33. From this authority they find a divine efficacy proceeding, a powerful operation upon their souls and consciences, unto all the ends of the Scripture. A reverence and awe of God, from his authority shining forth and exerting itself in it, being wrought in them, they find their minds effectually brought into captivity unto the obedi- ence taught therein,
This efficacy and power is in the whole word of God: “ Is not my word like as a fire? saith the Lorp; and like a hammer that break- eth the rock in pieces?” Jer. xxiii. 29; that is, “living and powerful, and sharper than any two-edged sword, piercing even to the divid- ing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart,’ Heb. iv. 12. As it hath an Zovo/a, or “authority” over men, Matt. vii. 29, so it hath a diveuss, or “ powerful efficacy” in and towards them, Acts xx. 32, Jamesi. 21: yea, it is the “ power of God” himself for its proper end, Rom.i.16, and therefore said to be accompanied with the “ de- monstration of the Spirit and of power,” 1 Cor. ii. 4; a demonstration
bate rag Aoyincs wedddoug ray Vuyiy sig ovynardcaow zAxovon, as Basil, —drawing the soul to consent beyond the efficacy of rational or logi-
1 Basil. in Ps. exv.
58 CANONICAL AUTHORITY OF THE _ [EXERC. 1
cal arguments, or geometrical demonstrations, as he adds in the same place. And this divine power and efficacy of the word, as to all the ends of it, proceeding from the authority of God in it, with his designation of it unto those ends (which is that which giveth energy unto all things, enabling them to produce their proper effects, and setting limits and bounds to their operation), as it is testified unto in innumerable places of the Scripture itself, so it hath and doth sufficiently manifest and evidence itself, both in the fruits and effects of it on the souls or particular persons, and in that work which it hath wrought and doth yet carry on invisibly in the world, in de- spite of all the opposition that is made unto it by the power of hell, in conjunction with the unbelief, darkness, and lusts of the minds of men; as may elsewhere be more at large declared.
A learned man said well, “Non monent, non persuadent sacree literee, sed cogunt, agitant, vim inferunt; legis rudia verba et agres- tia, sed viva, sed animata, flammea, aculeata, ad imum spiritum penetrantia, hominem totum potestate mirabili transformantia;”* ex- pressing the sum of what we discourse. From hence is all that supernatural light and knowledge, that conviction and restraint, that conversion, faith, consolation, and obedience, that are found amongst any of the sons of men. Mé&ou Tpao7, saith Basil, Sedmveverog nai AdeAswos, Oi FoUro cuyypudsion Taupe rod rvebuaros WW’ womrEep Ev How ray Luxe iarpelw, wdvres hvOpwaros rd tama tov oinsion wdbous Exmorog exre~ yuieba:—“ The whole Scripture is divinely inspired and _profit- able, being written by the Holy Ghost for this purpose, that in it, as a common healing office for souls, all men may choose the medicine suited to cure their own distempers.”” Such is the nature, power, and efficacy of this Epistle, towards them that do believe. It searches their hearts, discovers their thoughts, principles their con- sciences, judges their acts inward and outward, supports their spirits, comforts their souls, enlightens their minds, guides them in their hope, confidence, and love to God, directs them in all their commu- nion with him and obedience unto him, and leads them to an enjoy- ment of him. And this work of the Holy Ghost in it and by it seals its divine authority unto them; so that they find rest, spiri- tual satisfaction, and great assurance therein. When once they have obtained this experience of its divine power, it is In vain for men or devils to oppose its canonical authority with their frivolous cavils and objections. Neither is this experience merely satisfactory to themselves alone, as is by some pretended. It is a thing plead- able, and that not only in their own defence, to strengthen their faith against temptations, but to others also; though not to atheistical scoffers, yet to humble imquirers, sw hichi ought to be the frame of all men in the investigation of sacred truths,
1 Picus Mirand. Epist. ad Hermol. Barbar. 2 Basil, in Ps. i. ‘
SECT. 34, 35.] EPISTLE TO THE HEBREWS. 59
34, Unto what hath been spoken we may add, that the canonical authority of this Epistle is confirmed unto us by catholic tradition. By this tradition I intend not the testimony only of the present church that is in the world, nor fancy a trust of a power to declare what is so in any church whatever; but a general, uninterrupted fame, conveyed and confirmed by particular instances, records, and _testi- monies, in all ages. In any other sense, how little weight there is to be laid upon traditions we have a pregnant instance in him who first began to magnify them. This was Papias, a contemporary of Polycarp, in the very next age after the apostles. Tradition of what was done or said by Christ or the apostles, what expositions they gave, he professed himself to set a high value upon,—equal to, if not above the Scripture. And two things are considerable in his search after them:—(1.) That he did not think that there was any church appointed to be the preserver and declarer of apostolical traditions, but made his inquiry of all the individual ancient men that he could meet withal who had conversed with any of the apostles. (2.) That, by all his pains, he gathered together a rhapsody of incredible sto- ries, fables, errors, and useless curiosities Such issue will the endea- vours of men have who forsake the stable word of prophecy to follow rumours and reports, under the specious name of traditions! But this catholic fame whereof we speak, confirmed by particular instances and records in all ages, testifying unto a matter of fact, is of great importance. And how clearly this may be pleaded in our present case shall be manifested in our investigation of the penman of this Epistle.