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! UNITED STATES OP AMERICA.!
THE
INSTRUCTED CHEISTIAN;
OR, THE
PLAIN MAN'S SENSES EXERCISED
DISCERN BOTH GOOD AND EVIL;
A DISCOVERY OF THE ERRORS, HERESIES, AND BLASPHEMIES OF THESE
TIMES, (lt>55,) AND THE TOLERATION OF THEM, AS THEY ARE
COLLECTED AND TESTIFIED AGAINST BY THE MINISTERS
OF LONDON, IN THEIR TESTIMONY TO THE
TRUTH OF JESUS CHRIST.
BY WILLIAM LYFORD, B.D.,
LATE MINISTER OF THE GOSPEL AT SHERBOURN, IN THE WEST OF ENGLAND.
" For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ," &c. — 2 Cor. xi. 13 — 15.
" Be not ashamed of the testimony of our Lord, nor of me," &c. — 2 Tim. i. 8.
" Though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached, let him be accursed." — Gal. i. 8.
JFftst &metfcarc, from ftonrjon JSfortfon.
PHILADELPHIA:
WM. HUDSON, LEWIS ST., EAST OF SCHUYLKILL SIXTH.
AND WILLIAM S. YOUNG, 173 RACE STREET.
1847.
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Entered, according to the act of Congress, in the year 1847, by William Hudson and William S. Young, in the clerk's office of the District Court of the Eastern District of Pennsylvania.
ADVERTISEMENT.
In preparing this work for the press, the spelling has been generally modernized, the exceedingly bad pointing of the old English edition corrected, for some words and phrases whose meaning has altered, expressions now in use have been substi- tuted, but always with the utmost care to give the exact idea, quotations in the original languages not translated by the author, have been translated in all cases where it appeared to be necessary for carrying forward the train of thought; where any are left without translation, it is because this ne- cessity was not considered to exist; a few foot- notes have been added, which, with the translations, have been marked thus (t,) and, finally, a few words, not in all more than two or three lines, containing local allusions, have been omitted. No
other change has been made.
l* v
PREFACE
AMERICAN EDITION
Clear, scriptural statements of gospel truth, and of the grounds of the Christian faith, are always acceptable to the intelligent Christian : to the less informed, they are eminently profitable. Faith is grounded upon testimony : the faith of the Chris- tian, upon the testimony of God speaking in the scriptures. The Christian's faith is no mere pre- judice or fancy; it is not the fruit of fear or of sympathy ; it has its seat in an enlightened under- standing; it is ever the result of a full conviction of the judgment. Hence, the value of such works as Lyford's, in which the truth is held up dis- tinctly to our view, and that, moreover, in con-
vu
Viil PREFACE.
trast with the opposite errors; and in which ar- guments in defence of truth, on the one hand, and against error, on the other, are scripturally stated, illustrated, and applied.
This volume is eminently calculated to aid the inquirer after truth, and, also, to assist the believer in his endeavours to attain such an acquaintance with the grounds of his faith, as will enable him to " give an answer to every man that asketh him a reason of his hope." 1 Peter, iii. 15. The plan of salvation by free grace, is here exhibited with very great perspicuity, and defended with no ordinary ability; and we know of no error noticed in these pages, against which the inquirer does not now need to be warned, and the Christian armed. Those portions of the work in which the very foundations of our faith — the authenticity, and suf- ficiency of the scriptures — are examined, and their solidity confirmed against the infidel and the pa- pist, are singularly appropriate to our own times; for on these points the enemy seems to be direct- ing not a little of his energies : those in which gos- pel truth is explained, and its principles employed in the way of practical application to the diversi-
PREFACE. IX
fied circumstances of the godly, will be found, by the divine blessing, as fruitful of edification now as they have ever been. The work is committed to that divine blessing, the absolute necessity of which, to any good and spiritual result, it is one of its primary objects to confirm. (t)
PREFACE
TO THE CHRISTIAN READER,
BOTH MINISTERS AND PEOPLE.
Op you that are ministers, I humbly crave three things: 1. Your pardon for this my audacious undertaking ; it is a work best befitting the protestors themselves, or some other able divine, who is a man of greater parts and learn- ing, better versed in controversies, new and old, than I am, or pretend to be. In the church there are two ranks of teachers; some whose work is dolare lapides; others, ipsos artifices: our people are like rough stones dug out of the quarry. By the hammer of God's word, many of them are, by his blessing upon our labours, made polished stones for God's temple. But we ourselves need polishing by the skill and learning of others; for they dig deep to search out hidden knowledge, they hunt and catch the venison, which we so readily dress, and dish out to our hearers. Let them have the honour of their gifts and labours. It is the work of an age to produce a sound
xi
Xll PREFACE.
learned man, and none Dut dunghill-spirits will undervalue such precious jewels.
2. If any think himself causelessly charged with error, I beseech him not to impute that to me; for I neither choose my adversary, nor my argument, but take up both as drawn up by the testimony of faithful ministers. And although it be no fair dealing to take up an ill report of another, and it is not my manner to take upon trust what I believe, or propose to others to be believed ; yet thus far I hope I may be excused, because every one's error, which I tax by name, or by some characterizing cir- cumstance, I do it upon my own certain knowledge that it is their opinion by the testimony of their own writings. As for the rest, I name none, I asperse none, I charge none ; only this I do, known vulgar errors I endeavour to confute; and this I may do, without asking who is the father, and without wronging the unknown author of them.
3. Seeing it has pleased God, when I came to the end of the eleventh chapter, to put a period to my studies, by the great increase of my disease upon me ; my humble re- quest to some of my brethren of the clergy, is, that if it be not too mean a condescension, that they will be pleased to go on where I left off, and so to finish the work, unless they judge it more fit to draw all anew with their own more learned pencil. The work is likely to be profitable to the people of this nation, especially in such a time as this.
You that are the people, I crave leave, first, to admonish; secondly, to exhort.
First, Let no man beguile you with fair words, under
PREFACE, XIII
the gilded notions of saints. Accept no man's face against the least truth of Jesus. If any come to you in great humility, and show of love, in sheep's clothing, and bring new and strange doctrines; if he go about to cause divisions; if he be one that forsakes ordinances, vilifies ministers, and the old way of holy walking with God; you are bound in conscience not to receive him into your houses, but to avoid him: (Jude ver. 19; 2 John v. 9, 10; Rom. xvi. 17,) you sin, if you do not.
Against such corruptions of pure doctrine, Ignatius Martyr, in his epistle ad Trallianos, page 6S, most gravely warns all Christians in these words:
Sunt quidam vaniloqui, et mentis seductores, non Christiani, sed Christum mercantes, et cauponantes verbum Evangelii, qui venerium erroris commiscentes dulci blandimento, sicut cenometi, ut qui biberit illius potits gustabilem sensum, dulcedine captus, inobser- vanter morti addicatur.
There are certain vain talkers and seducers, not Chris- tians, but such as make merchandise of Christ and his gos- pel, who mingle the poison of their errors with sweet and pleasant words, as vintners that mingle honey with their wine, so that he which drinketh of that pleasant cup, being delighted with the taste, is unawares mortally poisoned. Thus that holy martyr who lived in the apostle John's time.
It is an unworthy, temporizing, and a soul-destroying,
flattering speech, of one that says, "Heresy in a good man
is no sin, and heresy, though the matter be ever so gross,
if it be not affected, if there be no design of the will in it,
2
XIV PREFACE.
is no sin." But you, beloved, remember what the scrip* ture says of heresy, "There shall be false teachers among you, which shall privily bring in damnable heresies." 2 Pet. ii. 1. Heresies are damnable, though privily and unawares brought in. Another apostle tells you, that "it is a fear- ful judgment to believe a lie;" (2 Thess. ii. 11, 12,) and heresy is a lie. And if it be so damnable, not to believe necessary truths, what is it to hold that which is most op- posite to truth, gross heresies? Lastly, observe what a third apostle says, (2 John v. 9, 10,) " Whosoever trans- gresseth and abideth not in the doctrine of Christ, hath not God; he that continueth in the doctrine of Christ, hath both the Father and the Son." The testimony of three apostles, I hope, will establish your hearts against the so- phistry and power of all seducers, and not suffer you to think or speak favourably of the least corruptions of Christ's blessed gospel ; it is matter of jealousy to him. Read 2 Cor. xi. 2, 3.
Secondly, I exhort, that you carefully observe the method and scope of this book, which is to lay before you certain distinctions upon the most material, yet perverted points of religion in these days, that so the chaff being sorted from the wheat, you may see on which side of the distinction the truth lies, and in which the fallacy. All things are set down as perspicuously as the nature of the matter will permit ; yet some things you must read over twice or thrice, else you will not discern things that differ. It is chiefly intended for your edification and confirmation. The God of truth guide you into all saving truths. Amen.
BIOGRAPHICAL NOTICE OF THE AUTHOR,
SOME MEMORIALS OF THIS GODLY, ABLE, PROFITABLE MINISTER OF CHRIST,
,, ^» "•"•)
TOGETHER
WITH TWO REMARKABLE CLAUSES TAKEN OUT OF HIS LAST WILL AND TESTAMENT.
And it was in the same state of comfort, namely, the looking- for the appearance of the great God, and our Saviour, Jesus Christ, which did uphold oar dear deceased friend and brother, whose funeral we are now to solemnize, in the long time of his sickness; and in whatever former trials the Lord was pleased to exercise with him, he still had an eye to that blessed hope, which he did so firmly be- lieve was laid up for him. There are material pithy expressions of his own, to this purpose, with which I think fit to acquaint you, out of two or three of the last Christian letters I received from him. In one of them he thus expresses himself: " However it shall please God to dispose of my health, ] rest comfortably assured of his ever- lasting love to me in his Son, Christ Jesus; who loved me, and gave himself for me." In another, thus: "In the use of the means I wait, what the Lord will do with me: I know it shall be well with me at the last, having so many pledges of his everlasting love to sup- port me." In a third, he hath these words : " My wasting continues, and my stomach also fails me, but my God fails me not: in him I have refreshings, in the consideration and experience of the great things he hath done for me here, and in the contemplation of far greater things yet prepared for me." Some few days before his dis- solution, being desired to give some that visited him a little taste of his present hopes, together with the grounds of them, for their com- fort and instruction, he cheerfully answered, "I will let you know how it is with me, and upon what ground I stand." Then stretching forth his hand, he spake to this effect: " Here is the grave, the wrath of God, and devouring flames, the just punishment of sin, on the one side, and here am I, a poor sinful soul, on the other; but this is my eomfort; the covenant of grace, which is established upon so many sure promises, hath saved all. There is an act of oblivion passed in heaven : ' I will forgive their iniquities, and their sins will I remem-
XVI PREFACE.
ber no more,' saith God. This is the blessed privilege of ajl within the covenant, among whom I am one. For I find the Spirit, which is promised, bestowed on me, in the blessed effects of it upon my soul, the pledges of God's eternal love: by it, I know my interest in Christ, who is the foundation of the covenant, and therefore ray sins being laid on him, shall never be charged on me." When the time of his dissolution approached, he called for his nearest relations, his wife, and children; he commended them to God, the living God, the everlasting Father, with blessings, and prayers that they may have their part and interest in the everlasting covenant, laying a charge upon them all, that they should continue still to give themselves to reading the scriptures. When the earthly house of his tabernacle was even upon the point of being dissolved, with much ado he uttered these words : " My dissolution is more comfortable to me than my marriage-day. l iS'ow thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord • forasmuch as you know that your labour is not in vain in the Lord.7 '7 1 Cor. xv. 57, 58.
Though it was the desire of our deceased brother, that 1 should not make any solemn narration of his demeanour here among you, yet I cannot but speak something of him, that we may glorify God in him, and for him; and to stir up myself, and you, to an imitation of those graces of God, which were so eminent in him. We are to take special notice of it, that by the strength of God's grace, he remained steadfast and unmoveable in the articles of our holy religion, in these declining times. Being asked at one time, Why he continued so resolved in his way, when many in divers things altered their opinions'? His answer was this, Because he grounded himself upon the word of God, which is not altered. He was not a reed shaken with the wind, but a pillar in the house of God. He could profess with holy Job, according to his degree and measure, "But he knoweth the way that I take, when he hath tried me, I shall come forth as gold; my foot hath held his steps, his way have I kept, and not declined, neither have I gone back from the commandment of his lips. I have esteemed the words of his mouth more than my necessary food." Job xxiii. 10 — 12. He could pro- fess with the Psalmist, " I have stuck unto thy testimonies, and thy testimonies have I taken as a heritage for ever; for they are the re- joicing of my heart." Psal. cxix. 31, 111. With those sincere con- verts, " He continued steadfastly in the apostles' doctrine and fellow- ship,'and breaking of bread, and prayers:" (Acts ii. 42.) in breaking of bread, when as we have so many half-ministers of late, who only preach the word without administering the seals, the sacraments which are annexed to it. He had a singular dexterity in catechising, in opening the grounds of our holy religion, in a perspicuous clear manner, to the capacity of the meanest. He did feed Christ's lambs, as well as his sheep. He took great delight in it, he would often say, " That if he had done any good here among you, it was by ca- techising." Where let me in a word commend this necessary part, though so generally neglected, of our ministerial function, to his fel»
PREFACE. XV11
low-labourers, who have so lovingly assisted him for so long time together; that they would effectually set themselves to it, that so they may, by God's blessing, reap the like benefit and comfort that he did. How cheerful was he in his going out, and coming in among you, in public, and in private! How was his heart lifted up in the ways of the Lord! He served the Lord with his spirit, in the gospel of his Son: he was a workman that need not be ashamed; he preached in demonstration of the Spirit, and in power: he was able to convince gainsayers. In his sermon, which he was importuned to print at Oxford, after he had preached it there, how does he woo those that are off from family exercises, to remember from whence they are fallen, and to do their first works. His words are to this effect, When you were wont to pray with your families, to repeat sermons, to instruct and catechise your children and servants, was not that your best time? and it is a great pity they did not listen to the voice of the charmer, who charmed so wisely. He went over the whole body of divinity among you. He acquainted you with the whole counsel of God. He spent himself for you. God grant your profiting may prove in some sort answerable to his endeavours. He was constant in the duty of prayer and supplication, with thanks- giving; it was a branch of his daily devotions, that God would be pleased to assist him mightily in his last conflict; and he did, as he told some of his friends that were about him, reap the benefit of it. He was so far from being affrighted at the approach of death, that he lifted up his hands, and his eyes, and with a serene cheerful counte- nance yielded up his soul into the hands of his faithful Creator and Redeemer. He was daily mindful of you, the people of this place. of which he had the pastoral charge, in his prayers. Not long before his departure, he lifted up his heart to God, for a good successor for you, as Moses, the servant of the Lord did, when he was to be gathered to his fathers. Num. xxvii. 16, "Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out and in before them; that the congregation of the Lord be not a9 sheep which have no shepherd." The Lord make good that gra- cious promise to you, "'And I will give you pastors after mine own heart, which shall feed you with knowledge and understanding." Jer. iii. 15. Only acknowledge your iniquity, as the prophet exhorts, (verse 13,) That you have transgressed against the Lord your God, and that you have not obeyed his voice, which so oft sounded forth unto you in his ministry. Now suffer, I beseech you, one word more of exhortation, and it is that of the apostle; " And we desire, that every one of you do show the same diligence, to the full assu- rance of hope to the end. That ye be not slothful, but followers of them, who through faith and patience inherit the promises."* Heb. vi. 11, 12. O that this may be the issue of our thoughts and medita- tions, as touching our deceased brother, and fellow-labourer, and your faithful minister, of our coming to the house of mourning, of our ac- companying the hearse, of our solemn assembling of ourselves in this place, that we may be excited by occasion hereof, and so effectually wrought upon, that we may tread in his steps. Non est amicorum prosequi defunctos ignavo questu, sed, quep voluerint, meminisse, quae
XVlll PREFACE.
mandaverint, exequi. It is not sufficient for friends, that they wail a I mourn over those that are departed from them after a dull and fruit- less manner, but it is by all means required that they follow the coun- sel and good advice they gave them, that they imitate the good ex- ample they left behind them. Let us think with ourselves, that we hear our deceased brother, and your pastor, speaking thus to us, as the apostle did to the Philippians: " Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, what- soever things are of good report: if there be any virtue; if there be any praise, think on these things. Those things which ye have both learned, and received, and heard, and seen in me, do." Phil. iv. 8, 9. And then we shall be in a capacity to expect the blessing there promised, and the God of peace shall be with you.
EXTRACTS FROM THE AUTHOR*S WILL.
The first clause. — 1 give and bequeath unto the President and Fel- lows of Magdalen College, in Oxford, for the time being, and their successors for ever, the sum of one hundred and twenty pounds, to be paid unto them by my executrix, within seven years, next after my decease; and by them, or my executrix, and overseers, to be laid out, to raise an exhibition for, and towards the maintenance of a godly poor scholar of that college, in manner and form as is here expressed, that is to say, my will is, that the scholar, to be chosen from time to time to partake of this yearly exhibition, shall be nominated, and chosen by the votes of the President, the senior Dean of Arts, and the Moderator of that form, whether logic, or philosophy, wherein the said young scholar shall be a disputant, or by any two of them. And my earnest desire, and will is, that the scholar to be nominated from time to time, to partake of this small encouragement of studiousness and piety, be such a one, and so qualified, as may give the best evi- dences for the present, of his sobriety, ingenuity, studiousness, and proficiency, and for the future, the best hopes of being a godly, able, and profitable minister of the gospel, in the church of Christ. It being dedicated to God, by way of thankfulness, for his mercy to me, in that college, and in way of restitution, for a sum of money, which, according to the corrupt customs of those days, I received for the resignation of my fellowship in that college.
The second clause. — And now I commend myself and them all, my dear wife and children, unto God's grace and mercy, giving thanks unto him from my soul, for revealing his Son Jesus Christ in me, and to me, and for justifying me, and his whole church, freely by his grace, through the redemption which is in Christ Jesus, and for honouring me to be a minister of the gospel. And I do humbly beseech the God of all grace and mercy, to continue and preserve the power and purity of his gospel in this land, together with a faithful and learned ministry to dispense the same. Also, my humble prayer to the God of all grace is, that he will be pleased, out of the riches of his grace and goodness, to guide and preserve all my poor children, and all his people, into all saving1 truths.
CONTENTS
Introduction, ----- page 25
CHAPTER I.
Errors against the divine authority of the Holy Scriptures.
Sect. 1. Of their error, who hold the scriptures to be but
human, and so no rule to walk by, not able to
discover a divine God, 30
The scripture is of divine authority, the supreme
judge, determining in matters of faith and duty,
what is good, and what is evil, 32
Use 1. Therefore in all your actings and opinions be sure
to get scripture on your side, 37
Use 2. To vindicate the divine authority of scripture
against four sorts that weaken it, 39
1. Of papists, who set up the church's authority
above the scripture, 40
2. Of their error, who appeal from scripture to the
Spirit for trials of truth, &c, - - 40
What we allow of the Spirit's revelation, what
not, ------ 41
3. Of their error, who set up reason as the judge, 47 What use to be made of reason, and what not, 47
4. Of their error, who leave scripture, and appeal
to providences, as the rule of men's persua- sions and actions, 52 What use to make of providences, 52 ) And what not, ----- 55
Quest. Into what is our faith finally resolved, and where- upon does it rest and stay itself? - - 59 Sect. 2. Of their error, who deny the authority of the Old Testament. The ceremonial law is still a teacher of moral
duties, ------ 62
Sect. 3. Whether the scriptures in English are the word of
God, and the foundation of Christian religion, 67
xix
XX CONTENTS.
The divine truth of God's word is presented to us
in our English Bibles; 70
And how the unlearned are assured thereof, - 72
Quest. How to judge of the true sense or interpretation
of scripture, ----- 74 Sect. 4. Of their error, who teach that no writing whatso- ever, whether translations or original, are the
foundation of Christian religion, 77
Eternal life is in the scriptures, and no where else, 77
The efficacy of scripture in six things, 78
How they testify of Christ, 80 Use. Reproof of them that neglect their own salvation,
because they neglect the knowledge of scripture, 82
False ends in reading scripture, 83
When hath a Christian found Christ in the scripture, 85
CHAPTER II.
