make them who are instructed in it wise unto salvation, and endued with most ample knowledge.
21. THEODORET Dial, 1. I am persuaded only by the holy Scripture. And Dial. 2. I am not so bold to affirm any thing, not spoken of in the Scripture. And again, qu. 45. upon Genes. We ought not to enquire after what is past over in silence, but acquiesce in what is written.
22. IT were easy to enlarge this discourse
into a Volume; but having taken, as they offer’d themselves, the suffrages of the writers of
the four first Centuries, I shall not proceed to those that follow. If the holy Scripture were
a perfect rule of Faith and Manners to all
Christians heretofore, we may reasonably
assure our selves it is so still; and will now guide
us into all necessary truth, and consequently
make us wise unto salvation, without the aid of
oral Tradition, or the new mintage of a living infallible Judge of controversy. And the
23. IT is, we know, severely imputed to
the Scribes and Pharisees by our Saviour, that
they took from the people the key of knowledge,
Historical reflexions upon the Events which have happen’d in the Church since the with-drawing of the Holy Scripture.
’TWILL in this place be no useless contemplation to observe, after the Scriptures had been ravish’d from the people in the Church of Rome, what pitiful pretenders were admitted to succeed. And first, because Lay-men were presum’d to be illiterate, and easily seducible by those writings which were in themselves difficult, and would be wrested by the unlearned to their own destruction; Pictures were recommended in their stead, and complemented as the Books of the Laity, which soon improv’d into a necessity of their Worship, and that gross Superstition which renders Christianity abominated by Turks, and Jews, and Heathens unto this day.
2. 1 would not be hasty in charging Idolatry upon the Church of
Rome, or all in her
Communion; but that their Image-worship is a most fatal snare, in which vast numbers of
unhappy Souls are taken, no man can doubt
who hath with any regard travail’d in Popish
Countries. I my self, and thousands of others,
3. THE Jews before the Captivity, notwithstanding the recent memory of the Miracles in Egypt and the Wilderness, and
the first Conquest of the Land of Canaan,
with those that succeeded under the Judges
and Kings of Israel and Juda, as also the express Command of God, and the Menaces of
Prophets, ever and anon fell to downright
Idolatry: but after their return unto this day
have kept themselves from falling into that Sin, tho’ they had no Prophets to instruct them,
no Miracles or Government to encourage or
constrain them. The reason of which a very
4. FOR a farther supplement in place of
the Scriptures, whose History was thought not
edifying enough, the Legends of the Saints
were introduc’d; stories so stupid, that one
would imagine them design’d as an experiment how far credulity could be impos’d
upon; or else fram’d to a worse intent, that
Christianity by them might be made ridiculous. Yet these are recommended to use and
veneration, while in the mean time the word
of God is utterly forbidden, whereby the parties to this unhappy practice (that I may
speak in the words of the Prophet
5. FARTHER yet, the same unreasonable tyranny, which permitted not the Laity to
understand Almighty God speaking to them in
6. WHEREAS sons of perdition, endeavouring
the destruction of souls, have translated the Roman
Missal into the French Tongue, and so attempted
to throw down and trample upon the majesty of
the holy Rites comprehended in Latin words: As we abominate and detest the novelty,
which
will deform the beauty of the Church, and produce
7. NOR is this all; agreeable to the other
attempts upon the holy Scripture was the bold
insolence of making a new authentick Text in
that unknown Tongue in which the offices of
prayer had been, and were to be kept disguis’d;
which was done by the decree of the Council
of Trent in the fourth Session. But when the
Council had given this Prerogative to the
Version which it call’d vulgar, the succeeding
Popes began to consider what that Version was; and this work Pius the fourth and fifth
set upon, but prevented by death fail’d to compleat it; so that the honour of the performance fell to Sixtus the fifth, who in the plenitude of his Apostolick power, the Translation
being reform’d to his mind, commanded it to
be that genuine ancient Edition which the Trent Fathers had before made authentick, and
under the pain of excommunication requir’d
it to be so received: which he do’s in this
8. DEPENDENT upon this, and as great
a mischief as any of the former, consequent
to the withdrawing of the Scripture, I take
to be the step it made to the overthrow of the
Ancient and most useful discipline of the
Church in point of Penance, whose rigours
always heretofore proceeded the possibility of
having absolution. Now of this we know a
solemn part was the state of Audience, when
the laps’d person was receiv’d, after long attendance without doors, prostrations, and lamentations there, within the entrance of the
Church; and was permitted with the Catechumens or Candidates of Baptism, to hear
the readings of the Scripture, and stay till Prayer began, but then depart. He
was oblig’d to hear the terrours of the Lord, the
threats of the divine Law against sin and sinners, to stand among the unbaptiz’d and heathen multitude, and learn again the elements of that holy Faith from which he had
prevaricated; and so in time be render’d
capable of the devotions of the faithful, and
afterwards of the reception of the Eucharist.
