The Divine Authority of the Scriptures
“All
Scripture is given by inspiration of God, and is profitable for
doctrine, for reproof for correction, for instruction in righteousness.”
2 Timothy 3:16
The next head which falls to be touched is the holy
Scripture, the rule which God has given to direct us how we may glorify
and enjoy him. We are poor blind creatures, that know not our way,
neither how we should glorify God, nor how we may come to the enjoyment
of him. Therefore God hath given us the revelation of his mind in that
great point. The connection between this and the preceding question is
abundantly obvious; the one points out the end for which we were made,
the other the rule to direct us how to attain to that end. And in this
text we have two things.
1.
The divine authority of the Scriptures asserted. All Scripture is given
by is given by inspiration of God. The word Scripture signifies writing
in general; but here it is appropriated to the holy Scripture. It
principally here aims at the Scriptures of the Old Testament, which were
written by men of a prophetic spirit: but seeing the New Testament was
written by such as mere endowed with the same Spirit for writing, upon
that reason, what is applied to the Old belongs also to the New
Testament. It is said to be of divine inspiration, because the writers
were inspired by the Spirit, who guided their hearts and pens; he
dictated, and they wrote; so that it is his word and not theirs; and
that is extended to the whole Scriptures.
2. The use and end of the Scriptures: It is
profitable for doctrine, &c. If ye desire to know the truths of
religion, or what we believe, the Scripture is profitable for doctrine,
teaching us what we are to believe concerning God, Christ, and
ourselves, and the great things that concern salvation. If ye want to
refute the contrary errors, it is profitable for reproof to convince us
of the nature and importance of divine truth and point out what errors
we are to avoid. If ye desire to amend your life and practice, casting
off sinful practices, it is profitable for correction, that is, for
reformation of manners. If ye want to know what is duty, and what is
sin, it is necessary for instruction and righteousness ; showing us how
to lead a holy and righteous life before God and instructing us in the
true righteousness, which is the foundation of our access to God, and
acceptance with him, the righteousness of Christ. And what more is
necessary for salvation for faith and obedience, for the whole of
salvation?
Two
doctrines offer themselves from the words, viz.
Doct.
Doct. II. ‘The Scriptures
are the rule to direct us how we may glorify and enjoy God.’ I shall
prosecute each doctrine in order.
Doct.
I. What is meant by the Old and New Testament.
II. What are the Scriptures of the Old and New
Testament.
III. The necessity of the Scriptures.
IV. That the Scriptures of the Old and New
Testament are the word of God.
V. Deduce some inferences.
I.
I shall show what is meant by the Old and New Testament. It is the
covenant of grace which is called a testament and it is properly a
testamentary covenant, without any proper conditions as to us. “ This is
the covenant that I will make with the house of
II. I proceed to show what are the Scriptures of
the Old and New Testament. The Scriptures of the Old Testament are those
which begin with Genesis, and end with Malachi; and the Scriptures of
the New Testament are those which begin with Matthew, and end with the
Revelation. And it is worthy of our special remark, how the Old
Testament and the New, like the cherubims in the most holy place,
stretch forth their wings touching one another; the Old Testament ending
with the prophecy of sending Christ and John the Baptist Mal. iv, and
the New beginning with the history of the coming of these two. The books
of the Old Testament were divided by the Hebrews into three, the law,
the Prophets, and Ketubim, written books. The law contains the five
books of Moses, the Prophets are twofold, former and latter. The former
are the historical books of the Old Testament, as Joshua, Judges, Ruth,
1 and 2 Samuel, 1 and 2 Kings; and they were so called, because they
told things already done. The latter related things before they were
done; and are of two sorts; the greater, which are three, Isaiah,
Jeremiah, and Ezekiel; the lesser twelve, viz. Hosea, Joel, &c. The
written books were called so, because they were written by such as had
the gift of the Holy Spirit, as the Hebrews speak, but not of prophecy.
And of that sort are Job, Psalms, Proverbs, Ecclesiastes, Canticles, 2
Chronicles, Ezra, Nehemiah, Esther, and Daniel. The Hebrews ascribe this
division of them to Ezra; and it seems our Lord Jesus Christ
acknowledged the same, while he tells his disciples, (Luke 24:44), of
the writings of Moses, the Prophets, and the Psalms.
The
books of the New Testament are divided into three sorts, Histories, the
Four Gospels, the Acts of the Apostles, the Epistles, and the
Revelation, which is prophetic.
The books of both the Testaments were written by different authors. As
to the Old Testament, Moses wrote the Pentateuch; only some verses in
the end of Deuteronomy, where Moses’ death is recorded, could not be
written by him, but are said to have been written by Joshua; who also
wrote the book that bears his name; or, according to the opinion of
some, it was written by Eleazar, Aaron’s son. Samuel is supposed to have
written the book of Judges, and, it would appear, the last part of the
book of Joshua, containing the account of the death of Joshua and
Eleazar: Some think that the Judges did write every one the history of
their own time; and that Samuel at last did put them all into one
volume. The book of Ruth also was written by him, as the Hebrews tell.