Errors against the nature and essence of God, and against
the Trinity, answered and cleared. Sect. 1. God has no personal bodily shape, 88
How human parts and passions are ascribed to
God in scripture, - - 89
Sect. 2, 3. Of their error, who say, that it is a wretched dis- tinction to distinguish between essence and person in the Godhead, 91
There are three persons in one nature of the
Godhead, ----- 92
What a person in the Trinity is, 93
Sect. 4. Only the Son, not the Father, nor the Holy Ghost,
was incarnate to suffer for the sinning creature, 99
Sect. 5. Of their error, who teach, that God is the author.
not only of actions, but also of the depravity ana
sinfulness in them, - 102
What hand God hath in and about sin, - - 106
God's permissive will no rule of our actions, - 108
CHAPTER m.
Errors against the Deity of the Son of God.
Sect. 1. Christ, the Son of God, is true God, equal, and of the same nature, power, and eternity with the Father,- ----- HO
Sect. 2. Yet not two Sons, nor two Gods, but Christ is God
and man in one person, - - - 114
Sect. 3. Christ is Mediator according to both his natures, 118
How Christ shall be subject to his Father, - 121
The personal union, the ground of Christ's merit- ing, and of our access to God, - 122
CHAPTER IV.
it is betw Christ and us.
Of the union that is between God and Christ, and between
CONTENTS. XXI
Sect. 1. There is a strict union between Christ and the
Father, and between Christ and us; - - 125
Dock Of a threefold union in scripture. 1. Essential.
2. Personal. 3. Spiritual, - 126
Sect. 2. Of the union between Christ and us, - - 129
What it is, ----- 131
Sect. 3. The manner and means by which it is made, - 133
Whether our union with Christ be completed with- out and before faith, - - - - 136 Why it is necessary, - - - 138 Uses. Comforts and privileges arising out of our union
with Christ, - - - - 139
How our union with Christ may be tried and evi- denced, ------ 142
CHAPTER V.
Errors against the Deity of the Holy Ghost cleared.
Sect. 1. The Holy Ghost is a person in the Trinity to be
worshipped and glorified, - - - 149
The word of God, and the works of the Holy
Ghost, show him to be God, - - - 150
Sect. 2. Jin Spiritus Sanctus sit nuda virtus Dei patris} - 153
Quest. Whether the indwelling of the Spirit in the godly,
is only of the gifts, or also of his person, - 156
The Holy Ghost is worshipped, - 157
The properties of God are ascribed unto him, - 158
Sect. 3. Of the sin against the Holy Ghost, - - 159
What it is, - - - - - 159
Consolations to the weak and troubled, showing
who do not sin against the Holy Ghost, - - 165
And terror to the presumptuous, - - - 168
Sect. 4. Of quenching the Spirit, - 170
When, how, and by whom is the Spirit quenched, 170
Beware of quenching the Spirit, - - - 174
Helps to preserve you from that great sin, - 176
CHAPTER VI.
Errors against God's eternal decree of election and repro- bation, cleared and answered. Sect. 1. Of predestination, and what it is, - - 179
Sect. 2. The elect, and none but they, shall be saved, - 182
This doctrine is no hinderance to piety, nor holy
endeavours, ----- 189
But a furtherance thereunto, - 190
God's love is infinite, though but few be saved, - 192
Sect. 3, God chooses some, and passes by others in the same condition, and that without respect to faith, or works foreseen, as a consideration moving him thereunto, - - 194
1. We are chosen in Christ, - 195
Not without respect to Christ. - - 196
XX11 CONTENTS.
2. God does not ordain any to damnation, but sin- ners, and for sin, both original and actual. - 199
Yet foreseen faith in the one, and unbelief in the other, are not as conditions or qualifications re- quired in the parties elected or rejected, - 202
A brief examination of the doctrine of Arrainians touching election and reprobation : they err in four things, ----- 203
Three arguments against election upon faith fore- seen, ------ 210
Some passages of Romans ix. considered, - 214
Some objections of the author of " God's Love to
Mankind," proposed and answered, - - 217
In particular, three objections answered, - 220
Odious absurdities falsely charged on our doctrine
of election, removed, - 224
Whether God is bound to give ability to believe,
to all those to whom the gospel is preached, - 225
Sect. 4. The reprobate condition of men and angels shall
be regained, ----- 226
CHAPTER VII.
Errors about original sin, &c.
Sect. 1. Of God's covenant of life and obedience with Adam. 231
Sect. 2. Adam, by transgressing that first covenant, diet plunge himself and all his posterity into a state of sin and death, - 232
The effects of that transgression upon his pos- terity, - - - - - - 235
Quest. How all sinned in Adam, - 237
Three particular evils we received from Adam, 1. Imputation of his sin. 2. Corruption of our na- ture. 3. Death, 239 Some objections cleared, ... 241 Quest. What death it is that was threatened to Adam's
transgression, ----- 244
Some objections answered, - 246
Sect. 3. All mankind continue and lie under that sad state of sin and death, till they are regenerated, and effectually planted into Christ, the second Adam, by whom alone we have deliverance, - - 248
Use. To bewail our cursed estate in nature, - - 251
CHAPTER VIII.
Errors against Jesus Christ our Mediator.
Sect. 1. Of their error, who deny that Christ purchased
life, love, and salvation to his elect, - - 254
Sect. 2. How God's love gave Christ, and yet Christ's blood purchased God's love and salvation to sinners, - 255
CONTENTS. XX111
CHAPTER IX.
Of universal redemption, and some mistakes therein cleared. Sect. 1. A brief view of the Arminian doctrine touching
this point, - 258
Christ was not given to satisfy for all the sins of
mankind; nor for the sins of them that perish, 262
Three reasons against Christ's dying for all men, 262
Redemption is universal in three respects, - 266
Christ's death sufficient, not effectual unto all, - 268
Sect. 2. Of the Father's purpose, and Christ's intention in dying : .they intended the spiritual benefit of the church, not of all the world, - 268
Of that distinction of impetration and application of redemption, Christ not only merited, but con- ferred remission of sins by his death, - - 270 Five objections answered, that place 1 Tim. ii. 4,
5, 6, opened, - - . - 271
Hebrews ii. 9, cleared, - 273
2Peter,ii. 1, 274
Quest. How Christ took the sin of Adam, satisfied for
it, yet died not for all, - - 276
Of severing the seed of the woman from the seed of
the serpent, - - - - - 277
1 Corinthians, xv. 22, cleared, - 278
Use. The doctrine of redemption by Christ's death to be
preached to all men, - - - 281
Some errors thereabouts cleared, - 282
CHAPTER X.
Of universal grace sufficient for all, and of man's natural
free will to supernatural good. Sect. 1. Whether God gives unto all men sufficient means
and helps of grace unto salvation, - - 284
"What grace is sufficient, - 284
It is not afforded to all, - 285
Two objections answered, - 288
Sect 2. Of man's free will and ability to spiritual good, - 290
The Arminian doctrine, touching universal grace
I and free will, 290
Quest. Whether means being granted, it is in the power of man's free will to convert himself, to accept or refuse grace, - 295
Answ. Distinction between the freedom and power of
man's will, ----- 297
Three reasons against the strength of man's natural free will as to his first uprising from the state of sin and death, 298
Objections for the strength of free will against the
will's freedom, which we grant, - - 303
The gospel is not the cause of men's condemnation, 306
XXIV CONTENTS.
Quest. Whether threats, or exhortations, &c, be all in
vain, and the will be not free, - - 306
The use and help of this doctrine to discern truth from falsehood in sundry cases and disputes, - 307
CHAPTER XI.
Of errors against the ground of faith, and the true nature of
justification by faith. Sect. 1. Of their error, who teach, that they who are with- out the gospel, have sufficient means of faith, the sun, moon, and stars, - - - - 310
The creatures reveal not Christ, nor means of faith, 311
Faith is purely supernatural in three respects, - 312
That place Heb. xi. 6, expounded, - - 316
Sect. 2. Quest. Whether faithful actions be absolutely re- quired as the only things by which the man is justified, ----- 318
The conclusion opposite hereunto contains three parts or doctrines. Doct. 1. That faithful actions are not separate from true faith, nor from the party justified, but flow from faith inseparably, as effects and fruits thereof, 318
Doct. 2. Faithful actions are separated from faith in the act of justifying, they are not joined with faith in that action- here faith is alone, - - 320
Objections removed, - - - - 323
Doct. 3. Faithful actions not the only things by which
the man is justified, - 324
Sect. 3. 1. Not as causes, - 325
2. Not as our evangelical righteousness accepted instead of fulfilling the law, - 325
3. Not as means to apply Christ's righteousness, 326
4. Nor lastly, are they the only things by which
the man is justified, as by a condition, - 327
Here first what we hold, and we deny, as touching
conditions and qualifications, - - - 327
Quest. 1. Particularly two questions are resolved. 1. Whether the addition of the words, (as by a condition,) be a fit salvo for those words, as the only things, &c, - 330
2. Whether they be indeed an antecedent condi- tion to justification, - 330 Four reasons to the contrary. 1. From the nature
of the covenant, - 333
2. From the gift of God, 336
3. From the nature of faith and repentance, - 337
4. From the order of faith and works, - - 339 Two grand arguments for concurrence of works
with faith to justification, answered, - - 339
Those places, James ii. 21, and Rom. iv. 18, 22,
opened, - - - - - - 341, 342
THE
PLAIN MAN'S SENSES EXERCISED.
INTRODUCTION.
For every one that useth milk, is unskilful in the word of righteousness, for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use, have their senses exercised to discern both good and evil. — Heb. v. 13, 14.
The apostle from verse 11 of chapter v., to verse 13 of chapter vi., makes a digression, in which he sharply re- proves the Hebrews for their non-proficiency in the doc- trine of Christ, that he might thus provoke them to a greater needfulness and attention to those deep points, which he is about to speak of afterwards. The scope of our ministry is, first to beget children to God, and then to build them up in the faith. At first, men are but children in understanding, and they must be fed with milk, that is, with the first principles of religion, doctrines easy to be understood : but as it is a thing abhorrent to nature, to be children still, we desire to outgrow our childish nature and understanding, to become grown men: so in religion it is a great deformity, and a sign of gross negligence, still to stick in the A. B. C, as it were, of the doctrine of Christ 5 we must be men in understanding, perfectly rooted and stablished in the faith, as we have been taught, Col. ii. 7, that is, according to the time and means vouch- safed to us; not like children, tossed to and fro with every wind of doctrine, Eph. iv. 14. But, "our love must abound more and more in knowledge, and in all judgment," Phil. ii. 9, 10, that we may be able to try and approve things that differ, and so be sincere, and without offence, that our hearts may be comforted; being knit together in love, unto all riches of the full assurance of understanding, 3
26 INTRODUCTION.
to the acknowledgment of the mystery of God, and of the Father, and of Christ, that no man be able to beguile us with enticing words, nor spoil us through philosophy and vain deceit, by the cunning craftiness of men, that lie in wait to deceive, Col. ii. 2, 4, 8. In this, their great negligence is taxed, and they are provoked to a more full and large measure of introduction into the mysteries of the gospel, that they may be able, by diligent hearing, reading, and studying of the word, to discern both good and evil, what is sound, what is unsound, to choose the good, and refuse the evil. That is the scope.
Now for the meaning of the words. First. The per- sons. By babes, he understands weak and unskilful pro- fessors; and by men of full age, he means Christians grown up to sound understanding in the mysteries of God. Secondly. Their food. By milk, he understands the plainest and easiest principles of religion; by strong meat, the more profound and difficult points of the Chris- tian faith, such as is the analogy between the priesthood of Melchizedec, and of Christ, of which he was about to speak, chapter v. 11, and of whom he had many things to say, and hard to be uttered, because they were dull of hearing. Thirdly. Their praise and dispraise. Of the weak, he says, that they are unskilful and inexperienced in the word of righteousness, that is, in the doctrine of the gospel; the main subject of which is, the true and only righteousness of faith, that is of Christ, imputed to us, by the grace of God, and the righteousness of sanctification, which is wrought in us by the Spirit of Christ: this was the fault of the weak Christians. Of the strong Christians, he says, that they are able to deal in higher points, able to apprehend and digest them in their spiritual judgment. As solid and hard meats are not proper food for children, but for men of full age and strength to feed on: so high and profound doctrine is not fitting for novices, but for Christians of ripe age. These he calls perfect, or of full age, not absolutely, for the best do see but through a glass darkly, but comparatively in respect of the weak, whom he likens to babes. Fourthly. The means of ripeness. These perfect ones, by reason of long use and practice, have their senses exercised, as in a school or university, scho- lars have their wits sharpened and exercised (ysyvpvaansva)
INTRODUCTION. 27
by frequent disputations: by means of which they grow expert, and able to discern fallacies in matters of logic; so are these Christians in matters of religion able to discern what is sound, what sophistical and unsound, able to sepa- rate the chaff from the wheat, truth from error. He that is thus exercised hath a distinguishing faculty. As the taste distinguishes meats, and the eye perceives colours, and the ear sounds; so can .this man's understanding spi- ritually discern between colour and colour, between taste and taste, between light and darkness, between sour and sweet, between food and poison, between good and evil; even as artists in any faculty can quickly perceive when their work is well or ill done: and this is the commenda- tion of the strong. Babes are not to be dispraised simply because babes, because they are children, but because they are babes and children in understanding, when they might and ought to be men capable of higher instructions.
From the words, thus opened, I observe four doctrines, not intending to prosecute them at large, but to touch upon them by way of introduction to the principal matter intended.
Doct. 1. Amongst those who are true professors of the gospel, there are degrees of knowledge in Christianity, some are weak, like babes, some are strong, like men grown to ripe age, yet all are the children of God. Rom. xiv. 1. " Him that is weak in the faith receive." 1 Cor. iii. 1. " And I, brethren, could not speak unto you, as unto spiri- tual, but as unto carnal," that is, less spiritual, even as unto babes in Christ.
Use. " We that are strong, ought to bear the infirmities of the weak," Rom. xv. 1, and not to please ourselves. In our congregations, all are not of one capacity, all God's household must be fed ; we must not disdain the matter preached, because it is familiar and plain to us. Children must have their food.
Doct. 2. The blessed word of God is the food of souls, both for the weak and for the strong; there is milk for babes, and strong meat for them of full age, and both of them are nourished by it in their spiritual life, to life eternal. But whether it be milk or strong meat, easy or more profound doctrine, it is still food. For, first. Christ himself is the bread that came down from heaven. John vi.
28 INTRODUCTION.
33, 48. Secondly. The word of God is bread of life, wheat, wine, milk, &c. Thirdly. Ministers are stewards, to give every one his portion of meat, and shepherds, to feed the sheep and lambs of Christ. John xxi. 15.
Use 1. Then ministers must prepare doctrines, which may be wholesome as food, it must have some nourishing quality in it. Ever remember that, (2 Cor. iv. 2,) " not handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's con- science in the sight of God." Food first. To refresh the weary. Secondly. To strengthen the weak. Thirdly. To make the healthy grow and increase.
Use 2. People must receive the word as food. Here is a threefold direction: first, for preparation; lay aside all malice and guile, (1 Pet. ii. 1, James i. 21,) get a sound and pure appetite for pure milk, for pure ends, to grow there- by. The second is, for reception, as an engrafted word, as food digested and turned into our substance. Not as the vintner that tastes of many vessels, but swallows none. The third is, for retention, and practice, chew the cud, and walk in the strength of it, &c.
Doct. 3. It is a fault to be children in knowledge still, we must endeavour to conceive spiritual things aright, to discern things that differ, good from evil, truth from er- ror. Truth and error lie, many times, near together, and look alike: it is needful therefore, that we have a spirit of discerning. First. Some Christians are weak in graces, and have but little strength over their corruptions and temptations: they must labour for strengthening grace. Eph. iii. 16. Secondly. Some are weak in knowledge, as in my text. These know first, but few things; secondly, low things; and thirdly, all but weakly and unstably, which discovers itself, — First. Because, like children, they are fickle, delighted with new things. Secondly. Easily cheated out of sound principles, and godly ways. Thirdly. Because confused, confounding things which should be divided, &c.
Doct. 4. The means to outgrow childishness in know- ledge is, to have our wits or senses exercised in scripture doctrines, and scripture distinctions; for by reason of use and exercise, we attain that ability and dexterity to dis- cern things that differ. Thus you see that to diligence ia
INTRODUCTION. 29
hearing, Christians must add prudence in discerning. The end of scripture is to make us wise to salvation, wise to discern the voice of the tempter from God's voice, to know a false prophet, though he comes in sheep's cloth- ing. It is a shame for a carpenter, or goldsmith, or ma- thematician, not to know the use of the instruments of his profession, as of the square and rule, of the touch- stone, &c. Now religion is every man's profession and trade, and it concerns all its professors to be acquainted with the doctrine and intents thereof: and to help you to attain this end and skill, I know no readier way, than to lead you by the hand through the mist and labyrinth of some of the most notorious, general, and pernicious errors with which this age is bewitched, like those men that were smitten with blindness, and led into Samaria instead of Dothan, 2 Kings, vi. 19, who were in the midst of dangers, and knew it not. And because I desire to avoid all suspicion of feigning and loading men with errors, of which they are not guilty: I shall take them up as they are laid down by the London ministers, in their testimony to the truth of Jesus Christ, against the errors, heresies, and blasphemies of these times.*
* London Testimony, A. D., 1647.
3*
30 OP ERRORS AGAINST TEE
CHAPTER I.
ERRORS AGAINST THE DIVINE AUTHORITY OP THE HOLY SCRIPTURES.
The first and most dangerous error is of them that deny or overthrow the divine authority of the scriptures, making the word of God of none effect. There is nothing more contrary to the corrupt nature of man than the scriptures; nothing more contrary to the kingdom of Satan than the scriptures. And therefore, lest his impostures and de- ceits should be discovered by the light of the word, he sets himself by all means to overthrow the scriptures, to enervate and weaken their authority, and the high esteem we ought to have of them. Satan has many arts and de- vices to undermine and destroy the church of Christ. Sometimes by open persecution, as in the first three hundred years after Christ; secondly, by false apostles, and false brethren, which arise and speak perverse things, bring in damnable heresies, denying the Lord that bought them, and the very Godhead of Christ and his satisfaction. Such were the Arians, and those swarms of heretics which were hatched by the warmth of peace and favour bestowed on the church in the age next following, and the Socini- ans of this age. Rev. viii. 10, 11, we read of a great star, burning like a lamp that fell from heaven: the name of the star is Wormwood; it made the waters bitter, and many died of the waters, because they were bitter. When the burning stars of the church fall from heaven, their pernicious doctrines are like wormwood, which kill them that drink thereof. Thirdly, sometimes by setting and fomenting divisions among Christians — preacher against preacher, church against church — well knowing that a house divided against itself cannot stand. Fourthly. But all this might be to little purpose, so long as we have a sure word of prophecy, a sure rule to have recourse to upon all occasions, as to a light that shines in the darkest times, as to living, speaking oracles, holding forth to us the mind of God, by which truth is manifested, and coun- terfeit doctrines discovered.
DIVINE AUTHORITY OF SCRIPTURES. 31
I shall not trouble you with the popish controversies concerning the scripture, but apply myself to the errors of the present age. The sectarian errors in particular, concerning the scriptures, are three, in these express words of the London Testimony.
First. That the scripture, whether true manuscript or not — whether Hebrew, Greek, or English — is but human, and so not able to discover a divine God.
The second is, that it is no foundation of Christian re- ligion, to believe that the English scriptures (or that book, or rather volume of books, called the Bible, translated out of the original Hebrew and Greek copies into the English tongue) are the word of God.
The third is, that undoubtedly no writings whatever, whether translations or originals, are the foundation of the Christian religion.
For discovery and confutation of these accursed errors, I choose for my text the words of Christ, " Search the scriptures," &c. — John v. 39. The great question of all religion was here in debate between Christ and the Jews, touching the person, calling, and doctrine of Christ, whe- ther they were of God. The Jews denied it; Christ proves it by four testimonies. First, of his Father, ver.
32, " I bear not witness of myself, there is another that beareth witness of me, and I know that his witness is true." The Father bore witness to Christ at his baptism, by that voice from heaven, in the audience of all the peo- ple, saying, (Matt. iii. 17,) "This is my beloved Son, in whom I am well pleased," as Christ applies it, ver. 37, of this chapter. And at his transfiguration, (Matt. xvii. 25,) which testimony the apostle Peter highly magnifies, say- ing that he " received from God the Father honour and glory, when there came such a voice to him from that excellent glory, This is my beloved Son, in whom I am well pleased."
