Of the Divine Original Authority, Treatise 1 · Chapter 6
CHAP. VI.
Conſequentiall conſiderations for the confirmation of the divine Authority of the Scripture.
Sect. 1. I ſaid in the former Chapter, that I would not employ my ſelfe willingly, …o enervate or weaken any of the Reaſons or Arguments that are uſually inſiſted on, to prove the divine Authority of the Scripture. Though I confeſſe, I like not to multiply Arguments, that conclude to a probability only, and are ſuited to beget a firme Opinion at beſt, where the principle intended to be evinced is de fide, and muſt be beleived with faith divine, and ſupernaturall. Yet becauſe ſome may happily be kept to ſome kind of Adherence to the Scriptures; by meane grounds, that will not in their owne ſtrength abide, untill they get footing in thoſe that are more firme; I ſhall not make it my buſineſſe to drive them from their preſent ſtation; having perſwaded them by that which is better.
Sect. 2. Yea, becauſe on Suppoſition of the Evidence formerly tenderd, there may be great uſe at ſeverall ſeaſons, of ſome conſequentiall conſiderations and Arguments to the purpoſe in hand, I ſhall inſiſt on two of that kind, which to me, who have the Advantage of receiving the Word on the forementioned account, ſeeme not only to perſwade, and in a great meaſure to convince to undeniable probability, but alſo to prevaile irreſiſtably on the underſtanding of unprejudiced men, to cloſe with the divine Truth of it.
Sect. 3. The firſt of theſe is taken from the nature of the doctrine its ſelfe, contained in the Scripture, the ſecond from the mannagement of the whole deſigne therein; the firſt is innate, the other of a more externall and Rationall conſideration.
Sect. 4. For the firſt of them, there are two things conſiderable in the doctrine of the Scripture, that are powerfull, and if I may ſo ſay, uncontroleably prevalent as to this purpoſe.
Sect. 5. Firſt its univerſall ſuitableneſse upon its firſt cleare diſcovery and Revelation to all the Entanglements and perple…ities of the ſoules of men, in reference to their Relation to, and dependance upon God. If all mankind have certaine Entanglements upon their hearts and ſpirits in reference unto God, which none of them that are not utterly brutiſh, do not wreſtle withall, and which all of them are not able in the leaſt to aſſoyle themſelves in, and about, certainly that Doctrine which is ſuited univerſally to ſatisfy all their perplexities, to calme and quiet their ſpi…its in all their tumultuatings, and doth break in upon them with a glorious Efficacy to that purpoſe in its diſcovery and Revelation, muſt needs be from that God, with whom we have to doe, and none elſe. From whom elſe I pray ſhould it be. He that can give out ſuch a Word, ille mihi ſemper erit Deus.
Sect. 6. Now there are 3 generall heads of things, that all and every one of mankind, not naturally brutiſh are perplexed withall, in reference, to their dependance on God, and Relation to him.
1 How they may worſhip him as they ought.
2 How they may be reconciled, and at peace with him, or have an Attonement for that guilt which naturally they are ſenſible of.
3 VVhat is the nature of true Bleſſedneſſe, and how they may attaine it, or how they may come to the enjoyment of God.
Sect. 7. That all mankind is perplexed and entangled with, and about theſe Conſiderations, that all men ever were ſo, without Exception more or leſſe, and continue ſo to be to this day; that of themſelves, they miſerably grope up and down in the dark, and are never able to come to any ſatisfaction, neither as to what is preſent, nor as to what is to come, I could manifeſt from the State, Office, and condition of conſcience, the indelible foreign and preſumptions about them, that are in the hearts of all by nature. The whole Hiſtory of all Religion which hath been in the World, with the deſigne of All antient and preſent Philoſophy, with innumerable other uncontroleable Convictions (which alſo God aſſiſting,de natura Theologiae. I ſhall in another Treatiſe declare) do manifeſt this Truth.
