Of the Divine Original Authority, Treatise 1 · Chapter 2
CHAP. II.
The maine Queſtion propoſed to conſideration. How we may know aſſuredly the Scripture to be the word of God. The Scripture to be received by divine faith. The Ground and foundation of that faith enquired after. The Anſwer in the Generall Theſis of this diſcourſe. The Authority of God that foundation. The way whereby that Authority is evidenced or made knowne. What is meant by the Authority of the Scriptures. Authority is in reſpect of others. Firſt generall Evidence given to the Theſis laid downe. The various wayes of Gods Revealing him, ſelfe and his mind. 1 By his works: 2. By the light of nature; 3. By his word. Each of theſe evince themſelves to be from him. His word eſpecially.
Sect. 1. HAving laid in the foregoing Chapter the foundation that we are to build and proceed upon, I come now to lay downe the Enquiry, whoſe Reſolution muſt thence be educed. That then which we are ſeeking after is; How We, and the reſt of men in the world, who through the mercifull diſpenſation of God, have the Book or Books wherein the Scripture given out from him as above declared, is contained, or ſaid to be contained, who live ſo many Ages from the laſt Perſon who received any part of it immediately from God, or who have not received it immediately our ſelves, may come to be aſſertained, as to all ends and purpoſes wherein we may be concerned therein, that the whole and entire written word in that Book, or thoſe Books, hath the original & conſequently the Authority that it pleads and avowes, namely that it is, foreign and not foreign, from God, in the way and manner laid down, and not the Invention of men, attending foreign. 2 Pet. 1. 26; or to cuningly deviſed fables.
Sect. 2. Now ſeeing it is expected from us, and required of us by God himſelfe, and that on the penalty of his eternall Diſpleaſure, if we faile in our duty (2 Theſ. 1. 8, 9, 10.) that we receive the Scripture not as we doe other Books in relation to their Author, with a firme Opinion, built on prevailing probable Arguments, prevalent againſt any actuall concluſions to the contrary; but with divine and ſupernaturall faith, omitting all ſuch inductions as ſerve only to ingenerate a perſwaſion, not to be caſt out of the mind by contrary reaſonings or objections; it is eſpecially inquired, what is the foundatiō & formall Reaſon of our doing ſo, if we ſo do. Whatever that be, it returns an anſwer to this important Queſtion; why, or on what Account do you believe the Scriptures, or Books of the old and new Teſtament to be the word of God. Now the formall Reaſon of things being but one, what ever conſideration may be had of other inducements or Arguments to beget in us a Perſwaſion that the Scripture is the Word of God, yet they have no influence into that divine faith wherewith we are bound to believe them. They may indeed be of ſome uſe, to repell the objections that are, or may, by any, be raiſed againſt the Truth we believe; and ſo indirectly cheriſh, and further faith its ſelfe; but as to a Concurrence unto the foundation, or formall Reaſon of our believing, it is not capable of it.
Sect. 3. Having then laid downe the Divine Originall of the Scriptures, and opened the manner of the Word's coming forth from God, an Anſwer ſhall now on that ſole foundation be returned to the Enquiry laid down. And this I ſhall do in the enſuing Poſition.
The Authority of God, the ſupreame Lord of all; the firſt and only abſolute Truth whoſe Word is Truth, ſpeaking in, and by the Penmen of the Scriptures, evidenced ſingly in, and by the Scripture its ſelfe, is the ſole bottome and foundation, or formall Reaſon, of our aſsenting to thoſe Scriptures as his word, and of our ſubmitting our hearts and Conſciences unto them, with that faith and obedience, which morally reſpects him, and is due to him alone.
Sect. 4 God ſpeaking in the Penmen of the Scripture, Heb. 1. 1, his Voyce to them was accompanied with its own Evidence, which gave Aſſurance unto them; And God ſpeaking by them, or their Writings unto us, his Word is accompanied with its own Evidence, and gives Aſſurance unto us. His Authority and Veracity did, and do in the one and the other ſufficiently manifeſt themſelves, that men may quietly repoſe their Soules upon them, in believing and obedience. Thus are we built foreign, Epheſ. 2. 20. on the foundation of the Prophets and Apoſtles, in our believing.