But when the Scriptures were thought useless
or dangerous to be understood and heard, it
9 AND, by the way, we may take notice
that there cannot be a plainer evidence of
the judgement of the Church, concerning the
necessity of the Scriptures being known, not
only by the learned but mean Christians, and
the interest they have therein, than is the
ancient course of Penance, establish’d by the
practice of all the first Ages, and almost as
many Councils, whether general or local,
as have decreed any thing concerning Discipline, with the Penitentiary Books and Canons, which are written for the first eleven
hundred years in the whole Christian world.
For if even the unbaptiz’d Catechumen, and
the laps’d Sinner, notwithstanding their slender
10. I may justly, over and above what has
been hitherto alledg’d, impute to the Governours of the same Church, and their withholding from the Laity the Holy Scripture,
the many dangerous errours, gross ignorances,
and scandalous immoralities which have prevail’d among them both. It is no new method of Divine vengeance, that there should be like People, like Priest,
11. BUT no consequence can be more obviously deducible from that practice, than
that men should justify the with-holding of
the Scripture by lessening its Credit, and depreciating its Worth: which has occasion’d those reproaches which by the Writers of the
Church of Rome, of best note, have been cast
12. ’TIS to be expected that the Romanists should now wipe their mouths, and plead not guilty; telling us that they permit the Scripture to the Laity in their Mother Tongue: And to that purpose the Fathers of Rhemes and Doway have publish’d an English Bible for those of their Communion. I shall therefore give a short and plain account of the whole affair, as really it stands, and then on Gods Name let the Romanists make the best of their Apology.
13. THE fourth rule of the Index of
prohibited Books compos’d upon the command and auspice of the Council of Trent,
and publish’d by the Authority of Pius the
fourth, Sixtus the fifth, and Clement the eighth, runs thus:
Since ’tis manifest by experience, that
if the Holy Bible be suffer’d promiscuously in the
Vulgar Tongue, such is the temerity of men, that
greater detriment than advantage will thence arise; in this matter let the judgement of the Bishop or Inquisitor be
stood to: that with the advice of the Curate or Confessor, they may give leave
for the reading of the Bible in the vulgar Tongue,
Translated by Catholicks, to such as they know will
not receive damage, but increase of Faith and
Piety thereby. Which faculty they shall have an
writing; and whosoever without such faculty shall
presume to have or to read the Bible, he shall not
’till he has deliver’d it up, receive Absolution of
his Sins. Now (to pass over the iniquity of obliging men to ask leave to do
that which God Almighty commands) when ’tis consider’d how few of the Laity can
make means to the Bishop or, Inquisitor, or convince them, or the Curate or
Confessor, that they are such who will not receive damage, but increase of Faith and Piety by the reading of the Scripture; and also have interest to
prevail with them for their favour herein: and after all, can and will be at the
charge of taking out the faculty, which is so penally requir’d: ’tis
14. BUT, besides all this, what shall we say,
if the power it self of giving Licences be a
mere shew, and really signifies just nothing?
In the observation subjoyn’d to this fourth
rule it is declar’d, that the Impression and Edition thereof gives no new faculty to Bishops, or
Inquisitors, or Superiors of regulars, to grant Licenses of buying, reading, or retaining Bibles
publish’d in a vulgar Tongue; since hitherto by
the command and practice of the holy Roman
and universal Inquisition, the power of giving such faculties, to read or retain vulgar Bibles,
or any parts of Scripture of the Old or New Testament, in any vulgar Tongue; or also
summaries or historical compendiums of the said
Bibles or Books of Scripture, in whatsoever Tongue
they are written, has been taken away. And sure
if a Lay-man cannot read the Bible without
a faculty, and it is not in any ones power to
grant it, ’twill evidently follow that he cannot read it: And so the pretence of giving
liberty, owns the shame of openly refusing it,
but has no other effect or consequence. And
if any Romanist among us, or in any other
Protestant Country enjoys any liberty herein, ’tis merely by connivance, and owed to a
fear lest the Votary would be lost, and take
15. BUT this heaviest of judgements will never fall upon the reform’d Churches, till by their vicious practice and contempt of the divine Law, they have deferred their profession, and made themselves utterly unworthy of the blessings they enjoy, and the light of that Gospel which with noon-day brightness has shin’d among them. Upon which account, I suppose it may not be impertinent in the next place to subjoyn some plain directions, and cautionary advices, concerning the use of these sacred Books.
