The Morning Exercise Methodized, Sermon 4
THE DIƲINE AƲTHORITY OF THE Scriptures.
2 Tim. 3.16.
All Scripture is given by inſpiration of God, &c.
YOu have heard there is a God, and you have had a diſcourſe concerning the Trinity; I am now to clear and prove to you the Divine authority of the Scriptures; therefore I crave your attention to what the Scripture reports of it ſelf in 2 Tim. 3.16, &c.
It was motive enough to the Epheſians to plead and zealouſly to conte d for the image of Diana, becauſe they ſaid it was that which fell from Jupiter, Acts 19.35. Sure then you will have reaſon to plead for, and to hold faſt this bleſſed book which we call the Bible, if I ſhall be able to make it further evident, that it is tha book which God himſelf hath writ. An Argument which you need to hear, and which you had need ſeriouſly conſider; for (as I ſhall anon preſſe it upon you) if you did believe the glory the Scripture ſpeaks of, and the dreadful miſery that remains for impenitent ſinners in hell; if things as they are ſtated in the Scripture were looked upon as real truths, it would cauſe you preſently to return to God by godlineſſe.
There were even in the Apoſtles time ſeducers, (ſo you finde in the beginning of this Chapter) perſons that would reſiſt the truth, as Jannes and Jambres reſiſted Moſes; Not only in the preſent age, (which is like the dregs of the world in compariſon of the Primitive times) but even then alſo there were ſeducers and deceivers; there are Comets among the Stars, as well as ignis fatuus that creep upon the earth; what muſt Timothy do? ver. 14. Continue thou in the things which thou haſt learned and haſt been aſsured of, knowing of whom than haſt learned them; and that from a childe thou haſt known the Scriptures, &c. [From a childe] Joſ phus in his book againſt Apion tells us, the children of the Jews were ſo inſtructed in their Laws, that they could ſcarce name a Law to them, but they could tell it; more ſhame to us Chriſtians that take no care to teach Religion, that may much more eaſily be learned than the Jewiſh Religion could. [From a childe thou haſt learned the Scriptures] And it would be a ſhame for a perſon ſo long inſtructed, not to continue in this doctrine; a ſhame for an old profeſſor well educated to deſert the principles of his Religion, and forſake the truths of Scripture; do not forſake them, why? this verſe gives two reaſons; firſt, it is of divine revelation; ſecondly, it's profitable for doctrine, for reproof, for correction, for instruction in righteouſneſſe.
A little to explain the words.
All Scripture is given by inspiration of God] Scripture in the Text, is the ſame with the Holy Scriptures, ver. 15. for you muſt know that in the Bible, the word Scripture is commonly taken for the holy Scriptures; ſo ſearch the Scripture; ye erre, not knowing the Scripture; John 5.39. Matth. 22.29. John 10.33.the Scripture cannot be broken; ſo you muſt underſtand it here, all Scripture, that is not every thing that is written, but the holy Scripture.
Is of Divine inſpiration] the meaning is, that the things written are not of humane invention, are not the contrivance of any mans wit, or any mans fancy; but they are the real revelations of the minde and will of God: And yet thoſe things which were thus reveal'd, good men were excited to write them, and aſſiſted in it: I ſay, the inſpiration of God comprehends in it theſe two things. Firſt, the truths contained in this Scripture were not inventions of mans braine ot fancy: Secondly, that they who writ them were excited to it, and were aſſiſted in it by the Holy Ghoſt.
The Text is both explain'd and confirm'd by the parallel place, 2 Pet. 1.21. Knowing this firſt, that no propheſie of the Scripture is of any private interpretation; for the propheſie came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.
That you may a little underſtand this Text, give me leave to gloſſe upon it. In ver. 16. the Apoſtle ſaid, we have not followed cunningly deviſed fables, &c. That which we have propoſed and preached to you, was nothing cunningly deviſed by us, when we made known to you the power and coming of the Lord Jeſus Chriſt; we ſaw him transfigured; we did not go about to tell you the ſtory our ſelves; but if you will not believe that, ver. 19. We have alſo a more ſure word of propheſie: There are predictions concerning Chriſt in the Old Teſtament, whereunto ye do very well that ye take heed as unto a light that ſhineth in a dark place untill the day dawn, and the day-ſtar ariſe in your hearts: Not as ſome Enthuſiaſts would interpret this, that men ſhould mind the Old Teſtament till the Spirit of God ſhould tell them the truth of this Scripture, and then throw away the Old Teſtament: No, it's a light that ſhines in a dark place untill the day dawns, and the day-ſtar ariſe in your hearts. I'le give two interpretations; either firſt, that this heart is the dark place till the day-ſtar ariſe, and ſo the word [untill] ſhall not refer to the word take heed, but only to dark place; mans heart is the dark place. But I rather take it till they ſaw the accompliſhment of thoſe Propheſies; till you ſee that really fulfilled which hath been Propheſied: Take heed, why? knowing this that no Propheſie of Scripture is of any private interpretation, &c. ſo we read the word; in the Greek it is, they are not of any private incitation and impulſion; for the word hath reference to the cuſtome of Racers; now you know Racers do not ſet out when they pleaſe themſelves, but when he watch word is given: Now no Propheſie is of any private interpretation, they did not go about nor ſet about it till God really put them upon it; for it was not the effect of their own will, choice or invention, but holy men of God ſpake as they were moved by the Holy Ghoſt. Say the Papiſts, the Scripture is of no private interpretation; therefore you cann't underſtand it; but that is juſt as if I ſhould ſay. you muſt not put what meaning you will upon my words, and therefore you cann't underſtand them: The Scriptures being from God are not to any of private interpretation; (that is) to put any other meaning upon them than what God means; but it doth not follow what God means, cannot be underſtood; Luke 1.70. its ſaid that God spake by the mouth of the holy Prophets, &c. The Apoſtles before they preached, were endued with power from on high, as you read in the Acts. Paul ſaith of himſelf, it pleaſed God to reveal his Sonne in him, Gal. 1.15, 16. by the Revelation of the Goſpel; 1 Cor. 14.37. If any man think himſelf to be a Prophet, or spiritual, let him acknowledge that the things that I write unto you, are the Commandments of the Lord.
