The Way to the Tree of Life, Part 1 · Chapter 2

The Way to the Tree of Life · Part 1 · Chapter 2

p. 7CAP. II. Of the Authour of the holy Scriptures.

SECT. I. That they neither could, nor were fit to be given by any other then by God himſelf.

IT muſt be conſidered that at preſent, we have nothing to doe with Atheiſts, Pagans, Jews, or Turks, that deny the Scriptures, either wholly, or in part, ſo far are they from acknowledging them to be Gods word; but onelyonly with ſuch perſons, as admitting and allowing them to be the word of God, doe yet want ſome clearer light, and fuller evidence, to work into their hearts a more certain perſwaſion, and more feeling impreſſion of that truth whereof they are convinced, that all that is within them, even their whole heart, may not onelyonly bow and ſtoop, but be wholly thrown down, and laid flat on the earth before this mighty ſcepter of the kingdom of Chriſt. Wherefore, we ſhall not need to bring in all the arguments that are uſed and taken up by others, to prove the Scriptures to p. 8be Gods word, but paſſing by amongſt them ſuch as are more obſcure and farther deduced, ſhall content our ſelves with ſuch plain evidences of this truth, as may be beſt underſtood of the ſimple, and appear at the firſt view, as being lively characters imprinted on the face and body of this ſacred Book, by that divine Spirit that compoſed it.

Before we lay open theſe evidences it will be needfull to demonſtrate, that it is neither poſſible, nor fit, that theſe Scriptures ſhould flow from any other fountain, then the moſt ſacred breaſt of that holy Lord, who is the onelyonly fountain of all wiſdome and truth, and the God of all ſoveraignty and power. A truth which will be eaſily acknowledged, if in the firſt place we take notice, that it is generally confeſſed that the Scriptures are, or at leaſt contain that Law which is left unto the Church of God, for the right ordering thereof in all things, which alſo is evident to all that read them; And yet that this truth may be more fully cleared, it will not be amiſſe to eſtabliſh theſe two Poſitions.

Firſt, That the Church of God muſt have a Law.

Secondly, That this Law can be found in no other books but the Scriptures.

That Gods Church muſt have a Law, That Gods Church muſt have a Law; proved, 1^t By the light of Nature, directing all ſocieties to govern by Laws.and that as it is a Church, I conceive no ſober man will deny, if it were not proved, being ſo clearly manifeſted by the conſtant practiſe of all Nations and ſocieties of men from the beginning of p. 9the world, as having found the eſtabliſhing of laws the onelyonly means of preſerving themſelves from ruine. The truth is, there was never found any Nation ſo barbarous, that was not governed by ſome kinde of Law or other. If then the light of Nature directed all men generally to the uſe of laws, as the main band of humane ſociety, and the beſt remedy againſt confuſion, and ruine that neceſſarily attends upon it; ſhall we think that the God of nature, the fountain of all wiſdome, the firſt, and beſt former of ſocieties would leave the body of a ſociety compoſed by himſelf, as it were the work of his own hand, in more hazard then men do the ſtates which they ſettle and ſtabliſh by their counſell?

Again, 2^ly Becauſe the Church, of all ſocieties, moſt needs a law, as being, 1 Both the largeſt & moſt diſperſed of all ſocieties.we know that the larger the body of a State is, and the more diſperſed, the more need it hath to be firmly knit together by thoſe ſtrong bands of ſociety: Now we ſee the ſmalleſt ſocieties that are amongſt men, and the moſt neerly compacted together, the inhabitants of one ſmall City, the fellows of one Colledge, governed by laws and orders: whereas the Church is the largeſt of all ſocieties in the world in extent, and moſt diſperſed, as being poſſible to be ſcattered over the whole face of the earth, and conſequently above all other ſtates on earth needs to be eſtabliſhed by the beſt laws, as being hardeſt to be governed, and moſt ſubject to diſorder and confuſion without them.

In the next place, we ſee the laws of men p. 10reach no farther then the ordering of mens outward converſation, 2 To be ordered in the very motions of the heart;and meddle not with the inward thoughts and motions of the minde. But in the government of the Church, the chiefeſt work muſt be the ruling of the heart and conſcience, as the Apoſtle tels us, that Gods word and laws reach to the imaginations of the heart, and bring under the very thoughts to the obedience of Chriſt, 2 Cor. 10.5. and enter into the very dividing of the ſoul and ſpirit, and to the diſcerning of the thoughts of the heart, Which are, 1 More various then outward actions. 2 More ſpeedily moved & hardly governed.Heb. 4.12. Now how much greater variety and diverſity there is in mens thoughts, then in their actions, how much more eaſily and ſpeedily they are moved, and conſequently with how much greater difficulty they are governed and kept in order, is evident to all men. Conſequently we muſt conceive, that the juſt, wiſe, and provident God that directed all men to give laws to order mens actions, would himſelf much more give laws for the ordering and well governing of the thoughts and conſcience.

Laſtly, 3^ly And the Church being Gods more ſpeciall care, as being, 1 His own inheritāce.if God in the courſe of his Providence have taken order, that other ſtates, to which he hath onelyonly a generall relation, as Lord of all the earth, ſhould be governed and ordered by fit laws for the preſervation of ſociety and peace: we cannot deny, but his care muſt be much greater for the governing and well ordering of his own people, in whom he delights, his choſen generation, his peculiar inheritance, which he hath ſet apart to bring forth fruits to himſelf, Deut. 32.9. Rom. 7.4. in whoſe good or ill carriage (ſeeing his p. 11Name is called upon them) his honour is more intereſſed, 2 In which his own honour is moſt intereſſed.then any parents can be in the behaviour of his own children. And conſequently we muſt conclude, that if all the States in the world were left without government, yet God would give laws, nay, the moſt exact and perfect laws, for the well ordering of his own Church, ſeeing it redounds ſo much to his own honour, as Moſes tels us, Deut. 4.7, 8.

Thus then the firſt Poſition propoſed is evident enough, This law can be found no where but in the Scriptures.that the Church of God muſt have a law. The next is more clear then it, that this law can bee found in no other books then the Scriptures. And, to prove it, we need no more but to put men to produce us any other volume beſides this ſacred book, wherein that law is written, let them name us to whoſe cuſtody it was committed, and where it may be found. There is no reaſon the law given to the Church ſhould bee committed to any other then the Churches keeping; 1 Becauſe the Church, the keeper of its own records acknowledgeth no other. 2 Other baſtardwritings compared with it appear to be counterfeit.now the Church acknowledgeth no other Book for the word or law of God, but this alone; neither did ever any dare to pretend that any other book beſides this, was Gods word or law; if any ſhould, the very comparing of ſuch baſtard-writings, with the true word, would eaſily diſcover them to be no better then counterfeit.