Sect. 5. That then which to the eſtabliſhment of the Soules of Believers, I ſhall labour to prove and evince, is plainly this; namely, that the Scriptures of the Old and New Teſtament, do abundantly, and uncontroleably manifeſt themſelves to be the Word of the living God; ſo that merely on the account of their own propoſall of themſelves unto us, in the Name and Majeſty of God, as ſuch, without the contribution of help or Aſſiſtance from Tradition, Church, or any thing elſe without themſelves, we are obliged upon the penalty of eternall damnation (as are all to whom by any meanes they come, or are brought) to receive them, with that ſubjection of ſoule which is due to the Word of God. The Authority of God ſhining in them, they afford unto us all the divine Evidence of themſelves, which God is willing to grant unto us, or can be granted us, or is any way needfull for us. So then▪ the Authority of the written Word, in its ſelfe and unto us, is from its ſelfe, as the Word of God, and the eviction of that Authority unto us, is by its ſelfe.
Sect. 6. When the Authority of the Scripture is enquired after, ſtrictly its power to command, and require Obedience in the name of God, is intended. To aske then whence it hath its Authority, is to aske, whence it hath its Power to command in the name of God. Surely men will not ſay, that the Scripture hath its power to command in the name of God, from any thing but its ſelfe. And it is indeed a contradiction for men to ſay, They give Authority to the Scriptures. Why do they do ſo? Why do they give this Authority to that Book rather then another? They muſt ſay, becauſe it is the Word of God. So the Reaſon why they give Authority unto it, is the formall Reaſon of all its Authority, which it hath antecedently to their charter and conceſſion of Power. foreign Joh. 17. 17. Thy Word is Truth.
Sect. 7. Some ſay indeed, that the Scripture hath its Authority in its ſelfe, and from its ſelfe, or its owne divine Originall, but not quoad nos; not in reſpect of us; that it may reach us, that we may know, and underſtand, and ſubmit to its Authority, it muſt be teſtified unto aliunde, from ſome other perſon, or thing appointed thereunto: Anſ.
1. But may not this be ſaid of God himſelfe, as well as of his word? If God reveale himſelfe to us, it muſt be by meanes; and if thoſe meanes may not be underſtood to reveale him, unleſſe they are teſtifyed unto from ſomewhat elſe, God cannot reveale himſelfe to us. Si Deus hominibus non placuerit, uti que Deus non erit. If God and his Word, will keep themſelves, within themſelves, to themſelves, they may be God and his VVord ſtill, and keep their Authority; but if they will deale with us, and put forth their Commands to us, let them look that they get the Churches Teſtimonials, or on this Principle, they may be ſafely rejected; but
Sect. 8. Authority is a thing that no Perſon or Thing can have in him, or its ſelfe, that hath it not in reſpect of others. In its very nature it relates to others, that are ſubject unto it. All Authority ariſeth from Relation; and anſwers it throughout. The Authority of God over his Creatures, is from their Relation to him as their Creator. A Kings Authority is in reſpect of his ſubjects. And he who hath no ſubjects, hath no Kingly Authority in himſelfe, but is only a Stoicall King. The Authority of a Miniſter relates to his flock; and he who hath no flock, hath no Authority of a Miniſter; if he have not a Miniſteriall Authority, in reference to a flock, a People, a Church; he hath none, he can have none in himſelfe. So is it in this Caſe; If the Scripture hath no Authority from its ſelfe, in reſpect of us, it hath none in its ſelfe, nor can have. If it hath it in its ſelfe, it hath it in reſpect of us. Such a Reſpect, that is, a Right to Command and oblige to Obedience, is as inſeparable from Authority, or a Morall Power, as heat is from fire. It is true: A man may have de jure, a lawfull Authority over them, whom de facto, he cannot force or compell to obedience. But want of force doth not leſſen Authority. God looſeth not his Authority over men, though he put not forth towards them, foreign. or foreign, the greatneſse of his Power, or the Efficacy of the might of his ſtrength to cauſe them to obey. It is fond then to imagine, that a Man, or any thing, ſhould have an Authority in himſelfe, or its ſelfe, and yet not have that Authority in reſpect of them who are to be ſubject thereunto. That is not a Law properly at all, which is not a Law to ſome. Beſides, all the evill of Diſobedience relates to the Authority of him that requires the Obedience. James. 2. 10, 11. No action is Diſobedience, but from the ſubjection of him who performes it, unto him who requires Obedience. And therefore if the Scripture hath not an Authority in its ſelfe, towards us, there is no evill in our diſobedience unto its commands; or our not doing what it commandeth, and our doing what it for biddeth, is not diſobedience, becauſe it hath not an Authority over us; I ſpeake of it as conſidered in its ſelfe, before the Acceſſion of the Teſtimony pretended neceſſary to give it an …uthority over us. Hitherto then have we carried this objection; To diſobey the commands of the Scripture, before the communication of a Teſtimony unto it by men, is no ſin; eredat Apella.
