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TRACTATDS HIEROGRAPHICUS; 
 
 OB, A 
 
 TREATISE 
 
 Holy Scriptures. 
 
 RICHARD CLARIDGE. 
 
 Search the Scriptures, for in them ye think ye have Eternal Life, and they are they 
 which testify of Me. — John, v. 39. 
 
 And that from a Child thou hast known the Holy Scriptures, which are able to make 
 Iheo wise unto Salvation, through Faith which is in Christ Jesus. — II. Tim., iii. 15. 
 
 Quanti hodie putant ae nosse literas^ et teneni aigvaittm libruTn, nee aperire pos8U7U^ 
 nist Hie reseraverit^ Qui fiahet clavem David, Qui aperit et nemo claudit ; clavdit, et 
 nemo aperit. — Hieboh. in Epist. ad Pauunum, Tom. 3. Translation of this, page 86. 
 
 SECOND AMERICAN 
 
 FBOM THE * 
 
 SECOND ENGLISH EDITION. 
 
 NEW YORK: 
 STKiPHEN "WOOD, 1S(L,X>, 
 
 MDCCCLXXVIIl. 
 
COPTEIGHT 
 
 BX 
 
 STEPHEN WOOD, M.D. 
 1878. 
 
 Trow's 
 
 pbihtina and bookbisdina comfaht, 
 
 20S-S1S Eaat 13<A St., 
 
 Nbw York. 
 
ADVERTISEMENT. 
 
 THE present is deemed a fitting time for tlie 
 publication of a New Edition of this unique 
 and instructive Treatise. 
 
 The work has been revised: redundant words 
 have been dispensed with, and the Greek and Lat- 
 in quotations made by the Author mostly omit- 
 ted ; but his translations of these, and references, 
 are all retained. These changes, it is, thought, are 
 improvements : and as not an idea, or sentiment 
 conveyed in the book has been altered, or expunged, 
 the present publication may justly be regarded a 
 copy of the original treatise, essentially entire. 
 
 To preserve somewhat the antique style of the 
 work, as first issued in 1724 at London, and re- 
 printed and published there in 1751, some of the 
 old orthography is adhered to, and a free use made 
 of capital letters. The notes and explanations 
 signed W., are by the present Editor. 
 
 Believing that some may desire to know more 
 of the Author, than is contained in the Preface by 
 J. B. [Joseph Besse] ; a brief sketch of his life is 
 subjoined. 
 
 Richard Claridge was the eldest son of William 
 
IV ADVERTISEMENT. 
 
 and Isabel Claridge, of Farmborougli, in the County 
 of Warwick, and was born there in 1649. Ad- 
 vanced in " Grammatical learning, and ripe for 
 University studies," in 1666 he vras entered at 
 Baliol College, Oxford, in the 17th year of his age. 
 In 1668 he went from Baliol College to St. Maiy 
 Hall, in the same University. " Here he gained 
 the reputation of being a good orator, philosopher, 
 and Grecian;" and in 1670 took the degree of 
 Bachelor of Arts. 
 
 He subsequently supplied the Cure of Warding- 
 ton, and in 1672 was ordained Priest in the King's 
 Chapel at Westminster. In 1673 he was inducted 
 to the Bectory of Peopleton, in Worcestershire, and 
 in 1676 he was admitted Master of Arts. 
 
 He continued Kector at Peopleton about eighteen 
 years ; during which time, he wrote and published 
 several books. He left Peopleton in 1691, and 
 became united with the Baptists. While in con- 
 nection with them, he also wrote and published 
 some works. 
 
 In 1697 he joined the religious Society of 
 Friends ; and continued to reside in London until 
 the year 1700, when he removed to Barking, in 
 Essex, where he kept a boarding-school for some 
 years. In the beginning of the year 1706 he re- 
 moved to Edmonton, in Middlesex, and after about 
 a years continuance there, removed to Tottenham, 
 where he soon had a considerable school. In the 
 
ADVERTISEMENT. V 
 
 latter part of the year 1713, having a competence, 
 he gave up his school, and removed to George's 
 Court, near Hick's Hall, London, in the compass 
 of Peel Monthly Meeting of Friends ; where he 
 resided for the remainder of his life. 
 
 From the time of his union in Christian fellow- 
 ship with Friends, until near the close of his life ; 
 embracing a period of twenty-six years, he was very 
 actively and usefully engaged, in preparing and 
 publishing numerous works ; mostly in the interests 
 of the Society. He thus became noted, as a learned 
 and able writer. 
 
 He was also eminent as a minister of the Gospel. 
 In a Memorial of him, issued by Peel Monthly 
 Meeting, it is stated that his ministry was sound 
 and edifying; pressing all to purity and holiness 
 of life ; that giving up in faithful obedience to the 
 Light of Christ inwardly manifested, they might 
 come to witness the full and free remission of all 
 their transgressions, through sanctification of the 
 Spirit, unto obedience and sprinkling of the blood 
 of Jesus Christ, the one Mediator and Advocate 
 with the Father, and the propitiation for the sins 
 of the world. 
 
 His Christian gravity, tempered with a natural 
 afEability and sweetness of disposition, rendered 
 his conversation among his friends and acquaint- 
 ances, profitable and delightful. 
 
 His piety towards God, his love to his neighbor, 
 
VI ADVERTISEMENT. 
 
 the truth and justice of his words and actions, 
 made him as a light in the world; and gave forth 
 a testimony to the Truth, in the hearts of others. 
 
 In his own family he was an example of virtue ; 
 an affectionate husband, a loving father, a kind and 
 gentle master. He was frequent and fervent in 
 supplication to the Lord, for the preservation of 
 himself and household, in the way of Truth and 
 righteousness. 
 
 He was charitable to the poor, not only among 
 Friends, but others. He visited the fatherless and 
 widows in their affliction, and was careful to keep 
 himself unspotted from the world. 
 
 He died in the Faith and Hope of the Gospel, 
 on the 28th day of the 2d month, 1723, aged 
 about 74 years; and was interred in Friends' 
 burial-ground, Bunhill Fields, London; his re- 
 mains being attended from Peel meeting-house 
 thither, by a numerous company of his friends 
 and acquaintances. 
 
 s. w. 
 
 New Tobk, 5th Month, 1878. 
 
THE PEEFACE TO THE EEADER. 
 
 GEATITUDE to the deceased Author's mem- 
 ory ; justice to the Society of the people 
 called Quakers, of which he was a member, and a 
 regard to the publick good, were the motives of 
 publishing this Treatise; wherein that People's 
 Doctrine of the necessity of the internal illumina- 
 tion of the Spirit of God, upon the minds of men, 
 in order to a true and saving perception and un- 
 derstanding, of the divine mysteries contained in 
 the Holy Scriptures, is confirmed by a cloud of 
 witnesses ; both Ancient and Modern. A work, 
 which the intelligent peruser will find sufiiciently 
 setting forth its own usefulness, and Author's 
 Abilities ; and therefore needing no .prefatory en- 
 comiums. Himself, while living, sought not the- 
 praise of men ; but preferred peace of conscience, 
 to honour and interest. His voluntarily relin- 
 quishing a considerable benefice in the Church of 
 England, and afterwards joining himself to the 
 aforesaid People, who are out of the way to tem- 
 poral preferments, were instances of his sincerity ; 
 being steps of self-denial, a path hypocrisy cannot 
 
VI 11 PREFACE. 
 
 tread. Nor was his cltange of persuasion in reli 
 gious matters, tlie effect of fickleness or incon- 
 stancy of disposition; but being excited by the 
 Divine Grace to press after inward Purity and 
 Holiness, and a near approach to God in Spirit, he 
 was also gradually led by the same grace to an 
 union with that People, whose way of worship has 
 least of ceremonies and human inventions. The 
 succeeding part of his life was a course of practi- 
 cal Christianity, which he finished sound in the 
 Faith of our Lord Jesus Christ, as may appear by 
 the preamble to his last will and testament, penned 
 by himself, and ti-anscribed by his order but a few 
 days before his decease, in the following words, 
 viz. : 
 
 "Forasmuch as all men, the man Christ Jesus 
 excepted, have sinned, and come short of the 
 glory of God, and there is none other Name under 
 Heaven given amongst Men, whereby we must be 
 saved, but that of Jesus Christ, who was delivered 
 for our offences, and was raised again for our jus- 
 tification, and is able to save them to the utter- 
 most, that come unto God by him, seeing He ever 
 liveth to make intercession for them ; my Faith and 
 Hope are in God alone, for the free and full remis- 
 sion of all my transgressions, through sanctifica- 
 tion of the Spirit unto obedience and sprinkling of 
 the blood of Jesus Christ, who is the Word, the 
 Light, the W&j, the Truth, and the Life ; the one 
 
PREFACE. IX 
 
 Mediator and Advocate witli the Father, and the 
 propitiation for my sins, and not for my sins only, 
 but also for the sins of the whole world ; that 
 being thoroughly washed, sanctified, and justified 
 in His Name, and by the Spirit of my God, I may 
 be received into that everlastingly glorious rest, 
 which he hath prepared for his people, not for any 
 works of righteousness which I have done, but 
 according to the exceeding riches of his free Grace 
 and Mercy, in and through Christ Jesus, the Son of 
 his infinite love ; into whose hands I humbly com- 
 mend my immortal spirit, earnestly and fervently 
 beseeching him to keep me by his power through 
 Faith, in love to him above all, and to my neigh- 
 bour as myself, walking through the assistance of 
 His Grace in righteousness and holiness, before him 
 all the days of mine appointed time here upon 
 earth, waiting in patience and resignation to his 
 holy will ; and watching and praying always with 
 all prayer and supplication in the Spirit, that my 
 soul may be ready through his preparing power, 
 whensoever my earthly house of this tabernacle 
 shall be dissolved, to enter into that building of 
 God, the house not made with hands, Eternal in 
 the Heavens." 
 
 " My body, I commit to the earth from whence 
 it was taken, believing that there shall be a resur- 
 rection, both of the just and unjust." 
 
 That the following learned and well meant 
 
X PREFACE. 
 
 labours of this excellent man, may be effectual to 
 the wiping off that dust of obloquy which hath 
 been undeservedly cast upon the Quakers, as con- 
 temners of the Holy Scriptures ; to the informa- 
 tion of seeking souls in general, in the right way 
 of attaining a true and saving knowledge of- those 
 Sacred Records ; and to thine own spiritual bene- 
 fit and improvement, in particular, is the desire of, 
 
 E.EADEB, 
 
 Thy Well-wisher, 
 
 J. B. 
 
THE CONTENTS. 
 
 THE INTKODUCTIOJSr. 
 
 FAQS 
 
 Wherein the Divine Authobitt of the Holy ScBiPTtrRBS 
 
 18 ASSERTED xijC 
 
 SECTION I. 
 As Exhortation, to the Diligent Reading of the Holy 
 
 SCRIPTtrRBS 1 
 
 Examples, of such as were eminently conyersant therein. . . 8-16 
 
 The great zeal for the Holy Scriptures, in the beginning 
 of the Bef ormation in this kingdom 16 
 
 Some gave a load of hay, for a few chapters of James or 
 Paul, in English 17 
 
 Some persecuted for having some books of Holy Scripture 
 in English, some for reading them, and others for being 
 present when they were read 17 
 
 One persecuted for learning the ten Commandments; 
 another for teaching them ; a third for having the New 
 Testament of Tyndale's Translation, and certain books 
 of the Old Testament in English 18 
 
 The chapters of Moses called Genesis, &c., forbidden as 
 heretical books by Henry VIII., his Proclamation Anno 
 1539 19 
 
 Tonstal, Bishop of London, gave money to buy up Tyndale's 
 New Testaments in English, to burn them 19 
 
 Tyndale hastens another impression at Antwerp 19 
 
 The Lord Cromwell's great love to the Scriptures in getting 
 them translated and printed in English, when the bloody 
 
Xll CONTESTS. 
 
 FAGB 
 
 Act of the Six Articles, called the Whip with Six 
 Strings, came forth, in the reign of Henry Vni., Anno 
 1540 19 
 
 Two Bibles printed in English, one at Hamburgh, Anno 
 1532, anothei at Paris, Anno 1540 20 
 
 The Impression at Paris, seized and burnt, except some 
 books that wde saved and bought again, by the English 
 Protestants 30 
 
 The lovers of the Scriptures called in contempt Gospellers, 
 Wicklifflsts, and Lollards 31 
 
 TertuUian and Augustine converted, by the grace of God, 
 in reading the Scriptures 31 
 
 The manner of Augustine's conversion, set down at large, 
 for the example of others 31 
 
 SECTION n. 
 A Declaration of the True Way, whereby men may come 
 
 TO KNOW A PROFITING, IN TEE READING OF THE HOLY SCKIP- 
 TTIRES 37 
 
 A distinction between a speculative or historical, and a 
 practical or experimental knowledge, of the Holy Scrip- 
 tures 37 
 
 A right disposition and preparation of the mind, necessary 
 to a profiting in reading the Holy Scriptures 30 
 
 The true qualifications, for the Ministry, and dispensation 
 of the Gospel 36 
 
 True Scripture knowledge proceeds not from mere human 
 study, but from Divine illumination 40 
 
 The means for men to come to a thorough sight, of their 
 wretched and sinful state; and of that blessed way, 
 which, as it is diligently minded, will efEectually lead 
 them out of it 40 
 
 Sin clouds the understanding, and deadens the senses of 
 the soul 40 
 
 The impure of heart cannot see God 40 
 
 Tlie friends of Christ, are tliey who live in conformity to his 
 precepts 42 
 
CONTENTS. Xin 
 
 PAGE 
 
 An excellent passage of John Smith of Cambridge, in his 
 Select Discourses 43 
 
 SECTION in. 
 
 That it is by the testimony of the Holy Spirit of GoDj 
 IN the hbakts of the faithful, that they do cektainly 
 
 AND savingly KNOW, THAT THE HOLY SCRIPTUEES ARE GIVEN 
 
 BY Inspiration of God 45 
 
 The argument drawn from the testimony of the Holy Scrip- 
 tures themselves, the miracles therein recorded, fulfilling 
 of prophecies, their holy doctrine, the excellency of the 
 style, the faithfulness and integrity of the penmen, and 
 their miraculous preservation, are secondary and subser- 
 vient ways of proof, and produce an historical knowl- 
 edge. But the testimony of the Spirit, in the hearts of 
 the faithful, is the primary and principal argument 
 whereby they certainly and savingly know that the Holy 
 Scriptures were given by Inspiration of Q-od 46 
 
 Human learning, or natural reason, insufficient to acquaint 
 men with the things of God 51 
 
 Calvin's testimony to that purpose 52 
 
 That the Divine Authority of the Holy Scriptures is primk,- 
 rily and principally known, by the testimony of the 
 Holy Spirit in our hearts, proved by the Scriptures them- 
 selves 55 
 
 By the testimony of several Protestant writers and churches. 55 
 
 SECTION IV. 
 Several Protestant Writers and Churches asserting, 
 
 THAT it is only BY THE TESTIMONY OF THE HoLY SPIRIT IN 
 THE HEARTS OF THE FAITHFUL, THAT THEY COME CERTAINLY 
 AND SAVINGLY TO KNOW, THAT THE HoLY SCRIPTURES WEBB 
 
 GIVEN BY Inspiration of God 56 
 
 Calvin, Professor of Divinity at Geneva 56 
 
 Zanchius, Professor of Divinity at Heidelberg 58 
 
XIV CONTENTS. 
 
 PAOB 
 
 Piscator, Professor of Divinity at Herbom 60 
 
 Ursin, at Heidelberg 60 
 
 Dr. Whitaker, Regiu8 Professor at Cambridge. 61 
 
 Maccovius, Professor of Divinity at Frankfort 61 
 
 Bucanus, Professor of Divinity at Lausanna 62 
 
 Amesius, Professor of Divinity at Franeker 63 
 
 Trelcatius, at Leyden 63 
 
 Beza, at Geneva 64 
 
 WoUebius, at Bazil 64 
 
 Dr. Tulley, of Oxford 65 
 
 William Tyndale, Martyr 65 
 
 John Bradford, Martyr 66 
 
 Richard Hooker, ditto 66 
 
 Dr. Richard Field, Dean of Gloucester 68 
 
 Archbishop Usher 69 
 
 Bishop Stillingfleet. 70 
 
 French Confession 75 
 
 Dutch Confession 75 
 
 Westminster Confession 76 
 
 Confession of Faith, put forth by the Elders and Brethren 
 of many congregations of Christians (baptized upon pro- 
 fession of their faith,) in London and the country; printed 
 
 in the year 1677 77 
 
 SECTION V. 
 
 That the Holt Spirit of God, is the principal and only 
 certain and infallible expositor or interpreter, of the 
 Holy ScRrpTURES 79 
 
 The sense or meaning of Scripture, is either literal or spir- 
 itual 79 
 
 Th« means of understanding the literal sense thereof 79 
 
 The means of understanding the spiritual sense thereof. ... 80 
 The difference between head knowledge and heart knowl- 
 edge 80 
 
 All mere interpretations or expositions of Scripture, ai-e at 
 best, but only secondary, ministerial, or subservient; but 
 
CONTENTS. XV 
 
 FAGH 
 
 the interpretation- or exposition of the Holy Spirit, is 
 chief or principal. They are doubtful and uncertain, 
 but this only is certain and infallible 81 
 
 Proved by Scripture 81 
 
 Testimonies of those called Fathers, proving that the Holy 
 Spirit is the chief, and only certain and Infallible Inter- 
 preter, of Holy Scripture 83 
 
 Testimonies of some writers of the Roman Catholic Com- 
 munion, witnessing the same 88 
 
 Testimonies of Protestant Writers and Churches, confirm- 
 ing the same 94 
 
 The means of a right understanding of the Scriptures af- 
 forded to all, to whom they are communicated 141 
 
 SECTION VI. 
 
 That we mat cebtainlt know, whether we have the Holt 
 Spibit of God, and that otjk Dootrinb is of him 143 
 
 A two-fold evidence of such knowledge 144 
 
 1 . How men may certainly know by an inward evidence, 
 
 that they believe on the Son of God unfeignedly. . . 145 
 That they love the Lord above all, and their neighbour 
 
 as themselves 146 
 
 That Christ lives in them, and consequently that they 
 
 have his Holy Spirit 146 
 
 That a man may certainly know his Sanctification .... 149 
 
 Regeneration 150 
 
 Adoption 150 
 
 Justification 151 
 
 Growth in Grace 151 
 
 And Perseverance 153 
 
 And consequently, that he is a member of the mystical 
 
 Body of Christ 154 
 
 The demonstration of such internal evidence. 154 
 
 2. An outward evidence, by which we may know and 
 
 demonstrate to others, that we have the Spirit of 
 Christ 155 
 
XVI COKTBNTS. 
 
 TAOB 
 
 An agreement betwixt the Old and New Covenant 157 
 
 Justification and Sanctification, how far they agree in 
 
 one 160 
 
 Justification not merely imputative 167 
 
 Redemption by Christ, not only outward, but also in- 
 ward and spiritual 168 
 
TABLE 
 
 OP 
 
 AUTHOES, BOOKS, AND PEESONS, 
 
 QUOTED, MENTIONED, OR REFERRED TO, IN THIS TREATISE. 
 
 Alcocke John, Confessor 103 
 
 Alypiua 22 
 
 Amhrosius Mediolanensis 86 
 
 Amesius 63, 121 
 
 Audradius 93 
 
 Aquinas 88 
 
 Augustinus Hipponensis, 4, 16, 21, 
 22, 33, 34, 25, 86, 161 
 
 Barclay Robert 2 
 
 Basilins 4 
 
 Baxter Richard 72, 135 
 
 Beza 64, 98 
 
 Blesilla 15 
 
 Brabant John, Confessor 17 
 
 Bradford John, Martyr 66 
 
 Buoanus 63 
 
 CALvrairs 52, 58, 56, 58, 95 
 
 Chauncy Isaac 75 
 
 Chryaostom 88 
 
 Clemens Romanus 83 
 
 Clemens Alexandrinus 16, 83 
 
 Collins Richard, Confessor 17 
 
 Collins Joan, Confessor 18 
 
 Collins Alice, Confessor 18 
 
 CoUier Thomas 128 
 
 PAQE 
 
 Common Prayer Book 107, 114 
 
 Confession French 75 
 
 — Dutch 75 
 
 — Westminster 76, 139 
 
 — Independent and Baptists . . 77 
 
 — Helvetian 138 
 
 — Wirtemberg 139 
 
 Coverdale Miles 20 
 
 Cromwell Lord 19 
 
 Curson Thomas, Confessor. ... 18 
 
 Cyprian 16 
 
 Cyril, Patriarch of Constantino- 
 
 ■ pie 104 
 
 Dickson Dath) 119 
 
 Dell William 135 
 
 Edmunds Agnes, Confessor. . 18 
 
 Edwards Dr 187 
 
 Erasmus 93 
 
 Everard Dr. 123 
 
 Eusebius Csesariensis 15, 85 
 
 Fkatly Dr 3 
 
 Ferus Johannes 93 
 
 Field Dr 68, 120 
 
Xviii TABLE OP AUTHORS, BOOKS, AND PERSONS. 
 
 Fox's Acts and Monuments, 17, 18, 
 20, 102 
 
 Gbrson John 91 
 
 Grafton Richard 20 
 
 GeU Dr 161 I Polhill Edward, . 
 
 Pamphiltjs, Martyr 14 
 
 Paula 16 
 
 PhUpot John, Martyr 103 
 
 Poor Woman, Martyr 103 
 
 Piscator 60 
 
 135 
 
 Hakkeh John, Confessor 17 
 
 HaU Bishop 163 
 
 Hammond 41, 135 
 
 Hewet Edward, Confessor 18 
 
 Hieronymus Stridonensis, 7, 13, 15, 
 16, 83, 86 
 
 Hieronymus Savonarola 91 
 
 Hilarion 16 
 
 Hildersham Arthur 69 
 
 Homilies, Book of . . . .27, 105, 114 
 
 Hooker Richard 66 
 
 Hooper Bishop, Martyr 100 
 
 Ignatius Antioohenus. 
 
 82 
 
 Jewel Bishop. 115 
 
 Justinus Martyr 83 
 
 John the Egyptian 15 
 
 Kbmpib Thomas a 89 
 
 Kiry Walter, Confessor. 18 
 
 LACTANTItrS 85 
 
 Latimer Bishop, Martyr. ... 29, 100 
 
 Leigh Edward 69 
 
 Longland John, popish Bishop 
 
 of Lincoln 17 
 
 Luther Martin 94 
 
 Maccovius 61 
 
 Medwel John, Confessor 18 
 
 Mel John, Confessor 18 
 
 Monica 23 
 
 Nazianzbn Gregobt 41, 86 
 
 Nepotian 15 
 
 Owen Dr 73, 184 
 
 Origen. 14, 84 
 
 BAVANEIiLTJS. 63 
 
 BainoldsDr 118 
 
 Bichardus de sancto Victore . . 90 
 
 Ridley Bishop, Martyr 101 
 
 Rogers John 20 
 
 Rous Francis 85, 121 
 
 Sandys Archbishop 116 
 
 Smith John, of Cambridge, 43, 
 
 131, 163 
 
 Staple Laurence. Confessor. . . 18 
 
 Stillingfleet Bishop 70 
 
 Stokesley, popish Bishop of 
 
 London 18 
 
 Synod of Dort 139 
 
 Tebtullian 84 
 
 Theophylact 88 
 
 Theodosius the younger 16 
 
 Tonstal Cuthbert, popish Bish- 
 op of London. 19 
 
 Trelcatius 63, 97 
 
 TullyDr 35 
 
 Tyndale William, Martyr 65, 99 
 
 TJrsinds 60 
 
 Usher Archbishop 69, 133 
 
 Valens, Martyr 15 
 
 Walker Obadiah 93 
 
 WebsterJohn 136 
 
 Weemse 119 
 
 WhitakerDr 61 
 
 Whitchurch Edward 20 
 
 WilletDr. 68 
 
 Wollebius 64 
 
 ZANCHrua 58, 96 
 
 Zuinglius. 95 
 
THE INTRODUCTIOK 
 
 WHEEEIN THE' DIVINE AUTHORITY OE THE HOLT 
 SCEIPTUEES IS ASSERTED. 
 
 FORASMUCH as we the people called Qua- 
 kers, have been greatly misrepresented, as 
 contemners of the Holy Scriptures ; I have 
 thougM meet by way of introduction to the fol- 
 lowing Treatise, to premise a few things for the 
 satisfaction of sober and moderate persons of 
 other communions on the one hand ; and for the 
 silencing of cavilling and calumniating adversaries 
 on the other; concerning our sincere and orthodox 
 belief of those Sacred Writings. 
 
 We sincerely and unfeignedly believe the fol- 
 lowing propositions : 
 
 1. That the Holy Scriptures of the Old and 
 New Testament, were not of any men's ^ " private 
 setting forth," but were given by Inspiration of 
 God. 
 
 2. That they contain a clear and sufficient 
 
 ' 'iSi'at imXia-eac, 2 Pet. i. 20. 
 
XX INTRODUCTION. 
 
 declaration of all doctrines, in common to be be- 
 lieved, in order to Eternal life and salvation.^ 
 
 3. That the Holy Scriptures are the best out- 
 ward Eule and Standard of Doctrine and Practice. 
 
 4. That whatsoever either Doctrine or Practice, 
 though under pretensions to the immediate dic- 
 tates and teachings of the Spirit, is contrary to 
 the Holy Scriptures, ought to be rejected and dis- 
 owned as false and erroneous. For, " Whatsoever 
 is not read therein, nor may be proved thereby, is 
 not to be required of any man, that it should be 
 believed as an Article of Faith." See Art. VI. of 
 the Church of England. 
 
 5. That the Holy Scriptures contain the say- 
 ings or Words of God, are Divine Writings, 
 which claim * the precedency of all others ; and 
 we do esteem them as such ourselves, and under 
 this character recommend them to others. 
 
 ' Quod sine Scripturd asseritur, aut revelatione probatd, opinari 
 licet, eredi non est necesse. Whatsoever is asserted without the Scrip- 
 ture or approved Revelation, may pass for an opinion, but is not 
 necessary to be believed. Luther, Tom. 2, 237, a. 
 
 ^ Historiaa saororum Bibliorum antecellunt omnium aliarum gen- 
 tium Historiis. The Histories of the H. Bible excel the Histories 
 of all other Nations. Luther in Gen. 35. 
 
 Soriptura summm dispositione providentue super omnes omnium 
 Oentium literas omnia sibi genera ingeniorum humanorum, divina 
 cxcellens Auctoritate suhjecit. The Scripture by the Disposition of 
 sovereign Providence excelling all the Leaming of all Nations, in its 
 divine Authority hath prevailed upon Men of aU sorts. Aug. 11, 
 de Civit. Dei. c. 11. 
 
INTRODUCTION. XXI 
 
 6. That there ever was, and is, a most sweet 
 concord and harmony between the teachings of 
 the Spirit, and the testimony of the Holy Scrip- 
 tures ; and that there is no inconsistency or con- 
 tradiction between the one and the other, notwith- 
 standing the great diversity of men's opinions and 
 sentiments, under the profession of Christianity. 
 For we believe, that if pride, prejudice, and self- 
 interest were laid aside, and men would in humil- 
 ity of mind, sincerity of heart, and abasement of 
 self, wait upon the Lord for the teachings of His 
 Spirit, they would be taught by Him the very 
 truth, as it is in Jesus, and come to know that 
 blessed and heavenly Unity in the things of God, 
 from which they are now so divided and sub- 
 divided both among themselves, and in opposition 
 to one another. 
 
 7. That, though the manifestation of the Spirit, 
 is given to every man both Jew and Gentile to 
 profit withal, and the Grace of God which bring- 
 eth salvation, hath appeared unto all men, so that 
 all have means sufficient afEorded them for their 
 present and eternal welfare, if they neglect not 
 the means, nor slight the day of God's gracious 
 visitation ; yet, it is a great mercy to us, and all 
 those that make a right use of it, that it hath 
 pleased God to afEord unto us the Holy Scrip- 
 tures, which he hath withheld from many others. 
 And we believe, that having the advantage of the 
 
XXll INTRODUCTION. 
 
 Holy Scriptures, more is required of us, than of 
 those to whom they are not communicated ; for 
 to whom much is given, from them much is re- 
 quired. 
 
 8. That as the Holy Scriptures have God alone 
 for their Author, so the Spirit of God alone is 
 their certain and infallible Interpreter.^ For ex- 
 cept the Spirit which he hath promised, and we 
 ought to wait for, expound them to us ; we can 
 never spiritually or savingly understand or apply 
 them. The certain knowledge therefore, and 
 understanding of them, must be ^waited for, of 
 the same Spirit, by which they were dictated, and 
 committed to writing. 
 
 These things thus premi^d, I proceed to 
 Sect. 1. 
 
 ' Scripturm non nisi eo Spiritu intdligendoB sunt quo acriptcs sunt. 
 The Scriptures are not to be understood, but by the same Spirit by 
 ■which they were written. Luther, Tom. 2, 309, a. 
 
 Spiritus requiritur ad totam Seripturam et ad guamlibet ^us par- 
 tem intelligendam. The Spirit is required to the understanding of 
 the whole Scripture and of every part thereof. Ibid. Tom. 3, 
 169, a. . . . • 
 
TEAOTATUS HIEEOQEAPHIOUS ; 
 
 OK, 
 
 A TREATISE 
 
 OONOEBNINa THE 
 
 HOLY SCRIPTURES. 
 
 SECTION I. 
 
 CONTADJING KS EXHOETATION TO THE DILIGENT BEADING 
 OF THE HOLT SORIPTUEES. 
 
 THE Holy Scriptures are the most excellent of 
 all writings whatsoever, whether we consider 
 the Holy Author of them, the great God of heaven 
 and earth ; or, the inspired penmen of them, the holy 
 Prophets and Apostles, who spake and wrote as 
 they were moved and guided by the Holy Grhost ; 
 or, the Divine Truths therein declared and testified 
 9f , concerning the wonderful love of God for the rec- 
 onciliation and salvation of lost mankind, through 
 repentance towards God, and faith in, and obedi- 
 ence to the Lord Jesus Christ, " Who gave Himself 
 for us, that he might redeem us from all iniquity, 
 
2 A TREATISE CONCERNING 
 
 and purify unto himself a peculiar people, zealous 
 of good works." Tit. ii. 14. Upon which consid- 
 erations thus summarily laid down, we esteem them 
 worthy of preference to all other Books in the 
 world. For they are the Words, sayings, and tes- 
 timonies of God, Scriptures of Truth, Divinely 
 inspired writings, containing the judgments and 
 statutes of the Lord, and the Magna Charta of his 
 Church. 
 
 And " ^ "We do look upon them, as the only fit 
 outward judge of controversies among Christians; 
 and that whatsoever doctrine is contrary to their 
 testimony, may therefore be justly rejected as false. 
 And for our parts we are veiy willing, that all our 
 Doctrines and Practices be tried by them ; which 
 we never refused, nor ever shall, in all controversies 
 with our adversaries, as the judge and test. We 
 shall also be very willing to admit it, as a positive 
 certain maxim, that whatsoever any do pretending 
 to the Spirit, which is contrary to the Scriptures, 
 be accounted and reckoned a Delusion of the 
 Devil." 
 
 But notwithstanding the Divine Authority and 
 excellent contents of the Holy Scriptures, wMch 
 God hatli preserved against all the rage and malice 
 of Satan, and his wicked instruments, and which 
 ought to be prized above all books and writings ; 
 
 ' R. Barclay's Apol. p. 86. 
 
THE HOLT SCRIPTURES. 3 
 
 yet may we not take up a lamentation, and say, 
 how are they slighted and neglected by many in 
 our days ! Do not some converse with plays and 
 I'omances, others with heathen authors, and a third 
 sort with schoolmen, commentators, expositors, &c., 
 more than with these Sacred Records ? Are not 
 some better read in Aristotle than Moses ; in Hor- 
 ace and Pindar's Odes than the Psalms of Da\dd 
 and Lamentations of Jeremiah ; in modern pamph- 
 lets, than the ancient Prophets ; and gazettes and 
 newspapers, than the blessed Evangelists and Apos- 
 tles? And therefore considering and lamenting 
 the woful neglect of the Holy Scriptures, among 
 many Professors of Christianity, I do beseech and 
 exhort all negligent and careless ones, to repent of 
 their misspent time, and to apply themselves hence- 
 forward to the diligent reading, and meditating of 
 the Holy Scriptures ; " which," as the Apostle saith, 
 " are able to make wise unto Salvation, thi'ough 
 Faith which is in Christ Jesus," 2 Tim. iii. 15; 
 "being profitable for doctrine, for reproof, for 
 correction, for instruction in righteousness," ver. 
 16. 
 
 " ^ The Canonical Books of the Old and New Tes- 
 tament, as one saith, are exact maps of the heavenly 
 Canaan, drawn by the pencil of the Holy Ghost, 
 the authentical records of the church, the deeds of 
 
 ' Dr. Featly in his Advertisement before Mewman^s Concordance. 
 
i A TREATISE CONCERNISG 
 
 Almighty God, and evidences (in their kind) of 
 man's salvation." 
 
 " ^ The Divinely inspired Scripture, saith Basil, is 
 the common Treasury of good Doctrines." 
 
 " * For this cause, saith Augustine, was it written 
 by the Holy Ghost, that we may all, as it were out 
 of a common fountain of health, take remedies out 
 of it for our particular maladies." 
 
 Here all sorts of men and women, that are under 
 no natural or moral incapacity, may read their 
 duties to God and to one another in their several 
 stations and relations, wherein the Divine Provi- 
 dence hath placed them. For the Holy Scriptures 
 testify, that we ought to love God above all, and 
 our neighbours as ourselves. They show us what 
 we are to believe concerning God, Christ, and the 
 Holy Spirit, how to order our thoughts, words and 
 actions, and so to live here, that we may be happy 
 for ever hereafter. 
 
