THe principal design of that Dis­course, whereof the ensuing Trea­tise is a part, is to declare the Work of the Holy Ghost in the Illu­mination of the minds of Men. For this Work is particularly and eminently ascribed unto him; or the Efficacy of the Grace of God by him dispensed, Ephes. 1. 17, 18. Heb. 6. 4. Luke 2. 32. Acts 13. 47. Chap. 24. 45. Chap. 26. 18. 2 Cor. 4. 4. 1 Pet. 2. 9. The objective Cause and outward Means of it, are the Subjects at present designed unto Consi­deration. And it will issue in these two Enquiries.

1. On what Grounds, or for what Reason, we do believe the Scripture to be the Word of God with Faith Divine and Supernatural, as it is re­quired of us in a way of Duty.

[Page 2] 2. How or by what means we may come to under­stand aright the Mind of God in the Scripture, or the Revelations that are made unto us of his Mind and Will therein.

For by Illumination in general, as it denotes an Effect wrought in the minds of Men, I understand that Supernatural Knowledg that any Man hath, or may have of the Mind and Will of God, as reveal­ed unto him by Supernatural Means, for the Law of his Faith, Life, and Obedience. And this so far as it is comprised in the first of these Inquiries, is that, whose Declaration we at present design, reserving the latter unto a distinct Discourse by it self also. Unto the former some things may be pre­mised.

First, Supernatural Revelation is the only Objective cause and means of Supernatural Illumination. These things are commensurate. There is a natural know­ledg of Supernatural things, and that both Theoreti­cal, and Practical, Rom. 1. 19. Chap. 2. 14, 15. And there may be a Supernatural knowledg of Na­tural things, 1 Kings 4. 31, 32, 33, 34. Exod. 31. 3, 4, 5, 6. But unto this supernatural Illumination, it is required, both that its Object be things only supernaturally revealed, or as supernaturally reveal­ed, 1 Cor. 2. 9, 10. and that it be wrought in us by a supernatural Efficiency, or the immediate Ef­ficacy of the Spirit of God, Ephes. 1. 17, 18, 19. 2 Cor. 4. 6. This David prays for, Psal. 119. 18. [...] Reveal, or Vncover mine eyes, bring light and spiritual understanding into my mind, that I may behold ( [...], with open face, or as in the Syriack [...], with a [Page 3] revealed, or uncovered face, the vail being taken a­way, 2 Cor. 3. 18.) Wondrous things out of thy Law. The Light he prayed for within, did meerly respect the Doctrine of the Law without. This the Apostle fully declares; Heb. 1. 1, 2. The various Superna­tural Revelations that God hath made of himself, his Mind and Will from first to last, are the sole and adequate Object of Supernatural Illumination.

Secondly, This Divine external Revelation, was originally by various ways, (which we have else­where declared) given unto sundry persons immedi­ately, partly for their own Instruction and Guidance in the Knowledg of God and his Will, and partly by their Ministry to be communicated unto the Church. So was it granted unto Enoch the seventh from A­dam, who thereon prophesied to the warning and instruction of others: Jude 14, 15. And to Noah, who became thereby a Preacher of Righteousness, 2 Pet. 2. 5. And to Abraham, who thereon com­manded his Children and Houshold to keep the way of the Lord, Gen. 18. 19. And other instances of the like kind may be given: Gen. 4. 26. Chap. 5. 28. And this course did God continue a long time, even from the first promise to the giving of the Law, be­fore any Revelations were committed to writing, for the space of 2460 years. For so long a season did God enlighten the minds of Men by Supernatural external immediate occasional Revelations. Sundry things may be observed of this divine dispensation, As

1. That it did sufficiently evidence its self to be from God, unto the minds of those unto whom it was granted, and theirs also unto whom these Revelati­ons were by them communicated. For during this sea­son Satan used his utmost endeavours to possess the [Page 4] minds of men with his delusions under the pretence of divine Supernatural Inspirations. For hereunto belongs the Original of all his Oracles, and Enthusis­asmes among the Nations of the World. There was therefore a divine Power and Efficacy attending all Divine Revelations ascertaining and infallably as­suring the minds of men of their being from God. For if it had not been so, men had never been able to secure themselves, that they were not imposed on by the crafty deceits of Satan, especially in such Reve­lations as seemed to contain things contrary to their Reason, as in the command given to Abraham for the sacrificing his Son, Gen. 22. 2. Wherefore these im­mediate Revelations had not been a sufficient means to secure the Faith and Obedience of the Church, if they had not carried along with them their own evi­dence that they were from God. Of what nature that Evidence was, we shall afterwards enquire. For the present I shall only say, that it was an Evi­dence unto Faith and not to Sense; as is that also which we have now by the Scripture. It is not like that which the Sun gives of it self by its Light, which there needs no exercise of Reason to assure us of; for Sense is irresistibly affected with it. But it is like the Evidence which the Heavens and the Earth give of their being made and created of God, and thereby of his Being and Power. This they do un­deniably and infallibly. Psal. 19. 1, 2. Rom. 1. 19, 20, 21. Yet is it required hereunto, that men do use and exercise the best of their rational Abilities in the consideration and contemplation of them. Where this is neglected, notwithstanding their open and visible Evidence unto the contrary, men degenerate into Atheism. God so gave out these Revelations [Page 5] of himself, as to require the exercise of the Faith, Conscience, Obedience, and Reason of them unto whom they were made, and therein they gave full Assurance of their proceeding from him. So he tells us that his Word differeth from all other pretended Revelations, as the Wheat doth from the Chaff, Jer. 23. 28. But yet it is our duty to try and sift the Wheat from the Chaff, or we may not evidently discern the one from the other.

2. The things so revealed were sufficient to guide and direct all persons in the Knowledg of their du­ty to God, in all that was required of them in a way of Faith or Obedience. God from the beginning gave out the knowledg of his Will [...], by sundry parts and degrees; yet so that every Age and Season had Light enough to guide them in the whole Obedience required of them, and unto their Edification therein. They had knowledg enough to enable them to offer Sacrifices in Faith, as did A­bel; to walk with God, as did Enoch; and to teach their Families the fear of the Lord, as did Abraham. The World perished not for want of sufficient Reve­lation of the mind of God at any time. Indeed when we go to consider those divine Instructions which are upon Record that God granted unto them, we are scarce able to discern how they were sufficiently enlightned in all that was necessary for them to believe and do. But they were unto them as a Light shining in a dark place. Set up but a Can­dle in a dark room, and it will sufficiently enlighten it, for men to attend their necessary occasions there­in. But when the Sun is risen and shineth in at all the Windows, the light of the Candle grows so dim and useless, that it seems strange that any could [Page 6] have advantage thereby. The Sun of Righteousness is now risen upon us, and Immortality is brought to light by the Gospel. If we look now on the Re­velations granted unto them of old, we may yet see there was light in them, which yields us little more advantage than the light of a Candle in the Sun. But unto them who lived before this Sun arose, they were a sufficient Guide unto all Duties of Faith and Obedience. For

3. There was during this season a sufficient Mi­nistry, for the declaration of the Revelations, which God made of Himself and his Will. There was the natural Ministry of Parents, who were obliged to instruct their Children and Families in the know­ledge of the Truth which they had received. And whereas this began in Adam, who first received the Promise, and therewithal whatsoever was necessary unto Faith and Obedience; the knowledg of it could not be lost without the wilful neglect of Pa­rents in teaching, or of Children and Families in learning. And they had the extraordinary Ministry of such as God entrusted new Revelations withal, for the confirmation and inlargment of those before received, who were all of them Preachers of Righ­teousness unto the rest of Mankind. And it may be manifested, that from the giving of the first Promise, when divine external Revelations began to be the Rule of Faith and Life unto the Church, to the wri­ting of the Law; there was always alive one or o­ther, who receiving divine Revelations immediatly, were a kind of infallible Guides unto others. If it was otherwise at any time, it was after the death of the Patriarks, before the Call of Moses, during which time, all things went into Darkness and [Page 7] Confusion. For oral Tradition alone would not pre­serve the Truth of former Revelations. But by whom these Instructions were received, they had a sufficient outward means for their Illumination, before any divine Revelations were recorded by Writing. Yet,