But to clear this point more fully, we ſhall deſire to manifeſt this one truth more, which any ſober minded man will eaſily aſſent unto, namely, that it is neither poſſible, nor in any ſort convenient, p. 12that the law for the governing of the Church ſhould be given by any other then by God himſelf. Beſides, 1^t It was not poſſible that any other then God himſelfe ſhould give this law. 1 Becauſe it rules the ſpirit of man, to which no creature can give a law: As being unable to take accompt of the breach thereof. 2 Becauſe Gods will muſt be the Churches law,Firſt then, it is not poſſible, and that upon a double ground. The firſt is, that God being a Spirit, and therefore to be worſhipped and ſerved in ſpirit and truth, John 4.24. the laws that preſcribe the duties of that worſhip and ſervice, muſt of neceſſity reach to the ſpirit and inward man. Now the giving of ſuch laws is beyond mans power, and therefore no law-giver, from the beginning of the world, ever took upon him that task. And indeed, it were abſurd for a man to give ſuch lawes, of the obſervation or breach whereof he could take no account: now we know, ſeeing no man can know the thoughts of another mans heart, it is impoſſible for him to judge whether they be anſwerable or contrary to the law, by which they were appointed to be ordered.

The ſecond reaſon, why it is impoſſible for any other then God himſelf, to give a law unto the Church is, becauſe it is agreeable to all rules of equity, that Gods own will ſhould be the law and rule to all creatures, ſeeing they are all the work of his hand, much more to the Church, which beſides her Creation, Being his own both by Creatiō and Redemption.he hath purchaſed to himſelf by the blood of his Son, Act. 20.28. And conſequently being his own, by the ſtrongeſt title, muſt be diſpoſed according to his will, even by our Saviours rule, which allows one to doe with his own what he will, Mat. 20.15. If then Gods will muſt be the creatures law, who can give it but himſelf? p. 13for who hath known the minde of the Lord, Rom. 11.34? Surely, if none known the things of man, but the ſpirit which is in man, Now none can know Gods minde but himſelf.the minde of God can much leſſe be known by any but his own Spirit, 1 Cor. 2.11. It is true concerning a mans mind, ſeeing it is moved according to reaſon, in order to the end which he propoſeth to himſelf, therefore one that knows another mans end, may with ſome probability gueſſe at his thoughts, and purpoſes tending to that end, which Solomon implies in affirming, that though counſell be hidden deep in the heart of man, yet a man of underſtanding may draw it out, Prov. 20.5. And ſo a man knowing that Gods main end, in all his ways, is his own honour, may conclude that Gods law muſt be ſuch as may direct men in thoſe ways, in which they may moſt glorifie God. But what thoſe particular directions muſt be, it is impoſſible for men to gueſſe, till God himſelf reveal them.

It is true, that the very light of nature, which God hath planted in every man, will diſcover unto him ſome of the chief heads of the duties, that he requires of him, as to love the Lord with all our hearts, and to fear, and ſerve him, Deut. 10.12. And to ſerve one another through love, Gal. 5.13. But in what particular ſervices we are to expreſſe our piety to God, or love to men, what man can preſcribe or imagine? For that the ways by which both theſe main duties may be performed, are various and divers, it is evident, now to which of theſe different ways God would direct one, it was impoſſible to gueſſe, till God himſelf had p. 14made it manifeſt in his own word.

To give inſtance of this truth in ſome particulars; Eſpecially laws poſitive muſt needs bee given by God aloneit was impoſſible for any man to conceive what ceremonies or outward acts God would accept and be beſt pleaſed withall in the duties of his worſhip. No man could divine that the tree of life ſhould be a Sacrament to Adam in Paradiſe: or Circumciſion to the Jews, or Baptiſme and the Lords Supper to Chriſtians. For ought any man could conceive to the contrary, the Prieſthood might have been ſetled upon the Tribe of Simeon, as well as Levi. The reſt of the Sabbath might have been fixed on the ſecond or ſixth day, as well as on the ſeventh, and on the firſt, if God had ſo appointed it. And for the duties of the ſecond Table, it was not of abſolute neceſſity that God ſhould eſtabliſh ſuch a kinde of ſubordination and ſubjection of one man to another, as he hath done, or give every man a propriety in his goods, to poſſeſſe them as ſeverall to himſelf, or limit one man to one wife, and ordain marriage for the onelyonly way of propagation of mankinde: ſeeing that, although all theſe are fit and convenient, yet God (if hee had pleaſed) might have given other rules for the governing and eſtabliſhing peace amongſt men, and it was as lawfull for him to give the creatures what laws he pleaſed, as to give them what natures he pleaſed. So that ſeeing the law for the right ordering of the creatures depends meerly upon Gods will, which cannot be known, unleſſe himſelf reveal it, it muſt needs be granted, p. 15which was firſt propoſed, that none could give the law to Gods Church but God himſelf.

Next, if it had been poſſible, 2^ly Nor is it convenient that any other then God ſhould give this law. 1 For preſerving Gods authority.it was no way fit, either for the advancing of Gods honour, or for the furthering of mans good, that any other ſhould give that law then God himſelf. Not fit for Gods honour in two reſpects; Firſt, Gods authority could be no way ſo well preſerved, as by giving his own law to his people; ſeeing all men acknowledge that giving of laws is an honour annexed to the higheſt power, although the execution of them be committed to Magiſtrates of a lower degree. It may be probably gueſſed, that even heathen Law-givers, by pretending, either conſulting with their gods in giving their laws, or allowance of them by them, acknowledged law-making to be a divine prerogative; which yet is more fully manifeſted by this, that we acknowledge no law to bee juſt that is not either founded on, or conſonant to Gods law, either written in mans heart, or delivered in his word. So that it was fit that God ſhould give the law to his own people, to preſerve his own authority amongſt them.

Again, it is requiſite for Gods honour in another reſpect, 2 And that we might have a perfect mirrour of him. Which none could give but himſelf.that none but God himſelf ſhould give his own law to his people, becauſe none is able to give ſo perfect a mirrour of God, as himſelf. As for men, we know none of them hath ſeen God at any time, John 1.17. and it is ſo little a portion that they know of him, Job 26.14. that it is impoſſible they ſhould ſet him out as he p. 16deſerves. Now it is for Gods honour that hee ſhould be expreſſed as fully as may be, which neither is, nor can be performed ſo exactly by any man, as it may be by his law, which repreſents unto us the image of his minde, and will, and gives us a more diſtinct knowledge of him then his works can doe. Nay, his word ſerves as a Commentary to his works, as laying before us the rule, according to which God orders all his ways: ſo that by the help thereof, we underſtand the righteouſneſſe and holineſſe of all his acts, as David did, Pſa. 73.17. which he could not finde out before. It is true indeed, that the very works themſelves praiſe God, and ſhew him in his tender mercies, Pſal. 145.5.8. in his mighty power, Job 36.22. & 37.23. & Godhead, Rō. 1.20. yea commonly in his righteouſneſs, in rewarding, and puniſhing, Pſa. 58.11. But they neither expreſſe him ſo diſtinctly, nor conſequently affect the heart ſo deeply, as they doe when they are illuſtrated by the word, as Job confeſſeth, chap. 42.6. that he never ſaw God ſo clearly, nor abhorred himſelf ſo much, as when God deſcribed unto him his works, in that conference, Job 38. &c. Wherefore ſeeing the image of God is moſt exactly expreſſed unto us in the word, it is moſt fit that the word, that repreſents him to us, ſhould be given by God himſelf, who knowing himſelf beſt, can give us the moſt perfect draught of his own face. Beſides theſe reſpects unto Gods honour, in regard of mans good, it was not convenient that the Scriptures which p. 17contain Gods law to his Church, ſhould be given by any other then God himſelf. For firſt, 3^ly For mās good. 1. To ſubdue his heart to obedience.mans heart would hardly be brought to ſtoop to any power but Gods alone, whoſe voice onelyonly prevails upon the conſcience, and ſubdues the very thoughts and imaginations of the ſpirit, which the voice of no man can doe. Beſides, 2. To make his ſervices accepted.nothing can make our ſervices, performed to God, or man, to be duties of obedience, but the undertaking of them upon Gods command, which we do, when we know the precept that preſcribes them to be the voice and word of himſelf. Laſtly, 3. To aſſure his reward.nothing but Gods word could aſſure us of the rewards of our obedience, to make us always abundant in the work of the Lord, knowing that our labour is not in vain in the Lord, 1 Cor. 15.58. nor make a man tremble at the curſes threatned againſt the diſobedient.

