Gods Effectual Calling, Treatise · Chapter 8
CHAP. VIII. How it may appeare that the ſcripture is the worde of God.
THE ſecond controuerſie is, by what argument may it appeare, that the ſcripture is the word of God. Like as then the firſt queſtion was this: whether the Scripture bee Gods worde? So the queſtion in hand is this; how and by what euidēce this may appeare, that the Scripture is Gods word? To this I anſwer on this manner: That we hauehave no need ſimplie of any other light, or of any one ſpeciall euidence to demonſtrate this matter, but that very light which is in the Scripture. For the Scripture (being the firſt and immediat word of God) is of authoritie ſufficient in it ſelfe, *Scriptura eſt foreign.and ſo likewiſe of it ſelfe m…ſt cleere and euident, and the onelyonly cauſe of al that light which is in the Church, and in the harts of men. For like as the light of the ſun is not perceiued nor to be ſeene by meanes of any S.other light, for that it ſo far exceeds al other bodily & external Note.light: So that ſpirituall light of the Scripture, hath no need in it ſelfe of any other light to ſet forth the ſame, for that of all ſpiritual lights to inlighten the mind withal, it is the moſt bright and moſt beautifull in the world. But whereas euidences and demonſtrations be here demanded for the proofe of this matter, to confirme the Scripture to be Gods word, that is, to be the very light: the cauſe of this doubtfulneſſe is in our ſelues, for that we be ſo bleere-eyed and ſo blind by nature. Wherefore the arguments which are brought for this purpoſe, ad no light to the light of the Scripture, (which is of it own nature ſo cleere, and can not be made to ſhine more bright by any additiō) but al ſerue to this end; to make that thing manifeſt vntounto vsus which is moſt euident in it ſelfe, and that our eies may be opened to ſee that moſt ful, and moſt glorious light of the ſacred Scripture: that is, to behold the diuine maieſtie of God ſhining bright, and ſpeaking S.vntounto vsus in the holy Scripture. Like as if a man were to proue to a blinde man that the Sunne did ſhine, hee would not produce arguments to commend the excellencie of the light of the Sunne, but rather prouide ſuch things, as whereby (if it were poſſible) he might open the eies of the blind, that with his own eies he might looke on the glorious light of the Sunne. Wherefore in a word, whatſoeuer arguments, men aske of vsus to demonſtrate the light of the Scripture, they ought not to be demaunded, becauſe of any defect in the Scripture, but in reſpect of vsus, becauſe we bee ſo blind, hauing neede of all arguments and helpes, eueryevery way, to open our eies, that our ſight may be quickned to behold this glorious light.
The arguments and helpes whereby our eies may be opened to behold the light of the Scripture, or God ſpeaking and ſhining in the Scripture, theſe arguments, I ſay, which the godly and learned vſe for this purpoſe, be not of one ſort, but many in number. But if the holy-Ghoſt ſpeaking in the Scripture, doe not firſt of all inſpire our Eph. 1. 16. 17.minds, & opē the eyes of our vnderſtanding (for he alone can do it) aſſuredly it is but loſt labor to ſpeak of any other argument, or help; if we be not taught of God, and by his Eſay.holy ſpirit, all other meanes ſhall profit vsus nothing at all. Wherefore the firſt & moſt principal cauſe to effect this, yt we may behold the light of the Scripture (ſo bright in it ſelfe) muſt be the holy ghoſt, teaching vsus inwardly in our hearts, and opening our vnderſtanding, that we may behold that light of the Scripture, and may acknowledge the voice of God, and of Chriſt himſelfe ſpeaking in the Scripture. And the holy Ghoſt alſo himſelfe in this work giues no new light to the Scripture, which is cleere and glorious in it ſelfe, as is aforeſaid; but inlightens our minds, to this end, that we may ſee the great light of the ſacred Scripture. Againe, the holy ghoſt in this great work of our illumination, effecteth it by certaine meanes & inſtruments, whereby it pleaſeth him to work in our hearts and minds.