 They testify, that "all have sinned and come 
 short of the glory of God," Eom. iii. 23. That 
 " the wages of sin is death ; but the gift. of God is 
 eternal life through Jesus Christ our Lord," Eom. 
 vi. 23. " Whom God hath set forth to be a pro- 
 
 ^ *H ypa(pf] deanveva-Tos )(0iv6v rafie'ioj/ etrriv ayaQSav ^ibayfiaxtav. In 
 Psal. i. 
 
 ° Hac ista de causft Spirit\i Sancto scripta est, ut voluti ex com- 
 muni quodam sanitatis fonte, omnes nobis ex hac rcmedia propriia 
 passionibos assumamus. In Paalm. Prolegom. 
 
THE HOLT SCRIPTUBBS. 5 
 
 pitiation, through faith in his blood, to declare his 
 righteousness for the remission of sins that are past 
 through the forbearance of God ; that he might be 
 just, and the justifier of him that belie veth in 
 Jesus," Eom. iii, 25, 26. That Christ " tasted death 
 for every man," Heb. ii. 6. " Was delivered for 
 our offences, and was raised again for our justifica- 
 tion," Eom. iv. 25. " Made higher than the heav- 
 ens," Heb. vii. 26.. "Is set down at the right hand 
 of the throne of God," Heb. xii. 2. And "ever 
 liveth to make intercession for us," Heb. vii. 25, 
 " That he is the light of the world, and he that 
 followeth him shall not walk in darkness, but shall 
 have the light of life," John viii. 12. That "the 
 manifestation of the Spirit is given to every man 
 to profit withal," 1 Cor. xii. 7. That " except a 
 man be born again, he cannot see the kingdom of 
 God," John iii. 3. That his Disciples should " be 
 perfect, even as their Father which is in heaven is 
 perfect," Matth. v. 48. That denying self, taking 
 up the cross and following him, are the proper 
 characteristics of his disciples, see Matth, xvi. 24. 
 That " God is a Spirit, and they that worship him 
 must worship him in spirit and in truth," John iv. 
 24. That Christ is the substance of all the types 
 and figures under the Levitical Priesthood, being 
 " the End of the law for righteousness to every one 
 that believeth," Eom. x. 4. We learn from the 
 Holy Scriptures, that the Christian Eeligion is a 
 
b A TREATISE CONCERNING 
 
 religioa not of Shadows, but of Substance ; not of 
 external Rites and Ceremouies, but of Righteous- 
 ness and true Holiness. That Christ's Baptism is 
 that of the Holy Ghost, and his Supper of a Spir- 
 itual and Heavenly Nature. That he is not only a 
 Sacrifice for sin, but a Saviour from sin, being him- 
 self without sin ; that none can be saved by His 
 Merit, who are not sanctified by His Spirit. That 
 the Form of Godliness will avail nothing without 
 the Power, and the Name of Christian will be in- 
 efEectual without the Nature. That without the 
 grace of Christ we can do nothing acceptable in 
 the sight of God, and by the help and assistance of 
 his grace we may work out our own salvation with 
 fear and trembling. These and multitudes more 
 of the like heavenly truths are discoursed of in the 
 Holy Scriptures, which tend to the glory of God 
 and of his son Christ Jesus, to the purifying, guid- 
 ing and perfecting mankind, and to the fitting and 
 preparing us for the kingdom of God ; and there- 
 fore they call for our most diligent Reading, fer- 
 vent application, and most exact Conformity of 
 Heart and Life to the Ti'uths therein testified of ; 
 and for the exciting of the supine and negligent to 
 the diligent reading and meditation of them. Be- 
 cause examples are often times very instructive I 
 will present the reader with some instances of such 
 as have been eminently conversant in these Sacred 
 "Writings. 
 
THE HOLT SCEIPTXJBBS. 7 
 
 Our blessed Lord and Saviour Jesus Christ, 
 though his most innocent life, most holy doctrine, 
 and undeniable miracles were sufficient enough to 
 prove he was the Messiah, the prophet which Moses 
 said should come into the world ; yet he was pleased 
 to confirm his divine Mission by testimonies out of 
 the Law, the Prophets, and the Psalms, namely, 
 the books of the Old Testament. Thus we find him 
 reproving the Jews for their unbelief, by the wri- 
 tings of Moses : " There is one that accuseth you, 
 even Moses, in whom ye trust. For had ye be- 
 lieved Moses, ye would have believed me; for 
 Moses wrote of me. But if ye believe not his 
 writings, how shall ye believe my words ? " John v. 
 45, 46, 47. When Satan assaulted him with temp- 
 tations in the wilderness, he answered him with 
 testimonies out of the writings of Moses ; see MattL 
 iv. And when " A certain Lawyer stood up and 
 tempted him, saying what shall I do to inherit 
 eternal life ? He said unto him, what is written in 
 the law? How readest thou?" Luke x. 25, 26. 
 " Think not," said he to his Disciples, " that I am 
 come to destroy the Law or the Prophets : I am 
 not come to destroy, but to fulfil,"^ Matth. v. 17. 
 
 ' Omni studio legendsB nobis Scripturse sunt et in lege domini 
 meditandum die ac nocte, ut probati trapezitse sciamus, quis num- 
 mus probus sit, quis adulter. Hier. in Eph. iv. We ought to read 
 the Scriptures with all Diligence, and meditate in the Law of the Lord 
 Day and Night ; that as good Exchangers, we may know, what Coin it 
 good and what is counterfeit. 
 
8 A TREATISE CONCBRNINft 
 
 For "The Scripture cannot be broken," John x. 35. 
 " The Scriptures must be fulfilled," Mark xiv. 49. 
 " It is written in the Prophets, and they shall be 
 all taught of God," John vi. 45. " He that believ- 
 eth on me, as the Scripture hath said, out of his 
 belly shall flow rivers of living water," John vii. 
 38. His quotations are frequent out of the Old. 
 Testament. When the two Disciples were going 
 to Emmaus, and had some fears and doubts upon 
 their minds concerning his Kesurrection, he ap- 
 peared to them, and beginning at Moses and all 
 the Prophets, " He expounded unto them in all the 
 Scriptures, the things concerning Himself," Luke 
 xxiv. 27. And when the eleven were gathered to- 
 gether at Jerusalem, and those two Disciples came 
 and told them, saying, " The Lord is risen indeed, 
 and hath appeared unto Simon," ver. 34., with an 
 account of " What things were done in the way, 
 and how he was known of them in breaking of 
 bread," ver. 35. "As they thus spake, Jesus him- 
 self stood in the midst of them," ver. 36. " And 
 he said unto them, These are the words which I 
 said unto you, while I was yet with you, that all 
 things must be fulfilled, which were written in the 
 law of Moses, and in the prophets, and in the psalms 
 concerning me," ver. 44, which shows liow conver- 
 sant Christ, as Man, was in the Holy Sci-iptures of 
 the Old Testament. 
 
 And as he gave his Disciples this excellent Copy, 
 
THE HOLY SCRIPTURES. 
 
 SO were they very diligent in writing after it. His 
 conception, birth, name, coming out of Egypt, 
 dwelling at Nazareth, at Capernaum, and riding 
 into Jerusalem, are particularly noted by the Evan- 
 gelists, who say, "These things were done, that it 
 might be fulfilled which was spoken by the Proph- 
 ets." See Matth. i. 18-25; ii. 1, 5, 23, and iv. 13, 
 14, and xxi. 1, 4, 5. The like is observed touching 
 the circumstances of his sufferings, as Judas's trea- 
 son, the flight of the disciples, the parting of his 
 garments and casting lots upon his vesture, the 
 giving of him vinegar to drink, the not breaking of 
 his bones, and the piercing of his side, with several 
 other circumstances. See Matth. xxvi. 56, and 
 xxvii. 35 ; John xix. 28, 29, 33, 34, 36, 37. 
 
 The Apostles were eminent for quoting the Holy 
 Scriptures of the Old Testament in proof of their 
 . doctrine ; the Apostle Paul proves that the " Gospel 
 of God " was " promised by his Prophets in the 
 Holy Scriptures," Rom. i. 1, 2, that " Jesus Christ 
 was made of the seed of David according to the 
 flesh," ver. 3. That " He died for our sins, was 
 buried and rose again the third day according to 
 the Scriptures," 1 Cor. xv. 3, 4. That " He ascend- 
 ed up on high, led captivity captive, and gave gifts 
 unto men," Eph. iv. 8, referring to Psal. Ixviii. 18. 
 That " He said none other things than those which 
 the Prophets and Moses did say should come, that 
 
 Christ should suffer, and that he should be the first 
 1* 
 
10 A TREATISE CONCERNING 
 
 that should rise from the dead, and should show 
 light unto the people, and to the Gentiles," Acts 
 XX vi. 22, 33. " For so hath the Lord commanded 
 us" [viz., himself and Barnabas] "saying, I have 
 set thee to be a light of the Gentiles, that thou 
 shouldst be for salvation unto the ends of the 
 earth," Acts xiii. 47. Declaring that the ministry 
 which he had received of Christ, was to open blind 
 eyes, " And to turn them from darkness to light, 
 and from the power of Satan unto God, that they 
 might receive forgiveness of sins, and inheritance 
 among them which are sanctified by Faith that is 
 in Christ Jesus," Acts xxvi. 18. When he was a 
 prisoner at Rome, " He expounded and testified the 
 kingdom of God" unto the Jews, " Persuading them 
 concerning Jesus ; both out of the law of Moses, 
 and out of the prophets." And when some believed 
 not, he added : " Well spake the Holy Ghost by 
 Esaias the prophet, unto our fathers, saying. Go 
 unto this people and say, Hearing ye shall hear, 
 and shall not understand ; and seeing ye shall see, 
 and not perceive. For the heart of this people is 
 waxed gross, and their ears are dull of hearing, and 
 their eyes have they closed, lest they should see 
 with their eyes, and hear with their ears, and un- 
 derstand with their hearts, and should be con- 
 verted, and I should heal them," Acts xxviii. 23, 
 24, 25, 26, 27. 
 The Apostle Peter refutes those mockers at the 
 
THE HOLY SCRIPTDKES. 11 
 
 wonderful works of God, that appeared in the hun- 
 dred and twenty on the day of Pentecost, when 
 " They were all filled with the Holy Ghost and 
 began to speak with other tongues as the Spirit 
 gave them utterance," certifying them that " They 
 were not drunken, as they supposed, but this was 
 that which was spoken by the Prophet Joel, And 
 it shall come to pass in the last days" (saith God) 
 " I will pour out of my Spirit upon all flesh ; and 
 your sons and your daughters shall prophesy, and 
 your young men shall see visions, and your old 
 men shall dream dreams. And on my servants, 
 and on my hand-maidens, I will pour out in those 
 days of my Spirit, and they shall prophesy," <fec. 
 Acts ii. 15, 16, 17, 18, &o., proving that the Patri- 
 arch David did speak of the "Resurrection of 
 Christ," whom " God raised up; " and that "being 
 by the right hand of God exalted, and having re- 
 ceived of the Father the promise of the Holy Ghost, 
 he had shed forth that which they now saw and 
 heard," ver. 29-33. 
 
 And in Acts iii. Peter proves that Jesus Christ 
 was before preached unto the Jews, and is that 
 prophet which Moses spake of, and all the proph- 
 ets from Samuel, and those that succeeded him ; for 
 the days of the Messiah, or the " Times of restitu- 
 tion of all things, which God hath spoken by the 
 mouth of all his holy prophets, since the world 
 began." See ver. 20-24. 
 
12 A TREATISE CONCERNING 
 
 The Apostle James, using these phrases, " Ac- 
 cording to the Scripture," chap. ii. 8. "The-Scrip- 
 ture was fulfilled," ver. 23. "Do ye think that 
 the Scripture saith in vain," chap. iv. 5, shows that 
 the wi'itings of the Old Testament were intimately 
 known to him, as the other passages do manifest 
 they were to the other Apostles. 
 
 Stephen, the first Deacon of the Church at Jeru- 
 salem, and Martyr of Christ, defended himself 
 against the blasphemous words which the suborned 
 witnesses pretended he spake against Moses and 
 God, by a series of arguments drawn from the wri- 
 tings of Moses. See Acts vii. 
 
 The Ethiopian eunuch, treasurer to Queen Can- 
 dace, showed his studiousness in the Holy Scrip- 
 tures, and hath left thereby an example to others, 
 to omit no opportunity of reading and meditating 
 in them. He had been at Jerusalem to worship, 
 and was returning to his own country, and sitting 
 in his chariot, he read Esaias the prophet. The 
 place of the Scripture which he read was this, 
 " He was led as a sheep to the slaughter, and like 
 a lamb dumb before his shearer, so opened he not 
 his mouth : In his humiliation, his judgment was 
 taken away ; and who shall declare his generation ? 
 for his life is taken from the earth." 
 
 And Philip preached unto him Jesus, and the 
 " Eunuch believed that Jesus Christ is the Son of 
 God," Acts viii. 27, 28, 32, 33, 35, 37. O happy 
 
THE HOLY SCRIPTURES. 13 
 
 reading of the evangelical Prophet ! The Jewish 
 proselyte became a Christian convert, " ^ While he 
 read the Old Testament, he found him who is the 
 Fountain of -the New." 
 
 The Bereans are recorded to be more noble than 
 those of Thessalonica ; and what is it for ? why, 
 " That they received the word with all readiness of 
 mind, and searched the Scriptures daily, whether 
 those things were so," as Paul had declared unto 
 them. Acts, xvii. 11. Where observe, it is not 
 said, they searched the Scriptures, and then re 
 ceived the Word; but they received the Word, 
 and then searched the Scriptures. The entrance of 
 the word opened their understandings, and was as 
 a key to unlock the meaning of the Scriptures to 
 them. For otherwise they might have remained 
 in their unbelief, as the Scribes and Pharisees did, 
 who though they knew the Scriptures, after the 
 letter, yet were ignorant of them, as to the spiritual 
 understanding ; because they received not the 
 word, as the Bereans did, with all readiness of 
 mind. 
 
 Timothy, whom Paul calls his dearly beloved 
 son, was an early Scripturist, being trained up in 
 Sacred Writ from his childhood. " From a child," 
 said he, " thou hast known the Holy Scriptures," 
 2 Tim. iii. 5. And in chap. i. 5, he makes honourable 
 
 ' Dum vetus ralegit Testamentum, fontem repent Evangelii, Hier. 
 ad EiMStochium in epitaphio Paulm Matris. Tom. 1. 
 
14 A TREATISE CONCERNING 
 
 mention of Timothy's grandmother Lois, and his 
 mother Eunice, for their unfeigned faith, and ia 
 persuaded that it dwelt in him also. Godly women 
 that took care of his virtuous education, wherein 
 they are a pattern to all parents, to train up their 
 children in the reading and knowledge of the Holy 
 Scriptures, and may serve for a reproof to those 
 who neglect or omit to educate their children 
 therein. 
 
 ^ Origen, while young, being enjoined by his 
 father, as a daily task, to learn something by heart 
 out of Scripture, and to repeat it, was so willing 
 and cheerful in the performance, that the plain and 
 common readings of the Sacred Scriptures could 
 not satisfy him, but he searched diligently into the 
 more hidden and profound meanings thereof ; in so 
 much, that he would often be putting questions to 
 his father, and asking him the sense of this and the 
 other passage of Holy Scripture. 
 
 * Ambrosius, a nobleman of Alexandria, who was 
 Origen's contemporary, relates in a letter to him, 
 that he never ate or slept, unless some portion of 
 Holy Scripture was read to him. And that this 
 was his exercise day and night, pra}'ing and read- 
 ing, reading and praying. 
 
 * Pamphilus, one of the Martyrs of Palestine, is 
 
 ' Eusebius's Ecclesiastical History, I. 6. c. 2. 
 " Hier. Ep. ad Marcellam. Tom. 1. 
 " Martyrs of Paiestine, c. 11. 
 
THE HOLT SCRIPTURES. 15 
 
 highly commended by Eusebius, for his earnest 
 and unwearied studies in the Sacred Scriptures. 
 
 ^ Valens, another Martyr, had imprinted them so 
 perfectly in his memory, that no difference could 
 be discerned between- his reading out of a book, 
 and repeating by heart, whole pages of any part of 
 Sacred Writ. 
 
 * The same Eusebius relates of another Martyr, 
 one John the Egyptian, who had been deprived of 
 his eyesight by his cruel persecutors, that he had 
 whole books of the Sacred Scriptures written, not 
 on tables of stone, as the divine Apostle says, nor 
 on parchments, or paper, which are devoured by 
 moths and time, but on the fleshly tables of his 
 heart. That is, on his bright soul, which were 
 legible to the clear eye of his mind. Insomuch 
 that he could produce out of his mouth, as it were 
 out of a treasury of learning, sometimes the books 
 of the Law and those of the Prophets, another while 
 the historical parts, and again at other times, the 
 writings of the Evangelists and Apostles. 
 
 ^ Hierom says, that Nepotian was so constant in 
 reading and meditating in the Holy Scriptures, that 
 he had made his soul, the library of Christ. 
 
 That Blesilla, ^ whom sickness had so weakened, 
 that she staggered as she went, and her feeble neck 
 
 ' Martyrs of Palestine, c. 11. ^Ibid, c. 13. 
 
 • Ad Heliodorum, in epitaphio Nepotiani. Tom. 1. 
 
 * Ad Paulam super obitu BlesillcB silise suse. Ibid. 
 
16 A TREATISE CONCBBNING 
 
 was scarcely able to support her pale and trembling 
 face, yet always had either the Prophets or Evan- 
 gelists in her hands. 
 
 That ^ Paala and ^ Hilarion, had the Holy Scrip- 
 tures by heart. 
 
 ^ Augustine, who, before his conversion, so much 
 slighted the Holy Scriptures, that he thought them 
 unworthy to be compared with the style and elo- 
 quence of Cicero ; after his heart was turned to the 
 Lord, he took great delight in them, and especially 
 the * Epistles of Paul, whose discourse once seemed 
 to him to be contrary to itself, and repugnant to 
 the testimonies of the law and the prophets ; but 
 now appeared one uniform piece of chaste and pure 
 Doctrine, and he learned to rejoice therein with 
 reverence and ti'embling. 
 
 ^Socrates saith of the Emperor Theodosius the 
 younger, that he had all the Holy Scriptures by 
 heart. What should I say of Tertullian, Clemens 
 Alexandrinus, Cyprian, Hierom, Chrysostom; of 
 the Greek and Latin Fathers in general ? They 
 were mighty in the Scriptures, and preferred the 
 reading of them to all other studies. 
 
 But not to mention more instances of this kind 
 out of antiquity, the beginning of the Reformation 
 was famous for men and women, that had an extra- 
 
 ' Ad Eustochium in epitaphio Paulse? Matris. 
 
 ' Vita Hilarionis, ibid. ' Confess. 1. 3. c. 5. 
 
 * Ibid, 1. 7. c. 31. • Eccles. Hist., 1. 7. c. 33. 
 
THE HOLT SCRIPTURES. 17 
 
 ordinary zeal for tlie Holy Scriptures ; some, as 
 our famous Protestant Mai-tyrologist, ^ John Fox 
 informs us, gave a load of hay for a few chapters 
 of James, or of Paul in English. " To see their 
 travels, their earnest seeking, their burning zeal, 
 their reading, their vpatchings, their sweet assem 
 blies, their love and concord, their godly living, 
 their faithful marrying with the faithful, may make 
 us, saith he, now in these our days of free profes- 
 sion, to blush for shame." They would sit up all 
 night, in reading and hearing the Holy Scriptures. 
 This was about the years 1520, 1521, &g. And 
 the name by which they were noted or termed 
 among themselves, was that of ^ " knovm men," or 
 " just-fast men," as now they are called by the 
 name of Protestants. 
 
 About the Year 1521, a grievous persecution was 
 raised against them, both men and women, in the 
 Diocess of Lincoln, by John Longland, a popish 
 Bishop. ^ Eichard Collins was persecuted for hav- 
 ing the Gospel of John, the Epistles of Paul, James, 
 Peter, and a Book of Solomon in English. 
 
 ^ John Hakker was persecuted for. reading the 
 Holy Scripture in his father's house. 
 
 ® John Brabant's father and mother were perse- 
 cuted for being present, when Hakker was reading 
 the Scripture in their house. 
 
 ' Acts and Monu. Vol. 2. p. 23. edit. 9. ° Ibid. ' Pox ubi supra. 
 « Pox's Acts and Monuments, p. 35. ' P. 37. ° Ibid. 
 
18 A TREATISE CONCERNING 
 
 * Joan Collins, for having learned witli her father 
 and mother the ten Commandments, the eight 
 Blessings, and five chapters of James's Epistle. 
 
 * Agnes Edmunds, for having learned the ten 
 Commandments. 
 
 ^ Alice Collins, for teaching Joan Steventon in 
 Lent the ten Commandments, and the first chapter 
 of John's Gospel. I might here give many more 
 examples of the like kind, under that persecuting 
 Bishop, but for brevity sake, I refer the reader to 
 the relation of Fox. 
 
 Another cruel persecution was raised by Stokes- 
 ley. Bishop of London, wherein * Thomas Cm-son 
 was persecuted, in the year 1530, for having the 
 New Testament of Tyndale's Translation, and 
 another book, containing certain books of the Old 
 Testament in English. 
 
 In the Year 1531, ^Lawrence Staple was perse- 
 cuted for having the Testament in English, and the 
 five Books of Moses ; and for moving Henry Tom- 
 son, to learn to read the New Testament. 
 
 ® In the same year Edward Hewet and Walter 
 Kiry were persecuted, for having and reading the 
 New Testament in English. And in the year fol- 
 lowing, John Mel, and John Melwel were persecu- 
 ted upon the same account. 
 
 ' Fox's Acts and Monuments. Vol. 2. p. 37. ' Ibid. ' Ibid. 
 * Fox's Acts and Mon. Vol. 2. p. 261. edit. 9. pag. 263. 
 ' Fox's Acts and Monuments. Vol. 2. p. 352. G. Virtue. 1861. 
 ' Pag. 266. 
 
THE HOLY SCKIPTUEBS. 19 
 
 For in the 21, of Henry 8, Anno 1529, a Proc- 
 lamation was put forth by the King, through the 
 procurement of the Bishops, prohibiting heretical 
 books, as they were then called ; ^ and among others, 
 the chapters of Moses, called Genesis; 'the chap- 
 ters of Moses called Deuteronomy ; and David's 
 Psalter in English were forbidden, as being hereti- 
 cal. 
 
 the fervent zeal of the faithful in those days 
 for the Holy Scriptures, notwithstanding the rage 
 and cruelty of their persecuting adversaries, and all 
 their endeavors to suppress them; for the more 
 they laboured to destroy the Scriptures in English, 
 the more, thi'ough the good providence of God, they 
 increased and multiplied. ^ Cuthbert Tonstal, 
 Bishop of London, gave money to buy up Tyndale's 
 New Testaments in English, to burn them. But 
 when the greatest part of the impression was con- 
 sumed in the flames, Tyndale hastens another edi- 
 tion of them at Antwerp, more exact and correct 
 than the former; so that, as Fox says, they came 
 thick and three-fold into England. 
 
 1 might here take notice of the great love that 
 the Lord Cromwell had for the Holy Scriptures, 
 which he manifested in his care to have them trans- 
 lated and printed in English ; and that at a time, 
 when the Bloody Act of the Six Articles, called 
 
 ' Pag. 236. 337. ' Pag. 335. ad An. 1539. 
 
20 A TREATISE CONCERNING 
 
 The "Whip with Six Thongs, came forth in the 
 Reign of Henry 8,^ Anno 1540. What charges 
 he, and Richard Grafton, and Edward Whitchurch, 
 the two printers, and what pains Miles Coverdale, 
 the chief overseer of the work, were at in the print- 
 ing of the Bible, called the Bible of the large Vol- 
 ume, at Paris the said year. I might also mention 
 a former impression, by the printers aforesaid at 
 Hamburgh, about the year 1532, Tyndale and Cov- 
 erdale Translators, and John Rogers corrector of 
 the press. And how the Paris impression, through 
 the cruel practising of the English Bishops, was 
 seized and condemned to be burnt there, and none 
 of those Bibles had escaped the fire, had not some 
 of them been preserved through the covetousness 
 of him, who was to see the execution done. For, 
 as Fox* says, "The Lieutenant-criminal having 
 them delivered unto him to burn in a Place of Paris, 
 (like Smithfield) called Maulbert Place, was some- 
 what moved with covetousness, and sold four dry 
 fats of them to an haberdasher to lap caps in, and 
 those were bought again, but the rest were burned, 
 to the great and important loss of those that bore 
 the charge of them." 
 
 I might also show, how after the death of Crom- 
 well, which was Anno 1540, the Bishops put a 
 stop to the Bible, and how the Parliament, Anno 
 
 ' Acts and Mon. Vol. 2. p. 371. 
 
 » Acts and Mon. Vol. 3. 434. Edit 9. 
 
THE HOLY SCEIPTUEES. 21 
 
 1544, prohibited all manner of books of the Old 
 and New Testament, bearing the name of William 
 Tyndale. But I proceed to the happy days of 
 King_ Edward 6th, and the bloody reign of Queen 
 Mary, when the love of our forefathers was so great 
 to the Scriptures, that the Papists in contempt 
 called them Gospellers, as they did the Christians 
 before them, Wickliffists and Lollards. 
 
 From the examples and instances before given, 
 and multitudes more both ancient and modern that 
 might be produced, let all the negligent be stirred 
 up and exhorted to read, and search the Holy 
 Scriptures, foi' they are the most excellent of all 
 writings, the most useful, the most profitable of all 
 books. 
 
 Tertullian, Augustine, and many more were con- 
 verted by the grace of Grod in the reading of them. 
 And because the conversion of Augustine is worthy 
 of observation, I will give a brief account of it, 
 from his own " Confessiobts." 
 
 Augustine, though he had a religious woman to 
 his mother, who endeavoured to bring him up in 
 the fear of the Lord, both by godly instructions, 
 and her own good example, yet in his youth he was 
 vicious in manners, and corrupt in judgment, till it 
 pleased the Lord to awaken him to a consideration 
 of his evil ways, and to apply himself to the read- 
 ing of the Holy Scriptures. Then came he to a 
 sight and sense of his wretched state, by the shining 
 
22 , A TREATISE CONCERNING 
 
 of the divine Light into his dark and benighted 
 soul ; and while he lay under the terrors of the 
 Lord for his sins, tossed and hurried up and down 
 like a distracted person, the flesh lusting against 
 the Spirit, and the Spirit against the flesh, some- 
 times he prayed, sometimes wept, sometimes alone, 
 sometimes in the company of his friends, sometimes 
 he walked, and sometimes he threw himself upon the 
 ground, partly in fear of hell, and partly in hopes 
 of mercy, he heard a voice saying and often repeat- 
 ing these words; ^ "ToUe lege, Tolle lege;" Take 
 up, and read. Take up, and read. Which he inter- 
 preted to be a divine warning to him, that he should 
 open the book of Paul's Epistle to the Romans, and 
 read that place that first presented to him, which 
 accordingly he did, and was as f olloweth ; " Not in 
 rioting and drunkenness, not in chambering and 
 wantonness, not in strife and envying ; but put ye 
 on the Lord Jesus Christ, and make not provision 
 for the flesh, to fulfil the lusts thereof," Rom. xiii. 
 13, 14. Immediately upon the reading of these 
 words, the light of peace or security was infused 
 into his soul, and the darkness of all his former 
 doubting fled away. Then with a serene and cheer- 
 ful countenance he relates all to his friend Alypius, 
 who was under some exercise in himself about his 
 own condition, and desiring to see the place that 
 
 ' August. Confess. 1. 8. c. 13. 
 
THE HOLY SCRIPTURES. 23 
 
 Augustine read, and looking further, he cast his eye 
 upon the next words, " Him that is weak in the faith 
 receive ye," Rom. xiv. 1. which he applied to him- 
 self, and they proved the occasion of his conversion, 
 as the other words had been of Augustine's ; I say 
 the occasion, because the Lord alone is the author, 
 whatsoever he is pleased to make use of as motive, 
 instrument, means or occasion of man's conversion, 
 whether hearing, reading, meditating, or some afflic- 
 tion, loss, disappointment, or the like providence. 
 For God is pleased variously to effect the work of 
 conversion in men, sometimes by, sometimes with- 
 out Scripture, sometimes immediately, and some- 
 times by instruments. So that the work is his, 
 and the glory of it due unto him alone through 
 Jesus Chi'ist, And therefore Augustine ascribes 
 not his conversion to the Scripture, but unto the 
 Lord, ^ " Thou hast converted me," saith he, " unto 
 thy self." And speaking a little before of his 
 Mother Monica's rejoycing for his conversion, the 
 manner whereof he had declared to her, saith, that 
 she blessed God for it, who is able to do more for 
 us than we can ask or think. And to testify his 
 gratitude to the Lord for his deliverance from those 
 chains of sin wherewith he had been bound, he broke 
 forth into an humble doxology or thanksgiving, 
 which he wrote on this occasion ; ^ " O my Lord, I 
 
 ' August. Confess. 1. 8. c. 12. " August. Confess. 1. 9. v. 10. 
 
24 A TREATISE CONCERNING 
 
 am- thy servant, I am thy servant, and the son of thy 
 handmaid, thou hast broken my bonds in sunder, I 
 will offer to thee the sacrifice of praise, let my heart 
 and my tongue praise thee; and let all my bones 
 say, O Lord, who is like unto thee ? Let them say 
 this, and do thou answer me, and say unto my 
 soul, I am thy Salvation. Alas ! who, and what 
 an one was I? What evil was I not, or my 
 works ; or if not my works, my words ; or if not 
 my words, my will? But thou, O Lord, was good 
 and merciful, and thy right hand sounded the depth 
 of my deadly state, and drew out of the bottom of 
 my heart that abyss of corruption, briefly comprised 
 in this one saying ; " To nill all thou wouldest, and 
 to will all thou wouldest not." But where was I 
 all this while for so many years, and out of what 
 low and deep recess of my soul didst thou thus in a 
 moment call forth my free will, that I might sub- 
 mit my neck to thy easy yoke, and my shoulders 
 to thy light burthen, O Jesus Christ, my helper, 
 and my Redeemer ? How sweet on a sudden was 
 it made unto me, to be without the pleasures of my 
 former toys, and what it was my fear to lose, was 
 now my joy to part with. For thou, the true and 
 chiefest sweetness didst expel them from me. Thou 
 didst expel them, and enter thyself into me instead 
 of them, more delicious than all other delights, but 
 not unto flesh and blood ; more bright and glorious 
 than all [created] light, but to the inward hidden 
 
THE HOLT SCRIPTURES. 25 
 
 man, exalted above tlie heights of all mundane 
 honour, but not to those that exalt themselves. 
 Now was my mind set free from the biting cares 
 of seeking honour, of getting wealth, of wallowing 
 in pleasure, and scratching the itching scabs of my 
 lusts : and now my infant tongue began to converse 
 with thee, my glory, my riches, my salvation, my 
 Lord and my God." 
 
 Wherefore, though the Scriptures were provi- 
 dentially made, of singular use and advantage to 
 Augustine in his conversion, yet we see he resolves 
 it not into the. Scriptures, but ascribes it unto God ; 
 acknowledging him alone, to be the Author in and 
 through Christ Jesus, and giving him the Glory 
 of his own work: to whom be praise for ever 
 and ever. 
 
 " Search the Scriptures," [or, ye do search the 
 Scriptures] " for in them ye think ye " [or, to] " have 
 eternal Life; and they are they which testify of 
 me," saith Christ, John v. 39. They are to be read, 
 searched, and meditated upon, with the utmost 
 diligence and application of mind ; but not rested 
 in as the chief object, and only rule of faith and 
 salvation. They are witnesses of Christ, and to 
 him they direct for Life, besides whom there is no 
 Saviour. Whoever will have Life, must come unto 
 Him for it ; as the 40th verse shows ; where he rep- 
 rehends the unbelieving Jews, in these words, " Ye 
 will not come to Me, that ye might have Life." 
 
26 A TKEATISE CONCERNING 
 
 They declare of the Way, are writings of the Truth, 
 and testify of the Life; but Christ Himself is "The 
 Way, and the Truth, and the Life." John xiv. 6. 
 And therefore the supreme Object, and Rule, and 
 the only Author of Faith and Salvation. 
 
THE HOLY SCRIPTUBES. 27 
 
 SECTION II. 
 
 C0NTAININ3^ A DECLAEATION OF THE TEUE WAT, WHEEEBT 
 MEN MAY COME TO KNOW A PEOFITmO IN EEADING THE 
 HOLT SOEIPirUEES. 
 
 BY profiting, I do not understand a mere literal, 
 grammatical, speculative, or historical knowl- 
 edge, for such a knowledge the natural man may- 
 have to a gi'eat degree, by the help of memory, 
 strength of reason, and skill in arts and languages; 
 but I Understand a spiritual, mystical, practical, and 
 experimental knowledge ; not a mere notional or 
 head knowledge, but that whereby the heart is 
 tendered, and the will brought into obedience to 
 Christ. For that is the true profiting, when we 
 come to witness this blessed effect in ourselves, and 
 do know in our measures, that we are come to a 
 fulfilling of the Scriptures, being renewed in the 
 spirit of our minds, and conformed to the image of 
 Christ. For ^ " He not always most profiteth, that 
 is most i-eady in turning of the Book, or in saying 
 of it without the Book ; but he that is most turned 
 into it, that is most inspired with the Holy Ghost, 
 
 ' Book of Homiliea ; the first Part of the Exhortation to the Read- 
 ing of Holj Scripture, 
 
28 A TREATISE COKCEBNUfG 
 
 most in his heart and life altered and changed into 
 that thing which he readeth ; he that is daily less 
 and less proud, less wrathful, less covetous, and 
 less desirous of worldly and vain pleasures; he 
 that daily, forsaking his old vicious life, increaseth 
 in virtue more and more." For it is " The inspira- 
 tion of the Almighty that giveth understanding," 
 Job xxxii. 8. It is by the manifestation of the 
 Spirit, that men come to know a profiting in spir- 
 itual things, see 1 Cor. xii. 7. For " Grod hath 
 revealed them unto us by his Spirit : for the Spirit 
 searcheth all things, yea, the deep things of God. 
 For what man knoweth the things of a man, save 
 the spirit of man which is in him ? even so the 
 things of God knoweth no man, but the Spirit of 
 God. Now we have received not the spirit of the 
 world, but the Spirit which is of God ; that we 
 might know the things that are freely given to us 
 of God," 1 Cor ii. 10, 11, 12. If this Holy Spirit is 
 not our Teacher, we cannot understand spiritual 
 things. It was this Spirit that taught the holy 
 Patriarchs, Prophets, and Apostles, and all the 
 Faithful in every generation ; and the more meek 
 and humble, the more pure and holy any men are, 
 the more they are taught and instructed by it, in 
 the mysteries of the kingdom of God. " Show me 
 thy ways, O Lord," saith David ; " teach me thy 
 statutes. Lead me in thy truth, and teach me ; 
 for thou art the God of my salvation, on thee do I 
 
THE HOLY SCRIPTURES. 29 
 
 wait all the day," Psal. xxv. 4, 5. David, being 
 made a witness of God's salvation, doth therefore 
 wait upon, and cry unto him, to be led and taught 
 by him: for as he knew what God had done for 
 him, in redeeming his soul from death, so was he 
 also assured of divine counsel and instruction, as he 
 continued humble before him. He was well satis- 
 fied of the Lord's care in this respect; " The meek," 
 saith he, " will he guide in judgment, and the meek 
 will he teach his way," ver. 9. Those that are so 
 qualified are capable of his teaching, their souls 
 being as wax to receive the impression; but the 
 proud resist it, being hard and stony, and while 
 they continue so, are intractable and indocible. 
 