Necessary cautions to be us’d in the reading of the holy Scriptures.
IT is a common observation, that the most generous and sprightly Medicines are the most unsafe, if not apply’d with due care and
regimen: and the remark holds as well in
spiritual as corporal remedies. The Apostle
asserts it upon his own experience, that the
doctrine of the Gospel, which was to some the
savour of life unto life, was to others the savour of
death,
2. OF those that go before, sincerity is a most essential requisite: by sincerity, I mean
3. TO this we may probably impute that strange, inefficaciousness we see of the Word.
Alas! men rarely apply it to the right place:
our most inveterate diseases lie in our morals, and we suffer the Medicine to reach no farther
than our intellects. As if he that had an ulcer
in his bowels should apply all his balsoms and
sanatives only to his head. ’Tis true, the holy
Scriptures are the treasuries of divine Wisdom;
the Oracles to which we should resort for saving knowledge: but they are also the rule
and guide of holy Life: and he that covets
to know God’s will for any purpose but to
4. NAY farther, he that affects only the
bare knowledge is oft disappointed even of
that. The Scripture, like the Pillar of Fire
and Cloud, enlightens the Israelites, those who
sincerely resign themselves to its guidance;
but it darkens and confounds the Egyptians,
5. AND sure this infatuation is very just,
and no more than God himself has warn’d us
of, who takes the wise in their own craftiness,
6. BUT as there is a sincerity of the Will
in order to practice, so there is also a sincerity
of the Understanding in order to belief; and
this is also no less requisite to the profitable
reading of Scripture. I mean by this, that we
come with a preparation of mind, to embrace
indifferently whatever God there reveals as
the object of our Faith; that we bring our
own opinions, not as the clue by which to unfold Scripture, but to be try’d
and regulated by it. The want of this has been of very pernicious consequence in
matters both of Faith and Speculation. Men are commonly prepossess’d strongly with their own notions, and
their errand to Scripture is not to lend them
7. OF this there is no Book of controversy
that do’s not give notorious proof. The Socinian can easily over-look the beginning of
Saint John, that says, The Word was God,
8. THUS men once engag’d ransack for Texts that carry some correspondency to the opinions they have imbib’d, and those how do they rack and scrue to bring to .a perfect conformity, and improve every little probability into a demonstration? On the other side, the contrary Texts the look on as enemies, and consider them no farther than to provide fences and guards against them: So they bring Texts not into the scales to weigh, but into the field to skirmish, as Partizans and Auxiliaries of such or such Opinions.
9. By this force of prepossession it is, that that Sacred Rule, which is the
measure and
standard of all rectitude, is it self bow’d and
distorted to countenance and abet the most contrary Tenets: and like a variable picture,
represents differing shapes, according to the
light in which you view it. And sure we cannot do it a worse office than to represent it
thus dissonant to it self. Yet thus it must still
be till men come unbyast to the reading of it.
And certainly there is all the reason in the
world they should do so: the ultimate end of
our faith is but the salvation of our souls,
10. WHY should we not then have the same indifference which a traveller hath, whether his way lie on this hand or that: so as it be the direct road to his journeys end? For although it be infinitely material that I embrace right principles, yet ’tis not so that this should be right rather than the other: and our wishes that it should be so proceed only from our prepossessions and fondness of our own conceptions, than which nothing is more apt to intercept the clear view of truth. It therefore nearly concerns us to deposit them, and to give up our selves without reserve to the guidance of Gods Word, and give it equal credit when it thwarts, as when it complies with our own notions.
