THE FORT ROYALL OF CHRISTIANITY DEFENDED.

ITs a confessed maxim, a known and recei­ved truth in Theo­logy, that the seeds of all sins are trans­mitted and propaga­ted into the nature of every son and child of Adam, who descends from him by the common way of gene­ration, amongst which the seeds of Atheism are not the least predomi­nant; whence it comes to passe that the heart of man is oft sollicited to doubt, whether the books of Scrip­ture be the very Oracles of God, or a humane invention to keep in awe such protervious refractory and un­ruly spirits, as without these would [Page 2]no more be awed by the laws of man then Job's Leviathan by the hook and line. To affront and dis­countenance this suggestion, and silence these whisperings of incre­dulity about this particular, that all doubting spirits may gain plenary satisfaction in it, that will not wil­fully shut the eye of their own reason, nor damp the light of their own un­derstanding, against the Sun-shine of this heavenly truth; I have sele­cted or collected partly out of the writings of Orthodox Divines, but principally out of Scripture it self, these ensuing arguments. Some whereof are not only most probable, but (to a clear apprehension) de­monstrative, and so undeniable rea­sons to prove the Bible to be Gods own book. And the structure of this discourse is framed and fashio­ned like to Jacob's ladder, to lift up the imagination of man from-Earth to Heaven: and to this end I have placed in it twelve arguments, as so many rounds or stairs, whereby the minds of rational men may be rai­sed up by each step and gradation to [Page 3]a clearer speculation and view of that celestial splendour, which is diffused throughout the whole regi­on of Scripture, till at the length (namely by such time as they have ascended to the top of this scale) they may be able to discry and dis­cern here in open view such radiant beams of divine light, as will readi­ly dispell and drive away all foggy mists of ambiguity and hesitation, that ecclipsed and shadowed this light formerly from their sight. These twelve staves of this scale, or twelve arguments, are digested into this order. The four lowest (which are first s [...]t down) are drawn from with­out the Scripture; and the eight highest from within it.

Those from without the Scripture are of two sorts, either from with­out the Church, or from within it.

First, Argu∣ment. 1 From without the Church I find but one, and that is an argu­ment inartificial, (as Logitians call it) but very energetical and valid; which is the suffrage and testimony that many of the Heathen, who were out of the visible Church, have affor­ded [Page 4]of the divinity of our Scriptures, and that both of the Old and New Testament. And first, for the divi­nity of the Old Testament; I find a notable testification thereof out of Josephus his History of the Antiqui­ties of the Jews: and that from divers of the Heathen, with which therefore I shall content my self, and I hope the Reader also. This Au­thor saith, Jo­seph. An­tiq. said lib. 12. cap. 2. in fine cap. That after the trans­lation of the Books of Moses Law into the Greek Tongue, by the se­venty two Elders of the Jews, was finished by the means, and at the cost and charges of Ptolomy Philadelph, King of Egypt, the said King was highly contented therewith, and took pleasure in reading the said Law; admiring at the deep conceit and wisedom of the Law-maker: And thereupon began to question with one Demetrius, the Master of his Library, and the chief instru­ment by him used to obtain of the Jews this translation of their Law, what might be the reason that nei­ther Poet nor Historiographer had made any mention thereof, conside­ring [Page 5]that in it self it was so admira­ble? To whom Demetrius returned this answer, That no man was so hardy to touch that work, by reason that it was divine, and every way venerable; assuring him also that certain men who had attempted to set their hands thereto, had been pu­nished by God: And thereupon acquainted him how one Theopompus an Historian, intending to reduce certain contents of that Law into his History, had been distracted in mind for more then thirty days; and that having some intermission of his fit, he appeased God by prayer; as having perceived this attempt to be the cause of his malady, and there­upon desisted from his foresaid in­tention. He likewise certified him further, That one Theodectes a Tra­gick Poet, intending to make menti­on in some of his Poems of a certain History written in the sacred Scrip­tures, was stricken blind; & acknow­ledging the cause thereof to pro­ceed from his audacious presumption in that intent, was restored to his sight after that he had appeased Gods dis­pleasure; [Page 6]meaning by his repentance and desistence from his said purpose. He alledgeth there also to the King, in the former part of the foremen­tioned Chapter, a saying out of Hae­cateus Abderita, (who was a Philo­sopher, brought up with great King Alexander, and writ a Book of the Jewish Nation) who affirmed these Scriptures to be pure, and not to be uttered by impure lips.

Hence we have clear testimony that the Scriptures of the Old Testa­ment were at this time had in great reverence by the very Heathen, as sacred and divine; as there also Demetrius is said to have told the King several times.

Secondly, For the Divinity of the Gospel; it may be proved from the atestation or testimony both of the Sibylls, and the Oracles of the Hea­then, and from sundry of the Jews that were no Christians; who con­fessing Christ, do by consequence confesse the Gospel to be divine; for if the Gospel be no fiction or hu­mane invention in the principal matter and subject thereof, which is [Page 7]Jesus Christ; but that there was such a divine person upon earth in­deed, as is therein described; then it follows by good consequence that the Story of Him (which is the Go­spell) is also divine.

About the Sibylls, it's fit to declare first who and what they were, and then to rehearse their Testimony; which thereby will appear to be much more ponderous and impor­tant. Lactantius saith, La­ctant. lib. de ira dei, cap. 22. that the word Sibylla in the Greek Tongue is consignificant with Vates in the Latin, which signifies a Prophet or Counsellor to God; and that the Sibylls were Prophetesses, in number ten, living in divers Ages, and divers Countrys among the Heathen▪ long before the incarnation of our blessed Saviour. One of them saith of her self, Sibyll. Oracul. lib. 3. in fine. That she was daughter in Law to Noah, and also of his blood. These writ divers Poems, both histo­rical, agreeing with Moses, and pro­phetical, agreeing with the Prophets of Scripture, in many particulars about Christ; and comprised in eight Books still to be seen. And [Page 8]these in all probability were inspired by God to foreshew Christ to the Heathen, (whose posterities were af­terto be called to the faith of Christ) as the holy Prophets were sent to re­veal and foreshew him to the Jews.

And of this opinion was both Lactantius before named, and that prime propugner and propitious de­fender of the Christian faith, Con­stantine the Great, as he openly professed in an Oration, that he made to certain Prelates of the Church, which Eusebius hath re­hearsed in the story of his life, Euseb. de Vita Constan. lib. 4. cap. 19. in fine. Where likewise it appeareth that these Sibylls prophesies of Christ took deep impression in him, and were a means to confirm him further in the Christian faith. Justin Martyr also, a learned Father, and a Martyr, that lived in the next Age after the Apostles, was of the same opinion; affirming that these Sibylls Oracles seemed most near the doctrine of the Prophets, and that they were inspi­red from above. Justin Mart. in Admoni­tor. genti­um, lib. in fine. S. Augustine also mentioning and commending some verses of Sibylla Erythraea, doth [Page 9]affirm of her, that she seemed to be esteemed of the number of those that appertain to the City of God. Au­gust. de Civit. dei lib. 18 cap. 23. Neither may this seem any whit improbable, that Almighty God should vouchsafe this divine illumi­nation to these Heathen, conside­ring we read in Scripture of his saving graces conferred upon divers of them; as the Egyptian Midwives, Rahab, Job, Naaman, before Christ came; and of divine revelations im­parted to others of them at the birth of Christ; namely to the wise men that came from the east to worship him, Mat. 2.1, 2. verses.

And this is the more likely both from the matter and the manner of the Sibylls verses; from the matter, in that it is sacred, and not at all scurrilous or prophane; which in­duced St. Augustine to have that good esteem of them before mentioned, as appears in the said place of his works before named. And from the manner, in that they aver, and that sundry times, (as did the Prophets in Scripture) that they were inspi­red by God from above, to foreshew [Page 10]such occult and hidden things to come. Now the testimony which they give of Christ, is wonderful and strange; for they reveal many more particulars to be done by him then the Prophets did, and have therein jumped with the very words of the Gospels, which record the very same particulars to have come to passe. Amongst a rapfody of their Verses, I will rehearse the contents but of a few; for a drop of the sea wa­ter is enough to give us a taste of the whole Ocean. And because I would not vary a syllable from the Greek Copy it self, I will render them in prose. Thus one of them writeth. Sibyl. Oracl. lib. n. in fine.