 All that would be taught of God, must be ^ meek 
 and lowly in heart; they that are high and stub- 
 born cannot learn of him. This was that which 
 rendered the teachings of God ineffectual to the 
 Jews of old ; they made their neck stiff, and turned 
 the back unto the Lord, and not the face ; so that 
 they could not receive instruction. See Jer. xvii. 
 23. and 32, 83. Had they kept in humility, they 
 would have profited under the teachings of the 
 Lord, who gave them " His good Spirit to insti-uct 
 them," Neh. ix. 20. For " Though the Lord be high, 
 
 ' " God is not partial ; He hath not respect to any person, neither to 
 the rich, wise, nor mighty ; but He delighteth in those which are 
 meek and lowly in spirit ; unto such God openeth Himself." Lati- 
 mer's Sermons, p. 274. 
 
30 A TREATISE CONCERNING 
 
 yet hath he respect to the lowly ; but the proud 
 he knoweth afar ofE," Psal. cxxxviii. 6. "The 
 greater thou art," salth the son of Syrach, " the 
 more humble thyself ; and thou shalt find favour 
 before the Lord. Many are in high place, and of 
 renown ; but mysteries are revealed unto the 
 meek," Eccl. iii. 18, 19. For "The secret of the 
 Lord is with them that fear him ; and he will show 
 them his covenant," Psal. xxv. 14. He will open 
 unto them the sealed book, and make the vision 
 so plain, that he that runs may read. Those things 
 which are hid from the wise and prudent, the Lord 
 is pleased to reveal unto babes, Matth. xi. 25, and 
 to instruct those that become fools for Christ, in 
 the wisdom, which makes wise unto eternal sal- 
 vation. 
 
 Two things then are absolutely necessaiy to 
 every one that desires to know a spiritual profiting 
 in reading the Holy Scriptures, to wit ; a mind, 
 rightly disposed and prepared, to receive instruc- 
 tion in the things of God, and a teacher, able and 
 sufiicient to instruct us therein. Now to be rightly 
 disposed and prepared for divine and spiritual in- 
 struction, we must, as hath been shown, be meek 
 and lowly in heart, we must be humble and fearers 
 of God, we must be babes and fools for Christ. If 
 we have not this disposition and preparation of 
 mind, we are not subjects capable of heavenly in- 
 struction. But whence cometh this disposition and 
 
THE HOLT SCRIPTXIBES. 31 
 
 preparation of mind ? Have we it of ourselves ? 
 Can we thus dispose and prepare our own hearts? 
 No, in nowise ; it is the gift of God ; the work of 
 his Holy Spirit ; for " The preparations (or dis- 
 posings) of the heart in man, and the answer of the 
 tongue is from the Lord," saith Solomon, Prov. xvi.l. 
 " Lord, thou hast heard the desire of the humble, 
 thou wilt prepare their hearts," saith David, Psal. 
 X. 17. " O Lord, I know that the way of man is 
 not in himself : it is not in man that walketh to 
 direct his steps," saith Jeremiah, chap. x. 23. God 
 is the giver, and man is the receiver of this holy 
 disposition and preparation of mind. " I will 
 sprinkle clean water upon you," saith the Lord, 
 " and ye shall be clean : from all your filthiness, 
 and from all your idols will I cleanse you. A new 
 heart also will I give you, and a new spirit will I 
 put within you, and I will take away the stony 
 heart out of your flesh, and I will give you an heart 
 of flesh," Ezek xxxvi. 25, 26. " I will put my law 
 in their inward parts, and write it in their hearts," 
 Jer. xxxi. 33. So this new heart is God's gift, 
 and we are the receivers of it. 
 
 If it be asked, when the increase of this prepared 
 state before spoken of, comes to be witnessed ? The 
 answer is, in our diligent waiting in Faith and hu- 
 mility upon the Lord. If it be enquired again, 
 can we wait upon th'e Lord ? I answer, Christ died 
 for all men, and the Grace of God is given unto al] 
 
32 A TREATISE CONCBRNIIfG 
 
 men, whereby they are enabled so to do. " Christ 
 Jesus the true Light, lighteth every man. that com- 
 eth into the world/' John i. 9. " And of his full- 
 ness have all we received, and grace for grace," 
 ver. 16. Grace to wait, and grace to receive, and 
 grace to act, according to the measure of the divine 
 gift bestowed upon us. Wherefore, it is all of 
 grace and free gift, not of free will, or merit of 
 works. And yet we have ^free will, and good 
 works are acceptable to Grod ; but it is grace that 
 prevents, prepares, and enables the will ; it is God 
 that works in us to will and to do, or else we could 
 neither will nor do those things that are well pleas- 
 ing in his sight. Without Christ we can do noth- 
 ing; but through Christ strengthening us, we 
 can do that which is acceptable to God. We ex- 
 alt not man's free will, to the diminution or preju- 
 dice of God's free grace; but ascribe the whole of 
 our conviction, conversion, perseverance, and salva- 
 tion, to his grace, and nothing to ourselves; for 
 the very will to do good, as well as the good deed 
 itself, is of his free gift, through Faith in Christ 
 Jesus. 
 
 Now when the mind is thus rightly disposed and 
 
 ' Nullus absque propria voluntate sahatur, liberi enim arhitrii su- 
 mus. Hier. in Eph. 1. Venim arbitrii ipsa libertas Deum habet au- 
 thorem. Idem, in Eph 3. No man is saved — without his own will ; 
 for we have free will. — But God himself is the Author of this free- 
 dom of will. Preparatur voluntas a Domino, Aug. Betract 1. 1. 
 For the will is prepared of the Lord. 
 
THE HOLY SCBTPTURBS. 33 
 
 prepared, to receive instruction in the things of 
 God, yet we cannot teach ourselves, neither can any 
 man of himself, teach us. For who is sufficient for 
 these things ? Who is able to instruct us in them ? 
 None but he whose Name is " Wonderful, Counsel- 
 lor, the mighty Grod, the everlasting Father, the 
 Prince of Peace," Isa. ix. 6. And as he is able to 
 instruct us, so is he willing and ready to do it ; 
 " The Word is nigh thee," saith the Scripture, 
 " even in thy mouth, and in thy heart," Rom. x. 8, 
 compared with Deut. xxx. 14.- The Lord is a 
 teacher near at hand, to instruct us in all the 
 troubles and exercises, in all the doubts and diffi- 
 culties, in all the fears and temptations of our souls. 
 There is no spiritual case so hard, nor affair so 
 dubious, but he will resolve and determine it for 
 us, if we diligently seek to him for counsel therein. 
 " Ask, and it shall be given you ; seek, and ye shall 
 find ; knock, and it shall be opened unto you," 
 Matth. vii. 7. "I will instruct thee, and teach 
 thee in the way which thou shalt go ; I will guide 
 thee with mine eye," Psal. xxxii. 8. " I am the 
 Lord thy God which teacheth thee to profit, which 
 leadeth thee by the way that thou shouldst go," 
 Isa, xlviii. 17. Man's teaching reacheth the brain, 
 but God's teaching penetrateth the heart. Man's 
 teaching pufEeth up, but God's teaching edifleth. 
 By this Divine teaching it was, that David so im- 
 proved and profited; it was this that made him 
 2* 
 
34 A TREATISE CONCERNING 
 
 wiser than liis enemies, and to understand more 
 than all his. teachers, yea, than the ancients. See 
 Psal. cxix. 98, 99, 100. So Elihu, though young, 
 yet had more understanding than the aged ; " I said," 
 saith he, "days should speak, and multitude of 
 years should teach wisdom." "But there is a 
 spirit." or ^ " the Spirit itself," according to the He- 
 brew, " in man," " and the Inspiration of the Al- 
 mighty giveth them understanding," Job xxxii. 7, 8. 
 The Prophet Daniel, who had knowledge and skill 
 in all learning and wisdom, and understanding in 
 all visions and dreams, ascribeth it unto the God of 
 Heaven, Dan. i. 17, and ii. 19. " Blessed," saith he, 
 " be the Name of Grod for ever and ever : for wis- 
 dom and might are his. — He giveth wisdom unto 
 the wise, and knowledge unto them that know un- 
 derstanding. He revealeth the deep and secret 
 things. He knoweth what is in the darkness, and 
 the light dwelleth with him. I thank thee, and 
 praise thee, O thou God of my fathers, who hast 
 given me wisdom and might, and hast made known 
 unto me now, what we (Daniel, Hananiah, Michael, 
 
 and Azariah,) desired of thee," Dan. ii. 20, 23. 
 
 When Christ sent forth his twelve Apostles to the 
 lost sheep of the house of Israel, he said unto them, 
 " Ye shall be brought before governors and kings 
 for my sake, for a testimony against them and the 
 
 ' tBissa K^n hn Spiritus ipse in homine. 
 
THE HOLY SCRIPTUIIBS. 35 
 
 Gentiles But when they deliver you up, take no 
 thought how or what ye shall speak, for it shall 
 be given you in the same hour what ye shall speak. 
 For it is not ye that speak, but the Spirit of your 
 Father which speaketh in you," Matth. x. 18, 19, 
 20. When Peter confessed that Christ was the 
 Son of the living God, Christ answered and said 
 unto him, "Blessed art thou, Simon Bar-jona: for 
 flesh and blood hath not revealed it unto thee, 
 but my Father which is in Heaven," Matth. xvi. 
 16, 17. 
 
 And when Christ enlarged the commission of 
 his Apostles, saying, " Go ye into all the world, 
 and preach the gospel to every creature," Mar. xvi. 
 15. He promised them his presence, Mat. xxviii. 
 20. " Lo, I am Avith you alway, even unto the end 
 of the world." But notwithstanding this promise 
 of his presence, yet they were not to run before 
 their guide, but were to wait for it ; and when they 
 had received " Power, after that the Holy Ghost was 
 come upon them," or had received the ^ " Power of 
 the Holy Ghost coming upon them ; " more agreea- 
 ble to the Greek, which was to fit and furnish them 
 for the Lord's spiritual work and ministry, then 
 "Ye shall be witnesses unto me," saith Christ, 
 " both in Jerusalem, and in all Judea, and in Sa- 
 maria, and unto the uttermost parts of the earth," 
 
 ' Aivafuv iiTtKdovTos roS ayiov Hveiiiaros i<f>' v/xas. 
 
36 A TREATISE CONCBRNINa 
 
 Acts i. 8. Where observe, what it is that qualifies 
 men for the ministry, and dispeusation of the Gos- 
 pel ; not human Literature, nor an author-studied- 
 spirit, but the power of the Holy Ghost coming 
 upon them ; and this power is to be waited for, to 
 make them witnesses unto Christ. And they that 
 in waiting come to receive of this power, are truly 
 called, ordained, and sent forth to preach, and none 
 other ; let their pretences be never so plausible and 
 confident. They are but intruders, deceivers, and 
 false teachers: for if they have not received of 
 this power, they are not p'astors but imposters; 
 not ministers of Christ, but servants of antichrist. 
 None can "Take heed unto the flock, feed the 
 church of God, which he hath purchased with his 
 own blood," but those whom the "Holy Ghost 
 makes bishops or overseers over it." See Acts xx. 
 28. "Paul neither received the Gospel of man, 
 neither was he taught it, but by the revelation of 
 Jesus Christ," Gal. i. 12. He was "An Apostle 
 not of men, neither by man, but by Jesus Christ, 
 and God the Father, who raised him from the 
 dead," ver. 1. It was this Call, Revelation, and 
 Mission, that made him and the rest of the Apostles 
 " Ministers of Christ, and stewards of the mysteries 
 of God," 1 Cor. iv. 1. Their sufiiciency for this 
 great work was not of themselves, but of God; 
 who made them " Able ministers of the New Tes- 
 tament, not of the Letter, but of the Spirit" See 
 
THE HOLY SCBIPTURBS. 37 
 
 2 Cor. iii. 5, 6. " God hath committed unto, (or, 
 as the Greek, ^ Put in us) the Word of Eeconcilia- 
 tion," saith the Apostle, 2 Cor. v. 19. And " We 
 are Ambassadors for Christ, as though God did be- 
 seech you by (or ^ through) us ; we pray you in 
 Christ's stead, (or ^ for Christ) be ye reconciled to 
 God," ver 20. They did not take upon them to 
 preach, but as the Word of Reconciliation was put 
 in them by the Lord ; and as that word was put in 
 them ; so they became Ambassadors for Christ, and 
 could say, " God did beseech through them," and 
 they did pray for Christ (or Christ's sake), "that 
 men would be reconciled to God." Upon this ac- 
 count it was, that they could say, " We then as 
 workers together with him, beseech you also, that 
 ye receive not the grace of God in vain," 2 Cor. vi. 1. 
 God, by working in them, enabled them to work 
 together with him. And by this inward working 
 of his, they were assisted to walk inofEensively, to 
 preserve the ministry from blame, and to approve 
 themselves as the Ministers of God, ver. 3, 4. Re- 
 nouncing " The hidden things of dishonesty, not 
 walking in craftiness, nor handling the Word of 
 God deceitfully, but by manifestation of the Truth^ 
 commending themselves to every man's conscience 
 in the sight of God," 2 Cor. iv. 2. And having 
 this ministry, freely of God bestowed upon them, 
 
 ' Sfji^vos iv fifiiv. ' Ai iiitaiv. ° 'Ynfp XpiaTov. 
 
38 A TBEATISB CONCERNING 
 
 they freely preached unto the people, working with 
 their own hands, that they might not be chargea- 
 ble unto any ; rejoycing in the testimony of their 
 conscience, that " In simplicity and godly sincerity 
 not with flesbly wisdom, but by the Grace of God 
 they had their conversation in the world." See 2 
 Cor. i. 12. 
 
 And in the course of their Gospel ministry, as 
 Christ sent them forth, was in and with them, and 
 made manifest the savour of his knowledge by 
 them in every place ; so they laboured by the grace 
 of God in them, to turn the minds of people to 
 Christ ; who is the Light of the world ; that by f ol- 
 lovping him, they might not walk in darkness, but 
 might have the Light of Life, John viii. 12. This 
 being the only means for men to come to a thor- 
 ough sight of their wretched, sinful state, and of 
 that blessed way, which, as it is diligently minded, 
 will effectually lead them out of it. For this is 
 the testimony of Christ, " I am come," saith he, " a 
 Light into the World, that whosoever believeth on 
 me, should not abide in darkness," John xii. 46. 
 Not an outward Light only, (as some mistake), by 
 his Divine doctrine, precepts, example, miracles, 
 patient sufferings and death, glorious resurrection 
 and ascension ; but he is also, and more especially, 
 an inward Light, in his spiritual appearance in the 
 hearts and consciences of men ; for he is " the Day- 
 spring from on high " that visiteth us, " to give 
 
THE HOLY SCRIPTURES. 39 
 
 Light to ttem that sit in darkness, and in the 
 shadow of death, to guide our feet into the way of 
 peace," Luke i. 78, 79. By this . iushining Light, 
 the Apostles and primitive Believers, came to the 
 knowledge of God and Jesus Christ ; whom he sent 
 to be the Saviour of the World. " God who com- 
 manded light to shine out of darkness, hath shined 
 in our hearts, to give the light of the knowledge of 
 the glory of God in the face of Jesus Christ," 2 Cor. 
 iv. 6. For by the brightness of the Light illumi- 
 nating our minds, the clouds of ignorance are made 
 to vanish, and so we, who " were sometimes dark- 
 ness," come to be " Light in the Lord," Eph. v. 8. 
 For, as " All things that are reproved, are made 
 manifest by the light : for whatsoever doth make 
 manifest, is light," ver 13, or as Beza, more agree- 
 ably to the ^ Greek, renders it. Lux enim illud est 
 quod omnia facit manifesta, "The Light is that 
 which maketh all things manifest;" so "The God 
 of our Lord Jesus, the Father of Glory, giving unto 
 us the spirit of wisdom and revelation, in the 
 knowledge of him ; the eyes of our understanding 
 are enlightened, to know what is the hope of his 
 calling, and what the riches of the glory of his in- 
 heritance in the saints ; and what is the exceeding 
 greatness of his power to us- ward, who believe ac- 
 cording to the working of his mighty power, which 
 
 * Hal' yap to ^avepovfievov (pas ifTTU 
 
40 A TREATISE CONCERNING 
 
 he wrought in Christ, when he raised him from the 
 dead, and set Him at his own right hand in the 
 Heavenly Places," Eph. i. 17, 18, 19, 20. Now this 
 Knowledge, being the proper effect of Divine Illu- 
 mination, man remaining in sin and unbelief, is 
 wholly void and destitute of ; neither can he with 
 all his unsanctified skill and industry, attain unto 
 it, because it is spiritually discerned. This knowl- 
 edge cometh not by mere human study, but by su- 
 pernatural Eevelation; and the mind must be 
 purged and purified by the inward working of the 
 Holy Spirit, in order to the reception of it. 
 " Blessed are the pure in heart, for they shall see 
 God," Matth. V. 8. But the impure, while such, 
 cannot see him. For sin clouds the understanding, 
 and weakens the senses of the soul, so that it can- 
 not receive the things of God, until sin be turned 
 from. The light indeed shines in the darkness, but 
 the darkness comprehendeth it not. Souls defiled 
 with filthy lusts, have no right discerning of spir- 
 itual things. For such are blind, and cannot see 
 afar off. But they, that by the Spirit of holiness 
 dwelling in them, have escaped the pollutions which 
 are in the world through lust, are in a prepared- 
 ness for the understanding of the Mysteries of God. 
 Therefore when the Jews marvelled at Christ, say- 
 ing, " How knoweth this man letters Q or the Scrip 
 
 ' TpAfiiuiTa See 3 'Km. iii. 15. 
 
THE HOLY SCRIPTURES. 41 
 
 tiires,) having never learned ? ^ Jesus ansvrered 
 tliena and said, my doctrine is not mine, but his 
 that sent me. If any man will do his will, he shall 
 know of the doctrine, whether it be of God, or 
 whether I speak of myself," John vii. 15, 16, 17. 
 The knowledge of Christ's doctrine is promised to 
 the ^ doers of God's will. To Christ's disciples " it 
 is given to know the mysteries of the kingdom of 
 heaven," Matth. xiii, 11. " If ye love me," saith 
 he, "keep my Commandments," John xiv. 15. 
 And what is the promise, consequent upon their 
 obedience ? Why, saith he, " I will pray the Fa- 
 ther, and he shall give you another Comforter, that 
 he may abide with you for ever ; even the Spirit 
 of Truth, whom the V7orld cannot receive, because 
 it seeth him not, neither knoweth him ; but ye (viz. 
 my disciples) know him, for he dwelleth with you, 
 and shall be in you," ver. 16, 17. And for a far- 
 ther ratification or confirmation of his promise, he 
 adds, "I will not leave you comfortless; I will 
 come to you. And because I live, ye shall live 
 also. And ye shall know that I am in my Father, 
 and you in me, and I in you. He that hath my 
 
 ' Books, Learning, the Scriptures. Dr. Hammond in the Margin 
 upon John vii. 15. 
 
 ^ BouXet 3fo\6yos yevtaOat Trore, Kai r^r, OeoTjjTos a^Los / ras evToXas 
 cjivXaaf^ dta Ttov irpoaayfiaTtav oBevfrov, 7r/)ti^ts yap eVi/3acrtff deatpias* 
 Greg. Nazianzen. Orat. 29. Wouldat thou be skilful in Theology, 
 and even worthy of Divinity ? Keep the Commandments ; walk in 
 the Precepts ; for Practice, is the Way to come to Speculation. 
 
42 A TREATISE CONCERNING 
 
 commandments, and keepetL. them,' he it is that 
 loveth me ; and he that loveth me, shall be loved 
 of my Father ; and I will love him, and will ^mani- 
 fest myself to (or in) him," ver. 18, 19, 20, 21. 
 When Judas (not Iscariot) asked him, how he 
 would manifest himself unto, or in them, and not 
 unto, or in the world ; His answer was, " If a man 
 love me, he will keep my ^ word, and niy Father 
 wiU love him, and we will come unto him, and 
 make our abode with him," ver. 22, 23. 
 
 This matter is further opened in the 15th chap- 
 ter, where Christ calleth his disciples, his friends, 
 upon the consideration of their obedience to him. 
 " Ye are my friends," saith he, " if ye do whatso- 
 ever I command you," ver. 14. Where we see the 
 condition or terms upon which this relation of 
 Friends of Christ depends ; and that is, no less than 
 universal conformity to his precepts. And then he 
 subjoins the reason of this honourable discrimina- 
 ting character ; " Henceforth," saith he, " I call you 
 not servants; for the servant knoweth not what 
 his Lord doeth ; but I have called you friends ; for 
 all things that I have heard of my Father, I have 
 made known unto you," ver. 15. Whether by 
 himself immediately, or mediately, by the Holy 
 Scriptures, or Instruments inspired, and sent of God. 
 Again, in the 16th chapter, he tells them, what the 
 
THK HOLY SCRIPTUEES. 43 
 
 Comforter, or Spirit of Truth should do, both with 
 respect to the world, and to themselves. He should 
 "Reprove or convince the world of sin, and of 
 righteousness, and of judgment," ver. 8. But then 
 He should guide into all truth, should show them 
 things to come, and glorify Him, ver. 13, 14. 
 
 Thus we have the true way declai-ed unto us, 
 whereby we may come to know the mind and will 
 of Grod, and profit in reading the Holy Scriptures. 
 
 The Spirit of Truth, is the only certain and infal- 
 lible Teacher of the church, and people of God. I 
 conclude, with that excellent passage of a ^ late 
 writer ; " Beside the Outward Revelation of God's 
 will to men, there is also an Inward Impression of 
 it on their minds and spirits, which is in a more 
 special manner attributed to God. We cannot see 
 Divine things, but in a Divine Light : God only, 
 who is the true Light, and in whom there is no 
 darkness at all, can so shine out of himself upon 
 our glassy understandings, as to beget in them a 
 picture of himself, his own vrill and pleasure, and 
 turn the soul (as the phrase is in Job 38.) ' omn 
 "lam ' like wax or clay, to the seal of his own Light 
 and Love. He that made our souls in his own 
 image and likeness, can easily find a way into them. 
 The Word that God speaks, having found a way 
 into the soul, imprints itself there, as with the 
 
 ' John Smith of Cambridge ; his Select Discourses, p. 384. 
 
44 A TREATISE CONCERNING 
 
 point of a diamond, and becomes ^ ' Koyog iyyiypafi- 
 fisvog iv TJ7 rov fiavddvovrog '^vj(yi,^ that I may bor- 
 row Plalto's expression. Men may teach the Gram- 
 mar and Rhetorick, but God teaches the Divinity. 
 Thus it is God alone, that acquaints the Soul with 
 the Truths of Revelation." 
 
 * A Word written in the Soul of the Learner. 
 
THE HOLY SCRIPTURES. 45 
 
 SECTION III. 
 
 THE TESTIMONY OF THE HOLY SPIEIT IN THE HEARTS OF THE 
 FAITHFUL, IS THAT WHEEBBY THEY COME CERTAINLY AND 
 SAVINGLY TO KNOW, THAT THE HOLY SCEIPTUBES WEEK 
 GIVEN BY INSPIEATION OF GOD. 
 
 THERE are many arguments, -whicli are much 
 insisted upon by some writers, to prove the 
 Divine Authority of the Holy Scriptures; as the 
 Testimony of the Church, the Testimony of the 
 Holy Scriptures themselves, their Antiquity and 
 Harmony, those undoubted Miracles, whereby they 
 were confirmed, the fulflUiDg of Prophesies, the 
 holy Doctrine, delivered in them, Excellency of 
 Style, Faithfulness, and Integrity of the Penmen, 
 raiiraculous Preservation of them, notwithstanding 
 the Rage of Satan, and wicked men, with other 
 topicks of the like nature, which we own as sec- 
 ondary or subservient ways of proof, which may 
 produce an Historical Knowledge ; but the Prima- 
 ry or principal argument, viz. ; whereby we come 
 certainly and savingly to know that the Holy 
 Scriptures are of Divine Authority, is the Testi- 
 mony of the Holy Spirit in our hearts ; because no 
 other arguments whatsoever can give us a Certain 
 
46 A TREATISE CONCERNING 
 
 and Saving Knowledge thereof, free of all scruple, 
 wavering and hesitation ; which is absolutely neces- 
 sary, to the establishing of our minds, in a Saving 
 Faith of their Divine Original. 
 
 For that which cannot give us the Holy Spirit 
 and Saving Faith, cannot give us a certain and 
 Saving Knowledge of their Divine Authority ; for 
 both these are necessary, to this certain and Saving 
 Knowledge. But neither the Testimony of the 
 Church, nor of the Holy Scriptures themselves, 
 nor any other argument drawn from their An- 
 tiquity, Harmony, &c., can give us the Holy Spirit, 
 and Saving Faith ; and consequently cannot give 
 us a certain and Saving Knowledge of theii' Divine 
 Authority. 
 
 That the Holy Spirit is necessary to the attain- 
 ing of this Certain and Saving Knowledge, is man- 
 ifest from the Apostle's Argument, 1 Cor. ii. 14. 
 " The natural Man," saith he, " receiveth not the 
 things of the Spirit of Cod : for they are foolish- 
 ness unto him ; neither can he know them, because 
 they are Spiritually discerned." If any shall object, 
 and say, that the Apostle is not treating there of 
 the Holy Scriptures : I answer, He speaks there of 
 the things of the Spirit of Cod, and surely the 
 Holy Scriptures are some of those things, being 
 given by Inspiration of Cod; and so not to be 
 known certainly and savingly as such, but by the 
 Holy Spirit. Therefore, saith the Apostle, " We 
 
THE HOLY SCEIPTUBES. 47 
 
 have received not the Spirit of the world, but 
 the Spirit which is of God ; that we might know 
 the things, that are freely given to us of God," 
 ver. 12. 
 
 The necessity also of saving Faith in this matter, 
 is proved by the testimony and confession of Peter, 
 in behalf of himself and the other disciples ; " We 
 believe, and are sure, that thou art that Christ, the 
 Son of the living God," John vi. 69, where we may 
 observe, first, he saith, we Believe, and then, we are 
 Sure, [or as the Greek,^ we Know,] to show that 
 saving Faith, is necessarily pre-required to the cer- 
 tain and Saving Knowledge, of Divine and Spirit- 
 ual things. 
 
 And that neither the Church, nor the Scriptures 
 themselves, nor any thing else, except God and 
 Christ, who is one with the Father, John x. 32, can 
 give the Holy Spirit, is clear from the testimony 
 of Christ ; " The Holy Ghost whom the Father will 
 send in my Name," John xiv. 26. " When the 
 Comforter is come, whom I will send unto you 
 from the Father, even the Spirit of Truth," John 
 XV. 26. And then for Faith, that is peculiarly as- 
 scribed to God, as his work, " This is the work of 
 God, that ye believe," John vi. 29, and as his gift, 
 " By grace ye are saved through Faith, and that 
 not of yourselves : it is the gift of God," Eph. ii. 8. 
 
 ' 'EyvatKaitfV. 
 
48 A TREATISE CONCEKl>riNG 
 
 For whether we understand it, of Grace or Faith, 
 they are both his Gifts ; not our acquirements or 
 attainments. 
 
 And because the Testimony of the Holy Scrip- 
 tures themselves, is very considerable in this case, 
 it may be seasonable, to examine the nature of its 
 evidence, and what kind of motive of credibility it 
 is. Whether it -be such an evidence, as is sufficient 
 to beget a firm persuasion, and a Certain and Sav- 
 ing Knowledge of itself, that the Holy Scriptures 
 were given by Inspiration of God. For that the 
 Holy Scriptures do testify, to their own Divine 
 Original, is most undeniably true, for this is so 
 plain, that he that runs may read it ; but the ques- 
 tion is, whether they of themselves, can give this 
 certain and saving knowledge ? For i£ they can 
 of themselves, give this certain and saving knowl- 
 edge, that they were given by Inspiration of God ; 
 then it will necessarily follow, that all those who 
 are capable, and actually do hear, or read them, 
 would have this certain and saving Knowledge. , 
 But daily experience evinceth the contrary. For 
 how many, that are capable, and do hear or read 
 them, persons of great parts, both natural and ac- 
 quired, are yet void of this Certain and Saving 
 Knowledge, that they wer* giv»n by Inspiration 
 of God? 
 
 The first instance I shall give of this, with respect 
 to hearing, is in Acts xvi. Where we have an ac- 
 
THE HOLY SCMPTCBES. 49 
 
 count of Paul's preaching, to several women at 
 Phillippi, ver. 13. For- though it is very probable, 
 that they all heard him preach ; yet it is said of 
 Lydia only, " The Lord opened her heart, that she 
 attended unto the things which were spoken of 
 Paul,'' ver. 14, which shows, that if the Lord had 
 not opened Lydia's heart, it had remained shut no 
 less than of the rest. And if Lydia could not 
 attend unto the Doctrine of Paul, unless the Lord 
 had opened her heart, much less could she certainly 
 and Savingly Know, that his doctrine was of God, 
 without the further opening of the Holy Spirit. 
 
 The other instance, that I shall now take notice 
 of, is John viii., where Christ having preached to 
 the Jews, many believed on him, ver. 80, and others 
 believed not ; ver. 45, but were so inraged, that they 
 took up stones to cast at him, ver. 59. It doth ap- 
 pear, that they all heard his Doctrine with the out- 
 ward ear, but all received it not in their hearts ; 
 because they had not saving Faith, which is the 
 Gift of God. 
 
 Now as it was with those that heard Christ's 
 and the Apostle's doctrine, orally delivered, so it 
 is with those that hear the Scriptures read, or can 
 read them themselves ; for unless Christ open their 
 understandings, that they may understand the 
 Scriptures, they will remain, as to all spiritual and 
 saving Knowledge of them, a sealed book. See 
 Luke xxiv. 45, compared with ver, 33. The Scrip- 
 3 
 
50 A TREATISE CONCERNING 
 
 tures are a Sacred Instrument of Divine knowledge, 
 where they are afforded ; but Christ alone by his 
 Holy Spirit, is the principal and sole efficient cause 
 and author thereof, in the hearts of those that be- 
 lieve ; whereby they come to an assurance, that 
 those Holy Writings, and the Truths tkerein de- 
 clared of, were given by Inspiration of God. 
 
 The Apostle Paul, who was before ignorant of 
 Christ and his doctrine, came to the knowledge of 
 them, not by hearing or reading the Scriptures of 
 the Old Testament, or by any way and means that 
 had their spring in man's carnal wisdom ; but by 
 the Revelation of Jesus Christ. See Gal. L 12. 
 And giving a relation of his conversion, and call 
 to the ministry before King Agrippa, Acts xxvi., 
 he places it entirely upon Christ's Spiritual Ap- 
 pearance, in the way of Divine Illumination, and 
 by a Voice speaking unto him ; " I saw a Light 
 from Heaven, above the brightness of the sun, 
 shining roimd about me. And I heard a voice 
 speaking unto me, and saying in the Hebrew tongue, 
 Saul, Saul, why persecutest thou me ? It is hard 
 for thee to kick against the pricks. And I said, 
 who art thou. Lord ? And he said, I am Jesus, 
 whom thou persecutest. But rise and stand upon 
 thy feet : for I have appeared unto thee for this pur- 
 pose, to make thee a minister, and a witness, both 
 of these things which thou hast seen, and of those 
 things in the which I will appear unto thee," ver. 
 
THE nOLY SCRIPTURES. 51 
 
 13, 14, 15, 16. It was Christ, by Ms inshining, in- 
 speakiiig, spiritual appearance that converted him, 
 and made him a Minister, and Witness for Christ. 
 His Knowledge in the mystery of Christ, and the 
 dispensation of the grace of God, were given to him 
 by Revelation. See Eph. iii. 2, 3, 4. And not 
 unto him only, was the mystery revealed by the 
 Spirit, but also to the holy Apostles and Prophets 
 of Christ in general. See ver. 5. 
 