He wrote also the first book bearing his name, to the 25th
chapter, where his death is narrated. The rest of the chapters of that
book, and the whole of the second book, are said to have been written by
David. The books of the Kings are supposed to be written by David and
Solomon, and other prophets that lived in these times; so that each of
them did write what was done in his own time. Job is supposed to have
written the book that bears his name. David wrote the Psalms, but not
all: such as are not his have the author’s name prefixed; as Asaph,
Heman, &c.: and they were all by Ezra collected into one volume. Ezra is
said to have written the books of Chronicles, Ezra, and Nehemiah;
Mordecai, that of Esther; and Solomon, the Proverbs, Ecclesiastes, and
Canticles. Isaiah, Jeremiah, and the other prophets, wrote every one
their own prophecies, containing a short their sermons.
As for the books of the New Testament, without
controversy the evangelist wrote the Gospels, according as their names
are prefixed to them. Luke wrote the acts of the Apostles; and the
remaining books, the Epistles and the Revelation, were written by those
whose names they bear. Only as to the Epistle to the Hebrews, there has
been some doubt, some ascribing it to Luke, some to Barnabas, others to
Apollos, and others to Clemens: but, many learned men have given good
reasons to prove it to be written by the apostle Paul.
But
the principal author is the Holy Spirit, whence the Scripture is called
the Word of God. The penmen were but the instruments in the hand of God
in writing the same. It was the Spirit that dictated them, that inspired
the writers, and guided them. But the inspiration was not the same in
all points to all the penmen; for some things were before utterly
unknown to the writer, as the history of the creation of the world to
Moses; the prediction of future events in respect of the prophets; which
therefore the Spirit did immediately reveal to them: Other things were
known to the writers before, as the history of Christ to the four
evangelists, &c·; in respect of these there need no new revelation, but
a divine irradiation of the mind of the writer, giving him a divine
certainty of those things which he wrote. By this inspiration all of
them were infallibly guided, so as they were put beyond all possibility
of erring. And this inspiration was extended not only to the things
themselves expressed, but to the words wherein they were expressed,
though agreeable to the natural style and manner of each writer, (2 Pet.
1:21; Ps. 45:1). Upon this account the Scripture is attributed to the
Holy Spirit, without making any mention of the penmen, (Heb. 10:15).
Quest.
But what opinion are we to form of the books called Apocrypha, And why
are they so called?
Answ. These books, which
are found placed in some bibles betwixt Malachi and Matthew are called
Apocrypha, which is a Greek word, signifying hidden or absconded. The
reasons of this name are given thus (1.) Because they were not
acknowledged by the church to be of divine inspiration. (2.) Because the
names of the authors were hid. (3.) Because they contain some things
unknown to Moses, the prophets and apostles. (4.) Because, for the
foresaid reasons, they were judged unworthy to be publicly read in the
church. Concerning these books, we believe that they are not of divine
inspiration, and therefore no part of the canon of Scripture; that is,
they are not to be admitted as any part of the rule of faith and
manners: and there fore they are of no authority in the church of God
for the determining of controversies in religion; and so, though they
may be of use as other human writings, yet they are no otherwise to be
made use of nor approved. The reasons are,
1.
They were not acknowledged by the church of the Jews for canonical: to
whom the apostle tells us, “the oracles of God,” under the Old Testament
dispensation “were committed,” (
2. They were not written in the Hebrew tongue, but
in the Greek; and the authors of them were posterior to Malachi, who was
the last of the prophets, according to the saying of the Hebrews, that
the Holy Ghost went up from
3. The primitive church for the first four
centuries received not these books; and when they came to be read, the
reader stood but in an inferior place, they being then read as
profitable books, though not of divine authority.
4.
They are no where cited by Christ and his apostles. Yea, they are not
obscurely rejected by him, while he divides the Scriptures into Moses,
the Prophets, and the Psalms, (Luke 24:44). And whereas the apostle
tells us, that “prophecy came not of old by the will of man, but that
holy men spake as they were moved by the Holy Ghost,” (2 Pet. 1:21), the
authors of these books pretend to no such thing. The author of
Ecclesiasticus in the prologue entreats the reader to pardon them, (viz.
him and his grandfather), wherein they may seem to come short of some
words which they have labored to interpret. Such an apology is there, (2
Mac. 15:38), “If I have done well, it is that which I desired; but if
slenderly and meanly, it is that which I could attain unto.” 2 Maccabees
11:23. the author tells us, he will essay to abridge in one volume the
five books of Jason of Cyrene, (v. 26), he tells how he hath taken on
him the painful labor of abridging; that it was a matter of sweat and
watching to him: And verse 27, “But for the pleasuring of many,” says
he, “we will undertake this great pains.” And more of this stuff has he
there; which plainly speaks forth nothing else than human learning and
pains, which men desire to have much accounted of amongst others.
