The Way to the Tree of Life, Part 1 · Chapter 3
CAP. III. The Scriptures which have God for their Authour, muſt needs be of divine Authority.
The former Poſition being once granted, that the Scriptures are Gods Word, no man can queſtion their Authority, whether that be of him or no. So that this evident truth, needing no power at all, our labour muſt be only to ſhew, what we mean by that divine Authority, which we challenge unto the Scriptures; for the opening whereof, we muſt firſt, conſider in generall, what this name Authority imports. In Scripture, as well as in other Authors, the names of Authority and Power are uſed indifferently, Authority is not Power in genetall,as if they were one and the ſame thing, although in ſtrictneſſe of ſignification, we may finde a reall difference between them. For this tearm Power, implies that ſtrength by which any thing not only ſubſiſts, but withall bears out it ſelfe againſt whatſoever oppoſeth it, and beſides is enabled to work any notable effect; but this ſignification as making little to our purpoſe, we ſhall omit for the preſent.
More pertinently to the matter in hand, But right to rule & govern.this name of Power is taken for that dominion and right of ruling, and governing, which one hath over another, to diſpoſe and order that which is governed. In this ſenſe Power ſeems to bee a more generall name then Authority, as is evident by the correlative tearms oppoſed thereunto. For ſubjection (which imports any kind of ſubordination of one under another) ſeems moſt firly to anſwer to Power, as the Pſalmiſt matcheth mans dominion over the works of Gods hands, with ſubjection or putting all things under his feet, Pſal. 8.6. And obedience, which is a voluntarily yeelding or ſubmitting ones ſelfe to anothers will, may bee conceived to bee more properly correſpondent to Authority, as the Centurion expreſſeth the ſubjection of his ſervants and ſoldiers, by their readineſſe to doe his will, Luke 7.8. At leaſt howſoever the names be ſometimes uſed indifferently, there is manifeſt difference between preſcribing to a reaſonable creature, and between the diſpoſing of that which is without reaſon.
Authority therefore, And that moſt properly reaſonable creatures.being moſt properly reſtrained to the government of reaſonable creatures, is that power by which a ſuperiour hath right to preſcribe unto ſuch as are under him. By right, in this deſcription, we exclude tyranny, which is the uſurping of authority, without or againſt right. Secondly, when we place the exerciſe of Authority in preſcribing, As being only capable of preſcription.we imply that it properly extends onelyonly to ſuch as are capable of preſcription, which are reaſonable creatures. Laſtly, we extend it to all kinde of preſcribing, both to the underſtanding, what to aſſent unto and beleeve, and to the will, what to follow and embrace. All which particulars, if we lay together, we ſhall finde that Authority originally is founded in God alone, and that men have no title unto it, but by deputation from him, as the Apoſtle expreſly reſtifieth, Rom. 13.1.Which reacheth, 1. To the underſtanding, what to beleeve. Which only belongs unto God to preſcribe. 1. Seeing he onelyonly knows things by viſion. 2. OnelyOnly hath light in himſelf.
To begin with that branch of Authority that preſcribes unto the underſtanding, what to aſſent unto as truth, we know that this is a Power that no man may juſtly challenge, ſeeing a rule muſt be certain; now mans underſtanding we know is capable of error, Rom. 3.4. and that for two reaſons. Firſt, mans knowledge is not by viſion, or looking through the nature of things themſelves, but by information from ſenſe, which repreſents onelyonly the outward appearance, 1 Sam. 16.7. and leaves reaſon to gueſſe at the inward nature of things, wherein there cannot but be much uncertainty. Secondly, ſeeing it is light which makes all things manifeſt, Eph. 5.13. which none hath originally in himſelf but God alone, who dwelleth in the light, 1 Tim. 6.16. nay, is light it ſelfe, 1 Iohn 5.5. and therefore men can have no light but by communication from God, who illightens every one that comes into the world, Iohn 1.9. it muſt needs follow, that man can have no infallibility of judgement, becauſe he judgeth by that light which is not in his own power, but is ſupplied or withheld according to the will of God, who diſpoſeth it, at his pleaſure.
Now then, men having no infallibility of judgment in themſelves, muſt neceſſarily reſt upon ſomething without themſelves for a certain rule of truth, which muſt needs be God alone. Firſt, becauſe onelyonly God both is light in himſelf, as we have ſhewed, and withall is in and through all things, Epheſ. 4.6. which are therefore ſaid to be naked in his ſight, Heb. 4.13. as will be farther ſhewed hereafter. And ſecondly, becauſe hee is a God that cannot lie, 3. And cā not lie.Tit. 1.2. being a God of truth, Deut. 32.2. nay, truth it ſelf, Iohn 14.6. and conſequently may be reſted on, as an infallible oracle of truth, an honour peculiar to God, and incommunicable to any creature. So that the firſt branch of Authority, which is the power and right of giving rules of truth, belongs to God alone, and cannot be challenged by any creature.