Queſt. The grand enquiry will be, how may any man be truly ſatisfied, that this book is the Word of God? or that it hath Divine authority, or Divine inſpiration?
I confeſſe 'tis an undertaking too great for me, but yet ſometimes you have ſeen a little boat follow a great ſhip. That I may diſtinctly do it, and offer my own thoughts in this great enquiry, I ſhall give you what I have to ſay in theſe ſeven Propoſitions.
Sol. 1. Prop. That there may be a Revelation from God, no man can doubt but an Atheiſt that thinks there is no God. That there has been a Revelation from God is acknowledged by the Gentiles; for they looked upon their Oracles as anſwers of their gods; and it is acknowledged alſo by the Jewes, who tell us that Moſes had their Laws from God upon the Mount, and all the Prophets were moved and excited by God to deliver their errands to them; ſince there is a God, God may make a Revelation of his minde.
2. Prop. That there ſhould be a Revelation of Gods minde and will, every man cannot but grant it to be highly reaſonable; for alas, poor man is a ſinner, a pitiful dark blind thing; now he cannot but confeſſe though he hath no Bible, yet ſurely he is not what he was when he came out of Gods hand; but he is now ignorant, and does not know all his duty, and he is backward to do that which he does know, and if he was not backward, he could tell whether God would accept of it or not; therefore man cannot but ſay it is a thing h ghly reaſonable that there ſhould be a Revelation of the will of God, that he might know his duty; and if he did do it, God would take it kindly at his hand.
3. Prop. We ought to have good ſatisfaction for that which we entertain as a Divine Revelation; for there are more perſons come in Gods name, than have Gods commiſſion; a great many more ſay Thus ſayes the Lord, then ever were bid to ſpeak Gods Word; As we cannot believe we know not what, ſo we cannot believe we know not why; whoever believes any thing, he hath ſome reaſon why he does believe it: 2 Tim. 3.14. Continue in the things whereof thou haſt been aſſured; foreign. Heſych. Quorum firma ſeu plena fides tibi facta est. Fulleri Miſcel. lib. 1. cap. 19.not thoſe things which are concredited and truſted to thee, but thoſe things of which thou haſt been aſſured: Now ſaith our Saviour, John 4.22. Ye worſhip ye know not what; intimating perſons ought to underſtand what, and why they worſhip; we are not born with this notion that this Bible is a beam of the Sunne of righteouſneſs; we muſt therefore ſee why we entertain it. That rule is excellent, though I muſt not nor cannot give a reaſon of every thing believed, (for many things far tranſcend all that my ſhort underſtanding is able to reach) yet I muſt, and I am bound to give a reaſon of all that I believe, becauſe God hath ſaid it. When the Goſpel was preached, the Bereans were commended for examining whether thoſe things were ſo or not. I am ſatisfied this Book is Gods Word, I have reaſon enough to believe whatever is reveal'd; for God is too good to deceive, and too wiſe to be deceived; and therefore ſhew me but that God hath ſaid it, and that it is really Gods minde, I have all the reaſon in the world to believe it; but now I muſt have ſome reaſon for which I believe that this book is the revelation of Gods minde and will.
4. Prop. Where we ought to be ſatisfied, there 'tis certain God hath given minds deſirous of ſatisfaction to ſee ſome ground for it; I mean ſince 'tis ſo great a matter, we ought not to be fondly credulous: No queſtion but God hath given ſufficient evidence of that he would have us maintain as the manifeſtation of his own pleaſure; for thus I argue, If we neither have nor can have any thing to diſcern what is from God, and what is not from God, then we muſt either reſolve to believe nothing at all, as never knowing but that we may be cheated; or elſe believe what comes firſt to hand, be it what it will; therefore I ſay where God would have us entertain any thing of his minde, 'tis certain he gives us ſufficient evidence 'tis ſo. I ſay, God intended to give ſatisfaction to a minde that's deſirous of it; not to a man that is peremptory, wilful and reſolute of his own way, let God ſay what he will. God will not ſatisfie every angry Jew that will hold faſt his own prejudices; nor every ſenſual Gentile that lives in nothing but profaneſſe; but an ingenuous ſpirit that willingly gives up himſelf to the truth of God, and lays down every prejudice, and is willing to be taught by him, this is the perſon to whom God intends real ſatisfaction.