Sect. 9. The ſenſe then of our Poſition is evident and cleare; and ſo our Anſwer to the Enquiry made. The Scripture hath all its Authority from its Author, both in its ſelfe, and in reſpect of us; that it hath the Author and Originall pleaded for, it declares its ſelfe, without any other Aſſiſtance by the VVaies and Meanes, that ſhall afterwards be inſiſted on: the Truth whereof, I ſhall now confirme by one Generall induction. 2. By Teſtimonies. 3ly. By Arguments, expreſſing the Wayes and meanes of its Revelation of its ſelfe.
Sect. 10. There are 3 waies, wereby God in ſeverall Degrees revealeth himſelfe, His Properties, His Mind, and Will, to the Sons of men.
1. He doth it by his Works, both of Creation and Providence. All thy works praiſe thee. Pſal. 145. 10. &c. The Heavens declare the Glory of God, and the firmament telleth the works of his hands. Day unto day uttereth ſpeech, and night unto night declareth knowledge. There is no ſpeech or language where their voice is not heard. Their line is gone out throughout the earth, and their word to the end of the world, Pſal. 19. 1, 2, 3, 4: &c. So Job: chap. 37. chap. 38. chap. 39; throughout. God who made heaven and earth, and the Sea, and all things that are therein, ſuffered in times paſt all nations to walk in their own wayes, yet he left not himſelfe without witneſſe in that he did Good, & gave us raine from heaven and fruitfull ſeaſons, filling our hearts with food and Gladneſſe, Act. 14. 15, 16, 17. And, God that made the world and all things therein, ſeeing he is the Lord of heaven and earth, dwelleth not in temples made with hands, neither is worſhipped with mens hands, as though he needed any thing, ſeeing he giveth unto all life and breath, and all things, and hath made of one blood all mankind to dwell on the face of the eart, and aſsigned the ſeaſons which were ordained before, and the bounds of their habitations foreign, that they ſhould ſeeke the Lord, if happily they might feele after him and find him. Act. 17. 24, 25, 26, 27: for, that which may be knowne of God is manifeſt in them, for God hath ſhewed it unto them; for the inviſible things of him, from the creation of the world are clearly ſeen, being underſtood by the things that are made, even his eternall power and Godhead. Rom. 1. 18, 19, 20, All which places God aſſiſting ſhall be opened before long, De natura & Studio Theologiae.in another Treatiſe. The ſumme of them amounts to what was before laid downe; namely, that God reveales and declares himſelfe unto us, by the VVorks of his hands.
Sect. 11. God declares himſelfe, his Soveraigne power and Authority, his Righteouſneſſe and Holineſſe, by the innate (or ingrafted) light of nature, and Principles of the conſciences of men. That indiſpenſible morall obedience, which he requireth of us, as his creatures ſubject to his law, is in generall thus made knowne unto us. For the Gentiles which have not the law, doe by nature the things contained in the law; they having not the law, are a law unto themſelves, ſhewing the work of the law written in their hearts, their conſciences alſo bearing witneſſe, and their thoughts in the meane time excuſing or accuſing one another. Rom. 2. 14, 15. By the light that God hath indelibly implanted in the minds of men, accompanied with a morall inſtinct of Good and evill, ſeconded by that ſelfe-Judgment which he hath placed in us, in reference to his own over us, doth he reveale himſelfe unto the Sons of men. 3ly. God reveales himſelfe by his Word, as is confeſſed. It remaines then that we enquire, how we may know, and be aſcertained that theſe things are not deceivable Pretences, but that God doth indeed ſo reveale himſelfe by them.
Sect. 12. Firſt; The Works of God, as to what is his Will to teach and reveale of himſelfe by them, have that Expreſsion of God upon them; that ſtampe and character of his Eternall Power and Godhead, that Evidence with them that they are his, that where ever they are ſeene and conſidered, they undeniably evince that they are ſo, and that what they teach concerning him, they doe it in his Name and Authority. There is no need of Traditions, no need of Miracles, no need of the Authority of any Churches to convince a rationall Creature, that the works of God are his, and His only; and that he is Eternlal, and infinite in Power that made them. They carry about with them their owne Authority. By being what they are, they declare whoſe they are. To reveale God by his works, there is need of nothing, but that they be by themſelves repreſented, or objected to the conſideration of Rationall creatures.