The next branch of Authority, 2 To the will. Which belongs likewiſe to God only.is the right of preſcribing to the will, which muſt alſo be appropriated unto God onelyonly, and that on three grounds. Firſt, becauſe it can be no otherwiſe, for ſeeing both man and all creatures have their beeing, not onelyonly originally from God, 1. Becauſe it moves In and By him, and therefore muſt have the rule of moving From him.but beſides in him by continuall ſupport, Act. 17.28. it muſt follow, that they can move no otherwiſe, nor no longer then his power aſſiſts them, no more then the ſtaffe can doe without the force of the hand that uſeth it: which alſo is true of all other creatures, that they are turned about by his counſell to doe what he wils, Iob 37.12. Pſalm 148.8. So that, as all other creatures, ſo man amongſt the reſt muſt of neceſſity have the rule of his motions from Gods will.
Secondly, it is not more neceſſary then equall, 2. He only hath power to doe with his own what he will.that it ſhould be ſo, becauſe of the totall and abſolute dependence that man hath upon God every way, for it is juſt that one may do with his own what he wil, Matth. 20.15. which alſo the very principles of nature teach all men, as appears by ſubjecting children to the will of their parents, on whom notwithſtanding they depend neither totally, nor principally. Nay this equity is much greater in man, then in any other creature, becauſe the acknowledgement of Gods will in all things to be moſt juſt, Pſal. 119.128. by ſubmitting and ſubſcribing thereunto, and thereby to himſelf to be a God without iniquity, Deut. 32.4. is the main end for which man was created, and endowed with underſtanding, and with a will to be directed by it, and there is great reaſon the workman ſhould uſe his tool to that end for which he made it.
Laſtly, it is every way convenient that God ſhould preſcribe to mens will, 3. It is beſt that Gods will ſhould be our rule. 1t For men in particular; ſeeing his will is onelyonly infallibly, 1. Good. 2. And certain. 3. And aſſures good ſucceſſe by his aſſiſtance. 2ly And in general. 1. When men are beſt united and preſerved by following one rule. 2. And God is moſt honoured when all ſubmit to his will.both in reſpect of themſelves in particular, and in reſpect of the adminiſtration of the world in generall. For men in particular it is better, becauſe Gods will firſt is abſolutely good, Pſal. 143.10. whereas mens are evill. Secondly, is conſtant and unchangeable, Pſ. 33.11. whereas mens are variable every moment. And thirdly, the following of Gods direction in our ways aſſures us, both of ſucceſſe in our endeavours, Ioſh. 1.8. and acceptance of our ſervice, when we know we doe nothing but what God himſelf commands. And as for the generall adminiſtration of the world, it muſt needs be every way moſt convenient, that God preſcribe unto all men, that when all are guided by one rule, order and unity might be preſerved. Laſtly, how Gods honour is furthered, when his laws paſſe for rules of practiſe, without contradiction, and by mens ſubmiſſion thereunto are acknowledged to be holy and juſt, hath been partly intimated before.
Hitherto then it appears, that divine Authority reacheth to the preſcribing, and giving rules to the two moſt eminent faculties in man, the Vnderſtanding, and Will, what to beleeve, embrace, and proſecute. A power which he hath right unto by the abſolute ſoveraignty which he hath overall things, by the infallibility of his truth; and laſtly, by the unchangeable righteouſneſſe and goodnes of his wil. All which laid together, muſt neceſſarily infer, that abſolute Authority is founded originally in God, and in him alone. It hath pleaſed him notwithſtanding to impart this power of his to men, This Authority God having abſolutely in himſelfe imparts to men.whom he hath made his ſubſtitutes on earth, but within certain bounds and limits, this limited Authority committed by God to men, is for diſtinction ſake called humane authority, as that abſolute Authority from which it is derived, is called divine. What either of theſe are, and by what limits they are ſevered, will beſt appear by laying their differences one againſt another.