The meanes which the H. G. vſeth for this worke, are of two kindes. The firſt is internall: the ſecond is externall. The inwarde meane, is in the very Scripture it ſelfe; the outward is without the Scripture. The internal meane is the principall organ, or inſtrument of Gods ſpirit in this work, and it is that verie light which ſhineth in the Scripture. The holy Ghoſt then doth firſt of al open How the holy Ghoſt firſt teacheth vsus to know the Scriptures.the eies of our vnderſtanding, by the light of the Scripture, to diſcerne that light of the Scripture, ſo bright in itſelfe, and ſo vnknowen vntounto vsus. And hee cleereth our vnderſtāding to ſee the light of the Scripture, by the verie ſcripture it ſelfe; and by the light of the ſcripture, manie waies: For partlie hee effecteth this by producing 1certaine teſtimonies of Scripture, which plainly teſtifie Inward meanes to ſee the light of the ſcriptures.of this great light of the Scripture, and of God ſpeaking in the Scripture, as that place, al Scripture is giuen by diuine inſpiration, 2. Tim. 3. 16: partly by ſuggeſting into vsus, that we obſerue the ſpirituall matters which are 2therein deſcribed: partly by admoniſhing that we note 3the ſpirituall words, whereby the ſame ſpirituall matters are expreſſed and ſet before vsus: partly by warning vsus to 4obſerue the truth of the diuine oracles by the complement of the prophecies: Againe, he ſets before vsus the 5beautifull harmonie of the Scripture in the old and new Teſtament, the one ſweetly teſtifying of the other: And 6heere he omitteth not the miracles which be recorded therein, whereby the celeſtiall doctrine had in the beginning a confirmation. Hee putteth vsus alſo in minde of the Martyrs, which ſealed ye ſame truth with their blood, as we read in the ſame Scripture. By theſe meanes and ſuch like, the ſpirit teacheth vsus out of the very Scripture, that the ſacred Scripture is Gods word, by cleere euidence manifeſting that great & excellent light which is in the Scripture. Ad alſo vntounto the aforeſaide meanes, the worth and holineſſe of thoſe men which wrote the Scriptures, as the ſame is teſtified and recorded in the Scriptures. And this is the internall and principall meane and inſtrument of the holy Ghoſt, whereby he teaceth vsus, & breedeth faith in our hearts, whereby we be certainly perſwaded that this Scripture is the very word of God.
There are alſo other meanes without the Scripture, Externall meanes to proue the ſcripture to be God▪ word.whereby the Spirit proueth the ſame thing: as the conſtancie of the Martyrs, which daylie ſeale with their blood the truth of this heauenly doctrine; & the perſecution raiſed by the enemies of the Church againſt it; & the enmitie of Sathan againſt it; and the preſeruation of the diuine oracles of God vntounto our times; and to be ſhort, the teſtimonie of the true Church of God for it. All theſe are without or beſide the Scripture, and giuegive vsus a ſecundarie kinde of demonſtration, whereby the holy Ghoſt worketh alſo, as it pleaſeth him, and openeth the eies of our vnderſtanding, inlightening vsus to ſee and heare God him-ſelfe ſpeaking and ſhining in the Scripture.