The second testimony is that of John the Baptist, who was sent from God, and acknowledged by the Jews, ver.
33, " You sent unto John, and he bare witness unto the truth." But, says Christ, " I receive not testimony from man;" that is, I do not rest nor stand so much upon John's testimony; only I make use of it, as a man approved by yourselves, that you might believe, ver. 34; for if ye be- lieve John, you will believe in me.
32 OF ERRORS AGAINST THE
The third testimony is by his works, ver. 36, "But I have greater witness than that of John, for the works which the Father hath given me to finish, bear witness of me, that the Father sent me ; hut ye receive not my Father's testimony concerning me, because his word is not in you;" ye know not your own scriptures, ver. 38.
The fourth testimony is by the scriptures, even the writings of Moses and the prophets; by them Christ of- fers to be tried and judged, ver. 39. " Search the scrip- tures :" as if he should say, If those scriptures which you daily read, and acknowledge to be of God, if they testify not of me, then reject me as a counterfeit; but if they do, then take heed that ye refuse me not. Christ doth appeal to their own judgments, you think (and you think aright) that salvation is to be found in the scriptures. If you search them as you ought, with an intent to find the Mes- siah— the time, person, office, doctrine, and description of the Messiah — you will find that they testify of me, " for they are they which testify of me," ver. 39.
The words clearly hold forth these four truths, opposite to the forecited errors. Doct. 1. That the scripture is of divine authority, the supreme and last judge determining in all things (which God has ordained to salvation) what is good and what is evil, what is sound and what unsound, what is of God and to be believed, and what not; and into it our faith finally resolves and rests itself, as being of di- vine authority, from whence there is no appeal. There- fore, in this debate touching the person, office, and doc- trine of the Messiah, Christ appeals to the scriptures, to be tried by them: they must justify or condemn all men's opinions and actions.
Doct. 2. The scriptures of the Old Testament are still of divine authority to the churches of Christ under the gospel, to try, judge and determine in matters of faith and duty; so that any doctrine or opinion, as also any moral action by them justified or condemned, is to be accounted justified or condemned by God himself. The inference is clear; for at that time there was no other part of God's will committed to writing, but that of the Old Testament.
Doct. 3. To believe the scriptures, (which we are to search,) whether in the originals or in the English trans-
DIVINE AUTHORITY OF SCRIPTURES. 33
lation, to be the word of God, and to contain in them the mind and will of God concerning man's salvation, is a ne- cessary foundation of the Christian religion; else to what end did Christ bid the Jews search the scriptures, if the belief of what we search be not the foundation of our re- ligion? Therefore, the proper end of that search is to beget faith and religion to those Jews, with whom he had to deal; and for Englishmen to believe the English scriptures to be God's word is as necessary a foundation of our religion, as it is for the Jews to believe the same word in the Hebrew text to be of God.
Doct. 4. The written word of God, both in the origi- nals and true translations of them, is the foundatioa of eternal life, and of all things that lead to it, (for in them ye think ye have eternal life,) and so ye have indeed, be- cause they preach Christ, &c.
I begin with the first doctrine, namely, that the scrip- ture is of divine authority; the last and supreme judge in matters of faith and duty. This is proved by the judg- ment and practice of our Saviour, in deciding matters of controversy in religion by scripture. Thus, in that dif- ference between the Pharisees and Sadducees about the resurrection, he determines the controversy by scripture, Matt. xxii. 29: "Ye do err, not knowing the scriptures." As if he said, See what the scripture speaks of that point. And accordingly the question was judged on the Phari- sees' side; namely, that there was a resurrection. Again, when that lawyer proposed a question about salvation, Christ sends him to the scriptures to be resolved; "How readest thou?" (Luke x. 26,) what is written? Thus in doubtful times, when different opinions and ways were countenanced, the people are directed, Isa. viii. 20, to re- sort " to the law and to the testimony." The writings of Moses and the prophets are called the testimony, because they testify God's mind to man, and therefore to it we appeal for determination of every matter. And Peter, writing to all that had obtained the like precious faith with the apostles, commends the scriptures as the highest and surest foundation of faith. " We have a more sure word of prophecy, to which ye do well that ye take heed, as unto a light." 2 Pet. i. 19. Ye do ill, says the sectary, because it is a living upon the letter, and a way beneath,
34 OF ERRORS AGAINST THE
for infant Christians to walk by; it is but human. The apostle Peter says ye do well. And which of these two shall we believe? — them that say ye do ill, or Peter, that says ye do well? But, to observe Peter's reason: ye do well to take heed to the scripture, because it is not human; " it came not by the will of man, but holy men of God spake as they were moved by the Holy Ghost," ver. 21.
Again, the scripture has in it all the properties of a su- preme judge. What the law is in the commonwealth, the same is the scripture in the church. As the law has su- preme authority to judge and determine between man and man in all causes civil, so hath the scripture in the church for matters of faith and salvation. And as in matters of controversy between man and man we say, Let the law try it, and there we rest; so is the scripture for matters of salvation. None is higher than God, whose voice and law it is, and therefore it is supreme.
Now, the properties of a supreme judge or ruler are especially three. First, infallibility and fulness of know- ledge, by which we are assured that his verdict is true; for if a judge be weak in knowledge, if he does not clearly understand the matter of which he is to judge, if he him- self may be deceived, then he cannot be a competent judge, he cannot be supreme; it is fit there should be an appeal from him. But now the scripture delivers the in- fallible truths of God; God is not deceived, neither doth he deceive any man. And it delivers all truths that are sufficient and needful for salvation; 2 Tim. iii. 15, "The scriptures are able to make one wise unto salvation;" now that is sufficient knowledge for any man, that can save him. And this the scripture performs, as it is proved, ver. 16, by an enumeration of all things necessary for sal- vation. First, the scripture teaches me what doctrines I must hold, and what I should not hold; "it is profitable for doctrine." Secondly, it confutes my errors; it is pro- fitable for reproof, or for confutation of error. Thirdly, for practice, what is good and what is evil the scripture instructs us fully; therefore he says "it instructs in right- eousness;" that is, in all points of duty, teaching me what I must do. Fourthly, if I go astray, it is profitable for correction, st? sttwopdaaw, to set me right again. And these four things it does so fully, that by it the man
DIVINE AUTHORITY OF SCRIPTURES. 35
of God is made perfect, thoroughly furnished, unto all parts of his office, that is, first, to teach the principles of the Christian religion. Secondly, reproof of errors and false doctrines. Thirdly, for correction of life and evil manners. Fourthly, instructions in the precepts of holy life and Christian conversation. And these things are easy enough to be understood. These are the true say- ings of God, when we teach you that we are by nature children of wrath, and the necessity of regeneration; that we have redemption by faith in Christ's blood; that there shall be a resurrection of the dead, both of the just and unjust, and of the judgment to come. Also, when we teach you that you must repent of your sins; amend your lives; take care to profit by hearing the word; keep the Sabbath; exercise yourselves in the duties of prayer, praise, charity, humility, temperance, mercy, justice, peaceableness, &c. When we teach and persuade such things as these, we have clear and full scripture on our side, and may say of all the scripture, as John, of his reve- lation, " These sayings are faithful and true, because the Lord God of the prophets sent them to show these things unto his servants." — Rev. xxii. 6.
The second property is impartiality. He that is su- preme among men needs not, through fear or favour, to be partial in judgment, because he is above all: he must not accept the person of any, nor regard the faces of men. Now the scripture is like God the law-giver, who accepts no man's person: they that walk in the light of the word are blessed; they that do not are accursed: "for we call unto God the Father, who, without respect of persons, judgeth according to every man's works." 1 Pet. i. 17. He makes no difference between Jew or Gentile, bond or free: and as God himself is no respecter of persons, so neither is his word. The apostle James calls it " a per- fect law of liberty." Jam. i. 25. The scripture will flat- ter none; it justifies the doers and condemns the trans- gressors, without partiality. Lying, perjury, covetous- ness, ambition, rebellion, murder, oppression of the peo- ple in their properties, estates, and consciences, by unjust subscriptions, bribery, unmercifulness, &c, are sin in pro- testants as well as papists; in a parliament and committee, as well as in a court or council table; in a reputed saint,
36 OF ERRORS AGAINST THE
as well as in a reputed carnal man. Though men dare not say so, yet the scripture dares. "Tribulation and anguish upon the soul of every one that doeth evil ; upon the Jew first, and also upon the Gentile." Rom. ii. 9. If the Jew (one of God's church) be guilty, him first will God punish. " You have I known of all the nations of the earth, therefore will I punish you for all your iniqui- ties." Amos iii. 2; Rom. ii. 1, 2. God is a righteous judge.
The third property is authority. There is no appeal from the supreme; this belongs not to every judge. It is the peculiar prerogative of the supreme. Such a judge is the scripture; there lies no appeal from it. If the scrip- ture justify thee and thy actions, none can condemn thee: but if the scripture condemn thee, none can comfort thee. A man would not lie under a scripture curse for all the world; it will take hold on thee most certainly. Bring a crooked thing to the rule, and you will perceive the crookedness of it. Take a suspected piece of silver, one says it is good, another says it is not: bring it to the touchstone, that shows the truth. Scripture is the su- preme law, judge, and rule; every man's opinions and actions must stand or fall by it. And hence it follows,
That the scripture is not human, but of divine autho- rity. For no man, or number of men, can challenge such a supreme power to be judge of all consciences, to be lord of all men's faith, to be the trier of all hearts, the rule of all lives. No man is thus above another, though the things we preach and decree in synods be for the matter of them obligatory, as holding forth the mind of God, yet not for the authority of us that speak, or write, or decree them. But the scripture is the voice of God; the judg- ment of God in scripture is authentic and immutable, and shall stand for or against us at the last day. The writings and minds of men give way one to another, and are mend- ed one by another. But that which must correct all is the scripture; when that speaks, all must stop. There- fore hath the Lord given it to all, and made it common to all, that by it all controversies might be decided, all doubts resolved, all heresies confuted, all truths established, every conscience guided, and every man's life framed. Nothing is sound, holy, just, or true, which does not
DIVINE AUTHORITY OF SCRIPTURES. 37
agree with scripture: and nothing is unsound, unjust, un- holy, untrue, that is agreeable to it.
Use 1. If the scripture be the last and supreme judge, determining in matters of faith and duty what is sound and what unsound, then be sure, in all your actions and opinions, to get scripture on your side. Amidst all the varieties of men's actings, sidings, and opinions in these days, there is none of them all that we can take comfort in, any farther than they are grounded on and warranted by scripture. It is a childish way of reasoning, and a poor comfort for any one to plead thus: I am of this or that side, of this or that sect, (as suppose Paul or Cephas,) unless you can make it appear that you are of Christ, and that God's word is on your side. It is not what this or that particular man says, be he never so high in reputa- tion for wisdom or holiness. Nay, not what a nation of men say, but what the Lord says: "for, not he whom men, but he whom the Lord approves, is accepted." — 2 Cor. x. 18. Therefore, be sure that ye do nothing, hold nothing, count nothing holy, just, or good, but what the scripture does account. Dare not thou to call evil good, or good evil; dare not thou to "put darkness for light and light for darkness " (Isa. v. 20) for any man's sake, or in favour of any side. The scripture lays a curse upon them that do so, and there will be a review and a reversing of all such wrong. Therefore be thou willing to be judged, ordered, and confuted, by scripture.
In matters speculative, in our disputes against papists, we willingly admit the scripture to be judge; why not also in practicals? — in disputes against our lusts, against our friends, against our own and their evil and crooked ways? Men will hold what they list, such points as they never learned from scripture — and do what they list, tram- ple the law of God and man under foot — and yet take it ill to be reproved, confuted, or ordered by scripture. Nay, some have so impudently proclaimed their atheistical con- tempt of scripture, that they have not blushed to say, this is a malignant chapter, a malignant text, or a malignant psalm, when they and their actions have not been able to resist nor endure the brightness of that light, testifying of the unwarrantableness of their doings. Oh, how do men strive and struggle against the light, to shuffle off the 4
38 OF ERRORS AGAINST THE
sentences of scripture, as if in some cases it were defec- tive, and no competent judge of actions! This is real popery. Whereas the scripture is full and clear, but all the darkness and difficulty ariseth from the deceitfulness of our hearts; we are in love with our own ways, and cannot submit our lusts to be arraigned and judged by scripture. 0! let every sincere Christian thus resolve: if the word be of highest authority, then I must give it the highest place in my heart; I must live by the word, and act by the word, and die by the word. Perhaps thou mightest enjoy many worldly advantages and favours if thou wouldst comply with corrupt times and men, and so avoid many worldly troubles. But the word of God puts a bar: my judge is against me in the business; the word of God is in my heart as a burning fire: it tells me I must not choose sin to avoid afflictions; it tells me that the load of one sin is heavier than many afflictions: I cannot com- ply with such and such ways, because my heart stands in awe of God's word. Perhaps princes and the grandees of the world do sit and censure thee, but the honest heart that owns this doctrine will say, I had rather offend and displease them all, than offend Thy word, which must be my judge and theirs. ft I have hid thy word in my heart, that I might not sin against thee." — Ps. cxix. 161.
Take two motives to quicken this resolution. First, It is a comfort. If thou canst give the word the highest place in thy heart, then in every condition thou canst with comfort appeal to God to judge for thee, and say, Lord, I am willing to be ordered by it, I acknowledge its divine authority. I desire, if I be in error in any thing, to be confuted by it; if ignorant, to be instructed by it; if I am in the truth, to be kept by it; when I go astray, to be re- called by it. The things I know not, teach thou me: I do not desire to seek any evasion to avoid the stroke or light of it. If thou canst say this in truth of heart, then thou mayest with comfort appeal to God in any estate.
Observe the temper and workings of thy heart; when thou readest and hearest the word, does thy heart smite and reproach thee for any matter? or canst thou not read or hear every part of the word opened and applied with that wonted boldness, comfort and confidence, (as that 12th chapter to the Romans, against resisting the higher powers,
DIVINE AUTHORITY OF SCRIPTURES. 39
the 15th Psalm, against usjry, the epistles of Peter and Jude, against mocking, proud, empty, disobedient secta- ries,) it is a sign thou dost strive to shake off the autho- rity of the word, that thy heart is not upright; and be sure of this, thou shalt lie down in sorrow, thou canst not with boldness appeal to God to clear thy innocency and integrity, "For if thy heart condemn thee, God is greater than thy heart, and knoweth all things/' John iii. 20: he will much more condemn thee. And "There is no dark- ness nor shadow of death where the workers of iniquity may hide themselves," Job xxxiv. 22.
Second. It is a means of reformation. To acknowledge the divine and supreme authority of scripture practically would be a notable means to reform the gross evils among us, both in church and state, the great confusions that are among us, the contempt of ordinances, ministry, Sabbaths, sacraments, &c. If we would yield to the judgment of scripture, and call that heresy, or schism, or lying, per- jury, or oppression, &c, which the scripture calls so, and submit to its sentence in each particular, we should soon have a visible reformation of great evils, both public and in our persons and families, when we go about to persuade you to take pains to get knowledge, to examine, and try your spiritual estate, to make conscience of God's wor- ship, to hear with care, to profit by hearing, to sanctify the Sabbath, to exercise chastity, mercy, truth, sobriety, peaceableness, &c, among ourselves, we are sure we have scripture on our side. And men have nothing but hu- mour, custom, lust, and obstinacy to oppose against it. — Never look for a reformation where lust will be a rule ; where revenge, and covetousness, and ambition, and fac- tion will be the judge ; but let the pure word of God rule in our councils, parliaments, assemblies, cities and transac- tions, we should soon be a holy people, a praise in the earth. And remember, that if we will not yield to the judgment of scripture now, to our conversion and amend- ment, we shall ere long be forced to yield to its authority and judgment to our confusion. Thus much for the first use, namely, to acknowledge the divine authority of scrip- ture, practically, in matters of sin and duty.
Use 2. Is to vindicate the authority of scripture against all such as oppose or weaken it, and make it of none effect.
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A fourfold error is here to be confuted. The first, of them that make the church the judge over scriptures. We embrace its ministry, we build not upon its authority. I shall not trouble the reader with confutations of papists, who overthrow its high authority and esteem two manner of ways. First, by setting the authority of the church above the scriptures: Major est authoritas ecclesiae, quam scripturae.* They teach that the church, that is, the Pope in his chair, by reason of his infallibility, is the judge on earth, determining which books are scripture, and which not, what is the sense and meaning of scripture, against whose judgment and determination there is no disputing or contravening. Secondly, they overthrow its supreme authority by equalizing their traditions with the scripture. " Traditiones sunt pari pietatis affectu cum scripturis re- cipiendae."t A strange pride to set up other doctrines, which the scriptures never taught, to bind the conscience with the commandments and decrees of men.
But the error I am now to deal with is that of them that appeal to the spirit of the blasphemous anti-scriptu- rist, under which name I comprehend all such as either deny them to be divinely inspired and given of God, or else allowing their divine authority, yet refuse to submit to scripture as the supreme and all-sufficient judge, pre- tending to other divine revelations besides and beyond the written word, to which upon all occasions they appeal, as if the scriptures were not able to acquaint the soul with the highest discoveries of God's truth and mind. If they be urged with any proof out of the Old Testament, they reject it, as if the Old Testament were antiquated, and out of date: if they be pressed with a place in the New Tes- tament, then they say, that is not the meaning which we produce, because, say they, you have not the Spirit, the Spirit teaches us otherwise. And thus, under pretence of inspirations of the Holy Ghost, and improvements beyond and above all scripture, they strike at the root, and blow up the very foundation, of all faith and religion, of all our hopes and comforts. These are the devil's engineers. — These flatly disauthorize the word of God, and all that is built upon it; for with the scripture all religion must needs fall to ruin, or at least stand upon uncertainties, for
* w The authority of the church is greater than that of scripture."
t " Traditions are to be received with the same reverence as scripture."
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every one may pretend to the Spirit with as much reason as any one, and perhaps one of these spirits quite contra- ry to the other, and so there can be no evidence of truth or untruth, of sin or duty, but every one is left to be his own judge and rule, and every one will be in the truth, because he thinks so. Here therefore of their error, who appeal from scripture to the Spirit for trial of truth, and for deciding of doubts.
For the clear discovery of this error, I shall declare two things : First, what we are to hold touching the Spirit's revealing to us the mind of God ; secondly, what we are to detest and abhor touching that matter. For the former, we hold and teach that the Spirit of God, which indited the scripture, is a Spirit of revelation and illumination, given to all God's people, for the acknowledging and un- derstanding the mysteries of salvation and the things that belong to our spiritual estate ; which otherwise cannot be understood by any mere natural understanding, or unre- generate man, though he has the scriptures in his hand, and reads them, Eph. i. 17, 1 Cor. ii. 14. God by his Spi- rit has in the scriptures fully revealed the mysteries of Christ ; yet no man, who has no more light than the na- tural light of his understanding, can conceive them aright, unless God by his Spirit reveal them to his heart. There is a two-fold light, one external, shining in the word, 2 Peter i. 19, another internal, shining and bringing into our hearts the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. iv. 6, so that God gives both light to the word and eye-sight to the soul, (Rev. iii. 18, Eph. i. 18.) God set lights in the firmament, and an eye in the body to see them. If I point with my finger to the moon or a star, which a man would see, and he has not eyes to see my finger or the star, the fault is not for want of showing, nor in the star for want of light, but in his eyes, that are blind and cannot see. So the scripture is a light, but all have not eyes to discern and see it. To have this inward light, to see the things of God, is pecu- liar to God's elect. Others have eyes and see not, ears and hear not, nor understand. But the Spirit searches and makes known the deep things of God, and that two manner of ways : First, in the scripture. Secondly to our
hearts. "Eye hath not seen the things which God hath
4*
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prepared for them that love him. But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God ; for what man know- eth the things of man, save the spirit of man, which is in him ? Even so the things of God knoweth no man, but the Spirit of God," 1 Cor. ii. 9, 10, 1 1. And for this cause it is that Paul prays for the Ephesians, that " God would give them the Spirit of revelation in the knowledge of Christ, to enlighten the eyes of their understanding," Eph. i. 17, IS.