 If human Learning, or natural Reason were suf- 
 ficient of themselves, to acquaint men with the 
 things of God, and give them a Certain Knowledge 
 of the Divine Authority of the Holy Scriptures ; 
 then the worldly wise and learned would sooner 
 understand them, than the outwardly ignorant and 
 illiterate ; because the learned are more capable of 
 understanding, and improving such reasons or ar- 
 guments, as are the products of human literature, 
 than the unlearned. But the Apostle saith, " The 
 wisdom of this world is foolishness with God," 1 
 Cor. iii. 19, and "Not many wise men after the 
 flesh, not many mighty, not many noble are called : 
 but God hath chosen the foolish things of the 
 world to confound the wise ; and God hath chos(in 
 the weak things of the world, to confound the 
 things that are mighty; and base things of the 
 world, and things which are despised, hath God 
 chosen, yea, and things which are not, to bring to 
 nought things which are : that no flesh should glory 
 
52 A TREATISE CONCERNING 
 
 in his Presence," 1 Cor. i. 26-29. " For it is writ- 
 ten, I will destroy the wisdom of the wise, and will 
 bring to nothing the understanding of the prudent. 
 Where is the wise ? Where is the scribe ? Where 
 is. the disputer of this world ? Hath not God made 
 foolish the wisdom of this world? ver. 19, 20. 
 Again, " Let no man deceive himself. If any man 
 among you seemeth to be wise in this world, let 
 him become a fool, that he may be wise," 1 Cor. iii. 
 18. Man in his unregenerate state, is apt to be 
 full and pufFed up in mind, with the conceit of his 
 worldly wisdom ; but if he would be made truly 
 wise, as to the things of God, he must be emptied 
 of his worldly wisdom, and become a fool ; in a 
 spiritual sense of the word. He must become as a 
 babe, or as a little child ; for of such is the King- 
 dom of God, and unto such are the Mysteries there- 
 of opened. Wherefore, saith the Evangelist, " In 
 that hour Jesus rejoiced in Spirit, and said, I thank 
 thee, O Father, Lord of heaven and earth, that thou 
 hast hid these things from the wise and prudent, 
 and revealed them unto babes : even so, Father, for 
 so it seemed good in thy sight," Luke x, 21. 
 
 Here, saith Calvin, the wit of man is so puzzled 
 and at such a loss, that the first step towards prof- 
 itiDg in Christ's school, is to renounce it. For by 
 it, as by a veil cast before us, we are hindered from 
 attaining to the Mysteries of God, which are not 
 revealed, but to babes or little ones. For neither 
 
THE HOLT SCRIPTDBES. 53 
 
 do flesh and blood reveal, nor doth the natural 
 man perceive the things that are of the Spirit : but 
 the doctrine of God is rather foolishness to him, 
 because it is spiritually to be judged. The assist- 
 ance therefore of the Holy Spirit is herein neces- 
 sary, or rather his power alone is available. 
 
 — For the soul being enlightened by him, re- 
 ceiveth as it vs^ere a new sight ; whereby it doth 
 contemplate heavenly mysteries, with whose bright- 
 ness it was before dazzled in itself. 
 
 And thus the understanding of man being irradi- 
 ated with the light of the Holy Spirit, doth then 
 at length begin, truly to taste those things which 
 appertain to the kingdom of God; being before 
 without all relish or savour for the teaching of 
 them. Therefore when Christ had very clearly set 
 forth the mysteries of his kingdom, unto two of his 
 disciples, yet it profited them nothing, till he opened 
 their understanding, that they might understand 
 the Scriptures. When the Apostles were thus 
 taught by his divine mouth, yet the Spirit of Truth 
 must be sent unto them, to instil the same doctrine 
 into their minds, which they had heard with their 
 ears. The Word of God is like unto the sun, which 
 shines unto all to whom it is preached ; but with- 
 out profit, among them that are blind. Now we 
 are all naturally blind in this respect, and therefore 
 the word cannot penetrate into the mind, unless the 
 inward teacher, the Holy Spirit, make an entrance 
 
54 A TREATISB CONCERNING 
 
 for it by his illumination. Calvin, Institut. 1. 3. c. 2. 
 Sect. 34. 
 
 The Apostle John ascribes Divine knovrledge to 
 the Unction or Anointing, which the Faithful had 
 received of Christ ; " Ye have an unction," saith he, 
 " from the holy One, and ye know all things," 1 
 John ii. 20. And, " The anointing which ye have 
 received of him, abideth in you : and ye need not 
 that any man teach you ; but as the same anointing 
 teacheth you of all things, and is truth, and is no lye," 
 ver. 27. Now what is this Unction from the Holy , 
 One ? Is it not the Spirit of Truth, which anoints 
 the Faithful with a Divine knowledge, and gives 
 them a right understanding in the things of God ? 
 
 The Apostle Paul in his second Epistle to Tim- 
 othy, iii. 14, exhorts him not simply to contioue 
 in the things which he had heard, but which he 
 had learned, and had been assured of, knowing of 
 whom he had learned them. And instancing in 
 the Scriptures, ver. 15, he saith not simply, that 
 thou hast read the Holy Scriptui-es, but thou hast 
 known the Holy Scriptures. For Timothy, might 
 have heard the Apostle's Doctrine, and have read 
 the Holy Scriptures, as a natural man may do, who 
 receiveth not the things of the Spirit of God ; but 
 to have learnt and have been assured of the Apos- 
 tle's Doctrine, and to have knoAvn the Holy Scrip- 
 tures, that they came from God, could not be 
 done vsithout the assistance of the Holy Spirit. 
 
THE HOLY SCRIPTUUES. 55 
 
 Aud therefore the Apostle prayed for him, that 
 the Lord would give him " Understanding in all 
 things," chap. ii. 7, and exhorted him to "Keep 
 that good thing, which was committed to hira, by 
 the Holy Ghost which dwelleth in us," chap. i. 1 4. 
 For it is by the Holy Ghost, that our understand- 
 ings are enlightened to know the Holy Scriptures 
 spiritually, and to be assured in our consciences, 
 that they were given by Inspiration of God. For 
 as it was by the internal motion and testimony of 
 the Holy Spirit, that the holy Propliets and Apos- 
 tles certainly knew, that what they committed to 
 writing was of God; so there is no other way for 
 any to attain to a certain and Saving Knowledge 
 of the Divine Original, and Authority of the Holy 
 Scriptures, but by the internal motion and testi- 
 mony of the same Holy Spirit. 
 
 And if any opposers shall call this assertion an 
 enthusiastical notion, and thereby think to lessen 
 the force of the preceding arguments, we regard it 
 not ; the question having been truly stated and dis- 
 cussed, and we being assured by the Holy Spirit 
 of the truth in ourselves, having the testimony not 
 only of the Holy Scriptures confirming the same, 
 as is already manifested ; but also of several fa- 
 mous Protestant writers attesting thereunto, as one 
 entirely with us in this matter ; some whereof I 
 shall produce, to show how clear we are of all 
 fanatical novelty and singularity. 
 
56 A TREATISE CONCERNING 
 
 SECTION IV. 
 
 6EVEEAI, PROTESTANT WKITEE8 AND CHUECHES A8SEETING, 
 THAT IT IS ONLY BY THE TESTIMONY OF ISK HOLY SPEEIT 
 IN THE HEAETS OF THE FAITHFUL, THAT THEY COMB 
 CEETAINLY AND SAVIiSIGLY TO KNOW, THAT THE HOLY 
 SCEIPTUEES WEEE GIVEN BY INSPIEATION OF GOD. 
 
 ALTHOUGH there are, as I have before men- 
 tioned and granted, and many other Argu- 
 ments used, to prove the Divine Authority of the 
 Holy Scriptures, as the testimony of the Church, 
 and of the Scriptures themselves, <fec., which are 
 but secondary or subservient, tending to produce 
 an historical knowledge : yet the primary or prin- 
 cipal Argument, is the testimony of the Holy Bpii-it 
 in our hearts, whereby Ave do arrive at a certain 
 and saving knowledge, a personal and experimental 
 assurance thereof. 
 
 Calvin, Professor of Divinity at Geneva. 
 
 If we will provide well for our consciences, that 
 they may not be always carried about with insta- 
 bility, doubting, or wavering and hesitation at the 
 very least scruples, this persuasion (viz., of the 
 Divine Authority of the Holy Sci'iptures) must be 
 
THE HOLY SCRIPTTXRES. 57 
 
 fetched higher than either from the reasons, or 
 judgments, or conjectures of men ; namely : from 
 the secret testimony of the Spirit. Calvin. Institut. 
 ]. 1. c. 7. Sect. 4. 
 
 Profane men, because they think Religion doth 
 stand only in opinion, to the end they may not 
 either fondly or lightly believe, do covet and desire 
 to have it proved to them by reason, that Moses 
 and the Prophets spake from God. And to such 
 I answer, that the testimony of the Spirit far ex- 
 ceeds all reason. For as God alone is a sufficient 
 vi^itness of Himself in His Word, so will it not find 
 credit in the hearts of men, until it is sealed by the 
 inward testimony of the Spirit. It is therefore 
 necessary, that the same Spirit, which spake by 
 the mouth of the Prophets, enter into our hearts to 
 persuade ns, that they faithfully declared what 
 was commanded them of God. Ibid. 
 
 Let it therefore remain as a fixed truth, that 
 those whom the Holy Spirit hath inwardly taught, 
 do steadily acquiesce in the Scripture, and that it 
 is self- credible, and ought not to be subject to 
 demonstration and reasons : but yet the certainty 
 it getteth with us, it obtaineth by the Spirit's tes- 
 timony. For though by its own excellence it pro- 
 cures a respect to itself, yet then only it seriously 
 afEects us, when the Spirit seals it in our hearts. 
 By whose virtue being inlightened, we now believe, 
 
 the Scripture is from God, not upon our own, or 
 3* 
 
58 A TREATISE CONCERNING 
 
 other men's judgment ; but above the judgment of 
 man, we most certainly determine (as though we 
 beheld the Majesty of God himself there), that it 
 came from the very mouth of God to us, by the 
 ministry of men. We seek not for arguments or 
 probabilities, whereon to rest our judgment; but 
 we submit our will and judgment to it, as to a 
 thing of inestimable value. Ibid. Sect. 5. 
 
 Such then is our persuasion (in this matter), as 
 requireth (human) reasons; but such is our knowl- 
 edge, as is consistent with the best reason, in even 
 that, wherein the mind resteth with more security 
 and certainty, than in any (human) reasons ; such 
 in a word is our sense or feeling, as cannot proceed 
 but from Divine Eevelatioii. Ibid. 
 
 Unless we have this certainty, which is superior 
 to, and of more validity than any judgment of man, 
 it will be in vain to go about to establish the au- 
 thority of Scripture, either with arguments, or the 
 consent of the Church, or any other means. For 
 except this foundation be laid, (viz. that the certain- 
 ty of its Divine Authority depends entirely upon 
 the Spirit's Testimony) it remains in perpetual 
 suspence. Ibid. 1. 1. c. 8. Sect. 1. 
 
 Zanchius, Professor of Divinity at Heidelberg. 
 To those that say, the Scripture needs no other 
 Testimony, but is sufficient of itself, to prove it 
 was given by Inspiration of God, Zanchius, in his 
 
IHB HOLY SCRIPTURES. 59 
 
 Treatise of the Holy Scriptures, Tom. 8, of his 
 Works, gives this Answer in the following Propo- 
 sitions ; 
 
 Prop. I. — It is not in the power of any man, nor 
 of the 'universal Church, but of God alone, to make 
 a man certainly know, that this very Scripture, 
 whereof we are speaking, was given by Inspiration 
 of God, and others were not. 
 
 Prop. II. — Nor can the Holy Scripture efEect 
 this of itself alone ; but the Holy Spirit is neces- 
 sary for the so inlightening of the mind of man, in 
 his reading or hearing of the Scripture, that he 
 may see and perceive God, and not man, to be the 
 speaker. 
 
 Prop. HI. — No reasons drawn either from the 
 antiquity, or harmony of the Scriptures, or those 
 miracles, wherewith the Holy Scripture was con- 
 fii-med, or the fulfilling of its prophecies, or any 
 other topicks, can persuade a man, that these books 
 were given by Inspiration of God, and others 
 were not, without the inward demonstration of the 
 Spirit. 
 
 Prop. IV. — ^The Holy Spirit therefore, which 
 can open the mind and inlighten the eyes of it, is 
 not only necessary, to make a man know of a truth, 
 that the Canonical Books were given by Inspira- 
 tion of God ; but he alone is also a Teacher, able 
 and sufficient to do this, without any testimony of 
 the Church, and without any reasons of man. 
 
60 A TREATISE CONCBRKCSTG 
 
 PisoATOE, Professor of Divinity at Herhorn. 
 
 TlLough the Scripture deserveth to be believed 
 of all men, as being given by Divine Inspiration, 
 and self -credible ; yet it must be confirmed by the 
 Spirit's testimony in our hearts, that we may be 
 certain of its authority, and so give full credit 
 thereunto. Piscator in Aphorismis, Loc. 2. 
 Aphor. 6. 
 
 Uesin, Professor of Divinity at Heidelberg. 
 
 Having mentioned sundry arguments, to confirm 
 the truth and certainty of the Scriptures,, he asserts 
 that it is by the Holy Spirit's testimony, or certain 
 persuasion in the hearts of the Faithful, that they 
 know them to be of God. 
 
 This certain persuasion, or full assurance, doth 
 not depend upon the testimony of men or any 
 creature, but it is the proper elEect of the Holy 
 Spirit. 
 
 This argument, as it is peculiar to the regenerate, 
 so it alone not only convinces their hearts of the 
 truth and authority of the Holy Scripture, but also 
 persuades them, to assent unto, and to rest assur- 
 edly in it. All other arguments are common also 
 to the unregenerate, whom they convince and si- 
 lence from contradicting, but they alone do not 
 persuade, nor move them to assent, without the 
 testimony of the Holy Spirit. Ursinus in Prolegom. 
 in corpus Doctrinae, &c. p. 9. 
 
THE HOLT SCRIPTURES. 61 
 
 Dr. Whitakee, Regius Professor at Oambridge. 
 
 Though there are many arguments to confirm 
 the authority of the Scriptures, and confute those 
 who oppugn it; yet this persuasion (viz., of their 
 Divine Original) will never be saving, firm, or last- 
 ing to us, until it be ratified by the testimony of 
 the Holy Spirit. Whitakeri Defensio, &c. contra 
 confutationem Dursei Jesuitse, p. 110. 
 
 They, therefore, who are without the Spirit's 
 testimony, may read the Holy Scriptures, and 
 abound with arguments, for the defence of them, 
 and the rejection of other writings; yet they can- 
 not heai'tily embrace the Scriptures, as being truly 
 Divine, before the Spirit hath brought their minds 
 and wills unto a full persuasion thereof. Ibid. p. 
 111. For, it is " God himself," as Augustine saith, 
 " that inwardly strengthens and inlightens our 
 mind." Aug. contra Epist. Manich. Ibid. p. 116. 
 
 Maccotius, Professor of Divinity at Franeker. 
 
 All arguments avail little towards believing, (the 
 Divine Authority of Scripture) unless our minds 
 are inlightened by the Holy Spirit ; which illurnina- 
 tion, we call the testimony of the Holy Spirit. 
 Maccovii Loc. commun. c. 4. de Authoritate S, 
 Scripturse, p. 27. 
 
 An inward, principal and infallible testimony 
 speaking in our hearts, above Scripture. 
 
62 A TREATISE CONCERNING 
 
 BucANUs, Professor of Divinity at Lausanna. 
 
 How is it certain, that the writings of the Proph 
 ets and Apostles were dictated of God? 
 
 Ans. Partly by testimonies, and partly by argu- 
 ments. The testimonies are either internal or ex- 
 ternal. The internal testimony is but one, namely ; 
 of the Holy Spirit, inwardly speaking to our heart, 
 and dictating that those writings were given by 
 Divine Inspiration, and sealing them therein. 
 
 And this testimony is peculiarly appointed for 
 the strengthening of us, and alone satisfies us. Bu- 
 cani. Institut. Theolog. Loc. 4. Qusest. 12. 
 
 Amesius, Professor of Divinity at Fran^Tcer. 
 
 The tme Christian Faith, which hath its seat in 
 the understanding, rests always upon a Di\dne tes- 
 timony. Amesii Medulla Theolog. 1. 1. c. 3. de Fide, 
 n. 5. 
 
 Faith, as it denotes the object of credibility, is 
 ultimately resolved into the authority of God, or 
 Divine Revelation : and as it signifies the act of 
 believing, it is ultimately resolved into the internal 
 operation and persuasion of the Holy Spirit. For 
 " No man can say that Jesus is the Lord, but by 
 the Holy Ghost," 1 Coj-. xii. 3. Ibid, n, 12. 
 
 From whence it follows, that no man can know 
 assuredly that the Scriptures, which testify of 
 Christ, ar(3 of God, but by the Spirit of God in- 
 
THE HOLY SCRIPTURES. 63 
 
 wardly inlightening, convincing and persuading 
 our minds. 
 
 Teelcatius, Professor of Divinity at Leyden. 
 
 We know that the Scripture is of God, not by 
 tradition; but 
 
 1. By the internal testimony of the Spirit of 
 Christ. 
 
 2. By the testimony of the Apostles, as publick 
 notaries in the Church. 
 
 3. By the testimony of the Scripture, as a Divine 
 instrument. 
 
 4. And lastly, By the testimony of the Church 
 of God, openly and publicldy propounding the tes- 
 timony of the Apostles and of the Scripture. Trel- 
 cat. Instructiones, 1. 1. p. 14. 
 
 God hath testified the high Authority of the 
 Scripture, not only publickly, and that both in 
 an ordinary and extraordinary manner, but he also 
 privately sealeth it, by his Eternal Spirit in the 
 consciences of the Godly. 
 
 E.AVAWELLUS. 
 
 We are certain of the Divine Authority of the 
 Scripture, by the testimony which the Holy Spirit 
 gives inwardly in our hearts. 
 
 The testimony of the Holy Spirit is far more 
 efEectual and excellent, than all other testimonies, 
 and particularly, the testimony of the Church ; for 
 
64 A TREATISE CONCERNING 
 
 neither the testimony of the Church, nor the testi 
 mony, which either the Scripture gives to itself, or 
 is taken from its nature, or from the inherent mat 
 ter, avails any thing, to persuade us to believe its 
 Divine authority, without the internal testimony of 
 the Holy Spirit. Ravanelli Bibliotheca Sacra, in 
 Verbo (Scriptura) Num. 2. Dist. 1. 
 
 Beza, Professor of Divinity at GeTieva. 
 
 First, the Holy Spirit disposeth our understand- 
 ing to perceive the Doctrine of the Gospel, which 
 otherwise to the world seemeth mere foolishness. 
 
 Next, it persuadeth our minds, that the Doctrine 
 of free Salvation in Jesus Christ, is not only true, 
 (for the Devils understand it to be most true, and 
 yet are not saved) ; but also, that it doth appertain 
 to us. Bezse Brevis Fidei Confessio, n. 19. 
 
 Therefore the Divine Authority of the Holy 
 Scriptures, is evidenced to us by*the Holy Spirit. 
 
 WoLLEBius, Professor of Divinity at Basil. 
 
 Quest. By what testimony may we know the 
 Divine Authority of the Holy Scriptures ? 
 
 Ans. The testimony is two-fold, principal and 
 ministerial. The principal testimony is that of the 
 Holy Spirit, speaking outwardly in the Scripture 
 itself ; and inwardly in the heart and mind of a be- 
 liever inlightened by the Spirit, and persuading him, 
 of the Di^iine Authority of the Holy Scriptures. 
 
THE HOLY SCRIPTURES. 65 
 
 The ministerial or subservient testimony is that 
 of the Church. WoUebii Compend. Theolog. Prse- 
 cog. Can. 8, 9. 
 
 Dr. TrLLT, of Oxford. 
 
 The Doctor having mentioned the causes, where- 
 by the Divine Authority of the Scriptures may be 
 known, as, the principal eflficient, and the ministe- 
 rial, intermediate, or moving causes, affirms, that 
 the principal efficient cannot be any other, than 
 the Spirit of Truth, which worketh all things of 
 that kind in all, as he will. Enchiridion Didacti- 
 cum, cap. 1. De Sacr4 ScripturA. 
 
 "William Tyndale, Martyr, and, as Fox stileth 
 him, an Apostle of England, Acts and Mon. 
 Vol. II. p. 306. Edit. 9. 1684. 
 
 ^ When thou art asked why thou believest that 
 thou shall be saved by Christ, and of such like 
 principles of our Faith; answer, thou wottest^ 
 and feelest that it is true. And when he ask- 
 eth, how thou knowest that it is true ; answer, 
 because it is written in thine heart : And if he 
 asketh, who wrote it ; answer, the Spirit of God. 
 And if he asketh, how thou earnest first by it; 
 tell him, whether by reading in books, or hearing 
 
 ' William Tyndale was burnt at Mlford in Flanders in the Reign 
 of Henry 8. Anno. 1536. See Fox's Acts and Monuments, Vol. IL 
 p. 305. " Knowest— W. 
 
60 A TREATISE C03JCERNING 
 
 it preached as by any outward instrument, but 
 ttat inwardly, thou wast taught by the Spirit of 
 God : and if he asketh, whether thou believest it 
 not, because it is written in books, or because the 
 priests so preach ; answer, no, not now ; but only 
 because it is written in thine heart, and because the 
 Spirit of God so preacheth, and so testifieth unto 
 thy Soul; and say, though at the beginning, thou 
 wast moved by reading or preaching, as the Sama- 
 ritans were by the words of the woman ; yet now 
 thou believest it not therefore any longer, but only 
 because thou hast heard it of the Spirit of God, 
 and read it written in thine heart. Answer to Sir 
 Thomas More's Dialogue. 
 
 John Beadpoeb, Martyr. 
 
 After we come to the hearing and readii^of the 
 Scriptures showed uuto us, and discerned by the 
 Chixrch, we do believe them, and know them as 
 Christ's sheep, not because the Church saith they 
 are the Scriptures, but because they be so, being 
 thereof assured by the same Spirit which wrote and 
 spake them. Fox's Acts and Monuments. Vol. III. 
 p. 246. Edit. 9. 
 
 Richard Hooker. 
 
 Scripture teacheth all supernatiu"ally revealed 
 Truth, — The main Principle, whereupon our Belief 
 of all things therein contained dependeth, is, that 
 
THE HOLY SCBIPTUKBS. bi 
 
 the Scriptures are the Oracles of God himself. 
 This in itself we cannot say is evident. For then 
 all men that hear it, would acknowledge it in 
 heart, as they do when they hear that every whole 
 is more than any part of that whole, because this 
 in itself is e\'ident. The other we know, that all 
 do not acknowledge, when they hear it. There 
 must be therefore some former knowledge presup- 
 posed, which doth herein assure the hearts of all 
 believers. Scripture teacheth us that Saving Truth, 
 which God hath discovered unto the world by Rev- 
 elation ; and it presumeth us taught otherwise, that 
 itself is Divine and Saci'ed. The Question then 
 being, by what means we are taught this ; some 
 answer, says he, That to learn it we have no other 
 way than only Tradition. And having spoken 
 something of this, and the Use of Reason to con- 
 vince Infidels or Atheists; he adds. Neither can 
 I think that, when grave and learned men do some- 
 time hold, that of this ^ Principle there is no proof 
 but by the testimony of the Spirit, which assureth 
 our hearts therein ; it is their meaning to exclude 
 utterly all force which any kind of reason may 
 have in that behalf ; but I rather in this do inter- 
 pret such their speeches, as if they had now ex- 
 pressly set down, that other motives and induce- 
 ments, be they never so strong and consonant unto 
 
 ' That the Scriptures are the Oracles of God. 
 
68 A TBBATISE CONCERNING 
 
 Reason, are notwithstanding, ineffectual of them- 
 selves, to work Faith concerning this Principle, if 
 the special Grace of the Holy Ghost, concur not to 
 the enlightening of our minds. Ecclesiast. Polity, 
 Book 3. Sect. 8. p. 77, 78, Edit. 1666. 
 
 Dr. Willet. 
 
 Neither do we only believe the Scripture, because 
 of the Church's Testimony, nor chiefly ; but because 
 the Spirit of God doth teach us, and the Scriptures 
 themselves do testify for themselves. Synopsis Pa- 
 pismi, <fec. p. 36. 
 
 Not the judgment of the Church, but the wit- 
 ness of the Spirit, doth certify and assure us, of the 
 Truth and Authority of Scripture. Ibid. p. 37. 
 
 Dr. Richard Field, Dean of Gloucester. 
 
 The supreme judgment, wherein the conscience 
 of men doth rest, in the things of God, is proper 
 to God ; who only of his Spirit teacheth the Con- 
 science, and giveth unto it. Assurance of Truth. Of 
 the Church ; Book, 4. c. 13. p. 221. 
 
 The judgment of God the Father, as supreme, 
 the judgment of the Son, as the Eternal Word of 
 God ; of the Spirit, as the Fountain of all Illumina- 
 tion ; making us discern what is true, is that, in 
 which we finally rest. Ibid. p. 222. 
 
 Without this, we cannot know the Scripture to 
 be of God. Ibid. c. 14. p. 225. 
 
the holy scripturbs. 69 
 
 Aethue Hildersham. 
 None of these arguments, (viz. Consent of the 
 holy "Writers, Fulfilling of Prophecies, &c.) can 
 undoubtedly persuade the heart " certitudine Fidei" 
 (of the Divine Authority of the Scriptures), till we 
 be taught of Grod ; till the Holy Spirit of God have 
 inwardly certified, and assured us of it. Lectures 
 on Psal. li. 7. p. 773. 
 
 Aechbishop Ushee. 
 
 It is required, that we have the Spirit of God, as 
 well to open our eyes to see the light, as to seal up 
 fully into our hearts, that Truth which we see with 
 our eyes ; for the same Holy Spirit that inspired 
 the Scripture (1 Cor. ii. 10, and xiv., 37. Eph, i. 
 13) inclineth the hearts of God's Children to be- 
 lieve what is revealed in them ; and inwardly assur- 
 eth them above all reasons and arguments, that 
 these are the Scriptures of God. Sum and Sub- 
 stance of the Christian Religion, p. 11, 12. Edit. 6. 
 
 This Testimony of God's Spirit in the hearts of 
 his Faithful, is greater than any human persuasions 
 grounded upon Eeason, or witnesses of men. Ibid, 
 p. 12. 
 
 Edwaed Leigh. 
 He having offered several arguments, in proof 
 of the Divine Authority of the Holy Scriptures, 
 and finding them not strong enough to establish 
 
70 A TREATISE CONCERKmO 
 
 the mind in a firm persuasion thereabout, comes at 
 last to the Testimony of the Holy Spirit, in the 
 hearts of the Faithful, as that alone which can and 
 doth give the soul, plenary satisfaction. None 
 of all these arguments, saith he, can undoubtedly 
 persuade the heart " certitudine Fidei," that the 
 Holy Scripture, or any doctrine contained in it is 
 the Word of God, till we be taught it of God ; till 
 the Holy Spirit of God, hath inwardly certified, 
 and assured us of it. This is called the Sealing of 
 the Spirit of God, Eph. i. 13. By this the Scripture 
 is imprinted in our hearts, as the sign of the Seal 
 in the Wax. Other arguments may convince, but 
 this is absolutely necessary ; this is all sufficient to 
 persuade certainly, Matth. xi. 25. Body of Di- 
 vinity, 1. 1. c. 2. p. 16. Edit. 1654. 
 
 The Holy Ghost, inwardly witnesseth in the 
 hearts of the Faithful, that the Scriptures are the 
 Word of God. Ibid, in Margin. 
 
 Bishop Stillingfleet. 
 The ultimate resolution of our Faith, as to its 
 formal Object, must be alone into the Veracity of 
 God, revealing things unto us ; for the " principium 
 certitudinis," or Foundation of all certain Assent; 
 can be fetcht no higher, neither will it stand any 
 lower, than the infallible Verity of God himself; 
 and the " principium patefactionis," or the Ground 
 of Discovery of spiritual Truth to our minds, must 
 
THE HOLY SCRIPTDEES. 71 
 
 be resolved into Divine testimony, or Revelation. 
 Origines Sacrse, Book 2. c. 8. Concerning the 
 Truth of the Doctrine of Christ, Sect. 8. 
 
 The Spirit of God in its working upon the mind, 
 doth not carry it on by a brutish impulse ; but 
 draws it by a spiritual discovery, of such strong 
 and persuasive grounds, to assent to what is i-e- 
 vealed, that the mind doth readily give a firm as- 
 sent to that, which it sees such convincing reason 
 to believe. Now the strongest reason to believe, 
 is the manifestation of a Divine Testimony ; which 
 the Spirit of God, so clearly discovers to a ti'ue 
 Believer, that he not only firmly assents, to the 
 general foundation of Faith, the Veracity of God ; 
 but to the particular object propounded, as a mat- 
 ter of Divine Revelation. Ibid. 
 
 The whole work of the Spirit of God, in its 
 peculiar energy, and way of operation upon the 
 soul, is left entire to itself. But then when the 
 Spirit works, as to the planting of a truly Divine 
 Faith, I do not think it only persuades the soul of 
 the truth of a Divine Testimony, but withal repre- 
 sents the truths i-evealed by that testimony, with 
 all that excellency and suitableness that there is in 
 them ; that by the most agreeable, yet effectual 
 Influence of the Spirit upon the soul, it cheerfully 
 embraceth that Truth, which is revealed, and cor- 
 dially yields up itself in Obedience to it. Ibid. 
 Sect." 11. 
 
72 A TREATISE CONCERNING 
 
 The natural man, cannot savingly apprehend the 
 things of God. Ibid. 
 
 Inwardly God hath promised to be a witness 
 within them, that by its working and strengthening 
 Grace in the hearts of Believers, it may confli-m to 
 them the Truth of the records of Scripture ; when 
 they find the counter-part of them written in their 
 hearts, by the finger of the Spirit of God. Ibid. c. 
 10. Sect. 5. 
 
 EicHARD Baxter. 
 
 The Testimony of the internal sanctifying Spirit 
 is infallible ; and so much as this Spirit testifieth to 
 me, is true. And I am sure that this Spirit attest- 
 eth the truth of the Gospel in me ; for the sub- 
 stance of the Gospel is imprinted on my heart ; 
 and by the impression I know the Seal. More 
 Reasons for the Christian Religion, p. 41. 
 
 The gracious Redeemer hath his standing Wit- 
 ness in the sanctified ; even his Holy Spirit. Ibid, 
 p. 33. 
 
 True Christians know this ; they feel it ; they 
 profess it ; they have this Spirit in them, illumina- 
 ting their minds. This is Christ's advocate and 
 
 witness still dwelling in all his members. This 
 
 is Christ's witness in us, that he is Christ indeed, 
 
 and pure. If you know no such thing in your 
 
 self as this, you have rejected the Holy Ghost, or 
 quenched his Spirit. Ibid. p. 31. 
 
the holy scriptures. 73 
 
 Dr. Owew. 
 
 The Doctor speaking of the testimony of God's 
 Spirit, saith, This alone persuadeth and inwardly 
 convinceth the heart, of the divine Verity of the 
 Holy Scripture. Principles of the Doctrine of 
 Christ, p. 8. 
 
 It is the work of the Holy Spirit to enable us to 
 believe the Scripture to be the Word of God, ^ and 
 infallibly to evidence it unto our minds, so as that 
 we may spiritually and savingly acquiesce therein. 
 *' The Reason of Faith : " or, " An Answer unto 
 that Enquiry, wherefore we believe the Scripture 
 to be the Word of God." ^ p. 14. 
 
 We must grant that a Spirit of Wisdom and 
 Revelation to open the eyes of our understanding, 
 is needful to enable us to believe the Scripture to 
 be the Word of God ' in a due manner ; or forego 
 the Gospel. Ibid. p. 91. 
 
 Divines at the first Reformation, did generally 
 resolve our Faith of the Divine Authority of the 
 Scripture, into testimony of the Holy Spirit. Ibid, 
 p. 107. 
 
 We cannot believe the Scripture to be the Word 
 of God ^ nor any Divine Truth therein contained, 
 
 ' See Notes page 76, relative to the use of the terms " Word ; " 
 "The Word;" "Word of God;" "God's Word; "&c., in different 
 places in this work, by some of the writers quoted by the author ; in 
 application to the Scriptures. — W. 
 4 
 
74 A TREATISE CONCERNING 
 
 without the effectual Illumination of our minds by 
 the Holy Ghost. Ibid. p. 180. 
 
 Not that I would deny unto men, or take them 
 ofE from the use of their Reason in this matter ; 
 for, what is their Reason given unto them for, un- 
 less it be to use in those things which are of the 
 greatest importance unto them ? Only I must 
 crave leave to say, that it is not sufficient of itself ; 
 to enable us to the performance of this duty, with- 
 out the immediate aid and assistance of the Holy 
 Spirit of God. Ibid. p. 93. 
 
 And yet. They do but vainly deceive them- 
 selves, who suppose, or rather dream, that they 
 make any determination of what is true or false 
 in Religion, without the use and exercise of their 
 Reason ; it is to say, they do it as beasts, and not 
 as men ; than which nothing can be spoken more 
 to the dishonor of Religion, nor more effectual to 
 deter men from the entertainment of it. For our 
 parts, we rejoyce in this, that we dare avow the 
 Religion which we profess to be highly Rational ; 
 and that the most mysterious Ai'ticles of it are 
 propounded unto our Belief, on grounds of the 
 most unquestionable Reason, and such as cannot 
 be rejected, without a Contradiction to the most 
 sovereign Dictates of that intellectual Nature, 
 wherewith of God we are endued. Vindication 
 of the Animadversions on Fiat Lux, c. 14. p. 364, 
 365. 
 
the holy scb1ptubes.i 75 
 
 Isaac Chatjnct. 
 
 By his (viz. God's) Spirit, the heart is fully- 
 persuaded and enabled to close with the truths 
 contained in the Scriptures. Doctrine according 
 to Godliness, p. 8. 
 
 To these Testimonies of private Writers among 
 Protestants, I shall here add, the Confessions, of 
 several of their Churches. 
 
 TJie French Confession. 
 We know these books to be Canonical ; that is, 
 we esteem them as a rule and guide of our Faith, 
 and that not only by the common consent of the 
 Church, but also much more by the testimony, and 
 inward persuasion of the Holy Spirit. Gallicarum 
 Ecclesiarum Confessio, Art. 4. in Corp. Conf. 
 
