A Complete Body of Divinity, Sermons · 5 (Question 2 cont.)
SERMON V.
Prop. III. THAT the WORD of GOD is this only Rule. If Man cannot be happy, without a Rule that can direct him to it, it muſt needs be his great concernment to know it, and not be miſtaken. Now when the Word of God is ſaid to be the Rule, it is a me…onymical Expreſſion, and intends that it is therein contained & no where elſe. Here therefore, two things are to be conſidered.
(1.) What we underſtand by the Word of God?
(2.) How it appears to be the only Rule?
Q. 1. WHAT are … to underſtand by the Word of God?
A. THIS Expreſſion is variouſly uſed in Scripture: Eſpecially,
1. For the Son of God, who is the Eternal Word, (Job. 1.1, 14.) So called, becauſe by him God hath been pleaſed to make himſelf known to his People. Vet. 18. No man hath ſeen God at any time; the only begotten Son, which is in the boſom of the Father, he hath declared him.
2. FOR the Eternal Decree or Ordinance, in which God laid out and determined the works of Efficiency. So Pſal. 148. …
3. FOR God's powerful Adminiſtration of the Works of Creation & Providence. There is a Creating Word (Pſal. 33.6.) and there is a Preſerving Word, (Mat. 4.4. Heb. 1.3.) But neither of theſe is here applicable.
4. FOR the Revelation or Diſcovery of his approving Will. The proper uſe of … of … among men, is to communicate their minds & thoughts one to another: and hence 'tis metaphorically applied to God, in reſpect of thoſe manifeſtations, which he makes to the Children of men, of himſelf; and is more eſpecially reſtrained to thoſe diſcoveries, wherein he lets them know what is their Duty, and wherein they may be capable of pleaſing him. And this is the moſt frequent uſe or the Word in Scripture. In what way ſoever God ſees meet to make known his mind to us, in that way he may be ſaid to ſpeak to us; which the Apoſtle tells us hath been in divers manners. Heb. 1.1.
Q. 2. HOW does it appear to be the … Rule?
A. WE may here (to expedite this matter) call to mind, that there have been … Covenants, in which God hath readed with men about their happineſs, viz. that of Works, and that of …ace. As to the former, or that of works, there needs no … of this Conſideration to it, becauſe man is no … to expect felicity by it. If fallen man could have attained his end according to the tenour of that, the ſecond had been ſuperſ…ous. Gal. 3.21. Is the law then againſt the promiſes of God? God forbid: for if there had been a law given which could have given life, verily Righteouſneſs ſhould have been by the law. That Covenant ſtands armed with Curſes, and all that are nader it can expect nothing elſe: Ver. 10. For as many as are of the works of the law, … under the curſe: for it is written, Curſed is every one that continueth not in all things which are written in the book of the law to do them. And yet if there were need, it might be evidenced that God's Word was Man's only Rule there; but becauſe Adam's apoſtate Children can expect Life & Salvation only according to the tenour of the Covenant of Grace, it will ſuffice to make it appear, that the Word of God is the only Rule, to direct us to glorify and enjoy him, in the way of this Covenant. And this will be manifeſt by theſe Propoſitions.
1. THAT Man by his fall miſt of the happineſs offered in the firſt Covenant, & brought himſelf under a condition of miſery. Man's happineſs conſiſts in the glorifying of God, & enjoying him: and the fall cut him oft from both. From the former, Rom. 3.23. For all have ſinned, and come ſhort of the glory of God: From the latter. Iſa. 59 2. Your iniquities have ſeparated between you and your God. And hence he fell from Life into a ſtate of Death: for therein did the Curſe conſiſt. Gen. 2.17. In the day that thou …ateſt thereof, thou ſhalt ſurely die. So that all the Children of men are not only born capable of Miſery: But they are born actually miſerable. Hence this Death is ſaid to be paſt upon all men, Rom. 5.12.
2. THAT fallen man is no longer capable of being made happy by that Covenant. For, though his happineſs be ſtill in attaining his end, and his end be ſtill the ſame that ever it was, yet it is not to be advanced by him in that way wherein it was at firſt preſcribed: and this, not by reaſon of any default in the Law or Covenant, (that is holy, & juſt and good) but by reaſon of his own Impotency. Rom. 7.13, 14. Was then that which is good, made death unto me? God forbid. For we know that the law is ſpiritual: but I am carnal, ſold under ſin. And here is a double Impotency expreſt in the two Phraſes: — Ca…nal, i. e. Sinful naturally and habitually; and ſo not able to keep the Law, by which God may be glorified, and I perform the Condition of Life: — Sold under Sin, i. e. under the Sentence of Condemnation; not able to make Satisfaction, and remove the Curſe. So that this Covenant ſpeaks nothing but terrour and deſpair. to all thoſe that are held under the Conditions of it.