But here we be to obſerue, that the holy ghoſt doth God rather by theſe meanes the teſtimonie of the Church and couerſation of the ſaints, prepareth vsus to receiue the pretious faith.not beget faith in our harts, properlie and principallie, by this ſecond kinde of externall meanes (for the proper and principall inſtrument of God to breed faith, is the very word of God himſelfe: for it muſt be neceſſarilie, either the liuely voice of God, or the ſacred ſcripture which ſerueth vsus in ſteede of the liuelie voice of God himſelfe) but either prepares our hearts only to receiue faith afterwards Io. 4. 1. Pet. 3. 2. 3.wards by the word of God; or to confirme the ſame in ſome ſort, beeing already ingendred in our hearts by Gods word. For this cauſe this ſecond kind of meanes ſometimes is ſent before the voice of God in the ſcripture, whereby the holy Ghoſt otherwhiles makes mens minds ready to intertaine faith and grace offred. This we reade of Auguſtine; for he ſpeaks it of himſelfe (I would not hauehave beleeued the goſpell, but that the authority of the Catholicke Church moued me thereunto) by which words he meaneth, that when he was a Manichee, he was prepared by the authority and teſtimonie of the Church, to beleeue the Goſpell. Afterwards notwithſtanding, the ſame holie ſpirit, which thus prepared him by the teſtimonie of the Church, I ſay, the ſame ſpirit did beget faith in Auguſtines heart, by the very ſcripture of the goſpell; whereby he did beleeue that the goſpell was the verie word of God. For this cauſe he ſpeaks elſe where of himſelfe: And let vsus follow them (ſaith he) which doe inuite vsus firſt to beleeue that which we cannot behold Auguſtines wordes.as yet, that being ſtrengthened by faith it ſelfe, we may be worthie to vnderſtand what we beleeue, not by the relation of men, but by the grace of God himſelfe inwardlie confirming and inlightening our mindes. So the woman of Samaria Io 4. as a member of the Church, did by her kinde of preaching prepare the Samaritanes to the faith of Chriſt, & they hauing heard Chriſt himſelfe, ſaid to the woman: We beleeue no longer becauſe of thy ſayings, for Io▪ 4. 42 1. Pet. 3. 2. 3. Win them with your conuerſation, which are without the word.we hauehave heard him our ſelues, and know that this is indeed the Chriſt the Sauiour of the world. By which wordes they plainely teſtified, that they were prepared only by the womans teſtimonie to embrace the faith, and that faith was ingendred in their hearts by the powerfull voice of Chriſt himſelfe. Wherefore it is cleere, that ſometimes this kind of meane and argument (as is aforeſaide) goes before faith is begotten in the heart to prepare vsus, and ſometimes this followes faith, for confirmation: And ſometimes alſo this kinde of argument goes before faith, and followes after it; it goes before, I ſay, for preparation; it followes after, for confirmation. For the ſpirit teacheth vsus many waies, applying himſelfe to diuers men in diuers Note well Io. 3.manners, as it ſeemeth good vntounto himſelfe, and as mens infirmities do require.
And here we be to obſerue, that there is no abſolute neceſſitie of this ſecondarie kind of argument (which is externall and leſſe principall) to beget faith in vsus. For it ought to ſuffice vsus, if the ſpirit teach vsus onelyonly by Gods worde: but to helpe our weakenes the ſame ſpirit addeth the other ſecondarie kind of argument: as Chriſt plainly teacheth vsus, Io. 5. where he ſayth, the teſtimonie of Iohn Baptiſt concerning him, was not ſimply neceſſarie, but that God ſo prouided to helpe their weakeneſſe and vnbeliefe, ver. 33. Iohn gaue teſtimony to the truth, but I deſire not the teſtimonie of man: Neuertheleſſe theſe things I ſpeake that ye may be ſaued. And that Iohns teſtimonie was but a ſecondarie argument only, and that Chriſts owne record of himſelfe was the firſt, he ſheweth plainly in the words following. ver. 36. But I hauehave a greater witnes then the witnes of Iohn: for the works which the Father hath giuen me to finiſh, the ſame works that I do, beare witnes of me, that the Father ſent me. And this is our iudgment concerning this argument; whereby we proue the Scripture to be the word of God, and our anſwere to the queſtion, wherefore it is ſo, as we auouch it.