Where note first, that by the Spirit of revelation is not meant that extraordinary revelation, whereby things were made known to the prophets, but that ordinary gift of il- lumination, or that light, which the Spirit causes to shine into our minds, by help of which, spiritual things are made manifest to the eye of the understanding; even as by the light of the sun, things bodily are made manifest to the eye of the body.
Note, secondly, that the apostle prays this for those who enjoyed the outward light of the gospel preached to them, yet he prays for a farther mercy, namely, that the eyes of their understandings might be enlightened to see that light which was come into the world. All means and rules are vain, unless God give eyes to see, as he opened Hagar's eyes to see the well of water; therefore David prayed, Open thou mine eyes, that I may see the wonders of thy law. Psal. cxix. 18. Thus the Spirit of God is a Spirit of sanctification and illumination, enabling us to see more than we could see by the mere help of rea- son, and this Spirit is promised to the people of God, to guide them into all saving truths. 1 John ii. 26, 27. "These things have I written unto you, concerning them that se- duce you. But the same anointing teacheth you all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him." By these places, you see, that we have need of the Spirit to enlighten our minds to understand the scriptures, as those two disciples; whose understand- ings the Lord opened, that they might understand the scriptures. Luke xxiv. And in this sense, we acknow- ledge the Spirit of God to be with us, to abide with us, and to teach us.
But this is the Spirit of God, speaking to us in and by the scripture, not beside or beyond it. It is one thing to
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say the Spirit teacheth us by scripture, and another thing to pretend the Spirit's teaching, besides or beyond, or contrary to the scripture; the one is a divine truth, the other is vile Montanism, namely, to hold immediate revela- tions without the word, and these as infallible as scripture itself, as if men might appeal from scripture, to those re- velations, and in them finally to stay our faith, and ground our practice. This is a monstrous delusion of the devil, of all men to be detested and abhorred, and if a man shall pretend to such immediate inspirations, he is to be rejected as an instrument of Satan : 2 Thes. ii. 2. " We be- seech you, brethren, by the coming of our Lord Jesus Christ, that ye be not shaken in mind, nor troubled, neither by spirit, nor by word, nor by letter. Let no man de- ceive you by any means." Here are three ways of deceit, and the first is their boasting of the Spirit, against whom, as if he should say, be not troubled by any doctrine or opinion raised and vented under pretence of the Spirit's inspiration ; such instincts and inspirations of the Spirit are the usual pretences of impostors; they walk in their spirit, yet lie falsely, says, Micah ii. 1 1. Against all such fanatical enthusiasts, the Lord has sufficiently forewarned us: 1 John iv. 1. "Beloved, believe not every spirit" or doctrine held forth under the name of the Spirit. You see the apostle's zeal in this point, Gal. i. 8, " If we, or an angel from heaven, preach any other gospel, let him be accursed." The second means of deceit is by word. It seems that the false preachers pretended to have heard it from Paul's mouth. The third means is forged writings, under Paul's name. Thus they fathered their error upon Paul. But the first is our present case. They boasted of the Spirit.
Take three reasons against making this private spirit the judge and rule for trial of truths. Such appeals and pretences are not to be admitted,
First. Because in scripture is made known to us " the manifold wisdom of God," Eph. iii. ; " the mysteries of the kingdom of God," Matt. xi. ; " the full assurance of understanding to the acknowledgment of the mystery of God, and of Christ," Col. ii. 2, 3; "in whom are hid all the treasures of wisdom and knowledge." Now, if in scripture, God hath manifested his divine wisdom, the
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mysteries of God, of Christ, and his kingdom, and that in full assurance of understanding, what higher discoveries can be expected by such pretended inspirations? for such discoveries are either the same with those in the word, or diverse from it. If the same, then why fly they from scrip- ture to another spirit, the motives of which are not dis- cernible by others, nor demonstrable to others; if they be diverse from the word, then they fall under the curse, Gal. i. 8: they are accursed by the public Spirit, that speaks in the word.
Again, to appeal from the judgment of scripture to the instincts and dictates of the Spirit, is to set the Spirit of God, for so they call their visions and enthusiasm, though falsely, in opposition to itself, and the private spirit against the public Spirit, that indited the scripture. Now it is blasphemous to affirm, that the Holy Ghost should declare any thing in secret to any man, different from what it has declared to the whole church in the public tables of the covenant. The Spirit of God speaking in scripture is the public Spirit. " Knowing this," says Peter, " that no prophecy of the scripture is of any private interpretation." A private spirit is that which one man hath, and not another; and therefore it is but the figment of men's brains. But the public Spirit, which is the Holy Ghost, did move in all the holy penmen of scripture, 2 Peter, i. 20. The same Spirit of Christ spake in the prophets of old before the flood, and since, in all that followed after, 1 Peter, i. 10, 11; and therefore they all spake the same things, for the apostles said no other things than " those which the prophets and Moses did say should come," Acts xvi. 22. Now, therefore, with what colour of reason can men say the Spirit suggests this or that thing to them, which was never suggested to any of the prophets or apos- tles, but only to themselves? These therefore are but conceits of sick brains, and Satanical illusions.
But, finally, put the case that the Spirit is given to some men to expound scripture infallibly, this assistance may determine my own assent, and give my own heart full satisfaction; but it can be no judge between me and another concerning the meaning of a place in controversy, because I cannot prove to another, that the sense I give is suggested by God's Spirit. I cannot secure another, that
DIVINE AUTHORITY OP SCRIPTURES. 45
I speak by the Spirit; for he may pretend to do so too. Therefore the Spirit's speaking in us must be evidenced by its agreement with the Spirit speaking in the word. And so our faith is finally resolved into the divine autho- rity of scripture, as you shall see anon.
Obj. 1. But it is said, 2 Peter, i. 19, "Until the day dawn, and the day-star, that is, Jesus Christ, arise in your hearts;" but when once he is risen, ye may lay aside the scriptures, as ye use to put out the candle, when the morn- ing light shineth.
Ans. The apostle compares the light of the law with the light of the gospel. The times of the law were like the night, in which candles are lighted, the times of the gos- pel, like day-light, in which the sun shines. The whole Jewish church was enlightened by the prophetic word, during the night of Christ's absence, who is the " sun of righteousness," the "morning star" of the church, en- lightening our hearts by his bright beams, without having any more need of the shadows, figures, and weak direc- tions of the law. Yet, secondly, he testifies of that light, that it was a sure word, sufficient to enlighten the church, and able to guide them to Christ; and it was to the Jews of greater certainty and credit, than the apostles' report of a voice from heaven. The doctrine of the prophets was a more sure foundation of faith to the Jews, than those particular revelations made to certain persons, not as the foundations of faith, but as props and bearers up of it. This is the meaning of that place: by which you see what a wild and wide inference it is, that some make, as if we were beholden to scripture to set up Christ in our hearts ; but when that is done, then we must not live any longer upon the letter, it being a way beneath, for infant Christians to walk with God in, as if to live in the Spirit were to lay aside the scripture.
Obj. 2. A like objection is framed against scripture from 1 Cor. xiii. 11, 12. " When I became a man, I put away childish things: now we see in a glass darkly," and therefore if we would see clearly, we must lay aside the glass, and look beyond scripture; we must put away these childish things.
Ans. The apostle is there comparing our present state of grace with our future state of glory, and says, that there
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is such a difference between our present knowledge, and that which we shall enjoy hereafter in the life to come, as there is between the seeing of a man's image in the glass, and looking him full in the face. In the glass we have but the species or resemblance of a thing, not the thing it- self; so here we see God in the glass of his word, sacra- ments and works; but then immediately, and in his proper shape, "face to face, even as he is; then shall we know, even as we are known," 1 John, iii. 2; that is, perfectly and clearly. Paul does not here compare a Christian in his minority, using the scripture as a glass to see with, and in his full growth, casting away that glass; but he compares the state of grace and glory together, as appears particularly, verse 9, " now we know in part :" we are now in that state, which hath need of help of tongues and other gifts, which shall then vanish away, verse 8, and more plainly, verse 13, " now abideth faith, hope, charity ." He speaks of a state, when faith shall cease, and charity remain, and then these glasses for representation of things shall be done away, we shall not need any more word or sacraments, we shall see God as he is. Faith shall be turned into vision, but in this life faith is the chief grace, by which we " see him who is invisible." Heb. xi. 27. And therefore, whilst we are on earth, we must with all care, conscience, reverence, and thankfulness, make use of this glass, the scripture, wherein we see the image of God's glory, wisdom, grace, goodness, &c; lest other- wise we err in judgment, and stumble in vision, and in- stead of higher discoveries of unrevealed light, and glo- rious truths, we come to have our eyes blinded, and our hearts infatuated to embrace the fancies of men's brains, and delusions of Satan, for the mysteries of God; for when once we throw aside this glass, we shall be deceived, as Adam was, and lose that knowledge of God which once we had. Therefore, when you hear men pretend to have new instincts of the Spirit, to discoveries above and beyond scripture, though they be as eminent in your esteem as an apostle, or an angel of God, they are only the devil's instruments, who would by that means weaken the autho- rity of the word to set up his own delusions. Let us remem- ber that of Deut. xxix. 29, "Secret things belong to the Lord our God, but things revealed, to us and our children."
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In this he says, things revealed, it is evident, God hath concealed other things, which we have no other means to know, and therefore ought not to inquire into them, ac- cording to that of Paul, Col. ii. 18, 19, where he notes as a mark of seducers, and one cause of misleading into error, that they intrude into things which they have not seen.
2. Of their error, who set up reason as judge, and so finally resolve their faith into reason. Qui secundum rationis judicium oracula sacra volunt esse interpretanda. The principles of Socinianism are two ; first, corrupt reason, second, scripture depraved. No rational man will deny the use of reason in judging in matters of faith, yet if you admit it to be the rule by which to measure the mysteries of faith, and to judge the sense of scripture, you will be forced to deprave the scripture to satisfy your reason.
Now, that you may discern between good and ill on this point, I shall show two things: 1, what we are to hold touching the use of reason in matters of faith and re- ligion; 2, what we are not to hold touching its dominion in judging, &c.
First. We are to hold, that reason is the eye of the soul, or that organ, which lets into the soul that divine light, which both begets faith, and upon which, faith finally rests itself. Reason is not the thing on which our faith rests, but the faculty by which we see the light. God wrote his mind to reasonable creatures, not to brute beasts, who, by way of discourse, weighing what goes before, and what follows the text, and comparing scripture with scripture, one place with another, come to understand his will and mind. Many miss, because they do not diligently make so much use of reason, conference, and helps of art, as they will to find out the meaning of a poet, or statute- law.
We are commanded to search the Scriptures, to try the spirits, to try all things, to judge what the apostles say, &c. Now these are acts of reason and choice, by the help of which we come to be able to give a reason of our own faith, and to convince the adversaries. You cannot per- suade a man to Christianity, unless you show him a rea- son for it. If you say your church is the true church, you must show a reason for it; if you urge a scripture, men will judge whether the words alleged, speak your sense
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or not; and if they may judge, then they may reject your allegation, if impertinent.
Seeing we ourselves are the persons, that must be sure of the truth of our religion, (every man lives by his own faith,) else we perish for ever. And seeing there are so many sects, opinions, and ways of arguing, such a variety of persuasions and beliefs in the world, it nearly concerns all men to consider which persuasion relies on the surest ground. Whatever the outward medium or means be, to show us the mind of God, whether ordinary or super- natural, reason helps us to make use of them for embracing the truth, and rejecting the error. The judgment and determination of the word of God, as Dr. Field excellently says, is that wherein we finally rest the rule of our faith; and the light of divine understanding is that, whereby we judge all things.
Secondly. The mysteries of faith, though riot to be reached and comprehended by reason, yea, though in their proper nature they be contrary to the dictates of reason,* and irreconcilable by any thing that is within the compass of reason, as ex nihilo nihil fit, says reason, and ex nihilo omnia fiunt, says faith; The dead cannot return again to life, says reason; The dead bones shall live again, says faith: yet the soul being overswayed by a higher prin- ciple, sees the greatest reason in the world to believe them all, because the Spirit reveals them to be of God. It is all the reason in the world to believe God speaking to us. We must believe any thing which God speaks or reveals, though the thing itself seem never so unreasonable; for reason tells me, that all which God speaks, must needs be true and good, and how strange soever it seems to flesh and blood; and so my faith is resolved into the divine truth and authority of God's word, and our reason is cap- tivated, 2 Cor. x. 5, to that higher principle, to believe what we see revealed, because it is revealed by God.
Thirdly. As I have reason to believe all that God speaks, because he is a God of truth and cannot lie, so I have rea- son also to believe, that the doctrine of scripture is God's revealed mind and will. It is not sufficient to the ground- ing of faith to say, I believe all that God reveals to be
* " That is, of reason as found in man fallen and depraved. They are not con- trary to right reason."
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true, but we must also believe, that these are the things which God has revealed. We confess, says Dr. Field, that faith may rightly be said to be a firm assent without evidence, of many things believed in themselves; but yet the medium, by force whereof we are drawn to believe, must be evident to us. As if I be asked, why I believe the incarnation, death, and resurrection of Christ, I answer, Because God's word testifies of them as things most certain and true. If you ask me farther, How know you that God hath revealed these things? I answer, By infallible testimonies and signs from heaven. By which, my reason is convinced, that those writings are of God, and so I can prove that a Christian has more reason for his religion, than any other, whether Jew, Turk, or heathen.
By these three positions, you see the great use and force of reason in matters of faith. It lets into my soul the divine light of the word; it tells me I have reason to be- lieve what seems contrary to reason, because God hath spoken it, and it assures me that God hath spoken those heavenly mysteries.
Secondly. But yet, for all this, we must not make reason the rule to measure faith by, nor the judge accord- ing to whose dictates the scriptures must be expounded. For example, That there is a Trinity of persons in the Godhead, the scripture is clear, 1 John v. 7: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." So shall I now expound this scripture according to the dictates of reason, and say, That because it seems impossible to rea- son, that three, should be one God; therefore, the mean- ing of that place must be this; Those three are one by consent of minds and wills! God forbid, for so a thousand men may be one. But the text itself, verse 8, shows how precisely the Holy Ghost spake, when he said, These three are one, more than by consent of testimony, because, verse 8, he varies the phrase, and says of the spirit, water, and blood, that they agree in one. Therefore, to be one, verse 7, is more than to ag.-ee in one, verse 8. If because? I cannot conceive in reason, how Christ and his Father can be one, therefore I shall seek to find out an interpre- tation, which may agree with my reason, this is clearly to
5
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set reason in the chair above scripture, and scripture must be made to submit to our sense, not we to the sense of the mystery revealed. Socinians will not believe, without a reason or evidence from the thing revealed. They will consult with the dictates of reason about an article of faith, and accordingly expound it, upon that ground, nullo modo verum esse potest, cui ratio prorsus, communisque sensus repugnat :* and hereupon they deny the person and office of Christ, the resurrection of the same body, the decrees of God, &c.
But we are to put a difference between giving a reason of our believing, and a reason of the thing believed. I believe the doctrine of the Trinity, and of Christ's incar- nation, that Esau was rejected, and Jacob loved, &c, and the reason of my belief is, because so it is written. But to demonstrate these truths, by evidence from the nature of things, or else to disbelieve them, this sovereignty of reason is the ruin of all faith and religion.
Some things are evident in themselves, as the principles of geometry; as, that every whole and entire thing is big- ger than a part of it, &c. Some things are not evident in themselves, but are made known to us, both that they are, and what they are, by a foreign medium, without the compass of the things themselves. Of this sort are all those things which we are persuaded of by the report of others; and this is the certainty of that knowledge which we have of things believed; the truth of them in them- selves appears not to us, nor is seen of us, and in this re- spect, faith is truly said to be an assent without evidence, upon the credit of the revealer. In these points, reason reacheth but the to 6Vt, that such points are the truths of God. But the & 6V* is hid from us, we cannot show a reason how such things should be. The sum is, to tie our faith to reason, and form our belief by the dictates of rea- son, so as to refuse to believe any thing without evidence from the nature of the thing, is a dangerous pride, setting up reason above the will of God revealed, to arraign scrip- ture at the bar of reason: a thing not to be admitted, and that for these two reasons:
First. Because our understandings are weak in things
* " That cannot possibly be true, which is repugnant to reason and common sense."
DIVINE AUTHORITY OF SCRIPTURES. 51
of nature, as the wind, a feather, Job xxxix. 13, " Gavest thou wings and feathers unto the ostrich?" Much more blind is our reason in mysteries of the kingdom of heaven: They are hid from the wise and prudent, they are foolish- ness to the scribes and disputers of this world, 2 Cor. i. 20: yea, at best, there is a great deal of blindness and weak- ness in our understandings, 1 Cor. ii. 11, we know but in part, 1 Cor. xiii. 12, yea, the law of our minds and reason rebels against the law of God, and much ado we have to bring all our xoyio^«j, reasonings, in captivity to the truth, 2 Cor. x. 5. Now this blind, weak, rebellious reason of ours is to be regulated, corrected, enlightened by the word, but not to regulate the word; for that which is to be regulated, cannot be the rule to regulate. That which is weak and blind, is not fit to judge that which is perfect, that which is all light, all truth, all pure, must not be judged and regulated by that which is subject to error and mistakes. " I have need to be baptized of thee," said John to Christ, "and comest thou to me?" So of our reason we may say, I have need to be regulated and amended by thee, O blessed word, and comest thou to me?
Secondly. Reason is denied to be the rule and judge of belief, for the same cause, that we denied the private pre- tended spirit to be judge for the trial of truths, viz.: Be- cause I cannot prove to another, that mine is the right reason. He pretends reason and so do I. Experience shows, that different men have different reasons, and dif- ferent expositions. He thinks he speaks as much reason as I. We are not certain that this or that is the right meaning of a text if a man hath nothing to assure him but the seeming of his own reason; which reason, others think they have as well as he. Indeed, if we compare our own reason with the reason and authority of other men which have decreed thus and thus, then we must give the pre- eminence to our own reason when a clearer evidence is propounded. Every one is to judge for himself, and it is unreasonable to assent to a lesser evidence when a clearer is propounded. It is true, because few are able to judge for themselves, God has provided guides to help them, yet Christians must not resign their wits and senses to follow any human guide whatsoever: our guides must not lead us blindfolded, neither must we put out our eyes to
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follow them; we must see the reason and grounds upon which they go, and so follow them by our own reason. With my eyes I see my guide's light; he tells me this is firm ground, you may go upon it, and I see it to be so. By my reason, I see his reason, and so follow him like a man of understanding, not like a beast, that is led, and knows not whither. I have the advantage of his reason, and my own too.
3. We now speak of their error, who appeal from scrip- ture to providence, and leaving the scriptures, make pro- vidence the rule of their persuasions and actions: for there is yet another error of those that weaken the su- preme authority of scripture, and make it of small effect by appealing to success of providence, declaring, as they conceive, the will of God, and what he likes or dislikes, and so judge thereby of the good or evil of many things.
Now that you may have your senses exercised, to dis- cern between good and evil in this point also; I shall show, first, what use we are to make of the passages and dispensations of providence; secondly, what is not war- rantable to be built thereupon.
Use 1. — For the former, we ought to give glory to God in all his wonderful works of providence, and that in these four particulars: — 1. We must take serious notice of his doings; for, the Lord hath done his marvellous works, that they ought to be had in remembrance, PsaL cxv. 2, yea, we must talk of his wondrous works, and say, This hath the Lord done, and it is marvellous in our eyes, Psal. cxviii. 23. The works of the Lord are great, sought out of all that have pleasure therein, Psal. cxi. 2, 4. But an unwise man regardeth them not. 0 Lord, saith David, how great are thy works! and thy thoughts are very deep: a brutish man knoweth not this, neither doth a fool understand this, Psal. xcii. 5, 6; and therefore God is angry: because they regard not the works of the Lord, nor the operations of his hands, he shall destroy them, and not build them up, Psal. xxviii. 5.