3. THAT hence, if ever the undone Creature be restored to happineſs, by attaining his end, there muſt be another way found our for it. If bleſſedneſs can be no longer by the law, then either man muſt never be bleſſed; Or, there muſt be a new law of bleſſedneſs provided for him; Or he muſt be made bleſſed without any, which cannot be; for, if he could not be happy when he was innocent, but by cloſing with his Rule, and reaching his End, much leſs can he be ſo now he is miſerable, unleſs there be a way to rid him of his miſery, and bring him back to felicity. If therefore the law of works cannot, ſomething elſe muſt, or otherwiſe he muſt needs periſh. And if there be another way, there muſt of neceſſity be another Rule; This being a directory ſuited to the way, and therefore cannot but vary accordingly. Hence that, Heb. 7 12. For the prieſthood being changed, there is made of neceſſity a change alſo of the law.
4. THAT the Recovery of fallen man from this Miſery, is an act of God's ſovereign Pleaſure. It derives from hence, and hath its dependance here. If, when man had come ſhort of his end, and loſt his happineſs, he had left him there without hopes forever, he could not have done him any injury; it had been but an Hell of his own procuring. Hence the Original of man's Recovery is referred to God's Wil. Eph. 1.5. Having predeſtinated us to the a…tion of children by Jeſus Chriſt to himſelf, according to the good pleaſure of his will. God had once brought himſelf under an Obligation to give him life in caſe of Obedience; but he had not obliged himſelf to deliver him, if he ſhould caſt himſelf away.
5. THAT hence the Way, in which this recovery is to be obtained, depends upon that Pleaſure of His. He that might have choſen, whether ever he would have ſaved us, hath the liberty of preſcribing (as he ſees meet) how he will bring it about, and upon what Terms we may expect it. If he do not reſtore us, none can: and if he do, it is free Grace. Who then ſhall preſcribe to him? Or who ſhall make his terms for him? And for this reaſon it is, that Salvation is ſaid to belong to God.
6. THAT as God purpoſed from Eternity to bring back a number of fallen Men, ſo he provided a new C…ant-way to accompliſh it in. God hath a company of Elect or choſen ones among the ruins of the fall, whom he appointed to felicity in the days of Eternity, before the World was, (Eph. 1.6.) And when he appointed them to the End, he alſo allotted the Means, by which they ſhould reach it. Eph. 1.4. According as he hath choſen us in him before the foundation of the world, that we ſhould he holy, and without blame before him in love. The new and living way was then fixed, & preremptorily reſolved upon; and it was but one way that was then determined, unto the which the terms of the new Covenant are in the publication of it reſtrained. Mark 16.16. He that believeth and is baptized ſhall be ſaved; but be that believeth not, ſhall be damned.
7. THAT except God had revealed this Way and Rule, it could never have been known in the World. Men nor Angels could not have ſo much as publiſhed that good news, that there is ſuch a thing, unleſs he and firſt declared it: much leſs could they have given a draught of it. Hence it is, that where there is none of this Revelation, a People are in a ſtate of Perdition, Prov. 29.18. Where there is no viſion, the people periſh: but be that keepeth the law, happy is be. Rom. 10.14. How then ſhall they call on him in whom they have not believed? and how ſhall they believe in him of whom they have not heard? and how ſhall they hear without a preacher? For who ſhould be able to know the mind of God, or enter into the ſecrets of the decree, till God was pleaſed to break them open? Hence when Peter confeſſed Chriſt, he tells him, as Matth. 16.17. Bleſſed art thou Simon Barjona: for fleſh and blood hath not revealed it unto thee, but my father which is in heaven.
8. THAT in what way ſoever God reveals this will of his, that is to be accounted his Word. For Gods word is nothing elſe but his making his mind known to his Creature. Now there have been divers ways, that God hath taken thus to inform his people of their duty; ſometimes by Oracles, giving vocal Commands to them; ſometimes by Urim & Thum…; partly by Angels appearing in humane Shape, … by the Son of God before his Incarnation, who often came to his Servants of Old: partly by Viſions and Dreams, appearing to them in ſleep, in raptures, and trances: and partly by Prophets and extraordinary men ſent and ſpirited by him: and partly by appointing ſuch men to write down his Will for the uſe of his People: of all which ways we have an account given unto us in the holy Scriptures.
