VeR. 97.1 SERMONS UPON PSALM CXIX. 465
more sure than an oracle or voice from heaven: 2 Peter i. 19, 'We have also a more sure word of prophecy.' More sure than what ? Than tliat voice which he heard from heaven, ' This is my beloved Son, in whom I am well ])leased.' This was a confirmation indeed, you will think ; and yet Peter, that heard that voice, telleth us that comparatively we have greater security from and by the word of God ; not more sure in itself, but as it is given in evidence to us ; so we have a more sure word of prophec}'. A transient voice is more easily mis- taken and forgotten than a standing authentic record ; therefore we have a more sure ground to rest upon than ever hath been or can be given to sinners, subject to forgetfulness, jealousies, and mistakes. A voice from heaven speaking to us by name might more easily be sus- pected to be another's than the Lord's voice ; as when God called Samuel, he suspected that it was the voice of Eli. Therefore an oracle cannot be so sure, safe, and self-evidencing as this word of God that he hath commended to us. For if God should speak to us still from heaven, how should we be able to distinguish it from delusion, or to know it was a voice from God ? Might not Satan cause a voice to be heard in the air, and deceive us ? Indeed the holy men of God that immediately received those voices and oracles were certified that it was ot God, because there was some divine evidence which did accompany tlie revelation ; and if there be the same impressions of God upon the written word, we have as much certainty as they ; yea, more, as we view the whole revelation of God together, and more deliberately consider the character and signature of God that is stamped upon it. In short, the word when preached by Christ himself in person came in upon the hearts of men chiefly by this self-evidencing light ; therefore it is said of Christ, Mat. vii. 29, that ' he taught them as one having authority, and not as the scribes.' His hearers were convinced of a sovereign majesty in his speech, proper to the divinity of his person ; and when the officers were sent to apprehend him, there was such an evidence in his doctrine, that they cried out, ' Never man spake like this man,' John vii. 46. And still there is the same evidence in his doctrine written, for the voice could add nothing to it, and the writing can take nothiag from it. The voice is but a circumstance, the word written not a dead letter, but can sufficiently evidence itself to be of God de jure; it hath the same power still, though de facto not always so re- ceived and so owned by the sons of men, but only by those that are enlightened by the Spirit to see this evidence. You find by daily expe- rience every ingenious author leaves an image and impress of his own sjjirit, the mark of his genius upon every work that he doth. We can say of an exquisite painting, by some secret art in it, this is the hand of such a great master. Now, can it be imagined that God should put his hand to any work, and leave no signature or impress of it upon that work ? It cannot be imagined, for it must be eitlier because he could not, or he would not. That God could not, cannot be said with- out blasphemy. Can men show the wisdom and learning they have attained to in every work, and cannot God, who is the father of lights and the fountain of wisdom, insinuate such secret marks and notes of his wisdom and divine authority into that writing he took care should be penned ibr the usi' and comfort of the worhl, that it might be known VOL. VIL 2 G
4G6 SERMONS UPON PSALM CXIX. [SeR. CI.
to be his ? And that he woukl not, that cannot be believed peither. He that is so willing to ' show man what is good,' so willing to reveal himself to the reasonable creature, can we imagine he would so wholly conceal himself that there should be no stamp of himself upon that doctrine, to move our reverence and obedience, but receive it from the testimony of such a church ? Therefore surely there is enough in the word to discover God to be the author. The apostles, when they went abroad to work faith, all the fruit that they expected from their preach- ing was from this self-evidencing light which was discovered in their doctrine ; therefore doth the apostle say, 2 Cor. iv. 2, ' Not handling the word of God deceitfully, but by manifestation of the truth, com- mending ourselves to every man's conscience in the sight of God.' They did not conunend themselves to the consciences of men merely by the miracles which they wrought, though that also was some seal of their commission, and that they were authorised and sent by God to preach those things to the world, but ' by the manifestation of the truth com- mending themselves to every man's conscience.' So the apostle reckons up many things, ' approving ourselves as the ministers of God by the word of truth,' 2 Cor. vi. 4. Therefore certainly there is somewhat in the truth delivered that will sufficiently make out itself to be of God. And when they render the reason why this word was not received, it was not for want of evidence, as if this truth could not sufficiently be known to be of God, but because men were blinded with their lusts and carnal affections ; for so he saith, 2 Cor. iv. 3, 4, ' If our gospel be hid, it is hid to them that are lost : in whom the god of this world hath blinded tlie minds of them which believe not,' &c. Which shows there is a light in the gospel by which it can discover itself, and if this light be hidden from the eyes of men, it is because their minds are blinded by their own lusts and carnal affections. Now, if the certainty of truth will draw affection, certainly those truths which are conveyed in the word of God should gain upon our hearts and draw affection. Why ? Because these are sublime, supreme, and weighty truths, and come in with a great deal of evidence upon the hearts of men.