Wherefore, ſeeing the Church of God muſt have a law, by which it muſt be governed, unleſſe we conceive God to be more regardleſſe of his own people, then he is of the reſt of the world. And next, ſeeing it was impoſſible that any ſhould give this law, but God himſelf, becauſe none but himſelf could know his own minde. And thirdly, ſeeing if it had been poſſible, yet it was no way convenient, either in reſpect of Gods honour, that God ſhould commit the authority of making laws to any creature, or ſuffer his own image, which is repreſented in his law, to bee drawn out by man, who knows him but imperfectly, or in reſpect of man, who ſhould have p. 18been left uncertain, both of the acceptance of his ſervices, and of the aſſurance of his rewards, if the law, that requireth the one, and promiſeth the other, were not given by God himſelf, the poſition which we undertook to prove, muſt needs remain firm and infallible, that none could or was fit to be the Author of the Scriptures, wherin the law of God is contained, but onelyonly God himſelf.

SECT. II. That the holy Scriptures appear evidently to be the Word of God.

THe marks, or notes, by which the holy Scriptures are evidently diſcovered to be Gods word, are divers, of which we ſhall for the preſent content our ſelves with three only, and thoſe which are moſt eaſie to be diſcerned. The firſt is, the ſtyle and phraſe of ſpeech, wherein the Scriptures apparently differ from all other writings, compoſed by men. The ſecond is, the ſubject or matters which the Scriptures handle, which are many times beyond the compaſſe of mans reaſon to finde out, and therefore muſt be revealed by God himſelf. The third evidence, is taken from the wonderfull effectuall power, which the Scriptures appear to have upon the hearts of men, in terrifying, comforting, ſubduing, and renuing them; of which in their ſeverall order.

p. 19MARK I. Of the ſtyle and phraſe of the Scripture.

SAint Paul, 1 Cor. 2.4. proves unto the Corinthians, that his Miniſtery was of God, becauſe it carried with it great power and authority, in ſimplicity and plainneſſe of ſpeech. Majeſty, is for the moſt part a character of power and authority, and that ſo lively, that it is not eaſily counterfeited. Outward ornaments grace it nor much, The Majeſty of the Scriptures manifeſts them to be Gods Word. 1. In the compoſure, void of art yet full of power.neither doth the want of them much obſcure it. And it is therein like unto light, ſimple indeed, but yet ſo beautifull and glorious in it ſelf, that the addition of any colour, rather blemiſheth then adorneth it; ſuch is the Majeſty of the Scriptures ſtyle, nothing is more plain, as being for the moſt part void of the ornaments of art, and eloquence, and yet appears ſo full of Majeſty, to ſuch as well obſerve it, that it moves awe and reverence in the heart. It is true, that this Majeſty is not ſo eaſily diſcovered in every phraſe, and clauſe of a ſentence, but is moſt clearly manifeſted in the whole frame and compoſure of thoſe holy writings. As the Majeſty of a mans countenance is not ſo fully diſcovered in any one part of the face, as in the whole viſage taken joyntly together.

Of this Majeſty whereof we now ſpeak, it wil be more eaſie to give an inſtance then a proof, ſeeing it can be no otherwiſe diſcovered then light is, by the very view of it ſelf: Any man, that adviſedly p. 20reads the Scriptures, may eaſily obſerve ſuch weight in the words and phraſes of ſpeech, and ſhall meet with ſuch high and unuſuall, and yet plain and ſignificant expreſſions, in divers paſſages of that book, that he ſhall be enforced to acknowledge, that which the Phariſees ſervants ſent to apprehend our Saviour reported of him, that never man ſpake like that man, John 7.46. And yet withall, this ſeems to be ſome probable argument of ſuch a Majeſty in the ſtyle of the Scriptures, that it ſo ſtrangely ſuits with thoſe high myſteries which are handled in that book, that it cannot well be fitted to any other ſubject. So that if thoſe divine truths be expreſſed in any other then a Scripture phraſe, they ſeeme to loſe much of their luſtre and beauty; and if that phraſe be applyed to any other ſubject, then thoſe holy myſteries, it ſeems like Sauls armour on a childes back, or a parable in a fools mouth, as Solomon ſpeaks, Prov. 26.7.

Now then as a mans countenance diſcovers in ſome meaſure, the ſpirit that is within him, (as a Prince, and ſome baſe abject having a diverſe aſpect, a different comportment, another kinde of ſtyle or phraſe of ſpeech, are judged to have a different ſpirit within, from which thoſe outward effects proceed, the one baſe and abject, the other heroicall and generous) ſo the Majeſty of that high and lofty ſtyle, wherein the Scriptures are written, diſcovers a divine ſpirit full of Majeſty and power, which ſtamps that character upon them. But this Majeſty with which the Scripture p. 21ſpeaks, beſides the bare phraſe and ſtyle, will bee yet farther manifeſted, by that ſtrange and unuſuall manner of commanding, with great Authority and power, which we find frequent in that book, far different from the commands of men, as will appear eaſily in theſe enſuing circumſtances.

He that reads a law, which neither intreats, 2. In the cōmands.nor perſwades, but preſcribes and commands, conceives preſently that he hears the voice of Authority: But when he obſerves, that the command is not to all alike, but is delivered with relations and reſpects to men, according to their ſeverall ſtates and degrees, and that it extends not to all men in generall, but onelyonly to the inhabitants of ſuch a Country, or members of ſuch a Society, he muſt needs withall diſcern it to bee the voice, not of a ſupream, tranſcendent, and abſolute, but onelyonly of ſome limited and bounded power, extending neither to all, nor to thoſe which are ſubject to it, indifferently and equally. But when in Gods book he reads a law delivered in another form, propoſed to the whole world, 1. Given to the whole world, and without reſpect of perſons.without any limitation of Country, Nation, or State, how can he conceive otherwiſe, but that he hears the voice of a tranſcendent power, that extends it ſelf over all the world? And when he findes Kings and Beggers ſpoken of, and to, in the ſame phraſe of ſpeech, without reſpect or reſervation of honour, or diſtinction of degrees, how can he chuſe but fixe his thoughts on that infinite Majeſty, before which rich and poor, Prince and Subject, are all alike, becauſe they are all the work p. 22of his hands, as Elihu ſpeaks, Iob 34.19.