 The Dutch Confession. 
 We receive all these books only, as Sacred and 
 Canonical, that our Faith may be tried by them, 
 as by a rule ; and lean and be established upon 
 them as a foundation. And we believe without all 
 doubting, all those things which are contained in 
 them, and that not so much, because the Church 
 receives and approves them as such, as chiefly be- 
 cause the Holy Spirit doth testify in our hearts, 
 that they came from God, and cany his approba- 
 
76 A TREATISE CONCERNING 
 
 tion in themselves. Ecclesiarum Belgicarum Con- 
 fessio in Actis Synodi Nationalis Dordrechtanse, 
 Art. 5. in Corp. Confess. 
 
 Tlie Confession of Faith, first agreed upon by the 
 Assembly of Divines at Westminster, and since 
 approved by the general Assembly of the Ki/rh 
 of Scotland. 
 
 We may be moved and induced by the testi- 
 mony of the Churcli, to an higli and reverend es- 
 teem of the Holy Scripture. And the heavenliness 
 of the matter, the efficacy of the doctrine, the maj- 
 esty of the style, the consent of all the parts, the 
 scope of the whole, (which is to give all glory to 
 God) the full discovery it makes of the only Way 
 of Man's Salvation, the many other incomparable 
 excellencies, and the entire perfection thereof, are 
 arguments, whereby it doth abundantly evidence 
 itself, to be Hhe Word of God: ^yet notwith- 
 standing, our full persuasion and assurance, of the 
 infallible Truth and Divine Authority thereof, is 
 
 ' This is true of the Divine Doctrine and Truth, declared of in the 
 Scripture. 
 
 ' " In the beginning was the Word, and the Word was with God, 
 and the Word was God."— John I. 1. This " Word," of Whom tlie 
 Evangelist speaks, is emphatically "The Word." "The Same was 
 in the beginning with God. All things were made by Him ; and 
 without Him, was not any thing made, that was made." John I. 2, 3. 
 
 To avoid a confusion of terms, and keep to what seems a 
 more correct use of language, it is highly proper, to style the Holy 
 Scriptures— as they really are — the " Words of God." — W. 
 
THE HOLT SCRIPTUBBS. 77 
 
 from the inward work of the Holy Spirit, bearing 
 witness by and with the word, in our hearts. Con- 
 fession, &c. chap. I. Of the Holy Scriptures, Sect. 
 5. Printed in the Year 1651. The Independents 
 own the same. 
 
 Confession of Faith, put forth hy the Elders and 
 Brethren of many Congregations of Ch/risUans, 
 (baptized upon Profession of their Faith') in 
 London, and the Country, printed, 1677. 
 I shall not need to transcribe their words ; which 
 are in Chap. 1. Sect. 5, they being the same ver- 
 batim; with the Westminster Confession, before 
 quoted. The reason why they express their senti- 
 ments in the words and method of the Assembly, 
 and those of the Congregational way, that is; the 
 Presbyterians and Independents, is set down in 
 their preface to the reader ; viz. to manifest their 
 consent with both, as also with many other Con- 
 fessions of Protestants, in divers nations and cities ; 
 and also to convince all, that they had no itch to 
 clogg religion with new words. 
 
 From all which testimonies of private author;? 
 among Protestants, and the Confessions, of several 
 churches, as the French, Dutch, Scotch, abroad, 
 and the Presbyterian, Independent and Baptist 
 churches at home ; it appears that the Holy Spirit's 
 witnessing in the hearts of the Faithful is the 
 principal testimony of the Divine Authority of the 
 
78 A TREATISE CONCERNING 
 
 Holy Scriptures. For tWs not only powerfully 
 convincetli the mind, and is more excellent than 
 the testimony of the Church, and all arguments 
 drawn either from Scripture itself, or human Rea- 
 son; but also effectually persuades the faithful to 
 give a full assent unto them, and stedfastly with- 
 out all doubting, to acquiesce therein, as given by 
 Inspiration of God. 
 
 It also further appears, by this harmony, consent 
 and agreement of these Protestant writers and 
 churches, with the Quakers, in this fundamental 
 Principle of the Christian Religion, Faith and Doc- 
 trine, the internal Testimony of the Holy Spirit; 
 that the Quakers, though reproached, and reviled 
 by their adversaries, are as clear of singularity and 
 novelty, in this regard, as those Protestant writers 
 and churches. And if they were sound and ortho- 
 dox, in holding this fundamental principle of Tnith, 
 (as who dares assert the contrary ?) Why should 
 the Quakers, who hold the same that they them- 
 selves do ; nay, how can they, with any cc nsistency 
 to those testimonies and confessions, be censured 
 for eiToneous and heterodox ? 
 
THE HOLY SCRIPTUBBS. 79 
 
 SECTION V. 
 
 OF THE INTEEPRETATION OF THE HOLT SCRIPT IJEES, EVIN- 
 CING THAT THE HOLY SPIRIT IS THE CHIEF, AND ONLY 
 CERTAIN INTERPRETER THEREOF. 
 
 THE sense, or meaning of Scripture is either 
 literal, or spiritual. To the understanding of 
 the literal sense, these things are ordinarily re- 
 quired, viz. A comparing of Scripture with Scrip- 
 ture ; a considering of the use and acceptation of 
 words and phrases ; of the circumstances of time 
 and place ; a weighing of the principal scope, design 
 and coherence of the text; a regard to the agree- 
 ment or disagreement, with the primary heads or 
 Articles of Religion, generally owned by all sorts 
 of Christian professors, as necessary to be believed 
 in order to eternal Life and Salvation ; all which 
 presuppose a perceptive faculty, the use of Reason, - 
 and a degree or measure of other human attain- 
 ments, as a competent skill in arts and languages, 
 <fec. By these and the like means, the literal sense 
 of Scripture is attained to. But these helps, though 
 profitable, yea necessary, ordinarily speaking, to 
 the literal understanding of Scripture, yet they are 
 but secondary, ministerial or subservient^ and the 
 
80 A TREATISE CONCEKNING 
 
 knowledge accruing thereby, is only notional or 
 speculative; a head or brain knowledge, whick 
 wicked and ungodly men may arrive at, no less 
 tkan those who fear the Lord and work righteous- 
 ness ; yea, it is sometimes seen, that the wicked do 
 far excel the godly in this kind of knowledge. 
 
 But to the understanding of the spiritual sense 
 or meaning of Scripture, so as to come to witness 
 Salvation to the immortal Soul thereby, the Illumi- 
 nation of the Holy Spirit is absolutely necessary. 
 This is a heart, not a mere head-knowledge ; of tie 
 Spirit, not of the Letter only; by inward feeling 
 and experience, not by outward notion or observa- 
 tion. 
 
 The external helps before mentioned, we neither 
 undervalue nor neglect, as we have ability and op- 
 portunity for the using of them : but as natural 
 causes cannot produce supernatural effects ; so can 
 no man know the things of Grod, but by the Spirit 
 of God. 
 
 We also distinguish between the bare under- 
 standing of the literal sense, of such or such a 
 proposition, or sentence of Scripture, wherein such 
 a truth is declared of, and the saving or spiritual 
 perception of it, so as to believe it with a Divine 
 Faith. Those former outward helps, are sufficient 
 to the bare understanding, of the sense of a propo- 
 sition or sentence, to be literally understood : but 
 the saving, or spiritual perception thereof, accom- 
 
THE HOLY SCRIPTURES. 81 
 
 panied witli a divine assent thereunto, is the work 
 of the Holy Spirit alone, in its inward influence 
 and operation, in, and upon, the hearts of the Faith- 
 ful. For nothing but the Spirit of God can reveal, 
 or open to us, the mind of God. It is the Inspira- 
 tion of the Almighty, that gives us, this Under- 
 standing. All knowledge of Scripture proceeding 
 from natural reason, and mere human study and 
 endeavors, is but a natural and human understand- 
 ing of things in Scripture, but the knowledge 
 which the Holy Spirit giveth, is divine and super- 
 natural. In a word, all mere human interpreta- 
 tions or expositions of Scripture, are at best but 
 only secondary, ministerial or subservient ; but the 
 interpretation or exposition of the Holy Spirit is 
 chief or piincipal. They are doubtful and uncer- 
 tain, but this only, is certain and infallible. This 
 might be abundantly proved, by testimonies of 
 Scripture ; but having before manifested the truth 
 thereof in the former part of this Treatise ; I pro- 
 ceed to allege testimonies, out of those called the 
 Fathers; of some moderate men of the Roman 
 Communion ; and of several Protestant writers and 
 Churches, confirming this Position ; viz. That the 
 Holy Spirit is the chief and only certain and in- 
 fallible Interpreter of Scripture ; which will be a 
 farther confutation of that pretended singularity, 
 and enthusiastical novelty, wherewith some have 
 
 rashly charged us, in the Exposition thereof, 
 i* 
 
82 A TREATISE CONCERNING 
 
 Clemens Romanus, A. C. 91. 
 
 Clemens Romanus writing to tlie Church of 
 God at Corinth, tells them : 
 
 A plentiful efBusion of the Holy Ghost was upon 
 them all. Epist. 1. ad Corinthios, c. 2. 
 
 Again, Is not one Spirit of grace poured out 
 upon us? c. 46. 
 
 The Spirit of grace was and is the teacher of man- 
 kind, and without his teaching, help and assistance, 
 no man can do any thing that is acceptable to God. 
 
 Ignatius, 100. 
 
 This holy Martyr gives a clear Testimony to 
 immediate Revelation; for having purposed to 
 write a second Epistle to the Ephesians concerning 
 Jesus Christ, both in his Faith, Love, Suffering 
 and Resurrection, he adds this necessary Proviso. 
 
 If the Lord shall reveal or make it known to 
 me. Epist. ad Ephesios. 
 
 He would not write of Jesus Christ, though he 
 had the Scripture by him, from his own mere read- 
 ing, observation or memory, but waited for imme- 
 diate Revelation to open his understanding in the 
 Scriptures. 
 
 Let us do all things as those who have God 
 dwelling in us, that we may be his temples, and 
 he may be our God in us. Ibid. 
 
 Let Christ speak in us, as he did in Paul, let 
 the Holy Spirit teach us to speak the things of 
 
THE HOLY SCRIPTURBS. 83 
 
 Christ, we keeping near unto him. Epist. largior 
 ad Ephesios. 
 
 He was for the experinaental Knowledge of God 
 dwelling in us, of Christ speaking in us, and the 
 Holy Spirit teaching us to speak the things of 
 Christ. All other Knowledge, though of the 
 Scriptures themselves, without immediate Revela- 
 tion, being of little value in God's account. 
 
 Justin Maetyr, 140. 
 
 Above all things pray to God, that the gates of 
 light may be opened to thee : for the Scriptures 
 are not perceived or understood, by any, but him 
 unto whom God and his Christ do give an under- 
 standing. Dial, cum Tryphone Judseo, p. 225. 
 Edit. Colonise, 1686. 
 
 No man knoweth the Father, but the Son; 
 neither knoweth any man the Son but the Father, 
 and they to whom the Son will reveal him. There- 
 fore he hath revealed unto us all those things, 
 which out of the Scriptures by his grace we have 
 an understanding of. Ibid. p. 326. 
 
 It is necessary for them, who interpret or ex- 
 pound Divine mysteries, that they be moved there- 
 unto and assisted therein from above. In Exposit. 
 Fidei. p. 382. 
 
 Clemens Alexandeiwtjs, 192. 
 He is the Interpreter of the Law, by whom the 
 
84 A TREATISE CONCERNING 
 
 law was given. The first or principal interpreter 
 of the Holy Scriptures is the only begotten Son, 
 who declareth the counsel of the Father. Strom. 
 1. I. p. 351. Edit. Colonise, 1688. 
 
 For no man knoweth God, but the Son, and he 
 to whom the Son will reveal him. Psedagogus, L 
 I. p. 89. 
 
 Wherefore those things which are hidden from 
 the wise and prudent of this world, are I'evealed 
 unto babes. Ibid. p. 96. 
 
 TERTUIiLIAW, 192. 
 
 The Holy Spirit is the teacher of Truth, the 
 steward of Grod, the vicar of Christ. De Prse- 
 script. Hseretic. Sect. 28. 
 
 "What is the office of the Comforter, but to direct 
 discipline, reveal the Scriptures, reform the under- 
 standing, and improve in that which is good. De 
 Virg. Veland. Sect. 1. 
 
 Arise therefore, O Truth! arise; and do thou 
 thyself interpret thy own Scriptures. Ibid. Sect. 3. 
 
 Whoever found out the Truth without Christ ? 
 who ever knew God without Christ ? or Christ 
 without the assistance of the Holy Spirit ? De 
 AnimA. Sect. 1. 
 
 Oeigen. 
 
 Let us pray to the Lord, that in the Spirit, con- 
 sidering the things that are written by the Spirit, 
 
THE HOLY SCEIPTUEES. 85 
 
 and comparing spiritual tilings with spiritual, we 
 may in honour of God and the Holy Spirit, the In- 
 spirer; explain the things that are written. In 
 Num. Hom. 16. in coelest. Acad. F. Rous, p. 126. 
 
 Lactantius, 303. 
 Truth, which is the secret of the Most High God, 
 "Who hath made all things, cannot be comprehended 
 by our wit and sense : for there would be no dis- 
 tance between God and man, if man's cogitation 
 could understand the Counsels and Appointments, 
 of God's Eternal Majesty. Which being impossible, 
 that man of himself should ever attain the knowl- 
 edge of Divine Reason ; God suffered not man, be- 
 ing desirotis of the Light of Wisdom, to stray up 
 and down any longer, and without any effect of his 
 labour, to wander in inextricable darkness; but 
 opened his eyes at length, and bestowed" upon him 
 the knowledge of the Truth by way of donative, 
 that He might both convince him of the insuJQficiency 
 of human wisdom, and also show unto him, being 
 in error, the Way that leadeth to Immortality. 
 Divin. Institutionum. 1. 1. c. 1. De Fals4 Reli- 
 gione. 
 
 EusEBius Cjesariensis, 315. 
 They had the Holy Spirit for their Counsellor 
 to instruct them. Euseb. Eccl. Hist. 1. 5. c. 3. Engl. 
 Transl. p. 75. 
 
86 a treatise concerning 
 
 Greg. Nazianzen, 370. 
 They only can see the usefulness of the Holy 
 Scripture, the eyes of whose minds are well cleared 
 by the Spirit. De rebus suis Carm. Ibid. p. 4. 
 
 Ambrose, 374. 
 Let God himself teach me the mystery of heaven, 
 and not man who knoweth not himself. Ep. 31. 1. 
 5. Tom. 3. in Art. prirao, p. 7. ad finem Corp. Con- 
 fess. 
 
 HiERONYMUS, 378. 
 Eeveal, or " Open thou mine eyes, O Lord," saifch 
 David, " and I shall behold wondrous things out of 
 thy law;" for the law is spiritual, and there is 
 need of revelation, that we may understand it, and 
 with open face behold the glory of God. The book 
 in the Revelation is sealed with seven seals. If 
 thou givest it to the learned to read, he will answer 
 thee, I cannot, for it is sealed. (How many at this 
 day think themselves learned, and yet hold the 
 book sealed, neithei* can they open it, except He un- 
 lock it, "Who hath the key of David, Who openeth 
 and no man shutteth ; shutteth and no man open- 
 eth.)^ Ep. ad Paulinum, Tom. 3. 
 
 Augustine, 396. 
 I would hear and understand, O Lord, how thou 
 
 ' This is a Translation of the Latin, on the Title-page. 
 
THE HOLT SCBIPTUEBS. 87 
 
 hast made the heaven and the earth. Moses wrote 
 this, he wrote it and is gone, he is passed from 
 hence unto thee. For he is not now present with 
 me, for if he were, I would lay hold on him, and 
 ask him, and beseech him for thy sake, to ope a 
 those things unto me ; and I would cause my bod- 
 ily ears to attend unto the Words of his mouth. 
 But if he should speak in the Hebrew tongue, he 
 would in vain strike upon my outward sense, and 
 not at all touch or affect my mind. If he should 
 speak in Latin, I might then know what he said. 
 But whence should I know, whether he spake the 
 truth ? But if I should know this, should I know 
 it from him ? The Truth, which is neither Hebrew, 
 Greek, nor Latin, nor any barbarous language, 
 would say unto me inwardly, in the habitation of 
 my thoughts, without the instruments of mouth or 
 tongue, without the noise of syllables. He (viz. 
 Moses) speaketh the truth ; and I with confidence 
 should say unto that servant of thine, thou speak- 
 est the truth. Seeing then I cannot enquire of , 
 him, I beseech thee, O my God, pardon my sins, 
 and thou who gavest to him thy servant to speak 
 these things, grant also unto me to understand them. 
 Confess. 1. 11. c. 3. 
 
 O Lord my God, I will speak what thy Scrip- 
 ture following reminds me of ; and I will speak it, 
 and not be afraid. For I will speak that truth, 
 which from those words, thou inspiring of me 
 
88 A TREATISE CONCERNING 
 
 ■wouldest have me to speak. For I do not believe 
 that I speak Truth fi-om any but thee inspiring of 
 me, for thou art the Truth, and every man a liar. 
 Confess. 1. 18. c. 25. 
 
 It is God that gives you to understand the Scrip- 
 |;ure. Hom. 3. De verbis Dom. secund, Joan. 
 
 Chetsostom, 398. 
 Man's _human and worldly wisdom or science is 
 not needful to the understanding of the Scripture ; 
 but the Revelation of the Holy Ghost, who inspi- 
 reth the true meaning unto them, that with humil- 
 ity and diligence do search therefor. The second 
 Part of the Exhortation to the Reading of the 
 Holy Scripture, p. 8, in the Book of Homilies, re- 
 printed for the use of private families, 1687. 
 
 Theophtlact, 1077. 
 The Holy Scriptures being opened by the Holy 
 Spirit do show Christ unto us ; and therefore the 
 Holy Spirit is the opener of the Scriptures. In 
 Joan. 10. 
 
 Certain Testimonies of some Writers of the Roman 
 Catholic Communion^ witnessing to the same. 
 
 Thomas Aquinas, 1255. 
 The proper knowledge of this Divine Science, is 
 that which is by Divine RevelatioD, and not that 
 
THE HOLY SCRrPTUKES. 89 
 
 wliicli ia by natural reason. Sum. Theolog. Prima 
 Pars, Quest. 1. Art. 6. 
 
 ! 
 Thomas A. Kempis, 1450. 
 
 " Speak, Lord, for thy servant heareth." I am 
 thy servant, give me understanding, that I may 
 know thy testimonies. Incline my heart to the 
 words of thy mouth, let thy speech distil as the 
 dew. The children of Israel in time past said unto 
 Moses; "Speak thou unto us, and we will hear 
 thee : let not the Lord speak unto us, lest we die." 
 Not so. Lord, not so, I beseech thee ; but rather 
 with the Prophet Samuel, I humbly and earnestly 
 intreat, " Speak, Lord, for thy servant heareth : " 
 let not Moses, nor any of the Prophets speak to 
 me, but speak thou rather, O Lord God, the inspi- 
 rer and inlightner of all the Prophets : for thou 
 alone without them "canst perfectly instruct me : 
 but they without thee will profit nothing. 
 
 They indeed may sound the words, but they do 
 not give the Spirit. They speak very excellently, 
 as men, but when thou art silent, they do not in- 
 flame the heart. They teach the letters, but thou 
 openest the sense. They utter mysteries, but thou 
 unlockest the meaning of sealed things. They de- 
 clare thy commandments, but thou helpest to fulfil 
 them. They show the way, but thou givest strength 
 to walk in it. They work without only, but thou 
 instructest and inlightenest the heart. They water 
 
90 A TREATISE CONCERNING 
 
 externally, but thou givest fruitfuluess. They 
 make a noise with words, but thou givest under- 
 standing to the hearing. 
 
 Let not therefore Moses speak to me, but do thou, 
 my Lord God, the Eternal Truth ; lest peradven- 
 tur6 I die, and become unfniitf ul, if I am warned 
 only from without, and am not inflamed within. 
 De Imitatione Christi, 1. 3. c. 2. 
 
 I (that is, Christ) am he that teacheth man knowl- 
 edge, and give unto babes a clearer understanding 
 than can be taught by man. He to whom I speak, 
 shall become quickly wise, and make much pro- 
 ficiency in the Spirit. 
 
 I am he who in an instant do raise up the hum- 
 ble mind, to understand more of the Eternal Truth, 
 than can be gotten by ten years study in the 
 Schools or Universities. I teach without the noise 
 of words, without the confusion of opinions, with- 
 out the ambition of honour, without the bickering 
 of arguments. — To some I reveal mysteries in great 
 light. The voice of books is indeed one, but it 
 doth not teach all men alike : because I am the 
 inward teacher of truth, the searcher of the heart, 
 the discerner of the thoughts, the promoter of that 
 which is good, distributing to every one, as I judge 
 meet. Ibid. c. 43. 
 
 Richard us de Sanoto Victore, 1150. 
 The mysteries that are contained in the Holy 
 
THE HOLT SCRIPTURES 91 
 
 Scripture, are opened by the grace of God. lu 
 Apoc. 1. 7. c. 10. 
 
 John Geeson, 1404. 
 
 No man doth ever (rightly) understand the 
 words of the Apostles and Prophets, let him sound 
 them outwardly never so much, if he hath not im- 
 bibed the affection or Spirit of the penmen. For 
 no otherwise will he have a right conception of 
 those words in his mind. De Theol. Mystic^. 
 
 HiEEON. Savojstaeola, 1480. 
 
 He that thinks he can understand the Scriptures 
 wdthout Supernatural Light, is like one that would 
 liave a bird to fly without wings and feathers. De 
 Simpl. Vit. 1. 5. con. 15. 
 
 Every power or faculty of created nature hath 
 its bounds. For the faculty of seeing cannot know 
 auy thing but light and colours, nor the hearing any 
 thing but sounds, nor can our intellect naturally 
 understand any but natural things, and such as may 
 in any sort be known by natural means. As then 
 the sight can give no judgment of sounds, nor the 
 hearing of colours ; so cannot the natural or carnal 
 man, who is without supernatural light, give a cer- 
 tain judgment of spiritual things. — But because 
 tlie spiritual man hath that light, whereby super- 
 natural things may be known, he is able to give a 
 
92 A TREATISE CONCERNING 
 
 right judgment of them. De Simpl. Vit. 1. 4. 
 con. 6. 
 
 He that goeth to read the Holy Scriptures with- 
 out supernatural light, doth but hinder and illude 
 himself; for he shall read and not understand, 
 which is the spending of his time in vain. For 
 natural sciences, may be understood by the natural 
 light of reason, which is in all men : but the Science 
 which is given by Inspiration of God, cannot be 
 apprehended but by Divine Light. In Procem. Ex- 
 pos. 1. Orat. Dominic. 
 
 Erasmus, 1518. 
 
 The Prophets did not, when they prophesied, 
 give forth their prophesies from their own mind 
 and will; but being holy men and free from all 
 human affections, the Holy Spirit inspired their 
 minds, and using them as his instruments did by 
 them signify his mind unto us. What men set 
 forth from human sense, may be perceived by the 
 wit of man. But that, which is ' set forth by the 
 inspiration of the Spirit of God, requireth an inter- 
 preter, inspired with the like Spirit. Paraph, in 2 
 Pet. i. 20, 21. 
 
 And speaking of some Preachers in his day, who 
 preferred the invocation of the Virgin Mary, to 
 Christ and his Holy Spirit, he hath these words. 
 
 They expound the Holy Scriptures from the 
 pulpit, which no man can either rightly under- 
 
THE HOLY SCRIPTURES. 93 
 
 stand, or profitably teacli, witliout the inspiration 
 of the Holy Spirit. Cell, in 'Ixdvo^ayia prope fi- 
 nem. 
 
 Andraditts. 
 
 The Holy Ghost, saith he, is the only and faithful 
 Interpreter of the Scriptures, Defens. Fid. Trident. 
 1. 2. in Dr. Rainold's Conference with Hart, the 
 Jesuit, p. 73. 
 
 Johannes Fertjs. 
 
 The Holy Spirit teacheth not by an outward 
 noise of the voice, but by an inward inspiration 
 and illumination of the heart; for He writes the 
 Law of God upon our hearts. Therefore seeing 
 Christ hath given to his Church, no other teacher 
 and ruler than the Holy Spirit; it follows, that 
 they only are truly taught, who have the Holy 
 Spirit. In Johan, 14. 
 
 Obadiah Walker. 
 
 The Scriptures are of no private Interpretation ; 
 i. e. not of every private man's interpretation out 
 of his own brain, because they are dictated by the 
 Holy Ghost ; and by the Holj?^ Ghost, the meaning 
 of the Holy Ghost in them, can only be expounded. 
 Discourse of Martin Luther, Concerning the Spirit ; 
 said to be his, &c., p. 97. 
 
94 A TREATISE CONCBRNmG 
 
 Several Testimonies of Protestant Wt iters and 
 Churches, oonfirming the foregoing Position, 
 that the Holy Spirit is the chief and only certain, 
 and infallible Interpreter of Scripture. 
 
 LUTHEE. 
 
 It is not human reason, or wisdom, nor the law 
 of God, but a work of Divine grace freely bestowed 
 upon me, that teacheth and showeth me the Gospel; 
 and this gift of God I receive by faith alone. 
 
 The kind of doctrine which revealeth the Son of 
 God, is neither learnt, nor taught by any wisdom 
 of men, nor is it revealed by the law itself, but by 
 God.— 
 
 The Gospel therefore is a Divine word, which 
 came down from Heaven, and is revealed by the 
 Holy Spirit, who is sent for this very end. Com- 
 ment in Gal. i. 16. 
 
 The Scriptures are not to be understood but by 
 the same Spirit, by which they were wiitten. 
 Oper. Tom. 2. p. 309. a. in Loc. Com. a Theodosio 
 Fabricio Collect, prim. Class, p. 72. 
 
 No man seeth one jot or tittle in the Scriptures, 
 unless he hath the Spirit of God : the hearts of all 
 men are so darkened, that though they may have 
 a knowledge to talk and declare of all things in 
 the Scripture, yet they cannot truly perceive or 
 understand any of them, nor truly believe that 
 God is, that they are his creatures, or anything 
 
THE HOLY" SCRIPTURES. 95 
 
 else; according to that ia Ps. xiv, "The fool 
 hath said in his heart, there is no God." For (The 
 Spirit is required to the understanding of the 
 whole Scripture, and of every part thereof). (See 
 Introd. p. xxii.) Oper. Tom. 3. p. 169.a. Ibid. p. 73. 
 
 ZuiNGLITJS. 
 
 He understanding from Peter, that the Scrip- 
 ture was not of private Interpretation, In coelum 
 suspexit, doctorem quaerens Spiritum, Looked up 
 to Heaven, seeking the Spirit for his Teacher. 
 Melchior Adam in vit4 Zuinglii. 
 
 Calvin. 
 
 " Flesh and blood hath, not revealed it unto thee, 
 but my Father which is in Heaven." Here the 
 special illumination of God is opposed to flesh and 
 blood. From whence we gather, that the minds 
 of men are void of understanding, to perceive the 
 mysteries of heavenly wisdom which are hid in 
 Christ; yea, all our senses are herein defective, 
 till God open our eyes, to behold his Glory in 
 Christ. Let no man therefore proudly attempt it, 
 trusting in his own wit, but let us humbly yield 
 ourselves to be inwardly taught by the Father of 
 lights, that his Spirit alone may inlighten our 
 darkness. Harm. Evan. Com. in Mat. xvi, xvii. 
 p. 223. 
 
 We must acknowledge, we are altogether so de- 
 
96 A TREATISE CONCERNING 
 
 fective, that tlie heavenly doctrine is no otherwise 
 profitable or effectual to us, but as the Spirit 
 forms our minds to understand it, and our hearts 
 to come under its yoke. Ibid. Com. in Luc. 24, 
 25. p. 386. 
 
 What we but now read of the Apostles, Christ 
 daily effects in all his people ; that is, he guides 
 them by his Spirit to understand the Scripture. 
 
 The Spirit of Cod from whom the doctrine of 
 the Cospel proceeds, is the only true interpreter, 
 to open it to us. Com. in 1 Cor. 2. 14. 
 
 Zanchius. 
 
 The Apostle teacheth 1 Cor. ii. that the Scrip- 
 ture cannot be apprehended and understood but 
 by the Holy Spirit. 
 
 And this Spirit the Lord will be sought unto 
 for, by prayer ; that it may be had, as it is in Luke 
 xi. The same Apostle also earnestly prayeth for 
 the Churches. " That they may have the Spii'it of 
 wisdom and revelation, to know what is the hope 
 of Christ's calling, what the breadth and depth, 
 that they might approve the things that are ex- 
 cellent," &c. See those places in Eph. i. and iii. 
 Phil. i. Col. i. To the like effect David prayeth, 
 Psal. cxix. De sacrA ScripturA. p. 430. Tom. 8. 
 
 The same Spirit is necessary to the understand- 
 ing of the Scriptures, that gave them forth. With- 
 out the Spirit of man, can no one perceive what 
 
THE HOLY SCRIPTURES. 97 
 
 man speaks : so no man can know the things of 
 God without the Spirit of God. Now the Spirit 
 of God is inspired through prayer. — And when we 
 come to the studying or reading of the Holy Scrip- 
 tures, we ought always to pray, and say with 
 David, Psal. cxix. " Give me understanding, that I 
 may learn thy commandments." And in another 
 place, " Open thou mine eyes, that I may behold 
 wondrous things out of thy law." 
 
 The more we use of our own wisdom to the un- 
 derstanding of Scripture, the more the knowledge 
 of the wisdom of God is hidden from us. — This 
 hath been a very great hindrance to the Philoso- 
 phers and wise men of this world. — For while 
 they endeavoured by their own human wisdom to 
 measure and understand the things, which God 
 hath delivered by his divine Spirit in the Scrip- 
 tures, they fell into very great errors ; as Tertul- 
 lian well said in his time, The Philosophers are 
 the fathers of Hereticks. Ibid. p. 415. 
 
 Tbelcatius. 
 Forasmuch as one thing is more known in its 
 own nature, and another in respect of us ; we con- 
 sider the plainness of Scripture both ways; both 
 in its own nature, as it is inspired by God ; and in 
 respect of us, so far as we are inspired by God to 
 understand it. Institut. &c. 1. 1. p. 9. 
 
 The interpretation of Scripture is either of pub- 
 5 
 
98 A TREATISE CONCERNING 
 
 lick or private authority ; in wHcli the Holy Spirit 
 is chief. Ibid. p. 10. 
 
 All that obscurity, whereof the Fathers make 
 mention, is not of the Scriptures themselves ; but 
 either of the things in Scripture, by reason of the 
 majesty of them; or of us, vp^ho cannot know them 
 without the internal light of the Spirit. Ibid, 
 p. 15. 
 
 Beza. 
 
 The things of the Spirit of God, are understood 
 and perceived by the powerful inspiration of the 
 Holy Spirit alone. Annotat. in 1 Cor. ii. 14. 
 
 We ought to ask of God the interpretation of 
 Scripture, seeing such things are contained in it, 
 as are not revealed by flesh and blood. Annotat. 
 in 2 Pet. 1, 20. 
 
 — That men may know, that the way to under- 
 stand the prophecies, and refer them to their true 
 scope, is to be sought of the very same Spirit, 
 who dictated them to the Prophets themselves. 
 Ibid. 
 
 — For the heart must be opened to understand, 
 and ears given to hear, lest men either ridicule or 
 stumble at the Gospel. Ibid. 
 
 Let us rest satisfied with this one thing, which 
 the Holy Spirit hath opened unto us. Annotat. in 
 2 Pet. ii. 4. 
 
THE HOLY SCRIPTURES. 99 
 
 William Ttndale, Martyr, and Apostle of Eng- 
 land. 
 
 The Scripture, saitli William Tyndale, hatli a 
 body without, and within a soul, spirit and life ; 
 it hath without a bark, a shell, and as it were an 
 hard bone, for the fleshly minded to gnaw upon ; 
 and within a pith, kernel, marrow, and all sweet- 
 ness for God's elect, which he hath chosen to give 
 them his Spirit, and to write his law, and the Faith 
 of his Son in their hearts. See his Prologue upon 
 the Prophet Jonah. 
 
 Many are not ashamed to rail and blaspheme, 
 saying, how should he understand the Scripture, 
 seeing he is no philosopher; never hath seen his 
 Metaphysick. Moreover, they blaspheme, saying, 
 how can he be a Divine, and wotteth ^ not what is 
 ^ Subjectum in Theologi4 ; nevertheless, as a man 
 without the spirit of Aristotle, or philosophy, 
 may by the Spirit of God understand Scripture, 
 even so by the Spirit of God understandeth he, 
 that God is to be sought in all the Scripture, and 
 in all things, and yet wotteth not, what meaneth 
 Subjectum in TheologiA, because it is a term of 
 their own making. See his Parable of the wicked 
 Mammon. 
 
 ' KnQweth, — W. ' The Subject in Theology or Divinity. 
 
100 A TREATISE CONCEKNIMG 
 
 Bishop Hoopee, Martyr. 
 
 "We must give God thanks for tliat Trutli lie hath 
 opened. His letter to certain godly Professors, <fec. 
 in Fox's Acts and Mon. p. 129. Vol. III. Edit. 9. 
 
 Love the Truth that God hath opened to us. It 
 is much requisite, that the members of Christ com- 
 fort one another, make prayers together, confer one 
 with another, so shall ye be the stronger, and God's 
 Spirit shall not be absent from you, to teach you, 
 to comfort you, to make you wise in all godly 
 things, patient in Adversity, and strong iu Perse- 
 cution, Ibid. p. 130. 
 
 Bishop Latimee, Martyr. 
 
 God alone knoweth all certain Truth, and God 
 alone knoweth it as of himself, and none knoweth 
 certain truth but God, and those which be taught 
 of God, as saith St. Paul, Deus enim illis patefecit, 
 (for God hath shown it unto them,) and Christ 
 himself, Erunt omnes docti a Deo, (they shall be 
 all taught of God.) His letter to Sir Edward 
 Baynton, Knt. in Fox's Acts and Mon. p. 400. Vol. 
 III. Edit. 9. 
 