When a voice shall come by the way of the Desart, crying unto men to make their paths straight, to cleanse their hearts, and baptize their bodies with water, that being born from above they may transgresse no more; and that a barbarous man ensnared with dances, shall give this voice slaughtered for a reward of iniquity; then the good stone preserved shall come from Egypt, at which the Hebrew people shall stumble; but the Gentiles shall be led by his con­duct, [Page 11]and come to know the highest God by him, for he shall shew eternal life to men elect, but he shall add fire for ever to the disobedient. And then he shall heal the diseased, whosoever believe in him; the blind shall see, and the lame shall go; the deaf shall hear, and the dumb shall speak; he shall cast out divels, and there shall be a resurre­ction of the dead; he shall walk upon the floods, and in a desart place shall feed five thousand with five loaves and sea fish, and the remainders of these shall fill twelve baskets.

These and many more specialties about Christ his death and resur­rection, are added to the end of the book, agreeing in every particular with the Evangelical story.

Another Sibyll called Erythraea (who lived in the sixth Age after the flood of Noah, as she reports her self) hath made a staff of Acrostick verses of these six Greek words, [...], which Englished are, Jesus Christ, Son of God, Saviour, Crosse; where there be so many verses as there are letters in these six words; and the first let­ters [Page 12]of all the verses read together in order, as they are placed one under another, make the aforesaid six words. And the subject of them is the description of Christ, most sweet­ly conspiring with holy Scripture: I will here set down only the two last verses, as which are sufficient for the present purpose, which are these.

that is, He who is now described in these Acro­stick verses, is our God, an immortall Saviour, a King that must suffer for us.

There remains one thing to make these testimonies authentical and creditable; and that is to make proof of these Sibylls verses, not to be adulterine forgeries, (as some have been of opinion) but to have had precedence before the Gospell, wherewith they so conspire and ac­cord. And this is very evidently proved by the aforenamed Emperor Constantine, and cleared from all su­spicion in his foresaid Oration; where he produceth as most sufficient [Page 13]witnesses hereof, sundry famous wri­ters. As first, Marcus, Varro, a learned Roman, (who lived above a hundred years before the publishing of the Gospell) who makes frequent men­tion of them in his History; and withall how they were gathered from all parts of the world where they were heard of by the Romans, with great care and diligence; and were laid up in their Capitol, as writings most precious and mo­mental. Secondly, the famous Ora­tor Cicero (who lived in the time of Marcus Antonius, which was above forty years before Christ) mentio­neth these Sibylls writings in divers places of his works. Cice­ro, lib. 2. de divina. & lib. 1. Epist. ad Lent. Epist. 7. Yea, Con­stantine affirmeth that the former Acrostick verses were by Cicero trans­lated into the Roman Dialect, and at that time to be seen in his works, when he made this Oration. Third­ly, the renowned Poet Virgil (who lived immediately after Cicero, in the beginning of the reign of Augustus Caesar) rehearseth divers verses out of Sibylla Cumaea, and records her very name. Vir­gil, Eglog. 4. To these I will add [Page 14]but one record more, which is out of the learned Aristotle, who lived many years before any of these yet named; namely under the great Alexander of Macedony, who writes thus of one of the Sibylls, Cumae in Italia ostenditur quoddam (ut videtur) conclave subterraneum Sibyllae vatis; quam diutissimè vixisse, & virginem permansisse perhibent: quae esset Ery­thraea; sed a quibusdam Melanchraena vocaretur. Ari­stot. de mirabil. Narrat. At Cuma (saith he) in Italy, is shewed a certain subter­raneous conclave or cave in the earth (as it should seem) of a Sibyll Pro­phetesse, which (men say) lived very long, and continued a Virgin; which should be Erythraea, but of some she was called Melanchraena. Plato also (who was Aristotle's Master) makes mention of this Sibyll. Plato in Phae­dro. And Justin Martyr (that ancient father before mentioned) reports that he was at this Cuma, and saw the Temple where this Sibyll uttered her predictions arithmetical; and therein (as a spe­cial monument of her) a brazen vessel, wherein were kept certain of her reliques. Justin Martyr in Admoni­tor. Gen­tium libro in fine. So that hence its [Page 15]cleared from all doubt, that the Sibylls verses, (at least some of them which spake of Christ, which is sufficient for the present purpose) were no forgeries, but prophetical Poems for certain written long before the Go­spell, if any humane testimonies may be credited; and so are potent proofs of Christ, and consequently of the Divinity of the Gospell.

It follows now to speak something of the Oracles likewise (which were nothing else but deluding Divels, speaking out of Heathen Images) and these also gave many attestati­ons of Christ, especially that noto­rious one of Apollo at Delphos in Greece. And for proof hereof I will alledge only one speech of Por­phyrius a great worshipper of these Oracles, and an arch enemy of Christians, (Constantine called him The sworn adversary, and deadly foe of divine service) So­crat. Hi­stor. Eccle. lib. 1. cap. 6. who upon meditation of divers speeches uttered by the Oracles concerning Christ Jesus, breaketh forth into this con­fession; It is exceeding wonderful what testimony the gods (so he styl'd [Page 16]the Oracles) do give, of the singular piety and sanctity of Jesus; for which they avouch him to be honou­red with immortality. Por­phyr. in Libr. de Laud Phi­losoph. So that the Scripture (we see) hath impli­cite testimony, and by consequence to be divine, from the most livid and professed enemies of it, according as we read also in the Gospell; where the divels themselves were oft enfor­ced to confesse Christ to be the holy one of God.

Lastly, For the testimony of the Jews, which were no Christians, concerning Christ, I will produce only two, but those Classical writers, and most famous of all other of them for their learning; namely Josephus before mentioned (who was born, if not before our Saviours passion, yet within a few years after) and one Philo, who was a Coaetan with our Saviour, and was sent Embassador to Rome in behalf of the Jews the same year that our Saviour was bap­tised by John. Both these in sundry places of their Histories make men­tion of our Saviour Christ in such sort as giveth proof sufficient that [Page 17]what is written of him in the Scripture, is no feigned story, but a known and confessed and undoubted truth; for brevities sake I will re­herse but one of their testimonies, but it is so punctual and illustrious, that it may stand in stead of many. Thus Josephus Jo­seph. An­tiq. Jud. Lib. 18. cap. 4. writeth of him; At that time was Jesus a wise man, (if it be lawful to call him a man) for he was the performer of divers ad­mirable works, and the instructer of those who willingly entertain the truth: And he drew unto him divers Greeks and Jews to be his followers: This was Christ, who being accused of the Princes of our Nation before Pilate, and afterwards condemned to the Crosse by him: yet did not those who followed him from the beginning forbear to love him, for the ignominy of his death; for he ap­peared unto them alive the third day after, according as the divine Pro­phets had before testified the same, and divers other wonderful things of him. And from this time for­ward the race of the Christians, who have derived their name from him, hath never ceased.

This spontaneous, perspicuous and ample confession of Christ, pro­ceeding out of the mouth of an ad­versary, (for he that is not with Christ, is against him,) Luk. 11.23. speaks so peremp­torily for the truth of the History (and so consequently for the divi­nity) of the Gospel, that it admits no exception.

Thus much for the first argument, to prove the sacred authority of Scripture, which is the testimony that hath been yielded by many out of the Church, either explicitely or implicitely, of the divinity of it, which is not a contemptible argu­ment, but very prevalent to sway the conscience of any intelligent man to a credence of this truth. Now follow those arguments which are drawn from within the Church, but from without the Scripture; which are three.

First, Argu∣ment. 2 This truth is proved by the miracles wrought by our Saviour Christ, and the Pen-men of Scrip­ture for the confirmation of the divi­nity thereof; which miracles being acknowledged by the confession of [Page 19]adversaries is an argument of great validity, to convince the most in­credulous person in this point, if he will but hear reason. Now con­fessions hereof we find exceeding many, from our professed adver­saries in Religion. And first to be­gin with the miracles which Moses wrought in Egypt before Pharaoh; they are reported by divers Hea­then Authors, as namely by one Demetrius and Eupolemus, two Greek Historiographers; and by one Arta­banus, who writ a History of the Jews, wherein he speaks thus of Moses; (as witnesseth the noble French Author, in the Margent) Morn. de Verita. Christ. Relig. cap. 26. This Moses, saith he, was occupied in continual prayer to God for the de­liverance of the people; and one day as he was earnest in praying, there issued a fire out of the earth, where was no combustible matter; and a voice told him that he should deliver the Jews, and bring them into their Country: whereupon without rai­sing any force, he (by the counsel of his wives father) declared the will of God to the King of Egypt; [Page 20]who forthwith commit [...]ed him to prison; but the prison doors were opened unto him by miracle, and he went to the Kings bed side, and summoned him again to obey God: and when the King had asked him the name of the God, Moses told it him in his ear; whereat he fell into a swound: But Moses raised him up again by the hand; and the Priests that made a scoff at it, died incon­tinently. And afterwards this Au­thor declareth how the King requi­red signs, and that thereupon Moses turned his rod into a Serpent; and so in order recordeth almost all the wonders which Moses wrought in Egypt, that are mentioned in the Scripture.