5. Prop. All the evidence which we have of any thing, is either from reaſon or ſenſation: As it is impoſſible a man ſhould give credit to that which can no way be made credible; ſo whatſoever is made credible to us, is made ſo from ſome faculty; now all our faculties are either ratiocination or ſenſation; either the workings of our underſtanding, or elſe things we feel; believe ſuch a thing, why? I feel it, ſee it, hear it.
6. Prop. We have rational evidence this book we call the Bible is Gods Word, and of Divine Authori y.
7. Prop. Good men have inward ſenſations that this book is from God.
Now I am come to the grand buſineſſe. I have told you there may be a Revelation from God ſince there is a God; it's highly reaſonable there ſhould be ſuch a Revelation; we ought to have ſatisfaction in what we entertain as a Revelation of God; where we ought to be ſatisfied, God hath given it to a minde willing to entertain it; all the evidences we can have of a thing whereby we ſhould be ſatisfied, muſt either be from our reaſon or ſenſe; And now we have rational evidence, this book we call the Bible, is of Divine Authority.
I will dwell but upon this one Argument, and before I ſpeak to it, give me leave to ask you this one queſtion; What would you deſire to give you aſſurance that any particular book or Revelation is from God? this is a conſiderable queſtion; for whatſoever a ſober man could deſire to give him aſſurance this book is from God, he hath it; and if God ſay, thou hadſt all I could give thee, it would non-plus all at that day if they be found unbelievers.
I can poſſibly deſire nothing but theſe three things. Firſt, Methinks whatſoever ſhould come from God, ſhould preſſe holineſſe and godlineſſe; ſhould preſſe ſuch a Religion, that if men love it, they ſhould be happy by it; and ſhould give ſuch Arguments to engage men to this Religion, as ſhould be proper to perſwade. Secondly, I ſhould think that the Publiſher of this Doctrine ſhould himſelf be an exemplary perſon; for I could not eaſily imagine God would ſend ſuch a perſon to bring in ſuch a Religion as ſhould deſtroy it by his own life, and bring to ruine by his works what he had ſpoken with his mouth. Thirdly, I ſhould expect ſuch a perſon ſhould work miracles to give us aſſurance he had a Divine Commiſſion.
Now let us make an enquiry whether we have not all theſe things; this great Argument Comprehends many things in it.
Firſt, This book preſſes holineſſe and godlineſſe ſo as never did any in the world before nor ſince, and gives ſuch Arguments for it as never was heard of, nor the wit of man could ever have thought of. He that would walk in the Wilderneſſe of Paganiſm, might hear and there ſpy a flower growing amongſt many weeds; now and then a Philoſopher that gives you ſome good directions that concern righteouſneſſe and external behaviour; but the Scripture is a garden wherein whatſoever hath been recommended by all the ſober men in the world is put together, and wherein they were defective that's there made up; for they were defective eſpecially in this one great point, deep humility; and though you ſhall finde many things that concern the exerciſe of ſome Chriſtian graces, yet in the real practice of humility, a man would wonder how incredibly they fell ſhort.
But as for the Scripture; what would you have? it bids you live ſoberly, righteouſly, godly; Tit. 2.12.it bids you lie at Gods feet as his creature, to do with you what he will; it would have you like God himſelf; that's the end of the promiſes, that we ſhould partake of the Divine nature, 2 Pet. 1.4. it bids you be holy as God is holy, 1 Pet. 1.15. it charges upon you whatever thing is good, is juſt, is lovely, Phil. 4.8. it commands your very thoughts; it's ſo far from ſuffering you to do hurt to your brother, as not to ſuffer you to think hurt; it's ſo far from allowing to act rapine and injuſtice, as not to allow to do any thing that ſavours of coveting; it binds the very heart and ſoul: O what a place of univerſal calmneſſe would this world be, ſhould all ſerve one another in love; ſhould all ſtudy each others good, we ſhould never do injury; if any did, we ſhould forgive him, we ſhould endeavour to be perfect as God is;Trypho calls them foreign. therefore the Jew could not but ſay the precepts of the Goſpel were wonderful, great, excellent and tranſcendent indeed.
Behold the Scripture is a doctrine according to godlineſſe, 1 Tim. 6.3. truth according to godlineſſe, Tit. 1.1. the myſtery of godlineſſe, 1 Tim. 3.16. ſo that in one word, whatever God would think fit for man to do to that God that made him; whatever is fit for a ſinner to do to a holy God againſt whom he hath trangreſſed; and between man and man; all that is the deſigne of the Scripture. And what the Scripture thus commends, it preſſes by incomparable Arguments; ſhall I name a few?