4. This way of Instruction, as it was in it self imperfect, and liable to many disadvantages, so through the weakness, negligence and wickedness of men, it proved insufficient to retain the knowledg of God in the World. For under this Dispensation the Generality of Mankind fell into their great A­postacy from God, and betook themselves unto the conduct and service of the Devil; of the ways, means, and degrees whereof I have discoursed* elsewhere.De Naturae Theologiae, lib. 3. Here­on God also regarded them not, but suffered all Nations to walk in their own ways, Acts 14. 16. giving them up to their own hearts lusts to walk in their own Counsels; as it is expressed, Psal. 81. 12. And although this fell not out without the horrible wickedness and ingratitude of the World; yet there being then no certain Standard of divine Truth, whereunto they might repair, they brake off the easier from God through the imperfection of this Dispensation. If it shall be said, that since the Revelation of the Will of God hath been committed unto Writing, men have Apostatized from the Knowledge of God, as is evident in many Nations of the World, which sometimes professed the Gospel, but are now over­run with Heathenism, Mahometism, and Idolatry: I say, this hath not come to pass through any de­fect in the way and means of Illumination, or the [Page 8] Communication of the Truth unto them; but God hath given them up to be destroyed for their wicked­ness and ingratitude, and unless we repent, we shall all likewise perish, Rom. 1. 18. 2 Thes. 2. 11, 12. Otherwise where the Standard of the Word is once fixed, there is a constant means of preserving di­vine Revelations. Wherefore,

Thirdly, God hath gathered up into the Scripture all divine Revelations given out by himself from the beginning of the World, and all that ever shall be so to the end thereof, which are of general use unto the Church, that it may be throughly instructed in the whole mind and will of God, and directed in all that Worship of Him, and Obedience unto Him, which is necessary to give us acceptance with Him here, and to bring us unto the eternal enjoyment of him hereafter. For (1.) When God first com­mitted the Law to writing, with all those things which accompanied it, he obliged the Church unto the use of it alone, without Additions of any kind. Now this he would not have done, had he not ex­pressed therein, that is the Books of Moses, all that was any way needful unto the Faith and Obedience of the Church. For he did not only command them to attend with all diligence unto his Word, as it was then written for their instruction and directi­on in Faith and Obedience, annexing all sorts of Promises unto their so doing, Deut. 6. 6, 7. but also expresly forbids them, as was said, to add any thing thereunto, or to conjoyn any thing therewith, Deut. 4. 2. chap. 12, 32. which he would not have done, had he omitted other divine Revelations, be­fore given, that were any way necessary unto the use of the Church. As he added many new Ones, [Page 9] so he gathered in all the old from the unfaithful Re­pository of Tradition, and fixed them in a Writing, given by divine Inspiration. (2.) For all other di­vine Revelations, which were given out to the Church, for its use in general under the Old Testa­ment, they are all comprised in the following Books thereof; Nor was this (that I know of) ever que­stioned by any Person pretending to Sobriety; though some, who would be glad of any pretence against the Integrity and Perfection of the Scrip­ture, have fruitlesly wrangled about the loss of some Books, which they can never prove concerning any one, that was certainly of a divine Original. (3.) The full Revelation of the whole mind of God, whereunto nothing pretending thereunto is ever to be added, was committed unto, and perfected by Jesus Christ, Heb. 1. 1, 2. That the Revelations of God, made by him, whether in his own Person, or by his Spirit unto his Apostles, were also by di­vine Inspiration committed to Writing, is expressly affirmed concerning what he delivered in his own personal Ministry, Luk. 1. 4. Acts 1. 1. John 20. 31. and may be proved by uncontroulable Arguments concerning the rest of them. Hence, as the Scrip­tures of the old Testament were shut up with a Cau­tion and Admonition unto the Church, to adhere unto the Law and Testimony, with threatning of a Curse unto the contrary, Mal. 4. 4, 5, 6. So the Writings of the New Testament are closed with a Curse on any that shall presume to add any thing more thereunto, Rev. 22. 18. Wherefore,

Fourthly, The Scripture is now become the only external means of divine supernatural Illumination, because 'tis the only Repository of all divine superna­tural [Page 10] Revelation, Psal. 19. 7, 8. Isa. 8. 20. 2 Tim. 3. 15, 16, 17. The Pretences of Tradition, as a col­lateral means of preserving and communicating su­pernatural Revelation, have been so often evicted of falsity, that I shall not further press their im­peachment. Besides, I intend those in this Discourse by whom it is acknowledged, that the Bible is, as a sufficient and perfect, so the only Treasury of divine Revelations: And what hath been offered by any to weaken or impair its esteem, by taking off from its credibility, perfection and sufficiency as unto all its own proper ends, hath brought no advan­tage unto the Church, nor benefit unto the Faith of Believers. But yet,

Fifthly, In asserting the Scripture to be the only external means of divine Revelation, I do it not exclusively unto those Institutions of God which are subordinate unto it, and appointed as means to make it effectual unto our souls, As

1. Our own personal endeavours in reading, stu­dying and meditating on the Scripture, that we my come unto a right Apprehension of the things contained in it, are required unto this purpose. It is known to all, how frequently this Duty is pressed upon us, and what Promises are annexed to the per­formance of it; see Deut. 6. 6, 7. chap. 11. 18, 19. Josh. 1. 8. Psal. 1. 2. Psal. 119. Col. 3. 16. 2 Tim. 3. 15. Without this it is in vain to expect Illumination by the Word. And therefore we may see multitudes living and walking in extreme darkness, when yet the Word is every-where nigh unto them; Bread, which is the Staff of life, will yet nourish no man who doth not provide it, and feed upon it; no more would Manna, unless it was gathered and pre­pared. [Page 11] Our own Natures, and the Nature of di­vine Revelations considered, and what is necessary for the application of the one to the other, makes this evident. For God will instruct us in his mind and will, as we are men, in and by the rational fa­culties of our souls. Nor is an external Revelation capable of making any other impression on us, but what is so received. Wherefore, when I say, that the Scripture is the only external means of our Illu­mination, I include therein all our own personal en­deavours to come to the knowledge of the mind of God therein, which shall be afterwards spoken un­to. And those, who under any pretences do keep, drive, or perswade men from reading and meditating on the Scripture, do take an effectual course to keep them in and under the power of Darkness.

2. The mutual Instruction of one another in the mind of God out of the Scripture, is also required hereunto. For we are obliged by the Law of Nature to endeavour the good of others in various degrees, as our Children, our Families, our Neighbours, and all with whom we have Conversation. And this is the principal Good absolutely considered, that we can communicate unto others, namely, to instruct them in the knowledge of the mind of God. This whole Duty in all the Degrees of it is represent­ed in that Command, Thou shalt teach my Words di­ligently unto thy Children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou lyest down, and when thou risest up. Deut. 6. 7. Thus when our Saviour found his Disciples talking of the things of God by the way side, he bearing unto them the person of a private man, instructed them in the sense of the Scripture, [Page 12] Luk. 24. 26, 27, 32. And the neglect of this Duty in the World, which is so great that the very men­tion of it, or the least attempt to perform it, is a mat­ter of scorn and reproach, is one cause of the great ignorance & darkness, which yet abounds among us. But the nakedness of this folly, whereby men would be esteemed Christians in the open contempt of all Duties of Christianity, will in due time be laid open.

3. The Ministry of the Word in the Church is that which is principally included in this Assertion. The Scripture is the only means of Illumination, but it becometh so principally by the application of it unto the minds of men in the Ministry of the Word, see Mat. 5. 14, 15. 2 Cor. 5. 18, 19, 20. Eph. 4. 11, 12, 13, 14, 15. 1 Tim. 3. 15. The Church, and the Ministry of it, are the Ordinances of God unto this end, that his Mind and Will as re­vealed in the Word, may be made known to the Children of Men, whereby they are enlightned. And that Church and Ministry, whereof this is not the first principal design and work, is neither ap­pointed of God, nor approved by him. Men will one day find themselves deceived in trusting to em­pty Names, it is Duty alone, that will be Comfort and Reward, Dan. 12. 3.

Sixthly, That the Scripture, which thus contains the whole of divine Revelation, may be a sufficient external cause of Illumination unto us, two things are required.