The miracles that were wrought by the prophet Elias, (as that of ob­taining rain by prayer after a great drought, in the dayes of King Ahab, with some other) are reported by one Menander an Ephesian, in his Tyrian History Mor. ibid.

The miracles of our Saviour are avouched by a number, and that both in general and in particular. [Page 21]In general, both Josephus in the place before cited, and also Mahomet in his Alcaron, confesse our Saviour to have wrought many miracles, though Mahomet denied him to be God, and affirmed that Christ had a check for it when he came to Hea­ven; as Mr. Parsons hath it in his book quoted here in the Margint. Pason Resolut. part 2. cap. sect. 2. con­sid. 3. In particular, first, the supernatural eclipse of the Sun at the passion of Christ, is recorded by an old Astro­nomer called Aesculus, who proveth by the aspect and posture of the Sun and Moon at that time, that that eclipse could not be natural, because all natural eclipses of the Sun are precisely at the change of the Moon, and this was about the full; for it was two dayes before Easter: which solemn feast was always kept by the Jews in the full of the Moon, as both Scripture testifies, and that learned and credited Author before mentioned, Philo Judaeus. Philo de Vita Moysis, lib. 3. Of the truth of this miracle also I find a pregnant proof in an Epistle of Dionysius Areopagita to Polycarpus, where Dionysius affirms that he and [Page 22]one Apollophanes being together in a City called Heliopolis, at the time of this eclipse, observed two superna­tural occurrences in the same: First, they observed the Globe of the Moon to fall first upon that part of the body of the Sun which is toward the East, and to proceed to a totall obfuscation or obscuration thereof, and then to withdraw it self back again, which it never doth in na­tural eclipses; but begining to enter upon the Western surface of the Sun, procreds to the Eastern, where the eclipse ceaseth. Secondly, they ob­served again, that by nine of the clock at night, the Moon was with­drawn to a diametrous opposition to the Sun; which by course of na­ture could not possibly come to passe in that space of time, being but six hours. And this miracle Dionysius entreated Polycarpus to urge Apollo­phanes withal, to win him to the Christian faith, in regard himself was an eye-witnesse thereof. Again, the resurrection of Christ hath open acknowledgement, both from Jose­phus, in the place twice above men­tioned; [Page 23]and from Pilate himself that put him to death, by a Letter that he writ to his Lord Tiberius, then Emperor of Rome; wherein he certifies him how the Souldiers (who were suborned and hired by the Jews to say that Christs Disciples came and stole him away in the night) had confessed the plain truth unto him; namely, that Jesus was risen indeed to life again out of his Sepulchre; and withall he sent to Tiberius the particular examination of divers other persons, which he had taken about the same businesse, who avowed that they had seen and spoken with such persons as were risen from death at that time with Jesus; which said persons assured them also of his resurrection. This Letter of Pilate's was laid up amongst the records of the Romans; as wit­nesseth both Aegesippus in his History, (who lived in the next Age after the Apostles) and immediately after him Tertullian in his book against the Gentiles, where he professeth that upon his own knowledge such a Letter there was to be seen amongst [Page 24]the records of the Romans. This Ter­tullian might very well know, in re­gard he was a pleader of causes in Rome divers years before he was a Christian. Par­son. Resol. part. 2. cap. 4. sect. 2. I might hereunto add sundry other testimonies out of Au­thors of adverse professions to Chri­stian Religion, to prove the truth of the miracles done by our Saviour and his Apostles for confirmation of the divinity of the Gospel; but these are abundantly sufficient.

And therefore I hasten to the next ar­gument of this sort, Argu∣ment. 3 which may be the infinite number of Martyrs that have laid down their lives, and shed their blood in defence of the holy Scrip­tures, and that with most admirable alacrity and cheerfulnesse, and with most inseparable courage and forti­tude: For evidence hereof I will refer the Reader to these stories. First, For the Martyrs of the Old Testament, to a very short story of the Martyr­dom of the Macchabees, written by the aforenamed Josephus, and usu­ally annexed to his other books, agreeing with the 6. & 7th. Chapters of the second Book of the Macchabees, [Page 25]at the end of the Old Testament, a story it is worth the reading; per­haps it may extract some tears, (which I speak out of experience) but yet they may haply be sweetned with a mixture of gladnesse, like those which dropped from Joseph's eyes, at the sight of his brother Ben­jamin. I will rehearse but one speech of the first of nine Martyrs there mentioned, named Eleazar, who when he had told the savage Tyrant Antiochus (that instigated him to renounce Moses law) that no torment should make him forsake Gods word, and his Religion, with undaunted courage and constancy, turns himself away from him, and addresseth his speech as it were to his Bible, after this manner, O sacred Religion, I will never violate thee; the foundation of my salvation, the defence of the believer; the ground of faith: Never will I lift up my hands contrary to thy precepts; never will I believe any thing to be just, which is repugnant to that which thou hast taught me. And whilst he spake thus (saith the story) [Page 26]he was haled to the torments.

For the Martyrs of the New Te­stament, they are numberlesse, and almost in every Ecclesiastical Histo­ry; as in Eusebius, Socrates, Evagri­us, Sozomen, and many others, who have recorded not only their suffe­rings, for their witnesse bearing unto the Gospel of Christ, but the manner thereof to have been in such sort, that is, with such innocency, hilarity, courage, patience, humi­lity and comfort, that their blood in this manner shed in the Gospels cause, seals unto us their successors the infallible certainty of the Divi­nity of it. It's not denied but that Hereticks have dared to die for de­fence of their erroneous opinions; but never did any of them suffer with those apparent characters and impressions of God's divine Spirit upon them, that were now before mentioned, nor in that infinite num­ber that the Martyrs of the Gospel have done; for they so shined throughout the world in their affli­ctions (saith Eusebius) Eu­seb. Histo. Eccles. lib. 8. cap. 12. in fine. that the beholders wondred at their patience [Page 27]and noble courage; and that not without cause; for they expressed and shewed forth unto the world special and manifest signs of the divine and unspeakable power of our Saviour working by them. I might here illustrate and amplifie this point by innumerous instances of Martyrs, both out of all the fore­named Historians, and out of Mr. Fox his book of our own late English Martyrs, in the days of Queen Mary, who by the vertue and splendency of their divine graces in suffering, namely, innocence, alacrity, courage, patience, and humility, so blanked and amated their persecutors, that they converted many of them to the Christians faith; yea, so far forth they prevailed with some of them, that they induced them to suffer Martyrdom with them as Eusebius testifies Eu­seb. Hist. Eccl. lib. 2. cap. 9. & lib. 8. cap. 9. But I will spare this labour, as hoping it may be an allurement unto the Reader to per­use some of the now named Authors for further satisfaction in this point.

I come now to the last external Argument, Argu∣ment. 4 which is the miraculous [Page 28]preservation of Scripture, against the iniquity and enmity of all times, which have been so malevolent and violent against it, that it could ne­ver have been preserved hitherto, but by the hand of Heaven; for all the impetuous power and policy of man; and the precipitant stream and strength, yea and fury of the whole world hath invaded it to ex­tinguish and suppresse it sundry times. Antiochus, a cruell Tyrant, and successor of great Alexander, getting domination over the Jews, cut in pieces and burnt all the books of the Law, which he could find; and followed his intended mischief so malevolently and violently, that all those with whom any such books were found, were put to a most cruel death. Ma­chab. 1.59. & Joseph. Autiq. lib. 12. cap. 7. Dioclesian also Emperor of Rome, a savage and belluine per­secutor of the Christians, sought by all means possible to obliterate and abolish the holy Scriptures; and for that end caused his Edicts to be published everywhere throughout his Dominions; in which it was commanded, That all the Christian [Page 29]Churches should be demolished and made even with the ground; yea, and the very foundations thereof to be digged up; and that the holy Scriptures should be all burned, and so be utterly extinguished. Euseb. Hist. Eccl. lib. 8. cap. 2. & 3. Which mischief hath been intend­ed and attempted also by many other nefarious and wicked instru­ments of Satan often times: yet hath it ever been preserved whole and entire, and continued in the Church unto this day, yea, even in the original Tongues wherein it was first written, which is verily a miracle. And therefore we may fitly apply unto this miraculous pre­servation of it, that acclamation of the people, Great is the truth, and prevaileth. 1 Es­dras 4.41. And the words of the Psalmist, This is the Lords doing, and it is marvellous in our eyes. Psat. 118.23.