Lastly, They neither agree with themselves nor the
holy Scriptures, as may plainly appear to those who will consider them
diligently. 1 Maccabees 6:16. compared with verse 4, it is said, that
Antiochus died at
All this shows the darkness of Popery that receives
these books as canonical, and the dregs remaining in the church of
England, who, though they do not receive them for canonical, yet mix the
reading of portions of them in their churches with the Scriptures, while
in the mean time, several portions of the holy Scripture are passed
over, and not read publicly in their service. And whilst we blame the
church of England for reading in her service books that are not
canonical, impartiality obliges us to say, that far too small a portion
of the books that are canonical is read in the public service of our own
church. This is equally culpable.
And as there is none of these to be admitted into
the canon, so neither can we gratify the Papists with yielding, that
there are any books of the Scripture lost, lest we reflect on the
providence of God, that to a miracle has preserved these books to this
day, and has insured the preservation of far less parts than whole
books, (Matt. 5:18).
III.
I proceed to show the necessity of the Scriptures.
1.
There was a necessity of the revelation of the doctrine of the
Scriptures. For though the light of nature, and the works of creation
and providence, do so far manifest the goodness, wisdom and power of
God, as to leave men inexcusable, (Rom. 1:20; 2:14, 15), yet they are
not sufficient to show us either how we should glorify, or how we may
enjoy God, and so are not sufficient to give that knowledge of God, and
of his will, that is necessary to salvation. For (1.) There is no
salvation out of Christ, (Acts 4:12; 1 Cor. 3:11), there is no salvation
through him but by faith, (Mark 16:16; John 3:16; 17:3), and there can
be no faith nor knowledge of Christ but by revelation, (Rom. 10:14, 17).
(2.) They who have only nature’s light, and so do not enjoy divine
revelation, are without God, and have no hope, (Eph. 2:12); and
therefore there was a necessity for preaching the gospel, (1 Cor. 1:21).
(3.) Whatever knowledge men may attain to of God by nature, yet saving
illumination and conversion can only be got by the revealed will of God
written in his word. See Psalm 19, throughout.
2.
There is a necessity of the Scriptures, or written word, though the
Papists whose kingdom is supported by darkness, deny it. It is true, God
did teach his church a long time before Moses without the written word;
but then the same doctrine that we have in the Scriptures, the
patriarchs had by extraordinary revelation often repeated; and their
long lives gave them opportunity to keep what was so revealed
uncorrupted, and so to hand it down to others. But now both these are
gone, and therefore the written word is necessary, (1.) For preserving
the doctrine from corruption in such times of apostasy, (2 Pet. 3:1).
(2.) For the better propagating of the truth, (Matt. 28:19). The
apostles could not with their voice teach all nations, but by their
writings they could. (3.) If the written word were wanting, the church
has nothing to look to but uncertain traditions; but the written word is
a sure touchstone of doctrines, (Isa. 8:20) a light in a dark place, (2
Pet. 1:19) both of which are most necessary.
3. There is a necessity of it not only for
beginners, but for those who are more perfect. The Scripture is written
for all indifferently, (Col. 3:16). Even the most perfect will find
enough there, and more than they are able for: “Open thou mine eyes,”
says David, “that I may behold wondrous things out of thy law,” (Ps.
119:18). It is but the blindness of enthusiasts to pretend, that it is
only for the weaker, and that the more perfect must follow the Spirit:
for if that Spirit teach anything contrary to the written word, it is a
spirit of darkness, (Isa. 8:20); yea, if it teach another doctrine,
anathema is pronounced against it, (Gal. 1:8).
Thus
it plainly appears, that nothing short of Scripture-revelation is
sufficient to salvation, and that in an objective way; that is, that it
is a sufficient rule to lead men to salvation. But something else is
requisite to make this rule effectual for that end. No skill or wisdom
of men representing them in the dearest point of view, nor till the
power of the most elaborate and persuasive reasoning, can produce this
effect. This work is the province of the Spirit of God, which he
accomplishes by an internal illumination of the mind, giving blinded
sinners a saving discovery of divine truths; by powerfully subduing
man’s obstinate will, and enabling it cheerfully and readily to obey the
will of God and the authority of Christ; and by working upon our
affections, exciting in us ardent desires after God and Christ, and a
high esteem of divine truth, and removing the prejudices in our minds
against it, and opening our hearts to receive the word, and comply with
the design thereof.
IV.
I shall next show that the Scriptures of the Old and New Testament are
the word of God. Christ is God’s personal word, but the Scriptures are
his written word, (Hos. 1:2).
The Scriptures appear to be the word of God, if we
consider,
1.
The antiquity of some parts of them, which are more ancient than any
human writings, and give us such an history as none but God himself
could do, viz. the creation of the world; for how could men tell what
was done before man had a being?