 And speaking of some that had lost the spiritual 
 knowledge of God's Word, which they had before, 
 because they promoted not the same, but rather 
 (as his expression is) with their mother wits im- 
 pugned the wisdom of the Father, and hindered 
 
THE HOLY SCRIPTURES. 101 
 
 the knowledge thereof, which therefore hath been 
 taken from them, he applieth that threatening to 
 them in Matth. xiii. 
 
 To him that hath not, that also which he hath, 
 that is, that which he seemeth to have, shall be 
 taken from him : when as to abuse that which a 
 man hath, or not to use it well, is as not to have it. 
 And also seeing it is true, that God's wisdom will 
 not dwell in a body subject to sin, albeit he abound 
 in carnal wisdom too much : yet the same carnal 
 and philosophical understanding of God's Scrip- 
 tures is not the wisdom of God, which is hid frpm 
 the ynse, and revealed to little ones. Ibid. 
 
 Bishop Ridley, Martyr. 
 The carnal Jews knew there was a promise made, 
 that Elias should come before Christ the Messiah, 
 the anointed of God, to prepare his ways; they 
 knew also there was a promise of Messiah, that he 
 should come, and be a King, and reign in the House 
 of David for evermore ; but they understood all so 
 grossly and so carnally, that they neither knew 
 Elias, nor Messiah, when they came; for they 
 looked for Elias to come down from Heaven in his 
 own person, and for Messiah to come and reign in 
 worldly pomp, power, riches and glory, when as 
 the Prophecies of both were spiritually to be under- 
 stood : of Elias, that he should come not in person, 
 but in Spirit, that is, one that should be indued 
 
102 A TREATISE CONCERNING 
 
 with the Spirit and gifts of grace of Elias, which 
 was indeed John Baptist, as Christ himself did 
 declare to his Apostles : And of Messiah's reign, 
 all the Prophets were to be understood of the Reign 
 of his spiritual Kingdom, over the House of Jacob, 
 and the trae Israelites for evermore. And so by 
 that their gross and carnal understanding they mis- 
 took both Elias and the true Messiah, and when 
 they came, knew neither of them. So likewise, I 
 fear, nay it is certain, the World, that wanteth the 
 Light of the Spirit of God (for the World is not 
 able to receive him, saith John) neither doth, nor 
 shall know the beast, nor his marks, though he rage 
 cruelly, and live ever so beastly, and though his 
 marked men be in number like the sand of the sea. 
 The Lord therefore vouchsafe to open the eyes of 
 the blind with the Light of Grace, that they may 
 see and perceive, and im^derstand the Words of 
 God, after the mind of his Spirit. Lamentation 
 for the Change of lleligion, &c. in Fox's Acts and 
 Mon. p. 445. Vol. IIL Edit. 9. 
 
 John Philpot, Martyr. 
 
 At his eleventh examination before several 
 Popish Prelates, Bonner asked him, among others, 
 this question : " I pray thee in good sadness, what 
 meanest thou by wilting in the beginning of thy 
 Bible, Spiritus est Vicarius Christi in Terris, The 
 
THE HOLY SCRIPTURES. 103 
 
 Spirit is tlie Vicar of Christ on Earth ? I wis ^ 
 you have some special meaning thereof ? " Where- 
 unto the Martyr answered, " I have no other mean- 
 ing than as I have told you already, that Christ, 
 since his ascension, worketh all things in us by his 
 Spirit, and by his Spirit dwelleth in us." Fox's 
 Acts and Mon. Ibid. p. 489. 
 
 A Poor Woman, Martyr. 
 
 This poor woman was the wife of one Prest, that 
 dwelt in the Diocess of Exeter, not far from Laun- 
 eeston. She was a very illiterate person, and could 
 not so much as read, but yet she could recite all 
 the names of the books of the Bible, and upon the 
 mentioning of any place of Scripture, she could 
 readily tell the very chapter. 
 
 When the Bishop of Exeter, at her examination, 
 told her, that the Devil did lead her, she answered. 
 No. It is, said she, the Spirit of God that lead- 
 eth me, and which called me in my bed, and at 
 midnight opened his Truth to me. Acts and Mons. 
 p. 748. 
 
 JoHW Alcocke, Confessor. 
 
 Teach me thy ways, O Lord, and I will walk in 
 thy Truth. O knit my heart unto thee, that I may 
 fear thy Name. His second Epistle, in Acts and 
 Mon. p. 853. Ibid. 
 
 ' Think, or imagine. — ^W. 
 
104 A TREATISE CONCEENINC* 
 
 you Christian people of Hadley embrace 
 
 the noble jewel of our Lord God, the Bible, and 
 endeavour yourselves to walk the way that it doth 
 teach. Ibid. 
 
 We speak of wisdom among them that are per- 
 fect, not the wisdom of this world, nor the rulers 
 of this world, which go to nought ; but we speak 
 the wisdom of God which the carnal man doth not 
 understand. The natural man perceiveth nothing 
 of the Spirit of God. It is foolishness with him. 
 But God hath opened it unto us by his Spirit ; for 
 the Spiiit searcheth out all things. Ibid. 
 
 1 pray God open unto you the knowledge of 
 himself, and lighten the eyes of your understand- 
 ing, that you may know what is the Hope of your 
 Calling, and what the Riches of his glorious Inher- 
 itance is upon the Saints. Ibid. p. 854. 
 
 Cyril, Patriaroh of Constantinople. 
 
 The second Question. — Is the Scripture plain, or 
 easy to be understood by Christian readers ? 
 
 Ans. — It is certain there are many difficulties in 
 the Holy Sciiptures, whether thou consider the 
 literal sense, or the words themselves ; but the Doc- 
 trines of Faith contained therein, are made clear 
 and plain to those that are regenerated and inlight- 
 ened by the Holy Spirit. From whence it is man- 
 ifest, that the reader may often meet with some 
 difficulty, but if he consider the analogy, and com- 
 
THE HOLY SCBIPTURES. 105 
 
 pare the words and literal sense together, he may 
 from the same Scripture, being inlightened by the 
 Holy Spirit, both attain unto a solution of the dif- 
 ficulty, and also a right and true understanding of 
 Scripture. Corp. Confessionum. 
 
 BOOK OF HOMILIES. 
 
 The Scriptures were not brought unto us by the 
 will of man ; but holy Men of God (as witnesseth 
 St. Peter) spake as they were moved by the Holy 
 Spirit of God, 2 Pet. i. The Holy Ghost is the 
 school-master of Truth, which leadeth his scholars 
 (as our Saviour saith of Him, John xvi. ) into all 
 truth. And whoso is not led and taught by this 
 school-master, cannot but fall into deep errors, how 
 godly soever his pretence is, what knowledge and 
 learning soever he hath of all other works and wri- 
 tings, or how fair soever a show or face of truth 
 he hath, in the estimation and judgment of the 
 world. See the first Part of the Information of 
 certain Places of the Scripture, p. 386, 387, in the 
 Book of Homilies ; reprinted for the use of Private 
 Families, 1687. 
 
 Without his (viz. the Holy Ghost's) lively and 
 secret Inspiration, can we not so much as speak the 
 Name of oiir Mediator, as St. Paul plainly testifl- 
 eth, 1 Cor. xii. " No man can once name the name 
 of our Lord Jesus Christ, but in the Holy Ghost." 
 Much less should we be able to believe and know 
 5* 
 
106 A TREATISE CONCERNING 
 
 tliese great Mysteries, that be opened to us by 
 Christ. St. Paul saith, 1 Cor. ii. " That no man 
 can know what is of God, but the Spirit of God." 
 As for us (saith he) " We have received not the 
 Spirit of the World, but the Spirit which is of 
 God," for this purpose, " That in that Holy Spirit, 
 we might know the things that be given us of 
 God." The wise Man saith, that in the power and 
 virtue of the Holy Ghost, resteth all vnsdom, and 
 all ability to know God, and to please him. For 
 he writeth thus, Wisd. ix. " We know that it is 
 not in man's power to guide his goings. No man 
 can know thy pleasure, except thou givest wisdom, 
 and sendest thy Holy Spirit from above." Send 
 Him down therefore (prayeth he to God) fi-om the 
 Holy Heavens, and from the Throne of thy Maj- 
 esty, that he may be with me, and labour with me, 
 so that I may know what is acceptable before thee. 
 Third Part of the Sermon for Rogation Week, p. 
 515, 516. 
 
 If any gift we have, wherewith we may work to 
 the glory of God, and profit of our neighbor, a,ll 
 is wrought by this one and self same Spirit, which 
 maketh his distributions peculiarly to every man, 
 as He will, I. Cor. xii. If any wisdom we have, it 
 is not of ourselves, we cannot glory therein, as be- 
 gun of ourselves, but we ought to glory in God, 
 from whom it came to us : as the Prophet Jeremiah 
 writeth, chap. ix. " Let him that rej ayceth, rejoyce 
 
THE HOLY 3CRIPTUKES. 107 
 
 in this, that he understandeth and knoweth me; 
 for I am the Lord, which showeth mercy, judgment 
 and righteousness in the earth, for in these things 
 I delight, saith the Lord." This wisdom cannot be 
 attained, but by the direction of the Spirit of God, 
 and therefore it is called spiritual wisdom. Ibid. p. 
 517. 
 
 BOOK OF COMMON PKAYER. 
 
 Almighty God, unto whom all hearts be open, 
 all desires known, and from whom no secrets are 
 hid ; cleanse the thoughts of our hearts by the In- 
 spiration of thy Holy Spirit, that we may per- 
 fectly love thee, and worthily magnify thy Holy 
 Name. Fii^st Colleot at tlie Gommunion Service. 
 
 Almighty and Everlasting God — -Beseeching 
 thee to inspire continually the universal Churcli 
 with the Spirit of Truth, Unity and Concord. — 
 Prayer for the whole State of Christ's Church mil- 
 itant here on Earth, in the Communion Service. 
 
 O Lord — Send tky Holy Ghost, &jC.— Collect for 
 Quinquagesima Sunday. 
 
 Almighty and Everlasting God, by whose Spirit 
 the whole Body of the Church is governed and 
 sanctified. — Second Collect for Good Friday. 
 
 Almighty God — we humbly beseech thee, that 
 as by thy special Grace preventing us, thou dost 
 put into our Minds good Desires ; so by thy con- 
 
108 A TREATISE CONCBRNraG 
 
 tinual Help, we may bring the same to good efEect. 
 — Collect for Easter Day. 
 
 Almighty God, who showeth to them that be in 
 Error the Light of thy Truth. — Collect for the 
 third Sunday after Easter. 
 
 O Lord, from whom all good things do come, 
 grant to us thy humble servants, that by thy Holy 
 Inspiration we may think those things that be good. 
 — Collect for fifth Sunday after Easter. 
 
 O God — we beseech thee, leave us not comfort- 
 less, but send to us thine Holy Ghost to comfort 
 us. — Collect for the Sunday after Ascension Day. 
 
 God who at this time didst teach the hearts of 
 thy faithful people, by the sending to them the 
 Light of thy Holy Spirit ; grant us by the same 
 Spirit to have a right judgment in all things. — Col- 
 lect for Whit-Sunday. 
 
 Grant to us, Lord, we beseech thee, the Spirit to 
 think and do always such things as be rightful; 
 that we who cannot do any thing that is good 
 without thee, may by thee be enabled. — Collect 
 for ninth Sunday after Trinity. 
 
 O God, who declarest thy Almighty Power, most 
 chiefly in showing mercy and pity ; mercifully gi'ant 
 unto us such a Measure of thy Grace, that we, run 
 ning the way of thy commandments, may obtain 
 thy gracious promises, and be made partakers of 
 
THE HOLY SCBIPTUBBS. 109 
 
 thy Heavenly Treasure. — Collect for the eleventh 
 Sunday after Trinity. 
 
 Almighty and merciful God, of whose only Gift 
 it Cometh, that thy faithful People do unto thee 
 true and laudable Service, grant, we beseech thee. 
 — Collect for thirteenth Sunday after Trinity. 
 
 Keep, we beseech thee, O Lord, thy Church with 
 thy perpetual Mercy, — and lead us to all things 
 profitable to our Salvation. — Collect for fifteenth 
 Sunday after Trinity. 
 
 Lord, we pray thee, that thy Grace may always 
 prevent and follow us. — Collect for seventeenth Sun- 
 day after Trinity. 
 
 O God, forasmuch as without thee we are not 
 able to please thee, mercifully grant that thy Holy 
 Spirit may in all things direct and rule our hearts. 
 — Collect for nineteenth Sunday after Trinity. 
 
 Almighty and Everliving God; — Grant us so 
 perfectly, and without all Doubt to believe in thy 
 Son Jesus Christ, that our Faith in thy sight may 
 never be reproved. — Collect for Thomas's Day. 
 
 We beseech thee, O Lord, pour thy Grace into 
 our Hearts. — Collect for the Annunciation of the 
 blessed Virgin Mary. 
 
 O Almighty God, whom truly to know is Ever- 
 lasting Life; grant us perfectly to know thy Son 
 
110 A TREATISE CONCERNING 
 
 Jesus Christ to be the Way, the Truth, and the 
 Life. — Collect for Philvp and James's Day. 
 
 O Lord God Almighty, who didst endue thy 
 holy Apostle Barnabas with singular Gifts of the 
 Holy Ghost ; leave us not we beseech thee, desti- 
 tute of thy manifold Gifts. — Oollect foi' Barna- 
 has^s Bay. 
 
 In the Morning and Evening Prayer for the Queen. 
 
 O Lord our Heavenly Father, most heai-tily 
 
 we beseech thee, — so to replenish her with the 
 Grace of thy Holy Spirit, that she may always in- 
 cline to thy Will, and walk in thy Way. — 
 
 For the Royal Family. 
 
 Almighty God — we humbly beseech thee — to 
 endue them with thy Holy Spirit. — 
 
 For the Clergy and People. 
 
 Almighty and Everlasting God, — send down 
 upon them the healthful Spirit of thy Grace. — 
 
 Almighty God, — Grant that we being regenerate 
 and made thy Children by Adoption and Grace, 
 may daily be renewed by thy Holy Spirit. — Collect 
 for GhrisPmas Day. 
 
 — Being filled with the Holy Ghost. — Collect 
 for Stephen! s Day. 
 
THE HOLY SCRIPTUEES. Ill 
 
 Evening Prayer. 
 
 — Have Mercy — upon us, O Lord, and forgive 
 us our OfEences. Teach us by thy Holy Spirit. — 
 
 A Godly Prayer to he said at all Times. 
 
 O most merciful Father, — We beseech thee for 
 thy dear Son Jesus Christ's sake, to grant us always 
 thy Holy Spirit, whereby we may grow in thank- 
 fulness towards thee, to be led into all truth, — 
 Grant us always the assistance of thy Grace and 
 Holy Spirit, that in heart, word and deed, we may 
 sanctify and do worship to thy Name; help to 
 amplify and increase thy Kingdom, — Let thy 
 mighty hand and outstretched arm (O Lord) be 
 still our defence, thy mercy and loving kindness in 
 Jesus Christ thy dear Son our salvation, thy Grace 
 and Holy Spirit our comfort and consolation, unto 
 the End, and in the End. 
 
 A Prayer to he said before a Man begin Ms Worh. 
 — Moreover, O Lord, we beseech thee, that thou 
 wouldest strengthen us with thy Holy Spirit, that 
 we may faithfully travel in our state and vocation, 
 without Fraud or Deceit— 
 
 A Confession for all Estates and Times. 
 — O Heavenly Father, — We most humbly be- 
 seech Thee for Jesus Christ's sake, to show thy 
 
112 A TREATISE CONCBRNINa 
 
 Mercy upon us, to forgive us all our sins, and in- 
 crease thy Holy Spirit in us, — For thy Spirit doth 
 assure our consciences, that thou art our merciful 
 Father. — 
 
 The Ordering of Priests, according to the Appoint- 
 ment of the Ghv/rch of England. 
 
 When the Gospel is endbd, then shall be said ok sung. 
 
 ' Come Holy Ghost, Eternal God, 
 
 Proceeding from above. 
 Both from the Father and the Son, 
 
 The God of peace and love : 
 Visit our minds, into om' hearts 
 
 Thy Heavenly Grace inspire; 
 That Truth and Godliness we may 
 
 Pursue with full desire. 
 Thou art the very Comforter 
 
 In grief and all distress ; 
 The Heavenly gift of God Most High ; 
 
 No tongue can it express. 
 
 ' From what we know of the Author's expositions of Christian 
 doctrine, in other works of his, it is not probable, that he was in 
 unison with the sentiment conveyed, in this portion of the " Lit- 
 urgy of the Church of England : " " Come Holy Ghost, Eternal 
 God." 
 
 In confirmation of this statement, and in order more fully to ex- 
 hibit the Author's views of Holy Scripture, and Clu-istian doctrine, 
 we subjoin the following extract, from liis able and learned " Essay 
 on the Doctrine of the Trinity ; " viz. : " Is it not high time for 
 "people to look about them, and to consider, rather what the Holy 
 Sci-iptures, which were given by Inspiration of God, do say in 
 this case, than what fallible men, from their own imaginations, 
 dictate ? 
 
THE HOLY SCRIPTUEBS. 113 
 
 The fountain and the living spring 
 
 Of joy celestial ; 
 The fire so bright, the love so sweet, 
 
 The unction spiritual. 
 Thou in thy gifts art manifold, 
 
 By them Christ's Church doth stand; 
 In faithful hearts thou writ'st thy law. 
 
 The finger of God's hand. 
 According to thy promise, Lord, 
 
 Thou givest speech with grace ; 
 That through thy help, God's praises may 
 
 Resound in every place. 
 : Oh Holy Ghost, into our minds, 
 
 Send down thy Heavenly light ; 
 Kindle our hearts with fervent zeal. 
 
 To serve God day and night. 
 
 The Bishop having acquainted the Persons which 
 are to receive Priesthood, of the great excellency 
 and difficulty of their office, and their insufficiency 
 for it as of themselves, power and ability being 
 given them of God alone, bespeaks them thus ; 
 
 By keeping to Scripture Revelation, we shall declare our Faith in 
 a form of sound and safe words ; but if we go beyond those Sacred 
 Records, for our Creed, there may quickly be as many Symbols of 
 Faith, as there are fond and ambitious Innovators. 
 
 Therefore, in this, and all other Articles of Faith, and Doctrines 
 of Religion, in common to be believed, in order to Eternal Salvation, 
 let not the opinions, explications, or conceptions of men, which are 
 often dubious,, various, or erroneous, be esteemed as a Rule or Stand- 
 ard ; but let every one rely, upon the Divine Testimony of the Holy 
 Scriptures ; which declare that God is One ; and there is none other 
 besides Him ; and that the One God, is Father, Son, and Holy Spirit : 
 or as it is expressed," 1 John V. 7, " The Father, the Word, and the 
 Holy Ghost."— W. 
 
114 A TEBATISE CONCERHXNG 
 
 "Therefore ye see liow ye ought and have need 
 earnestly to pray for his Holy Spirit, — Adding, we 
 
 have good hope that you will continually pray, 
 
 for the Heavenly Assistance of the Holy Ghost 
 from God the Father, by the Mediation of our 
 only Saviour Jesus Christ, that by daily reading 
 and weighing the Scriptures, ye may so wax riper 
 and stronger in your Ministry." 
 
 Then the Bishop puts several Questions to them, 
 whereunto they are to answer severally. Of which 
 Questions, this is one : 
 
 The Bishop. 
 
 Will you be diligent in Prayers, and in reading 
 the Holy Scriptures, and in such studies as help 
 to the knowledge of the same, laying aside the 
 study of the world and the flesh ? 
 
 Ans. I will endeavour myself so to do, the Lord 
 being my Helper. 
 
 After this, the Congregation shall be desired 
 secretly in their Prayers, to make humble Supplica- 
 tions to God for the foresaid things ; for the which 
 Prayer, there shall be a certain space for Silence. 
 
 Note. — Here the Church of England injoins on her members, what 
 she censures in the Quakers, viz. ; Waiting in Silence. 
 
 Then the Bishop prays, and among other expres- 
 sions useth these words, " Almighty and Heavenly 
 Father — we humbly beseech thee, that we may daily 
 
THE HOLT SCHrPTURBS. 115 
 
 increase and go forward, in the Knowledge and 
 Faith of Thee and thy Son, by the Holy Spirit." 
 
 When this prayer is done, the Bishop with the 
 Priests present, shall lay their hands severally, upon 
 the head of every one that receiveth Orders : the 
 Eeceivers, humbly kneeling upon their knees, and 
 the Bishop saying, receive the Holy Ghost. 
 
 Bishop Jewel. 
 
 Flesh and Blood is not able to understand the 
 holy Will of Grod, without special Kevelation. 
 Therefore Chnst gave thanks unto his Father, 
 " For that he had revealed his secrets unto the lit- 
 tle ones," Matth. xi. And likewise, " Opened the 
 hearts of his Disciples, that they might understand 
 the Scriptures," Luke ii. 4. Without this special 
 help and prompting of God's Holy Spirit, the Word 
 of God is unto the reader, be he never so wise, or 
 well learned, as the Vision of a sealed Book. Re- 
 ply to Harding's Answer, p. 534. 
 
 As the Scriptures were written by the Spirit of 
 God, so must they be expounded by the same. For 
 without that Spirit, we have neither ears to hear, 
 nor eyes to see. It is that Spirit, that openeth, and 
 no man shutteth : the same shutteth, and no man 
 openeth. The same Spirit prepared and opened 
 the Silk-woman's heart, that she should give ear to, 
 and consider the things that were spoken by St. 
 Paul, Acts xvi. And in respect of this Spirit, the 
 
116 A TREATISE CONCERNING 
 
 Prophet Isaiah saith, Erunt omnes docti a Deo. 
 They shall be all taught of God, Isa, liv. Defence 
 of the Apology, p. 72. 
 
 The Spirit of Grod is bound, neither to the sharp- 
 ness of wit, nor to abundance of learning. Often- 
 times the Unlearned seeth that thing that the 
 learned cannot see. Christ saith, " I thank thee, O 
 Father, Lord of heaven and earth, that thou hast 
 hid these Things from the wise and prudent, and 
 hast revealed them unto babes," Luke, x. 21. Ibid, 
 p. 532. 
 
 Our Learning is the Cross of Christ : Of other 
 Learning we make no vaunts. God is called the 
 God of Truth, and not of Learning. St. Paul saith, 
 All kind of Learning shall be abolished, and con- 
 sumed to nothing, 1 Cor. xiii. God make us all 
 learned to the Kingdom of Heaven, Mat. xiii De- 
 fence of the Apology, p. 623. 
 
 Archbishop Sandys, in a Sermon preached hefore 
 Queen Elizabeth, on Psal. 86. 11, 
 
 " Teach me thy Way, O Lord ; I will walk in thy Truth." 
 
 The Prophet, saith he, being inflamed with a 
 desire of knowledge and understanding, saw no 
 other way to attain thereto, but by joining with 
 continual Meditation, earnest Prayer; "Teach me 
 thy ways, O Lord ; give me understanding, show 
 me thy Law." He knew that praying was as need- 
 
THE HOLY SCSIPTUBES. 117 
 
 ful altogether as reading ; that if there be any dif- 
 ference at all, it is this ; by praying we profit more 
 than by reading. 
 
 As he desireth to be taught, so it is especially to 
 be noted, that his desire is to be taught of God ; 
 Teach thou me, O Lord ; there is none can open the 
 sealed Book of God, but only the Lion of the tribe 
 of Judah, the Koot of David, the Lamb of God. 
 For " Thou art worthy to take the Book, and to 
 open the seals thereof : for thou wast slain, and hast 
 redeemed us to God by thy blood," Kev. v. 9. It is 
 he that hath the key of David, which openeth, and 
 no man shutteth ; shutteth and no man openeth. 
 For the outward reading of the word, without the 
 inward working of his Spirit, is nothing. The pre- 
 cise Pharisees, the learned Scribes, read the Scrip- 
 tures over and over again ; they not only read them 
 in books, but wore them on their garments ; they 
 were not only taught, but were able themselves to 
 teach others. But because this heavenly teacher 
 had not instructed them, their understanding was 
 darkened, their knowledge was but vanity ; they 
 were ignorant altogether in that saving truth, which 
 the prophet David is so desirous to learn. The 
 Mysteries of salvation were so hard to be conceived 
 of by the very Apostles of Christ Jesus, that he is 
 forced many times sharply to rebuke them for their 
 dulness ; which unless he had removed by opening 
 the eyes of their minds, Luke xxiv. they could 
 
118 A TREATISE CONCEENING 
 
 never have attained to tlie knowledge of salvation 
 in Christ Jesus. The ears of that woman Lydia, 
 would have been as close shut against the preach- 
 ing of Paul, as any others, if the finger of God had 
 not touched and opened her heart. As many as 
 learn, they are taught of God, John vi. 45. and no 
 man knoweth the Father, but he to whom it pleas- 
 eth the Son to reveal him. There is but one Teach- 
 er in the School of Christ ; he it is that leadeth unto 
 all Truth, John xvi. 13. See his Sermons, printed 
 in the Year 1616. p. 48. b. and 49. a. 
 
 Christ only openeth the book of knowledge, giv- 
 eth understanding, and revealeth unto us the will 
 of his Father, — the Spirit only (is) the schoolmas- 
 ter, that inwardly guideth the heart, in the way of 
 Truth. Ibid. p. 49. a. 
 
 De. John" Rainolds. 
 No Prophecy of Scripture is of man's own inter- 
 pretation, 2 Pet. i. 20. because in the prophecy, 
 that is, the Scripture of the Prophets, they spake 
 as they were moved by the Holy Ghost, not as the 
 will of man did fancy. Which reason sith ^ it im- 
 plieth, as the Prophets, so the Apostles ; and it is 
 true in them all, the holy men of God, spake as 
 they were moved by the Holy Ghost ; it foUoweth, 
 that all the Scripture ought to be expounded by 
 
 ' Since, or seeing that. — W 
 
THE HOLY SCRIPTUKES. 119 
 
 God, because it is inspired of God, 2 Tim. iii. 6. as 
 nature's light hath taught, that he who made the 
 law should interpret the law. L. si. cod. de Legib. 
 & Constitationib. Principum. Rainolds's Coufer- 
 ence with Hart, p. 81. We do acknowledge that 
 all means are vain, unless the Lord give eyes to 
 see ; whom therefore the Prophet made his Prayer 
 to, " Open thou mine eyes, that I may behold won- 
 drous things out of thy Law." Psal. cxix. 18. Ibid, 
 p. 99. 
 
 Weemse. 
 
 The Scripture must be interpreted by the same 
 Spirit, by which it was inspired. No Scripture is 
 of private interpretation. Christian Synagogue, 1. 
 1. p. 31. 
 
 The internal Light, whereby we come to the 
 sense of the Scripture, is the Holy Spirit. Ibid, 
 p. 31. 
 
 David Dickson. 
 Spiritual things are only discerned spiritually, 
 that is, by spiritual Light, and the Spirit within 
 actually discovering the object, which the natural 
 man is destitute of. For so great is the blindness, 
 error, perverseness and unaptness of our minds to 
 spii'itual things, that unless we are regenerated, 
 and actually inlightened by the Holj' Spirit in every 
 of them, we can discern nothing in spiritual things. 
 
120 A TREATISE CONCERNING 
 
 — Exposit. Analytic. Omnium Apostolic. Epistola- 
 rum, in 1 Cor. ii. 14. 
 
 No natural man can judge of the mysteries of 
 salvation, and of the spiritual manner of handling 
 the mysteries of God, but they only who are spir- 
 itual, and so far as they have the mind of Christ, 
 revealed to them by the Spirit of Christ, as the 
 Apostles had, and other of the faithful have in 
 their respective measures. — ^Ibid. in v. 16. 
 
 De. Field. 
 
 There is a double Sense of the Sacred words and 
 sentences of Scripture. For there is a literal Sense, 
 and a spiritual or mystical sense. Of the Church, 
 B. 4. c. 18. p. 230. 
 
 There are manifold Difficulties in the Scripture ; 
 proceeding partly from the high and excellent na- 
 ture of the things therein contained, which are with- 
 out the compass of natural Understanding, and so 
 are wholly hidden from natural men. Ibid. c. 14. 
 p. 223. 
 
 — ^The Doctiine of Faith, which only professeth 
 to bring us back to God, to possess and injoy him, 
 (not as he is participated of us, but as he is ia 
 himself), and maketh us already to begin to taste 
 the Sweetness, of so great and happy a Union, is not 
 only true, but divine and heavenly, such as Nature 
 could not teach us, but is to be learned only, of 
 God himself. Ibid. c. 14. p. 223. 
 
the holy scriptures. 121 
 
 Amesitjs. 
 
 God giveth unto the faithful, a^ift, according to 
 their several measures, to understand and expound 
 the Scriptures ; so that they can profitably exercise 
 themselves in the reading, of them. Bellarm. ener- 
 vatus, 1. 1. c. 5. n. 28. p. 58. Tom. 1. 
 
 The anointing of the Holy Spirit teacheth the 
 faithful to understand those truths, which they 
 have received from the Apostles. Ibid. n. 32. p. 60. 
 
 F. Eotrs. 
 
 Though we may perhaps have good thoughts of 
 ourselves, and boast of the knowledge of several 
 arts, which by the strength of nature only, we com- 
 prehend in the mind; yet if we will rest here, 
 namely ; in the strength of nature only, we can never 
 attain unto the true and perfect knowledge, of the 
 things of God. For it is not possible, that super- 
 natural knowledge, should be rightly perceived, 
 without the help of supernatural light. Interiora 
 Ilegni Dei, Coelest. Academ. c. 2. p. 12, 13. 
 
 For the mystei'ies of Scripture are so abstruse, 
 that the sharpest wit of man, is not able to pene- 
 trate them : nor are they any better perceived by 
 the natural understanding, than sounds are by the 
 nostrils, or smells by the ears. — Certainly the eye 
 hath not seen, neither hath the ear heard, those 
 heavenly mysteries, 1 Cor. ii. 9. that is, we cannot 
 come to the true knowledge thereof, by the natural 
 
122 A TREATISE CONCERNING 
 
 seuses of seeing or hearing. Nay, the heart of man 
 (I mean the natural reason of the natural man) 
 doth not rightly judge of them. But that we may 
 attain to the knowledge of divine things, we need 
 a divine understanding to be given us, that is, a 
 spiritual mind to discern spiritual objects. Ibid, 
 p. 17, 18, 19. 
 
 " The wisdom of this world " (saith Paul) " is 
 foolishness with God; and the natural man re- 
 ceiveth not the things of the Spirit of God." There- 
 fore if thou endeavorest to understand divine 
 things with thy natural wit, thou goest the way 
 rather, never to understand them. For thou may- 
 est peradventure conceive, and see some false and 
 counterfeit images of things, but the things them- 
 selves as they are in truth, thou wilt not thoroughly 
 see and understand. — Because thou art blind as to 
 divine things, which are spiritually discerned, thou 
 onghtest to beg of the Holy Spirit, for a spiritual 
 eye, that thou mayest have a spiritual perception 
 of them. Ibid. c. 7. p. 92, 93, 94. 
 
 Spiritual things are no otherwise known than 
 Spiritually, it being the Spirit of God alone, that 
 bestows the knowledge of those things, which are 
 freely given to us of God. Ibid. Grande Oraculum, 
 Sect, 4. p. 170. 
 
 Dr. Everard. 
 He that sees the Mystery of the Scripture, hath 
 
THE HOLY SCRIPTUBBS. 123 
 
 the trae knowledge of the Scripture. He is not 
 taught of God, that knows only the letter, and the 
 flesh of the Scripture ; but true Understanding, is 
 that of the Spirit, and not of the Letter : and 
 though Men may cry up and praise literal Knowl- 
 edge, yet God only esteems inward Knowledge, 
 and the Mind and Inside of the Scriptures. The 
 Gospel Treasury opened, second Part, p. 190. 
 
 Therefore we may observe also what Ministers 
 the Apostle prefers ; not the Ministers of the Let- 
 ter, but the Ministers of the New Testament : as 
 in that of 2 Coi*. iii. 6. Able Ministers, not of the 
 Letter, but of the Spirit ; and those also to be true 
 Christians, having not the Law only outwardly, in 
 Tables of Stone ; but within, in the fleshly Tables 
 of the Heart : he having made us " Able Ministers 
 of the New Testament ; not of the Letter, but of 
 the Spirit; for the Letter killeth, but the Spirit 
 giveth Life." All the knowledge of the History, 
 is but as the Law wi'itten in Tables of Stone, which 
 doth us no good; but it is only the Spirit, the 
 Knowledge of the Mystery, and Marrow, that giv- 
 eth Life. 
 
 Object. But you will say to me. How doth the 
 Letter kill ? 
 
 Ans. I answer : by i-esting therein, and not seek- 
 ing for the marrow, the food, and the life; but 
 contenting ourselves with the knowledge of the 
 history and outside. Ibid. p. 190, 191. 
 
124 A TREATISE CONCERNING 
 
 Do not tMnk that I speak against law, or letter, 
 or ordinances ; use them (as I say) but rest not in 
 them. Ibid. p. 197. 
 
 Let us look to find that in us, which Christ 
 afiirms, that the Kingdom of God is within us, and 
 that you are in some beginnings, of that glorious 
 temple and city mentioned before. Kev. xxi. 
 Ibid. 
 
 Did men but see things, and were led by the 
 Spirit, and by the Truth; they would not run 
 away with such poor, weak, carnal, and empty 
 notions and interpretations as they do. Ibid. p. 
 201. 
 
 Not that I would have men neglect preaching 
 the letter, or whatever can be found out externally 
 to be fulfilled, but let us not rest there ; but seek 
 for the anointing of the Spirit promised by Christ, 
 tiiat may lead us into all Truth. Ibid. 
 
 That ye may come to see those things God re- 
 veals by his Spirit ; " For the Spirit searcheth all 
 things, yea, the deep things of God ; for he that is 
 spiritual judgeth all things, yet he himself is 
 judged of no man; for who hath known the mind 
 of the Lord, that he may instruct him ? but we have 
 the Mind of Christ ; " as there the Apostle, in that 
 of 1 Cor. ii. expostulates concerning the hidden 
 mystery of the Scriptures, which we cannot have, 
 except it be fi'eely given unto us of God. Ibid. p. 
 202. 
 
the holy scerptcres. 125 
 
 William Dell. 
 