11. WITHOUT this, though we may call
Scripture the rule of Faith, and judge of controversies; yet ’tis manifest we make it not
so, but reserve still the last appeal to our own prejudicate fancies: and then no wonder,
though we fall under the same occecation which
our Saviour upbraids to the Jews, that seeing, we see not, neither do we understand,
12. BUT there are a set of men who deal yet more unsincerely with the Word; that read it insidiously, on purpose to collect matter of objection and cavil; that with a malicious diligence compare Texts in hope to find contradictions: and read attentively, but to no other end than to remark incoherences and defects in the stile: which when they think they have started, they have their design; and never will use a quarter of the same diligence in considering how they may be solv’d, or consulting with those who may assist them in it. For I think I may appeal to the generality of those who have rais’d the loudest clamours against the Scripture, whether they have endeavour’d to render themselves competent judges of it by inquiring into the Originals, or informing themselves of those local Customs, peculiar Idioms, and many other circumstances, by which obscure Texts are to be clear’d. And though I do not affirm it necessary to salvation that every man should do this; yet I may affirm it necessary to him that will pretend to judge of the Bible: and he that without this condemns it, do’s it as manifest injury, as a judge that should pass sentence only upon the Indictment, without hearing the defence.
13. AND certainly there cannot be any
14. ALAS what human writing is there of near that Antiquity, wherein there are not many passages unintelligible? And indeed, unless modern times knew all those national customs, obsolete Laws, particular Rites and Ceremonies, Phrases and proverbial Sayings, to which such ancient Books refer, ’tis impossible but some passages must still remain obscure. Yet in these we ordinarily have so much candour, as to impute their unintelligibleness to our own ignorance of those things which should clear them, the improprieties of stile to the variation that times make in dialects, or to the errors of Scribes, and do not presently exclaim against the Authors as false or impertinent, or discard the whole Book for some such passages.
15. AND sure what allowances we make to other Books may with more reason be made to the Bible; which having been writ so many Ages since, past thro’ infinite variety of hands, and (which is above all) having been the object of the Devils, and wicked mens malice, lies under greater disadvantages than any human composure: And doubtless men would be as equitable to that as they are to others, were it not that they more wish to have that false or irrational than any other Book. The plain parts of it, the precepts and threatnings speak clearer than they desire, gall and fret them; and therefore they will revenge themselves upon the obscurer: and seem angry that there are some things they understand not, when indeed their real displeasure is at those they do.
16. A second qualification preparatory to reading the Scripture is reverence. When we take the Bible in our hands, we should do it with other sentiments and apprehensions than when we take a common Book; considering that it is the word of God, the instrument of our salvation, or upon our abuse of it, a promoter of our ruin.
17. AND sure this, if duly apprehended,
cannot but strike us with a reverential
awe,
make us to say with Jacob,
18. IT was a Law of Numa, that no wan should meddle with divine things, or worship the Gods in passing or by accident, but make it a set and solemn business. And every one knows with how great ceremony and solemnity the Heathen Oracles were consulted. How great a shame is it then for Christians to defalk that reverence from the true God, which Heathens allow’d their false ones?
19. NOW this proceeds sometimes from the
want of that habitual reverence we should always have to it as Gods word, and
sometimes
from want of actually exciting it, when we go
to read: for if the habit lye only dormant in
us, and be not awak’d by actual consideration, it avails us as little in our reading, as the
habitual strength of a man do’s towards labour,
20. WE ought therefore, as to make it our deliberate choice to read Gods word; so when we do it, to stir up our selves to those solemn apprehensions of its dignity and authority, as may render us malleable, and apt to receive its impressions; for where there is no reverence, ’tis not to be exspected there should be any genuine or lasting obedience.
21. SAINT Austin in his Tract to Honoratus, of the advantage of believing, makes
the first requisite to the knowledge of the Scriptures to be the love of them.
Believe me, says he, every thing in the Scripture is Sublime
and Divine, its truth and doctrine are most
accommodate to the refreshment, and building
up of our minds: and in all respects so order’d, that every one may draw thence
what is sufficient for him; provided he approach it with
Devotion, is
Piety, and Religion. The proof of this
may require much reasoning and discourse. But
this I am first to perswade, that you do not hate
the Authors, and then that you love them. Had
we an ill opinion of
Virgil, nay, if upon the account of the reputation he has gain’d with our Predecessors,
we did not greatly love, before we understood him, we should never patiently go
through all the difficult questions Grammarians raise about him. Many employ themselves in Commenting upon him; we esteem him most,
whose Exposition most commends the Book, and shews that
22. THUS the good Father; whose words I have transcrib’d at large, as being remarkable to the present purpose; he also shews that the mind of no Author is to be learnt from one averse to his doctrine: as that ’tis vain to enquire of Aristotles Books from one of a different Sect: Or of Archimedes from Epicurus: the discourse will be as displeasing as the speaker; and that shall be esteem’d absurd, which comes from one that is envy’d or despis’d.