Sect. 8. That, ſurely then which ſhall adminiſter to all and every one of them, equally and univerſally, ſatisfaction as to all theſe things, to quiet and calme their ſpirits, to cut off all neceſſity of any further Enquiries, give them that wherein they muſt acquieſce, and wherewith they will be ſatiated, unleſſe they will caſt off that Relation, and dependance on God, which they ſeek to confirme and ſettle; ſurely I ſay, this muſt be from the all ſeeing, all-ſatisfying Truth, and Being, and from none elſe. Now this is done by the doctrine of the Scripture, with ſuch a glorious uncontroleable Conviction, that every one to whom it is revealed, the eyes of whoſe underſtanding are not blinded by the God of this world, muſt needs cry out foreign, I have found that which in vaine I ſought elſewhere, waxing fooliſh in my imaginations.
Sect. 9. It would be too long to inſiſt on the ſeveralls; take one inſtance in the buiſineſſe of Attonement, Reconciliation, and Acceptance with God. What ſtrange horrible fruits and effects have mens contrivances on this account produced? What have they not invented? What have they not done? What have they not ſuffered? and yet continued in dread and bondage all their daies? Now with what a Glorious ſoule appeaſing Light doth the doctrine of ſatisfaction and Attonement, by the bloud of Chriſt the ſon of God, come in upon ſuch men? This firſt aſtoniſheth, then conquereth, then raviſheth, and ſatiateth the ſoule. This is that they looked for, this they were ſick for, and knew it not. This is the deſigne of the Apoſtles diſcourſe in the 3 firſt Chapters of the Epiſtle to the Romans. Let any man read that diſcourſe from v. 18. of chap. the firſt, and onward, and he will ſee with what Glory and Beauty, with what full and ample ſatisfaction this Doctrine breaks out. Chap. 3. v. 22, 23, 24, 25, 26.
Sect. 10. It is no otherwiſe as to the particulars of preſent Worſhip, or future Bleſſedneſſe; this meets with men in all their wandrings, ſtops them in their diſquiſitions, convinces them of the darkneſſe, folly, uncertainty, falſeneſſe of all their Reaſonings about theſe things; and that with ſuch an Evidence and Light, as at once ſubdues them, captivates their underſtanding, and quiets their ſoules: ſo was that old Roman World conquered by it; ſo ſhall the Mahumetan be, in Gods good and appointed time.
Sect. 11. Of what hath been ſpoken, this is the ſumme. All mankind that acknowledge their dependance upon God, and Relation to him, are naturally (and cannot be otherwiſe) grievouſly involved and perplexed in their hearts, thoughts, and Reaſonings, about the Worſhip of God, Acceptation with him having ſinned, and the future Enjoyment of him; ſome with more cleare and diſtinct Apprehenſiōs, of theſe things; Some under more darke and generall notions of them are thus exerciſed; To extricate themſelves, and to come to ſome iſſue in and about theſe enquiries, hath been the great Deſigne of their Lives, the Aime they had in all things they did, as they thought, Well and laudably in this world. Notwithſtanding all which, they were never able to deliver themſelves, no not one of them, or attaine ſatisfaction to their ſoules, but waxed vaine in their imaginations, and their fooliſh hearts were more and more darkened; In this eſtate of things, the Doctrine of the Scripture comeing in with full, unqueſtionable ſatisfaction to all theſe, ſuited to the enquirings of every individuall ſoule, with a largeneſſe of Wiſdome, and depth of Goodneſſe, not to be fathomed, it muſt needs be from that God with whom we have to doe. And thoſe who are not perſwaded hereby, that will not caſt Anchor in this harbour, let them put to ſea once more, if they dare; turne themſelves looſe to other conſiderations, and try if all the forementioned perplexities do not inevitably returne.