1. Behold God is manifeſted in the fleſh for this purpoſe, 1 Tim. 3.16. Is it nothing ſinner, that thou wilt live fooliſhly, vainly? what wilt thou think to ſee God dwelling in humane nature? to ſee God live a poor, ſcorned, reproached, contemned life; intimating this great truth, that it's not ſo unſeemly a thing for the Sonne of God himſelf to live a poor miſerable life, as 'tis for a man to be an impenitent ſinner; if you remain a wilful and impenitent ſinner, thou wouldſt in thy pride be like God, and have no Superiour above thee: Behold God condeſcends and becomes like to thee, that if poſſible he might bring thee back again; thou that art a ſinner, ſuſpecteſt whether God will do thee good; behold how cloſe he comes to thee, he dwells in thy own nature.
2. Behold the beloved Sonne of God dying upon the Croſſe for thee. What would you think if any of your Parents ſhould ſuffer their childe to dye on the behalf of an enemy? would you not think it ſhould move that enemy? Behold my Sonne in whom I am well-pleaſed! methinks God takes not a quarter of that content in the whole Creation, which he does when he ſpeaks of his Sonne; yet this Sonne ſuffered for ſinne, the juſt for the unjuſt, that he might bring us to God, 1 Pet. 3.18. methinks this love ſhould conſtrain us, 2 Cor. 5.14. Poor ſoul, thou art ready to think God is become thine enemy; when ſickneſſe and death comes, thou art ready to ſay, haſt thou found me O mine enemy? here's trouble in the world; how ſhall I know whether God intends good? Behold it's beyond peradventure, God intends good to a ſinner becauſe he dwelt in our nature, and his Sonne dyed for us, and his Sonne felt pain and infirmity, and therefore he may love thee, and you need not queſtion any thing of this nature is a hindrance of Gods love; the caſe of a ſinner is not ſo deſperate, but that a man may be accepted and loved of God for Chriſts ſake; will not this move you?
3. You have promiſes of eternal life, and threatnings of eternal miſery: Never did any Philoſopher or any other man threaten, If you will not obſerve ſuch and ſuch precepts, Il'e throw you into eternal torments, nor never did any man ſay I will give you ſuch glory in heaven; but the Scripture does; behold life and immortality are brought to light by Chriſt; there's a future reſurrection, and this body is like an old houſe pull'd down, by and by it will be a brave building again, a ſpiritual body, and we ſhall ſhine like the Sunne in the Firmament, and be equal to the Angels of God, Matth. 13.43. and he like God and Chriſt: Now we know not what we ſhall be, but when he ſhall appear, we ſhall be like him; for we ſhall ſee him as he is, 1 Joh. 3.1, 2. And having this hope, who would not purifie himſelf even as God is pure? who would not live ſoberly, righteouſly and godly, looking for that bleſsed hope, &c? If you did but apprehend this glory,Tit. 2 13 were not your minde ſenſeleſſe, its impoſſible you could be quiet without getting an intereſt in it. And how great the day of judgment will be, it tells you; how our thoughts, words and actions, and every thing we go about ſhall come under a ſevere ſcrutiny.
4. The worth of our ſouls; we minde our bodies, but a ſoul is better than a world. The Scripture ſaith, the Sonne of God dyed for ſouls; we never underſtood ſo much what ſouls were wor h as now we do, when we ſee God taking ſuch care, and having ſuch deſigns and thoughts from all eternity.
5. The faireſt and the moſt reaſonable condition of eternal happineſſe, and the greateſt ſtrength to perform it, that's offer'd in the Goſpel: Suppoſe we were ſenſible we were liable and obnoxious to Gods wrath, and could go to heaven and beſeech God that he would be pleaſed not to execute that wrath upon us, do but think what terms you would be willing to propoſe to God; would you come and ſay, Lord, puniſh me not for what is paſt, though I intend to do the ſame thing; but he that ſhould ſay, Lord, forgive me, I am ſorry for that which is done, and it ſhall be the buſineſſe of my life to live more circumſpectly to thee; this is the great thing the Scripture propoſes to us: Godlineſſe in the Scripture hath the promiſe of the things of this life,1 Tim. 4.8. and of things to come; whatever is good here, we are ſure of it in the practice of piety; and in the world to come as ſure of that happineſſe; but no more can tell what it is, then we can tell what the thoughts of all men have been ſince the firſt Creation.
What Arguments can you imagine poſſibly God himſelf could propoſe greater or ſtronger than theſe? what ſhould hinder me from returning to God? That's the firſt part of the demonſtration.
Secondly, we would expect the Publiſher of this Doctrine ſhould himſelf be exemplary, and ſo was Chriſt; Austin ſaid, the whole life of Chriſt was doctrinal, to lead us to piety and good practice, he went up and down doing good. Did any reproach him? he reproached them not again; was he reviled? he reviled not again; when he came to ſuffer, Father, not my will, but thine be done; there's not ſuch a word as that in all the pieces of Philoſophy, not ſuch an expreſſion of humility and ſurrender, Father, not my will, &c.
An innocent perſon, ſo ſaith the Text; he is always denying himſelf, he will not be rich and great in the world; why? he preſt you to lay up treaſures in heaven; he hath not a hole where to lay his head; why? becauſe he bids you to live upon Gods providence; he lived a ſingle life, bacauſe he would have you be as though you had not ſuch and ſuch relations; his very enemies could object nothing againſt him; have nothing to do with that juſt perſon, ſaid Pilates wife. I finde no fault in him, ſaith he that condemned him; not the Jews themſelves were ever able to inſtance in any evil practice; they only charged him, (and ſo do ſtill) that he wrought miracles by the Divel, which was the greateſt miracle; but they never could charge him with any evil practice; leaving us an example, 1 Pet. 2.21. Learn of me, I am meek and lowly. Now what ſervant would not be willing to do that which his Maſter does before him?