The firſt difference between divine and humane Authority, is in the fountain, whence they ſpring; Diſtinguiſhed from his abſolute power 1. In the fountain, Gods is originally in himſelf; Mans derived from him.Gods Authority is founded in himſelf, mans in God. Therefore Gods affirmation or command muſt be received without contradiction, though we underſtand neither reaſon why, nor end wherto, ſo that to ſilence our very thoughts, it is enough to ſay, The Lord hath ſpoken it: but when men affirm or command, we cry, To the law and to the teſtimony, Iſa. 8.20. wherewith if their commands or aſſertions agree not, there is no light in them, ſo that we may warrantably except, with the Apoſtles, Whether it be meet to obey God or men judge ye, Act. 4.19. So then, the firſt difference is this, that Authority that preſcribes by the abſolute power of the commander is divine, that which preſcribes by vertue of another under whom it commands, is humane.2. In the ſubject matters preſcribed. 1. Principles of faith.
The ſecond difference between the Authority of God and man, is in reſpect of the ſubjects, or matters preſcribed, which are either principles of ſaith, or rules of life; for the former, becauſe God is true & every man a lyer, Rō. 3.4. therefore in grounds of faith, Which only God can deliver. 1. Becauſe many of them are unſearchable by man.we admit no teſtimony but Gods alone, for two reaſons: Firſt, the imperfection of our knowledge, ariſing partly by the nature of the things to be beleeved, whereof many are unſearchable by mans wiſdome, and therefore muſt be revealed by the Spirit, 1 Cor. 2.11, 12. and partly from the weakneſſe of the means of our knowledge, which is the information by ſenſe that looks onelyonly on the outward appearance, 1 Sā. 16.9. ſo that it is impoſſible that man ſhould know any thing in matters of faith, but by revelation from God, which alſo he apprehends weakly and imperfectly. So that in matters of faith there is no infallibility in mans knowledge, and that which is, depends upon the credit not of the man, but of the Spirit which reveals it. Another reaſon why mans teſtimony is no ſufficient ground of faith, 2. Becauſe men may lye.is becauſe men may deceive as well as be deceived, wherefore though they often ſpeake truth, we are not ſure that they doe ſo always, becauſe it is not contrary to their nature to lye, Whereas Gods knowledg is infallible. 1. Becauſe he hath light in himſelf. 2. And knows by viſion, not by diſcourſe.as it is unto Gods, Tit. 1.2.
Neither of theſe imperfections are found in God, whoſe knowledge muſt needs be every way perfect, becauſe he ſees by his own, not by a borrowed light, which muſt therefore be without any mixture of darkneſſe, 1 John 1.5. And, becauſe the means of Gods knowledge is by viſion, not by diſcourſe, yea, by ſuch a ſight as pierceth through the very nature of all things, ſeeing God himſelf is in and through all, Epheſ. 4.6. Beſides, the moſt of the things which we beleeve, 3. And muſt needs underſtād what he freely gives.are things freely given us of God, 1 Cor. 2.12. which therefore he muſt needs underſtand fully, ſeeing the ſpirit in man underſtands the things of a man, although no man elſe know them, 1 Cor. 2.11. Now in the next place, there can be no more queſtion of Gods fidelity in revealing, then there is of his infallibility in underſtanding all things, ſeeing truth is Gods nature, And can no more deceive then be deceived.which therefore he can no more ſwerve from, then from himſelf. So ſeeing we finde Gods teſtimony every way infallible, and mans uncertain, it muſt needs be granted that it is peculiar to God alone to eſtabliſh grounds of faith.
Againe, for the regulating of mans practiſe, 2. And rules of life onelyonly to be preſcribed by God. 1. Whoſe will is infallibly good. 2. And the duties preſcribed are his ſervices.there is a wide difference between Gods and mans Authority; for if we reſpect the ſubſtance of duty, that can be preſcribed by none but God alone, both becauſe onelyonly his will is infallibly good, Pſal. 143.10.119.39. and therefore only fit to be the rule of righteouſneſſe; and beſides, becauſe the duties commanded, being all of them immediately, or mediately ſervices unto God, it was moſt fit that God alone ſhould appoint the duties of his own ſervice. The truth is, in matters of practiſe, mans authority hath to doe only in two things: Firſt, in applying the rules of morall duties to particulars, for the preſervation of order, and peace thereby. Secondly, in compelling men to obedience, in ſuch duties as are preſcribed. In brief then, divine Authority eſtabliſheth principles of faith, and preſcribes the ſubſtance of morall dutie; humane authority, meddles not in laying down any grounds of faith at all, and in morall duties preſcribes, not the ſubſtance, but onelyonly the order and manner of outward performance of that which divine authority hath commanded.