2.
The preservation of it to this day, notwithstanding the malice of devils
and wicked men against it. If it had not been of God, it could not have
continued till now, considering the attempts that have been made to
destroy it.
3.
The candor and sincerity of the penmen of these sacred writings, who
honestly declare what they delivered was received from God, plainly tell
their own faults as well as those of others, and every way write as men
over-ruled by the Spirit of God.
4.
The exact performance of Scripture-prophecies. Isaiah prophesied that
Cyrus should deliver the Jews from the Babylonian captivity, not only
before that captivity took place, but more than an hundred years before
that prince was born. Jeremiah, a little before that captivity, foretold
it should last seventy years, and that was the precise duration of it.
How remarkably have all the prophecies relating to the fall of the
Babylonian, Persian, Grecian, and Roman monarchies been fulfilled! and
what an exact accomplishment has there been of the several prophecies
relating to the birth and death of Christ, and the spreading of his
kingdom in the world! The Scripture contains many other prophecies which
time has shown exactly performed, and many that are yet to be fulfilled.
5.
The blood of many martyrs hath confirmed the divinity of this book,
while they joyfully laid down their lives for the truth of it; in which
it is evident they were carried up above what human power could do.
6. The Scriptures have been confirmed by
incontrovertible miracles. All miracles are wrought by God himself; and
it is inconsistent with his holy nature to work miracles for confirming
a lie or a cheat. Many miracles were wrought by Moses, by Christ, and by
his apostles. If then these miracles were done by them, the doctrine
they taught was true. Now, we have all rational grounds to suppose, that
these miracles were really wrought. It is certain, that the general
consent of those who have heard of them goes that way. Now, if it be
supposed a cheat that such things were done, then that cheat took place
either among those who were said to have seen them, and were witnesses
to them or else among those who lived after that generation which is
said to have seen them was dead and gone. But neither of these two can
be said here. Not the first, for two reasons. (1.) Because these
miracles were such things as men’s outward senses (their eyes and ears)
could be judges of. (2.) They are said to be done, not in a corner, but
in the face of the world. Therefore it was impossible that that
generation could be imposed upon. If a man should say, that yesterday he
divided the river
7. The Scriptures must either be from God, or the
creature. They cannot be from the creature; for if so, they must be from
angels or men. Neither of these can be said. Not the first; for then
they should either be from good angels or evil angels. From good angels
they cannot be, in regard, they say, they are the word of God, and this
would be a most gross cheat which cannot be attributed to good angels;
for angels imposing such a cheat on the world could no more be looked on
as good, but as evil. With what shadow of reason can it be imagined,
that good angels, remaining so, should abuse the name of God as to speak
in his name, what he never said? Evil angels it cannot be either, in
regard the Scripture doth natively tend to overturn the devil’s kingdom;
it pronounces their doom, discovers their malicious designs, brings men
out of their service, and from doing what is pleasing to them. The same
way may we reason concerning good or bad men their being the principal
authors of the Scriptures. And you know what torment the Scripture
assigns to liars. It remains then that the Scripture is of divine
inspiration.
Besides, such things are found in the Scripture
themselves, as do plainly demonstrate they are the word of God. As,
1. The heavenliness of the matter of the Scripture,
shows it to be of a divine origin. Therefore they are called the holy
Scriptures, (Rom. 1:2; Ps. 12:6). Nothing carnal or earthly is delivered
therein, but all is what becomes those who live above the world, and
shall shine in glory. I take this heavenliness of the matter to respect
two things. (1.) The sublime mysteries therein revealed, which nature
ever so much elevated could never attain to the discovery of. Such is
the doctrine of the Trinity, the incarnation of the Son of God, and the
spiritual union between Christ and believers. The light of nature
improved by the learned to the utmost advantage, could not teach these
things; yet a, few fishermen plainly delivered them. (2.) The most exact
holiness of its precepts, commanding all holiness, and forbidding all
impurity of heart and life under the pain of damnation; and that so
universally, as all the writings of philosophers have come far short of.
Here we are taught to love our enemies, to be truly and thoroughly
humble and self-denied; and this urged by such arguments as may be most
effectual for inciting men to the practice of these duties. Sure this
could neither be the work of men, being so opposite to corrupt nature,
nor of devils being so opposite to their kingdom and interest, but of
that God who is holy, and loveth righteousness.
2. The efficacy of the doctrine, in its convincing
and searching the conscience, (Heb. 4:12); converting the soul from its
most beloved lusts, even when nothing can be expected from the world for
such a change but the cross, (Ps. 19:7); rejoicing the heart under the
deepest distresses, (v. 8). This efficacy lies not in the bare words,
letters, or syllables, which have no other power than to signify the
things; but it is the ordinary means which the Spirit makes use of for
these ends, without which it will be but a dead letter.