Sect. 12. Another conſideration of the Doctrine of the Scripture to this purpoſe regards ſome particulars of it. There are ſome Doctrines of the Scripture, ſome Revelations in it, ſo ſublimely glorious, of ſo profound and myſterious an Excellency, that at the firſt propoſall of them, nature ſtartles, ſhrinks, and is taken with Horrour, meeting with that which is above it, too great and too excellent for it, which it could deſirouſly avoid and decline; but yet gathering it ſelfe up to them, it yeilds, and finds, that unleſſe they are accepted, and ſubmitted unto, though unſearchable, that not only All that hath been received, muſt be rejected, but alſo the whole dependance of the Creature on God be diſſolved, or rendred only dreadfull, terrible, and deſtructive to nature its ſelfe. Such are the Doctrines of the Trinity, of the Incarnation of the ſon of God, of the Reſurrection of the dead, of the new birth, and the like. At the firſt Revelation of theſe things, nature is amazed, cries, how can theſe things be? Or gathers up it ſelfe to Oppoſition; this is babling, like the Athenians; folly, as all the wiſe Greeks. But when the Eyes of Reaſon are a little confirmed, though it can never clearly behold the Glory of this Sun, yet it confeſſeth a Glory to be in it, above all that it is able to apprehend. I could manifeſt in particular, that the Doctrines before mentioned, and ſeverall others are of this importance; namely though great, above and beyond the reach of Reaſon, yet upon ſearch found to be ſuch, as without ſubmiſsion to them, the whole comfortable Relation between God and man muſt needs be diſſolved.
Sect. 13. Let us take a view in our Way of one of the Inſtances. What is there in the whole Book of God, that nature at firſt ſight doth more recoyle at, then the Doctrine of the Trinity? How many do yet ſtumble & fall at it? I confeſſe the Doctrine its ſelfe is but ſparingly, yet it is clearly and diſtinctly delivered unto us in the Scripture. The ſumme of it is; that God is one; His nature, or his Being, one; That all the Properties, or infinite Eſſentiall Excellencies of God, as God, do belong to that one nature and Being. This God is infinitely Good, Holy, Juſt, Powerfull, He is eternall, omnipotent, omnipreſēt; & theſe things belong to none, but him that is that One God. That this God is the Father, Son, and Holy Ghoſt; which are not diverſe names of the ſame Perſon, nor diſtinct Attributes or Properties of the ſame nature or Being; but One, Another, and a Third, all equally that One God, yet really diſtinguiſhed between themſelves by ſuch uncommunicable Properties, as cōſtitute the One to be that One, and the Other to be that Other; and the Third to be that Third. Thus the Trinity is not the Union, nor Unity of three, but it is a Trinity in Unity, or the Ternary number of Perſons in the ſame Eſſence; nor doth the Trinity in its formall conception denote the Eſsence, as if the Eſſence were comprehended in the Trinity, which is in each Perſon; but it denotes only the diſtinction of the Perſons compriſed in that Number.
Sect. 14. This I ſay is the ſumme of this Doctrine, as it is delivered unto us in the Scripture. Here Reaſon is entangled; yet after a while finds evidently, that unleſſe this be embraced, all other things wherein it hath to do with God, will not be of value to the ſoule; this will quickly be made to appeare. Or all that Communion which is here between God and man, founded on the Revelation of his mind and will unto him, which makes way for his Enjoyment in Glory, there are theſe two parts. 1 Gods gratious Communication of his Love, Goodneſſe &c. with the fruits of them unto man: 2. The obedience of man unto God in a way of Gratitude for that Love, according to the mind and will of God revealed to him. Theſe two compriſe the whole of the entercourſe between God and man. Now when the mind of man is exerciſed about theſe things, he finds at laſt that they are ſo wrapped up in the Doctrine of the Trinity, that without the beliefe, receiving, and acceptance of it, it is utterly impoſſible that any intereſt in them, ſhould be obteined, or preſerved.