Sect. 13. The Voice of God in nature is in like manner effectuall. It declares it ſelfe to be from God by it's owne light and Authority. There is no need to convince a man by ſubſtantiall Witneſſes, that what his Conſcience ſpeakes, it ſpeakes from God. Whether it beare Teſtimony to the Being, Righteouſneſſe, Power, Omniſcience or Holyneſſe of God himſelfe; or whether it call for that morall obedience which is eternally and indiſpenſably due to him, and ſo ſhews forth the worke of the law in the heart; it ſo ſpeakes and declares it ſelfe, that without further Evidence or Reaſoning, without the Advantage of any conſiderations, but what are by it's ſelfe ſupplyed, it diſcovers it's Au-Author from whom it is, and in whoſe name it ſpeakes. Thoſe foreign, thoſe common notions, and generall Preſumptions of him and his Authority, that are inlayed in the natures of Rationall Creatures by the hand of God, to this End, that they might make a Revelation of him as to the Purpoſes mentioned, are able to plead their owne divine Originall, without the leaſt contribution of ſtrength or Aſſiſtance from without.
Sect. 14. And thus is it with thoſe things; Now the Pſalmiſt ſays unto God, Thou haſt magnified foreign over all thy name the Word thou haſt ſpoken. The Name of God is all that whereby he makes himſelfe knowne. Over all this, God magnifies his Word. It lyes all in a ſubſerviency thereunto. The name of God, is not here God himſelfe; but every thing whereby God makes himſelfe knowne. Now it were very ſtrange that thoſe low, darke & obſcure Principles and Meanes of the Revelation of God and his Will, which we have mentioned, ſhould be able to evince themſelves to be from him, without any externall helpe, Aſſiſtance, Teſtimony, or Authority, and that which is by God himſelfe magnified above them, which is farre more noble and Excellent in it's ſelfe, and in reſpect of it's end & Order, hath far more divinely conſpicuous and glorious impreſſions and Characters of his Goodneſſe, Holineſſe, Power, Grace, Truth then all the Creation, ſhould lye dead, obſcure, and have nothing in it's ſelfe to reveale it's Author, untill this or that ſuperadded Teſtimony, be called in to it's Aſſiſtance. We eſteeme them to have done no ſervice unto the Truth, who amongſt innumerable other bold denyalls, have inſiſted on this alſo; that there is no naturall knowledge of God ariſing from the innate Principles of Reaſon, and the Workes of God propoſing themſelves to the conſideration thereof; let now the way to the progreſſe of ſupernaturall Revelation be obſtructed, by denying, that it is able to evince it ſelfe to be from God, and we ſhall quickly ſee what bankes are cut to let in a flood of Atheiſme upon the face of the Earth.
Sect. 15. Let us conſider the iſſue of this Generall Induction. As God in the creation of the World, and all things therin contained, hath ſo made & framed them, hath left ſuch characters of his Eternall Power and Wiſdome, in them, and upon them, filled with ſuch Evidences of their Author, ſuited to the Apprehenſions of rationall Creatures, that without any other Teſtimony from himſelfe, or any elſe, under the naked conſideration and Contemplation of what they ARE, they ſo farre declare their Creator, that they are left wholly unexcuſable, who will not learne, and know him from thence; So in the giving out of his Word to be the foundatiō of that VVorld, which he hath ſet up in this world, as foreign a wheel within a wheel, his Church, He hath by his Spirit implanted in it, and impreſſed on it, ſuch Characters of his Goodneſſe, Power, Wiſdome, Holineſſe, Love to mankind, Truth, Faithfulneſſe, with all the reſt of his Glorious Excellencies and Perfections, that at all times, and in all Places when foreign the Expanſion of it, is ſtretched over men by his Providence, without any other Witneſſe or Teſtimony given unto it, it declares it's ſelfe to be his, and makes good it's Authority from him, ſo that the refuſall of it upon it's own evidence brings unavoidable condemnation on the ſoules of men. This compariſon is inſiſted on by the Pſalmiſt, Pſal. 19, where as he aſcribeth foreign and foreign a voice, and line to the creatures, ſo foreign &c. Light, Power, ſtability and Permanency like that of the heavens & Sun, in commutation of properties to the Word, and in an unexpreſſable Exaltation of it above them; The light of one day of this Sun, being unſpeakably more, than that of ſeven others, as to the manifeſtation of the Glory of God.
Sect. 16. This then is fixed as a Principle of Truth; whatever God hath appointed to reveale himſelfe by, as to any ſpeciall or generall End, that thoſe whom he intends to diſcover himſelfe unto, may either be effectually inſtructed in his mind and will, according to the meaſure, degree, and meanes of the Revelation afforded, or be left inexcuſable for not receiving the Teſtimony that he gives of himſelfe, by any Plea or pretence of want of cleare, evident, manifeſt, Revelation; That, what ever it be hath ſuch an impreſſsion of his Authority upon it, as undeniably to evince that it is from him. And this now concerning his Word, comes further to be confirmed by Teſtimonies and Arguments.