3. The majesty and sublimity of the style, an
elevated and grand diction which runs through many passages of the
Scriptures, particularly in the books of Moses, some parts of the
Psalms, in the book of Job, and the writings of the prophets. There are
in several passages of the Old Testament such a loftiness of style, so
grand an assemblage of bold images and representations, such a
collection of noble and majestic sentiments, and so much magnificence
and pomp of language, as cannot be found in any human writings whatever.
There is something so truly majestic and sublime, so grand and
magnificent in the style of the sacred writings, as has forced heathen
philosophers to acknowledge it, and select passages therefrom as
instances of the true sublime; as does Longinus with regard to the words
of God, Let there be, and some other passages. At the same time let it
be observed, that there is nothing affected, no flights of false
eloquence, no exertions of a luxuriant genius, no labored strokes of a
warm imagination, no forced images, no distorted metaphors, no quaint
allusions, or unnatural comparisons which are frequently found in the
most admired productions of ancient and modern writers; but the utmost
plainness and perspicuity, a noble simplicity, and an elegant
familiarity, level to the capacity of the illiterate, reign throughout
the sacred volume. So that its style must engage the attention and
regard of the learned philosopher and poet, and delight the unlearned
peasant. Thus God is frequently brought in speaking to and by the
prophets, and his majesty set forth in a majestic style, as Isaiah
57:15, “Thus saith the high and lofty One, that inhabiteth eternity,
whose name is holy,” &c. There is no affectation of words there, being
below the majesty of the divine law: none are spared, but the Scripture
speaks as freely and plainly to the great as to the small, to the rich
as to the poor.
4. The consent of all the parts of Scripture;
though written by several hands, and at different times, yet all of them
so agreeing in their precepts, narratives of matters of fact, and
designs, that there is no irreconcilable difference to be found amongst
them. But here the Socinians call us to consider this point at more
length; for they say that there is some repugnancy in the Scriptures in
some things of little or no moment, and that not a seeming but real
repugnancy. But we believe that in nothing does one holy writer differ
from another in the Scriptures, but that such things as seem to be
repugnant do in themselves most exactly agree. This principle I shall
endeavor to prove.
(1.) There are no things in the Scriptures of
little or no moment; and if so, the writers could not err in them. That
there are no such things in it;. the Scripture plainly teaches, as in
the text, All scripture is given by inspiration of God, and is
profitable, &c. “Whatsoever things were written aforetime were written
for our learning; that we, through patience and comfort of the
scriptures, might have hope,” (Rom. 15:4). The Jews said, that there was
not one point in Scripture but mountains of mysteries hang on it, (See
Matt. 5:18). It argues a profane spirit to talk of the Scriptures at
that rate. The people of God know that many a time they have read over a
Scripture in which they could see little or nothing, but afterwards they
have seen a great deal in it when the Spirit hath been commentator: and
though in some things we never see any weighty thing, must we therefore
conclude that there is none there?
(2.)
The holy penmen were, in all that they wrote, acted and guided by the
Spirit of God, or wrote all by inspiration of the Holy Ghost, as says
the text, and 2 Peter 1:20, 21. If all Scripture was given by
inspiration, if no Scripture be of private interpretation, nor came by
the will of man, but holy men spake as they were moved by the Holy
Ghost, how can there be any error in any passage of Scripture? If the
Scriptures be the word of God, they must be altogether pure, (Ps. 19:7,
8).
(3.)
Those things in which there is some repugnancy between the penmen of the
Scriptures, are either a part of the canonical Scripture, or not. If
they be, then [1.] All Scripture is not given by inspiration of God.
[2.] The Scriptures are holy Scriptures, (
(4.)
If it be so that there is such repugnancy in the Scriptures, then they
cannot found certain and divine faith; for a fallible testimony can
ground only a fallible belief. And how shall we know when they are
right, and when they are wrong? One says that he is guided by the
Spirit, and tells us such a thing; another says the same, and tells us
the contrary: Whom shall we believe? If you say it must be determined by
the greater number of the holy penmen, it is well known, that amongst
those who are fallible, one may be righter than many. But this is
plainly to lean to human testimony; for one speaking by the Spirit is as
much to be believed as ten thousand. So that this truly dissolves the
authority of the whole Scriptures. In short, we refuse that there are
any real inconsistencies or contradictions in the holy oracles of God.
Whatever seeming inconsistencies or repugnancies there may be, they may
be easily reconciled and have been actually reconciled to satisfy every
sober person, by many learned divines, whose writings may be consulted
on this head.
5.
This scope of the whole Scriptures, which is to give all glory to God.
The design of them is to exalt none but the infinite majesty of Heaven,
to humble all mankind, and empty them of themselves, that God’s grace
may be all, and men themselves nothing, but entirely dependent on the
mercy of God through Jesus Christ.
6.
The full discovery it makes of the way of man’s salvation. Who could
ever have told of the Son of God his dying for the sins of the elect,
and have made a discovery of the way of salvation by faith, which the
Scripture hath plainly set down?