9. THAT nothing but what GOD hath thus revealed to his People, doth or can belong to the Rule. That there needs no more, will be afterwards conſidered, when we come to obſerve the Perfection of Scripture: But here we obſerve, that there can be no more. We are therefore ſeverely forbidden to add. Prov. 30.5, 6. Every word of God is …re. — Add thou not unto his words, left be reprove thee, and thou be ſound a liar. For, if the Salvation of fallen man depends meerly on the good pleaſure of God, the knowledge of it neceſſarily depends upon his revelation. How elſe ſhould it poſſibly come to be known? Hence we have that challenge, Rom. 11.34. For who hath known the mind of the Lord, or who hath been his counſeller? None was admitted to ſit at Council-Table with him, or hear what he purpoſed in the Days of Eternity, or read thoſe Records of his Decrees. Till …e told it, it was a ſecret. For any therefore of their own head to make any addition to this Rule, is a bold Intruſion upon the Divine Prerogative; an impoſing upon God, which he will never admit of▪ nor ſhall they f…d any other thanks from God, but a ſevere Demand, Who required theſe things at your hands?
HERE I ſhall take into Conſideration a CASE controverted among many viz.
Queſt. WHETHER the Light of Nature, which Men bring with them into the world may not be improved, ſo … to be a ſufficient Rule to guide them to their chief End?
Anſw. WE are here to conſider Man in his lapſed Eſtate, and the Light of Nature as It is to be found in him in this eſtate of his: And thus taken, the Anſwer is in the Negative. For the full Illuſtration whereof let theſe things be thought upon.
1. WHAT the light of Nature at the firſt only diſcovered to Man the Rule, by which he was to attain his end, according to a Covenant of Works. It was properly adapted to the firſt covenant, in which man was by his perſonal Obedience to ſerve to God's glory and ſecure his favour. Hence it contained in it only the moral law or the ſubſtance of what was contained in the ten Commandments. Rom. 2.14, 15. The Gentiles which have not the law do by nature the things contained in the law, theſe having not the …aw, are … unto themſelves. Which ſhew the work of the law written in their hearts. It ſaid, Theſe things ought to be done and thoſe to be avoided; … if tho… ſo do, thou ſhall be happy. It was accommodated to the Image of God, that was imprinted on man, and ſerved to guide him in the right improvement of it. It was the candle of the Lord, ſet up in him to light him in his way wherein he ought to go.
2. THAT though the light of Nature clearly diſcovered to man his Obligation to God, yet it did not ſhow him every point of the Rule, by which God would be ſerved by him. There were ſome things poſitive required, which were not to be particularly found in it, but were made known to man by Revelation. Man knew, that God was to be obeyed in whatſoever he ſhould enjoyn him, by the light of Nature: but this did not tell him that the Tree of life & knowledge w… ſacramental, and that it was Death to e… of the latter. The difference between the … was arbitrary, and not natural. Poſſibly that might tell him, a Sabbath was due to be kept, but that one day of ſeven, or this day of ſeven …, he had by revelation; God is therefore ſaid to ſanctify i….
3. THAT this l…ght in …allen man is wofully imported. Man knock't his head in his fall, and cra…'d his underſtanding as to divine Truths. It is but a little that he knows of that Rule. …ne broken fragments, & moth eaten regiſters, …ld ruſty out worn mo…ments there are; but ſo imperfect & illegible, that the… are but very few of them, that he can ſpall … what they mean, and in others he is miſtaken. For this, we have that good Man's confeſſion, Prov. 30.2. Surely I am more brutiſh than any man, and have not the underſtanding of a man. For this reaſon, a ſtate of Nature is c…lled a ſtate of Darkneſs, and natural men ſaid to be brutiſh. Hence Divine Revelation is neceſſary to the right & thorough diſcerning of what was required in the old Covenant; in which a miſtake is a capital crime, Gal. 3.10.
4. THAT if the light of Nature, were as clear in man now as it was at firſt, yet his Inability to follow it, renders it unprofitable to him. The impotency, which is in natural men, to obey the demands of the Law, cuts them off from a capacity of improving the greateſt diſcoveries they can make of it, to their advantage & happineſs. For if men know & do not, their Guilt is aggravated; but fallen man can not do, not ſo much as the thing which he knows ought to be done. Whereas happineſs is not in bare knowing, but doing. Joh. 13.17. If ye know theſe things, happy are ye if ye do them. So that the utmoſt that this light doth for the man, is to ſet … ſee that he is undone: and the more diſcoveries he makes by it, the more conviction he hath of his great Infelicity.