1. That we believe it to be a divine Revelation, that is the Word of God, or a Declaration of Him­self, his Mind and Will, immediatly proceeding from Him; or that it is of a pure divine Original, proceeding neither from the folly or deceit, nor [Page 13] from the skill or honesty of men; so is it stated, 2 Pet. 1. 19, 20, 21. Heb. 1. 1. 2 Tim. 3. 16. Isa. 8. 20. It tenders no light or instruction under any other notion, but as it comes immediatly from God; not as the Word of Man, but as it is indeed the Word of the Living God, 1 Thes. 2. 13. And what ever any one may learn from or by the Scrip­tures under any other consideration, it belongeth not unto the Illumination we enquire after. Nehem. 8. 8. Isa. 28. 9. Hos. 14. 9. Prov. 1. 6. Psal. 119. 34: Mat. 15. 16. 2 Tim. 2. 7. 1 John 5. 20.

2. That we understand the things declared in it, or the Mind of God as revealed and expressed therein. For if it be given unto us a sealed Book, which we cannot read, either because it is sealed, or because we are ignorant and cannot read, whatever Visions or means of Light it hath in it, we shall have no advantage thereby, Isa. 29. 11, 12. It is not the Words themselves of the Scripture only, but our understanding them that gives us light, Psal. 119. 130. [...],—the opening the Door, the entrance of thy Word giveth light. It must be opened, or it will not enlighten. So the Disciples understood not the Testimonies of the Scripture concerning the Lord Christ, they were not enlightned by them, until he expounded them unto them, Luk. 24. 27, 45. As we have the same instance in the Eunuch and Philip, Acts 8. 31, 35, 36. To this very day the Nation of the Jews have the Scriptures of the old Testament, and the outward Letter of them in such esteem and veneration, that they even adore and worship them, yet are they not enlightned by it. And the same is fallen out among many that are called Christians, or they could never embrace such [Page 14] foolish opinions, and practise such Idolatries in wor­ship as some of them do, who yet enjoy the Letter of the Gospel.

And this brings me to my design, which we have been thus far making way unto; and it is to shew that both these are from the Holy Ghost; namely that we truly believe the Scripture to be the Word of God; and that we understand savingly the mind of God therein, both which belong unto our Illu­mination.

That which I shall first enquire into, is, the way how, and the ground whereon we come to believe the Scripture to be the Word of God in a due manner. For that this is required of us in a way of duty, namely, that we should believe the Scripture to be the Word of God with Faith Divine and Supernatural, I sup­pose will not be denyed, and it shall be afterwards proved. And what is the work of the Spirit of God herein, will be our first enquiry.

Secondly, Whereas we see by experience, that all who have or enjoy the Scripture, do not yet under­stand it, or come to an useful saving Knowledg of the Mind and Will of God therein revealed; our o­ther enquiry shall be, how we may come to under­stand the Word of God aright, and what is the work of the Spirit of God in the assistance which he afford­eth us unto that purpose.

With respect unto the first of these Enquiries, whereunto the present discourse is singly designed, I affirm that it is the work of the Holy Spirit to enable us to believe the Scripture to be the Word of God, or the supernatural immediate Revelation of his mind unto us, and infallibly to evidence it unto our minds, so as that we may spiritually and savingly acquiesce [Page 15] therein. Some upon a mistake of this Propositi­on do seem to suppose that we resolve all Faith into private suggestions of the Spirit, or deluding pretences thereof; and some (it may be) will be ready to apprehend that we confound the efficient Cause, and formal Reason of Faith or believing, rendring all rational Arguments and external Testimonies useless. But indeed there neither is nor shall be any occasion administred unto these fears or imagina­tions. For we shall plead nothing in this matter but what is consonant to the Faith and Judgment of the Ancient and present Church of God, as shall be fully evidenced in our progress. I know some have found out other ways whereby the minds of men as they suppose may be sufficiently satisfied in the Di­vine Authority of the Scripture. But I have tasted of their new Wine and desire it not, because I know the Old to be better, though what they plead is of use in its proper place.

My Design requires that I should confine my dis­course unto as narrow bounds as possible, and I shall so do; shewing,

1. What it is in general, infallibly to believe the Scripture to be the Word of God, and what is the Ground and Reason of our so doing? Or, what it is to believe the Scripture to be the Word of God, as we are required to believe it so to be in a way of Duty.

2. That there are external Arguments of the di­vine Original of the Scripture, which are effectual Motives to perswade us to give an unfeigned assent thereunto.

3. That yet moreover God requires of us, that we believe them to be his Word with Faith divine, supernatural, and infallible.

[Page 16] 4. Evidence the Grounds and Reasons whereon we do so believe, and ought so to do.

Unto these Heads most of what ensues in the first part of this Discourse may be reduced.

It is meet that we should clear the Foundation whereon we build, and the Principles whereon we do proceed; that what we design to prove may be the better understood by all sorts of Persons, whose edification we intend. For these things are the equal concernment of the learned and unlearned. Wherefore some things must be insisted on, which are generally known and granted. And our first Enquiry is, What it is to believe the Scripture to be the Word of God with Faith divine and supernatural, according as it is our duty so to do.

And in our Believing or our Faith, two things are to be considered. (1.) What it is that we do be­lieve. And (2.) Wherefore we do so believe it? The first is the material Object of our Faith, namely, the things which we do believe; the latter the formal Object of it, or the Cause and Reason why we do believe them; and these things are distinct. The Material Object of our Faith, is the things re­vealed in the Scripture, declared unto us in propo­sitions of Truth. For things must be so proposed unto us, or we cannot believe them. That God is one in three Persons, that Jesus Christ is the Son of God, and the like propositions of Truth, are the ma­terial Object of our Faith, or the things that we do believe; And the Reason why we do believe them, is, because they are proposed in the Scripture. Thus the Apostle expresseth the whole of what we intend, 1 Cor. 15. 3, 4. I delivered unto you first of all that [Page 17] which I also received, how that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day according to the Scriptures. Christs Death and Burial and Resur­rection are the things proposed unto us to be belie­ved, and so the Object of our Faith. But the Reason why we believe them is, because they are declared in the Scriptures, see Acts 8. 28, 29, 30. Sometimes indeed this Expression of believing the Scriptures by a Metonymy, denotes both the formal and material Objects of our Faith, the Scriptures themselves as such, and the things contained in them, so John 2. 22. They believed the Scripture and the Word that Jesus said, or the things delivered in the Scripture, and further declared by Christ, which before they un­derstood not. And they did so believe what was declared in the Scriptures, because it was so declared in them; both are intended in the same Expression, they believed the Scripture, under various considera­tions, so Acts 26. 27. The material Object of our Faith therefore are the Articles of our Creed, by whose Enumeration we answer unto that question, what we believe? giving an account of the hope that is in us, as the Apostle doth, Acts 26. 22, 23. But if moreover we are asked a Reason of our Faith or Hope, or why we believe the things we do pro­fess, as God to be One in three Persons, Jesus Christ to be the Son of God? we do not answer, be­cause so it is, for this is that which we believe, which were senseless. But we must give some other Answer unto that Enquiry, whether it be made by others or our selves. The proper Answer unto this Question contains the formal Reason and Object of our Faith, that which it rests upon and is resolved [Page 18] into. And this is that which we look after.

2. We do not in this Enquiry intend any kind of Perswasion or Faith but that which is divine and infallible, both which it is from its formal Reason or objective Cause. Men may be able to give some kind of Reasons, why they believe what they profess so to do, that will not suffice or abide the trial in this case, although they themselves may rest in them. Some it may be can give no other Account hereof, but that they have been so instructed by them whom they have sufficient reason to give credit unto; or that they have so received them by Tradition from their Fathers. Now whatever Perswasion these Reasons may beget in the minds of men, that the things which they profess to believe are true, yet if they are alone, it is not divine Faith where­by they do believe, but that which is meerly humane, as being resolved into humane Testimony only, or an Opinion on probable Arguments; for no Faith can be of any other kind, than is the Evidence it re­flects on, or ariseth from. I say, it is so where they are alone: for I doubt not but that some who have never further considered the reason of their believing than the teaching of their Instructors, have yet that Evidence in their own souls of the Truth and Au­thority of God in what they believe, that with re­spect thereunto their Faith is divine and supernatu­ral. The Faith of most hath a beginning and pro­gress not unlike that of the Samaritans, John 4. 40, 41, 42. as shall be afterwards declared.