7.
The entire perfection of the Scripture; that is, the whole counsel of
God concerning all things necessary for his own glory, man’s salvation,
faith and life, is either expressly set down in Scripture, or by good
and necessary consequence may be deduced from Scripture.
There
are two ways how matters of faith and life are set down in the
Scriptures. The one is when the thing is set down expressly in so many
words; as the unlawfulness of murder, when it is said, “Thou shalt not
kill;” the ordinance of baptism, as in that, “Go and teach all nations,
baptizing them,” &c. The other is by good and necessary consequence,
which is when the thing itself is not found in the Scriptures in so many
words, but doth evidently (in itself) and necessarily flow from the
express words of Scripture, as the baptizing of infants is by good and
necessary consequence drawn from that, “Go ye, and baptize all nations.”
Here
I shall first prove, that, besides what is to be found in express words
in the Scriptures, good and necessary consequences deduced therefrom are
also to be admitted, as truly binding as what is declared in express
words there, whether in fundamentals or in such things as are built on
the foundation. If one can prove any thing by good and necessary
consequence from the Scripture, it is all one, as to the binding power
on men’s consciences, as if it were expressly set down in so many words.
(1.) Good and necessary consequences are such as
the word is designed for. What is deduced from them, so is indeed the
sense and meaning of the words; and if you have the words without the
meaning of them, or without the full meaning of them, in so far ye come
short of the true intent of the words. If I bid a man draw near the
fire, do I not desire him to warm himself, though I speak not one word
of his warming himself. Were not the Scriptures written for that end,
that “we through patience and comfort of them might have hope?” (Rom.
15:4). But this cannot be obtained without the use of consequences. Are
they not profitable for doctrine, “that the man of God may be perfect,
thoroughly furnished unto all good works?” (2 Tim. 3:17). But can this
be had without the use of consequences?
(2.) The great fundamental article, that Jesus of
Nazareth is the Messiah, before the New Testament was written, could not
be proved to the Jews by express Scripture testimony, but by good and
necessary consequence; yet Christ tells them that there could be no
salvation for them without the belief of this. “If ye believe not that I
am he (the Messiah),” says he, “ye shall die in your sins,” (John 8:24).
(3.)
Our Lord Jesus Christ himself, while he would prove the fundamental
article of the resurrection against the Sadducees, does not seek after a
text that said in express words, that the dead shall rise again, but
proves it by good consequence, yet no less firmly than if he had
produced an express text for it, (Matt. 22:32). And it is no less
evident that the apostles follow him in this method; as in treating of
the resurrection of Christ, (Acts 2:25), of the resurrection of all
mankind, (1 Cor. 15), and of the justification of a sinner before God,
in the epistles to the Romans and Galatians.
(4.) Such as reject all arguing from Scripture by
consequences, must either confess that by no Scripture this way is
condemned, or else they must adduce some express Scripture text
forbidding it. The last they can never do. If they say the first, then
it is approved; otherwise the Scripture is no perfect rule of faith and
practice, which we shall immediately show to be false. If they say that
the Scripture leaves it indifferent, then I ask, how dare they condemn
it?
(5.)
Refusing to admit good and necessary consequences from Scripture,
overturns all religion, both law and gospel, faith and practice. For how
shall it be proved, that John or James are obliged to obey the law, and
believe the gospel but by consequence? where will they find an express
text for these? Only the law speaks to all, the gospel to every hearer
of it, and consequently they oblige thee and me. This way, then, of any
doctrine its being set down in the Scripture being admitted, we are to
prove next. That the Scriptures are a perfect rule of faith and manner;
or that the whole counsel of God concerning all things necessary for his
own glory, man’s salvation, faith and life, is either expressly set down
therein, &c.
1. God hath expressly forbidden to add anything
unto his word; therefore it needs no addition, and so is perfect; “Ye
shall not add unto the word that I command you,” (Deut. 4:2). Consider
what ye speak of; even of statutes and judgments; statutes, ceremonies,
and rites of worship; even to these he will have nothing added. So we
have all additions prohibited, (Prov. 30:6); and that under a severe
penalty, (Rev. 22:18).
2. “The law of the Lord is perfect,” as is
expressly asserted, (Ps. 19:8). There it is said of it, (1.) it converts
the soul; (2.) makes wise the simple; (3.) rejoiceth the heart; and (4.)
enlightens the eyes. The apostle plainly asserts the perfection of it,
while he tells us, “that it is able to make a man wise unto salvation,”
(2 Tim. 3:15). How can it be so, unless it teach all things necessary to
salvation? It is profitable for doctrine, for reproof, &c. What can be
desired more? And that ye may be sure there is nothing wanting in it, he
tells you, it is given for that purpose “that the man of God may be
perfect, thoroughly furnished unto all good works.” So Christ saith,
“They have Moses and the prophets, let them hear them,” (Luke 16:29);
clearly importing, that in them is contained what is sufficient to
salvation.