I have done with the Arguments from without the Scripture, which may move any mans mind very pre­valently, to entertain a belief of the Divinity of this book, and yet they have shewed him but (as it were) the out side of it. Let me now lead the [Page 30]Reader a little higher and nearer to it; as namely to open it, and look within it, and then he shall see (as the Jew saith very truly) God's own hand, God's own characters, yea, God's own sign and seal, and sub­scription upon the paper: For as corporal light reveals to the bodily eye both other things and it self too; so doth Scripture, as a true spiritual and heavenly light, both re­veal the way to Heaven, and make ostension also of it self to be a light of Heaven. Particularly there be to be discerned in it these eight sparks or beams of divine authority.

First, Argu∣ment. 5 There is such an incompa­rable sublimity and majesty of style herein expressed, as doth so highly advance and exalt it above all hu­mane writings, and makes it so transcendently glorious above them all; that (as was said of Christ, That never man spake like him: Joh. 7.46. Nor with that authority: Luk. 4.32. So may be said of this Book of Christ) never book spake like it; that is, in such a superlative and high strain of autho­rity; there is such an august, majesti­cal, [Page 31]and venerable state in the words, and such steps and prints of divine excellency displayed in it, as neither man nor Angel could or durst ex­presse, and such as never was nor will be found in any other writing; for it breathes divinely in every part and page. Let any man pa­rallel this Book among humane Authors for heavenly majesty in the sayings and sentences thereof, and I will sample him the Sun amongst lucid bodies for radiant lustre in the light and shine thereof; for the Sun is not more gloriously lightsome above all other Stars, then this Scripture is divinely majestical and glorious above all other writings. To which purpose St. Augustine speaks thus, Au­gust. de Civitat. Dei lib. 11. cap. 1. Scriptura summae dispositione providentiae super omnes omnium gentium literas, omnia sibi genera ingeniorum humanorum divinis excellens authoritate subjecit. The Scripture (saith he) being by the disposition of the highest providence above all the literature of all Na­tions, excelling in divine authority, hath stooped all kinds of humane [Page 32]wits unto it self: And as in many other Texts, so in Deut. 32.39, 40, 41, & 42. verses, there be such sub­lime and majesticall expressions, as neither man nor Angel durst utter. For there we have these sayings ut­tered from the mouth of God, I, even I am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver cut of my hand. For I lift up my hand to Heaven, and say, I live for ever, &c. Thus no man nor Angel ever did speak, or dare speak.

There have been indeed some men in former Ages, so advanced and exalted in their own thoughts, and transported with vain glory (having been mounted to the highest stair of honour and authority here upon Earth) that they have ambi­tiously affected to be called gods, and to be reputed to descend from more then humane race and parent­age; yet never durst any of them personate the God of Heaven, to call themselves Jehovah, or Elohim. But this is oft the affirmation of the Author of Scripture, as is evident [Page 33]both from the Text last named, and from many other; of which I will rehearse but these four, Exod. 20.12. And God spake all these words saying, I am Jehovah thy God. Isa. 52.6. Therefore my people shall know my name; therefore they shall know in that day, that I am he that doth speak, Behold it is I. Ezek. 21.17. I will also smite my hands together, and I will cause my fury to rest, I Jehovah have said it. And again in the last verse of the same Chapter, Thou shalt be for fewell to the fire; thy bloud shall be in the midst of the land, thou shalt be no more remembred; for I Jehovah have spoken it. Whereas therefore the Author and Inditer of Scripture calls himself Jehovah, the true and very God, (which title no mortal man durst ever yet assume to him­self) it's an undeniable inference, that therefore God was the Author of it, and no man on earth.

Now as this celestial splendor and brightnesse, Argu∣ment. 6 which resulteth from the very phrase and style of Scripture, revealeth the divinity of it so also doth immaculate holiness [Page 34]and purity of doctrine therein con­tained; for such a description have we of Gods word in Scripture; it's said that All the words of his mouth are righteous; there is no lewdness nor frowardness in them: Prov. 8.8. And that his statutes are right, and his commandements pure: Psal. 19.8. And like silver tried in the fire. Psal. 12.6. So that if men will but acknowledge that there is a God, and that he hath revealed to man his will by word (which who saith not that is a Christian, nay, an intelligent man? for this is a thing needfull, wherein God never faileth, as the Philosophers say of nature) and it cannot be denied but that this is that word of his; for there is no word written nor unwritten, that can so deservedly claim him for the Author; none that is (ex omni parte) every way, and so exactly quadrate and proportionate to his nature and holinesse: For no picture can more lively expresse the portraiture, linea­ments and feature of any man, then this word doth resemble the nature and properties of God; for (as is [Page 35]said of the substantial word of God, so may be said of this vocall and written word) it's the very chara­cter of his person; Heb. 1.3. It's the very model, idea and graphical picture of his divine attributes; for it's no accepter of persons, regards not rich more then poor; is no willer of wickednesse, nor doth any evill dwell with it: As it is said of God in the same Scripture, in the Texts quoted in the Margint. Eph. 6.9. Job. 34.19. Psal, 5.4. So like God is no other word, neither written in paper, nor in the fleshly tables of mans heart; nor proceed­ing from the mouth of man, be he the holiest upon Earth; so impar­tially reproving sin, and in such an authoritative form of increpation, and in all sorts of persons, from the King that sits on the Throne, to the beggar that lieth on the dunghil; and so fully and fairly unmasking sin, and stripping it of those speci­ous dresses of virtue, wherewith it usually vails it self, and displaying it in its own dusky infernal colours, that the u [...]ly shape thereof may be seen, and so abhorred. This of all [Page 36]other, either word written or conti­nued by tradition, aims not at all in any part of it at sinister respects; but ascribes to God his due glory in all things; and discovers to man his sin & shame and just demerit; which at­testation hath ever been confessed to be a divine truth; and that by the most callous and cauterized consci­ences that ever were; for an open confession of it we have from the most remarkable and notorious ex­emplar for obstinancy and obdura­tion in ungodlinesse since the world began, from hard hearted Pharaoh himself; The Lord (said he Exod. 9.27. is righteous, but I and my people are wicked. Again, this of all other delivers the most undoubted way to salvation, for it teacheth such a way thereto, as is most consonant and suitable to God's holinesse, ju­stice, and mercy, and yields best sa­tisfaction to mans conscience. And no other hath so heavenly a subject, nor so heavenly an end; that is, God's glory, and mans salvation, so purely and sincerely set forth as this; and therefore this and no other is God's own Book, which only thus [Page 37]truly describes him, reveals to man the most certain and safe way to him; and ascribes to him his due glory in all points, without the least diminution thereof.