 No Man nor Angel, can give the Spirit of God ; 
 but God himself gives his own Spirit to whom he 
 pleases : by his own word, which he himself minis- 
 ters by his own Spirit. And by this Spirit did holy 
 men speak the Scriptures, and by this Spirit only 
 do holy Men of God understand the Scripture, as 
 Paul saith, 1 Cor. ii. 12. " Now we have received 
 not the spirit of the world, but the Spirit which is 
 of God, that we might know the things that are 
 freely given to us of God ; " among which his Word 
 hath a chief Place : And after saith, that by the 
 Spirit they had the mind of Christ ; which others 
 want, which yet have the Letter of the Word, and 
 are destitute of the Spirit. And so as the faithful 
 speak the Word by the Spirit of Faith, so through 
 the same Spirit of Faith only so given, do the faith- 
 ful understand it. Confutation of Sydrach Simp- 
 son's Errors in his Commencement Sermon at Cam- 
 bridge, p. 137, 138. 
 
 It is only the Inspiration of God, that enables" a 
 man to know the things of God, and not a man's 
 study or human Learning. It is not in this case, 
 " In him that wills or runs, but in God that shows 
 Mercy." Wherefore Christ hath said, " No Man 
 knows the Son, but the Father, and he to whomso- 
 ever the Father will reveal him." Wherefore Paul 
 prays for the Ephesians, that " God would give 
 
126 A TREATISE CONCERNING 
 
 them the Spirit of Wisdom and Revelation, in the 
 knowledge of Christ;" without which Spirit of rev- 
 elation, Christ and the Father can never be known. 
 What can human Learning, and the studies of men 
 find out, of the mystery of Christ, which was hid- 
 den from ages and generations, till the Spirit reveals 
 it? yea, Christ hath taught, "That God hides 
 these things (of the Gospel) from the wise and 
 prudent ; " that is, the studying and learned men, 
 " and reveals them unto Babes ; " and that this is 
 his good pleasure so to do. And so no man can 
 know Christ and his Gospel, and what is the faith, 
 hope, and love of the Gospel, but by the most pres- 
 ent teaching, and revelation of God himself, by his 
 Spirit. Wherefore to deny the inspiration of God's 
 Spirit now, and to ascribe all knowledge of the 
 Word of God, to men's studies, and to human learn- 
 ing, is the most gross and palpable doctrine of anti- 
 christ, and his prophets ; whereas, All the people 
 of God are taught of God himself, in all the things 
 of God, as Christ hath said ; because, no man by his 
 own studies and pains, can attain thereunto. Ibid, 
 p. 139, 140. 
 
 John Webster. 
 Obj. I know they will object and say, indeed 
 if we consider men naturally in their sinful condi- 
 tion, they are ignorant in the things of God, and 
 are even as the heathens : but we have the Scrip- 
 
THE HOLY SCRIPTURES. 127 
 
 tures given to us, and tBey contain the mind of 
 Christ : And- having this help, we by our wits, and 
 learning, and industry, are able to know the mind 
 of God ; for we know and understand the Hebrew, 
 and Greek, and Syriack languages, &c. 
 
 Ans. Truly, if it were so that they did so, it 
 were well ; but that very Word to which they ap- 
 peal, in the very letter of it, witnesses against them : 
 for the Word witnesses, that it is a sealed book, 
 whether delivered to the learned, or unlearned, 
 Isai. xxix. 11, 12, and none is found worthy to open 
 it but the Lamb, the Lion of the Tribe of Jud^,, 
 Eev. V. 3, and that none can so much as say, Jesus 
 is the Lord, but by the Holy Ghost, 1 Cor. xii. 3, 
 and again, that the letter kills, but the Spirit gives 
 Life, 2 Cor. vi. 3, and to you it must be given to 
 know the mysteries of the Kingdom, Luke viii. 10, 
 and Mark iv. 11, or you cannot know them: and 
 when Christ spake with a lively and audible voice, 
 he spake and preached, so as never man did, yet 
 said he very often. He that hath Ears to hear, let 
 him hear. Mat. xi. 15. Mark iv. 9. and Luke viii. 8. 
 And so it is said of the Disciples, that Christ opened 
 their understandings, when he was risen again; 
 although he himself had taught them the same 
 things before his death, yet it is said, Luke xxiv. 45, 
 " Then opened he their Understandings, that they 
 might understand the Scriptures ; " That " It be 
 hoved him " (according as it was written in the 
 
128 A TREATISE CONCERNING 
 
 Propliets and Psalms) " to sufEer- and lise again 
 the tliird day," v. 46. So that hence it is clear, 
 there is not any wisdom, learning, or knowledge in 
 the world that can unseal this book; for though it 
 be the Declaration of the Mind of God, through 
 those Saints and Apostles, by whom it was wi'itten ; 
 yet never can any man read the Mind of Grod in it, 
 but by the same Spirit that taught it, and unless 
 the same Spirit that raised up Jesus Christ from 
 the Dead, do quicken us, Rom. viii. 11. Judgment 
 set, and the Books opened, p. 110, 111. 
 
 Thomas Colliee. 
 
 I Query of any one who knows the Lord, wheth- 
 er the Scripture without the Spirit of Christ, doth 
 or can teach any one, true and saving knowledge? 
 — The Substance of my Discourse ^ there, is to hold 
 forth the truth and authority of the Scriptures in 
 the light of the Spirit ; that so souls by the teach- 
 ing of the Spirit of Christ, may come to a right 
 understanding of them. Reply to Thomas Hall, 
 p. 59. 
 
 Which is the likeliest means to help us to under- 
 stand the meaning of the Scripture, in comparing 
 Scripture with Scripture ; the Spirit of Christ, or 
 human Learning ? Who best knows the Meaning of 
 the Scripture; that Spirit by which it was given, 
 
 ' Gen. Epist. to the Saints, c. 10. p. 28. 
 
THE HOLY SCRIPTURES. 129 
 
 or that tuman spirit so much pleaded for, that 
 never did, nor never shall know the Lord ? 
 
 The Scripture is no perfect Rule to ignorant and 
 carnal Men, or hypocrites. It is a perfect rule 
 only to such, who by it know the Lord and his 
 mind by the teachings of the Spirit, and so walk 
 according to it ; for if it be a perfect Rule, then it 
 is so to those who^ know it. 
 
 You say, a natural man may know it; then a 
 natural man may have a perfect rule ; and if he 
 walk according to it, he must be saved ; for whoso 
 walks by a perfect rule, and answers it in his walk- 
 ing, must be justified by that rule : Now the Scrip- 
 ture is no perfect Rule of Justification of Life to 
 any but the Saints ; not that there is imperfection 
 in the Scripture ; but none come truly to know it, 
 but those who are taught from above. 
 
 To say, that the knowledge of the mind of God 
 in Scripture, by the teachings of the Spirit, is to 
 make it a nose of wax, &c. is a fond imagination. 
 For, 
 
 1. Though it is true, upon this account, men, that 
 have not the Spirit of God may abuse it, thinking 
 they have the Spirit of Christ when they have it 
 not. 
 
 2. Yet the Spirit is Truth, and is at Unity in and 
 with itself, and speaks but One thing. I mean he 
 doth not contradict himself : though there are Con- 
 tradictions amongst the Saints ; yet it is not from 
 
130 A TREATISE CONCERNING 
 
 the Spirit, who dwells in Unity, but from the 
 worldly spirit not yet subdued in them ; and I 
 thought you had known at least the Scripture, 
 Zeph. iii. 9. that saith, God " Will turn to the peo- 
 ple a pure language, that they may all call upon 
 the name of the Lord, to serve him with one con- 
 sent." It is not the Work of fleshly Avisdom ; but 
 I will do it saith the Lord ; and how think you, 
 if not in helping them to know his Mind, &c. An- 
 swer to Richard Sander's Balm to heal Religious 
 Wounds, p. 33, 34. 
 
 Oh ! be ashamed for ever of these fopperies, and 
 let all who know the Lord, look to him for the 
 Teachings of his Spirit, that so we may come to 
 'know his Mind and Will. Ibid. p. 34. 
 
 An Englishman in the English translation, may 
 understand the Mind of God, as much and more, 
 if he hath a greater measure of the Spirit, than an 
 Hebrician and Grecian can understand in these 
 Languages. 
 
 I do not quarrel against Tongues, but at the 
 abuse of them; to make an Idol of them. I know 
 you may come to the knowledge of the letter of 
 Scripture, in an ordinary way, more fully with 
 theni, than without them ; but it is the abuse of 
 them, that I quaiTel at, because you set them up 
 in the room of the Spirit ; as if none could under- 
 stand Scripture, but those that have tongues : then 
 the faith of all others must be an implicit Faith, 
 
THE HOLY SCRIPTUEBS. 131 
 
 built -upon the credit of men, which yrould prove 
 very weak in the end. Ibid. p. 30. 
 
 Is this your spiritualness indeed ? That a natural 
 man without the Spirit may understand the Mind 
 of God? For if he understand the sense and mean- 
 ing of the Scripture, then he understands the Mind 
 of God ; and this is contrary to Scripture. For 
 " The natural man receiveth not the things of the 
 Spirit of God ; for they are foolishness unto him : 
 neither can he know them, because they are spirit- 
 ually discerned," 1 Cor. ii. 14. " But we have the 
 Mind of Christ," ver. 16. 
 
 Are there many Prophecies, and much of the 
 Eevelation, which is yet a sealed Mystery to you ? 
 And John saith expressly, Eev. v. that the Scrip- 
 ture, viz. Christ, the Mystery of God in Scripture, 
 is a sealed Book, that none could open but the Lion 
 of the Tribe of Judah. Yet you say, that a natural 
 Man can do it. I leave it to the Reader to judge 
 of the Truth of this. Ibid. p. 32. 
 
 John Smith. 
 
 As the eye cannot behold the sun, 'HIcoelSt^i; fiyi 
 yivoixEVog, unless it be Sunlike, and hath the form 
 and resemblance of the sun drawn in it ; so neither 
 can the soul of man behold God, QeoeiSrig ^yj yivo- 
 fievyi, unless it be Godlike, hath God foi-med in it, 
 and be made partaker of the Divine Nature. — 
 
 To seek our Divinity merely in books and writ- 
 
132 A TREATISE CONCERNING 
 
 ings, is to seek the living among the dead : we do 
 but in vain seek God many times in these. — Intra 
 te quaere Deum : Seek God within thy own Soul, — 
 That is not the best aud truest knowledge of God, 
 which is wi'ought by the labour and sweat of the 
 brain, but that which is kindled within us, by an 
 Heavenly warmth in our hearts. Select Discourses, 
 p. 2, 3. 
 
 We must not think, we have then attained to the 
 right Knowledge of Truth, when we have broke 
 through the outward Shell of Words and Phrases, 
 that house it up.— There is a knowing of the Truth 
 as it is in Jesus, as it is in a Christlike Nature, as 
 it is that sweet, mild, humble, and loving Spirit of 
 Jesus, which spreads itself like a morning sun upon 
 the souls of good men, full of Light and Life. It 
 profits little to know Christ himself after the flesh ; 
 but he gives his Spirit to good Men, that searcheth 
 the deep things of God. Ibid. p. 8. 
 
 Such a Life and knowledge as this is, peculiarly 
 belongs to the true and sober Christian, who lives 
 in him who is Life itself, and is enlightened by him 
 who is the Truth itself, and is made Partaker of 
 the Divine Unction, and knoweth all Things, as 
 John speaks. Ibid. p. 21. 
 
 The Doctrine of the Christian Religion pro- 
 pounded to us by our Saviour and his Apostles, 
 is set forth with so much simplicity, and yet with 
 so much repugnancy, to that degenerate genius and 
 
THE HOLY SCRIPTURES. 133 
 
 spirit, that rules in the hearts and lives of men, 
 that we may truly say of it, it is both the easiest 
 and hardest thing : it is a Kevelation wrapt up in 
 a Complication of Mysteries. Ibid. p. 285. 
 
 The Scripture is written, Doctis pariter et indoc- 
 tis : Alike to the learned, and the unlearned : and 
 yet is Wisdom in a Mystery ; which the Princes of 
 this World understand not ; a sealed Book, which 
 the greatest Sophies ' may be most unacquainted 
 with. Ibid. p. 286. 
 
 Therefore the best acquaintance with Religion 
 is ®Eo8i,8axrog j'j'oo'tg, a Knowledge taught by God, 
 Ibid. p. 287. 
 
 It is God alone that acquaints the Soul with the 
 Truths of Revelation. Ibid. p. 384. 
 
 Archbishop Usher. 
 The Spirit of God alone is the certain Interpre- 
 ter of his Word written by his Spirit ; for no man 
 knoweth the things pertaining to God, but the 
 Spirit of God, 1 Cor. ii. 11, and no prophecy of 
 Scripture is of any man's own interpretation; for 
 prophecy was not brought by the will of man, 
 
 ' Sophies or Sophists (fi'om So(^df, wise) — Wise or learned men ; 
 in mere human wisdom or learning ; as the professors and teachers 
 of Philosophy in ancient Grreece— a class of men whom we may sup- 
 pose the Apostle Paul had in mind, when writing to his Colossian 
 brethren, he says, "Beware lest any man spoil you through Philos- 
 ophy and vain deceit, after the tradition of men, after the rudimenti 
 of the world, and not after Christ." — Culos. ii. 8. — W. 
 
134 A TREATISE COHOEBNING 
 
 but the holy men of God spake as they were led 
 by the Holy Ghost, 2 Pet. i. 20, 21. The inter- 
 pretation therefore must be by the same Spirit, by 
 which the Scripture was written, of which Spirit 
 we have no certainty upon any Man's credit, bift 
 only so far forth, as his saying may be confirmed 
 by the Holy Scriptures. Sum and Substance of 
 Christian Religion, p. 24. Edit. 6. 
 
 Dr. OwEif. 
 
 Our Divines Jiave long since laid down these two 
 things, as indisputable positions. 
 
 1. That the only publick, authentick, and infal- 
 lible interpreter of the Holy Scriptures is the 
 Author of them, from whose inspiration they receive 
 all their truth, clearness and authority; and this 
 Author is the Holy Spirit, partly speaking in the 
 Scriptures themselves, and clearly and plainly ex- 
 pounding his mind, and revealing it by the Anal- 
 ogy of the Whole Divine Doctrine, or Truth deliv- 
 ered in them, in all those parts or places, where it 
 may seem he hath spoken more obscurely, and 
 partly infusing Spiritual Light into our minds, 
 whereby we may be led into all necessary truth 
 revealed in the Word; and therefore, as Christ 
 never appointed any such visible judge, as the 
 Papists so much boast of, so there is no use at all 
 for him. 
 
the holy sceiptures. 135 
 
 Edwakd Polhill. 
 He (Christ) is the great Illuminator by his 
 Spirit, and so opens our eyes to see the Mysteries 
 in Christ and the Gospel : without this illumina- 
 tion, the outward revelation gives not a saving 
 knowledge. — ^The Gospel is a perfect outward Rev- 
 elation, and Rule of Faith, yet our blindness needs 
 an inward Illumination, that we may spiritually 
 discern the Mysteries therein. Answer to Dr. Sher- 
 lock, &c. p. 42, 43. 
 
 De. Hammond. 
 
 There is Need of God's ilhiminating Spirit to 
 assist our weak eyes, our dark faculties. Postscript 
 before his Paraphrase and Annotations upon the 
 N. Test. p. 10. 
 
 By the special operation of his Spirit, he [Christ] 
 gave them. [viz. two of his disciples that were going 
 to Emmaus] the Understanding of the Scriptures, 
 in those things especially which concerned the Mes- 
 siah. Paraph, on Luke xxiv. 45. 
 
 RiCHAED BaXTEE. 
 
 Non.e can savingly know God the Father, but 
 the Son, and he to whom the Son will make him 
 known, by the Gospel and the Illumination of the 
 Spirit. Paraph, upon Mat. xi. 27. 
 
 The Understanding of Man is shut against the 
 understanding of things spiritual, till Christ open 
 
136 A TREATISE CONCERNING 
 
 it. O ! pray for this opening. Note upon Luke 
 xxiv. 45. 
 
 God by Ms Spirit hath revealed them to us his 
 Apostles, (and to others that have hfe Spirit in the 
 Measure that they have it :) for the Spirit of God 
 is given us (iu our several measures) to teach us 
 all things fit for us to know, even the Depths of 
 God. Paraph, on 1 Cor. ii. 10. 
 
 As a Man's Spirit is conscious of its own secret 
 actings and thoughts, which no man else can know: 
 So the Spirit of God knoweth the secret things of 
 God, and maketh us know them in our Measures, 
 which they that have not the Spirit, cannot by aU 
 their Learning know. Ibid, on ver. 11. 
 
 And this Spirit, God hath given unto us ; not the 
 Spirit of the world, to make us carnally and worldly 
 wise ; but the Spirit of God, to make us savour and 
 know God's great mysterious Gifts of Grace. Ibid, 
 on ver. 12. 
 
 But they that have not the Spirit themselves, 
 but mere nature, cannot with all their Learning, 
 receive those spiritual mysteries revealed to us by 
 God ; for they will seem but f anatick dreams and 
 foolishness to them, not to be believed. Nor can 
 they understand them, for only a mind illuminated 
 by God's Spirit doth discern them. Ibid, on ver 
 14. 
 
 He that believeth and confesseth that Jesus is 
 the Lord, the true Son of God and our Saviour, 
 
THE HOLY SCRIPTUllBS. 137 
 
 hath surely learned this of the Holy Ghost. Par- 
 aph, on 1 Cor. xii. 3. 
 
 As he (viz. the Holy Ghost) is thus the infalli- 
 ble objective evidence of Christ's Truth, so is he in 
 you an efficient illuminating Teacher, and ready 
 within you to plead Christ's Cause, and teach you 
 all necessary Truth. Therefore you need not any 
 man's testimony and teaching, as those do, that 
 have no other. Paraph, on 1 John ii. 27. 
 
 It (viz. the Spirit) is given now to the Faithful, 
 not to reveal to them a new Jjslw and Gospel, but 
 to cause to understand, believe, love and obey that 
 already revealed. Preface upon the N. Testament. 
 
 Dr. John Edwards. 
 
 God is the Author of all divine Truth, and of the 
 Discovery of it made to us. An inward enlighten- 
 ing and irradiating of the Mind by the Holy Spirit 
 is absolutely necessary, for the apprehending of 
 the Divine Mysteries which are contained in the 
 Doctrines of the Gospel. Free Discourse concern- 
 ing Truth and Error, &c. p. 481. Printed 1701. 
 
 Let every one of us pray with David, " Lead me 
 in thy Truth, and teach me," Psal. xxv. 5. " O send 
 out thy Light and thy Truth, let them lead me," 
 xliii. 3. " Teach me, O Lord, the Way of thy Stat- 
 utes," cxix. 33. " Open thou mine Eyes; that I may 
 behold wondrous Things out of thy Law," ver. 18. 
 We are sensible, O Father of heaven, that there is 
 
138 A TEEATISB CONCERNING 
 
 a natural darkness and blindness in our minds : 
 We cannot perceive tlie things of the Spirit : They 
 are foolishness to us. And besides this natural in- 
 disposition, we are on every side beset with im- 
 pediments in our way to Truth. The occasions of 
 error and mistake are almost innumerable : We are 
 miserably misled, and it is not in our power to 
 direct our steps, and to keep the right Path. We 
 therefore with all humility beg thy Guidance; do 
 thou vouchsafe to direct and assist us : Let thjj- 
 Holy Spirit illuminate our Minds, that we may 
 have a clear Discovery of thy Will, and that we 
 may arrive to a sufficient Insight into all the Mys- 
 teries of the Gospel. Ibid. p. 481, 482. 
 
 To incourage you in your petitions, let me remind 
 you of the Promises which our Savioui* hath made 
 viz. That " The Spirit shall teach you all things," 
 John xiv. 26. That this Spirit of Truth " Shall 
 guide you into all Truth," John xvi. 13. and St. 
 John assureth you, that "The Anointing teacheth 
 you of all things, and is Truth," 1. John ii. 27. Ibid, 
 p. 482, 483. 
 
 The Helvetian Confession. 
 
 The Institution of true Religion depends upon 
 the Internal illumination of the Spirit. Confess. 
 & Expos. Fidei Christianse, c. 1. in Corp. Confess. 
 
 The understanding of Man doth not of itself 
 rightly judge of Divine things. Ibid. c. 9. 
 
THE HOLY SCRIPTUBBa. - 139 
 
 In regeneration, the understanding is inlightened 
 by the Holy Spirit that it may understand both 
 the Mysteries and Will of God. Ibid. 
 
 Tlie Wirtemberg Confession. 
 The gift of interpreting Scripture is not of 
 human prudence, but of the Holy Ghost. The 
 manifestation of the Spirit is given to every man, 
 saith Paul, to profit withal. For to one is given, 
 by the Spirit, the word of vpisdom, <fec. The Holy 
 Spirit is most free in his communications, nor is he 
 tied to a certain sort of men, but distributeth his 
 gifts to men according to his own good pleasure. 
 Wirtembergica Confessio, de sacr^ ScripturA, in 
 Corp. Confess. 
 
 The Synod of Dort. 
 God powerfully inlightens the minds of the Elect 
 by his Holy Spirit, that they may rightly under- 
 stand, and discern the things that are of the Spirit 
 of God. Canoues Dordrecht super 3tio & 4to 
 Doctrinse cap. Artie. 11. in Corp. Confess. 
 
 The Confession of Faith first agreed upon by the 
 Assembly of Divines at Westminster, and since 
 a/pproved by the Q-eneral Assem,bly of the KirTi 
 of Scotland. 
 
 Nevertheless, we acknowledge the inward Illu- 
 mination of the Spirit of God, to be necessary for 
 
140 A TBBATISB CONCERNING 
 
 the saving understanding of such things as are re- 
 vealed in the Word. Chap. 1. of the Holy Scrip- 
 tures, Sect. 6. 
 
 This is the Confession of the Presbyterians; 
 with whom the Independents and Particular Bap- 
 tists, agree word for word ; and therefore I need 
 not quote theirs. 
 
 Thus we have a cloud of witnesses ; Scriptures, 
 Fathers, Papists, Protestants of several denomina- 
 tions, as Episcopal, Presbyterian; and Congrega- 
 tional, as Independents and Baptists ; attesting to 
 the Truth of the Quaker's Principle, and indeed 
 the Principle of all true Religion, Faith and Prac- 
 tice ; the Internal Testimony of the Holy Spirit : 
 Who was the Teacher of the holy Patriarchs, 
 Prophets, Apostles, and of all the righteous in 
 every generation. For all that ever attained to 
 the Saving knowledge of God, and of Jesus Christ, 
 Whom he hath sent a Light into the World, and 
 of his mind and will, and received power and abil- 
 ity to exercise Repentance towards God, and Faith 
 towards our Lord Jesus Christ, they all had it by 
 the Illumination, influence, and assistance of the 
 Holy Spirit. For the Dispensation of the Holy 
 Spirit, though in Degree different, yet hath been 
 in all Ages of the World, one and the same for 
 Kind, and is at this very Day ; " The Manifestation 
 of the Spirit," being as Paul testifieth, " given unto 
 every Man to profit withal," 1 Cor. xii. 7. Both 
 
THE HOLY SCRIPTUBES. 141 
 
 Jews and Gentiles, bond and free, have a measure 
 of this Spirit afforded unto them ; and if any re- 
 main in darkness and unbelief, it is not occasioned 
 through any defect or want of this spiritual Teach- 
 er, but through men's negligence, non-attention and 
 disobedience to His Divine illuminations, and teach- 
 ings in their hearts and consciences. For God is 
 good unto all the children of men, and afEords them 
 all a Day of gracious and merciful Visitation, with 
 means sufficient both for their present and Eternal 
 welfare, and ability proportionable to the day and 
 means so afforded; so that if any fall short of 
 Peace with God here, and everlasting Felicity here- 
 after, their Failure and miscarriage will lye wholly 
 at their own Doors ; as on the other hand, all they 
 who mind the Day of God's Visitation, and come 
 through Faith in Christ, and sincere Obedience to 
 witness the great Salvation that comes by Him, the 
 alone Mediator and Saviour, having nothing to 
 ascribe unto their own free Will or good Works ; 
 their hearts will be inlarged, and their mouths 
 opened to give the Praise and Glory of all, to the 
 free Grace of God, who is the sole Author and 
 Donor of every good and perfect Gift. 
 
 It hath been proved, both by Scripture Testi- 
 mony, and sundry writers both ancient and modern, 
 that it is only by the Testimony of the Holy Spirit 
 of God in the hearts of the Faithful, that they cer- 
 tainly and savingly know, the Holy Scriptures 
 
142 A TREATISE CONCEROTIfG 
 
 were given by Inspiration of God, and that tte 
 Holy Spirit is the cHef , and only certain and inf al 
 lible Interpreter of them. Now, therefore, let the 
 sober and unprejudiced reader consider, what is the 
 natural and necessary consequence of these pre- 
 mises. Ought we not to acknowledge the same 
 Spirit to be our chief Leader and Guide in the 
 Things of God, and the principal and primaiy Rule 
 of Faith and Practice ; yea, and the supreme and 
 unerring judge in matters of Religion ? For these 
 have so necessary a connection with the former, 
 that it being granted, as it cannot be fairly denied, 
 by those who sincerely believe the Divine Authority 
 of the Holy Scriptures ; that it is only by the in- 
 ternal Testimony of the Spirit of God, that we come 
 to a certain and Saving Knowledge, both of their 
 Divine Authority, and of the Mysteries therein re- 
 corded ; it necessarily follows, that the same Spirit 
 is also the chief Leader and Guide in the things of 
 God, the principal and primary Rule of Faith and 
 Practice, and th« supreme unerring Judge in Mat- 
 ters of Religion. 
 
THE HOLY SCRIPTUBES. 143 
 
 SECTION VI. 
 
 CLAEED HOW WB MAT CBETAINLT KNOW, THAT WE HAVE 
 THE SPIKIT OF CHEIST, AND THAT DUE DOCTEINE IS OF 
 GOD. 
 
 OBJ. But dotli not this in efEect set the Holy 
 Scriptures aside, and render them useless ? 
 
 Ans. No ; it sets them in their right place, and 
 makes them truly useful ; for in owning them as 
 we do, to be a secondary and subordinate Rule or 
 Guide ; it doth not detract or derogate from them, 
 but ascribes unto them what properly appertains 
 to them, that is, to be ministerial and subservient 
 to Him, to wit, the Holy Spirit, from Whom they 
 came forth and receive all their Authority and 
 Usefulness. 
 
 For as we ought not so to acknowledge them a 
 Rule of Faith and Practice, as thereby to lessen 
 the supreme Authority of the Holy Spirit, so in 
 asciibing the preeminence to the Holy Spirit, we 
 do not contemn or undervalue the Holy Scrip- 
 tures. 
 
 Obj. But there are many impostors and deceiv- 
 ers that pretend to the Spirit, and under that Pre- 
 tence do publish their own foolish imaginations, as 
 
144 A TREATISE CONCERNING 
 
 the Sacred Dictates of tlie Divine Oracle: How 
 shall we certainly know that we have the Spirit of 
 Christ, and so be able to distinguish the one from 
 the other? 
 
 Ans. There were many impostors and deceivers 
 in Christ's and the Apostles' Days, and so there are 
 in ours : but as that did not hinder, but that there 
 were those who were tmly taught and led by the 
 Holy Spirit, then, so it doth not hinder, but that 
 there are such now. For though some are deceived, 
 and have broached errors instead of trath, yet it 
 doth not follow, that all are so deceived ; for then 
 Christ's Promise would fail, which is impossible; 
 Who promised to send the Comforter to guide the 
 Faithful into all Truth. 
 
 But to the Question, How shall we certainly 
 know, that we have the Spirit of Christ, and that 
 our Doctrine is of God ? 
 
 Ans. There is a two-fold Evidence of this, in- 
 ward and outward. 
 
 1. The inward evidence is the testimony of the 
 Spirit itself. This testimony the Apostles had, 
 " The Spirit itself beareth witness with our Spirit, 
 that we are the childreu of Grod," Rom. viii. 16. 
 And not only the Apostles had it, but it was, and 
 is, also the common Privilege of the Faithful ; for 
 the " Spirit of God dwells in them," ver. 11., 1 Cor. 
 iii. 16., 2 Tim. i. 14. " They are led by the Spirit of 
 God," ver. 14. " They had received the Spii-it of 
 
THE HOLY SCRIPTURES. 145 
 
 Adoption, whereby they cried Abba, Father," ver. 
 15. Gal. iv. 6. "The Spirit helps their Infirmities, 
 and makes Intercession for them," ver. 26. " They 
 are the Temple of God," 1 Cor. iii. 17. "The Tem- 
 ple of the Holy Ghost which is in them," 1 Cor. 
 vi. 19. And as they have this Testimony in them- 
 selves, so they know that they have it. For the 
 testimony of the Spirit is a self evidencing testi- 
 mony. Therefore saith the Apostle John, " Hereby 
 know we that we dwell in him, and he in us, be- 
 cause he hath given us of his Spirit," 1 John iv. 13. 
 Again, " It is the Spirit that beareth witness, be- 
 cause the Spirit is Truth," 1 John v. 6. " And he 
 that believeth on the Son of God, hath the Witness 
 in himself," ver. 10. Now this "Witness is a true 
 witness and cannot deceive, because it is the Spirit 
 of Truth. 
 
 And as the Holy Spirit is such a witness, dwell- 
 ing in, and leading and guiding the Faithful ; so 
 that they may certainly know that they have the 
 same Spirit dwelling in, and leading and guiding 
 them, and that, by its inward evidence. 
 
 1. For they may certainly know, that they do be- 
 lieve on the Son of God, with that Faith that is 
 unfeigned, and by which the heai-t is purified : for 
 this Faith is evidential and assuring ; and conse- 
 quently the knowledge of it is 'certain. Now they 
 who certainly know, that they have this knowl- 
 edge, may be certain also of the Spirit of Christ 
 7 
 
146 A TREATISE CONCERNING 
 
 dwelling in them; for "He that believetli on the 
 Son of God, hath the witness in himself," 1 John v. 
 10. and this witness is the Spirit, for it is the 
 " Spirit that beareth Witness," ver. 6. Of whose 
 Testimony they may be as certain, as of that Faith 
 which the Spirit beareth Witness to. 
 
 2. They may certainly know, that they love the 
 Lord above all, and their neighbour as themselves ; 
 for the command implies not only a possibility of 
 knowing of it in general, but also of such a knowl- 
 edge, as respects their own immediate concern- 
 ment therein, and personal benefit arising from a 
 sense of their conformity and obedience thereunto. 
 And seeing they may certainly know this, they may 
 also as certainly know, that the Spirit of Christ 
 dwelleth in them ; for " God is Love, and he that 
 dwelleth in Love, dwelleth in God, and God in 
 him," 1 John iv. 15. And " If we love one anpther, 
 God dwelleth in us, and his Love is perfecte'd in 
 us," ver. 12. 
 
 3 They may certainly know that Christ lives in 
 them, and consequently that they have his Holy 
 Spirit ; " I live," saith the Apostle, " and yet not I, 
 but Christ liveth in me," Gal. ii. 20. And lest any 
 should say, this was a privilege peculiar to him 
 and the rest of the Apostles ; he shows that all 
 Believers are intitled to it. " Examine yourselves," 
 saith he to the Corinthians, " whether ye be in the 
 Faith ; prove your own selves. Know ye not your 
 
THE HOLY SCRIPTURES. 147 
 
 own selves, how that Jesus Christ is in you, except 
 ye be Reprobates," 2 Cor. xiii. 5. He makes it 
 the incumbent duty of every individual Christian, 
 to examine himself, and to come to a certain knowl- 
 edge of Christ's being in him ; a matter of such 
 importance, that he makes the Ignorance of it, a 
 Mark of Keprobation ; and therefore it is possible 
 to be attained, or the exhortation can have no force 
 in it. 
 
 4. This matter is further evident from the Prom- 
 ise of Christ to his Disciples ; " Ye shall know that 
 I am in my Father, and you in me, and I in you," 
 John xiv. 20. " Ye shall know : " and to let us 
 understand, that this Promise was not limited to 
 them, he addeth ver. 21. "He that hath my Com- 
 mandments, and keepeth them, he it is that loveth 
 rae ; and he that loveth me, shall be loved of my 
 Father, and I will love him, and will manifest my- 
 self to Q or in) him." Which Manifestation is ex- 
 pressed, ver. 23, by their " Coming unto him, and 
 makiilg their Abode with him." Which would be 
 very strange, if this Coming to, and Abode with 
 him, should not be known by him,, and all those to 
 whom thejj- thus come, and with whom they thus 
 abide. Besides, the Denial of the Knowledge of 
 this Manifestation and Indwelling of Christ, ' is a 
 flat Contradiction to his Promise, Ye shall know. 
 
 Mifitpt 
 
 )avi(Tat avTa enavTov. 
 
148 A TREATISE CONCERNING 
 
 And that this Knowledge as aforesaid, hath rela- 
 tion to the Spirit of Truth, he tells his disciples, 
 and in them all the Faithful, as the context makes 
 it out, " I will pray the Father, and he shall give 
 you another Comforter, that he may abide with 
 you for ever, even the Spirit of Truth, which the 
 World cannot receive, because it seeth him not, 
 neither knoweth him : but ye know him, for he 
 dwelleth with you and shall be in you," ver. 16, 17. 
 And, did not Christ, in his discourse with the 
 woman of Samaria, say unto her ? " Whosoever 
 drinketh of the Water that I shall give him, shall 
 never thirst ; but the Water that I shall give him, 
 shall be in him, a Well of Water springing up into 
 everlasting Life," John iv. 14. And to the Jews 
 on that great day of the feast of Tabernacles, " He 
 that believeth on me, as the Scripture hath said, 
 out of his belly shall flow rivers of living Water," 
 John vii. 8. " But this spake he of the Spirit, 
 which they that believe on him, should receive," 
 ver. 9. And can the Spirit be thus received, as a 
 " Well of Water springing up into everlasting 
 Life," or as " Rivers of living Water," but it must 
 be known by those in whom this well, these rivers 
 of living Water are ? 
 
