I suppose it will not be denied but that it was the mind and will of God that those to whom his Word should come should own it and receive it as his; if not, it were no sin in them to reject it unto whom it doth so come. If it were, then either he hath given those characters unto it, and left upon it that impression of his majesty, whereby it might be known to be his, or he hath not done so ; and that either because he would not or because he could not. To say the latter, is to make him more infinn than a man or other worm of the earth — than any naturally effectual cause. He that saith the former, must know that it is incumbent on him to yield a satisfactory account why God would not do so, or else he will be thought blas- phemously to impute a want of that goodness and love of mankind imto Him which he hath in infinite grace manifested to be in him- self That no man is able to assign any such reason, I shall firmly believe, until I find some attempting so to do — which, as yet, none have arrived at that height of impudence and wickedness as to own.
2. How horrible is it to the thoughts of an}^ saint of God, that the Scripture should not have its authority from itself! Tertullian objects this to the Gentiles : (Apol., cap. v. :) " Facit et hoc ad causam nostram, quod apud vos de humane arbitratu divinitas pensitatur; nisi homini Deus placuerit, Deus non erit; homo jam Deo propitius esse debebit." Would it be otherwise in this case, if the Scripture must stand to the mercy of man for the reputation of its divinity, nay, of its verity? for whence it hath its authority, thence it hath its N'erifcy also, as was observed before; and many more words of this nature mioht be added.
AKGUMENTS FOR DIVINE AUTHOEITY OF SCRIPTURE. 337
CHAPTER VI.
Consequential considerations, for the confirmation of the divine authority of the
Scripture.
I said, in tlie former chapter, that I would not employ myself willingly to enervate or weaken any of tlie reasons or arguments that are usually insisted on to prove the divine authority of the Scrip- ture. Though I confess I hke not to multiply arguments that con- clude to a probability only, and are suited to beget a firm opinion at best, where the principle intended to be evinced is de fide, and must be believed with faith divine and supernatural; yet because some may haply be kept to some kind of adherence to the Scriptures by mean grounds, that will not in their own strength abide, until they get footing in those that are more finn, I shall not make it my business to drive them from their present station, having persuaded them by that which is better.
Yea, because, on supposition of the evidence formerly tended, there may be great use, at several seasons, of some consequential conside- rations and arguments to the purpose in hand, I shall insist on two of that kind ; wliich, to me who have the advantage of receiving the Word on the fore -mentioned account, seem not only to persuade, and in a great measure to convince to undeniable probability, but also to prevail irresistibly on the understanding of unprejudiced men to close with the divine truth of it.
The first of these is taken from the nature of the doctrme itself contained in the Scripture ; the second, from the management of the whole desig-n therein: the first is innate, the other of a more exter- nal and rational consideration.
For the first of them, there are two things considerable in the doctrine of the Scripture, that are powerful, and, if I may so say, vmcontrollably prevalent as to this purpose.
First, Its universal suitableness, upon its first clear discovery and revelation, to all the entanglements and perplexities of the souls of men, in reference to their relation to and dependence upon God. If all mankind have certain entanglements upon their heaiis and spirits in reference unto God — which none of them that are not utterly brutish do not wrestle withal, and which all of them are not able in the least to assoil [acquit] themselves in and about — certainly that doctrine which is suited universally to satisfy all their perj^lexities, to calm and quiet their spirits in all their tumultuatings, and doth break in upon them \nth a glorious efficacy to that pui-pose, in its discovery and revelation, must needs be from that God with whom we have
VOL. XVI. 22
338 THE DIVINE ORIGINAL OF SCRIPTURE.
to do, and none else. From whom else, I pray, should it be ? He that can give out the Word ille mihi semper erit Deus.
Now, there are three general heads of things, that all and every one of mankind, not naturally brutish, are perplexed withal, in reference to their dependence on God and relation to him.
1. How they may luorship him, as they ought.
2. Hoiu they may he reconciled and at peace with him, or have an atonement for that guilt which naturally they are sensible of
3. What is the nature of true blessedness, and how they may attain it, or how they may come to the enjoyment of God.