In the third place, As the majesty and purity of this word argue the divinity of it; Argu∣ment. 7 so doth the inscru­table profundity of it also; for here be hid those deep things of God, which the Apostle Paul speaks of to the Corinthians. 1 Cor. 2.10. And here also Abyssus abyssum invocat, (as the Psalmist speaketh Psal. 42.7. One deep calls another, till there be so many deeps multiplied, that shallow man is easily absorpt and swallowed up in them. Of this Book (in this respect especially) may that be more truly and deservedly affirmed which Seneca said of Quintus Sextius his book which he affected, applauded, and admired; Vivit viget liber est supra hominem est. Sen. Epist. 64. ad Lucil. The Scrip­ture is a living Book, (or a Book of life, as it is called Revel. 21.27.) a Book of strong lines, a Book indeed, above the reason of man to under­stand, and above the reach of man [Page 38]to comprehend; for though in it God doth set before us wisedom and heavenly manna, and true treasure, yet all are hid; The wisedom is hid. 1 Cor. 2.7. The treasure is hid. Mat. 13.44. The manna is hid. Rev. 2.17.3.16. For it's full of mysteries, yea, great mysteries. 1 Tim. And there­fore it is said of it in the same Book, That no man in Heaven nor in Earth was able to open the Book, nor to look thereon. Rev. 5.3. And to it may be ap­plied that which is said of widome; Eccles. 7.26. It is a profound deepnesse, who can find it? This made the Apostle Paul cry out as one confounded and overwhelmed with the contempla­tion and meditation of those pro­fundities; O the deepnesse of the riches both of the wisedome and of the knowledge of God! how unsearchable are his judgements, and his ways past finding out? Rom. 11.33. It's possible (if I be not mistaken) to canvase any meer mans writing so throughly, as to scrute it to the bottome; but here is no bottome to be found in this wri­ting, no not by the Angels of Hea­ven themselves; as is colligible from that place of Peter; 1 Pet. 1.12. where he [Page 39]tells us that the Angels had a desire to look into certain things of Scrip­ture; namely, the accomplishment of the predictions of Christ's suffe­rings and glory; where the Origi­nal Greek word which he useth to expresse their introspection, [...], in the genuine and proper sense signifies a stooping to behold some thing hid, which imports that they were ignorant of the full meaning of these prophesies, till they were fulfilled and revealed by the Gospel. And if to Angels the depth of this divine mystery be in­scrutable, much more to man, who therefore is commanded very oft to read, study, and search the Scrip­tures, which precepts stand in force to the end of mans life, yea, to the end of this world; and therefore ne­cessarily imply, that as there must be no end of searching, so neither can there be any end of finding, but that a man may find more where he hath found much before, and yet leave much unfound still, when he hath searched what he can. And to this truth the most accomplisht Divines [Page 40]of former times have afforded their suffrage. St. Augustine saith, In ipsis sanctis Scripturis mul [...]ò nesci [...] plura quam scio Au­gust. Epist. 119. in the holy Scriptures I am ignorant of much more then I know. And again he saith, Mira profunditas eloquiorum tuorum (Deus meus) mira profunditas; horror est intendere in eam, horror honoris, & tremor amoris Aug. Confess. lib. 12. cap. 14. There is a won­derful profoundnesse in thy word (O my God) a wonderful pro­foundnesse, it makes a man quake to look upon it intentively; to quake for reverence, and to tremble for the love thereof. And a greater Divine then he saith (speaking to God himself thereof) Thy knowledge is too wonderful for me, it is so high that I cannot attain unto it Psal. 139.6. And therefore prayeth to God in ano­ther place to open his eyes, that he might see the wonders of his Law Psal. 119 18. Hence then I infer that if nei­ther man nor Angel can wade into the depth of Scripture already in­vented and set forth; then neither man nor Angel could be the inven­ters and Authors of it but of neces­sity [Page 41]a superior intelligence to these, which can be no other but God him­self. Neither let any here think that this argument any whit favours the tenet of the Church of Rome, which chargeth the Scripture with obscu­rity; for though it be replenished (and thereby indeed richly imbel­lished and beautified) with variety of mysticall difficulties, so as some things be hard to be understood, as St. Peter confesseth 2 Pet. 3.16. yet is it apert and perspicuous also in many places, where the necessary way to life eternal is delineated and de­scribed; and in so many places perspicuous, as are sufficient fully to instruct men in all points of abso­lute necessity to be known and be­lieved unto salvation. And agree­able hereto is that speech uttered by wisedome her self Prov. 8.9. All the words of my mouth are plain to him that will understand, and straight to them that would find knowledge. So that in it is propounded both milk and strong meat; that for babes which are un­expert in the word of righteousness; and this for them that are at age; [Page 42]which through long custome have their wits exercised to discern be­tween good and evil Heb. 5.13, 14. And hence have sundry of the fathers compa­red it to a River, where there is a shallow ford for the Lamb to wade in, and a profound deep for the Elephant to swim in: And least any should suspect our modern Divines to be coiners of this distinction, hear what the ancient Orthodox Fathers have taught us about it, even from primitive times. S. Chrysostome thus speaks; Omnia clara sunt ac plana ex Scripturis divinis; quae­cun (que) necessaria sunt, manifesta sunt. Chry­sost. in 2 Tessal. 2. All things are clear and plain out of the holy Scriptures; what­soever things are necessary are ma­nifest. S. Augustine thus; In his quae aperte posita funt in Scriptura, inveni­untur illa omnia, quae continent fidem, mores (que) vivendi, spem scilicet & chari­tatem Aug. de doctr. Christ. lib. 2. cap. 9. Amongst those things which are apertly (or apparently) set down in Scripture, are all those things found, which contain faith and good manners, as namely, hope and charity: Irenaeus long before [Page 43]them thus, (as Chemnitius hath it, Chem. exa. deer. Conci. Trid. part. 1. in loco de Epist. Apost. pro­pe finem. Licet multa sunt obscura & parabolica Scripturae loca; regula tamen ipsa veritatis in Scripturis sacris in aperto posita est. Albeit there be many obscure and parabolical places of Scripture, yet the rule of truth it self is clearly set down: Nay, the Apostle Peter himself laies down the ground of this distinction in the place before cited 2 Pet. 3.16. where he saith of Paul's Epistles, that in them some things are hard to be understood; for this of necessity implies that some things again be easie.

I had now done with this Argu­ment; but that meeting with Mr. Parson the Jesuite his approbation of it, as a most evident declaration that God was the Author of holy Writ; I thought I might do well to give notice of it. His words are these (as they are expressed by one Mr. Bunny, who published a Treatise of the said Jesuites about Christian Resolution) Par­son Resol. part 2. cap. 2. sect. 3. in 7. proof of Scrip­ture. These Doctrines and many other contained in the Bible, being things above mans ca­pacity to devise, and nothing agree­ing [Page 44]with humane reason, most evi­dently do declare, that God was the Author and Inditer of the Scrip­tures; for that by him only and by no other, those high and secret my­steries could be revealed. Where it's to be noted that he affirms the mysteries of Scripture to declare, not only evidently, but most evi­dently that God was the Author of them. Which assertion infringeth the doctrine of the present Church of Rome taught by Bellarmine for­merly, who affirmeth, That it can­not be sufficiently known from Scripture alone, that there is any divine Scripture Bel­lar. de Verbo Dei lib. 4. cap. 4. arg. 4. And of late by one Mr. John Fisher a Jesuite, in the frontispiece of his book against Dr. White, dedicated to King James where he toils himself to prove, That the highest ground and final reso­lution of faith about this point is the tradition and testimony of the Church; which must needs be other­wise; if the high and hidden do­ctrines of the Scripture it self, do most evidently declare the same, (as Mr. Parsons there affirmeth very [Page 45]truly) for the most evident declara­tion of a truth, must needs be the highest ground thereof.

I thought it not impertinent to mention this sentence of Mr. Parsons as speaking for the truth in this controversie between us and the Church of Rome, to be defended on our part, when so approved and aplauded a Doctor of their own gives his suffrage with us; which I shall further and more fully manifest by other sayings of his, and those more punctual and expresse to this purpose, in the fift internal argu­ment of this ensuing Treatise; whereby all devout Roman Catho­liques with us (who have many a smooth tale told them by Priests and Jesuits, of the unity and consent of all approved Doctors of the Church of Rome in all points of faith) may see apparently that this it a false ostentation, and a transparent un­truth; discovering it self also in many other points controverted between us and them, and so may deserved­ly suspect them to be but seducers, or at the best but self-seekers in [Page 46]their pretence of the Catholique cause.