 5. If a Man may certainly know that he is a 
 Member of the mystical Body of Christ, then he 
 may certainly know that he hath the Spirit of 
 Christ dwelling in him. But the former is true. 
 
THE HOLY SCRIPTURES. 149 
 
 and therefore the latter. For Proof of the former, 
 I argue thus ; If he may certainly know his Sancti- 
 fication, new Birth, Adoption, Justification, Growth 
 in Grace, and Perseverance therein to the End, then 
 he may certainly know, that he is a Member of the 
 mystical Body of Christ. But he may certainly 
 know his Sanctification, new Birth, &c. 
 
 1. His Sanctification. " Ye know," saith the 
 Apostle Peter, " that ye were not redeemed with 
 corruptible Things, as silver and gold, from your 
 vain conversation, received by tradition from your 
 fathers, but with the precious Blood of Christ, as 
 of a Lamb without Blemish and without Spot," 1 
 Pet. i. 18, 19. " Seeing ye have purified your souls 
 in obeying the truth through the Spirit," ver. 22. 
 " Elect according to the Foreknowledge of God the 
 Father, through Sanctification of the Spirit unto 
 Obedience, and sprinkling of the Blood of Jesus 
 Christ," ver. 2. " Ye also as lively stones, are built 
 up a spiritual House, an holy Priesthood, to offer 
 up spiritual Sacrifices acceptable to God by Jesus 
 Christ," 1 Pet. ii. 5. "A chosen Generation, a 
 royal Priesthood, an -holy Nation, a peculiar Peo- 
 ple ; that ye should show forth the Praises," ^ or 
 Virtues, " of him who hath called you out of dark- 
 ness, into his marvellous Light. Which in time 
 past were not a people, but are now the People of 
 
 ' Tas dperas. 
 
150 A TRBATLSB CONCERNIBrG 
 
 God, which had not obtained mercy, but now have 
 obtained Mercy," ver. 9, 10. These passages make 
 it manifest, that Sanctification is a thing certainly 
 to be known by the sanctified, ones. A Work 
 whereof they may be assured, fi'om an inward, real 
 sensation or feeling in themselves. For they are 
 the Sheep of Christ; they hear, they know his 
 Voice : he calleth them by Name, leadeth them out, 
 goeth before them, and they follow him, John x. 
 3, 4. They know him to be the Door into the 
 Sheep-fold, ver. 1, 7, 9. The good Shepherd, that 
 giveth his Life for the Sheep, for he knoweth his 
 Sheep, and is known of them, ver. 11, 14. For they 
 have their Life, Feeding and Salvation from him. 
 
 2. The New-birth or Regeneration, is a thing 
 which may be certainly known ; for when a man 
 is born again, I mean by a thorough work of the 
 Spii'it of Christ, then Christ is formed, in him, and 
 he is a new Creature, in Christ, and " Old Things are 
 passed away; behold, All Things are become new," 
 2 Cor. V. 17. The old man is put off, and the new 
 man is put on ; For a new Heai-t, and a new Spirit 
 is given to him, that is thus born again, and an 
 " Understanding that he may know him that is 
 true," 1 John v. 20. " For he is taught of God, as 
 the truth is in Jesus," John vi. 45, and Eph. iv. 21. 
 
 3. Adoption may be certainly known by the 
 Faithful in Christ Jesus : for " When the Fulness 
 of the time was come, God sent forth his Son made 
 
THE HOLY SCRIPTURES. 151 
 
 of a woman, made under the Law : to redeem them 
 tliat were under the Law, that we might receive 
 the Adoption of Sons. And because ye are Sons, 
 God hath sent forth the Spirit of his Son into your 
 Hearts, crying Abba, Father," Gal. iv. 4, o, 6. And 
 can Adoption be received, and yet remain impossi- 
 ble to be known by the Adopted? or, the Spirit 
 of Christ cry, Abba, Father, in their hearts, and 
 they may not know it ? or, they themselves by the 
 Spirit of Adoption use the same Cry, Rom. viii. 
 and yet be ignorant thereof ? 
 
 4. Justification may also be certainly known by 
 those that are Justified, or, else what means that 
 language of the Apostle Paul, " Therefore being 
 justified by Faith, we have Peace with God, through 
 our Lord Jesus Christ," Rom. v. 1. "And such 
 were some of you ; but ye are washed, but ye are 
 sanctified, but ye are justified, in the Name of the 
 Lord Jesus, and by the Spirit of our God," 1 Cor. 
 vi. 11. It would minister- little Comfort or Satis- 
 faction to those to whom he thus wrote, if they 
 were under an absolute Impossibility of witnessing 
 the Truth of it in themselves. 
 
 5. Growth in Grace may no less be certainly 
 known by those that do grow therein. For, 
 
 1. The Apostle Peter exhorts to it, " Grow in 
 grace, and in the knowledge of our Lord and Sa- 
 viour Jesus Christ," 2 Pet. iii. 18. "Add to your 
 faith, virtue; and to virtue, knowledge; and to 
 
152 A TREATISE CONCERNING 
 
 knowledge, temperance; and to temperance, pa- 
 tience; and to patience, godliness ; and to godliness, 
 brotherly kindness ; and to brotherly kindness, 
 charity," 2 Pet. i. 5, 6, 7. 
 
 2. The Apostle Paul proves the possibility, yea, 
 the Certainty of attaining this Knowledge, from 
 the blessed gifts and effects of Christ's Ascension, 
 who " Gave some, apostles ; and some, prophets ; 
 and some, evangelists ; and some, pastors and teach- 
 ers ; for the perfecting of the saints, for the work 
 of the ministry, for the edifying of the Body of 
 Christ : till we all come in the Unity of the Faith, 
 and of the Knowledge of the Son of God, unto a 
 perfect Man, unto the measure of the stature of the 
 Fulness of Christ," Eph. iv. 8, 11, 12, 13. 
 
 3. The Apostle John exemplifies it in three 
 States or Growths in Christianity, as little Children, 
 young Men, and Fathers. " I write unto you. Fa- 
 thers, because ye have known him, that is, from the 
 beginning. I write unto you, young Men, because 
 ye have overcome the wicked One. I write tmto 
 you, little Children, because' ye have known the 
 Father," I John ii. 13. 
 
 Can these Gifts be given to, and this Growth be 
 in Men, and themselves remain ignorant thereof ? 
 
 6. And Lastly, Perseverance in the Grace of 
 God unto the End, may be certainly known by the 
 true disciples and Followers of Christ. " They 
 that walk in the Light," 1 John i. 7. " That pa- 
 
THE HOLT SC3BTPTURES. 153 
 
 tiently continue in Welldoing," Rom. ii. 7. "That 
 cry day and night unto God," Luke xviii. 7. " That 
 are steadfast and unmovable, always abounding in 
 tlie work of the Lord," 1 Cor. xv. 58. " That run 
 with Patience the Race that is set before them, 
 looking unto Jesus the Author and Finisher of 
 their Faith," Heb. xii. 1, 2. "That are Followers 
 of God as dear Children," Eph. v. 1. " That are 
 led by the Spirit of God," Rom. viii. 14. "That 
 press towards the mark ior the Prize of the high 
 calling of God in Christ Jesus," Phil. iii. 14. "That 
 are fervent in Spirit, serving the Lord," Rom. xii. 
 11. " That are perfecting Holiness in the fear of 
 God," 2 Cor. vii. 1. " That pray alway, with all 
 Prayer and Supplication in the Spirit, and watch 
 thereunto with all Perseverance," Eph. vi. 17. 
 "That through the Spirit wait for the hope of 
 righteousness by Faith," Gal. v. 5. " That abstain 
 fi'om all appearance of evil," Thess. v. 22. " That 
 eat of the hidden Manna, and that have the white 
 stone, and in the Stone a new Name written, which 
 no man knoweth, saving he that receiveth it," Rev. 
 ii. 17. "That have washed their robes, and made 
 them white in the blood of the Lamb ; and there- 
 fore are before the throne of God, and serve him 
 day and night in his Temple, and he that sitteth 
 upon the throne dwelleth among them," Rev. vii. 
 14, 15. " That come to be made pillars in the tem- 
 ple of God, and go no more out," Rev. iii. 12. They 
 7* 
 
154 A TREATISE CONCERNmG 
 
 are those that persevere in the grace of God, and 
 so persevering through the continual help and as- 
 sistance of the Holy Spirit, working in them that 
 which is well pleasing in the sight of God through 
 Jesus Christ, to whom be glory for evef and ever ; 
 they cannot but be sensible of their Perseverance 
 and Continuance in the Grace of God. 
 
 The Certainty of this internal Evidence may be 
 demonstrated from their spiritual sense and expe- 
 rience, which the Faithful are made partakers of 
 in their measure. For as they have outward and 
 corporeal senses to distinguish outward and cor- 
 poreal things ; so they have inward and spiritual 
 senses to discern inward and spiritual things. 
 
 They have a spiritual Taste given them ; " How 
 sweet are thy words unto my taste ? yea, sweeter 
 than honey to my mouth, Psal. cxix. 103. "O 
 taste and see that the Lord is good," Psal. xxxiv. 8. 
 
 They have a spiritual Smell ; " Because of the 
 savour of thy good ointments, thy name is as oint- 
 ment poured forth, therefore do the virgins love 
 thee," Cant. i. 3. 
 
 They have a spiritual Hearing, Sight and Touch ; 
 " That which was from the beginning, which we 
 have heard, which we have seen with our eyes, 
 which we have looked upon, and our hands have 
 handled of the Word of Life, that which we have 
 seen and heard, declare we unto you," 1 John i. 1, 
 3. And that this is to be understood not of out 
 
THE HOLY SCRIPTUKBS. 155 
 
 ward Heariug, Seeing, and Handling, but of that 
 which is inward and spiritual, 1 John ii. 3, is man- 
 ifest from what immediately follows in the 2d and 
 3d Verses ; "That ye also may have fellowship with 
 us ; and truly our fellowship is with the Father, 
 and with his Son Jesus Christ." For as this Fel- 
 lowship is inward and spiritual, so also is the Sense 
 which the Faithful have and exercise in it. 
 
 2. As to outward Evidence in the matter under 
 consideration, viz. Of certainly knowing that we 
 have the Spirit of Christ ; though the inward evi- 
 dence claims the Preference, yet there is that ob- 
 servable in Life and Conversation, which carries 
 the image and superscription of Certainty upon it. 
 The Apostle John hath laid down a certain Rule 
 in this Case, " Every one that doeth Eighteousness 
 is born of him," viz. of God, 1 John ii. 29. " He 
 that doeth righteousness is righteous, even as he is 
 righteous," 1 John iil. 7. " He that doeth good, is 
 of God," 3 John v. 11. " Hereby do we know that 
 we know him, if we keep his commandments. He 
 that saith I know him, and keepetb not his com- 
 mandments, is a liar, and the truth is not in him. 
 But whoso keepeth his word, in him verily is the 
 love of God perfected : hereby know we that we 
 are in him," 1 John ii. 3, 4, 5. And the Apostle 
 James describing the pure Religion, and undefiled 
 before God and the Father, di-aws it up in this 
 short, yet very comprehensive Manner. It is "To 
 
156 A TREATISE CONCEBNIMG 
 
 visit the fatherless and widows in their aflliction, 
 and to keep himself unspotted from the world," 
 James i. 27. 
 
 Faith itself is but an empty Name, without Good 
 Works. " For what doth it profit, my brethren, 
 though a man say he hath Faith, and have not 
 Works ? Can Faith save him ? If a brother or 
 sister be naked, and destitute of daily food ; and 
 one of you say unto them, depart in peace, be you 
 warmed and filled ; notwithstanding ye give them 
 not those things which are needful to the body; 
 what doth it profit ? Even so Faith ; if it hath 
 not Works, is dead, being alone," James ii. 14, 15, 
 16, 17. Works are an evidence and demonstration 
 of Faith. "I will show thee my Faith by my 
 Works," ver. 18. Abraham and Rahab were justi- 
 fied by Works, ver. 21, 25. They have that Rela- 
 tion in some sort unto Faith, which the Soul hath 
 to the Body, " For as the Body without the Spirit 
 is dead, so Faith without Works is dead also," ver. 
 26. The Works the Apostle instances in were ex- 
 ternal, viz. Abraham's offering Isaac his Son upon 
 the Altar, and Rahab's receiving the Messengers, 
 and sending them out another Way, ver. 21, 25, 
 and being certain evidences of their living Faith, 
 we may thence conclude, that if by Faith we work 
 Righteousness, we have that Faith also, and con- 
 sequently the Spirit of God, the sole Author and 
 efficient cause thereof, by which He doth enable us 
 
THE HOLY SCRIPTURES. 157 
 
 to do the Works of Righteousness. And this 
 shows the necessary Conjunction or Concurrence of 
 Faith and Works in Justification; for whether 
 Faith and Works be considered as Fi'uits of the 
 Spirit, or conditions of the covenant of Grace, yet 
 both must concur in complete Justification ; it be- 
 ing God that justifieth by both ; for the Apostle 
 James is positive, " That by Works a Man is justi- 
 fied, and not by Faith only," ver. 24. That is, 
 such Works as are wrought by the Spirit of 
 Christ through Faith ; -Works of Evangelical 
 Holiness and Obedience. For the old and new 
 Covenant do so far agree, that the condition, 
 upon which eternal Life was, and is, promised 
 under l.)oth, remains unalterably the same. Do 
 this and live, was the style of the old covenant; 
 and is it not also the language of the new? Did 
 not Christ say to his disciples, " If ye know these 
 Things, happy are ye if ye do them," John xiii. 17. 
 "Not every one that saith unto me, Lord, Lord, 
 shall enter into the Kingdom of Heaven ; but he 
 that doeth the Will of my Father which is in 
 Heaven," Matth. vii. 21. "Therefore, whosoever 
 heareth these sayings of mine, and doeth theni, I 
 will liken him to a wise man, which built his 
 house upon a rock ; and the rain descended, and 
 the floods came, and the winds blew, and beat upon 
 that house : and it fell not, for it was founded upon 
 a Rock," ver. 24, 25. And to the young Man, " If 
 
158 A TREATISE CONCERXING 
 
 fchou wilt enter into Life, keep the Command 
 ments? " Mat. xix. 17. And again, in the Rev. " I 
 am Alpha and Omega, the beginning a,nd the end, 
 the first and the last. Blessed are they that do 
 his Commandments, that they may have Right 
 to the Tree of Life, and may enter in through the 
 Gates into the City," Rev. xxii. 13, 14. Agreeable 
 hereunto is the Doctnne of the Apostle Paul; for 
 tliough he insisted upon Justification by Faith with- 
 out the deeds of the ceremonial Law, yet he excludes 
 neitlier moral, nor evangelical Obedience. For 
 " In Christ Jesus," saith he, " neither Circumcision 
 availeth any thing, nor uncircumcision, but Faith 
 which worketh by Love," Gal. v. 6. "A new 
 creature," Gal. vi. 15. "The keeping of the Com- 
 mandments of God," 1 Cor. vii. 19. " For not the 
 heaj-ers of the law are j ust before God, but the Doers 
 of the Law shall be justified," Rom. ii. 13. "Jesus 
 Christ being the author of Eternal Salvation to 
 them-that obey him," Heb. v. 9, so that Faith and 
 Works are both, concerned in our complete Justifi- 
 cation; Faith preceding. Works immediately ac- 
 companying ; or, as the Apostle James expresseth 
 it in the Example of Abraham, both the father and 
 pattern of all the Faithful, " Seest thou how faith 
 wrought with his works, and by Works was Faith 
 made perfect ? " James ii. 22. For no Man is or 
 can be justified by a solitary, dead, or un working 
 faith. Whosoever is justified, he is also in measure 
 
THE HOLT SCBIPTDEES. 159 
 
 sanctified. And ^ so far as he is sanctified, so far 
 he is justified, and no further. I do not here mean 
 God's gracious Non-imputation, or Kemission of 
 former Transgressions, which is his Justification 
 from the Guilt of Sins that are past, wherein he is 
 pleased freely to forgive them, on the Account of 
 Christ alone, the great and only Sacrifice of Pro- 
 pitiation, through our Eepentance from dead 
 Works, and Faith towards the Lord Jesus Christ. 
 For this admits of no degree, but is one entire and 
 complete act of his free pardoning Grace and 
 Mercy, for the Sake of Christ. But the Justifica- 
 tion, I now speak of, is the making of us just or 
 righteous by the continual help, work, and opera- 
 tion of his Holy Spirit, in our waiting upon the 
 Lord in Faith and humility for it, whose grace is 
 never wanting to those that truly seek unto, and 
 rely only upon him, to subdue and mortify Sin, 
 both in its acts and habits, in its being and nature 
 in us, and to quicken and raise us up to universal 
 Holiness and righteousness of Life, to the end that 
 we may grow in grace and the saving knowledge 
 of our Lord and Saviour Jesus Christ. And as we 
 
 ' Justitia Dei ndbia fit juatitia, cum ei cohmrendo jvaie vimmus ; et 
 tanto magia minusve juati aumua, quanta mayia illi minuave eohceremus. 
 Aug. Epigt. 85. an Consentium. 
 
 The Righteousness of God, is made our righteousness, when by 
 cleaving unto Him we live righteously; and we are so much the 
 more or less righteous, as we do more or less cleaye unto Him. 
 
160 A TREATISE CONCERNING 
 
 wait for the continual help and assistance of his 
 Holy Spirit, and come to witness the efEectual woi-k- 
 ing of the same in ourselves ; so we shall experi- 
 mentally find, that our Justification is proportion- 
 able to our Sanctification ; for as our Sanctification 
 goes forward, which is always commensurate to our 
 faithful Obedience to the manifestation, influence, 
 and assistance of the light, grace, and Spirit of 
 Christ ; for all our loss is in the unfaithfulness and 
 disobedience ; so shall we also feel and perceive the 
 Progress of our Justification, that is to say, upon 
 every Act or Degree of Sanctification, an Act or 
 Degree of Justification. And for an evidence of 
 this, I appeal not only to the Testimony of the 
 Scriptures, but to the Witness of God, in the Hearts 
 and Consciences of all the truly sanctified and justi- 
 fied Ones. 
 
 Obj. If Justification be making a man just or 
 righteous, then there is no Difference between Justi- 
 fication and Sanctification, but the Scriptures make 
 a Difference between them. 
 
 Ans. Justification, as it denotes God's gracious 
 Non-imputation or Remission of Sins that are past, 
 for the sake of Christ alone, upon our Repentance 
 and Faith, so it differs from Sanctification. 
 
 For to justify in that Sense is to pardon or for- 
 give ; and though God doth never pardon any their 
 former Transgressions, without some true work of 
 Sanctification begun in the soul ; yet that Pardon 
 
THE HOLY SCRIPrUB,ES. 161 
 
 is not Sanctiflcation. But taking Justification for 
 the making just or righteous in the Sense a little 
 before explained, so it is all one with Sanctiflcation ; 
 And so the Apostle Paul frequently uses it; "But 
 to him that worketh not, but believeth on him that 
 justifieth the Ungodly," Rom. iv. 5, where by justi- 
 fying the Ungodly is understood the making of 
 him just or righteous; and not the Reputing or 
 Reckoning of him so, that is imjust and unrighte- 
 ous ; for that would be a manifest contradi€tion to 
 the Justice and Righteousness of God, who ac- 
 counteth all Men as they are, and therefore justi- 
 fying in this place is to be taken for making Just, 
 or sanctifying. Augustine hath a good note upon 
 this text. 
 
 Who is it that justifieth the ungodly ? He that of 
 the ungodly maketh him just or righteous. Aug. 
 in Psal. 30. concione prima. 
 
 So Dr. Gell, " Can this be truly said of the most 
 just God, that he justifies the Ungodly ? Doth he 
 not say expressly, I will not justify the wicked ? 
 Exod. xxiii. 7. Nay, doth he not abhor this in us ? 
 Prov. xvii. 15, and xxiv. 24. Isa. v. 23. How then 
 can God be said here to justify the ungodly? I 
 have heretofore, saith he, shown, that God then 
 justifies the Ungodly, when he takes away his Un- 
 godliness from him. It is not therefore to be un- 
 derstood 'in sensu composito; ' as if then, when God 
 had justified the ungodly, he yet continued ungodly ; 
 
162 A TBEATISB CONCERNING 
 
 but ' in sensu diviso ; ' God justifies the ungodly, by 
 taking away his ungodliness from him. And thus 
 Abraham being yet an Idolater, as Philo Judseus, 
 and divers of our own gather out of Josh. xxiv. 2, 
 he believed in God, who justified Abraham, and 
 took away his Idolatry and all his sins from him, 
 and made him of an Idolater, a Worshipper of the 
 tme God ; of an Ungodly man, a Godly man ; so 
 God justifies the Ungodly. See his " Essay towards 
 the Amendment of the last English Translation of 
 the Bible," p. 152. 
 
 So Bishop Hall, " That there is an inherent Jus- 
 tice in us, is no less cei'tain ; than that it is wrought 
 in us by the Holy Ghost. For God doth not justify 
 the wicked man as such ; but of wicked makes him 
 good ; not by mere acceptation, but by a real 
 Change, while he justifies him whom he sanctifies. 
 These two Acts of Mercy are inseparable." And 
 in the Margin he quotes Bellarmin, to show his 
 accordance with him in this point. ^ Nunquam re- 
 mittitur culpa, quin simul infundatur justitia, Bel- 
 lar. 1. 2. de justific. cap. 13. The old Ueligion, 
 chap. V. p. 27. Edit. 2. 
 
 " We may," saith John Smith, "in a true sense be 
 as Legal as ever the Jews were, if we converse with 
 
 • " The Fault is never forgiven, but Justice is withal infused." 
 Or more correctly rendered, thus : " The Sin is never remitted, 
 unless at the same time Righteousness is imparted." W. 
 
THE HOLT SCRIPTURES. 163 
 
 the Gospel, as a thing only without us, and be as 
 far short of the Righteousness of God as they were, 
 if we ^ make the Righteousness, which is of Christ 
 by Faith, to serve us only as an Outward Covering, 
 and endeavour not after an internal Transformation 
 of our minds and souls into it." Select Discourses, 
 p. 324. 
 
 " Far be it from me," saith he, " to disparage in 
 the least the Merit of Christ's Blood, his becoming 
 obedient unto death, whereby we are justified. But 
 I doubt somatimes some of our Dogmata and no- 
 tions about Justification may pufE us up, in far 
 higher and goodlier conceits of ourselves, than God 
 hath of us ; and that we profanely make the un- 
 spotted Righteousness of Christ, to serve only as a 
 Covering, to wrap our foul deformities and filthy 
 vices in. Ibid. 
 
 " Again, I doubt not but the merit and obedi- 
 ence of our Saviour, gain us favour with God, and 
 potently move down the benign influences of Heaven 
 upon us; but I think we may sometimes be too 
 lavish and wanton in our imaginations, in fondly 
 conceiting a greater change in the esteem, Avhich 
 God hath of us, than becomes us, and too little 
 reckon upon the real and vital emanation of his 
 favour upon us." Ibid. p. 325. 
 
 Then he proceeds to lay down the doctrine of 
 Justification and divine Acceptance ; and for the 
 
164 A TREATISE CONCERNING 
 
 better understanding of his mind therein, he com- 
 prises it in these two propositions. 
 
 1. " That the Divine judgment and estimation 
 of every thing is according to the Truth of the 
 thing; and God's acceptance or disacceptance of 
 things is suitable and proportionable to his Judg- 
 ment. Thus St. Peter plainly tells us, Acts x. 
 " God is no Respecter of persons ; but every one 
 that worketh righteousness is accepted of him." 
 Ibid. 325, 326. 
 
 2. " God's justifying of sinners in pardoning and 
 remitting their Sins, carries in it a necessary Ref- 
 erence to the sanctifying of their Natures ; with- 
 out w hich, Justification would rather be a glorious 
 Name, than a real Privilege to the Souls of Men." 
 Ibid. ]). 329. 
 
 In the same Sense the Apostle Paul useth the 
 Word justified, viz. for made just or righteous, 
 Rom. V. 1. " Therefore being justified by Faith, 
 we have Peace with God, through our Lord Jesus 
 Christ." For the Justification here spoken of, is 
 that which is attended with " Peace with God," a 
 fruit of the Spirit, Gal. v. 22. "The Work of 
 Righteousness," Isa. xxxiL 17, wrought and wit- 
 nessed inwardly ; and therefore they that have it 
 are made just or righteous. A wicked or unright- 
 eous man can have no Peace with God in that 
 state ; for as the Prophet Isaiah testifieth, " There 
 is no Peace, saith my God, to the wicked," chap. 
 
THE HOLY SCRIPTURES. 1G5 
 
 Ivii. 21, and the Apostle Paul, that "The wrath of 
 God is revealed from Heaven, against all ungodli- 
 ness, and unrighteousness of men," Rom. i. 18, and 
 that " He will render to every man according to 
 his Deeds ; unto them that are contentious, and do 
 not obey the truth, but obey unrighteousness, in- 
 dignation and wrath, tribulation and anguish upon 
 every soul of man that doeth evil, of the Jew first 
 and also of the Gentile," Rom. ii. 6, 8, 9. So if we 
 consider the nature of things, it is impossible it 
 should be otherwise. For God being righteousness 
 itself, most perfect, yea, infinite and eternal Right- 
 eousness, how can an unrighteous man remaining in 
 his Unrighteousness have Peace with him ? " Thou 
 art not a God," saith David, " that hath pleasure 
 in wickedness, neither shall evil dwell with thee. 
 The foolish shall not stand in thy sight; thou 
 hatest all workers of iniquity," Psal. v. 4, 5. And 
 having humbly sought the Lord in this weighty 
 matter, " Lord, who shall abide in thy tabernacle ? 
 Who shall dwell in thy holy hill ? " The Lord gave 
 him this gracious Answer, " He that walketh up- 
 rightly, and worketh righteousness, and speaketh 
 the truth in his heart," Psal. xv. 1, 2. So the 
 Prophet Isaiah, " The Sinners in Zion are afi-aid, 
 fearfulness hath surprised the hypocrites ; Who 
 among us shall dwell with the devouring fire ? 
 Who among us shall dwell with everlasting burn- 
 ings? He that walketh righteously, and speaketh 
 
166 A TRRiTISE CONCERNING 
 
 uprightly, lie that despiseth the gain of oppressions, 
 that shaketh his hands from holding of bribes, that 
 stoppeth his ears from hearing of blood, and shut- 
 teth his eyes from seeing evil. He shall dwell on 
 High; his place of defence shall be the Munitions 
 of Rocks, bread shall be given him, his waters 
 shall be sure," Isa, xxxiii. 14, 15, 16. Thus the 
 Righteous, they that are truly, not imaginarily so, 
 have Peace with God, through Faith in Jesus 
 Christ. 
 
 They have Communion with the Father and the 
 Son, and fellowship with the Spirit, being- joined 
 to the Lord, and made partakers of the Divine 
 nature. But with the unrighteous, it is not so; 
 they are in the enmity against God, and in the alien- 
 ation from that Heavenly communion which the 
 righteous, by the Righteousness of Christ, gracious- 
 ly wrought in them by his Holy Spirit, and so 
 truly imputed, or accounted to them through Faith 
 in the operation of God, do enjoy. " For what 
 fellowship hath righteousness with unrighteous- 
 ness ? And what communion hiath light with dark- 
 ness ? And what concord hath Christ with Belial ? " 
 2 Cor. vi. 14, 15. It is no more possible for an un- 
 righteous man or woman to have Peace with God, 
 abiding such, than for the, greatest Contrarieties to 
 be reconciled. And therefore it being Peace with 
 God through Jesus Christ, which is the blessed. 
 Fruit of the Justification here mentioned by the 
 
THE HOLY SCRIPTURES. 167 
 
 Apostle, and this Peace none other but the Work of 
 Righteousness, the Justified in this text, without 
 manifest contradiction to the genuine scope and 
 argument of it, cannot be understood of any, but 
 such as are made Just or Righteous. 
 
 This Argument the Apostle prosecutes through- 
 out Chapter v. Rom., shewing, ver. 8, how " God 
 commendeth his Love towards us, in that while 
 we were yet sinners, Christ died for us," ver. 
 10. That " When we were enemies, we were 
 reconciled to God by the Death of his Son," put 
 into a Capacity of reconciliation, ver. 9. That 
 we are justified by his Blood ; that is, he and the 
 saints in Christ Jesus, were made just or righteous 
 by the blood of Christ, as is evident from ver. 19. 
 " As by one man's disobedience many were made 
 sinners ; so by the obedience of one, shall many be 
 made righteous." Where observe the Parallel be- 
 tween the one and the other. As the One were 
 made Sinners, truly and really, so the Other are 
 truly, and really made Righteous. That this is the 
 meaning of the Apostle, will appear by consulting 
 other places where the same subject is treated of. 
 See CoL'i. 14. "In whom we have redemption 
 through his blood, even the forgiveness of sins." 
 ^ut is this Redemption only to be taken outwardly? 
 No surely ; for here is an inward Redemption prin- 
 cipally intended, as the Apostle's foregoing words 
 clearly evince. " Giving thanks," saith he, " unto 
 
168 A TREATISE CONCERNING 
 
 the Father, which hath made us meet to be par 
 takers of the inheritance of the saints in light ; who 
 hath delivered us from the power of darkness, and 
 hath translated us into the kingdom of his dear 
 Son," ver. 12, 13, which Words show that the Re- 
 demption, which he and Timotheus had through 
 the Blood of Christ, was an inward, spiritual Re- 
 demption ; for they were delivered from the power 
 of darkness, and translated into the Kingdom of 
 Christ, and so made meet to be Partakers of the 
 Inheritance of the Saints in light ; which denotes 
 an inward Change of heart and mind, which no 
 mere outward imputation could effect And then 
 for the remission of sins, by which this redemption 
 is expressed, it signifies more than the bare Par- 
 doning or Forgiving of them, namely ; the putting 
 of them away by real Sanctification. See Luke i. 
 77, and xxiv. 47, where the Knowledge of Salva- 
 tion, and Repentance, are placed before Remission 
 of Sins, to show that they are then effectually par- 
 doned, when they are put away from us by Re- 
 pentance ; in which consists the experimental knowl- 
 edge of Salvation. For till we know a cleansing 
 from sin in our measures, the notion of forgiveness 
 will avail us little. And therefore David, when 
 he begs for pardon, is very importunate to have 
 his Sins put away from him, expressing the matter 
 by walking, cleansing, purging, Psal. li. 2, 7. And 
 Asaph prays after the same manner, " Help us O 
 
THE HOLY SCRIPTTJBES. 169 
 
 God of our salvation, for the glory of tliy Name ; 
 and deliver us, and purge away our sins for thy 
 Name's Sake," Psal. xcvii. 9. So the Lord speaks 
 by the Prophet Isaiah, to rebellious Judah, " Wash 
 you, make you clean ; put away the evil of your do- 
 ings from before mine eyes ; cease to do evil ; learn 
 to do well." And then it follows, "Though your 
 sins be as scarlet, they shall be as white as snow : 
 though they be red like crimson, they shall be as 
 wool," Isa. i. 16, 17, 18. It is true, the Lord par- 
 dons Sin, not upon Consideration of any Merit or 
 Desert in our Repentance, Faith, and Obedience, 
 but purely of his Free Grace and Mercy in Christ 
 Jesus ; yet, whensoever he doth it, there is a previ- 
 ous Work of Sanctification, as a necessary condition 
 or qualification required thereunto. " For thus saith 
 the Lord, the God of Israel, — I will cleanse them 
 from all their iniquity, whereby they have sinned, 
 and whereby they have transgressed against me," 
 Jer. xxxiii. 4, 8. This is also expressed by the 
 sprinkling of clean Water upon them, Ezek. xxxvi. 
 25, to cleanse them from their filthiness ; and by 
 the " Fountain opened to the House of David, and 
 to the inhabitauts of Jerusalem, for sin, and for 
 uncleanness," Zee. xiii. 2. Of the same Import is 
 that saying of Christ to Peter, " If I wash thee 
 not, thou hast no Part with me," John xiii. 8, and 
 of Peter to the Jews, " Eepent ye therefore and be 
 converted, that your sins may be blotted out, when 
 
170 A TREATISE CONCEBNTNG 
 
 the times of refresMng shall come fi'om the pres- 
 ence of the Lord," Acts iii. 19. There is no Ke- 
 mission without Kepentance: no blotting ont of 
 Sin without Conversion from Sin. This is the 
 great Blessing of the Gospel Dispensation, " Grod 
 having raised up his Son Jesus, sent him to bless 
 you, in turning every one of you from his iniquity," 
 ver. 26. So that Remission of Sins is turning from 
 them, puttiQg them away from us; and as this 
 comes to be known, so Kedemption comes to be 
 witnessed by the Blood of Jesus. 
 
 For as was hinted before, there is not only an 
 Outward, but also an Inward or Spiritual Eedemp- 
 tion; and the Outward cannot efEectually accrue 
 to any, until they are made Partakers of the In 
 ward. It is humbly and sincerely acknowledged 
 to the praise and glory of Almighty God, in Whom 
 compassion doth abundantly flow toward the chil- 
 dren of men, that Jesus Christ hath given Himself 
 a Ransom for all, wherewith the Father is well 
 pleased or satisfied, and whereby all mankind is 
 put into a Capacity of Reconciliation and Salva- 
 tion: and this is truly and properly an Outward 
 Redemption, because the work is wholly without 
 man. But that he may come to be efEectually in- 
 titled to the comfortable Benefit of it, he must 
 first know the Work of the Light, Grace or Spirit 
 of Christ in his Heart, in inlightening and sanc- 
 tifying him; and this is truly and properly an 
 
THE HOLY SOEIPTUEES. l7l 
 
 Inward Redemption. Now both these Redemp- 
 tions are of the Free Grace of God, through the 
 Blood of Jesus Christ, Who gave Himself for us, 
 that He might redeem us from all Iniquity, and 
 purify unto Himself a peculiar People, zealous of 
 Good Works. 
 
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