Prop. 2. That the proper design of Divine Teaching, is to guide men into and in this way. By Divine teaching I understand all that which hath God for its author, and Divinity for its subject. God is the author of other Sciences, Isa. 28.29. But Divinity, which is a Rule pointing man to eternal felicity, is eminently ascribed to him, in that it not only comes from God, but leads to him: and the Religion of fallen man, as to the main Articles of it, on which his Salvation depends, is not to be found by the light of nature, nor read in the volumes of Creation and Providence, but comes by Revelation. Now there is a double Teaching, Outward and ••ward, and both may be said to be Divine. Outward which is applied by the word and ordinances, in which we are treated with by men; but these means are of Divine authority; these instruments must have a Divine call and influence, and the success depends on Divine efficacy. Inward, is the Effectual operation of the Spirit of God on the hearts of men, enlightening the mind, persuading the Soul, and causing the man to learn: and this must needs be Divine, for all such are taught of God, and none else can so teach. Now the Proposition is a truth with respect to both of these, only ⟨p. 446⟩with this difference, that the inward teaching, which is always effectual, is designed infallibly to lead men into the way, and never fail; whereas the outward is never thus effectual, but when it hath the concomitancy of the other; but yet the main design of this also is for this end, & it always obtains in the Elect, and is in order of means accommodated thereto. That then which is before us is to show that the great aim of these teachings is thus to guide men. Which will appear in these Conclusions.
Prop. 2. That the proper design of Divine Teaching, is to guide men into and in this way. By Divine teaching I understand all that which hath God for its author, and Divinity for its subject. God is the author of other Sciences, Isa. 28.29. But Divinity, which is a Rule pointing man to eternal felicity, is eminently ascribed to him, in that it not only comes from God, but leads to him: and the Religion of fallen man, as to the main Articles of it, on which his Salvation depends, is not to be found by the light of nature, nor read in the volumes of Creation and Providence, but comes by Revelation. Now there is a double Teaching, Outward and ••ward, and both may be said to be Divine. Outward which is applied by the word and ordinances, in which we are treated with by men; but these means are of Divine authority; these instruments must have a Divine call and influence, and the success depends on Divine efficacy. Inward, is the Effectual operation of the Spirit of God on the hearts of men, enlightning the mind, perswading the Soul, and causing the man to learn: and this must needs be Divine, for all such are taught of God, and none else can so teach. Now the Proposition is a truth with respect to both of these, only ⟨p. 446⟩with this difference, that the inward teaching, which is always effectual, is designed infallibly to lead men into the way, and never fail; whereas the outward is never thus effectual, but when it hath the concomitancy of the other; but yet the main design of this also is for this end, & it always obtains in the Elect, and is in order of means accommodated thereto. That then which is before us is to shew that the great aim of these teachings is thus to guide men. Which will appear in these Conclusions.