I come now to a fourth evidence of the divinity of Scripture from within it self, Argument. 8 which is the admi­rable sympathy and consent, the heavenly harmony and agreement between all the books and sayings thereof, though penned by divers persons, and those both in several places and ages, and yet all conspi­ring together in delivering one and the same point of doctrine; to wit, That through the name of Christ all that believe in him shall receive re­mission of sins Acts 10.43. And also the una­nimity and concordance of all the Amanuenses and Penmen thereof, being so many, and yet all yielding their suffrage and approbation each to other, as they succeeded one ano­ther, without either detraction from one anothers persons, or confuta­tion or contradiction of one ano­thers writings. This heavenly har­mony (I say) suggests to the ear of an indifferent man, that reads with­out prejudice, that these holy men of God (as S. Peter calls them) 2 Pet. 1.21. [Page 47]the Penmen of Scripture were God's notaries, and both spake and writ as they were actuated and moved by the holy Ghost, and that these their writings were the very dictates of that same spirit, that search [...]th the deep things of God 1 Cor. 2.10. In which re­spect both Theodoret In pre­fat. in Psalm. and S. Gre­gory Grego. in prefat. in Psalm. have fitly termed the tongues and hands of all the writers of Scripture, the pens of the holy Ghost; for such an agreement was never heard of amongst several Au­thors writing of the same subject since the beginning of the world. But the contrary hath been most ap­parent among all sorts of humane writers, every one hunting after his own praise by anothers disgrace, whereof I might produce numerous instances. Whereas here we have all the Canonical books of the Old Testament, namely, of Moses and the Prophets, and the Psalmes, ap­proving each other, as they follow in order; and all approved of in the New Testament, both by our Sa­viour, John Baptist, the Apostles, and the Evangelists, and all these also [Page 48]giving, testimony and approbation each to other at all times upon just occasion, as all, though but slender­ly versed in the reading of the Scriptures undoubtedly know. Add hereunto (that which wil drive this nail to the head) the miraculous agreement of all these books toge­ther, not only in the main point and drift of all, which is the salva­tion of mankind by the alone in­carnation, death, and suffering of Christ; but also in all other points, yea, and in all circumstances; as many learned Divines have suffici­ently declared, by clearing, solving, and reconciling all knotty doubts about this question, and seeming contradictions whatsoever through­out the whole Scriptures, that ever yet have been moved or mentioned.

Fifthly, Argu∣ment. 9 The certain accomplish­ment of those many prophesies and predictions of holy writ concerning things to come meerly causual and contingent, and no way depending upon natural causes, is an argument undeniable of the divinity of it; if it can be demonstrated that the [Page 49]said prophesies were uttered before the events, and were not any suppo­sititious or counterseit writings pub­lished since the events, to delude the world; which I shall undertake to clear by undoubted testimony; for that such prophesies must needs be truly divine, no man can deny; ac­cording to that in Isaiah, where God himself provokes the Idols of the Gentiles, to stand to their cause, and to declare things to come, that thereby they may be known to be gods Isa. 41.23.

Now the precedence of these pre­dictions both in the Old Testament and in the New before their events, I thus demonstrate. First, For the Old Testament, I will omit those many predictions which were ful­filled within the time of its own durance and continuance, as not demonstrative to meer reason, that they were by divine inspiration; and insist onely in the prophesies about our Saviour Christ's incarna­tion, miracles and passion, and the vocation of the Gentiles to the Christian faith, which were fulfilled [Page 50]in the time of the Gospel; which being proved to have been fulfilled a long time after their prediction by the Prophets, is an undeniable demonstration that they were utte­red by inspiration from God him­self. Now that they were fulfilled a long time after their prediction, and that the Books of Moses, the Psalms, and the Prophets (where these predictions are recorded) were extant before the events, we have many pregnant proofs from the te­stimony both of Jews and Gentiles; and those such as lived in the very interval of tiem between the pro­phesies and their accomplishment; Amongst which the most remakable and famous is the Septuagints Trans­lation of the Old Testament into the Greek Tongue still extant; which was done by the means, and at the charges of Ptolomy Philadelph, a King of Egypt (as before hath b [...]en mentioned) neer upon three hundred years before our Saviour Christ, and there laid up in the King's Library. The History whereof is set forth by one Aristaeus a learned Gentile then [Page 51]living, and highly in favour with the said King; and the book is still to be seen. Which Aristaeus together with one Demetrius Phalereus Master of the said King's Library, was an especial instrument for the procu­ring of the said Translation to be done by 72. Elders of the Jews, out of every Tribe six: Which was doubtlesse purposely brought to passe by God's all seeing and all-swaying providence, to take away all suspicion of contriving the prophesies of Scripture after the events. Another witnesse of this Translation is Philo Judaeus; Philo de vita Moysis lib. 3. who lived in our Saviour Christ's time, as before hath been said. And a third witnesse is Josephus in his forenamed History of the Anti­quity of the Josep. Antiq. Jud. lib. 12. cap. 2. Jews. So that from these Authors testimony (be­sides a number more that I might produce) it's most apparent that the Old Testam [...]nt, and so consequently the prophesies lapped up th [...]rein, were extant in their time, which was long before th [...]ir ev [...]nt, and therefore were not forged since.

Now for the predictions of the New Testament, I shall make it most clear and evident, that they also did precede their event, so many of them as are fulfilled. And omitting many other for brevities sake, I will instance in some few best known and confessed of all to be fulfilled. First, Our Saviour Christ foretold the siege of Jerusalem, and the destruction and subversion both of it and the Luk. 19.43, 44. Temple; and the calamitous and distressed estate of the inhabitants of that City at that time, to come to passe before one generation should passe Matth. 24.34. away; and the dissipation of the people of the Jews from thenceforth among all Luk. 21.24. Nations. The former of these Josephus, a Jew before named and no Christian, reports that he saw come to passe with his own eyes, in a lamentable History which he hath written of the wars of the Josep. de Bella Jud. lib. 7. Jews. And every Nation in Europe seeth likewise the fulfilling of the other, over all which, and many more Countrys also, the Jews are all now dispersed and scattered. Our blessed [Page 53]Saviour also foretold, that the Gospel should be preached to all Nations before the finall Mark. 13.10. judge­ment. The accomplishment of which prophesie, having had its be­ginning in some measure in S. Au­gustine's time, is noted by him as a special mark and cognisance of the Divinity of Scripture; his words are these, Ex uno homine (quem pri­mùm Deus condidit) genus humanum sumsit exordium secundum sanctae Scripturae fidem; quae mirabilem au­thoritatem non immeritò habet in orbe terrarum at (que) in omnibus gentibus, quas sibi esse credituras, inter caetera quae dixit, verâ divinitate Aug. de Civit. Dei lib. 12. cap. 9. in fine. prae­dixit. From one man (whom God first created) mankind derived its beginning, according to the testi­mony of the holy Scripture; which hath admirable authority in the world and among all Nations, and not without cause, in that among other things, which it hath divinely foretold, this is one, That all Nati­ons should believe it. And we our selves also see it to be dayly fulfilled still more and more; for both the [Page 54] Indians from Spain, and the Virgi­nians, and other barbarous people from England have of late years re­ceived the Gospel.

The Apostle Paul prophesied of some that should teach doctrines of Divels by forbidding to marry, and commanding to abstain from 1 Tim. 4.3. meats. This prophesie was fulfilled in the next succeeding age, about 90 or 100 years after; for then arose the Here [...]icks, Marcion, Tati­anus, and Montanus (and divers others discipled by them) who taught that marriage was to be ab­horred, and commanded abstinence from living creatures; that is, from eating Iren. advers. Haere. lib. 1. cap. 30. & Euseb. Hist. Eccl. lib. 4. cap. 27. flesh. Now that the New Testament was written, and so these prophesies extant before their ac­complishment, we have a cloud of witnesses. As Clement S. Paul's dis­ciple; Justin Marryr (of whom Ta­tianus had sometime been an audi­tor and disciple, who also writ a book against Marcion) Euseb. Hist. Eccl. lib. 4. cap. 11. Aegesip­pus, Papias, Polycarpus, Ignatius, with many others, who writ books in their time, wherein they quote [Page 55]the Scriptures of the New Testa­ment; and were all living in or before the time of the afore-named Hereticks, which undeniably de­monstrates the Gospel to be written, and so these predictions to have had precedence before the event.

S. P [...]ul also foretold of the con­version of the Jews to the Christian faith, in several Rom. 11.20. & 2 Cor. 3.16. places; now this (for ought we know) is not yet ful [...]illed, but undoubtly shall be in its due time; which when it comes to passe, shall cry down the incredu­lity of all such doubting spirits, as will not receive the knowledge and love of this truth of the divinity of Scripture, that they might be saved.

