2. There is a display of infinite wisdom in these dispensations of providence, in that the good man is made better by affliction, as hereby the kindness and care of providence appears; and the wicked man is forced to own, by his daily experience, that all the outward blessings he enjoys in this world, cannot make him easy or happy, or be a sufficient portion for him.
3. Outward prosperity doth not prevent or remove inward remorse, or terror of conscience, which embitters the joys of the wicked; A dreadful sound is in his ears; in prosperity the destroyer shall come upon him, Job xv. 21. Even in laughter the heart is sorrowful; and the end of that mirth is heaviness, Prov. xiv. 13. And, on the other hand, outward trouble in the godly is not inconsistent with spiritual joy and inward peace, which is more than a balance for all the distresses they labour under; it is said, The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. He shall be satisfied from himself, ver. 14.
4. We are not to judge of things according to their present appearance, when we determine a person happy or miserable, but are to consider the end thereof, since every thing is well that ends well. Thus the Psalmist, who, as was before observed, was staggered at the prosperity of the wicked, had his faith established, by considering the different events of things. Concerning the wicked he says Psal. lxxiii. 18, 19, 20. Thou didst set them in slippery places; thou castedst them down to destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors. As a dream when one awaketh: so, O Lord, when thou awakest, thou shalt despise their image; which is a very beautiful expression, representing all their happiness as imaginary, a vain dream, and such as is worthy to be contemned: but as for the righteous, he represents them as under the special protection and guidance of God here, and at last received to glory, and there enjoying him as their everlasting portion.
Having considered how the light of nature, and the works of God prove his being, we shall proceed to shew how this appears from scripture, as it is observed in this answer, that the word and Spirit only do sufficiently and effectually reveal him unto men for their salvation. The arguments hitherto laid down are directed more especially to those who are not convinced that there is a God, and consequently deny the divine original of scripture: but this argument supposes a conviction of both; but yet it must not be supposed unnecessary, in as much as we are oftentimes exposed to many temptations, which tend to stagger our faith; so that though we may not peremptorily deny that there is a God, yet we may desire some additional evidence of his being and perfections, beyond what the light of nature affords; and this we have in scripture. Herein the glory of God shines forth with the greatest lustre, and we have an account of works more glorious than those of nature, included in the way of salvation by a Mediator. The light of nature, indeed, proves that there is a God; but the word of God discovers him to us as a reconciled God and Father to all who believe, and is also attended with those internal convictions and evidences of this truth, which are the peculiar gifts and graces of the Holy Spirit; and therefore it is well observed, that this knowledge only is sufficient and effectual to salvation; which leads us to consider the insufficiency of the light of nature to answer this end. The knowledge of God, that may be attained thereby, is sufficient, indeed, in some measure, to restrain our corrupt passions, and it is conducive to the peace and welfare of civil societies: it affords some conviction of sin, and, in some respects, leaves men without excuse, and renders their condemnation less aggravated than that of those who sin against gospel light; but yet it is insufficient to salvation, since it is a truth of universal extent, that there is salvation in no other, but in Christ, Acts iv. 12. and that it is life eternal to know not only the true God, but Jesus Christ, whom he hath sent, John xvii. 3. and this cannot be known by the light of nature, but by divine revelation; which leads us to consider in what respect the knowledge of God, as it is contained in and derived from scripture, is sufficient to salvation.
Here we do not assert the sufficiency thereof, exclusive of the aids of divine grace, so as to oppose the word to the Spirit: therefore it is said, in this answer, that the word and Spirit of God alone can reveal him to men sufficiently to their salvation. The word is a sufficient rule, so that we need no other to be a standard of our faith, and to direct us in the way to eternal life; but it is the Spirit that enables us to regard, understand, and apply this rule, and to walk according to it: these two are not to be separated; the Spirit doth not save any without the word,[[14]] and the word is not effectual to salvation, unless made so by the Spirit.
That nothing short of scripture-revelation is sufficient to salvation, will appear, if we compare it with the natural knowledge we have of God. For,
1. Though the light of nature shews us that there is a God, it doth not fully display his perfections, so as they are manifested in scripture, wherein God is beheld in the face of Christ.
2. Neither doth it discover any thing of the doctrine of a Trinity of persons in the divine essence, who are equally the object of faith: nor doth it give us any intimation of Christ, as the Lord our righteousness, in whom we obtain forgiveness of sins: this is known only by scripture-revelation; therefore, since this is necessary to salvation, we are bound to conclude that the scripture alone is sufficient to lead to it.
3. The light of nature suggests, it is true, that God is to be worshipped; but there is an instituted way of worshipping him, which depends wholly on divine revelation; and since this is necessary, it proves the necessity of scripture.
4. There is no salvation without communion with God; or he that does not enjoy him here, shall not enjoy him for ever hereafter. Now the enjoyment of God is what we attain by faith, which is founded on scripture. Thus the apostle says, 1 John i. 3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his son Jesus Christ.