Thirdly, we would expect he ſhould work miracles to teſtifie that he had his commiſſion from God; for he that ſhall come to ſet up a new Law, a new Oeconomy, a new frame nd conſtitution of Religion, had need aſſure us that he is Gods meſſenger; if he work miracles, we cannot tell what to have more; for we certainly conclude that God will not ſuffer a long ſeries of things extraordinary and quite beyond the courſe of nature to be done to atteſt a lye: Miracles were bagun by our Saviour, and continued many hundred years after, juſt as props that are ſet under weak Vines; ſo theſe under the weak faith of the world when it firſt began.foreign. Baſil. One ſaid excellently, that thoſe whom the ſpeaking tongue did not convince, the ſeeing eyes might certainly convince; that theſe were proper to convince that Chriſt came from God, appears, Matth. 11.3.4. where when John ſent to know, Art thou he that ſhould come? that is, Art thou the Meſſiah? Go and tell John what you hear and ſee; The blinde receive their ſight, the lame walk, &c. John 3.2. Nicodemus ſaith, No man can do theſe miracles that thou doſt, except God be with him; and John 9.13. the blinde man ſaith he hath opened mine eyes, and how come you to ask how he did it? great ſigns ſhall follow them that believe, Mark 16.17. and theſe continued in Juſtin Martyrs, Tertullians, Cyprians time, Gregory Nyſsens time,Vid. Montacut. Apparat. in Praefat. and ſome part of Chryſoſtoms time.
Concerning theſe miracles, give me leave to lay down three Propoſitions, then you will ſee the ſtrength of the whole Argument.
1. They were famous and illuſtrious, for they were done before multitudes, Matth. 9.8. Matth. 12.22, 23. not done in a corner, John 9. when Lazarus was raiſed, they ſaid, they could not deny it; at his death the Earth quaked, the Temple rent, there was darkneſſe for three houres which was obſerved by Heathens as well as Chriſtians.
2. As they were done before a multitude, ſo there were a multitude of miracles, inſomuch that John ſaith, they were ſo many, that if all ſhould be written, the world could not contain the books that ſhould be written, John 21.25. That is an Hyperbolical expreſſion for a very great number.
A learned man hath obſerved Eliſha did but twelve miracles, Elijah not ſo many; Moſes wrought about ſeventy ſix; and they which were done by them and all the reſt of the Prophets from the beginning of the world to the deſtruction of the firſt Temple, amounted but to one hundred and fifty miracles; in three thouſand three hundred twenty eight years there were not as we finde in Scripture, ſo many wrought; but now Chriſt went about healing all manner of ſickneſſe, and curing all manner of diſeaſes, Mat. 4.23. Acts 10.38. Queſtionleſſe a very vaſt number.
3. They were of all ſorts and of all kinds; a woman that had an iſſue of blood twelve years, Matth. 9.20. and a woman that had a ſpirit of infirmity eighteen years, Luke 13.11. and one that had an infirmity thirty eight years, John 5.8. the dead were raiſed, the Divels were caſt out, the Sea commanded, the winds obey; they are of all ſorts and kinds.
Obſerve alſo this, that you do not read or finde by any thing that there was the leaſt of them done out of any oſtentation; there was no ſuch thing done by Chriſt or his Apoſtles, to call men out and ſay, Come, Il'e ſhew you what I can do, that ſhould ſhew any kind of arrogant affectation to themſelves; but the greateſt humility and modeſty runs through all the exerciſe of this mighty power, and this practice was ordinary among the common Profeſſors then; yea, the Galatians they received that ſpirit by which miracles were wrought among themſelves.
Secondly, ſuch famous miracles were a ſufficient ground to make men believe this holy doctrine, who ſaw the miracles wrought by them that preached it; for if they did not, it muſt be either becauſe they queſtioned whether the things were done, or whether done by God or not; they could not queſtion whether the things were done; for they ſaw ſome raiſed out of their graves, &c. Nor could they queſtion whether this was from God or not; for obſerve, Where I ſee miracles wrought, there I am bound to believe that they give teſtimony to what is preached by him that works them, except that which is preached, is that of which I am infallibly aſſur'd already, it cannot be true, except God does by ſome greater miracle contradict the teſtimony of thoſe miracles; as now the Egyptians they wrought miracles, but God contradicted all their teſtimony by Moſes. Now obſerve, the end of all Chriſtian Religion is to preach truth, to glorifie God, to honour God, to ſave a mans ſoul. Never was there any exerting of Gods power to contradict it; ſo that if a man may not believe a doctrine thus holy, a doctrine thus practiſed by him that publiſhed it, and confirmed by miracles, then a man is under an impoſſibility of ever being ſatisfied from any thing from God; for what ſhall ſatisfie? If God ſpeak to us from heaven, we ſhould as much ſuſpect that, as if an Angel come from heaven we ſhould ſuſpect him; but ſince we believe and know there's a God, and he is juſt and merciful, it's impoſſible the divine goodneſſe ſhould conſent to ſuch Impoſtors.