3. Consider the end for which the Scriptures were
written, even “that believing men may have life,” (John 20:31); that
“through patience and comfort of the scriptures they might have hope,”
(Rom. 15:4). If anything necessary to salvation were not in them, how
would they answer the end for which they were written?
4. The Lord Jesus taught his disciples all that he
had heard of the Father, viz. necessary to their salvation, (John
15:15). He commissions them to teach all others, even to the end of the
world, what he commanded them, (Matt. 28:20). But this they could not do
viva voce [orally or by word
of mouth; Ed.]; therefore they did it in their writings. And whoso
considers how exact the apostles were of teaching things of lesser
moment, as what day the collection for the poor should be made, &c.
cannot think they would neglect anything necessary to salvation, unless
they could not through ignorance or forgetfulness; neither of which can
be imputed to them in their writings, being led by the Spirit of God
infallibly.
5. The nature of the Scriptures teaches us their
perfection. For if they be not perfect they cannot be a rule; for a rule
must always be commensurable to the thing to be regulated. They are
Christ’s testament, to which nothing is to be added, being confirmed.
I shall now deduce some inferences from this
subject.
1. The holy penmen of the Scriptures had a command
from God to write, and did not write only occasionally without a
command. For that inspiration was an internal command, whereby the
Spirit moved them to write, (2 Pet. 1:21).
2. The penmen of the Scriptures were infallible in
their writing, so that they were not mistaken in anything, even of the
least moment: far less is there any real contradiction among them, being
all guided by the same Spirit, who inspired the very words, and kept
them from all error, (2 Pet. 1:20, 21).
3.
The authority of the Scripture in itself, that is, the power it hath to
bind the conscience, does not depend on the church, but wholly on God,
the Author of it. For,
(1.) The church is built upon the Scriptures, “Upon the foundation of
the prophets and apostles.” This foundation is not personal; “for other
foundation can no man lay than that which is laid, even Jesus Christ:”
(Eph. 2:20) but it is
doctrinal, the doctrine of the prophets and apostles. Now, it is clear,
that the superstructure depends on the foundation, not the foundation on
it.
(2.)
If the authority of the Scriptures depended on the church, then they
behooved first of all to believe the authority of the church without the
Scriptures, and our faith should be built upon human testimony, which is
fallible; but we believe the church for the Scriptures, and no
otherwise, (Isa. 8:20) and human testimony can not found divine faith.
(3.)
Whence can any prove that the church is to be believed but from the
Scripture? and then to say, that the Scriptures must be believed for the
church’s testimony, is a circle unworthy of men of sense.
(4.)
Either the church had reason to receive the Scriptures or not. If they
had no reason to receive them, they have as little reason to impose them
on others. If they had, what was it, but that it was truth, and worthy
to be received? Therefore their testimony does not make it truth, or
worthy to be believed and obeyed.
(5.) The Scripture is God’s own word, (2 Tim.
3:18). How blasphemous is it then to deny faith unto God in the
Scriptures, while he speaks to us in them, unless the testimony of men
give authority to his word? This is as much as to say, that God hath his
authority from the church, and that he ought not to be believed or
obeyed, unless the church commanded it; which is most blasphemous. Of
this blasphemy is the church of Rome guilty, who roundly assort that the
authority of the Scripture depends on the church. I shall only add, that
this is the highway to keep Christians off from convincing Turks,
Pagans, and Jews, as to the New Testament, while we tell them that the
authority of the Scripture, wherein our religion is laid down, depends
on the church, and that the Scriptures are true, because the church says
it.
4. The authority of the Scripture as to us is not
from the church, but from itself; that is, the reason why we receive the
Scripture as the word of God, it is not because the church says it is
so, but because it evidences itself to be so. For as God’s works do
themselves tell their Maker, so his word declares the Speaker; so that a
spiritual discerner must needs say, on the reading of it, though none
should recommend, it is the voice of God, not of men. Can we discern an
unlearned man’s letter from that of a learned man? and doth not God’s
word bear a divine character? It is a light, a lamp, &c. the nature of
which is to discover itself. Thus there is objective evidence enough in
the Scripture; though indeed the subjective evidence cannot be had but
by the Spirit of God; so that to him bearing witness by and with the
word, we owe the full assurance that it is God’s word, (1 Cor. 2:10,
14). and this is the reason why great scholars may be less persuaded of
this truth, than the most unlearned peasants; because, though the sun
discovers itself sufficiently, yet blind men cannot see it.
Now, that the inward illumination of the Spirit of God is necessary for
the saving understanding of such things as are revealed in the word, I
shall prove by the following arguments.
1.