I have been long in this argument, and yet I have not done with it; for now again Mr. Parson's applause of the prevalent force of this argu­ment, as irrefragable and above all other for undoubted confirmation of the point in hand, comes in my way, and may not be omitted. Who in the place formerly mentio­ned (not very many lines interve­ning) [Page 56]speaks thus; This alone (meaning the accomplishment of prophesies in Scripture) doth con­vince most apparently (all proofs and reasons and other arguments laid aside) that these Scriptures are of God, and of his eternal and in­fallible Pars. Resol. par. 2. cap. 2. sect. 3. in 7. proof of Scripture. spirit. And again, afterward he affirmeth, That these prophesies being fulfilled, are suffi­cient to establish any mans faith in the Idem e [...]dem ca. 4. Ser. 1. in 4. consid. world. These sentences of Mr. Parson's do give his fellow Fisher such an affront, for teaching the point for­merly mentioned in the third in­ternal Argument, that (I am confi­dently perswaded) the most acute, po­lite & refinedwits in al that Fraterni­ty wil never be able to reconcilethem

Sixthly, Let the whole form and frame of the doctrine of Scripture, Ar∣gument. 10 and the mould of mans natural dis­position be compared together; and we may observe and discover such a repugnancy between them, as may induce us to believe, that no man would ever write the same; for it futits not at all with mans liking or desire; nor accommodates it [Page 57]self in any place to humour man and please his corrupt nature. But contrarily laies open the basenesse of his birth, and the foulnesse of his sin and shame (which every man naturally desires to conceal and cover) crosseth his desires, frustrates his hopes, recordeth accusations, indictments and restimonies against him, & finally denounceth judgment & condemnation against him, in that way which seems good unto him, Prov. 14.12. & in that course of life which he best likes and loves. Who then can ima­gine this to be mans devise, or composed by him? which is so derogato­ry from his estimation, whereof he is so tender, & so averse from his humor and disposition to which he is so in­dulgent, especially considering with what earnest and vehement asseve­rations the positions and doctrines of Scripture are a vouched and avoived to be divine truths. If in­deed this book did seem to be com­posed but jocose, and not in earn­est; as that doth which Erasmus writ in the praise of folly; or to be penned for [...]stentation of eloquence [Page 58]and ingenuity; like Craneades his second Oration, which he made before Cato the Censor in dispraise of justice; having made one the day before in the high commenda­tion of it in the same place. Then there might be some ground for sur­mise and suspition, that some man might be the Author of it: But see­ing neither of these can be colle­cted from the context, and that the whole scope and drift of the book throughout is truly and verily to abase and humble all men before God, it cannot probably be reputed to be any mans work.

In the seventh place, Ar∣gument. 11 the integrity and impartial fidelity of the writers of several books of Scripture, and their wonderful humility in concul­cating their own glory, and con­fessing their own grosse faults and delinquencies (when they have oc­casion to speak of themselves) that they may exhibite and ascribe all glory to God, manifesteth the divine authority of their writings; for we know it is otherwise in all other Authors. The truth hereof appears, [Page 59]first, from the books which Moses writ, wherein he hath reported not only the cruelty of his grandfather Levi, to the discredit of his own birth; but also openly confesseth his own sin, and how much the Lord was offended with him for it several times; so as he was therefore de­barred the entrance into the Land of Numb. 20.12. Canaan. This truth also appeareth from the Gospel of S. Mark; for there S. Peter's sin in he denial of his Master, is more ex­presly set forth and aggravated then in any of the other Gospels, and yet was it penned, if not by the dicta­tion of S. Peter, (as some report) yet by his approbation at least, as saith Euseb. Hist. Eccl. lib. 2. cap. 15. Eusebius. Lastly, the Apostle Paul likewise rips up his own faults, and notifies them with aggravation; I was (saith he) a blasphemer, a persecutor, and an 1 Tim. 1.13. oppressor. This argues strongly that these men were set on work by God, and guided by him, and not by their own fancies and affections; in that they were so far from flatte­ry, connivance or partiality, that [Page 60]they spared not themselves at all, nor regarded their own disgrace and infamy, so that thereby glory might accrue to God.

In the eighth and last place, Ar∣gument. 12 the ir­resistible and supernatural power and efficacy of this word doth mightily declare it to be divine and heavenly, which it expresseth not by one or two acts, but by various operations, and those specifically distinct one from another, which ordinarily and frequently issue and proceed from it. More especially we may observe these four supernaturl effects of it, as demonstrative of its divi­nity. First, It's a searcher of the heart, and a discerner of the most secret thoughts, and intricate ima­ginations of it, and a revealer of the same; this appears from Psalm 14.1. where it speaks thus, The fool hath said in his heart there is no God. Which affirmation imports, that the Inditer of the Psalms was privy to some thoughts in the hearts of fools, which none but God himself can discern. Nay, Scripture reveals some such thoughts, as man himself [Page 61]without the light of it would seare­ly ever have espied, as that All the thoughts and imaginations of mans heart are only evill Gen. 6.5. continually. And that concupiscence is sin, which Paul confesseth he had not known, if the Law had not said thou shalt not Rom. 7.7. lust. And therefore this word which pierceth thus deeply as to the rifling of the very cogitations of mans heart, must needs be of God, whose alone property it is to search the heart; and least through the propensity of mans nature, to slight those things which belong unto his peace, we should neglect or overslip the observation of this, as a note of the divine power of Scripture, it self rounds us in the ear in two places (if not more) and gives us in­telligence and notice of it. In one place it tells us, That the word of God (speaking of this written word) is lively and mighty in operation, and sharper then a two-edged sword, divi­ding between the soul and the spirit, and the joynts and marrow, and is a disceruer of the thoughts and intents of the Heb. 4.12. heart. And in another [Page 62]place it saith, That the illiterate unbelieving person, having the thoughts of his heart made manifest by prophesie (that is, by the word preached) will fall down on his face, and worship God, and report that God is in the 2 Cor. 14.25. Preacher. Where it gives us to understand, that the discovery of mens thoughts by the preaching of the word, shall extort from them this open and ingenuous confession, that verily God speaks in them, and that the word is his which is published by them.

Secondly, the supernatural power of Scripture appears, in that it shakes and terrifies the consciences of wicked men, even the greatest upon earth, of Kings and Princes, and that in such a sort, as is impossible for the word of any mortal to do. That it doth so, is clear from these instances in Scripture: It's said of Saul King of Israel, that he was so affrighted with the Prophet Samuel his reproof of him for his disobe­dience to God's word, that he con­fessed his sin to Samuel, which he had denied before; and sued to Sa­muel [Page 63]for favour with all Sam. 15.24. submis­nesse. It's said also of Felix (who was a Vice-roy) that he trembled when he heard Paul preach of righ­teousnesse and the judgement to Acts 24.26. come. Now that mans word should be thus formidable to Kings and Princes, it cannot be imagined, be­cause no man hath coercive or com­pulsive power over the King; and where such power is wanting, me­nacies from thence are no more feared then the crack of a paper gun; at least not in that manner and mea­sure that the affrighted consciences of men do fear the thundrings and threatnings of the Law in Scripture. And therefore that word which strikes such deep horror and amaze­ment into the hearts of men, yea of Kings, (who fear no mans word, because no man hath coercive pow­er over them) must needs be more then humane.

Thirdly, It usually prevails against the enemies and haters of it (such as all men are by nature) to open their eyes, and to turn them from darknesse to light, and from the [Page 64]power of Satan unto God; and to win them to a love and liking of it self, which is an effect proper only to divine power. That it doth produce this effect, I presume no Christians will deny; whence it testifieth of it self, that it converts Psal. 19.7. souls; and is the power of God to Rom. 1.16. salvation. And that it's mighty through God to cast down strong holds; casting down the imagination, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of 2 Cor. 10.4, 5. Christ. This is a supernatural effect, and wrought by the power of this word; and therefore it necessarily and con­cludingly follows, that it's not mans word; for that cannot work above the strength of nature of or by it self, neither can win the affe­ction of him that hates it, without a change or variation of it self; which yet this word doth. If it be objected that it's not the power of the word, but the power of God's spirit that produceth this effect. I answer, that it's true indeed; that [Page 65]God's Spirit is the principal effici­ent cause hereof, but the word is the instrumental; and so the concur­rence and cooperation of the Spirit of God with this word, speaks it to be his own ordinance, for else God would give no such blessing to it.