But you will ſay what are theſe miracles to us?
I ſay therefore thirdly, they are a ſufficient reaſon to engage us to believe the divinity of this holy doctrine, though we never ſaw them. You do not ſee Chriſt your ſelves, nor did you ſee him dye nor work miracles, but would you have had Chriſt live alwayes among you? If you would, he muſt then never dye, and the great comfort of our life depended upon his death; he dyed, is riſen, and gone to heaven; would you have him come down from heaven, and dye that you might ſee it? and would you have him dye quite thorow the world at the ſame time? which muſt be if you would imagine we muſt ſee every thing our ſelves; it's a great piece of madneſſe to believe nothing but what we ſee our ſelves: Auſtin was troubled himſelf in this caſe,Lib. 6. Con…eſ. cap. 4. he had been cheated before, and now he was reſolved he would believe nothing but what ſhould be plain to him; at length (ſays he) O my God thou ſhewed'ſt me how many things I believed which I ſaw not; I conſidered, I believed I had a father and mother, and ſuch perſons were my Parents; how can I tell that ? a man may ſay, it may be he was drop't from heaven, and God made him in an extraordinary way; ſo if I never were out of this Town, it's madneſſe for a man to ſay there's never another Town in England; or to ſay there is no Sea becauſe I ſaw it not. Nay, if a man come and tell me there's this doctrine that teaches me all ſelf-denial, mortification, weanedneſſe from the world, and ſay this is of God, and when he hath done ventures life, children, family, have we not reaſon to believe it? If you will not believe, 'tis either becauſe the firſt perſons were deceived themſelves, or elſe becauſe you think they would deceive you; now deceiv'd themſelves they could not be, when they ſaw ſo many miracles done; and deceive you, that they would not neither; for would any good man to deceive an other, undo himſelf? they dyed for it, and writ this book, and ſealed it with their blood; and therefore there can be no reaſon to doubt of it; they were witneſſes, and delivered what they ſaw, Luke 1.2.
7. Prop. As we have rational evidence the Scripture is the Word of God, ſo we have evidence alſo from inward ſenſation; born we are with principles of conſcience, and the truths in this book are ſo homogeneal to man, that he ſhall finde ſomething within himſelf to give teſtimony for it. 2 Cor. 4.2. By manifeſtation of the truth, commending our ſelves to every mans conſcience in the ſight of God. Joh. 5.44. Men believe not, becauſe they receive honour one of another; and in Scripture they that would not believe, are they that would not repent, Mat. 21.28 to the 33. men that practice drunkenneſſe, whoredome, ſenſuality, covetouſneſſe, pride, and know that theſe things are ſinnes, they are the great unbelievers, becauſe they are loth to leave their ſins; offer the greateſt reaſon in the world for a thing, if it be againſt a mans intereſt, how hard, and almoſt next to impoſſible is it to convince him? A man would believe that the Romans were in England that reads the Roman Hiſtory; but if he ſhall finde the coyne of the Roman Emperour, he will much more believe it. Do a bad action, O the ſecret terrours that a man finds within him, as if he felt ſomething of hell already! Do a good action, and the ſecret ſweetneſſe, joy and peace that attends it, that he cannot but ſay I believe it, for I feel ſome degrees of it already! 1 Cor. 14.24, 25, &c. he ſpeaks to the inward principles of his conſcience. The reaſon men believe not the Scriptures, is not becauſe 'tis unreaſonable to believe them, but becauſe they have a deſperate love to ſinne, and they are loth to entertain that that ſhould check their intereſt. There is in every life that certain ſagacity by which a man apprehends what is natural to that life, what nouriſhes that life; a man that lives according to the Law written in his heart, finds there's that in this Revelation that feeds, nouriſhes, and encourages it; ſo that this man finds experimental ſatisfaction in it. Doth the Word of God tell me the wayes of God are pleaſant? I thought they were hard and difficult, now I finde the yoke of Chriſt is eaſie, and that no happineſſe like this, and no bleſſedneſſe like that; I thought if I did not comply with ſuch things I could never be bleſſed; now I finde I need nothing to make me happy but my God; he finds and feels theſe things are certan, true and real. Thus I have done with the demonſtration.
You will eaſily obſerve I have neither taken notice of what the Papiſts tell us, we muſt believe the Scripture becauſe the Church ſaith it; we cannot tell what the Church is till the Scripture had told us.
And though I have not mentioned the teſtimony of the Spirit, yet I ſuppoſe I have ſpoke to the thing; for I cannot underſtand what ſhould be meant by the teſtimony of the Spirit, except we either mean miracles wrought, which in Scripture is called the teſtimony of the Spirit of Chriſt, Acts 15.8, 9. the giving of the Holy Ghoſt, it's the giving of thoſe extraordinary miracles that fell down among them, ſo Heb. 2.4. Acts 5.32. I ſay if by the teſtimony of the Spirit you mean this, then you can mean nothing elſe but the Spirit aſſiſting, enabling, helping our faculties to ſee the ſtrength of that Argument God hath given us, and by experience to feel what may be felt, which comes under the head of ſenſation.