Secondly, 2. Reaching to the very thoughts.we ſee that the commands of the greateſt earthly Potentates, reach no farther then the ordering of mens outward converſation, but extend not to the ordering of the motions or thoughts of the heart, whence it is that we uſually ſay (and juſtly may in reſpect of humane laws) that thoughts are free. So then, when we ſee that men dare not take upon them the regulating of mens thoughts, by any law, wee muſt needs ſuppoſe that they acknowledge, that their power reacheth not to the minde and ſpirit, unto which they can give no laws, becauſe they cannot know when they are broken or obeyed. But God in his word gives laws to the conſcience, and commands the thoughts, and inward motions of the minde, requiring to love God with all the heart, Mat. 22.37. and ones neighbour as our ſelf, ver. 39. and forbidding luſt, anger, malice, &c. and other inordinate motions of the minde, Mat. 5.28. Lev. 19.17. Which neceſſarily implies, that he that gives ſuch laws is the God of the ſpirits of all fleſh, Numb. 27.16. the ſearcher of the hearts, Ier. 17.10. able therefore to know, and judge the obedience, or rebellion of the very thoughts of the ſoul and ſpirit.

In the third place, 3. Extended to creatures out of mans power and command.we muſt needs grant, that though no creature be exempted from mans ſervice, yet there are many of them that are not under his command, as being without his reach, or too great to be maſtered by his power; ſuch are the heavens, with all their hoſts, the earth, the p. 23ſeas; the windes, &c. which the Lord himſelf ſeems to have reſerved to his own juriſdiction. Hence it was, that thoſe that thought our Saviour to be but a meer man, wondred to hear him rebuke the windes, Mat. 8.26, 27. a thing that no meer man, well adviſed, ever did. As for Ioſhua's words to the Sun and Moon, Ioſh. 10.12. they have indeed the form of a command, but had onelyonly the vertue of a prayer, ſo that the Lord, and not the Sun heard Ioſhua, ver. 13. Seeing therefore men forbear to command the heavens, earth, ſeas, windes, &c. and in Scriptures wee finde commands and bounds given to the ſeas, Iob 38.11. Pſ. 104.79. the earth fixed to a place, by Gods decree, Pſ. 119.90. his word ſetled in heaven, Pſ. 119.89. the windes, fire, hail, ſnow, &c. fulfilling his word, Pſal. 148.8. we muſt needs acknowledge, that the voice that commands all theſe, is the word of that powerfull Lord; who having made all theſe things, hath right and power to command and give laws unto them according to his pleaſure.

Laſtly, no man well adviſed, 4. Fortified with ſanctions of promiſes and threats beyond mans power.ever took upon him to threaten thoſe things that were beyond mans power to effect, and therefore ſeeing that reacheth onelyonly to mens outward eſtate and no farther, and that too limited to the bounds of this preſent life, we never finde mens ſanctions, given in their laws, extended beyond the promiſes or threats of preſent, or outward good: or evill: as for inſtance, either to give or take away mens liberty, their wealth, or eſtates, or life at the moſt. But Gods word threatens plagues upon p. 24on the ſoul, hardneſſe of heart, a reprobate ſenſe, a trembling ſpirit, a ſpirit of madneſſe, and giddineſſe: and promiſeth light of knowledge, power of faith, encreaſe of grace, &c. nay, reacheth beyond this life, to eternity, threatning the wicked with the worm that dieth not, Iſa. 66.24. everlaſting fire, Mat. 25.41. everlaſting chains, Jude 6. and promiſing an inheritance immortall, 1 Pet. 1.4. a Kingdome that fadeth not, Rivers of pleaſures in Gods preſence for evermore, Pſal. 16.11. Such promiſes and ſuch threatnings which exceed the limits of any mortall power to beſtow or inflict, muſt needs be acknowledged to proceed from the God of ſpirits and eternity.

Lay all theſe particulars together, and thus we may frame the argument, drawn from the commands which we finde in Scripture, to prove it to be the word of God. That voice which commands and gives laws to the whole world, and that without reſpect of perſons, that preſcribes and gives rules to the thoughts of the heart, that promiſeth and threatneth rewards and puniſhments to the ſoul, and that eternally, that gives laws to thoſe creatures, over which no man had, or ever challenged any power, the heavens, earth, ſeas, windes, &c. that muſt needs be the voice and word of God; But ſuch is the voice that ſpeaks in the Scriptures, therefore the Scriptures muſt needs be acknowledged to be the voice and word of God. Thus the Majeſty of the Scriptures manifeſted in their lofty plain ſtyle, and in their tranſcendent commands, and ſanctions, diſcover p. 25theſe ſacred volumes, to be the word of him to whom alone belongs Majeſty, Authority, and Power.

MARKE II. Of the ſubject or matter handled in the Scriptures.

THe ſecond argument, The ſubjects handled in Scripture ſhew them to be Gods word.by which the Scriptures may be proved to be Gods word, is drawn from the conſideration of the ſubject, or matters which are handled in them, and they are either principles of faith, or rules of practiſe: Now before we ſpeak of them particularly, thus much muſt needs be acknowledged in generall, as an undoubted truth. Impoſſible to be diſcovered by light of Nature. 1^t. The Principles of Faith.Whatſoever was impoſſible to be known by any creature, or to be found out by diſcourſe of naturall reaſon, that muſt of neceſſity be diſcovered and made known by God himſelf. But it will appear, as evidently as the very light, that moſt of the grounds of faith, which the Scripture propoſeth unto us, are ſuch as neither eye hath ſeen, nor eare heard, nor ever entred into mans heart, 1 Cor. 2.9. and therefore could never be either revealed or diſcovered by man. Wherefore, ſeeing we finde them diſcovered in the Scriptures, we can doe no leſſe then acknowledge them to be the word of God. Of theſe two Propoſitions onelyonly the Minor is queſtionable, which will be ſufficiently cleared by the enſuing inſtances.

To begin with the moſt eminent object of faith, 1. God himſelf.God himſelf. No man hath ſeen him at any time, p. 26John 1.18. neither conſequently knows him as he ought, as our Saviour teſtifies, John 17.25. much leſſe can manifeſt him unto others. Indeed, that God is, yea his Godhead and power are underſtood by the works of Creation, Rom. 1.20. But how little true knowledge of God is diſcovered to naturall men by that way of groping, as the Apoſtle tearms it, Acts 17.27. appears by the writings of the moſt learned amongſt the Heathen (to omit the phantaſies of the reſt) who ſpeak ſo little, and ſo uncertainly concerning God, that they ſeem like the blinde man, whoſe eyes were not yet fully cleared by our Saviour, Mark 8.24. who ſaw men walking like trees. Neither indeed are their writings, compared with the Scriptures, revealing the glory of God in the face of Chriſt, 2 Cor. 4.6. ſo much as the light of a candle to the Sun ſhining at noon day. As for the myſtery of the Trinity, it is generally acknowledged to bee a ſecret, unſearchable by naturall reaſon, or diſcoverable any way but by the revelation of the Word and Spirit.

Next unto God, 2. The Creation of the world, with the manner & order of it.may follow the Creation of the world, which we likewiſe beleeve by faith, Heb. 1.3. which although the Heathen, upon the conſideration of the creatures, by the light of naturall reaſon, were forced to acknowledge, and conſequently that it muſt be the work of a God: yet that the creatures were made by Gods meere word, finiſhed in ſixe days, and created in ſuch order as we finde mentioned, Gen. 1. no Heathen man ever took upon him to relate: neither (ſeeing p. 27man was made the laſt of all creatures) was it poſſible for him to divine, what was done before he had any beeing; wherefore the Scriptures, ſo exactly deſcribing the time, means, and order of the Creation, muſt needs be the Word of the Wiſdome of the Father, who was brought forth ere the mountains were ſetled, Prov. 8.25. preſent when he prepared the heavens, ver. 27. by his Father when he appointed the foundations of the earth, ver. 29, 30.