What the Papiſts thinke in this matter, it is eaſily ſeene How the Papiſts proue the ſcripture to bee Gods word.by their words and writings: Their iudgement briefly is this. The meane and principall argument, and in a manner the only way with them to demonſtrate the ſcripture to be Gods word, is the teſtimony of the church, not only the catholick (as they ſpeak) but alſo thoſe of their church which hauehave preſerued the faith (as they ſpeake) by contiall ſucceſſions from the Apoſtles vntounto our times: and here they vnderſtand principally the Popes, who (as they ſay) ſucceeded Peter and his chaire. Theſe men will hauehave the Church the iudge and interpreter of all Scriptures, from whoſe iudgement it may not be lawfull for any man to depart for an appeale to any other iudge: And they aſcribe this dignity & prerogatiue to the teſtimony of the Church, becauſe they will hauehave the Scripture which is written in the heart of the Church, to be the principall Scripture, and that we account and eſteeme of the voice of the Church, as the very liuely voice of God himſelfe; as if God now ſpake firſt principally in his Church, and by the voice of his Church. If they will hauehave it ſo, that the voice of the Church, bee the primarie voice of God, and the primarie Scripture of God; it is euident, that they deeme the greateſt light we hauehave, is to be found in the voice of the Church, and the ſame to be moſt cleere and demonſtratiue, not only to vsus, but alſo in and by it ſelfe: and therefore that this light inlightens the ſacred Scripture, not in reſpect of vsus only, but in reſpect of themſelues alſo. For which cauſe one of them hath ſaid, that the The blaſphemy of Papiſts.Scripture is of no more validity without the authority of the church, then AEſops fables. For the voice of the church being vntounto them the primarie voice of God in all reſpects, for as much as it is liuely and vocall; and for this cauſe both by nature and to vsus moſt manifeſt: it followeth, according to their iudgement, that it yeelds light vntounto the Scripture, not only in reſpect of vsus; but alſo in reſpect of the Scripture it ſelfe; & yet is it in verity but a certaine ſecondary Scripture, and a certaine ſecondary voice. For (as they auouch it) the voice of the Church is as Gods owne voice ſounding from heauen, ſeruing to confirme the voice of the Scripture (which now is but mans voice only) and to ratifie and make authenticall the very Scripture, as being written but by certaine Scribes, and publiſhed onelyonly by the hands of men: This muſt bee the conſequent of their principles, or concluſion of their premiſſes, albeit other men be of another iudgment.
As for our ſelues, like as we denie the concluſion which they inferre vponupon the former principles, ſo we reiect alſo their very principles. For we denie & refuſe their firſt ground, to wit, that the voice of the Church is to be accounted the liuely voice of God himſelfe, and that the Scripture written in the heart of the Church, is to be accounted for that ſcripture which was written by the very finger of God: And we affirme that the only propheticall and apoſtolical ſcripture is to be eſteemed as the liuely voice of God; we auouch it, I ſay, that this Propheticall and Apoſtolicall ſcripture only ſerueth vsus in ſteed of that ſcripture, which was written by Gods owne finger: We adde alſo that the ſacred Scripture is vntounto vsus a booke of reuelation of thoſe diuine myſteries which were hidden in Gods owne breaſt from eternitie: for this is the very will of God, that we attend on him ſpeaking in the ſcripture, as it were in his owne liuely voice. They hauehave (ſaith he) Moſes and the Prophets, Luk. 16. verſ. 29. that is, the bookes of Moſes and the prophets. And God will not hauehave this ſcripture in no leſſe account then that ſcripture, which hee wrote in times paſt with his owne finger in tables of ſtone. The voice of the Church (I meane the true Church, not the lying papiſticall ſynagogue) is but as the voice of the handmaide, or as the voice of a crier, which is to publiſh and to proclaime that voice of God, full of excellencie, ſpeaking in the ſcripture: But the ſcripture in the heart of the Church, that is, the Maximes of Gods truth written in the hearts of the faithfull, they be nothing els but a certaine ſecundarie ſcripture, taken out by the holy ghoſt, out of that primarie and moſt ſacred ſcripture, and ingrauen in the minds of men. For how much, think you, of that ful meaſure of the Propheticall & Apoſtolicall ſcripture is there taken forth and ingrauen in our minds? I ſay, that if all mens hearts were bound together, yet all they could not comprehend all thoſe things fully and perfectly, which be recorded in the Propheticall and Apoſtolicall ſcriptures: For the catholicke Church, ſo long as it is conuerſant on the earth, is not capable of al that light which ſhineth in the ſacred ſcriptures of ye apoſtles & the prophets. Let their firſt principle be thus beaten downe, and their Corolatie, or ſecond concluſion (to wit, that the voice of the Church is moſt manifeſt, both in it ſelfe, and vntounto vsus) will fall to the ground of it owne accord: and ſo both principles being ſhaken, their concluſion which they inferre, is of no ſtrength to ſtand, but muſt fall away.