The third difference between divine and humane Authority, 3. In the extent of this authority which bindes the conſciēce, belonging onelyonly to God.is in the extent of them both. Humane authority (being ordained for preſervation of order, and by it of peace, in civill ſociety, for the furtherance and ſupporting of godlineſſe and honeſty, 1 Tim. 2.2.) reacheth no farther then to binde men to conform to order in the courſe of their practiſe; but divine Authority having an higher ſcope, even the renuing of the heart, and bringing under the thoughts thereof to the obedience of Chriſt, 2 Cor. 10.5. bindes the conſcience, that is, both the judgement of man, to allow that which is commanded, as holy and juſt, with the Apoſtle, Rom. 7.12. and the will to chooſe it as good, and the affections to embrace it Rom. 7.22. accordingly: yea, the whole man to follow it, with the ſtrength of conſtant endeavours, after the Prophet Davids example, Pſal. 119.106.112.
Hence it follows, that in obeying mens commandements, he that doth what Authority requires (ſo he perform it in a willing ſubmiſſion thereunto, in obedience to God, which the Apoſtle cals obeying for conſcience ſake, Rom. 13.5.) hath performed his duty, neither hath cauſe to judge himſelf a tranſgreſſour, though he approve not the law it ſelf as good and holy, nay, though upon good ground he think the contrary to that which is commanded, more fit and convenient, ſo he think not ſo out of any ſelf-conceipt, raſh judgement, or diſtaſte of the Authority that commands. But in obeying Gods Commandements it is far otherwiſe. For though a man fulfill the law in the outward act, yet if he allow it not as holy and juſt, if his endeavour be not to conform his will to Gods will therein, if he rejoyce not in performing it as a good man doth, Prov. 21.15. his own conſcience ought to condemn him as a tranſgreſſour, and ſinner againſt God, at leaſt in ſome degree. So then divine Authority bindes the conſcience by a double band, both of the power that commands, and of the juſtice of the commandement; but humane Authority bindes onelyonly by vertue of the power that commands, not by the equity of the commandement, further then it agrees with Gods law, or conduceth to order and peace, for which Authority was eſtabliſhed.
The laſt difference between divine and humane Authority, 4. In the ſanctions annexed to the precepts.is in reſpect of the ſanctions annexed to their laws, which are proportioned to the nature and quality of the obedience required, and to the power of him that requires it. For Gods commands in his laws are ſpecially inward holineſſe, righteouſneſſe, love, &c. and that under the penalty of the curſe, and wrath of God, 1. Reaching to the ſoul. 2. And reaching to eternity.to bee poured out on the ſoul, as well as on the body, both in this life, & in the everlaſting flames of hel fire, if men ſin againſt the law, and under promiſe of eternall life if they fulfill it. Whereas men, that require an orderly converſation outwardly, threaten and promiſe onelyonly ſome outward and temporary good or evill.
Theſe differences between divine and humane Authority, laid together, may help us to a deſcription of them ſeverally, The deſcription of divine Authority,by which their natures are beſt diſtinguiſhed. Divine Authority is that power of God, founded upon the totall dependence of all creatures upon him, and upon his infallible wiſdome, truth and goodneſſe, by which hee hath right to preſcribe and manifeſt all grounds of truth to be beleeved, and aſſented unto upon his own teſtimony, without contradiction, and to give rules of practiſe, to be embraced with all the heart, as perfectly holy, juſt and good, becauſe he commands them, under the rewards and penalties of everlaſting life, and eternal damnation.
Humane Authority, And humane.is a limited power, derived from God to man, by which he is warranted, according to Gods will, for the furthering of publique good, to preſcribe unto ſuch as are put under his power, rules of order in their converſation, for preſerving peace in a way of godlineſſe and honeſty, binding thoſe whom they command in all things, not contrary to Gods law, to conform their practiſe and actions thereunto, for the Authority which commands them in Gods name, under the rewards and penalties of ſome outward good or evill.
By this which hath been delivered, concerning the grounds and extent of that divine Authority, which we challenge and claim to be due to the Scriptures, we may obſerve what power this ſacred Word ought to have over mens hearts, and conſequently in what manner it ought to bee heard, read, and received. Whatſoever it propoſeth, the heart muſt aſſent unto and beleeve, without contradiction or debate, how probable or improbable ſoever it appear to carnall reaſon. And whatſoever is commanded therein, the whole heart and every thought of it muſt ſtoop unto, and embrace, as holy and good, howſoever it pleaſe or diſpleaſe the naturall man, and that meerly for the Authority of him that commands it.