2. We must so observe them, as to learn righteousness thereby: for, when thy judgments are in the earth, the inhabitants of the world, such as have grace in them, will learn righteousness, saith the Lord, though the wicked will deal unjustly still, and not behold the majesty of the
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Lord, Isa. xxvi. 9, 10. By the serious meditation of pro- vidences much is to be learned; as, first, sometimes by it we may learn to humble our souls under his mighty hand, and to amend our ways, and to tremble before him, the people shall hear and see, and do no more so wickedly. Secondly. Sometimes we learn to see God's love and faithfulness, and so grow up into a dependence on him in like cases. Thy faithfulness and truth shall be my shield and buckler, Psal. xci. 4. He shall deliver thee in six troubles, yea in seven, there shall no evil touch thee, Job v. 19. Thirdly. We may learn content, cheerfulness, thankfulness in a low estate, &c, by God's dealings with ourselves and others. Fourthly. Providences do some- times call us to suffering, to martyrdom to bear witness to his truth, and against the sins of the world.
3. Providence overrules the plots, counsels, and works ol men, yea their vices, and their natural imaginations, to bring to pass his own work, either of mercy or of judg- ment. The creature does his own will, works after his own lusts, drives on his own designs; but all this while God is above them, and brings to pass his own counsels, sometimes for mercy; as in the case of Christ; Herod, and Pontius Pilate, and the Jews laid their heads together, they were "gathered together against Christ," that was their work. But God's work was carried on by their wicked hands "To do whatsoever thy hand and thy coun- sel determined before to be done," Acts iv. 42. Some- times for judgment, as Isa. x. 5, " 0 Assyrian! the rod of mine anger, and the staff in their hand, is mine indigna- tion ; I will send him against a hypocritical nation, I will give him a charge to take the spoil, and to tread down like the mire in the street." This is God's work by the Assyrians, to scourge his people. But the Assyrian did not propose to himself any such end as to serve God, but he drove on his own designs of ambition and covetousness, for he saith, verse 7, " He meaneth not so, neither doth his heart think so: but it is in his heart to destroy and cut off nations, not a few." Ezek. xxix. 18, Yea, Nebuchad nezzar, in warring against Tyrus, is said to have wrought for God, and God pays him his wages, verse 20, " I have given him the land of Egypt for his labour wherewith he served against Tyrus, because they wrought for me, saith
5*
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the Lord God." Though they did not know his will, nor had any intention to obey it, yet by their wicked hands the Lord executed his judgment on Tyrus.
4. Many times the passages of Providence are so strange, and in that darkness, that we cannot see God's liking or disliking by them, as in Job's case, we cannot tell what judgment to form upon them. Job xi. 7, " Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection?" "His judgments are un- searchable, and past finding out," Rom. xi. 33. Job could not find out God in his workings, though he sought it di- ligently. Job xxiii. 8, 9, " Behold, I go forward, but he is not there, and backward, but I cannot perceive him : on the left hand, where he doth work, but I cannot behold him ; he hideth himself on the right hand, that I cannot see him : but he knoweth the way that 1 take." Job ix. 10, 11, 12, "He doeth great things, past finding out; lo, he goeth by me, and I see him not; he passeth on, also, but I perceive him not: behold, he taketh away, who can hinder him ? Who will say unto him, What doest thou ?" Sometimes the Lord works by his prerogative, and there is no reason to be given for u. The Lord knows all our ways, paths, and turnings, but we cannot find out the rea- son of his dealings. Yet we must still conclude, that in all God's acts of providence in the changes and alterations of the world, we must acknowledge his justice, sovereign- ty, power and wisdom. Though the instruments and their works be wicked, though his ways be far above and out of our sight, his footsteps are in the clouds, and in the great waters, yet every mouth must confess, that " Holy, holy, holy, is the Lord God of hosts, the whole earth is full of his glory," Isa. vi. 5. This did the angels pro- claim before the throne of God, when he sat to judge the earth. And so Jeremiah, though he understood not the reason of God's proceedings, yet he acknowledges that " God is righteous in all that he doth." Jer. xii. 1, " Righteous art thou, 0 Lord, when I plead with thee," &c. Job gives God the glory of his holiness and justice, though he knew not why the Lord should deal so severely with him. Job ix. 15, " Whom, though I were righteous, yet would I not answer ; but I would make my supplication to my Judge." Thus we are to judge of the passages of
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Providence, we must observe them, learn by them, con- sidering that he works by wicked instruments, that his goings out are sometimes hid from us, yet ever just and righteous.
Secondly. What we deny to Providence. We must not make Providence a rule or judge cf our duty, nor to be a warrant of our actions : we must not accept the most signal demonstrations of Providence against a scripture rulee No alterations of times, no successes of Providence, no afflictions, no cross accident, should cause a godly soul to alter his principles, nor to depart from the words of in- struction which we have received from the mouth of God, to build ourselves new persuasions and actions, upon new principles of providential favours or dis-favours. Learn this from Job's holy resolution, Job xxiii. 9, " Though I cannot see him in his dealings towards me, yet my foot hath held his steps, his ways have 1 kept, and not declined, neither have I gone back from the commandment of his lips: " see Psa. cxix. 83, 84, 87. Nothing of Providence must alter the rule.
This is proved by five reasons: 1. Because God uses wicked men for his instruments, and prospers their cause. The prophet, (Habakkuk, i. 13,) expostulates with the Lord, and calls them wicked ; " Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the more righteous than he, and makest men as the fishes of the sea, that have no ruler over them." Here you see God's vengeance executed by men that were far worse. Again, if providential suc- cesses declare God's liking and our duty, and that they are judges of the goodness of a cause, then let the Mahomme- dans rejoice and boast in religion, as they do, saying, God with an almighty hand from heaven hath approved it with invincible prevailings against the Christians, &c. If Pro- vidence must frame our judgment of any matter, or cause, or opinion, then let Antiochus, the type of Antichrist, be a saint, and judged to have God on his side, when he so miserably wasted the Jews. In Dan. viii. 9, 10, 11, we read, that out of one of them, (namely, of the Seleucidos, which reigned in Asia and Babylon,) came forth a little horn, that is, Antiochus Epiphanies, toward the south, that is, Egypt, and towards the east, that is, Persia, both
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of which were conquered by Antiochus, and towards the pleasant land, that is, the land of Israel, so called for its blessed privileges: against these that tyrant wonderfully prevailed, ver. 10, for "He waxed great, even to the host of heaven," (that is, to war against God's church,) " and cast down some of the host, and of the stars, to the ground, and stamped upon them." Yea, verse 11, " He magni- fied himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down." And ver. 12, "A host was given against the daily sacrifice, by reason of transgres- sion, and it cast down the truth to the ground, and it prac- tised and prospered," Dan. xi. 30. Here is a wonderful success ; and many of the Jews seeing him thus prosper, began to alter their religion, to forsake the holy covenant, " for arms did stand on his part," that is, power and vic- tory, "and such as did wickedly against the covenant, he corrupted by flatteries," &c. I demand now, was the cause of Antiochus just and good, because he prospered ? Or did those Jews do well that changed their minds and their religion, and fell to the conqueror's side, as if God's mind had been hereby declared to alter the established worship, or that idolatry pleased him better than the daily sacrifice, which was now taken away? God forbid! — Lastly, if successes must sway our opinions and practices, then why do we not turn Papists, and worship the beast, Rev. xiii. 7, " To whom it was given to make war with the saints, and to overcome them ?" What shall we think ? Doth God by this success approve of the beast, or of his war? Or must the saints now alter their principles, and worship the beast? The text, (ver. 8,) tells us that the great majority of people, (which hang their religion upon providence,) shall worship him all, except they whose names are written in the book of life. Thus you see how God prospers the worst cause, and the vilest of men ; how the Lord makes use of wicked instruments to punish a hypocritical church. And they are the worst of men, even men that do wickedly against the covenant, who change their opinions with successes, and depart from the written truth, as if God and his word were changed with the change of the world. Read Jer. xii. 1, 2, 3.
2. If providence may set up new rules of opinion and
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practice, then you may as well cast lots of what opinion and religion, of what side and persuasion you will be : for as much as a lot is guided by divine Providence, Prov. xvi. 33, " The lot is cast into the lap, but the whole dis- posing thereof is of the Lord.
3. If successes of providence may determine God's will and our duty, then you will be often forced to justify and condemn the same cause, and the same persons, when this side prospers, 0 now, God, say they, hath declared him- self, owned their cause from heaven. But what if provi- dence decide against them ? What if the Lord blasts their counsels and their power? Then the contrary judgment is to be made, namely, that God doth not own our cause, or approve our doings; then we must by the same rule condemn ourselves and our former acting, — unless you will say, that providences may prescribe duty when they make for us, but not when they stand against us : and when God seems to plead the cause of our adversaries; but this were children's play so to argue.
4. If providences alter the state of the question, then a project or design, singularly wicked, and abhorrent to na- ture and religion, if it succeed well, ceases to be evil; which cannot enter into the thoughts of any but an Athe- ist: Felix scelus is scelus still.* It is a sure rule in di- vinity, that malum in se (such are the sins against the moral law) cannot be made good by any circumstances whatsoever. Sin is sin still; murder and perjury, &c, are sins still, and no success can or ought to alter our judg- ment concerning them.
5. Nay, lastly, it is a judgment from God to prosper in wickedness, and therefore no sign of his approbation. Ps. xcii. 7, " When the workers of iniquity do flourish, it is that they shall be destroyed for ever." Theirs is a sad reckoning. Everlasting destruction for their present pros- perity. " The prosperity of fools destroys them," Prov. i. 32 ; through God's just wrath their hearts are hardened, that they cannot repent. " Because they have no changes, therefore they fear not God." Ps. lv. 19. Their constant and uninterrupted prosperity is the reason of their perse- verance in wickedness and contempt of God. Through long continuance of sinning they grow obdurate and hard-
* " Successful crime is crime still."
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ened to their utter destruction. God sends troubles and afflictions to his children in mercy, a.nd gives prosperity to the ungodly in wrath. Let God lay on me any afflic- tion, rather than suffer me to prosper in the way that is evil. A hard heart is a fearful judgment; and Solomon observes (Eccl. viii. 11, 12) that impenitence is the fruit of such prosperity. " Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." They bless themselves and say, No evil shall happen. But what says the Lord? (ver. 12,) "Though a sinner does evil a hun- dred times, and his days be prolonged, yet surely I know that it shall not be well with the wicked:" their damna- tion slumbereth not; it is every day nearer and nearer, and the longer it stays, the more heavy it will be. It comes with feet of wool, but it will strike with hands of lead; " though it be given him to be in safety, whereon he resteth," and feareth no danger, " yet his eyes," (that is, God's eyes) " are upon their ways. They are exalted for a little while, but are gone, and brought low; they are taken out of the way as all others, and cut off as the tops of the ears of corn." See Job xxiv. 23, 24.
I conclude, therefore, that providences are oftener a temptation than a rule — a trial of our uprightness, not a rule for our consciences. He is a poor silly soul, and yet a presumptuous undertaker, that is not assured of the just- ness of his cause till the success determine it.
But is there no judging of God's liking by his provi- dence?
Ans. First. There is much of providence in great actions, but not of his will and liking, as has been shown. Secondly. Providence following a promise is a token of his love and liking. So Joshua might take comfort in his successful war. Jos. xxiii. 14, "Not one good thing failed." Thirdly. It is no comfort at all to be the rod and instrument of God's anger or vindictive providence on wicked men ; for so was the king of Assyria, &c. ; Isa. x. So were Jeroboam and Jehu, &c. Fourthly. It is no com- fort to say, the will of God is fulfilled by us; and if it were not his will, this could not have been done. True; yet wo to that man by whose sins and vices God brings to pass his own work. " The Son of man goeth, as it is
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written of him;" Judas and Pilate did no more than what was written, and what the hand and counsel of God had determined before to be done; u yet wo be to that man by whom the Son of man is betrayed; good had it been for that man that he had never been born." The instru- ment may be damned, though God make him his scourge: when the child is corrected, the rod is cast into the fire.
Thus I have at last finished my second use, wherein I have vindicated the supreme authority of scripture against a fourfold error. First, of them that would place this au- thority in the church. Second, of them who appeal from scripture to the Spirit. Third, of them that make reason the supreme judge. The fourth, of them that expound scripture according to providences.
There remains one question to be solved, for the close of this whole matter, namely, — Into what, then, is our faith finally resolved, and whereupon doth it stay itself, seeing the aforementioned things, the church, the Spirit, reason, and providence, though their help and ministry be needful, yet our faith is not built upon them, as hath been shown?
Ans. The authority and truth of God speaking in the scripture is that upon which our faith is built, and doth finally stay itself. The ministry of the church, the illumi- nation of the Spirit, the right use of reason, are the choicest helps, by which we believe, by which we see the law and will of God. But they are not the law itself: the divine truth and authority of God's word is that which secures our consciences.
To the grounding of faith it is necessary that we know, first, what is the truth revealed, else we cannot believe it, nor rest upon an unknown truth. Secondly, that God has indeed revealed and declared those truths; and then the soul rests upon it, as a sure anchor of faith and hope. If you ask what it is that I believe? I answer, I believe the blessed doctrines of salvation by Jesus Christ. If you ask why I believe all this, and why I will venture my soul to all eternity on that doctrine? I answer, because it is the revealed will of God concerning us; this is the way of salvation which God has made known to the sons of men. If you ask, farther, How I know that God has revealed them? I answer, by a two-fold certainty; one of faith, the
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other of experience. First, I do infallibly by faith be- lieve the revelation; not upon the credit of any other reve- lation, but for itself, the Lord giving testimony thereto, not only by the constant testimony of the church, which cannot universally deceive, nor only by miracles from heaven, bearing witness to the apostles' doctrine, (John v. 32, 36, Luke i. 4,) but chiefly by its own proper divine light, which shines therein. The truth contained in scrip- ture is a light, and is discerned by the sons of light. It docs by its own light persuade us; and in all cases, doubts, and questions, it clearly testifies with us or against us. Which light is of that nature, that it gives testimony to itself, and receives authority from no other, as the sun is not seen by any light but his own, and we discern sweet from sour by its own taste. And the means for opening our eyes to see this light (whereby our consciences are assured that we rest in God) are different. First. Some private; as reading, prayer, comparing places, consent of churches in all ages, helps of learning, and reason sancti- fied. Secondly. Some public; as the ministry of the word, which is the ordinance of God to get this assurance; which act of the church is not authority to secure me, but ministry to show me that which shall secure me; which ministry is founded on the scripture itself, in that from thence it fetches the reason that persuades me, and shows the light that infallibly assures me. Thirdly. But the chief help to show me and assure me of this light is the Holy Spirit, given to God's children, in and by the use of the former means, to open our understandings, to en- lighten our minds, that we may know and believe the words of this life, and the things which are freely given unto us of God. 1 John ii. 20; Eph. i. 17, 18; 1 John v. 6, 9. In which light thus shown unto us faith stays itself, without craving any farther testimony or proof, in the same manner that the philosopher proves that with the same sense we see and are assured we see. Thus I know by the certainty of faith resting upon its object, that the doctrine of scripture is from God. This is a certainty in respect of the understanding.
2. To which we add that other certainty of experience, which is a certainty in respect of the affections and of the spiritual man. This is the Spirit's seal set to God's truth;
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namely, the light of the word. When it is thus shown unto us, it works such strange and supernatural effects upon the soul; it "renews us in the spirit of our minds;" we, beholding this " glory of God " in the gospel, are " changed into the same image," (2 Cor. iii. 18;) it mightily con- vinces our consciences; it "pulls down our strong holds of sin;" it " casts down our imaginations and reasonings," which would " exalt themselves " against the u knowledge of God," (2 Cor. x. 4, 5;) it inflames the heart with the love of God and hatred of sin; it fills the heart with joy and peace, such as the world cannot give; it persuades us of the truth and goodness of the will of God, and of the things revealed; and all this by way of spiritual taste and feeling, so that the things apprehended by us in divine knowledge are more certainly discerned in the certainty of experience than any thing is discerned in the light of natural understanding, which has the certainty of specula- tion only, but not of experience. " How sweet are thy words unto my mouth! they are sweeter than honey and the honeycomb." Ps. cxix.
They that are thus taught, know assuredly, that they have heard God himself. In the former way, the light of divine reason causes approbation of the things they believe. In the latter, the purity and power of divine knowledge causes a taste and feeling of the things they hear. And they that are thus established in the faith, so plainly see God present with them in his word, that if all the world should be turned into miracles, it could not remove them from the certainty of their persuasion; you cannot dissuade a Christian of the truth of his religion, you cannot make him think meanly of Christ, nor of the doctrine of redemp- tion, nor of the duties of sanctification; his heart is fixed, trusting in the Lord. So then we conclude, that the true reason of our faith, and the ground on which it finally stays itself, is the authority of God himself, whom we most cer- tainly discern, and feel, to speak in the word of faith, which is preached unto us.
Thus much of my first doctrine: the supreme and divine authority of the scriptures, to determine in all matters of faith and practice. 6
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OF THEIR ERROR, WHO DENY THE AUTHORITY OF THE OLD TES TAMENT, AS IF NOW OUT OF DATE.
" Search the scriptures," &c. At that time there were no other scriptures penned, but those of the Old Testament: hence my second doctrine is this, that the scriptures of the Old Testament are still of divine authority to the churches of Christ under the gospel, to judge and determine in mat- ters of faith, and duty, &c. To what end should we search the scriptures if they were no longer of authority and power to instruct, command and direct our belief, and practice? But sin is to be judged sin, and duty to be es- teemed duty, and faith to be accounted faith according to the Old Testament, and therefore their authority is unques- tionable. For proof, observe how Christ and his apostles in the New Testament witness to the authority of the Old. Mat. vii. 12:" Whatsoever you would," &c, " For this is the law and the prophets." Under the law, and the prophets, Christ comprehends the whole Old Testament, and tells his hearers, they must do as they would be done to, because the law and the prophets teach and require it. Christ did not bring a weak proof. Add to this, the practice and advice of Christ, Luke xxiv. 25, 27. He reproves the two disciples for not believing the prophets, and then " begin- ning at Moses and all the prophets, he expounded unto them in all the scriptures, the things concerning himself." Paul says, " our faith and salvation is built upon the foun- dation of the apostles and the prophets;" Eph. ii. 20, now if that foundation be destroyed, what will become of our faith? and therefore "Christ opened their understandings, that they might understand the scripture," verse 45. What need of this, if those scriptures were now abrogated ? If Moses and the prophets were removed by the preaching of the gospel, why did Christ open their understandings to understand them, and not rather tell them, that they were abolished ? Why did Christ lay the foundation of the Christian faith upon that which was not ?
This answers their objection, who say, the Old Testa- ment was of force, till Christ's death and resurrection; but when the New Testament was confirmed by the death of the testator, then the Old was void. But here you see Christ, after his resurrection, turns those two disciples to
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those writings for grounding of their faith. Christ might have told them of new gospel truths, if any such had been ; but he refers them to the scriptures, and heightens their abilities to understand and believe them, as a sure anchor of their faith. And so in the parable, Luke xvi. 29, the advice given by Christ to save the living from going to hell, is this, "They have Moses and the prophets, hear them," therefore they are not to be rejected, as of no use to save or damn.
Consider the example of the apostles in all their preach- ings. They acknowledge the authority of the Old Testa- ment. Peter, Acts ii., when he would convince the Jews of the resurrection of Christ, and bring them to faith on him whom they had betrayed and slain, makes all good out of the Old Testament, quoted thrice from verse 25, to 36. And this was after Christ's ascension.
It is objected by some, that Christ spake to his disciples by and from scripture: but when he was gone into heaven, then he refers them to the teaching of the Holy Ghost, which he had promised to send unto them. John. xvi. 13. " He will guide you into all truth, and show you things to come."