23. A third preparative to our reading should be prayer. The Scripture as it was dictated at first by the Holy Spirit, so must
still
owe its effects and influence to its co-operation. The things of God, the Apostle tells us, are
spiritually discern’d,
24. BESIDES, our Saviour tells us, the devil
is still busy to steal away the seed as soon as it is sown,
25. IN the second place we are to consider what is requir’d of us at the time of reading the Scripture; which
consist principally
in two things. The first of these is attention,
which is so indispensably requisite, that without
it all Books are alike, and all equally insignificant: for he that adverts not to the sense of
what he reads, the wisest discourses signify no more to him, than the most exquisite Musick
do’s to a man perfectly deaf. The letters and
26. WE must therefore keep our minds
fix’d and attent to what we read: ’tis a folly
and Iightness not to do so in human Authors,
but ’tis a sin and danger not to do so in this
divine Book. We know there can scarce be
a greater instance of contempt and disvalue,
than to hear a man speak, and not at all
mind what he says: yet this vilest affront do
all those put upon God, who hear or read his
Word, and give it no attention. Yet I fear
the practice is not more impious than it is
frequent: for there are many that read the
Bible, who, if at the end of each Chapter they
shall be call’d to account, I doubt could produce but very slender collections: and truly ’tis a
sad
consideration, that that
sacred Book
is read most attentively by those, who read
it as some preach the Gospel,
27. THIS unattentiveness fore-stalls all possibility of good. How shall that convince
the understanding, or persuade the affections,
which do’s not so much as enter the imagination. So that in this
case the
seed seems
more cast away than in any of those instances the parable gives,
28. TO which purpose it may be very conducive to put it into some order and method.
As for instance, when he reads the doctrinal
part of Scripture, let him first and principally
advert to those plain Texts which contain
29. BUT let men be careful thus to secure the foundation, and then ’twill be commendable in them (who are capable of it) to aspire to higher degrees of speculation: yet even in these it will be their safest course chiefly to pursue such as have the most immediate influence on practice, and be more industrious to make observations of that sort, than curious and critical remarks or bold conjectures upon those mysteries on which God has spread a veil.
30. BUT besides a mans own particular collections, it will be prudence in him to advantage himself of those of others, and to
consult the learnedest and best Expositors; and
that not only upon a present emergency,
when he is to dispute a point; (as most do)
31. AS to the choice of the portions of Scripture to be read in course, though I shall not condemn that of reading the whole Bible in order, yet ’tis apparent that some parts of it (as that of the Levitical Law) are not so aptly accommodated to our present state, as others are; and consequently not so edificatory to us: and therefore I cannot see why any man should oblige himself to an equal frequency in reading them. And to this our Church seems to give her suffrage, by excluding such out of her publick Lessons. And if we govern our private reading by her measure it will well express our deference to her judgement; who has selected some parts of Scripture, nor that she would keep her children in ignorance of any, but because they tend most immediately to practice.
32. NEITHER will the daily reading the Scripture in the Rubricks order hinder any man from acquainting himself with the rest. For he may take in the other parts as supernumeraries to his constant task, and read them as his leisure and inclination shall prompt. So that all the hurt that can accrue to him by this method, is the being invited to read sometimes extraordinary proportions.
33. IF it be objected, that to those who
34. BUT as in the Doctrinal, so in the
Preceptive part, there is a caution to be us’d
in our attention. For we are to distinguish between those temporary precepts that were adapted to particular times and occasions, and
such as are of perpetual obligation. He that
do’s not this may bring himself under the Jewish Law, or believe a
necessity of selling
all and giving it to the poor, because ’twas
35. THUS frequently commands are put
in comprehensive indefinite words, but concern only the generality to whom the Law
is written and not those who are intrusted
with the vindication of their contempt. Accordingly ’tis said, thou
shalt not kill,
36. THERE is another distinction we are
to attend to; and that is between absolute and
primary commands, and secundary ones: the
former we are to set a special remark upon, as those upon whose observance or violation our
Eternal Life or Death inseparably depends.
And therefore our first and most solicitous
care must be concerning them. I mention this
37. TO such as these ’twould be good advice to fix their attention on the absolute commands, to study moral Honesty and the essentials of Christianity; to make a good progress there, and do what God indispensably requires: and then it may be seasonable to think of voluntary oblations: but till then they are so far from Homage, that they are the most reproachful Flattery: an attempt to bribe God against himself; and a Sacrilege, like that of Dionysius, who took away Apollo’s golden robe and gave him a stuff one.