3. When we enquire after Faith that is infallible, or believing infallibly, which, as we shall shew here­after, is necessary in this case, we do not intend an inherent quality in the Subject, as though he that [Page 19] believes with Faith infallible must himself also be infallible; much less do we speak of Infallibility ab­solutely, which is a property of God, who alone from the perfection of his Nature can neither de­ceive nor be deceived. But it is that Property or Adjunct of the Assent of our Minds unto divine Truths or supernatural Revelations, whereby it is differenced from all other kinds of Assent whatever. And this it hath from its formal Object, or the E­vidence whereon we give this Assent. For the nature of every Assent is given unto it by the nature of the Evidence which it proceedeth from, or relyeth on. This in divine Faith is divine Revelation, which being infallible, renders the Faith that rests on it, and is resolved into it, infallible also. No man can believe that which is false, or which may be false, with divine Faith, for that which renders it divine, is the divine Truth and Infallibility of the Ground and Evidence which it is built upon. But a man may believe that which is true, infallibly so, and yet his Faith not be infallible; That the Scripture is the Word of God is infallibly true, yet the Faith whereby a man believes it so to be, may be fallible, for it is such as his Evidence is, and no other; He may believe it to be so on Tradition, or the Testimony of the Church of Rome only, or on outward Arguments, all which being fallible, his Faith is so also, although the things he assents unto be infallibly true. Wherefore unto this Faith di­vine and infallible, it is not required that the Per­son in whom it is, be infallible; nor is it enough that the thing it self believed be infallibly true, but moreover that the Evidence whereon he doth believe it be infallible also. So it was with them who recei­ved [Page 20] divine Revelations immediately from God: It was not enough that the things revealed unto them were infallibly true, but they were to have infallible Evidence of the Revelation it self; then was their Faith infallible, though their persons were fallible. With this Faith then a man can believe no­thing but what is divinely true, and therefore it is infallible; and the reason is, because Gods Veracity, who is the God of Truth, is the only Object of it; Hence saith the Prophet, [...]—2 Chron. 20. 20. Believe in the Lord your God, and you shall be established; or that Faith which is in God and his Word is fixed on Truth, or is infallible. Hence the Enquiry in this case is, what is the Reason why we believe any thing with this faith divine or supernatural? or what it is the be­lieving whereof makes our Faith divine, infallible and supernatural? Wherefore,

4. The Authority and Veracity of God reveal­ing the material Objects of our Faith, or what it is our Duty to believe, is the formal Object and Reason of our Faith, from whence it ariseth and whereinto it is ultimately resolved. That is, the only Reason why we do believe that Jesus Christ is the Son of God, that God is one single Essence subsisting in three Persons, is because that God who is Truth, the God of Truth, Deut. 32. 4. who can­not lye, Tit. 1. 2. and whose Word is Truth. John 17. 17. and the Spirit which gave it out is Truth, 1 John 5 6. hath revealed these things to be so; and our belie­ving these things on that ground renders our Faith divine and supernatural. Supposing also a Respect unto the subjective Efficiency of the Holy Ghost, inspiring it into our minds, whereof afterwards. [Page 21] For to speak distinctly, our Faith is supernatural, with respect unto the production of it in our minds by the Holy Ghost; and infallible, with re­spect unto the formal Reason of it, which is divine Revelation; and is divine, in opposition unto what is meerly humane on both accounts.

As things are proposed unto us to be believed as true, Faith in its Assent respects only the Truth or Veracity of God; but whereas this Faith is requi­red of us in a way of Obedience, and is considered not only physically in its nature, but morally also as our Duty, it respects also the Authority of God, which I therefore joyn with the Truth of God, as the formal Reason of our Faith, see 2 Sam. 7. 28. And these things the Scripture pleads and and ar­gues, when Faith is required of us in the way of O­bedience. Thus saith the Lord, is that which is pro­posed unto us as the Reason why we should believe what is spoken, whereunto often times other divine Names and Titles are added, signifying his Autho­rity who requires us to believe; Thus saith the Lord God, the Holy One of Israel, Isa. 30. 15. Thus saith the High and Lofty One, who inhabiteth Eter­nity, whose Name is Holy, Isa. 57. 15. Believe the Lord your God, 2 Chron. 20. 20. The Word of the Lord precedeth most Revelations in the Prophets, and other Reason why we should believe, the Scrip­ture proposeth none, Heb. 1. 1, 2. yea the Interpo­sition of any other Authority between the things to be believed and our Souls and Consciences, besides the Authority of God, overthrows the nature of di­vine Faith; I do not say, the Interposition of any other means whereby we should believe, of which sort God hath appointed many, but the interposition [Page 22] of anyother Authority, upon which we should believe, as that pretended in and by the Church of Rome. No men can be Lords of our Faith, though they may be helpers of our Joy.

5. The Authority and Truth of God, considered in themselves absolutely, are not the immediate formal Object of our Faith, though they are the ul­timate whereinto it is resolved. For we can believe nothing on their Account unless it be evidenced unto us; and this Evidence of them is in that Revelation which God is pleased to make of himself; for that is the only means whereby our Consciences and Minds are affected with his Truth and Authority. We do therefore no otherwise rest on the Truth and Veracity of God in any thing than we rest on the Revelation which he makes unto us, for that is the only way whereby we are affected with them; Not the Lord is true absolutely, but, Thus saith the Lord, and the Lord hath spoken, is that which we have immediate regard unto. Hereby alone are our minds affected with the Authority and Veracity of God, and by what way soever it is made unto us, it is sufficient and able so to affect us. At first, as hath been shewed, it was given immediately to some Persons, and preserved for the use of others, in an oral Ministry; but now all Revelation, as hath also been declared, is contained in the Scriptures only.

6. It follows that our Faith whereby we believe any divine supernatural Truth, is resolved into the Scripture, as the only means of divine Revelation, affecting our Minds and Consciences with the Au­thority and Truth of God; or the Scripture, as the only immediate, divine, infallible Revelation of [Page 23] the Mind and Will of God, is the first immediate formal Object of our Faith, the sole Reason why, and ground whereon we do believe the things that are revealed, with Faith Divine, Supernatural and In­fallible. We do believe Jesus Christ to be the Son of God. Why do we so do, on what ground or reason? It is because of the Authority of God com­manding us so to do, and the Truth of God testify­ing thereunto. But how or by what means are our Minds and Consciences affected with the Authority and Truth of God, so as to believe with respect unto them, which makes our Faith Divine and Superna­tural? It is alone the Divine, Supernatural, Infal­lible Revelation that he hath made of this sacred Truth, and of his Will, that we should believe it. But what is this Revelation, or where is it to be found? It is the Scripture alone which contains the entire Revelation that God hath made of himself in all things which he will have us to believe or do. Hence,

7. The last Enquiry ariseth, how, or on what ground, for what Reasons do we believe the Scripture to be a divine Revelation proceeding immediately from God; or to be that Word of God which is Truth divine and infallible? Whereunto we answer, it is solely on the Evidence that the Spirit of God in and by the Scripture it self, gives unto us that it was given by immediate Inspiration from God. Or the Ground and Reason whereon we believe the Scripture to be the Word of God, are the Authority and Truth of God evidencing themselves in and by it unto the Minds and Consciences of Men. Here­on as whatever we assent unto as proposed in the Scripture, our Faith rests on and is resolved into the [Page 24] Veracity and Faithfulness of God, so is it also in this of believing the Scripture it self to be the infallible Word of God, seeing we do it on no other Grounds but its own Evidence that so it is.

This is that which is principally to be proved, and therefore to prepare for it, and to remove prejudi­ces, something is to be spoken to prepare the way thereunto.