Thirdly, the ſtate of man before his fall, 3. The hiſtory of mans fall and the conſequents of it.the whole hiſtory, means, and manner of his fall, with all the circumſtances thereof, eſpecially the corruption that it brought upon the whole nature of man, which we tearm Originall ſin, together with the ſubjection of all men to the curſe and wrath of God thereby, and the manner how it is propagated, both in the ſtain, and guilt of it to poſterity, as they are things unſearchable by naturall reaſon: ſo the memory of them being once loſt, together with the antiquities of the firſt times of the world; or at leaſt imperfectly and uncertainly delivered and related to poſterity, through ſo many hands, as it muſt needs paſſe, before the time of Moſes, it was impoſſible but the full and certain knowledge of them, muſt be hidden from ſuch as had no better light then that of nature, to ſearch them out; wherefore we find that they are wholly paſſed over in all writings of Heathen men, but in the Scriptures are clearly opened, as far as they are neceſſary to be known, which ſhews them to be the Word of God, ſeeing p. 28they reveal theſe things that cannot be taught by humane reaſon.

Fourthly, 4. Mans Redemption by Chriſt.that wonderfull myſtery of mans Redemption by Jeſus Chriſt, being a ſecret that never entred into mans heart, 1 Cor. 2.19. was never ſo much as dreamed of by any naturall man, neither doe we finde the leaſt ſyllable of it in any Heathen mans bookes. The truth is, it ſeems ſo incredible a thing to fleſh and blood, that the Prophet, not without cauſe, when he begins to ſpeak of this wonder, asks, who hath beleeved his report? Eſa. 53.1. and the Apoſtle tels us, that when it was preached, the learned Grecians accounted it fooliſhneſſe, 1 Cor. 1.27. or a meere phantaſie. Now that which ſeems incredible to reaſon, when it is known, was very unlikely to be found out by reaſon at the firſt, before it was known. If there were no more but this, that this wonderfull work proceeded meerly from the free motion of Gods will, without any other cauſe moving thereinto, then his own love and compaſſion, as Chriſt himſelf affirms, Iohn 36.16. And the Apoſtle, 1 Iohn 4.10. how could any man divine, what God purpoſed in his own heart before he had wrought it, unleſſe himſelf had revealed it? So that it muſt needs be granted, that this word which ſets out unto us the myſtery of our Redemption by Chriſt, muſt be the Word of God himſelf.

Laſtly, 5. The benefits thereof.the condition into which man is redeemed by Chriſt, is another myſtery, hidden from the eyes of all that ſee by no clearer light, then p. 29that which naturall reaſon yeelds them. It was utterly impoſſible for any man, Uniō with Chriſt. Adoption. Juſtification. Renovation.by the light of nature, to have diſcovered our myſticall union into one body with Chriſt, by the Spirit; our adoption by grace to be the ſons of God; our Juſtification by faith, through the imputation of Chriſts righteouſneſſe; our Renovation or new birth, wherein our hearts are changed by the effectuall working of the ſpirit; Reſurrection of our bodies to glory.the reſtitution of our bodies to life again, with a change from the ſtate of corruption to incorruption, of naturall, and earthly bodies, to ſpirituall, and heavenly, and our glorious, and ever bleſſed condition to be enjoyed hereafter, in the immediate, and everlaſting fruition of God in the higheſt heavens. Wherefore, we finde not ſo much as any mention of theſe things among any of the Heathen, unleſſe perhaps they ſtumble upon the immortality of the ſoul, which yet they rather dream of, then underſtand diſtinctly. Wherefore the Scriptures revealing unto us ſo clearly all theſe things which naturall reaſon could neither teach nor comprehend, muſt needs be acknowledged to be the Word of God.

It appears then hitherto, 2^ly Many rules of life. 1. The inward diſpoſition of the heart toward God in fear, love, & faith.that the principles of faith, laid down in the Scriptures, muſt needs be acknowledged to be revealed by God, and not by man. The ſame truth will be evidently manifeſted, in the rules of practiſe, if they be duly weighed. To begin with the duties to be performed unto God, and firſt with the affections and right diſpoſition of the heart. The Apoſtle tels us, p. 30we cannot beleeve on him of vvhom vve have not heard, Rom. 10.14. and the Pſalmiſt affirms, that they onelyonly truſt in him, that know his name, Pſal. 9.10. and we know that it was the lively repreſentation of God unto him, that ſtrook that deep impreſſion of fear into Iobs heart, and made him vile in his own eyes, To bee wrought in us only by the full diſcovery of God unto us.Iob 40.4. & 42.5, 6. The truth is, thoſe holy affections of love, fear, and affiance in God, cannot be grounded on any other, then a true, and diſtinct knowledge of him, which, as we have ſeen already, the light of naturall reaſon could never diſcover: ſo that none can preſcribe unto us the right diſpoſing of the heart towards God, in thoſe holy affections of love, fear, and faith in him, but the ſame that can reveal unto us the right knowledge of himſelf.

As for the outward duties of worſhip, 2. And outward duties of worſhip.that they cannot be deviſed by men, but muſt be appointed by God himſelf, the very light of nature taught Heathen men themſelves. Wherefore we finde that thoſe forms of worſhip which they obſerved, the wiſeſt amongſt them either took from the Sibylls books, or from ſome other directions pretended to be given by the Gods themſelves. Neither can we poſſibly be aſſured that ſuch rites, as we worſhip God withall, In the obſervation of the Sabbath, uſe of the Sacraments, &c.are accepted, unleſſe God himſelf preſcribe them, as we ſee he did the whole form of ceremoniall worſhip in the Leviticall law, and the Sabbath, and Sacraments, both in Paradiſe, and under the Goſpel by our Saviour Chriſt.

And for the ſervices which are to be performed p. 31to men, firſt, we finde little in the Precepts of ſuch as are meer Moraliſts, concerning that fountain of thoſe duties, whence they ought to flow, which is love, without which none of them is accepted, 1 Cor. 13.3. Neither doe we finde that meaſure of love required by them, which our Saviour commands, to love our neighbour as our ſelf, Mat. 5.44. wherein he affirms we go beyond naturall men, and conſequently implies that we doe more then naturall reaſon teacheth, whence it will follow, that the law which requires that duty, was not given by man, and therefore muſt needs be acknowledged to be the Precept and Word of God, and not of man.

Nay, beyond all this, 3. Moſt of all ſelf-deniall, which nature never taught.we find that Gods Word requires of us the deniall of our ſelves, and that every way, both of our own vviſdome to preſcribe, (as the Lord requires his people to do not vvhat is right in their own eyes, Deut. 12.8. but what is right in the eyes of the Lord their God, Deut. 13.18.) and of our own ability to undertake and perform, (as our Saviour requires us to bring forth fruit in him, vvithout vvhom vve can doe nothing, Iohn 15.5.) and of our own ends, (as the Apoſtle tels us, that vve muſt bring forth fruit unto God, Rom. 7.4. that he may be glorified, Mat. 5.16. and therefore the Prophet cals Iſrael an empty Vine, becauſe he brought forth fruit to himſelf, Hoſ. 10.1.) whence it is, that our Saviour makes this ſelf-deniall, the firſt ſtep to Religion, Mat. 16.24. A duty that humane reaſon is ſo far from preſcribing, that it cannot ſo much as allow p. 32and ſubmit unto it when it is preſcribed, and that becauſe it cannot finde out mans emptineſſe and weakneſſe, the ground on which ſelf-deniall is founded, or at leaſt ſenſibly acknowledged. Wherfore the Scriptures, which require that duty, which is ſo contrary to the principles of nature, muſt needs be the Word of God.