38. THE second thing requisite in our reading, is application: this is the proper end of our attention; and without this we may be very busy to very little purpose. The most laborious attention without it puts us but in the condition of those poor slaves that labour in the Mines, who with infinite toil dig that Ore of which they shall never partake. If therefore we will appropriate that rich treasure, we must apply, and so make it our own.
39. LET us then at every period of Holy
Writ reflect and look on our selves as the
persons spoke to. When we find Philip giving
Baptism to the Eunuch upon this condition,
that he believe with all his heart,
40. WHEN we read our Saviours denunciation to the Jew, except ye repent,
ye shall all likewise perish;
41. THIS close application would render what we read operative and effective,
which without it will be useless and insignificant. We may see an instance of it in David;
who was not at all convinc’d of his own guilt
by Nathans parable (though the most apposite that was imaginable) till he roundly apply’d it,
saying, thou art the man,
42. IT now remains that we speak of what
we are to do after our reading; which may
be summ’d up in two words: Recollect and practise. Our memories are very frail as to
things of this nature. And therefore we
ought to impress them as deep as we can, by
reflecting on what we have read. It is an observation out of the Levitical Law, that
43. WE find it thus in all Sciences: he
that only reads over the rules, and lays aside
the thoughts of them together with his Book
will make but a slow advance; whilst he that
plods and studies upon them, repeats and reinforces them upon his mind, soon arrives to an
eminency. By this it was that David attain’d
to that perfection in Gods Law as to out-strip
his teachers, and understand more than the Ancients,
44. LET us therefore pursue the same method; and when we have read a portion of
Scripture, let us recollect what observable
things we have there met with: what exhortions to vertue, or determents from vice;
what promises to obedience, or menaces for
the contrary; what examples of Gods vengeance
45. THE last thing requir’d as consequent to our reading, is practice. This is the ultimate end, to which all the fore-going qualifications are directed. And if we fail here, the most assiduous diligence in all the former will be but lost labour. Let us mean never so well, attend never so close, recollect never so exactly, if after all we do not practise, all the rest will serve but to enhance our guilt. Christianity is an active Science, and the Bible was given us not merely for a theme of speculation, but for a rule of life.
46. AND alas, what will it avail us that our
opinions are right, if our manners be crooked? When the Scripture has shew’d us what
God requires of us, nay, has evinc’d to us the
reasonableness of the injunctions, the great agreeableness which they have to
the excellency of our nature; and has back’d this with
47. NAY, so it is, too many unto malice add contempt; are not content only sullenly to resist its Precepts, but despise and revile them also, arraign the Wisdom of God, and pronounce the Divine Laws to be weak arid impertinent; lay their Scenes of ridiculous mirth in the Bible; rally in the Sacred Dialect, and play the Buffoons with the most serious thing in the world. An impious licentiousness which is now grown to that height, that it is one of the wonders of Gods long-suffering that there are not as many eminent instances of the vengeance, as there are of the guilt. I have formerly complain’d of it, and must still crave leave to do so. It is indeed so spreading an infection, that we can never be sufficiently arm’d against it. Some degrees of it have tainted many who have not utterly renouned their reverence for the Bible: there being those who in their solemn moods own it as Gods Word, and profess they must finally stand or fall by its verdict; who, yet in their jocular humours make light and irreverent applications of its phrases and sentences, furnish out their little jests in its attire, and use it as if they thought it good for nothing else.
48. AND certainly this abuse in men that
own the Bible, is infinitely more monstrous
49. INDEED one would wonder how that should become a proper instrument for that
purpose, that those doctrines of righteousness,
temperance, and judgement to come (every
where scatter’d thro’ that Book) which set
Heathen Felix a trembling, should set Christians a laughing: and yet should men cite
the same things and phrases out of another
Author, there would be no jest in it. It seems
therefore that the spirit and essence in this
sort of wit lyes in the profaness. How absurd is it then for men that do not utterly
abjure Religion to affect this impious sort of
raillery, which has nothing but daring wickedness
50. WHAT strength of reason, or height of fancy is there in repeating of phrases and fragments of Books, when what they would say, they might much more properly express in their own words? In any other instance but this of the Bible, it would pass rather for a defect than an excess of wit. But that which 1 suppose renders it so taking, is, that it is the cheapest expedient for men to arrive to that reputation. Men, that cannot go to the cost of any thing that is truly ingenious, can by this means immediately commence wits; if they can but charge their memories with half a dozen Texts, they need no other furniture for the Trade: these mangled and transposed will be ready at all turns, and render them applauded by those who have no other treasure of wit, but its opposition to Piety. But would God, men would look a little before them, and consider what the final reckoning will be for such divertisements; and if the whole world be an unequal change for a Soul, what a miserable merchant is he that barters his for a bald insipid jest? Such as a sober man would avoid were there no sin in it.