Sect. 15. For the firſt; or the Communication of God unto us in a Way of Love and Goodneſſe, it is wholly founded upon, and enwrapped in this Truth, both as to the eternall Spring, and actuall Execution of it. A few inſtances will evince this Aſſertion. The Eternall fountaine of all Grace, flowing from Love and Goodneſſe, lies in Gods Election, or Predeſtination. This being an Act of Gods Will, cannot be apprehended, but as an eternall act of his Wiſdome, or Word alſo. All the eternall thoughts of it's purſuit, lye in the Covenant that was betweene the Father and the Son, as to the Son's undrtaking to execute that Purpoſe of his. This I have at large elſewhere declared.
Take away then the doctrine of the Trinity, and both theſe are gone; There can be no purpoſe of Grace by the Father in the ſon, no Covenant for the putting of that purpoſe in Execution; and ſo the foundation of all fruits of Love & Goodneſſe, is loſt to the ſoule.
Sect. 16. As to the Execution of this Purpoſe, with the actuall diſpenſation of the fruits of Grace and Goodneſſe unto us, it lyes wholely in the unſpeakable Condeſcention of the Son unto Incarnation with what enſued thereon. The Incarnation of the Eternall Word, by the Power of the Holy Ghoſt, is the bottome of our Participation of Grace. Without it, it was abſolutely impoſſible that man ſhould be made partake… of the favour of God. Now this enwraps the whole Doctrine of the Trinity in it's boſome; nor can once be apprehended, without it's Acknowledgment. Deny the Trinity, and all this meanes of the Communication of Grace, with the whole of the ſatisfaction, and Righteouſneſſe of Chriſt falls to the Ground. Every Tittle of it ſpeakes this Truth: And they who deny the one, reject the other.
Sect. 17. Our actuall Participation of the fruits of this Grace, is by the Holy Ghoſt. We cannot our ſelves ſeize on them, nor bring them home to our owne ſoules. The impoſsibility hereof I cannot now ſtay to manifeſt. Now whence is this Holy Ghoſt? Is he not ſent from the Father, by the Son? Can we entertaine any thought of his effectuall working in us, and upon us, but it includes this whole Doctrine? They therefore who deny the Trinity deny the Efficacy of it's operation alſo.
Sect. 18. So it is, as to our Obedience unto God, whereby the Communion betweene God and man is compleated. Although the formall object of Divine worſhip be the nature of God; and the Perſons are not worſhipped as Perſons diſtinct, but as they are each of them God; yet as God they are every one of them diſtinctly to be worſhipped. So is it, as to our faith, our Love our thanksgiving, all our Obedience, as I have abundantly demonſtrated in my Treatiſe of diſtinct communion with the Father in Love, the Son in Grace, and the Holy Ghoſt in the Priviledges of the Goſpell. Thus without the Acknowledgment of this Truth, none of that Obedience which God requireth at our hands, can in a due manner be performed.
Sect. 19. Hence the ſcripture ſpeakes not of any thing betweene God and us, but what is founded on this Account. The Father worketh, the Son worketh, and the Holy Ghoſt worketh. The Father worketh not but by the Son and his ſpirit; The Son & Spirit work not, but from the Father. The Father Glorifieth the Son; the Son Glorifieth the Father; and the Holy Ghoſt glorifieth them both. Before the foundation of the world, the Son was with the Father, and rejoyced in his peculiar worke for the Redemption of mankind. At the Creation, the Father made all things, but by the Son, and the Power of the Spirit. In Redemption the Father ſends the Son; the Son by his owne condeſcention undertakes the worke, and is incarnate by the Holy Ghoſt. The Father as was ſaid, communicates his love, and all the fruites of it unto us by the Son; as the Holy Ghoſt doth the merrits, and fruits of the mediation of the Son. The Father is not knowne nor worſhipped, but by and in the Son; Nor Father or Son but by the Holy Ghoſt, &c.