1. There are sundry cogent Arguments which are taken from External considerations of the Scrip­ture, that evince it on rational Grounds to be from God. All these are motives of credibility, or effe­ctual perswasives to account and esteem it to be the Word of God. And although they neither are, nor is it possible they ever should be, the Ground and Reason whereon we believe it so to be with Faith Divine and Supernatural; yet are they necessary un­to the confirmation of our Faith herein against Temptations, Oppositions, and Objections. These Arguments have been pleaded by many and that use­fully, and therefore it is not needful for me to insist upon them. And they are the same for the substance of them in antient and modern Writers, however ma­naged by some with more Learning, Dexterity, and force of Reasoning than by others. It may not be expected therefore that in this short discourse, de­signed unto another purpose, I should give them much improvement. However I shall a little touch on those which seem to be most cogent, and that in them wherein in my Apprehention their strength doth lye. And I shall do this to manifest that al­though we plead that no Man can believe the Scrip­tures to be the Word of God with Faith Divine, [Page 25] Supernatural and Infallible, but upon its own inter­nal Divine Evidence and Efficacy, yet we allow and make use of all those external Arguments of its sa­cred Truth and divine Original which are pleaded by others, ascribing unto them as much weight and cogency as they can do, acknowledging the perswa­sion which they beget and effect to be as firm as they can pretend it to be. Only we do not judg them to contain the whole of the Evidence which we have for Faith to rest in, or to be resolved into; yea not that at all, which renders it Divine, Supernatural, and Infallible. The Rational Arguments we say which are, or may be used in this matter, with the humane Testimonies whereby they are corroborated, may and ought to be made use of and insisted on; And it is but vainly pretended that their use is su­perseded by our other Assertions; as though where Faith is required, all the subservient use of Reason were absolutely discarded, and our Faith thereby ren­dred irrational; And the assent unto the divine Origi­nal and Authority of the Scriptures, which the mind ought to give upon them, we grant to be of as high a nature as is pretended to be, namely, a moral certainty. Moreover, the Conclusion which unpre­judiced Reason will make upon these Arguments, is more firm, better grounded, and more pleadable, than that which is built meerly on the sole Authority of any Church whatever. But this we assert, that there is an assent of another kind, unto the divine Original and Authority of the Scriptures required of us; namely, that of Faith divine and superna­tural. Of this none will say that it can be effected by, or resolved into the best and most cogent of ra­tional Arguments and external Testimonies, which [Page 26] are absolutely humane and fallible. For it doth im­ply a contradiction to believe infallibly upon fallible evidence. Wherefore I shall prove, that beyond all these Arguments and their effect upon our minds, there is an Assent unto the Scripture as the Word of God required of us with Faith divine, Supernatural and Infallible; and therefore there must be a divine Evidence which is the Formal Object and Reason of it, which alone it rests on, and is resolved into, which shall also be declared and proved. But yet, as was said in the first place, because their property is to level the ground, and to remove the rubbish of Objections out of the way, that we may build the safer on the sure Foundation, I shall mention some of those which I esteem justly pleadable in this cause. And,

1. The Antiquity of these Writings, and of the divine Revelation contained in them, is pleaded in Evidence of their divine Original. And it may be so deservedly. For where it is absolute, it is unque­stionable: that which is most antient in any kind is most true; God himself makes use of this plea a­gainst Idols, Isa. 43. 10, 11, 12. Ye are my wit­nesses saith the Lord, I even I, am the Lord, and besides me there is no Saviour; I have declared and have saved, and I have shewed when there was no strange God a­mongst you: therefore ye are my witnesses, saith the Lord, that I am God. That which he asserts is, that he alone is God, and no other. This he calls the peo­ple to testify by this Argument, that he was among them as God, that is, in the Church, before any strange God was known or named. And so it is justly pleaded in the behalf of this Revelation of the Mind of God in the Scripture; it was in the World [Page 27] long before any other thing or writing pretended to be given unto the same end. Whatever therefore ensued with the like design, must either be set up in competition with it, or opposition unto it, above which it hath its advantage meerly from its Anti­quity. Whereas therefore this Writing in the first books of it, is acknowledged to be antienter than any other that is extant in the World, or indeed that ever was so, and may be proved so to be: it is be­yond all reasonable apprehension that it should be of humane Original. For we know how low, weak, and imperfect all humane Inventions were at the first, how rude and unpolished in every kind, until Time, Observation, following Additions and Dimi­nutions had shaped, formed, and improved them. But this Writing coming forth in the World, abso­lutely the first in its kind, directing us in the Know­ledg of God and our selves, was at first and at once so absolutely compleat and perfect, that no Art, In­dustry or Wisdom of Man, could ever yet find any just defect in it, or was able to add any thing unto it whereby it might be bettered or improved. Nei­ther from the beginning would it ever admit of any Additions unto it, but what came from the same Fountain of divine Revelation and Inspirarion, clearing it self in all Ages from all addition and su­perfetation of Men whatever. This at least puts a singular character upon this Book, and represents it with that reverend Awe and Majesty, that it is the highest petulancy not to pay it a sacred re­spect.

This Argument is pursued by many at large, as that which affordeth great variety of Historical and Chronological Observations. And it hath been so [Page 28] scanned and improved, that nothing but the giving of it a new dress remains for present or future Dili­gence. But the real force of it lies in the considera­tion of the People, by and amongst whom this Re­velation first commenced in the World, and the time wherein it did so. When some Nations had so improved and cultivated the light of Nature as greatly to excel others in Wisdom and Knowledg, they generally looked upon the people of the Jews as ignorant and barbarous. And the more wise any of them conceived themselves, the more they de­spised them. And indeed they were utter Strangers unto all those Arts and Sciences, whereby the faculti­es of mens Minds are naturally enlightned and enlar­ged. Nor did they pretend unto any Wisdom where­by to stand iu competition with other Nations, but on­ly what they receiv'd by divine Revelations. This alone God himself had taught them to look upon & esteem as their only Wisdom before all the World, Deut. 4. 6, 7, 8. Now we shall not need to consider what were the first Attempts of other Nations, in expressing their conceptions concerning things Divine, the Duty, and Happiness of Man. The Egyptians and Greci­ans were those who vied for Reputation in the im­provement of this Wisdom. But it is known and confessed that the utmost production of their endea­vours, were things foolish, irrational and absurd, contrary to the Being and Providence of God, to the light of Nature, leading mankind into a maze of folly and wickedness. But we may consider what they attained unto in the fulness of time by their utmost improvement of Science, Wisdom, mutual Intelligence, Experience, Communication, labori­ous Study and Observation. When they had added [Page 29] and subducted to and from the Inventions of all former Ages from Time immemorial, when they had used and improved the Reason, Wisdom, In­vention, and Conjectures of all that went before them in the study of this Wisdom, and had discarded whatever they had found by experience unsuited to natural Light and the common Reason of mankind, yet it must be acknowledged that the Apostle passeth a just censure on the utmost of their Attainments, namely, that they waxed vain in their Imaginati­ons, and the World in Wisdom knew not God. Whence then was it that in one Nation, esteemed barbarous, and really so with respect unto that Wis­dom those Arts and Sciences which enobled other Nations, from that Antiquity wherein it is not pre­tended that Reason and Wisdom had received any considerable improvement; without Converse, Communication, Learning or Experience, there should at once proceed such a Law, Doctrine and Instru­ctions concerning God and Man, so stable, certain, uniform, as should not only incomparably excel all products of humane Wisdom unto that purpose, however advantaged by Time and Experience, but also abide invariable throughout all Generations, so as that whatever hath been advanced in opposition unto it, or but differing from it, hath quickly sunk under the weight of its own unreasonableness and folly? This one consideration, unless Men have a Mind to be contentious, gives sufficient satisfacti­on, that this Book could have no other Original, but what it pleads for it self, namely, an immediate Emanation from God.