Thus we ſee, that the ſubject which the Scriptures handle, is above the pitch of humane wiſdome, whether vve look to the grounds of faith, or rules of practiſe, which are layed down therein. The true knowledge of God vvhom the world hath not known: the great and glorious works of the worlds Creation, vvith the time, manner, and order thereof: And of mans Redemption after his fall, and corruption thereby; together with the ſtate into which he is redeemed, to be myſtically united to Chriſt, by the Spirit, which gives him intereſt in his merits and righteouſneſſe, makes him Gods childe by adoption, and an heir of glory. The duties of fear, love, and affiance in God, all grounded on the true knowledge of him; And laſtly, the ſervice of love to man, binding him to love his neighbour as himſelf, yea, his very enemies, and above all things to deny himſelf. So that the Scripture diſcovering thoſe things, which naturall reaſon could never finde out, muſt needs be acknowledged to be delivered by God himſelf, and to be his Word.

p. 33MARK III. Of the powerfull effects of the Scriptures upon mens hearts, which diſcover them to be the Word of God.

THe two former Markes of the Scriptures, which manifeſt them to be the Word of God, appear as it were in the face, and body of that ſacred volume; this third Mark is taken from the wonderfull, and ſupernaturall effects, that they work upon the heart and conſcience, which are ſuch as cannot poſſibly be performed by any other then a divine Power. Theſe effects may be reduced unto three heads. Firſt, 1the wounding and terrifying. Secondly, 2the converting and renuing. Thirdly, 3the comforting and reviving of the heart. Neither of which being poſſible to bee wrought by the power of man (as we ſhal manifeſt by and by) it muſt needs be granted, that the Scripture, which produceth ſuch wonderfull effects, is not of man, but of God, ſeeing we know no cauſe can work an effect greater, and of an higher nature then it ſelf.

To begin with the firſt; The firſt Effect of the Word, the pricking of the heart. Differing from naturall terrours,the terrours and prickings of heart, which are cauſed in men by Gods Word; It cannot be denyed, but there may be, and are ſometimes wrought in mens hearts ſome naturall terrours, which may cauſe in them much unquietneſſe, but between ſuch naturall paſſions, and theſe ſpirituall agonies, which are wrought by the word, there will appear a wide difference, if p. 34they be well examined, and that more ways then one, 1. In the grounds upon which they be raiſed. 2. In the effects produced by them. The grounds of naturall terrours. 1. A naturall ſenſe of ſin. 2. A naturall acknowledgment of Gods Juſtice, Holineſſe, and Power.which may be eaſily made manifeſt, by obſerving, firſt, the grounds whence either of them doe ariſe; And ſecondly, the effects which the one and the other produce, in thoſe on whoſe hearts they make impreſſion, with the different conſequents that follow thereupon.

Concerning the grounds, upon which terrours are raiſed in mans heart, the cauſes of ſuch as are naturall, appear to be evidently different from thoſe which raiſe ſpirituall paſſions. For we cannot be ignorant, that every man by nature, having imprinted in his heart ſome rude notions, at the leaſt both of good and evill; and withall ſome acknowledgement of Gods Juſtice, Holineſſe, and Power, and having beſides a conſcience within his own breaſt, ſitting as Judge, to paſſe cenſure upon his own ways and actions, before which his thoughts accuſe or excuſe one another, as the Apoſtle ſpeaks, Rom. 2.15. muſt needs have uſually ſome ſenſe of every known ſin, either more or leſſe. Whence it follows, that the more the conſcience is illightned, and by that means awakened, to look back upon a mans own ſin, and the wrath of God lying upon him for ſin, and his powerfull revenging hand purſuing him, the more he muſt of neceſſity be diſtracted in his thoughts, with fearfull terrours, which may cauſe his life to hang before him, All working in the heart fears of puniſhment.Deut. 28.65. and to be bitter unto him, and yet theſe terrours, as ariſing from naturall principles, are meerly naturall, being cauſed by a naturall ſenſe of ſin, and acknowledgment p. 35of Gods wrath, and fear of his own danger thereby, which any man may have by nature.

From this apprehenſion of the guilt of ſin, The grounds of ſpirituall terrours.and fear of the puniſhment that follows it, the cauſes that affect a godly mans heart, differ in two reſpects: Firſt, 1the terrour raiſed in a good mans heart, by the Word, is for ſins of another nature, then are thoſe that trouble naturall men. 2Secondly, they are affected by them on different conſiderations of Gods revenging hand: For the former, a naturall man is uſually ſenſible onelyonly of ſins againſt the law of Nature, 1. Diſcovery of the ſins of infidelity, pride, &c.and eſpecially ſins againſt the ſecond Table. But the Word of God repreſents unto a man chiefly, more ſecret and inward evils, infidelity, pride, ſelf-love, ſenſuall affections, hypocriſie, hardneſſe of heart, and the like, and cauſeth them to appear unto him the fouleſt, and moſt abominable of all kinds of ſin, that can be committed.

In the ſecond place, 2that which affects a naturall man in ſin, is either ſomething that accompanies the ſinne, as ſhame, or danger of wrath and vengeance, of which Cain complains, Gen. 4.14. or the ſin, as it is a treſpaſſe againſt man, and a wrong done to him, which affects him more then the ſenſe of any diſhonour done to God, as Judas was ſenſible of nothing, but betraying innocent blood, Mat. 27.4. But when Gods Word ſmites the heart, it repreſents to the guilty perſon, his treſpaſſe againſt God, his Majeſty, 2. And thoſe as treſpaſſes againſt God.and Holineſſe, which affected David, Pſal. 51.4. His unkinde and cauſleſſe treſpaſſing againſt the God that p. 36made, ſuſtaineth, and carrieth him upon Eagles wings, Deut. 32.10, 11.15. His frowardneſſe, in treſpaſſing out of perverſeneſſe of ſpirit, againſt often warnings, and againſt the ſecret checks of his own conſcience. His folly, that thus perverts righteouſneſſe to no profit, Job 33.27. forſaking the fountain of living waters, to hew broken ciſterns that hold no water, Jer. 2.13. whereby he hath abaſed God in his heart, Deut. 32.15. and ſet him at a lower rate then the tranſitory things of this life, yea, then his own bare luſts. By all which he hath defiled his own ſoul, is become like the beaſts that periſh, Pſal. 49.20. nay, worſe then they, Iſa. 1.3. ſo that he loaths, and is aſhamed of himſelf, Iob 42.6. Ier. 31.19.