APPLICATION.
Firſt, then ſtudy the Scripture: If a famous man do but write an excellent book, O how do we long to ſee it! or ſuppoſe I could tell you that there's in France or Germany a book that God himſelf writ, I am confident men may draw all the money out of your purſes to get that book; you have it by you, O that you would ſtudy it: Wnen the Eunuch was riding in his Chariot, he was ſtudying the Prophet Iſaiah, he was not angry when Philip came, and as one would have thought asked him a bold queſtion; Ʋnderſtandeſt thou what thou readeſt? he was glad of it, Acts 8, 27, 28. one great end of the year of releaſe was that the Law might be read, Deut, 31.9. it's the wiſdome of God that ſpeaks in the Scripture, Luke 11.49. therefore whatever elſe you mind, really and carefully ſtudy this Bible.
Secondly, in all enquiries into the truths of the minde of God conſult thoſe ſacred Oracles; here are Mines of truth, O dig here, make them the rule of faith and life; while a Papiſt makes the Church his rule, and the Enthuſiaſt pretends to make the Spirit of God his rule, do you live by Scripture; conſider what I ſay, 2 Tim. 2.10. conſider (there's thy duty) what I ſay, (there's the Scripture) yet Timothy was as good a man as any of us; and the Lord give thee underſtanding, (there's the work of the Spirit to aſſiſt our faculty.)
But how ſhall I finde out truth by Scripture? For thy own ſatiſfaction remember this, have an explicite faith in all that plainly appears to be Gods minde, and have an implicite faith reſolving to be of Gods minde in all the reſt; be it what it will be, believe it, becauſe it appears to be of God; while a perſon reſolves to be of the Churches minde, be thou of Gods; only uſe all means whereby thou mayſt come to know; to wit,
1. Take heed of paſſion and ſenſual luſts. 2 Tim. 4.3. you read of ſome that will not endure ſound doctrine, but after their own luſts ſhall heap to themſelves Teachers. A luſt or paſſion is like a whirle-pit, a man is ſuck't up in it; ambition, ſenſuality, any of theſe darken and blinde a mans minde; when a man ſtudies any thing the minde had need to be quiet; luſts and paſſions are always buſie and boiſterous, and make a man have a great intereſt againſt God.
2. And beware of prejudice; Chriſt ſaid, Go preach to all Nations, Mat. 28.29. but Peter lived under prejudice, and he ſaid, Lord, I never eat any thing common or unclean, when God bade him go to the Gentiles, Acts 10.11.
3. Beware of taking truth upon the Authority of men, for that is fallible: Modeſty requires you ſhould have a fair reſpect to Preachers, and the Church of God where you live; but as to the vitals of your Religion, do not take them upon Authority; though a man would not willingly deceive you, yet he may be deceived himſelf in things controverted. In plain things of Scripture, that we muſt be humble, holy, believe, repent, all the world ſhould not perſwade you out of your Religion; and as for your duty you underſtand it; never a one but knows what he is to love when God bids us love him; if we would but familiarize our Religion, we could not but underſtand it; but in matters wherein there's a diſpute & controverſie in the world, be quiet and ſober, and not confident that ſuch and ſuch things muſt needs be ſo, becauſe ſuch ſay ſo? many pretend a kinde of ſanctity, and pretend for God, and a Ship may carry very broad ſails, yet not very well loaden; but thus it is, one man draws a multitude, and then a multitude prevails upon particular perſons, and ſhall I go againſt a multitude? I ſay therefore take not things upon authority, ſee and examine thy ſelf; if it be plain in Scripture, mind it, and own it, and charge thy ſelf with it: if it be obſcure, think it no farther concerns thee than God hath made it manifeſt.
4. Beware of Idleneſſe; ſearch the Scripture, 2 Tim. 2.7. Conſider what I ſay, &c. They that are buſied for veines of ſilver, they hold the rod even poized in their hand, till at length it moves in that vein where it lies in the earth; So hold your ſouls even in a diligent enquiry into the Scriptures.
5. Beware of pride; the humble man God will teach; proud men ſcorn others, they will not be taught; and pride, that will make a man to neglect prayer.
6. Charge your ſelves with that which is the end of the Scripture, to live well; Who would go about to read a piece of law, that he may learn Mathematicks? or read the ſtatutes to learn Logick? you may as well do ſo, as read the Scripture to talk only; but the intent of the Scripture, is to ſhew how you ought to live godly, to be juſt, righteous, ſober, to act by rule. Nothing hinders knowledge ſo much as a bad life; for ſin brought in ignorance, and holineſſe will bring in the beſt light. There's a great deal of difference betwixt wit and wiſdome. Many have parts enough to be witty, but none but ſober and conſcientious perſons will have true wiſdome. Prov. 14.9. A ſcorner ſeeks knowledge, and finds it not. Scorners uſually are witty men, men of brave parts; a man that hath a mind only to practice wit, is never ſatisfied in the things of God. He that doth my will, ſhall know the doctrine that is of God.