2. It is apparent that God in all Ages hath had a great Regard unto it, and acted his Power and Care [Page 30] in its preservation. Were not the Bible what it pretends to be, there had been nothing more suita­ble to the Nature of God, and more becoming di­vine Providence, then long since to have blotted it out of the World. For to suffer a Book to be in the World, from the beginning of times, falsly pretend­ing his Name and Authority, seducing so great a portion of Mankind into a pernitious and ruinous Apostacy from him, as it must do, and doth, if it be not of a divine Original, and exposing uncon­ceivable multitudes of the best, wisest, and soberest amongst them, unto all sorts of bloody miseries which they have undergone in the behalf of it, seems not consonant unto that infinite Goodness, Wisdom, and care wherewith this World is govern'd from a­bove. But on the contrary, whereas the maliti­ous craft of Satan, and the prevalent power and rage of Mankind, hath combined and been set at work to the ruine and utter Suppression of this Book, proceeding sometimes so far as that there was no appearing way for its escape; yet through the watchful care and Providence of God, sometimes putting it self forth in miraculous Instances, it hath been preserved unto this day, and shall be so to the consummation of all things. The event of that which was spoken by our Saviour, Matth. 5. 18. doth in­vincibly prove the divine Approbation of this Book, as that doth its divine Original; Till Heaven and Earth pass away, one Jot or one Tittle shall in no wise pass from the Law. Gods perpetual care over the Scriptures for so many Ages, that not a letter of it should be utterly lost, nothing that hath the least tendency towards its end should perish, is evidence sufficient of his regard unto it. Especially would [Page 31] it be so, if we should consider with what remarkable Judgments and severe Reflections of Vengeance on its opposers, this care hath been managed, instances whereof might be easily multiplyed. And if any will not ascribe this preservation of the Books of the Bi­ble, not only in their Being, but in their purity and Integrity free from the least just suspition of corrup­tion, or the intermixture of any thing humane or heterogeneous, unto the care of God; it is incumbent on him to assign some other cause proportionate to such an effect, whilst it was the interest of Heaven, and the Endeavour of the Earth and Hell to have it corrupted and destroyed. For my part I cannot but judg that he that seeth not an hand of divine Provi­dence stretched out in the preservation of this Book, and all that is in it, its Words and Syllables for thousands of years, through all the overthrows and deluges of Calamities that have befallen the World, with the weakness of the means whereby it hath been preserved, and the interest in some Ages of all those in whose power it was to have it corrupted, as it was of the Apostate Churches of the Jews and Christians, with the open opposition that hath been made un­to it, doth not believe there is any such thing as di­vine Providence at all. It was first written in the very infancy of the Babylonian Empire, with which it afterwards contemporized about 900 years. By this Monarchy that people which alone had these Ora­cles of God committed unto them, were oppressed, de­stroyed, and carried into captivity. But this Book was then preserved amongst them whilst they were absolutely under the power of their Enemies, al­though it condemned them and all their Gods and Religious Worship, wherewith we know how hor­ribly [Page 32] mankind is inraged. Satan had enthroned himself as the Object of their Worship, and the Au­thor of all ways of divine veneration amongst them. These they adhered unto as their principal interest, as all People do unto that they esteem their Religion. In the whole World there was nothing that judg­ed, condemned, opposed him or them, but this Book only, which was now absolutely in their power. If that by any means could have been destroyed, then when it was in the hands but of a few, and those for the most part flagitious in their lives, hating the things contained in it, and wholly under the pow­er of their Adversaries, the Interest of Satan, and the whole World in Idolatry, had been secured. But through the meer provision of divine care it out­lived that Monarchy, and saw the ruine of its greatest Adversaries. So it did also during the continuance of the Persian Monarchy which succeeded, whilst the people was still under the power of Idolaters, against whom this was the only Testimony in the World. By some branches of the Grecian Monarchy a most fierce and diligent attempt was made to have utter­ly destroyed it; but still it was snatched by divine Power out of the Furnace, not one hair of it being singed, or the least detriment brought unto its per­fection. The Romans destroyed both the people and place designed until then for its preservation, carrying the antient coppy of the Law in triumph to Rome on the conquest of Jerusalem; And whilst all absolute power and dominion in the whole World, where this Book was known or heard of, was in their hands, they exercised a rage against it for sun­dry Ages, with the same success that former enemies had. From the very first; all the Endeavours of Man­kind [Page 33] that professed an open enmity against it have been utterly frustrate. And whereas also those unto whom it was outwardly committed, as the Jews first, and the Antichristian Church of Aposta­tized Christians afterwards, not only fell into Opi­nions and Practices absolutely inconsistent with it, but also built all their present and future Interests on those Opinions and Practices; yet none of them durst ever attempt the corrupting of one Line in it, but were forced to attempt their own Security, by a pretence of Additional Traditions, and keeping the Book it self, as much as they durst, out of the hands and knowledge of all not engaged in the same Interest with themselves. Whence could all this proceed but from the watchful Care and Power of divine Providence? And it is bruitish folly not to believe, that what God doth so protect did origi­nally proceed from Himself, seeing it pleads and pretends so to do: For every wise Man will take more Care of a Stranger, than a Bastard falsly imposed on him unto his Dishonour.

3. The Design of the whole and all the parts of it hath an impress on it of divine Wisdom and Autho­rity. And hereof there are two parts, First, to reveal God unto men, and Secondly, to direct men to come unto the enjoyment of God. That these are the on­ly two great Concerns of our nature, of any ratio­nal Being, were easy to prove, but that it is ac­knowledged by all those with whom I treat. Now never did any Book or Writing in the World, any single or joynt endeavours of mankind, or invisible Spirits, in the way of Authority, give out a Law, Rule, Guide, and Light for all mankind universal­ly in both these, namely, the Knowledge of God, [Page 34] and our selves, but this Book only; and if any o­ther, it may be, like the Alcoran, did pretend in the least thereunto, it quickly discovered its own folly, and exposed it self to the contempt of all wise and considerate men. The only Question is, how it hath discharged it self in this Design? for if it hath compleatly and perfectly accomplished it, it is not only evident that it must be from God, but also that it is the greatest Benefit and Kindness, that di­vine Benignity and Goodness ever granted unto Mankind; for without it all men universally must necessarily wander in an endless Maze of uncertain­ties, without ever attaining Light, Rest, or Bles­sedness, here or hereafter. Wherefore,