5. THAT the light of Nature makes no diſcovery to man of any other may to attain his end and be happy, beſides what was exhibited in the Covenant of works. And here let it be obſerved, —
1. THAT man by the light of Nature could never have known, that there was any other poſſible way for God to be glorified in man's ſalvation. Fallen Adam knew himſelf to be miſerable, curſed, under a ſentence of Condemnation; that Juſtice was engaged againſt him; but how Juſtice could be ſatisfyed, Holineſs be maintained, and yet Mercy be magnified, was beyond his reach. How God ſhould puniſh ſin, and yet love the ſinner; take vengeance on men's Inventions, and yet extend grace to their Perſons, was above the diſcoveries of Nature, a Riddle beyond all it's Rules & Principles to expound. It had it's notions about happineſs, but none about ſalvation. Hence that is aſſerted concerning all natural men, Rom. 3.17. The way of peace have they not known.
2. THAT much leſs are there any footſteps of the Way it ſelf, to be found in the hearts of men: there are no umbrages of any ſuch Diſcovery to be found there. If we ſhould follow the whole method of it, ſtep by ſtep, and ask nature what it can ſay to it, it muſt be altogether ſilent. I ſhall inſtance only in three things that are moſt comprehenſive.
1. IT hath no notices of the Perſon of CHRIST, and the Redemption wrought out by him. It might ſpeak ſomething of a Trinity of Perſons in the God-head once; though, of that there is ſcarce any thing to be found in the relicts of it ſince the Fall: but that the ſecond Perſon ſhould be made Man, and ſubject himſelf to the Law, and make ſatisfaction for ſin, and make way that man might be juſtified by his imputed Righteouſneſs, and ſaved by his merits,—here was a deep ſilence. Some would have Adam to be a Type of Chriſt; but if he were, he was an arbitrary, and not a natural one. Others would have us to believe, that Adam before his fall knew of the Incarnation of the Son of God: but we have no evidence for this in Scripture; and if he did, it muſt be by revelation. Others have thought that the Gentiles Sacrifices intimate ſome dark apprehenſions of Satisfaction by another: but it is certain, ſacrificing was handed down to the World by Tradition from Noah, and not by the light of nature; and that the Heathen lookt upon them as ſatisfactions ex Opera …perato, and not as ſhadows of a better Sacrifice. Hence the preaching of a Chriſt is ſo far from the guſt of humane reaſon, that it hath the reputation of ſo…l ſhurſs by it. 1 Cor. 1… 23. But we preach Chriſt crucified, unto the Jews a ſtumbling block, and unto the Greeks, fooliſhneſs.
2. IT gives no direction about Goſpel-Faith. Faith in God is a great Duty of the firſt Commandment, and was clearly written in the law of nature; and fallen man hath natural Convictions of it as a Duty: But to believe in Chriſt, to reſt in God for life and ſalvation upon the ſcore of Chriſt's Righteouſneſs, under a deep ſenſe that we have none of our own, and to depend upon a Promiſe in ſo doing, it is ſo far from bearing any witneſs to it, that it looks upon it with greateſt contempt: and for this very reaſon it is, that men who make higheſt pretences to Reaſon, ſpeak moſt contemptuouſly of it, as is obvious in Socinians, P…lagians, Arminians, and ſuch like men. And hence ſuch endeavours to confound the Doctrines of Juſtification & Sanctification in one: becauſe nature's light hath notions of a Perſonal Righteouſneſs, but knows nothing of a Relative one.
3. IT is altogether a ſtranger to … Obedience. If it could afford any thing to …s information, it is here; but it is as much at a loſs in this, as any thing. For, tho' it … ſomething of moral Duty (and that is …t a little) yet it gives fallen man no information how to pleaſe God by his Obedience, and when he hath followed it to the higheſt, it leaves him unprofitable, (Lak. 17.10.) and his Duties are but pointed Abominations. It may convince man of wofull flaws in his Obedience, but how to mend them it tells them not. Moral Obedience and Deeds of Sanctification, are vaſtly different things. Now, it tells not man where he may get a new Principle of ſpiritual Life, to enable him to live to and pleaſe God. It ſets not open before him the Fountain, in which his Uncleanneſs may be waſhed away: where he may be furniſhed with grace to ſerve God, and live to his glory: nor how his imperfect Duties may find acceptance with an holy God, and receive his approbation, or where he may fetch thoſe continual ſupplies of renewed ſtrength to conquer his Corruptions, to deny Ungodlineſs, &c.
NOW all theſe things are eſſential to that Rule, by which fallen man may be …ded to glorify God, and enjoy him: and to be miſtaken about them, or not to be acquainted with them, will undoubtedly leave him ſhort of happineſs. And this ſhews us their great fally, who will meaſure Divinity by natural Light, and will admit of nothing in Religion, which will not ſtoop to the teſt and trial of human Reaſon. And it tells us, how deeply we are engaged to God for his word of Revelation.
[MAY 22. 1688.]