51. I know men are apt to Batter themselves, that these lighter frolicks will pass for
52. BUT besides ’tis to be consider’d, that this wanton liberty is a step to the more solemn and deliberate contempt of Gods word: custom do’s strangely prescribe to us, and he that a while has us’d any thing irreverently will at last bring his practice into argument, and conclude that there is no reverence due to it. God knows we are naturally too apt to have slight and easy apprehensions of Sacred things, and had need to use all Arts and Instruments to impress an awe upon our minds.
53. IT will sure then be very unsafe for
us to trifle with them, and by so undue a familiarity draw on that contempt which we
should make it our care to avoid. The Wise
Man says, he that contemns small things, shall fall by little and little,
54. NO man ever yet began at the top of villany, but the advance is still gradual from one degree to another; each commission smoothing and glibbing the way to the next. He that accustoms in his ordinary discourse to use the sacred Name of God with as little sentiment and reverence as he do’s that of his neighbour or servant; that makes it his common by-word, and cries Lord and God upon every the lightest occasion of exclamation or wonder, this man has a very short step to the using it in oaths, and upon all frivolous occasions; and he that swears vainly is at no great distance from swearing falsely. It is the same in this instance of the Scriptures: He that indulges his wit to rally with them will soon come to think them such tame things that he may down-right scorn them: And when he is arriv’d to that, then he must pick quarrels to justify it, till at last he arrive even to the height of enmity.
55. LET every man therefore take heed
of setting so much as one step in this fatal
56. IT is reported of our excellent Prince,
King Edward the sixth; that when in his
Council Chamber, a Paper that was call’d
for happen’d to lie out of reach, and the
Person concern’d to produce it took a Bible
that lay by, and standing upon it reach’d down
the Paper: the King observing what was
done ran himself to the place, and taking
the Bible in his hands kissed it, and laid it
up again. Of this it were a very desirable
moral that Princes, and all persons in authority, would take care not to
permit any to raise themselves by either a hypocritical or profane trampling upon
holy things. But besides that, a more general application offers its self; that
all men of what condition soever should both themselves abstain from every action that has the
appearance of a contempt
57. BUT above all, let him who reads the
Scripture, seriously set himself to the practice
of it, and daily examine how he proceeds in it:
he that diligently do’s this will not be much
at leisure to sport with it: he will scarce meet
with a Text which will not give him cause of reflection, and provide him work within his
own breast: every duty injoin’d will prompt
him to examine how he has perform’d: every sin forbidden will call him to recollect how
guilty he has been; every pathetick strain of devotion will kindle his zeal, or at least upbraid
his coldness; every heroick example will excite
his emulation. In a word, every part of Scripture will, if duly apply’d, contribute to
some
good and excellent end. And when a thing is
proper for such noble purposes, can it be the
part of a wise man to apply it only to mean
and trivial? Would any but an Idiot wast that
Sovereign Liquor in the washing of his feet,
which was given him to expell poison from
his heart? And are not we guilty of the like
folly when we apply Gods word to serve only
a ludicrous humour; and make ourselves merry with that which was design’d
for the most
58. LET us therefore keep a steady eye upon that mark, and press towards it as the Apostle did,
Sect. 1. The several methods of Gods communicating the knowledge of himself.
Pag. 1.
Sect. 2. The divine Original, Endearments; and Authority of the Holy Scripture.
p. 9.
Sect. 3. The Subject Matter treated of in the holy Scripture is excellent, as is also its end and deign.
p. 63.
Sect. 4. The Custody of the holy Scripture is a privilege and right of the Christian Church, and every member of it, which cannot without impiety to God, and injustice unto it and them, be taken away or impeach’d.
p. 123.
Sect 5. The Scripture has great propriety and fitness towards the attainment of its excellent end.
p. 145.