1. As it takes on it self to speak in the Name and Authority of God, and delivers nothing, commands nothing, but what becomes his infinite Holiness, Wisdom, and Goodness; so it makes that Declara­tion of him in his Nature, Being, and Subsistence, with the necessary Properties and Acts thereof, his Will, with all his voluntary Actings or Works, wherein we may be or are concerned, so as that we may know him aright, and entertain true Notions and Apprehensions of him, according to the utmost capacity of our finite, limited Understanding. Neither do we urge his Authority in this case, but here and elsewhere resort unto the Evidence of his Reasonings compared with the Event or Matter of Fact. What horrible Darkness, Ignorance and Blindness was upon the whole World with respect unto the Knowledge of God? what confusion and debasement of our Nature ensued thereon, whilst God suffered all Nations to walk in their own ways, and winked at the times of their Ignorance, [Page 35] the Apostle declares at large, Rom. 1. from the 19th verse to the end of the Chapter. The Sum is, That the only true God being become unknown to them, as the wisest of them acknowledged, Acts 17. 21. and as our Apostle proved against them; the Devil that Murderer from the Beginning, and Enemy of Mankind, had under various pretences substituted himself in his Room, and was become the God of this World, as he is called, 2 Cor. 4. 4. and had appropriated all the religious Devotion and Worship of the Generality of Mankind unto him­self; For the things which the Gentiles sacrificed, they sacrificed unto Devils, and not unto God, as our Apostle affirms, 1 Cor. 10. 20. and as may easily be evinced; and I have abundantly manifested itDe Naturae Theologiae lib. cap. elsewhere. It is acknowledged that some few speculative Men among the Heathens did seek after God in that horrid Darkness wherewith they were encompassed, and laboured to reduce their Concep­tions and Notions of his Being, unto what Reason could apprehend of infinite Perfections, and what the Works of Creation and Providence could suggest unto them; but as they could never come unto any certainty or consistency of Notions in their own minds, proceeding but a little beyond Conjecture, as is the manner of them who seek after any thing in the dark, much less with one another, to pro­pose any thing unto the World for the use of Man­kind in these things by common consent; so they could none of them either ever free themselves from the grossest practical Idolatry in worshipping the Devil, the Head of their Apostacy from God; nor in the least influence the minds of the Generality [Page 36] of Mankind with any due Apprehensions of the di­vine Nature: This is the Subject and Substance of the Apostles Disputation against them, Rom. 1. In this state of things, what misery and confusion the World lived in for many Ages, what an endless Labyrinth of foolish slavish Superstitions and Idolatries it had cast it self into, I have in anotherVbi supra de Origine & Progressu Idololatriae. Discourse particularly declared. With respect hereunto the Scripture is well called by the Apostle Peter, a Light shining in a dark place, 2 Pet. 11. 9. It gives unto all men at once a perfect, clear, steady, uniform Declarati­on of God, his Being, Subsistence, Properties Au­thority, Rule and Actings, which evidenceth it self unto the Minds and Consciences of all whom the God of this World hath not absolutely blinded by the power of prejudices and lusts, confirming them in an Enmity unto, and hatred of God him­self. There is indeed no more required to free Man­kind from this horrible darkness, and enormous conceptions about the Nature of God, and the Worship of Idols, but a sedate unprejudiced Consi­deration of the Revelation of these things in the Book of the Scripture. We may say therefore to all the World with our Prophet, When they say unto you, Seek unto them who have familiar Spirits, and unto Wizards that peep and mutter; Should not a people seek unto their God? for the living, to the dead? To the Law, and to the Testimony; if they speak not according to this Word, it is because there is no light in them, Isa. 8. 19, 20. And this also plainly manifests the Scripture to be of a divine Original. For if this Declaration of God, this Revelation of Himself and his Will, is incom­parably [Page 37] the greatest and most excellent Benefit that our Nature is capable of in this World, more needful for, and useful unto Mankind than the Sun in the Firmament, as to the proper end of their Lives and Beings; and if none of the wisest men in the World neither severally nor joyntly could at­tain unto themselves, or make known unto others this Knowledge of God, so that we may say with our Apostle, that in the Wisdom of God, the World by Wisdom knew not God, 1 Cor. 1. 21. And whereas those who attempted any such things, yet waxed vain in their Imaginations and Conjectures, so that no one person in the World dares own the Regula­tion of his Mind and Understanding by their Noti­ons and Conceptions absolutely, although they had all advantages of Wisdom, and the Exercise of Rea­son above those, at the least the most of them, who wrote and published the Books of the Scripture; it cannot with any pretence of Reason be questioned whether they were not given by Inspiration from God as they pretend and plead. There is that done in them which all the World could not do, and without the doing whereof all the World must have been eternally miserable, and who could do this but God? If any one shall judge, that that Ignorance of God, which was among the Heathens of old, or is among the Indians at this day, is not so miserable a matter as we make it; or that there is any way to free them from it but by an Emanation of Light from the Scripture, he dwells out of my present way upon the Confines of Atheism; so that I shall not divert unto any Converse with him: I shall only add, That whatever Notions of Truth con­c [...]rning God and his Essence there may be found in [Page 38] those Philosophers who lived after the Preaching of the Gospel in the World, or are at this day to be found among the Mahumetans, or other false Wor­shippers in the World, above those of the more an­cient Pagans, they all derive from the Fountain of the Scripture, and were thence by various means traduced.

2. The second End of this Doctrine is to direct Mankind in their proper Course of living unto God, and attaining that Rest and Blessedness whereof they are capable, and which they cannot but desire. These things are necessary to our Nature, so that without them it were better not to be; for it is bet­ter to have no Being in the World, than whiles we have it always to wander, and never to act towards its proper end, seeing all that is really good unto us consists in our Tendency thereunto, and our At­tainment of it. Now as these things were never stated in the minds of the Community of Mankind, but that they lived in perpetual confusion; so the Enquiries of the Philosophers about the chief end of Man, the Nature of Felicity or Blessedness, the ways of attaining it, are nothing but so many uncertain and fierce Digladiations, wherein not any one Truth is as­serted, nor any one Duty prescribed, that is not spoil­ed and vitiated by its Circumstances and Ends; be­sides they never rose up so much as to a Surmise of or about the most important matters of Religion, without which it is demonstrable by reason, that it is im­possible we should ever attain the End for which we are made, nor the Blessedness whereof we are capa­ble. No account could they ever give of our Apostacy from God, of the Depravation of our Nature, of the Cause, or necessary Cure of it. In this lost and [Page 39] wandring Condition of Mankind the Scripture pre­senteth it self as a Light, Rule and Guide unto all, to direct them in their whole Course unto their end, and to bring them unto the enjoyment of God; and this it doth with that clearness and evidence as to dispel all the Darkness, and put an end unto all the Confusions of the minds of Men, as the Sun with rising doth the shades of the Night, unless they wil­fully shut their eyes against it, loving Darkness ra­ther than Light, because their deeds are evil. For all the Confusion of the minds of men to extricate themselves from, whence they found out and im­mixed themselves in endless Questions to no purpose, arose from their Ignorance of what we were origi­nally, of what we now are, and how we came so to be, by what way or means we may be delivered or relieved, what are the Duties of Life, or what is required of us in order to our living to God as our chiefest end, and wherein the Blessedness of our Nature doth consist: All the World was never able to give an Answer tolerably satisfactory unto any one of these Enquiries, & yet unless they are all infal­libly determined, we are not capable of the least Rest or Happiness above the Beasts that perish. But now all these things are so clearly declared and stated in the Scripture, that it comes with an Evidence like a Light from Heaven on the Minds and Consciences of unprejudiced Persons. What was the Condition of our Nature in its first Creation and Constitution, with the Blessedness and Advantage of that Condi­tion; how we fell from it; and what was the Cause, what is the Nature, and what the Conse­quents and Effects of our present Depravation and Apostacy from God; how Help and Relief is provi­ded [Page 40] for us herein by infinite Wisdom, Grace and Bounty; what that Help is; how we may be inte­rested in it, and made partakers of it; what is that System of Duties, or Course of Obedience unto God which is required of us; and wherein our e­ternal Felicity doth consist: are all of them so plain­ly and clearly revealed in the Scripture, as in gene­ral to leave Mankind no ground for Doubt, En­quiry, or Conjecture; set aside inveterate Prejudices from Tradition, Education, false Notions into the Mould whereof the mind is cast, the Love of Sin, and the Conduct of Lust, which things have an in­conceivable power over the Minds, Souls, and Af­fections of Men; and the Light of the Scripture in these things is like that of the Sun at Noon-day, which shuts up the way unto all further Enquiry, and efficaciously necessitates unto an Acquiescency in it. And in particular in that Direction which it gives unto the Lives of Men, in order unto that O­bedience which they ow to God, and that Reward which they expect from him, there is no instance conceivable of any thing conducing thereunto, which is not prescribed therein, nor of any thing which is contrary unto it that falls not under its Prohibition. Those therefore whose Desire or In­terest it is, that the Bounds and Differences of Good and Evil should be unfixed and confounded, who are afraid to know what they were, what they are, or what they shall come unto; who care to know neither God nor themselves, their Duty nor their Reward, may despise this Book, and deny its di­vine Original: others will retain a sacred Venerati­on of it, as of the Off-spring of God.

[Page 41] 4. The Testimony of the Church may in like man­ner be pleaded unto the same purpose: and I shall also insist upon it, partly to manifest wherein its true Nature and Efficacy doth consist, and partly to evince the vanity of the old Pretence, that even we also who are departed from the Church of Rome do receive the Scripture upon the Authority thereof; whence it is further pretended, that on the same Ground and Reason we ought to receive whatever else it proposeth unto us.

1. The Church is said to be the Ground and Pil­lar of Truth, 1 Tim. 3. 15. Which is the only Text pleaded with any Sobriety, to give countenance unto the Assertion of the Authority of the Scripture with respect unto us, to depend on the Authority of the Church. But the Weakness of a Plea to that purpose from hence hath been so fully manifested by many already, that it needs no more to be in­sisted on. In short, it cannot be so the Ground and Pillar of Truth, that the Truth should be as it were built and rest upon it as its Foundation; for this is directly contrary to the same Apostle, who teacheth us, that the Church it self is built upon the Founda­tion of the Prophets and Apostles, Jesus Christ him­self being the chief corner Stone, Eph. 2. 20. The Church cannot be the Ground of Truth, and Truth the Ground of the Church in the same sense or kind. Wherefore the Church is the Ground and Pillar of Truth, in that it holds up and declares the Scriptures, and the things contained therein, so to be.