The Scripture makes this inward illumination of the Spirit of God
necessary for understanding the Scriptures, while it ascribes the same
wholly unto the Spirit; “Flesh and blood hath not revealed it, [Christ’s
being the Son of the living God] unto thee, but my father which is in
heaven,” (Matt. 16:17). “God hath revealed them unto us by his Spirit;
for the Spirit searcheth all things, yea, the deep things of God. For
what man knoweth the things of a man, save the Spirit of man which is in
him a even so the things of God knoweth no man, but the Spirit of God.
Now we have received, not the Spirit of the world, but the Spirit who is
of God; that we might know the things that are freely given to us of
God,” (1 Cor. 2:10,11,12). If the Spirit of God take the same unto
himself as his own proper work, how can any arrogate it to themselves,
as if by the power of nature they were able for it?
2. There is an utter inability in man by nature to
know savingly the things of God. They are above his capacity while he
remains in his natural state, and nothing can act beyond the sphere of
its activity. This is plain from 1 Corinthians 2:14, where not only the
act of receiving them is denied to natural men, but the very power of
discerning them; and the reason is given, “because they are spiritually
discerned,” and he wants the organ of discerning spiritually. And this
discerning is appropriated to the spiritual man, (v. 15). Had not the
Israelites in the wilderness very great external helps to gain the
knowledge of the things of God, (Deut. 29)? but all was ineffectual.
What was the want then? “The Lord hath not given you (says, Moses, to
them) an heart to perceive, and eyes to see, and ears to hear,” (Deut
29:4).
3.
If it were not the spiritual illumination that gave this saving
understanding of the things of God, then the greatest adepts in human
literature would have most of the saving knowledge of such things as are
revealed in the word. This plainly follows: But that it is not so, the
Scripture testifies, “Where is the wise? Where is the scribe? where is
the disputer of this world? hath not God made foolish the wisdom of this
world? For ye see your calling, brethren, how that not many wise men
after the flesh, not many mighty, not many noble are called. But God
hath chosen the foolish things of the world, to confound the wise: and
God hath chosen the weak things of the world, to confound the things
which are mighty; and base things of the world, and things which are
despised, hath God chosen, yea, and things which are not, to bring to
nought things that are,” (1 Cor. 1:20, 26, 27, 28).
Many times it is seen to be
quite otherwise. And what makes the difference? “I thank thee, O Father,
Lord of heaven and earth (says Christ), because thou hast hid these
things from the wise and prudent, and hast revealed them unto babes,”
(Matt. 11:25). Even as he hath put this treasure in earthen vessels, to
the end the praise might be of God, that it may be seen it is not the
act of the preacher, but the power of the Spirit, that gives true
understanding.
4. Men without the saving illumination of the
Spirit are so far from attaining sufficient knowledge of the things
revealed in the word of God, that they judge them foolish, (1 Cor.
2:14). The doctrine concerning Christ crucified was to the Jews, who had
the law and the prophets, a stumbling-block, and to the Greeks, who
excelled in human learning, foolishness, (1 Cor. 1:23); yea, no less
than madness, (Acts 26:24). Nay, even the godly themselves, when without
the actual influence of the Spirit, are not far from reckoning as they
do who are in nature; as in the case of the apostles, looking on the
account brought them of the resurrection of their Lord as an idle tale,
and not believing it, (Luke 24:11). The doctrine, of Christ’s
resurrection seemed to the disciples as idle tales; how much more so to
men utterly destitute of the Spirit, who many times are besides
judicially blinded? (2 Cor. 4:4).
5. The Lord promises his Spirit to the end men may
be taught to know the truths of God savingly, (Ezek. 36:26; John 14:16,
17; 16:12, 13). Has he promised his Spirit in vain? or are we
sufficiently furnished already? If so, why does he promise his Spirit?
6. The prayers of the saints for this illumination
prove the necessity of it, (Ps. 119:18; Eph. 1:17,18; Col. 1:9). And
they pray so, because they feel the need of it: the experience of the
Spirit is that against which there is no disputing.
7.
Let us consider that passage, (John 6:45). “And they shall be? all
taught of God. Every man therefore that hath heard, and learned of the
Father, cometh unto me.” It is plain that by coming unto Christ is meant
saving faith in him. Now, in order to this there is a promise, that they
shall all, viz. all the elect, for faith is the saving faith of God’s
elect, be taught of God, viz. by the Spirit, not merely by external
revelation, because whosoever thus hears comes unto Christ: but it is
certain that all come not to Christ that hear, and learn of the Father
by external revelation only. From all, which it is evident, that unto
the sufficient understanding of the things revealed in the Scripture the
teaching of the Spirit is necessary; and that all who attain to the
saving knowledge of these things do believe.
What
then remains upon this head but, that we diligently read the holy
Scriptures as being the word of God, and the rule which he hath given to
direct us both as to faith and practice; and that we fervently pray to
God, that he may give us his holy Spirit to enlighten our minds in the
saving knowledge of the word, without which we will remain in the dark,
and the word will be but a dead letter to us? Lord open our eyes, that
we may understand thy word.
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