Now as the conſiderations in ſin, 3. And fear of Judgement certain, intolerable, eternall.that affect men naturally, and ſpiritually, are divers, ſo are the apprehenſions of the danger, that comes by ſin; A naturall mans fears are like that of Belſhazar, Dan. 5.6. ſomething he trembled at, but what it was he underſtood not, or like thoſe terrours threatned, Deu. 28.65, 66. wherin they ſhal fear day & night, they know not why. But the Word of God ſhews one the cauſe of his fear, repreſenting the purity of thoſe eyes of jealouſie, which he hath provoked, makes it evident that God will by no means pardon the guilty, Exod. 34.7. that he cannot be beguiled, will not be intreated, is impoſſible to be eſcaped, and yet cannot be endured, as ſmiting with the arm of God, and not of man: whoſe breath, as a river of brimſtone, kindles that pile of fire and much wood, which God prepares for p. 37ſinners, Iſa. 30.33. whoſe worm dieth not, neither doth their fire goe out, Iſa. 66.24. So that by the Word the ſinner ſees the rod, and who hath appointed it, Micah 6.9. and feels it in his apprehenſion certain, preſent, intolerable, and eternal: which compaſſeth him ſo with terrours, that he knows not what to doe, unleſſe he can make his peace with God, and procure his pardon.

Hence it follows, The conſequents of theſe ſeveraſl kindes of paſſions. In naturall men aſtoniſhment, fretting, hatred of God. In ſpiritual mē ſhame, grief for offending God, fear of loſſe of his favour. laſtly, deliberation what to doe.that as naturall and ſpirituall terrours are raiſed upon different grounds: ſo the effects and conſequents of them muſt needs be divers, which was propoſed to be handled in the next place. For naturall terrours produce nothing but aſtoniſhment and amazedneſſe, ſo that ſuch men lye down in their confuſion, fretting with indignation, and murmuring in their hearts, at their condition, with Cain, Gen. 4.13. and both fearing God, and hating him. On the other ſide, the terrours raiſed by Gods Word, in the heart, produce withall a loathing of ones ſelf, as a filthy creature, ſhame of ones own vileneſſe, griefe as much for his unkindneſſe towards God, as for his miſery by ſin; fear of the loſſe of Gods favour, as much as of his revenging hand, indignation at ones own folly, and wickedneſſe, ſtill acknowledging the Juſtice and Righteouſneſſe of God, which produceth at laſt deliberation what to doe, with the Prodigall ſon, Luke 15.17, 18.

So then, naturall terrours break, theſe melt the heart: naturall terrours are mixed with pride, theſe produce abaſement of the ſpirit: Naturall terrours cauſe repining at God, theſe indignation p. 38at a mans ſelf: Naturall terrours drive one, from; theſe, unto God, to ſue for peace, the former force him into the mouth of hell: theſe caſt him into the boſome of Chriſt, with uncertain hopes at firſt, and with a trembling heart, as the Lepers adventured on the Syrians camp, 2 Kings 7.4. yet with hope of ſome poſſibility to finde favour, and with a reſolution to caſt himſelf upon God, come what will; Such kinde of heart-breakings which are wrought by the Word, being impoſſible to be wrought by any naturall means, argue that word that cauſeth them to be of God, who worketh according to his own pleaſure, in all things, what he will.

Thus the firſt work of the Scripture, The ſecōd ſupernaturall effect of the Word, converſiō. 1^t The means whereof are manifeſted only in the Word; ſhewing,in pricking and wounding the heart, manifeſtly diſcovers it to be the Word of God, as working beyond the power of nature: But the converſion of the ſoul, by the ſame Word, will make it yet more evident. Now it appears, firſt, by the means of his converſion, and ſecondly, by the nature and kind of the work it ſelfe. The means by which the Word draws on the heart towards this work of converſion, are by propoſing unto one caſt down, by the ſight of ſin, and ſenſe of Gods wrath, two grounds, without which that work of converſion cannot be brought to effect. 1. The inability of all creatures to work our peace.Firſt, the unprofitableneſſe, and inability of all creatures to help, in that dangerous condition, in which he findes himſelf. Secondly, the way of reconciliation and peace, tendred by God himſelf, to repentant ſinners, by the mediation of Jeſus Chriſt his own Son.

p. 39The inability of the creatures to doe us good in this caſe, is onelyonly manifeſted by Gods Word, 1. Of our ſelves to ſatisfie for ſins paſſed.which makes it evident, that we cannot help our ſelves neither by flight from Gods preſence, which fils all places, Pſ. 139.7. nor by reſiſting his power, which would be like the encounter of the thorns with the ſire, Iſa. 27.4. nor by intreating & making peace with him, who will by no means clear the guilty, Exod. 34.7. without ſatisfaction, which we cannot make in our own perſons, neither by our wealth, which is no ranſome for ſouls, Pſal. 49.7, Either by ourwealth, of by our righteouſneſſe. 2. Or by any other creature.8. nor by our righteouſneſſe, ſeeing if we could fulfill the whole law, it is but duty, Luke 17.10. and therefore can make no ſatisfaction for ſins paſt. All other creatures we finde in the ſame condition with our ſelves, debtors to God for all that they have or can doe, and therefore unable to ſatisfie for us, and as unable to defend us from Gods power, 2^ly Pointing out the onelyonly way of making our peace Chriſt Jeſus. 1. Holy in himſelf. 2. Accepted of his Father. 3. Satisfying his Juſtice to the full.as they are to work our reconciliation: So that our ſalvation by any creature appears to be utterly impoſſible.

The heart of a ſinner, being by this means brought to deſpair of help unto ſalvation by any creature, the Word points out unto him that fountain which God hath opened for ſin and for uncleanneſſe, Chriſt Jeſus himſelf, the only Son of his Father, the holy one, in whoſe mouth no guile was found, Iſa. 53.9. In whom God is well pleaſed, who was bruiſed for our iniquities, ſo far that God did ſee the travell of his ſoul, and was ſatisfied, Iſa. 53.12. and who in our fleſh fulfilled all righteouſneſſe, and that for us. This p. 40means of reconciliation, 4. Tendered to us by God himſelf.the Scripture tels us God offers to all that will embrace it, and that upon his faithfull Word, which is truth it ſelf, Pſa. 119.142.151. Yea, makes it manifeſt that this mercy is of ineſtimable value, and beyond belief, yet that it becomes God to doe things incredible, to cauſe his mercies to exceed, not onelyonly the mercies of men, but even mans apprehenſion, as the love of Chriſt paſſeth knowledge, Eph. 3.19. that all men may be aſtoniſhed at the conſideration of his mercies, as well as of his judgments, and generally of all his ways, Rom. 11.33.