Sect. 20. Upon this diſcovery the ſoule that was before ſtartled at the Doctrine in the notion of it, is fully convinced that all the ſatisfaction it hath ſought after in it's ſeeking unto God, is utterly loſt, if this be not admitted. There is neither any foundation left of the communication of love to him, nor meanes of returning Obedience unto God. Beſides, all the things that he hath been enquiring after, appeare on this account in their Glory, beauty & reality unto him: ſo that, that which moſt ſtaggerd him at firſt in the receiving of the Truth, becauſe of it's deep myſterious glory, doth now moſt confirme him in the embracing of it, becauſe of its neceſsity, Power, and heavenly Excellency.
Sect. 21. And this is one Argument of the Many belonging to the things of the Scripture, that upon the Grounds before mentioned, hath in it, as to my ſenſe and Apprehenſion, an Evidence of Conviction not to be withſtood.
Sect. 22. Another conſideration of the like Efficacy, may be taken from a briefe veiw of the whole Scripture with the deſigne of it. The conſent of parts or Harmony of the ſcripture in it's ſelfe, and every part of it with each other, and with the whole, is commonly pleaded as an Evidence of it's divine Originall. Thus much certainly it doth evince beyond all poſsible contradiction, that the whole proceedeth from one and the ſame principle; hath the ſame Authout; and He wiſe, diſcerning, able to comprehend the whole compaſſe of what he intended to deliver and reveale. Otherwiſe, or by any other, that oneneſſe of Spirit, deſigne and ayme, in unſpeakable variety and diverſity of meanes of it's delivery, that abſolute correſpondency of it to it's ſelfe, and diſtance from any thing elſe, could not have been attained. Now it is certaine, that this principle muſt be ſummum in it's kind; either bonum, or malum. If the Scripture be what it reveales and declares it ſelfe to be, it is then unqueſtionably the Word of the Living God, Truth it's ſelfe; for that it profeſſeth of it's ſelfe, from the beginning to the ending; to which profeſſion all that it reveales anſwers abſolutely, and unqueſtionably in a tendency to his Glory alone. If it be not ſo, it muſt be acknowledged that the Authour of it had a blaſphemous deſigne to hold forth himſelfe to be God, who is not ſo; a malitious deſigne to deceive the Sons of men, and to make them believe that they Worſhip and honour God; and obey him when they doe not; and ſo to draw them into everlaſting deſtruction, and that to compaſſe theſe ends of blaſphemy, Atheiſme and malice, he hath laid out in a long courſe of time, all the induſtry and wiſdome, that a Creature could be made partaker of: Now he that ſhould doe thus, muſt be the Devill, and none elſe; no other creature can poſſibly arrive at that height of obſtinacy in evill. Now certainly whilſt God is pleaſed to continue unto us any thing, whereby we are diſtinguiſhed from the Beaſts that periſh; whilſt there is a ſence of a diſtance betweene Good and Evill abiding amongſt men, it cannot fall upon the underſtanding of any man, that that Doctrine which is ſo holy and pure, ſo abſolutely leading to the utmoſt improvement of whatever is good, juſt, commendable and praiſe Worthy, ſo ſuitable to all the Light of God, of Good and Evil that remaines in us; could proceed from any one everlaſtingly hardened in Evill, and that in the purſuit of the wickedſt deſigne, that that wicked one could poſſibly be engaged in; namely to enthrone himſelfe, and malitiouſly to cheat, couſen and ruine the ſoules of men; ſo that upon neceſſity the Scripture can own no Authour but him, whoſe it is, even the Living God.
As theſe conſiderations are farre from being the bottome and foundation of our faith, in our aſſenting to the Authority of God in the Word; ſo on the ſuppoſition of what is ſo, they have an uſefullneſſe, as to ſupport in trialls and temptations, and the like ſeaſons of difficulty: but of theſe things ſo farre.
Of The Integrity & Purity of the Hebrevv and Greek Text of the Scripture, With Conſiderations on the PROLEGOMENA, and APPENDIX to the late BIBLIA POLYGLOTTA.
OXFORD, Printed by H. H. for THO: ROBINSON. 1659.