Fourthly and lastly, It ministers comfort above the power of nature to a depressed and distressed consci­ence, in the greatest extremities and pressures of afflictions that are in­cident to this present life; yea, and in the very hour of death, against the fear both of death and hell, and condemnation, when all humane comforts shake hands with us and forsake us. And therefore extend­ing it self beyond the power of na­ture also in this particular, it's appa­rently divine. That it doth mini­ster comfort to wounded and di­stressed consciences needs no proof; it's confessed of all without contra­diction, as having been proved by examples without number in all Ages: And that nothing else can either heal or comfort a wounded [Page 66]and perplexed conscience is as true too. Mirth and passime, with such like avooations, and the society of friends, may allay the smart of this wound for a time, but cannot possi­bly heal it. It's this balm of Gilead, this rod and this staffe of God (which comforted Psal. 23.4. David, and but for which he had perished in his Psal. 119.92. affliction) which alone (and nothing else) comforteth all that make a right use of it, in their deep­est misery. And this is one and a principal end for which this word was written; namely, that it might minister comfort to us in this pre­sent life, by breeding in us a stedfast hope of a better I [...]f [...] to come. This S. Paul teacheth, where he saith, that Whasoever things were written afore­time, were written for our instruction, that we through patience and comfort of the Scriptures might have Rom. 15.4. hope.

And now that I have led up the Reader to this highest stair of this gradation; whence he may con­template the glorious beams of di­vine lustre bespread throughout the whole region of Scripture; I shall [Page 67]beseech him to stay here his thoughts and to demur and pause a while upon this last reason or Argument, drawn from the power of Scripture to prove the divinity of it; for it's a very valid and powerful argument indeed, a most evident eviction of the point in hand, making it con­spicuous to the eye of reason it self; for here he may see God himself bearing witnesse of this Scripture to be his, by four visible seals which he affixeth unto it; which are these four supernatural effects now men­tioned. Having therefore so many broad seals of Heaven appensed unto it, it must needs hold forth from it self, the highest and surest ground of credibility, that it is of God and not of man.

I confesse this hath sealed to my own conscience, both that the Scripture is God's true word, and that the Church of England is God's true Church, (I mean one member and branch of it) for in it I see (and so may all that are in it, if their eyes be not holden with pre­judice) these wonderful and divine [Page 68]effects now mentioned, wrought ordinarily by the ministry of this Word in deed and in truth, and that without number; which could not possibly be so, if either the Word or the Church were not God's: For if the Church were his, and not the Word, the Church should receive a blessing from him, but not by the Word: And if the Word were his, and not the Church, the Word should be glorified, but the Church should not be blessed or bettered by it. If all such as now separate themselves from this Church, as if it were none of God's (whether Pa­pists or Anabaptists) would mind­fully consider this, and lay aside their prejudice; I cannot see what should withhold them from a speedy and joyful return to it again.

And now I am in good hope, (the promises being well considered) that the Readers, who before took the Scriptures for God's word upon the credit of the Churches testimo­ny will now (looking more inqui­sitively into them themselves then heretofore) say to the Church as the [Page 69] Samaritans said to the woman that told them of Christ, Now we be­lieve, not because of thy saying, for we have seen it our selves, Joh. 4.42. and know that this is indeed God's own Word: Yet I would not here be mistaken, as if I meant that every one that looks into Scripture might presently espy this at the first sight; for I confesse that the sight and cer­tain knowledge thereof (which is to be attained by this introspection into it) is not obvious to every eye that looks upon it; but my mean­ing is, that this truth is evident in Scripture in it self, and to the hum­ble intelligent and inquisitive Reader, whose mind is also prepared by the knowledge of the grounds & principles of the Christian faith, and in some measure inlightened from above.

Neither do I here slight or un­dervalue the Churches testimony; for I acknowledge it to be very im­portant and useful for this purpose, as being a prime inducer, and as it were a paedagogue to usher in and conduct us to the principal teacher [Page 70]of this truth, which (next after the spirit of God himself) is the hea­venly light of Scripture it self; but it's neither last nor best, nor highest, nor surest ground and proof there­of: And therefore I desire the Reader to take notice, that though I have not alledged the Churches testimo­ny by it self as a particular argu­ment to prove this truth, (because the drift of this Treatise, is to shew the Scripture it self best to do it) yet is it involved and lapped up amongst the external and lesse prin­cipal proofs, namely, in the second and third arguments. And where­as Papists glory much in that saying of S. Augustines (which is oft set down in his works) Ego verò non cre­derem Evangelio, nisi me Catholicae Ecclesiae commoveret authoritas: That is, I would not believe the Gospel, but that the authority of the Ca­tholique Church moved me: As if this saying of his favoured their Tenet in this controversie between us and them: It appears clearly to the contrary from another saying that he hath in his Tractate upon [Page 71]the Gospell of S. John, where he speaks thus, upon those words before mentioned of the Samaritans to the woman; Now we believe, not because of thy saying, for we have seen it our selves. Primò (saith he) per faemi­nam, posteà per praejentiam; sic agitur hodiè cum eis qui foris sunt, & non­dùm sunt Aug. in Joh. 4. Tract. 15. Christiani. That is, first by the woman, then by his pre­sence; so fareth it now with them that are without, and are not yet Christians. And the words follow­ing in the same place shew plainly his meaning to be this, That as the Samaritans believed in some mea­sure that Jesus was the Christ, by the report of the woman; but after­wards more undoubtedly when they came to enjoy his presence, to have the sight of him, and conference with him: So the unbelievers which are out of the Church, are first induced to believe in some measure that Scripture is God's word, by the Churches enunciation and report; but afterwards they believe much more firmly and un­doubtedly when they come to enjoy [Page 72]the sight and knowledge of the Scriptures themselves. So that the most that can be gathered from that speech of S. Augustines is but this, That the testimony and tradition of the Church is usually the first induce­ment to men to give credit to the truth, and so consequently to the divinity of the Gospel, which is not denied. But then this credulity is afterwards corroborated and more fully setled and confirmed by more evident, certain and infallible groundsout of Scripture it self; disco­vered especially by the help of divine grace from the spirit of God; which of all other saith Amen to this truth, and sets the surest seal thereof upon the soul and conscience; as our Saviour gives us to understand, when he saith, If any man will do God's will, he shall know of the Do­ctrine whether it be of Joh. 7.17. God: That is, he shall know best and most assu­redly; as having information and attestation thereof from the Spirit of God. Yet always God's spirit tells the conscience this out of Scrip­ture; [Page 73]for as it suggested and dictated the Scripture at the first, so it whis­pers in the ear of the soul the same note still, and hath no discrepant voice or suggestion from it; but whatsoever it testifieth, it suggests the same not by any secret instinct and spiritual insusurration different from the written word (according to the vertiginous fancy and dotage of the Enthusiasts, the family of Love, (as they are phrased) and some other of the Anabaptistical sect) but by a still voice out of and according to the Scripture. Whence is that saying of St. Chrysostome, Frustra jactat se Spiritum sanctum habere, qui non lo­quitur ex Chry­sost. de Po­pu. Antio­che. Ho­mil. 50. Evangelio. In vain doth he boast to have the holy Ghost, that speaketh not out of the Gospel. And therefore we read that when our Saviour enlightened his Apostles understandings, it was That they might understand the Luke 24.45. Scriptures. And that when he pro­mised to send the Comforter unto them to teach them all things, he addeth, Whatsoever I have said unto John 14.26. you; which intimates that he [Page 74]should teach them no new doctrine. So that we are not to believe an Angel from Heaven, if he preach any other Gospel then that which the Apostles have Gal. 1.8. preached; which we have written in the New Testament, And so it was said al­ways of old, To the Law, and to the Testimony; If they speak not ac­cording to this word, it is because there is no light in Isa. 8.20. them.

Thus then I conclude, That the conscience may be verily resolved, and a rational man compelled to acknowledge and believe with an acquired historical faith, that the Scriptures of the Old and New Te­stament are divine, by convincing arguments and evidences apparent even to reason, and that from Scripture it self especially. Nor am I single in this opinion; for I find in S. Augustine the like conclusion, who speaking of the Penmen of Scripture, delivers this sentence; Verè illos magnos & divinos fuisse, & legem illam Dei jussu & voluntate pro­mulgatam esse credo; & id quamvis perpauca illorum librorum sciam, facilè [Page 75]persuadere possum, si mihi adhibeatur aequus & non pertinax Aug. de Ʋtilita. tecredendi cap. 5. animus. Verily (saith he) I believe that they (the penmen of Scripture) were great and divine men, and that that Law was promulgated by the com­mandent and will of God; and this (though I knew but a few of those books) I am able easily to per­swade, if I meet but with an equal­minded man, that is not pertinaci­ous. But to believe this with a di­vine faith (without which it's never soundly and perfectly embraced) must be a work of God's Spirit only, from whom alone all such faith pro­ceedeth. And so I end the first part of this Treatise.