There are a thouſand things diſputed in the world, errors upon errors, but I thank God it is plainly revealed, God hath mercy for a ſinner in Chriſt; I underſtand well what 'tis to live ſoberly, righteouſly, godly; I know what 'tis to honour my Parents, and do in my relations what becomes me; and I know theſe are the conditions of eternal happineſſe; I can but uſe all humane endeavours, I can but beg of God, and charge my ſelf to love what I know; ſo that I am able to ſay at the day of judgement, what appeared to be the mind of God I obſerved it; what did not appear, I uſed all means to underſtand it; I would not haſtily determine my ſelf till I ſaw thy mind, becauſe I knew there were impoſtors; and if this be done, if men will rangle and make controverſies where God hath made none, let them, for there will be no end of vanity and folly.
Thirdly, Seek dayly that your belief may be ſtrengthened, that this book is of divine authority; for what will enable you to reſiſt temptation, if you do not believe the Scripture? 1 John 2.14. I write unto you young men, ſaith the Apoſtle, becauſe ye are ſtrong; Why? the Word of God abides in you, and you have overcome the evil one; you will never be ſtrong and overcome the evil one but by vertue of the Word of God. If ſin tempts you, if you look into the Scripture there's peace, good conſcience, the joy of God, and eternal life; and ſhall I for a trifle loſe theſe? no, while we have Scripture, we have an Antidote againſt all the devils poyſon. Again, what will bear you up under your afflictions if you loſe the belief of the Scriptures? you will need it when you come to be ſick and dye; when you bury your friends and relations, what will ſatisfie a mans mind? there's an after-glory; when friends come after me, or go before me, we ſhall all meet in joy; Did I but believe this glory, as I believe when the Sun ſets it will riſe again, were I but perſwaded what God hath ſaid is true, as now I am perſwaded I ſpeak, how ſhould I long for this glory? how would every child wail for this inheritance? how ful of prayers? how chearful in our ſpirits? how ſhould we welcome death? how ſhould we long til theſe Tabernacles of duſt were crumbled to nothing? when affliction comes, how ſhould I rejoyce in that I believe that all ſhall work for good becauſe I love God? with what a quiet ſpirit ſhould I paſſe through the great Wilderneſſe of this World? The devil knows if he can but beat you from this ſort, he will quickly beat you out of all other ſorts. Let the Word of God come to you with much aſſurance, 1 Theſ. 1.4, 5. With the full aſſurance of underſtanding, Coloſſians 2.3. you muſt not underſtand there he ſpeaks in reference to their perſons, to aſſure them they were the children of God, but that their faith had a good foundation in it ſelf, that this was from God, the truth of a good aſſurance in judgement.
Take this further advice, If you would keep up your faith, be true to your faith; be ſure you live well; you will alwayes finde men make ſhipwrack of a good conſcience and of faith together, 1 Tim. 6.10, 21. 2 Tim. 3.8. 1 Tim. 1.19. Remember the Apoſtles advice, Rom. 12.2. Be not conformed to this world, but be renewed in your minds, that you may prove what is the good and acceptable Will of God. Never fear it, while thy mind is but willing to be rul'd by God, while thy ſoul is teachable and tractable, this will give thee evidence this book is from God, except melancholy overcome thee, which leads men to be Scepticks, except in that caſe which is the proper effect of a mans body, and muſt be cured by phyſick; but let a man have a mind to live well, and to be rul'd by the Word, the Bible is the beſt thing in the World to ſuch a one.
I might have ſpoken to a caſe of conſcience concerning the aſſent of Chriſtians to the Word of God, that it is not equal in all, nor equally in the ſame perſon alwayes; and that a man may really believe that in the general of his life, which at ſome particular times he may doubt of; and a man may not be fully ſatisfied in the truth of the Scriptures, yet that man may really live under the power of it.
To conclude all with this: ſince we have this reaſon to believe the Scripture is Gods Word, then never wonder that you find Miniſters, Parents, Maſters, to preſſe real piety upon you, and ſee what great reaſon you have to entertain it. Alas, it may be you wonder we Preach and preſſe Religion; we are verily perſwaded, if you do nor love this Religion, you will be intolerably miſerable; and we have ſo much compaſſion for you, that ſince we know this to be Gods Word, better to be burned in the hotteſt fire, than to lie in thoſe torments. We know ſince God hath ſaid it, there is no comfort too great to them that comply with it; no judgement too terrible to thoſe that will oppoſe it; therefore you cannot wonder if we do from day to day preſſe it upon you.
Conſider if it be Gods Word, then the threatenings are true, and the Promiſes are true, and you ſhall either have the promiſes or the threatenings within a while; God knows which of us ſhall be next, for 'tis but a little while before death, and judgement come; then either Come ye bleſſed, or Go ye curſed; As a man hath wrought, ſo he ſhall have, for he will render to every one according to what he hath done in the fleſh; therefore knowing the terrour of the Lord, we perſwade you; we know this is of Divine ſtamp and Authority. I conclude all with the 20. of the Acts 32. &c. And now, Brethren, I commend you to God, and to the Word of his grace, which is able to build you up, and to give you an inheritance among all them which are ſanctified.