Ans. Christ speaks of the extraordinary gifts of the Spirit to the apostles after Christ's ascension : by help of which, re- siding and abiding in them, they should be privileged from erring, and made to understand many things concerning Christ's kingdom which as yet they understood not; but here is not a syllable of setting up a teacher that should overthrow the scripture. Yea, this objection is answered by the former example of Peter; for Peter brought his proofs out of the Old Testament, after the pouring forth of the Holy Ghost upon them. Ver. 16, 17. " These are not drunken, as ye suppose," &c. At that time the Holy Ghost was already descended on the apostles, and they spake with tongues, ver. 3. But they had never a tongue to slight the writings of the Old Testament; but Peter, though in- spired by the Holy Ghost, yet brought all his proofs from thence. Consider the practice of Paul, who, contending for the faith of Jesus, confirms his doctrine from thence, Acts xxvi. 22, " saying none other things, than those which Moses and the prophets did say should come, that Christ should suffer," &c. So he confirms his doctrine of the re-
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surrection out of the scripture. 1 Cor. xv. 4. Lastly, in this sort did Philip make use of the prophets for the con- version of the eunuch. Acts viii. 35. " He began at that scripture, and preached unto him Jesus." Thus you see the authority of those books is alleged by Christ and his apostles, and made use of to lay the foundation of faith, to convince sin, to convert souls, to keep men from coming into the place of torment ; and all this after Christ's ascen- sion, and the coming of the Holy Ghost, and therefore are so to be acknowledged, and received by us for the same uses. " Because salvation is of the Jews." John iv. 22. The doctrine of salvation was a sacred treasure committed to that people; if their religion was not true, ours is false; if their scriptures are vain, our faith is vain also. This was the Jews' pre-eminence, "chiefly, because 1o them were committed the oracles of God," Rom. iii. 3, which Stephen " calls lively oracles," Acts vii. 38, because de- livered, vivd voce, and because they serve to make alive the dead soul, and the fathers received them to deliver to us.
Those books of the Old Testament, are either historical, prophetical, or doctrinal. The historical and prophetical are to this day the grounds of our faith in the points of creation and providence ; of the fall and misery of man, of the coming of the Messiah, of his person and office, and of salvation by him. And, also, of admonition, and reproofs, and instructions for holy life. The doctrinal parts, as the law of Moses, the Psalms, Proverbs, and many passages of the prophets, have their use of instruction in faith and ho- liness, in the right use of God's worship and ordinances. Every one of these parts is of perpetual use and authority, to command and regulate our faith and manners. It was true, it is true, and will be for ever true, they did teach the church of God of old, they do the same to us, and will do the same to the world's end ; so that whosoever is under a promise of the Old Testament, may rejoice, and take com- fort in it ; or if under a curse, let him tremble, if under a command, let him obey it, if under prophecy, let him rest upon it. We find gospel-graces regard Old Testament proofs. Heb. xiii. 5. " Let your conversation be without covetousness ; for he hath said, I will never leave thee." And gospel duties urged upon Old Testament precepts, as
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Eph. vi. 3. " Honour thy father and mother, which is the first commandment with promise."
Quest. What would you say of that part, which is typi- cal and ceremonial ?
Ans. Though they cease and be abolished as to our practice, yet they are perpetual, and still a part of holy scripture, as for our teaching and learning, the types and figures of the law are a kind of prophecies, for they do, in certain actions, set forth Christ to come, and the benefits by him ; as the prophets did by their words and writings, they still teach and instruct, and we may fetch arguments of faith and duty from them, as Paul does in his epistle to the Hebrews, and other places. As for example, if the question was between us and the Socinians, whether Christ by dying did make an atonement for sin. We say, yea, and the law and the daily burnt-offering and sin-offerings do teach the same. If ye ask of the manner how ? Ans. It is by sprinkling the sinner, that is, by applying it to our own souls. If the question be about ministers and their maintenance. In the New Testament, the apostle proves it to be the people's duty from the Law. 1 Cor. ix. 7. " Who goes a warfare at his own charge ?" That is Paul's argument ; ministers must be paid as well as soldiers, and he fortifies his reason by the testimony of the Old Testa- ment, verse 8, " Say I these things as a man ? Or saith not the law the same ? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox, that treadeth out the corn." The same proof he uses upon another occasion. 1 Tim. v. 17, 18.
Obj. But Paul's proof is faulty, because it is a ceremo- nial proof, and so denies Christ to be come in the flesh. Ans. God intended in that law, to teach us some thing, that is moral, namely, that God doth take care for minis- ters, and for his labourers in his word, more than for oxen; and if that law be written for our sakes, then why may not other things written in the ceremonial law teach a moral duty, as well as that ? The ceremonial law, as it sets forth Christ, so it also does the duty of Christians in their holy administrations. Thus the ft purging out of leaven " taught the putting away of filthy affections from our holy services, and polluted people from the society of the church. 1 Cor. V. 7, 13. So the "sprinkling of the unclean," teaches that
6*
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when we present any service to the Lord, we must renew our repentance, and not come with defiled hearts or hands, (I Tim. ii. 8,) by the "consecrating of the first-fruits" we are taught that we ought to be consecrated as holy unto the Lord, as "a kind of first-fruits of his creatures." Jam. i. 18, Rev. xiv. 4. We are not subject to those ordinances to do them, we offer not the sacrifice, because Christ is come; yet look in what they signify, and serve for our learning, as is said.
Obj. But there is (Heb. vii. 18,) "A disannulling of the commandment for the weakness and unprofitableness of it." Ans. The meaning is this, that the blood of those sacri- fices did not take away sin by any power or virtue that was in them. They of themselves are weak and beggarly, if any body should rest in them, as the carnal Jews did ; and therefore, he says, those ordinances were to cease, and give place, when the true sacrifice, Jesus Christ was offered, which alone did and could take away sin. " The law made nothing perfect," (Heb. vii. 19,) but in their relative use and end, they did lead unto Christ, that better hope who made all perfect ; for his blood served " for the re- demption of sins and transgressions, which were com- mitted under the first testament." Heb. ix. 15. So that the way of salvation taught then in types, and now with- out them, the substance of the covenant, is one and the same, only that former manner of administering waxeth old, and is put into a new way, which is significantly ex- pressed. Heb. vii. 12. There is fistaesais ta von*; not an abolishing of the substance of the covenant, but a transpo- sition of it another way. As a tenant, that holds by copy, if he obtain to hold in fee, the latter grant doth indeed ac- tually annul the former tenure, yet not the former benefiU His tenure is mended, being changed into fee-simple: so the coming of the New Testament doth better our tenure, but alters not the promises, commands, counsels in the Old. For as the substance of the priesthood was not to end, as having no more a being on the earth, but only translated upon other persons, (I will take of the gentiles for priests and Levites, Isa. lxvi. 21;) so the matter of the covenant was not destroyed, and quite taken away, but only changed into another form, other sacraments, and yet the same; other for the sign, the same for substance, the same spiri
DIVINE AUTHORITY OP SCRIPTURES. 67
tual meat and drink, the same rock, Jesus Christ. 1 Cor. x. 3, 4.
I answer, that when the apostle there speaks of disan- nulling the Old Testament, he does not mean the books of the Old Testament, but that old manner of publishing, ad- ministering, and applying the covenant. The books of the Old Testament had Christ for their principal scope and subject. Moses wrote of me: if ye believe Moses, you would believe me, if ye believe not Moses, ye cannot soundly believe the apostles, John v. 46. Thus they rea- soned and persuaded the things concerning Jesus out of the law and prophets, Acts xxviii. 23. Wherefore we con- clude that the scriptures of the Old Testament are to be retained still in force, as the good word of God written for our learning, and a word that still speaks unto us as unto children, in doctrines, in exhortations, in consolations, 1 Cor. x. 11.
CHAPTER I.
SECTION III.
OF THEIR ERROR WHO TEACH THAT IT IS NO FOUNDATION OF THE CHRISTIAN RELIGION TO BELIEVE THAT THE SCRIPTURES IN ENGLISH ARE THE WORD OF GOD.
Now, that ye may discern the truth, and avoid the dan- ger of this wicked error, I oppose unto it my third doctrine, which is this, namely, to believe the scriptures, which we are bid to search, whether in the original or in the English translations, to be the word of God, that is, to contain in them the mind and will of God, concerning man's salva- tion, is a necessary foundation of the Christian religion, that is, of our faith and worship, of our profession and practice, else to what end did Christ bid us "search the scriptures,'' if the believing of what we search and find to be the word of God is not the foundation of our religion? To what end should I search the Bible, rather than any other book, if I do not think it to be of God? And I therefore search
68
it that I may know what religion to be of, that is, what I must believe and profess; what God I must worship, and in what manner. The end of that searching was to beget faith and true religion in those unbelieving Jews with whom Christ had to deal. If I believe it not to be of God, I can have no foundation for my religion. For true religion is not the product of natural reason, or human wisdom, but of the will of God, declaring all matters of faith, of wor- ship, and life. No man hath known God at any time, and as long as the world was without the revealed will of God, they wandered after the imaginations of their own hearts: Acts xiv. 16. So he tells the Galatians, c. iv. 8, " When ye knew not God, ye did service unto them which by na- ture are no gods." That which is not God by nature is not God at all: there were gods of men's making: the gods of the nations were not gods at all, except in the opinion and conceit of them that made them so. "We know that an idol is nothing," 1 Cor. viii. 4, that is, nothing indeed, nothing except in the conceit of the idolater, it is no such thing as he takes it to be. Now that which is a God of man's making is not God. The Lord chargeth the people with this folly, "They sacrificed unto devils, not to God, to gods whom they knew not, to new gods that came new- ly up," Deut. xxxii. 17, Isa. xliii. 12, Jud. v. 85 whereas the true God is not a made God, he is a God whether we think it or not, he is God by his own nature, the ever living and eternal God, in the knowledge and true worship of him all true religion consists, and therefore, in compas- sion to the world, God sent unto the Jews, first his word, his statutes, and ordinances, a choice privilege. "Chiefly, because unto them were committed the oracles of God," Rom. iii. 3. And in the "fulness of time" he brought the Gentiles into fellowship with the Jews, and "turned them from their vanities unto the living God, which made hea- ven and earth, the sea, and all things therein," Acts xiv. 15. "You know," says Paul to the Thessalonians, 1 Ep. i. 9, "how ye turned to God from idols to serve the living and true God."
All religion is either the invention of men, or of God; if our religion be after the inventions and commandments of men, it is all vain. Mark vii. 7, "In vain do they wor- ship me, teaching for doctrines the commandments of men,"
OP THE CHRISTIAN RELIGION. 69
although they carry the greatest show of wisdom, humili- ty, and austerit}7. Col. ii. 23. That which the Lord hath commanded us, that only may we do, " Whatsoever things I command you, observe to do it: thou shalt not add there- to, nor diminish from it," Deut. xii. 32. His will re- vealed is the only true ground of all religion, and the mea- sure of his worship ; if we do any thing contrary, nay, if any thing besides what he commands, it is abomination. The prophet Jeremiah, speaking of the people's inventing additional services, condemns them in this very respect, because " God commanded them not, nor spake it, neither came it into his mind," Jer. xix. 5. If it came not into his mind, then not from his mind to us ; and therefore that religion is all vain. Let this, then, be first settled in your minds, that the word of God is the only foundation of the Christian religion.
And for the right grounding of our religion, it is neces- sary that we believe it to be so. To believe the scriptures to be the word of God is the foundation of the Christian religion, " We are built upon the foundation (that is, upon the doctrine) of the prophets and apostles," Eph. ii. 20,21, and faith causeth us to rest thereon, hence it is called the word of faith ; it must be received as from God, believed as God's word ; if we do not believe it to be the word of God, we have no reason to ground our religion upon it, more than upon the Alcoran ; if we do not believe it to be the word of God, we have no faith, and consequently, no religion. Thus Christ argueth, John v. 46, 47, " Had ye believed Moses, you would have believed me ; but if ye be- lieve not his writings, how shall ye believe my words?" To believe the scriptures to be the word of God is the ground of faith, and therefore the foundation of the Christian religion.
Objection. Yea, but to believe the English scriptures, or the Bible translated into English, to be the word of God; this is no foundation of the Christian religion.
This is but an old piece of popery in an independent dress. The papists, to discredit our translations, and to keep the people from reading the scriptures, and so to keep up the church's authority, are wont to cavil, and say the English scriptures are no foundation of the Christian religion. Thus that Jesuit, with whom Doctor White has to do, lays this for his first conclusion, namely, that the scriptures
70 god's word the foundation
alone, especially as translated into the English tongue, can- not be the rule of faith. He gives two reasons for his as- sertion. The first is, because these translations are not in- fallible, as the rule of faith must be; for neither were the scriptures immediately written by the Holy Ghost in our language, neither were the translators assisted by the Spi- rit infallible, as appears by the frequent changing and cor- recting of the translations, which shows that some of them were defective. How can an unlearned man be sure that this translation, which now I have, or you have, does not err, unless you admit the authority of the church, to assure us, that such and such a translation doth not err?
For answer, I lay down these two conclusions: — First. That divine truth in English is as truly the word of God as the same scriptures delivered in the original Hebrew or Greek; yet with this difference, that the same is perfectly, immediately, and most absolutely in the original Hebrew and Greek : in other translations, as the vessels wherein it is presented to us, and as far forth as they do agree with the original. Every translation agreeing with the original in the matter is the same canonical scripture that Hebrew or Greek is, even as it is the same water which is in the fountain and in the stream: we say this is the water of such or such a well or spring, because it came from thence; so it is in this business, when the apostles spake the won- derful works of God in the languages of all nations that were at Jerusalem, wherein they were born, (Acts ii. 8, 11;) the doctrine was the same to all, of the same truth and divine authority in the several languages. And this doctrine is the rule we seek for, and the foundation upon which our religion is grounded; and it is all one thing, whether it be brought to my understanding in Welch, or English, or Greek, or Latin. All language or writing is but the vessel, the symbol or declaration of the rule, not the rule itself. It is a certain form or means by which the divine truth cometh to us, as things are contained in their words, and because the doctrine and matter of the text is not made known unto me but by words, and a language which I understand, therefore I say the scripture in Eng- lish is the rule and ground of my faith, whereupon I rely- ing, have not a human, but a divine authority for my faith. Even as an " unbeliever " coming to our sermons is " con-
OF THE CHRISTIAN RELIGION. 71
vinced of all" and "judged of all," (1 Cor. xiv. 24,) and will acknowledge the divine truth of God, although by a human voice in preaching it be conveyed to him, so I en- joy the infallible doctrine of the scripture, though by a man's translation it be manifested unto me.
My second conclusion is this: that to believe this to be so, that is, to believe the scriptures in English to be the word of God, is a necessary means for grounding faith and religion in the hearts of all.
The reason is, because the rule of faith must be, first, certain, and secondly, known. For if it be not certain, it is no rule at all; and if it be not known, it is no rule to us. Wherefore God has taught us by corporal letters which we see and read, what he would have us believe concerning him. But to him that heareth not, or that believeth not, truth and error, light and darkness is all one. Observe the apostle's reasoning: " How shall they call on him in whom they have not believed?" Rom. x. 14, (believing, you see, is the foundation of that part of the Christian religion, namely, holy invocation) "and how shall they believe in him of whom they have not heard?" If they do not un- derstand the mind of God by hearing, and hearing it as from God, as " the word of God and not of man," (1 Thes. ii. 13,) it is no more than if they heard a piece of Virgil, or Caesar's Commentaries; for how can we preach to the convincing of consciences, and settling of their souls in the way of religion, except they be persuaded that he that preacheth speaketh from God. Lastly. What comfort can there be in that religion which we are not persuaded is of God? No religion is able to bring us unto God but that which came from God ; if I doubt of that, I have no reli- gion at all.
Obj. 1. But how can we believe the scriptures translated into English to be of God, seeing translations are not so infallible as the rule of faith must be ; in many places they do not agree with the originals ? Ans. Let the English translation of the Bible stand for true until the Jesuit or the sectary be able to prove the contrary. 0, but I cannot believe them to be true, because the translators were not assisted immediately by the Holy Ghost. Ans. Such ex- traordinary assistance is needful to one that shall indite any part of scripture, but not to a translator; for a man, by
72 god's word the foundation
his skill in both languages, by the ordinary helps of prayer and industry, is able to open in the English tongue what was before locked up in the original Hebrew or Greek. As a Spanish or Danish ambassador delivers his message and receives his answer by an interpreter. The interpreter needs not any inspiration, but by his skill in both lan- guages, and his fidelity, he delivers the true mind of one nation to another. So it is in this case; the translator is God's interpreter to a strange people.
Obj. 2. Oh, but by the frequent changes and variable translations, it seems that some have erred. Ans. 1. Our English speech doth vary and change. Books of law and history, written in old English three hundred years ago, are hardly understood now, and therefore there will need a new translation of them, yet without any alteration in the matter. So in respect of words and manner of speech, a translation may be defective, when it is not erroneous as to the sense. Ans. 2. We do not say this or that transla- tion is the rule and judge, but the divine truth translated; the knowledge whereof is brought to us in the translation, as the vessel wherein the rule is presented to us, as said above.
Obj. 3. Oh, but how can I be assured that the divine truth is brought in our translation, rather than in yours, which seems to favour the contrary side and opinion? or that either of them is infallible, seeing the translator, being but a man, may err? And how shall an unlearned man be sure that this or that translation erreth not?
Ans. He knows it three ways. First, by the ministry. Secondly, by the light itself shining in our translation. Thirdly, by the testimony and approbation of the guides of the Church. " Philip said to the Eunuch, Understand- est thou what thou readest? And he said, How can I, ex- cept some man should guide me?" Acts viii. 31. God hath set guides to his church, and he endues them with ability and fidelity to guide his people. " The priest's lips should keep knowledge, and the people should seek the law at his mouth, for he is the messenger of the Lord of hosts." Mai. ii. 7. Lock up a new apprentice and a shop of tools together, and he will come forth as ignorant as he went in; but let his master show him the use of those tools, and then, by having his senses exercised, he under-
OF THE CHRISTIAN RELIGION. 73
stands the use of them, not so much by the authority of his master as by the reason which his master shows him; then he manages- the trade upon the same reason that his master did: so lock up an unlearned man and a Bible together, and he will come forth as ignorant in matters of faith as he went in, if you afford no helps; but give him a guide to open the scriptures, and then he understands the doctrine, that it is of God. The translation is done by the ministry of the church, and industry of certain men. And although ..hey be not privileged from mistakes, yet we know infal- libly that they have not erred in the matter: we know it, I say, by the same means whereby we know other truths and articles of faith, namely, by the light of the doctrine translated; for the doctrine contained in the .scripture is a light, and so it abideth, into what language soever it be translated, and the children of light know it, and discern it, (as is at large discoursed already,) for they "know his voice from all others." John x.
And seeing they have faithfully presented the truth of the scriptures in our own language, we know that the translation itself is agreeable to the originals, for a false translation does not carry in it the truth of God. Besides this, ignorant people may rest secure on this point, because our translation hath the approbation of the guides of our church, and of other reformed churches, and stands unre- futed against the cavils and malice of the adversary. The testimony of friends, and foes too, has the force of a twofold testimony : " The Jews said, We know that God spake unto Moses." John ix. 29. How did they know it? They were not living in Moses' days; yet they knew it by the constant and uncontradicted tradition of that ehurch from Moses' time till Christ's. God spake in the presence and hearing of three-score thousand men, besides women and children, who were eye-witnesses of many wonders, by which the ministry of Moses was confirmed, and the cer- tainty thereof delivered down from age to age, with the consent of the prophets, who lived and bare witness from time to time; the last of which gives this testimony to Mo- ses' ministry, "Remember ye the law of Moses, my ser- vant, which I commanded him in Horeb." Mai. iv. 4. By the like testimony and ministry of the church may our people rest assured of the present truth of our translation. 7
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"Why herein is a marvellous thing, that ye know not." The same testimony should produce belief in Christ as it did in Moses. Some things are first known and then be- lieved, as Christ said to Thomas, " Because thou hast seen, thou hast believed," (John xx. 29;) other things are first believed, and then made evident afterward; as that the scriptures are God's word, which is evidenced to us more and more by the power of God speaking to our hearts in the scripture, and giving us such a taste and feeling of spi- ritual and eternal things as we can never be removed from the certainty of that persuasion. We say as the people of Samaria to that woman, John iv., " Now we believe, not because of thy sayings," (as at the first they did, ver. 39,) "but because of his own word," (ver. 41,) "for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world."
The second grand reason whereby the Jesuit would prove that the scriptures alone, especially as they are trans- lated into English, cannot be the rule of faith, is this: be- cause the unlearned cannot read or understand them; yea? learned men are not sure that they rightly understand them, since it is certain that the same words of scripture different persons understand and expound differently, so that all cannot expound aright; one exposition is contrary to another, and therefore their expositions cannot be that rule of faith which we seek. Yea, there is nothing more common among our sectaries than to reproach and slander our ministry, telling our people that their priests have de- luded them, they have falsified the word of God, &c.
Here, therefore, it will not be unseasonable to answer this profitable question, namely, How plain, ordinary Chris- tians may discern the true sense of scripture from false and counterfeit ? How a Christian may judge of the true sense.
