these days assaults the sacred truth of the word of God in its authority, purity, integrity, or perfection; espe cially in the poor, deluded, fanatical souls amongst us, commonly called Quakers; for the instruction of the younger sort, against whose abominations I have subjoined the theses in the close of the other treatises. i But I am sensible how far already I have exceeded the bounds of a preface, unto so small treatises as these ensuing; and, therefore, giving a brief account of my undertaking in this cause of God and his word, for the vindication of the authority and integrity of it, I shall put a close to this discourse.

It may be, some of you have heard me professing my unwillingness to appear any more in the world this way. I have not in some things met with such pleasing entertainment, as to encourage me unto it: where I have been for peace, others have made themselves ready for war. Some of them, especially one of late, neither understanding me, nor the things that he writes about, but his mind for opposition was to be satisfied. This is the manner of not a few in their writings; they measure other men by their own ignorance, and what they know not themselves, they think is hid to others also; hence when any thing presents itself new to their minds, as though they were the first that knew, what they then first know, and which they have only an ob scure glimpse of, they rest not until they have pub lished it to their praise. Such are the discourses of that person, partly trivial, partly obviated and rendered utterly useless to his purpose by that treatise, which he ventured weakly to oppose. I wish I could prevail with those, whose interest compels them to choose ra ther to be ignorant than to be taught by me, to let my books alone. Another, after two or three years con sideration, in answer to a book of near a hundred and

forty sheets of paper, returns a scoffing reply to so much of it, as was written in a quarter of an hour. I am, therefore, still minded to abstain from such engagements. And I think I may say if there were less writing by some, there would be more reading by others, at least to more purpose. Many books full of profound learning lie neglected, whilst men spend their time on trifles; and many things of great worth are suppressed by their authors, whilst things of no value are poured out, one on the neck of another. One of yourselves," I have often solicited for the publishing of some divinity lectures, read at solemn times in the University, which, if I know aught, are, to say no more, worthy of public view. I yet hope a short time will answer my desire and expectation. Of my present undertaking there are three parts. The first is a subject that having preached on, I was by many urged to publish my thoughts upon it, judging it might be useful: I have answered their requests. What I have performed through the grace of Christ in the work undertaken, is left to the judgment of the godly learned reader. The second concerns the prolegomena and appendix to the late Biblia Polyglotta: of this I said often, Ab alio quovis hoc fieri mallem, quàm à me, sed à me tamen potius quàm à nemine.' The reasons of my engaging in that work are declared at large in the entrance of it. The theses in the close were drawn in by their affinity in subject to the other discourses, and to complete the doctrine of the Scripture concerning the Scripture, I endeavoured to comprise in them the whole truth about the word of God, as to name and thing opposed by the poor fanatical Quakers, as also to discover the principles they proceed upon in their confused opposition to that truth.

P Dr. Henry Wilkinson, public reader of divinity in the University.

I have no more to add, but only begging I may have the continuance of your prayers, and assistance in your several stations, for the carrying on the work of our Lord and Master in this place committed unto us, that I may give my account with joy and not with grief, to him that stands at the door, I commend you to the powerful word of his grace; and remain,

Your fellow-labourer and brother,

in our dear Lord Jesus,

From my Study, September 22, 1658.

J. O.

OF THE

DIVINE ORIGINAL,

WITH THE

AUTHORITY, SELF-EVIDENCING POWER, AND LIGHT

ОР

THE HOLY SCRIPTURES.

CHAP. I.

The divine original of the Scripture, the sole foundation of its authority. The original of the Old Testament; Heb. i. 11. Several ways of immediate revelation. The peculiar manner of the revelation of the word. Considerations thereon. Various expressions of that way; 2 Pet. i. 20, 21. The written word, as written, preserved by the providence of God. Capellus's opinion about various lections considered. The Scripture not idias ¿πiλúσεws. The true meaning of that expression. How the word came of old, and how it was received. Entirely from God to the least tittle. Of the Scriptures of the New Testament and their peculiar prerogative." THAT the whole authority of the Scripture in itself, depends solely on its divine original, is confessed by all who acknowledge its authority. The evincing and declaration of that authority, being the thing at present aimed at; the discovery of its divine spring and rise, is, in the first place, necessarily to be premised thereunto. That foundation being once laid, we shall be able to educe our following reasons and arguments, wherein we aim more at weight than number, from their own proper principles.

As to the original of the Scripture of the Old Testament, it is said, God spake, wudaì iv rois πρopýτais, Heb. i. 1. of old, or formerly, in the prophets. From the days of Moses the lawgiver, and downwards, unto the consignation and bounding of the canon delivered to the Judaical church, in

the אנשי כנסת הגדולה the days of Ezra and his companions

'men of the great congregation,' so God spake. This being done only among the Jews, they as his church, morenoav Tà λóyia Tov Jεov, Rom. iii. 2. 9. 4. were intrusted with the

oracles of God. God spake, ἐν τοῖς προφήταις; ἐν for διὰ (Chrysostome, Theophilact), in for by: dià τwν πро¶ηtwv, 'by the prophets, as Luke i. 70. διὰ στόματος τῶν ἁγίων προφητών, 'by the mouth of the holy prophets;' but there seems to be somewhat farther intended in this expression.

In the exposition, or giving out the eternal counsel of the mind and will of God unto men, there is considerable, his speaking unto the prophets, and his speaking by them, unto us. In this expression, it seems to be that ♫ or filia vocis, that voice from heaven that came to the prophets which is understood. So God spake in the prophets, and in reference thereunto, there is propriety in that expression, Ev Tоiç πроOnτais, 'in the prophets.' Thus the Psalms are many of them said to be, To this, or that man. 'A golden psalm to David;' that is, from the Lord; and from thence their tongue was as the 'pen of a writer;' Psal. xiv. l. So God spake in them, before he spake by them.

The various ways of special revelation, by dreams, visions. audible voices, inspirations, with that peculiar one of the lawgiver under the Old Testament, called face;' Exod. xxxiii. 11. Deut. xxxiv. 10. and

‘face to 79 Numb.

xi. 8. with that which is compared with it, and exalted above it (Heb. i. 1-3.), in the New, by the Son, έK KÓλTOU TOŬ TITpòs, from the bosom of the Father;' John i. 17, 18. are not of my present consideration, all of them belonging to the manner of the thing inquired after, not the thing itself.

By the assertion then laid down, of God' speaking in the prophets of old,' from the beginning to the end of that long tract of time, consisting of one thousand years, wherein he gave out the writings of the Old Testament; two things are ascertained unto us, which are the foundation of our present discourse.

1. That the laws they made known, the doctrines they delivered, the instructions they gave, the stories they re corded, the promises of Christ, the prophecies of gospeltimes they gave out and revealed, were not their own, not conceived in their minds, not formed by their reasonings not retained in their memories from what they heard, not by any means beforehand comprehended by them, 1 Pet. i. 10, 11. but were all of them immediately from God; there being only a passive concurrence of their rational faculties