Thus Gods Word ſhews, A means, 1. Suiting with Gods Juſtice. 2. Magnifying his Mercy. 3. Diſcovering his Wiſdome.that this way of ſaving ſinners, ſuits well with Gods juſtice, becauſe he pardons not without ſufficient ſatisfaction: with his mercy, becauſe it ſets out the plentifulneſſe of his compaſſion: Pſal. 86.15. & 103.11. with his wiſdome, becauſe this is a way paſt finding out, as all his judgements are a great deep, Pſal. 36.6. and conſequently makes a ſinner confident, that a way of peace, propoſed by God himſelf, ratified by his faithfull promiſe, and of ſuch advantage to further his own glory every way, 4. And conſequētly advancing his glory.is really intended, upon which the diſtreſſed ſoul is encouraged to follow that only way, by which he ſees hope of eſcaping the vengeance to come, which he could never have known, unleſſe God had revealed it in the Scriptures, Rom. 16.25, 26. which muſt therefore be acknowledged to be the Word of God.2^ly The nature of cō verſion, conſiſting,

Now if the grounds of mans converſion, could be found no where but in the Word of God, much p. 41leſſe could the act it ſelf of converſion, be wrought by any other inſtrument, then the ſame Word. For whereas converſion is the turning away of the heart from all creatures, himſelf and all unto God, which conſiſts in two main acts, ſelf-deniall, and totall ſubjection to God, it is evident that neither of theſe two can be wrought any other way, then by the power of the Spirit, working by the Word. To begin with ſelf-deniall, 1. In ſelfdenial impoſſible to nature.conſiſting in the abandoning of ones own wiſdome, righteouſneſſe, ability to doe any good, deſires and endeavours after his own ends, in credit, profit, pleaſure, or any other way: what wiſe man among the Heathen, guided by the light of nature, ever taught it, much more practiſed it? Or how is it poſſible that corrupt nature ſhould conquer it ſelf? Indeed, it is true that naturall wiſdome hath prevailed upon men, to change them from a vicious diſpoſition, to morall honeſty, perhaps ſomewhat out of conſcience, or more out of ſelf-reſpect, to grace themſelves by the honour of a vertuous diſpoſition, but to deny ones ſelf, one cannot be poſſibly perſwaded, but by ſomething that is not himſelf.

Again, 2. In a totall ſubjection to Gods wil.it is impoſſible that the whole ſpirit of man, with all the thoughts thereof, ſhould bee brought under to a free and chearfull ſubmiſſion to Gods will, unleſſe the very temper and frame of it be altered. For that Gods deſires ſhould be our deſires, his will our will, his delights our delights (our wiſdome in this ſtate of corruption being enmity againſt him, Rom. 8.7.) can bee p. 42wrought by no other way, Which nature oppoſeth. And therefore muſt be new framed after Gods image, to bring it to this ſubjection.but by making our nature anſwerable to Gods Nature, which neceſſarily requires the deſtroying of the corruption therof, & the creating of it after God, in wiſdom, and holineſſe, Eph. 4.24. Col. 3.10. Now the changing, and new creating of the heart is beyond mans power, effected onelyonly by him that made it at the firſt; wherefore, even in reſpect of our new birth we are ſaid to be his workmanſhip, Eph. 2.10. receiving this ſpirituall, as well as our naturall life from him, to whom it properly belongs to quicken the dead, Rom. 4.17. to raiſe up whom he will, John 5.21. as having life in himſelf: v. 26. wherefore the renuing of the heart, being a work above nature, and properly the effect of a divine power; it neceſſarily follows, that the Scriptures, which are found by experience to be the inſtruments of that high and ſupernaturall work, muſt have a divine original, and conſequently be the Word of God.

The laſt of the divine and ſupernaturall effects, The third ſupernaturall effect of the Word, reviving wounded ſpirits. To be effected only by Gods Word that wounded them.wrought by the word, is the ſuſtaining & reviving of diſtreſſed & wounded ſpirits. Now that this can be effected by no other means then the Word, is manifeſt not only by experience, which makes it evident that humane wiſdome or eloquence can doe nothing to purpoſe this way: but beſides, by the conſideration of the cauſe whence the affliction of the ſpirit ariſeth. For ſeeing it is the apprehenſion of Gods wrath, provoked by ſin, that breaks the heart, it muſt needs be granted that it cannot be healed, but upon a perſwaſion p. 43that God is pacified, as we ſee in that wounded ſpirit, Job 33.25. and in David, 2 Sam. 12.13. which muſt be wrought by a meſſage comming from God himſelf, as it is God that muſt cauſe David to hear the voice of joy and gladneſſe, ere the bones that he had broken could rejoyce, Pſ. 51.8. It muſt therefore be the ſame hand that hath ſmitten, that muſt heal, Hoſ. 6.1. wherefore ſeeing it is onelyonly Gods Word that wounds the ſoul, as hath been ſhewed; the Word that reſtores and heals it, muſt needs be granted to be the ſame Word of God.

That no other means, but the voice and Word of God, accompanied with his Spirit, can perform theſe great works of melting, converting, and comforting the ſoul, we have ſhewed already. Now it may be doubted, whether thoſe effects, as they are beyond the power of nature, be not alſo beyond the power of the Word it ſelf. Seeing many hear and read that Word, Object. in whom we diſcern no ſuch effect, But many uſe the Word in whom it works no ſuch effect.but they remain ſtill ſenſleſſe, careleſſe, rebellious, and carnall, lovers of themſelves, and high minded, &c. and others walking in darkneſſe without light, Iſa. 50.10. finding no peace nor comfort in the Word it ſelf, as if there were no balm in Gilead, nor no Phyſitian there, Jer. 8.22. Now if the power of working theſe effects be in the word, how comes it to paſſe that they appear not in the greateſt part of thoſe that hear, and read it?

To this We anſwer, Sol. that if this effect appear in ſome, although not in all, that make uſe of it, p. 44it ſufficiently proves that it hath this power. 1^t If it work it in ſome, it proves it hath that power. 2^ly Where it hath not this effect, 1. Either the heart is not rightly diſpoſed,Meat hath power to nouriſh, and medicines to cure, yet all are not cured by medicines, nor nouriſhed by meat. To the producing of an effect, beſides the power of the cauſe, is required a right diſpoſition of the ſubject. The high-way, the ſtony, and thorny ground, we know brought no fruit to perfection, which our Saviour tels us, was not by any defect in the Word, but by the ill diſpoſition of the heart, Mat, 13.19.20. &c. And the Apoſtle tels us, that thoſe that had not faith to mixe with the Word, profited not by it at all, Heb. 4.2. Again, a cauſe powerfull enough in it ſelf, may want effect, where it is not rightly applyed; there are that hear the Word and underſtand it not, Mat. 13.19. Some that underſtand, and beleeve it not, 2. Or the Word not rightly applyed.Iohn 12.47. Some that beleeve it, and remember it not, Iam. 1.23. And laſtly, ſome that after all this apply it not at all, or at leaſt not as they ought, taking hold of judgement, when they need the promiſes of mercy, or laying hold of mercy, when judgement is their portion, 3^ly The Word works not neceſſarily, but voluntarily.Deut. 29.19. Laſtly, we muſt remember, that the Word works not neceſſarily, as fire heats, but voluntarily, being only mighty through God, 2 Cor. 10.4. working by the Spirit, which like the winde bloweth vvhere it luſteth, Iohn 3.8. Thus Lydiaes heart was opened by God, when others were ſhut, Acts 16.14. And many ſcoffed at Saint Peters Sermons, which notwithſtanding converted three thouſands, Acts 2.41.

We have then ſufficiently manifeſted the Scriptures p. 45to be Gods Word: Firſt, 1they contain Gods Law given to his Church, which was neither fit nor poſſible to be given by any other then God himſelf. Secondly, 2becauſe they bear the lively character of divine Majeſty, in the high and lofty plainneſſe of ſtyle, and in thoſe powerfull commands which we finde therein. And thirdly, 3for thoſe high myſteries which they handle, which none could know, much leſſe reveal, but God himſelf. And laſtly, 4for the wonderfull effects of breaking, converting, and comforting, and reviving the ſpirit, which being works above nature, muſt needs be wrought by a ſupernaturall inſtrument, ſo that the Scriptures that effect them, muſt needs be acknowledged to be the Word of God.