For direction herein I shall speak first by way of prepa- ration to the party that would not be deceived; secondly, to the rule itself, our right judging.
First, as for the party, if thou desire to know the truth, be sure to read and hear " with singleness of heart," (see Ps. xxv. 9, Prov. viii. 9;) lay by all prejudged conceits and affections, and then, " as new-born babes, desire the sincere milk of the word, that ye may live and grow thereby." John vii.; John viii. 32; 1 Pet. ii. 2.
OP THE CHRISTIAN RELIGION. 75
Secondly. Now for the rules of right judging and dis- cerning the true sense of scripture, I shall only name them, They are these four :
1. The sense or exposition given of any place of scrip- ture must agree with the general scope of scripture, which is to set forth the excellencies of God — his grace, wisdom, mercy, &c, — and to abase man, to bring us back to God, to possess and enjoy him, to be partakers of his holiness and glorious excellencies. Acts xxvi. 18; Eph. ii. 1, 18. The general scope of scripture is to make us holy; and whatever interpretation draws us from duty, if the fruit and effect of the exposition lead to sin and looseness, it is a false sense, it is not of the Spirit of God : mark what their doctrine drives at, and " by the fruit " of their doc- trine "ye shall know them." Matt. vii. 15, 16.
2. The sense and exposition that is given of any place of scripture must agree with the analogy of faith — with the general rules and articles of Christian verity received by the churches of Christ. Our exposition must not cross the articles of faith: the building must be answerable to the foundation, and so "hold fast the form of sound words." Rom. xii. 6; 1 Cor. iii. 10, 11; 2 Tim. i. 13. New lights, new, uncouth, unsound words and expressions, are to be suspected of carrying in them an erroneous and corrupt sense.
3. The sense and exposition given of any place of scrip- ture must be such as the words, in their true, literal, and grammatical construction, will yield and bear, else it is a false sense. No commentary must overthrow the text. Every exposition must be such as the words in their true signification, being proper or figurative, do yield. No ex- position of scripture is to be accepted which the words, taken with their scope, will not bear. The literal sense is not only that which the words do properly afford, but also that which they afford in their borrowed sense, according to the intention of him that speaks, and the matter which he would have understood by the comparisons with which things are compared. So that consider what it is that God would have us understand by the words of scripture pro- perly used, or figuratively, that is, the literal sense and the true meaning of the place. Here you must remember, also, that the intent and scope of the place is to be gathered by
76 god's word the foundation
what goes before and what follows after the text that is in debate: you must not take a part of a scripture sense, and leave out the other part.
4. The fourth and last rule to judge between a true and false sense is this. You must compare one place with ano- ther; and the plainer places must be the rule to expound the more obscure. But beware that ye never accept of a mystical and dark place against a plain place; never for- sake a plain place to follow those which are dark and mys- terious. It is the pride of many, both preachers and others, to be dealing in the darkest places of scripture, (of Daniel and the Revelation.) and by the sound of some words not well understood, to raise strange conceits and new truths^ as they call them, and accordingly put themselves upon unwarrantable actions and practices, contrary to known duty.
Obj. Why do not you that are preachers better agree in your expositions? You differ among yourselves, and upon the same text preach different doctrines. Ans. I. Though we make different observations upon the same text, yet not one contrary to another. The fulness of scripture is such, that one man sees farther than another into a text; yet all bear witness to the same truth of God. Peter and John came both of them to the sepulchre to see whether Christ were risen. John came first, yet went not in, only he saw the linen clothes lying; but Simon Peter went into the se- pulchre, and took a particular view of all things; yet both saw enough, and both were witnesses to the same truth. So it is in expounding of scriptures, some see and declare the truth in a general way; they come first to the sepul- chre: others dive deeper into the meaning, yet both are witnesses to the same Jesus, and to the word of his truth, One true sense may be uttered in different forms. 2. I an- swer, that for substance of doctrine, there is a sweet har- mony among the reformed churches; so that you may go into a thousand congregations where our old, sound minis- ters are the lights that shine, and you shall find that they all speak the same thing, preach the same Jesus Christ, and walk after the same Spirit
OF THE CHRISTIAN RELIGION.
SECTION IV.
OF THEIR GENERAL ERROR, WHO TEACH THAT UNQUESTIONABLY NO WRITING WHATSOEVER, WHETHER TRANSLATION OR ORIGINALS, ARE THE FOUNDATION OF THE CHRISTIAN RELIGION.
Against which I oppose my fourth doctrine, namely, that salvation and eternal life is to be found in scripture, and no where else, and therefore it must needs be the foun- dation of the Christian religion. This is Christ's reason why we should search the scriptures, namely, because in them ye think ye have eternal life; and ye are not de- ceived in so thinking, because they are they that testify of me. If the scripture be the only foundation of salvation, it must also be the only foundation of the Christian reli- gion.
Whereas it is said, no writing whatsoever is the founda- tion of the Christian religion. If by writing he mean the writer's or printer's art, if any fallacy or emphasis lie in that, it is too silly and childish a sophism in so serious a matter, for paper and ink is not the foundation of our faith. But if by writing he mean the things written, and deny them to be the foundation of the Christian religion, he is a blasphemous antiscripturist, a presumptuous heretic, and an enemy to the salvation of mankind.
For proof of our point observe these places: "These things are written that ye might believe, and that believing jTe might have life through his name," John xx. 31. In which words note that the great things of our religion are built upon the things that are written in John's gospel : so, " The gospel is the power of God unto salvation," Rom. i. 36, with 2 Tim. iii. 15, " From a child thou hast known the scriptures, which are able to make thee wise to salvation." So, Jam. i. 21, "Receive with meekness the engrafted word, which is able to save your souls." Many are the titles and attributes given to scripture, which report unto us their power,, purity, and efficacy. It is called "The word of life," Phil. ii. 16; "the word of grace, which is able to build you up, and to give you an inheritance among them that are sanctified," Acts xx. 32; "The word of truth, the gospel of your salvation, the ground of faith," Eph. i. 13; "The word of the kingdom," Matt. xiii. 19. And upon
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78 GOD'S WORD THE FOUNDATION
this blessed foundation the church of God is built, (Epb. ii. 20.) The household of God are built upon the founda- tion of the apostles and prophets; not upon their persons? but their doctrine. The doctrinal foundation is that which the church is built upon. Now, if the things written in scripture be able to do all things— to build us up, to save our souls ; if it be the word of truth on which we trust, and upon which the church is built, &c, then it must needs be acknowledged the foundation of our Christian religion. Now, if they have a new religion, which is neither able to beget faith nor to save their souls, then I yield indeed that it is not grounded on scripture; neither is it the Christian religion: but if our religion be sufficient for these blessed ends and effects, then it has the written word for its founda- tion, and is in truth the religion of Christ.
1. Because, as scripture alone is able to reveal and make known to us the way of life, so scripture knowledge only is powerful and effectual to work saving graces. All other knowledge is but foolishness as to the attaining of our last and highest end. All other knowledge is dead and weak; it has no power to change and renew the heart, to pull us out of the state of nature. By all the knowledge that men attain they are not converted, till it pleases God "to shine into their hearts the knowledge of the glory of God in the face of Jesus Christ." 2 Cor. iv. 6. But " the word of the Lord is perfect, converting the soul." Ps. xix. 7, 8. It is "powerful," and "works effectually in all that believe." See the efficacy of it in six things.
First, it is powerful to pierce and break the stony heart. It is a " two-edged sword, dividing asunder the soul and the spirit," Heb. iv. 11: able to discover the deepest hypo- crite, it tells him what is flesh and what is spirit. When Felix heard Paul preach of " temperance and judgment to come," (Acts xxv.,) his heart trembled, though the behold- ers perceived it not. When the Jews heard Peter lay home to their charge the murdering and betraying of Christ, they were "pricked in their hearts, and said, What shall we do?" Acts ii.
2. It is powerful to throw down imaginations and strong reasons, which are the unregenerate man's strong-holds of sin, whereby he stands out against the word of God. He will plead hard for his lust, his usury, and sinful gain ; for
OF THE CHRISTIAN RELIGION. 79
separation, for vain fashions in apparel, for sinful recrea- tions. In the minds of unregenerate men there are strange thoughts, which exalt themselves against the knowledge of Christ, and will not submit to him in obedience; and all because sin is rooted in the rational faculty. It is there as in a castle of defence, it urges reason for its allowance. Now what is it that can throw down this strong hold of carnal reason? The apostle tells you (2 Cor. x. 4, 5) the weapons of our warfare are mighty, through God, to cast down these strong holds and reasonings, and to bring them into captivity unto the obedience of Jesus Christ. Pro- duce now your strong reasons, and you shall find reason in the word to confute your reason. You shall see reason enough to cast away all your imaginations, and never to suffer your souls to hold up a weapon any longer against Christ.
3. It is able to enlighten and bring to saving knowledge the simplest that shall read and hear with an honest heart. Ps. cxix. 130, "The entrance of thy word giveth light to the simple." The very first acquaintance with it makes you wise; yea, wiser than the aged and experienced.
4. It is powerful to convert the soul, to reform the heart and life; "We beholding in the gospel, as in a glass, the glory of God, are changed into the same image, even as by the Spirit of God." 2 Cor. iii. 18. The quere is, "Where- withal shall a young man cleanse his way?" Ps. cxix. 9. Though lusts be strong, and temptations prevalent upon young men, yet let him but order himself by the word, his heart and ways will be cleansed.
5. It is powerful to raise comfort and revive the broken- hearted, and the soul that is cast down in deepest amic- tions. Suppose any of us to be in such a case as is there described, (Job xxxiii. 21, 22,) it is not all the wisdom of the world that can comfort a wounded soul and a droop- ing spirit. But if there be an "interpreter, one among a thousand to show unto man his uprightness, then he is gracious unto him." The Lord has ordained that the fruit of the lips shall give peace; "I will lead him and restore comforts unto him, and to his mourners: 1 create the fruit of the lips, peace," &c. Isa. lvii. 18, 19. "The Lord hath given to his servants the tongue of the learned, that they should know how to speak a word in season to him that is
80 god's word the foundation
weary, to give the oil of gladness for the spirit of heavi- ness." lsa. 1. 4; Isa. lxi. 3.
Lastly, it is powerful to preserve them that be called against all temptations, and to build them up unto glory. The word of God is the sword of the Spirit, and by it the Christian shall stand against, and be able to quench, all the fiery darts of Satan. Let the devil assault and do his worst, yet let the Christian but stand to his weapons, hold fast the word, and he shall overcome.
Thus in the scripture ye find life, because the word is so effectual to do you good, to convert your souls, to pull down Satan's throne, and to build up the soul in grace. It is a hammer to break the hard heart, a fire to purge the drossy heart, a light to shine into the dark heart, and oil to revive the broken heart; armour of proof to establish the weak and tempted heart. If these precious things be matters of the Christian religion, then surely the written word is the foundation of it, or else your religion is not Christian.
2. Eternal life is in the scriptures, because they testify of Christ; they set forth Christ, who is "the way, the truth, and the life," (John xiv. 6 :) " they are they that testify of me," says Christ." In them ye find life, because in them ye find Christ. So far as by the scriptures we get acquaint- ance with Christ, so far we are acquainted with salvation, and no farther. For if you knew all the histories and all the prophecies, if ye had the whole Bible by heart, if by it you could judge of all disputes, yet, till you find Christ there, you cannot find life: the scriptures are to us saving, because they bring us unto Christ. John (1 Ep. v. 11, 12) tells us that "life is in the Son, and he that hath the Son hath life; he that hath not the Son, hath not life." If you miss of Christ in the scripture, (as the blinded Jews do, who, though they read the Old Testament daily, yet " even to this day, when Moses is read, the veil is upon their heart," 2 Cor. iii. 15, they "do not look to the end of that which is abolished," ver. 13,) you miss of the way, the truth, and the life. Again, Paul (2 Tim. i. 1) says that " the promise of life is in Christ Jesus;" and the end of his apostleship is to declare the same to the world in that very epistle. Now, if life be in Christ, and if Christ himself be the subject matter of our religion, then surely the scrip-
OF THE CHRISTIAN RELIGION. 81
tures, which testify of Christ, must needs be the founda- tion of it, or else our religion is not Christian.
Quest. Where and how do the scriptures testify of Christ, and life in him ?
Ans. Four manner of ways. First, in the promises: "The seed of the woman shall bruise the serpent's head." Gen. iii. 15. And again, Gen. xxii. IS, "In thy seed shall all the nations of the earth be blessed;" with many other to like purpose. 2. In the prophecies concerning Christ and his offices, concerning his strange conception and birth; " A virgin shall conceive and bring forth a son," &c. Isa. v. 14. Concerning his death and resurrection; "He shall make his righteous soul a sacrifice for sin. He shall be numbered among the transgressors, but he shall not see corruption." Isa. liii. 10, 12; Ps. xvi. 10. 3. In types and figures. First, some are personal ; as Jonah was a figure of his abode in the grave, and rising again the third day. Melchisedec, an eminent type of his priestly office ; Sam- son and David, of his victory over the church's enemies. Secondly, some are types real, as the passover lamb slain, and the blood sprinkled to save the Israelites from the de- stroying angel : so Christ, our passover, is sacrificed for us. The brazen serpent, a type of Christ's being lifted up upon the cross. The daily burnt offering by the blood of the sacrifices to make atonement for the people. The scape-goat carrying away the people's sins that were con- fessed and put upon his head. The blood of the heifer that was carried into the most holy place, a token of Christ's blood wherewith he entered into heaven. The water of sprinkling the unclean, a figure of our sanctification by the sprinkling of Christ's blood on us, &c. 4. In the doctrines of Moses and the prophets, Deut. xviii. 15, "A prophet shall the Lord your God raise up unto you, like unto me: him shall you hear in all things." So Psal. ii. "Kiss the Son," whom God hath set upon his holy hill, "lest he be angry," &c. In brief, you can hardly read a piece of scripture but you will find a promise, or a pro- phecy, or a type and figure, concerning his person and office, concerning his merit, his grace, his Spirit, or some precept concerning his will and commandment, how we must receive him, and how we must walk in him. The scriptures are full of Christ: Christ is the subject, scope,
82 god's word the foundation
and end to which they all drive. Thus much concerning our second reason of the doctrine.
Use 1. Now the use. It is first for reproof; for, is this true, that salvation and eternal life is in the scripture and no where else, then it convinceth the world that few in- deed intend their own salvation, because few care to be acquainted with the scriptures. No man's desire of the end (salvation) is greater than his care to use the means (the saving knowledge of the scripture.) If you indeed prized scripture knowledge, as the field wherein the trea- sure of grace and life is to be found, you would read and hear them more frequently, and constantly, and with de- light; you would prize a good minister, who is able to break unto you the bread of life; you would attend the ordinances, on the Lord's day especially. And how can we in charity think, that such persons seriously mind their own eternal good that do so grossly slight the word of life? Remember that of Psal. cxix. 155, "Salvation is far from the wicked." Why? "For they seek not thy statutes." It is not that I tell you this, but David tells you so, yea, the Holy Ghost tells you so, and therefore I pray you to lay to heart that which Paul spake to the Jews, Acts xiii. 46, a It was necessary that the word of God should first have been spoken to you, but seeing you put it from you, and judge yourselves unworthy of everlasting life, we turn to the gentiles." To disregard the word is, in the account of Paul, (Rom. xv. 32,) to disregard one's own salvation. " He that refuseth instruction despiseth his own soul," as if it were not worth the looking after.
But consider, that salvation is the greatest thing, that one needful thing that a Christian hath to regard in this world. Luke x. 42. What is all your wealth and bravery? all your mirth and jollity? What is all, or any thing you have, if in the end you come short of salvation ? Your salvation is the thing we aim at, and pray for, and preach for, and for which we take pains to hold forth the wTord of life. It is the end for which Christ died, and rose again. The end for which, with so much love, and such a miracle of mercies, he hath preserved unto you the Bible.
Use 2. Be persuaded henceforth to show your esteem of your soul's eternal good, by your esteem of the word of life, and manifest your esteem of the word of life hy your readiness and cheerfulness to be ordered and ruled thereby
OP THE CHRISTIAN RELIGION. 83
If indeed you esteem it as the word of life, you will be guided by it, you will be afraid to transgress it, you will make God's statutes your delight, and your counsellors, your heart will stand in awe of it, Psal. cxix. 24; you will hold nothing, you will take nothing in hand, but by advice and allowance from God's word, you will choose rather to have all the world against you, than one sentence of God's word. God's word is fitted for all estates, callings, and conditions of mankind. If you are a magistrate, it teaches how to rule; if a subject, how to obey; if you are a mi- nister, it teaches you how to preach ; if a hearer, how to hear; if you are a husband, or a father, or a master, &c, it teaches you how to behave yourselves. It gives direction for our apparel, sports, labour, gain, and giving; for our buying and selling, for our speech and silence, for our company and solitude. You will need direction out of the word for every estate and condition of life, for times of health and sickness, for affliction and prosperity, for good and ill report. This word of the Lord is exceeding large. Psal. xcvi. Now if you desire to find it a word of life to you, you must be ordered and guided by it, else it will ac- cuse and condemn you. If instead of this, you will consult with humours, with men, with worldly ends and interests, with carnal reason; if you count it foolish preciseness to tie one's self strictly to that rule, if when you are sick, or distressed, or in want, or injured, &c, you will choose to follow other rules, the word of life will be to you a word of death, because you choose the paths of death.
Use 3. The third use is for direction. Study Christ in the scriptures. In them ye find life, because in them ye find Christ. Let your eye and aim be upon Christ. Look what things the scriptures testify concerning Christ, and in what way; for by the same things, and in the same way, must we endeavour to find him. In the promises, prophe- cies, types, and commands, we must see how they lead to Christ. Many people have lower and baser aims in the study and search of scriptures. There are false ends in reading the scriptures.
First. There are in scripture many rarities of knowledge, which are not to be found elsewhere. Rare speculations of the Deity, of creation, and providence, sundry passages of antiquity and history, which furnishes a quaint wit with
84
choice matter of discourse; and thus many gentlemen, and other speculative men, schoolmen, and critics read the scripture, who yet all their life-time are strangers to Christ: and you may know it by this, their delight is most in such books and sermons, and their inquiries mostly run upon such matters, as have least edification, the least relish and touch of conscience of heaven : such as the temple which Samson pulled down, how it could stand upon two pillars, being of that capacity, and so near together as to be reached by his arms at once; the cubits of Noah's ark, what size they were of; at what time Job lived; how many devils can be in one body; what Paul's preachments were, and how he was in the body or out of the body, and not know it; and a multitude of such questions, which serve to sa- tisfy men's curiosity, rather than edify in the faith.
Secondly, others search the scriptures to pervert them, not so much out of a desire to know and obey the truth, as to quarrel, and move doubts and quirks to pervert the known received truths of God. The scriptures challenge in all men's minds a superlative commanding authority; and every sect would fain have the scriptures to speak on their side. Now here is the fault: many first take up an opinion, and then afterwards seek out scripture to make it good; they bring an opinion to the scriptures, whereas it should first arise, and be received from scripture, And hence it is that the scripture is wrested. The contentious and heretical wits do search the scriptures to make good what they have conceived in their own brains; and so the scripture is made, as it were, the broker to set off notions which men have forged in their own brains. Thus many opinionists search the scriptures, doting about questions which gender strife rather than edifying, and so are kept from acquaintance with Christ all their days, even by scripture itself mis-studied.
Lastly, others read scriptures as a task, for form and fashion-sake, as if the chapter read or heard were all their duty. The truth is, there is no better task, than constantly to read or hear the scriptures, and most of us are negligent that way, every odd trifling occasion diverts us from that duty: and unless we tie ourselves to such tasks we should hardly find time to converse with God in his word. It is a pious and Christian fashion in every family to keep set
OF THE CHRISTIAN REiaGION' S5
times of prayer and reading of scrip- _J\ „u " xt De a task, it is naught : it proves but a meftt , l ^ e^ereise, which a child may do, as well as men of u^r?an^lng-.