Sect. 6. the suffrage of the primitive Christian Church, concerning the propriety and fitness which the Scripture has, towards the attainment of its excellent end.
p. 165.
Sect. 7. Historical reflections upon the events which have happen’d in the Church, since the withdrawing of the holy Scripture.
p. 180.
Sect. 8. Necessary Cautions to be us’d in the reading of the Scripture.
p. 193.
Genesis
1:31 2:1-25 2:7 3:15 4:4 5:15 9:13 14:1-24 15:18-21 18:12 18:18 18:25 22:11 28:16 37:19
Exodus
4:14 8:19 14:12 14:20 15:11 18:11 20:1-26 30:32 31:18 32:4 34:29 45:19
Leviticus
Numbers
Deuteronomy
6:1-25 11:9 11:21 13:1 21:20 28:1 28:1-13 28:1-68 28:1-68 28:65-67 30:14 30:19 31:19
Judges
1 Samuel
2 Samuel
1 Kings
2 Kings
Nehemiah
Job
Psalms
1:2 1:6 12:6 15:4 19:7 19:7 19:10 19:11 22:1 22:8 22:16-17 22:18 25:9 25:14 27:10 34:8 34:9 37:19 48:2 50:10 51:4 55:22 55:23 58:11 62:9 69:11 73:1-28 78:5 95:1-11 106:15 109:1-31 119:1-176 119:24 119:50 119:72 119:97 119:99 119:99 119:99-100 119:105 126:3 138:2 140:11 147:20
Proverbs
3:16 3:35 4:1 9:11 10:3 10:3 10:7 10:7 10:22 13:25 14:8 14:13 31:31
Ecclesiastes
Isaiah
1:3 1:11 1:13 2:4 5:3 7:14 8:20 14:20-21 17:15 18:20 19:1-25 29:11 44:1-28 44:25 44:28 48:22 49:15 49:15 53:5 53:9 53:10 53:11 57:15 57:15 59:5 61:1-11 65:1
Jeremiah
2:11 2:13 5:22 7:4 7:9-11 8:7 10:1-25 31:31 41:20
Ezekiel
Daniel
Hosea
Habakkuk
Zechariah
Malachi
Matthew
2:5 4:4 4:7 4:10 5:1 5:11-12 5:16 5:18 5:34 5:48 6:7 6:32 6:33 7:7 7:11 7:21-27 10:2 12:34 12:42 13:1-58 13:8 13:11 13:14 13:19 13:47 15:6 15:6 15:14 16:18 16:18 17:1 19:8 19:16-24 21:25 21:36 23:1-39 23:23 24:11 24:24 25:14 25:21 25:29 26:8 26:26 26:29 26:65 27:43 31:31
Mark
Luke
4:18 10:16 10:26 11:52 11:52 12:47 13:5 13:28 16:31 16:31 18:12 24:13 24:49
John
1:1 3:2 3:16 4:22 5:39 5:39 5:43 7:1-52 7:17 8:9 8:34 10:1 11:1-57 11:1-57 12:48 12:48 13:13 15:13 20:10 20:31
Acts
2:1-12 2:13 4:20 4:22 4:24 5:18 5:28 5:40 7:1-60 7:38 8:1-40 8:26-39 10:43 10:45-46 12:22 13:27 15 17:11 19:19
Romans
1:7 1:16 1:16 2:7 3:2 3:2 3:4 6:1-23 8:17 8:17 8:18 8:18 8:28 9:4 10:18 11:8 13:4 13:7
1 Corinthians
1:1 1:2 2:6 2:6 2:14 6:10 7:29 9:16-17 9:17 10:13 10:16 11:29 13:12 14:16 15:28
2 Corinthians
1:20 2:16 4:4 4:5 4:6 4:11 7:1-16 8:21 8:21 10:5 11:5 11:28 12:16
Galatians
1:2 1:8 1:12 2:7 3:24 3:25 4:7 5:19-20 5:22
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
1:11 3:15 3:15 3:16 4:8 4:9 6:20
2 Timothy
Titus
Hebrews
1:1-2 4:12 4:12 4:14 6:6 6:16 9:14 10:1 10:16 10:27 10:27 10:29 12:9 12:10 12:29
James
1 Peter
2 Peter
1 John
2 John
Revelation
1:4 2:10 6:14 10:6 10:9 14:6 20:21 21:14 22:11 22:19
Wisdom of Solomon
i ii iii iv v vi vii viii ix x xi 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 12 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 200 201 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226