This therefore remains your duty in the study ui s.crip- ture, to study Christ, to know something that may pro- cure or evidence your interest in Christ, to instruct you in the word of righteousness, to bring you near to God, else you read, and search, and hear, and at last are far from eternal life, because unacquainted with Christ. Therefore propose to yourselves such heads of knowledge, namely, to learn what Christ is in relation to his Father, in relation to his church and people; what promises, what fulness, what merit, what riches of grace, there is in him, what his Spirit is to us, and in us, what his will is concerning us, and what our duty is concerning him. Christ hath done all that he should do for us, and we must do what sinners ought to do in obedience to him.
All this knowledge of him must be, first, distinct and clear; we should be able to give an account of what we believe, and why we believe it. Secondly, it must be a savoury knowledge, seasoning the heart with the good knowledge of Christ, transforming us into his image: even as by the taste of wine and honey we know the sweetness and goodness of them experimentally, so the learning of Christ is not only literal, but spiritual and operative; it expels from the mind that natural blindness and hardness of heart — that senselessness and searedness of conscience — by which u natural men are alienated from the life of God, through the ignorance that is in them; who, being past feeling, have given themselves over unto lasciviousness, to work all uncleanness, with greediness." Eph. iv. 19, 20. But with them that have rightly learned Christ it is other- wise. As when the sun arises darkness goes away, or, when life comes the grave-clothes are cast off, so you that have learned Christ, and have been taught by him, will "put off, concerning your former conversation, the old man, which is corrupt according to the deceitful lusts;" you will be "renewed in the spirit of your mind;" you will "put on the new man, which, after God, is created in righteousness and true holiness." Eph. iv. 21,24.
Thou hast never found Christ in the scripture till thou be taken off from all thy false and carnal confidences, which
86 ERRORS AGAINST THE
were thy rocks and, accounted thy gain, wherein thou trustest, and till thou find this work of the scripture upon thee, to settle thy soul upon Christ, to unite thee to Christ, of him./k'iid from him to partake of life and righteousness, oT grace and peace — till thou bear fruit upon that new stock. 6 1 am the vine, ye are the branches." According as your "oot is, so is your fruit. In old Adam your root is rottemess, and the fruit you reap is corruption. Gal. vi. 8. But 'He that abideth in me, and I in him," says Christ, "the sane bringeth forth much fruit," (John xv. 5;) new and pleaant fruit, better than that which grows upon the stock ofnature, which is the wild olive tree. Rom. xi. 24. The sanctifying Spirit, which Christ gives, is in thee as a " well of water springing up unto eternal life." John iv. 14. Thus I have at last despatched all my four doctrines con- cerning the scripture, which serve to establish our hearts against the dangerous errors of these days against the holy scripture. The scope of all which is to withdraw the soul from th< written word, and so to undo it to all eternity. Hasretic cum ex scripturis arguuntur in accusationem convertmtur ipsarum scripturarum, quasi non recti habeant. Iren. 1. 3, c. 2.* And from this fountain (namely, of scripture vilified or misunderstood) do spring all the fol- lowing errors noted in the London Testimony. But the points handled upon this first head, being well digested, will be of great use to make you wise to discern both good and evil in the errors following, of which I am now to speak in order.
CHAPTER II.
ERRORS AGAINST THE NATURE AND ESSENCE OF GOD.
It becomes all good men to speak and think of the sa- cred majesty of God with all humility, sobriety, and awful reverence. "With God is terrible majesty; touching the Almighty we cannot find him out unto perfection: He is
* "Heretics, wh,n confuted with the scriptures, begin to accuse the scriptures themselves of error." (t )
NATURE AND ESSENCE OP GOD. 87
excellent in power, and in judgment, and in plenty of jus- tice; men do therefore fear him: he respecteth not any that are wise of heart: If a man speak, surely he shall be swallowed up." Job xi. 7; Jobxxxvii. 20, 23, 24. Immensity is one of God's attributes, and therefore he is incomprehensible; we cannot comprehend the infinity of his essence, nor draw near the light of his glory, nor penetrate the secrets of his providence. He that thinks himself wise of heart, and able by discourse of reason to find out the Almighty, shall be swallowed up by the bright- ness of that glory; as he that gazes on the body of the sun, his eyes are dazzled, and not able to see what before he did see.
It is noted out of Socrates, 1. 1, c. 8, that Alexander, bishop of Alexandria, discoursing, in the presence of his clergy, too curiously of the mysterious trinity and unity, gave occasion to Arius (who envied the bishop's honour) to think that he denied the trinity of persons, (which was the error of Sabellius) whereas the bishop intended only the unity of nature in the Godhead. Against this Arius drove so furiously that, to confute Sabellius, and in him, as he thought, the bishop, he distinguished the natures too, as if the Son and Holy Ghost were not of the same nature with God the Father. And so to secure the article of the trinity, to cast disgrace upon the bishop, he destroyed the unity. It best becomes our faith, and the weakness of our understandings, to content ourselves with things revealed — with the quod fit (the fact) that God i-s one, and that the Father, Son, and Holy Ghost are one in nature, though distinct persons, without prying curiously into the modus or manner how such a thing can be, or the cur fit, why this should be, rather than that. Intricate disputes about such mysteries as can hardly be explained by us, nor well understood by the people, are fruitless and dangerous, tend- ing to introduce discord into the church, or blasphemy. Wherefore I shall endeavour, in the most plain, convincing way I can, to bear witness to the truth of God against the errors here recited concerning the blessed Trinity, that so your knowledge may be distinct and clear, not confound- ing things that should be distinguished, nor dividing things that should not be divided.
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SECTION I.
THE ERRORS IN PARTICULAR AGAINST THE NATURE OF GOD ARE FIVE.
1. That God has a personal shape. First, because Adam had, who was made in the likeness of God in personal shape; secondly, God showed unto Moses his back-parts, therefore if God has back-parts and a face, he has a shape.
That God has a personal shape is directly against ex- press scripture. Deut. xiv. 12, 15, Moses gives the reason why the people should not go about to represent God by any visible shape or image, because God has none ; " Ye heard the voice of words, but ye saw no similitude, only ye heard a voice." If God had a personal shape, he might be seen and represented by a picture; but he is "a Spirit," (which hath not flesh and bones,) John iv. 24, an eternal, invisible Spirit, saith Paul, 1 Tim. i. 17, "Now to God eternal, immortal, invisible." God is invisible to our bodily eyes ; he is seen by faith, not by the eye ; that seeing of God is reserved for the life to come, (Heb. xi. 27; Matt. v. 8; 1 John iii. 2;) and therefore he cannot be likened unto any thing that is seen, Isa. xl. 18, with Acts xvii. 29, " We ought not to think that the Godhead is like unto gold or silver, or stone graven by art and man's de- vice." We ought to think that God has a visible shape, says the sectary; we ought not to think so, says the scrip- ture: God has a shape, say they; God has not a shape, says the scripture. Now which of these speak truth ? Let us next consider their proofs.
Obj. 1. Adam, say they, had a personal shape, and Adam was rifade in the likeness of God; therefore God has a shape. Ans. God's image or likeness in Adam was spi- ritual; in righteousness and holiness of truth, not bodily. Eph. iv. 24. The heathen are condemned because they " changed the glory of the incorruptible God into an image made like to corruptible man," Rom. i. 23. It was a hea- thenish sin to represent the glorious God under the shape of a man. God plagued them for it, ver. 24; which he would not have done if man were like to God, or God to man, in a personal, visible shape.
Obj. 2. If God has back-parts, and a face, he has a shape. Ans. We must distinguish what is spoken of God properly
NATURE AND ESSENCE OP GOD. 89
and what is spoken of him <w8parto7ta9t>s after the manner of men: for a man, because he is but a man, cannot speak to God but as a man, and therefore God speaks again to him after the manner of men; because man would not un- derstand otherwise what God is, nor what his will is. Thus we read (Exod. xxxiii. 19, 20, 23,) of God's face and back-parts. Moses desired to see God's glory, verse 18, " I beseech thee (said Moses) show me thy glory." The Lord in answer tells him, " I will proclaim the name of the Lord before thee, I will be gracious to whom I will be gracious, &c. But thou canst not see my face, for no man can see me and live. Thou shalt see my back-parts, but my face shall not be seen." The meaning is, that God in him- self is incomprehensible: my face, that is, the glory of my majesty, thou canst not see, but my back-parts thou shalt see, that is, the faithful can have but some glimpses, and obscure traces of God's essence and glory, as if one should see a man's back, or the glance of his cheek. Here " we see God through a glass darkly, but hereafter face to face," says the apostle, 1 Cor. xiii. 13. God did make known to Moses some characters of the Divine nature, whereby Moses might conceive what a God he was, and this is called a proclaiming the name of the Lord, because as men are known by their names from one another, so the Lord is known and discerned from all false gods, and from all the creatures by these proprieties of his nature, which he pro- claimed to Moses. Exod. xxxiv. 5, 6, "And the Lord descended in the cloud, and proclaimed the name of the Lord; and the Lord passed before him, and proclaimed the Lord, the Lord God gracious, and merciful, and long- suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty." These are the name of God, by which, as by a name, he is known from all other things, for none but God can assume those titles, "I will be gracious to whom I will be gracious; and will show mercy on whom I will show mercy." Moses desired to know God's name, Exod. iii. 14. "And God said to Moses, I am that I am," that is, 1 am an eter- nal being, who have my being of myself. Thus God is known by his essence, He is Jah, and Jehovah, that eter- nal being, and by his properties and actions. This is by
8*
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God himself expounded to be his back-parts, that is, a knowledge that we have of him by his word, revealing his nature unto us; and it is opposed to the seeing of God "face to face." The face and back-parts of God do but distinguish an obscure and weak knowledge of God, from that full and perfect seeing of him in the life to come. Thus men used to speak and express themselves. Thus we read, that the scripture ascribes to God, hands, eyes, feet; as, "His eyes are in every place beholding the evil and the good." "God will require it with his hand." "The place of the soles of his feet is his sanctuary," &c. Prov. xv. 3; Psal. x. 14; Ezek. xliii. 7. In such speeches the scripture humbles itself to our capacities. Such ex- pressions signify the like actions in God, done with hands, as men perform by their hands, eyes, and feet, that is, God sees our ways, God is strong to revenge all wrongs, to perform all his promises and judgments without hands or eyes, as men do the like actions by their hands and eyes.
Again, we read that the scripture ascribes to God hu- man passions, as joy, grief, anger, wrath, repentance, &c. We may not think that God is subject to like passions as a man is. When the priests of Jupiter would have done sa- crifice to Paul and Barnabas, supposing they had been gods in human shape, the apostles reproves their folly, saying unto them, " Sirs, why do ye these things, we are not gods, we are men of like passions with you:" Acts xxiv. 15. So that God is distinguished from men, because he is not of the like passions with them. But such expres- sions you must understand to be spoken after the manner of men, for by such manner of speeches we understand the nature of God, namely, that he hates all sin, that he delights in uprightness. As men show their dislike of a thing, by anger, by grieving, by repenting, by punishing, by chang- ing their minds, &c, so the scripture, by the like things, sets forth God's displeasure against sin, and the evil ways of mankind: so for joy and delight, &c. These things being attributed to God, show that God is pleased with the ways of righteousness and holiness, as men are well pleased with those things wherein they take joy and delight.
Lastly, in like manner we speak to God in prayer. When we say, " 0 Lord, turn from me thy fierce anger, let it repent thee of the evil ; let the Lord delight in us to
NATURE AND ESSENCE OF GOD. 91
do us good," &c. Numb. xiv. 14, 16, 18. Our speech is according to our conceit of things, and by such speeches to God, we show, not what God is in himself, subject to changes, &c, but what we would have him towards us, and what to do for us.
Through want of this distinction, many have gross con- ceits of the divine nature. First, some have gross conceits of God in their minds, as if he were like unto man, or might be worshipped with men's hands, or as if he dwelt in temples made with hands, or were confined to this or that place for worship, to this or that picture, &c. Others make a quite contrary use of it. To what end, say they, is your fasting and weeping, your prayers and repentings, do you think that God changes his mind ? No, but yet we think, that God shows what he will be to an humble, praying, repenting people, by taking to himself such names and affections as in men. And by them we may comfort- ably gather that God will be good to us in such ways ; because as men are merciful and good to them that are sorry for their offences, and humble themselves, and seek their favour; so is God to us. The reason is, because these good things which are qualities in us, are nature in God : he is just, holy, and good by nature. In essentia divind, nee aliud nee accidens, the simplicity and pure- ness of his nature admits of no mixtures or compositions, either of substance with his substance, or accidents added to his substance. Therefere it is said in the abstract, God is love, God is light. Now if we that are partakers of the divine nature can show forth mercy and goodness, truth and kindness, much more God, whose nature it is; he will be such a God to us.
SECTION II.
NAMELY, THAT GOD IS THE NAME OF A PERSON ; WHEREFORE TO TAKE GOD OTHERWISE THAN PERSONALLY", IS TO TAKE HIM OTHERWISE THAN HE IS, AND INDEED TO MISTAKE HIM.
I conceive that the intent of that senseless error, is to confound essence and person in the Deity, and to deny the Trinity of persons, in the unity of essence, as by their third error doth expressly appear, which saith; That it is a
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wretched distinction to distinguish betwixt essence and person. There being such an affinity between these two errors, the same argument will serve to confute both.
1. Against both which I lay down these two conclusions, First, that in scripture the name of God is sometimes taken essentially, and sometimes personally: essentially, as Deut. vi. 4, * Hear, 0 Israel, the Lord our God is one Lord." God is but one being, and none is beside him. So Isa. xlv. 5, 6, " I am the Lord, and there is none else, there is no God besides me." Which places and expressions make known to us the whole Godhead as he is opposed to false gods, and to creatures. When God is set against creatures, or mentioned with other things that are not God, then the word is taken essentially.
Sometimes it is taken personally, to signify of the per- sons in the Trinity. And so it is taken when any person is named with another, as John i. 1, "The Word was with God, and the Word was God," that is, Jesus Christ, the Word and Son of God, was with God the Father. So in that apostolical benediction, 2 Cor. xiii. 14, "The grace of our Lord Jesus Christ, and the love of God, and the fellow- ship of the Holy Ghost," &c. Here all three persons are named, and the love of God is there taken personally for the love of God the Father; by which it appears, that to take God otherwise than personally, is not to mistake him.
2. Against their third error I lay down this conclusion, namely, there are three persons in one individual nature of the Deity.
The scripture teaches us to distinguish between essence and person, or between the divine nature and the persons that partake of that nature. The Godhead is to be consi- dered in the unity of his nature, and in the trinity of per- sons. The same divine nature is communicated to three persons; the Father is God, the Son is God, and the Holy Ghost, God; yet the persons are not so divided as to make three Gods, nor the nature so one as to deny the three per- sons. There is but one God in being, whose name is lam, Exod. iii. 14. This cannot be denied to mean God in es- sence, for it is the proper meaning of that name. And this one God in essence is three persons, Father, Son, and Holy Ghost. We must acknowledge three distinct persons sub- sisting in the Godhead: Matt, xxviii. 19, "Go teach and
NATURE AND ESSENCE OP GOD. 93
baptize them in the name of the Father, of the Son, and of the Holy Ghost." Here three are joined together, to whom equally we perform worship and promise our obedience, and of whom we expect remission of sins, and everlasting salvation. Hence our argument is thus framed: Into whose name we are baptized, He is the most high God, (for we must not be baptized in the name of Paul, or Apollos, or any creature whatever;) but we are baptized into the name of the Father, Son, and Holy Ghost: therefore the Father, Son, and Holy Ghost are that one, eternal, most high God, who alone is to be worshipped, and who alone is able to forgive our sins and save our souls.
This is necessary to the true knowledge of God, and after this manner God has revealed himself in scripture. And he that does not acknowledge it, does not know God as he ought, neither can he worship him aright. There- fore, to help your understandings in this great mystery, I will show, first, what a person in the Deity is, and, se- condly, give farther proofs of my second conclusion.
First, by person we do not mean a multiplication of sub- stances in particular, that subsist apart, having in them the self-same general nature ; as, for example, Peter, James, and John, who are human persons, under the species of man, subsist apart and separate, one from another. The persons in the Godhead are not so ; they are not three par- ticular substances, to whom one general nature is common : for then there would be three particular Gods, as James, Peter, and John are three singular men ; but three that subsist by one substance, which itself is particular, yet they all three have it, and their several ways of having it is that which makes their personal distinction. Take it in the words of the judicious Hooker : "The Lord our God is but one God, in which indivisible unity we adore the Father as altogether of himself, we glorify that consubstantiai word, which is the Son; we bless and magnify that coes- sential Spirit, eternally proceeding from both, which is the Holy Ghost. Seeing, therefore, the Father is of none, the Son is of the Father, and the Spirit is of both, they are by these their several properties really distinguishable each from other : for the substance of God, with this property to be of none, doth make the person of the Father; the very self-same substance in number, with this property to
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be of the Father, maketh the person of the Son ; the very same substance, having this property of proceeding from the other two, maketh the person of the Holy Ghost. So that in every person there is implied both the substance of God, which is one, and also that property which causeth the same person really and truly to differ from the other two. Every person hath his own subsistence, which no other besides hath, although there be others besides that are of the same substance." Eccles. Polit. lib. v. sec. 51.
Quest. What is a person in the Trinity? Ans. It is whole God, not absolutely considered, but by way of some personal properties. It is a manner of being in the God- head, or a distinct subsistence, not a quality, having the whole Godhead in it. Usher, p. 78. To this so clear and safe an expression of so incomprehensible a mystery, I shall not presume to add more words; only I wish the use of Athanasius' creed were restored to the church, and well understood of all the people.
Obj. Oh! but we do not read in scripture that the Fa- ther, Son, and Holy Ghost are called three persons in the Godhead ; the term person is not fit to be used, because it implies three particular substances, existing severally and apart, which cannot agree to the Deity, which is but one.
Ans. It may be so indeed in your corrupt imagination. If you will measure the being and subsisting of God by rules of logic and human reason, then you cannot conceive a unity in a trinity — how one should be three persons, and not three divided or severed substances. Howbeit, in the description of a divine person now given, you see clearly how essence and person are distinguished according to the doctrine of the scripture. Yea, the scripture uses not only words which signify as much as we mean by person, but the very word [person] itself, Heb. i. 3, where Christ is called the express image of God's person; he is called " the brightness of his Father's glory:" I say his Father's glory; for the apostle speaks of the Son in all this chapter, ver. 2, 5, because as the Father is glorious, so is Christ his Son glorious with the same glory. John xvii. 5, " Father, glo- rify thou me with thine own self, with the glory which I had with thee before the world was." What glory was that? Not a created glory, (for there was nothing created before the beginning of the world,) it must needs be an un-
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created glory. So he is called " the Lord of glory/' 1 Cor. ii. 8. Again, he is called the express image of his Father's person. If the Father be a person, then so is the Son, and so is the Holy Ghost, there being three named to be God. Consider that by what name one of them is distinguished, by the same, doubtless, the others are distinguished. He does not say Christ is the image of his nature, but tr^ vvto- etaasus avta, of his personal subsistence. Then, there is one person of the Father, and another of the Son; the Father is one person, the Son is another person of the Godhead, having his own proper subsistence, as the Father hath; even as the signet's impression answers all the linea- ments and proportions of the seal, and as the letters and words printed upon paper are the character, and answer to the image of the types or the letters set by the printer. So here is one person answering to another. Angels and holy men are the image of God's holiness, but not of his person. Nothing can be the express image of God's person but he that is a divine person, for personalhy is the thing wherein they are alike and resemble each other.
I now proceed to give you farther proofs of my second conclusion, namely, that there are three persons in one in- dividual nature of the Deity. You have seen this proved by the institution of our baptism; see the same truth con- firmed at the baptizing of Christ, where are three distinct persons, and names, and personal actions, (Matt. iii. 16, 17.) First, there is Christ, the party baptized, coming out of the water; secondly, there is the Spirit of God descending like a dove, and abiding on him, (non levi tantum motu, sed corporali specie;*) thirdly, there is God the Father, testi- fying of Christ by a voice from heaven, " This is my be- loved Son, in whom I am well pleased." Here is the per- son of the Father, and the person of the Son, and of the Spirit of God in a bodily shape, which abiding in a bodily shape is a personal action. These three persons are of the same dignity and authority, as appears by that apostolical benediction, (2 Cor. xiii. 14,) "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you." Here are three sorts of mercies wished and prayed for, from three distinct per- sons, as concurring jointly to the