2. In receiving any thing from a Church, we may consider the Authority of it, or its Ministry. By the Authority of the Church in this matter we [Page 42] intend no more but the weight and importance that is in its Testimony, as Testimonies do vary ac­cording to the Worth, Gravity, Honesty, Honour, and Reputation of them by whom they are given. For to suppose an Authority, properly so called, in any Church, or all the Churches of the World, whereon our Reception of the Scripture should de­pend, as that which gives its Authority towards us, and a sufficient Warranty to our Faith, is a nice Ima­gination: For the Authority and Truth of God stand not in need, nor are capable of any such At­testation from Men; all they will admit of from the children of Men is, that they do humbly sub­mit unto them, and testify their so doing with the Reasons of it. The Ministry of the Church in this matter is that Duty of the Church, whereby it pro­poseth and declareth the Scripture to be the Word of God, and that as it hath occasion to all the World. And this Ministry also may be considered either formally, as 'tis appointed of God unto this End, and blessed by him; or materially, only as the thing is done, though the Grounds whereon it is done, and the manner of doing it be not di­vinely approved.

We wholly deny that we receive the Scripture, or ever did, on the Authority of the Church of Rome in any sense whatever, for the Reasons that shall be mentioned immediately. But it may be granted, that together with the Ministry of other Churches in the World, and many other Providential Means of their Preservation, and successive Communicati­on, we did de Facto receive the Scriptures by the Ministry of the Church of Rome also, seeing they also were in the possession of them: But this Mi­nistry [Page 43] we allow only in the latter sense, as an actual means in subserviency unto God's Providence, without respect unto any especial Institution.

And for the Authority of the Church in this case, in that sense wherein it is allowed, namely, as denoting the Weight and Importance of a Testimony, which being strengthened by all sorts of Circumstances, may be said to have great Authority in it, we must be careful unto whom or what Church we grant or allow it. For let men assume what Names or Titles to themselves they please, yet if the Generality of them be corrupt or flagitious in their lives, and have great secular Advantages, which they highly prize and studiously improve, from what they sup­pose and profess the Scripture to supply them with­all, be they called Church, or what you please, their Testimony therein is of very little value; for all men may see that they have an earthly worldly Interest of their own therein. And it will be said, that if such Persons did know the whole Bible to be a Fable (as one Pope expressed himself to that pur­pose) they would not forego the Profession of it, unless they could more advantage themselves in the World another way. Wherefore, whereas it is manifest unto all, that those who have the Conduct of the Roman Church have made and do make to themselves great earthly temporal Advantages, in Honour, Power, Wealth, and Reputation in the World, by their Profession of the Scripture, their Testimony may rationally be supposed to be so far influenced by self interest, as to be of little Vali­dity.

The Testimony therefore which I intend, is that of multitudes of persons of unspotted Reput [...]ion on [Page 44] all other accounts in the World, free from all possibility of impeachment as unto any designed evil or conspiracy among themselves, with respect unto any corrupt end, and who having not the least se­cular Advantage by what they testified unto, were absolutely secured against all Exceptions, which either common Reason or common Vsage among Man­kind can put in unto any Witness whatever. And to evidence the force that is in this Consideration, I shall briefly represent, (1.) Who they were that gave and do give this Testimony in some especial In­stances. (2.) What they gave this Testimony unto. (3.) How or by what means they did so.

And in the first place, The Testimony of those by whom the several Books of the Scripture were written, is to be considered: They all of them se­verally and joyntly witnessed, that what they wrote was received by Inspiration from God. This is pleaded by the Apostle Peter in the Name of them all, 2 Pet. 1. 16, 17, 18, 19, 20, 21. For we have not followed cunningly devised Fables, when we made known unto you the Power and Coming of our Lord Jesus Christ, but were eye witnesses of his Majesty. For he received from God the Father, honour and glo­ry, when there came such a voice to him from the ex­cellent Glory, This is my beloved Son, in whom I am well pleased. And this voice which came from Hea­ven we heard, when we were with him in the holy Mount. We have also a more sure word of Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. Knowing this first, that no Prophecy of the Scripture is of any private in­terpretation. For the Prophecy came not in old time [Page 45] by the Will of Man: but holy men of God spake as they were moved by the Holy Ghost. This is the concur­rent Testimony of the Writers both of the Old Te­stament and the New; Namely, that as they have certain knowledg of the things they wrote, so their writing was by Inspiration from God. So in particular John beareth witness unto his Revela­tions, Chap. 19. 9. Chap. 22. 6. These are the true and faithful sayings of God. And what weight is to be laid hereon, is declared; Joh. 21. 24. This is that Disciple which testifyeth of these things, and wrote these things, and we know that his testimony is true. He testifyed the Truth of what he wrote; but how was it known to the Church there intended, (we know that his Testimony is true) that so it was indeed? He was not absolutely [...], or one that was to be believed in meerly on his own account; yet here it is spoken in the name of the Church with the highest Assurance; and we know that his Testimony is true. I answer: this assurance of theirs did not a­rise meerly from his moral or natural endowments or holy Counsels, but from the Evidence they had of his divine Inspiration, Whereof we shall treat af­terwards.

The things pleaded to give force unto this Testi­mony in particular, are all that such a Testimony is capable of, and so many as would require a large discourse by it self to propose, discuss, and confirm them. But supposing the Testimony they gave, I shall in compliance whith my own design reduce the Evidences of its Truth unto these two considera­tions: (1.) of their Persons, and (2.) of the Manner of their Writing.

1. As to their Persons they were absolutely re­moved [Page 46] from all possible suspition of deceiving or be­ing deceived. The Wit of all the Atheistical Spirits in the World is not able to fix on any one thing, that would be a tolerable ground of any such suspi­tion concerning the integrity of witnesses, could such a Testimony be given in any other case. And surmises in things of this nature which had no plea­dable ground for them, are to be looked on as Dia­bolical suggestions, or Atheistical Dreams, or at best the false Imaginations of weak and distempered Minds. The nature and design of their work, their unconcernment with all secular interests, their un­acquaintance with one another, the Times and Pla­ces wherein the things reported by them were done and acted, the facility of convincing them of fals­hood, if what they wrote in matter of fact, which is the Fountain of what else they taught, in case it were not true, the evident certainty that this would have been done arising from the known Desire, Abi­lity, Will and Interest of their Adversaries so to do, had it been possible to be effected, seeing this would have secured them the Victory in the conflicts wherein they were violently ingaged, and have put an immediate issue unto all that difference and uproar that was in the World about their Doctrine; their Harmony among themselves without conspiracy or antecedent Agreement, the miseries which they un­derwent, most of them without hope of releif or re­compence in this World, upon the Sole Account of the Doctrine taught by themselves, with all other circumstances innumerable that are pleadable to e­vince the sincerity and integrity of any witnesses whatever, do all concur to prove that they did not follow cunningly devised Fables in what they decla­red [Page 47] concerning the Mind and Will of God as imme­diately from himself. To confront this evidence with bare Surmizes, incapable of any rational Coun­tenance or Confirmation, is only to manifest what bruitish impudence Infidelity and Atheism are for­ced to retreat unto for shelter.

2. Their Stile and Manner of Writing deserves a peculiar consideration. For there are impressed on it all those Characters of a divine Original, that can be communicated unto such an outward Adjunct of divine Revelation. Notwithstanding the distance of the Ages and Seasons wherein they lived, the diffe­rence of the Languages wherein they wrote, with the great variety of their Parts, Abilities, Education and other circumstances, yet there is upon the whole and all the parts of their writing, that Gravity, Majesty, and Authority, mixed with plainness of speech and absolute freedom from all appearance of affectation of esteem or applause, or any things else that derive from humane frailty, as must excite an Admiration in all that seriously consider them. But I have at large Exercitat. on the Epist. to the Heb. Exer. 1. elsewhere insisted on this conside­ration. And have also in the same place shewed that there is no other writing extant in the world that ever pretended unto a divine Original, as the Apo­criphal Books under the Old Testament, and some fragments of spurious pieces pretended to be written in the days of the Apostles, but they are, not only from their matter, but from the manner of their wri­ting, and the plain footsteps of humane Artifice and Weakness therein sufficient for their own convicti­on, and do openly discover their own vain preten­sions. So must every thing necessarily do, which [Page 48] being meerly humane, pretends unto an immediate derivation from God. When men have done all they can, these things will have as evident a diffe­rence between them, as there is between Wheat and Chaff, between real and painted Fire, Jer. 23. 28, 29.

2. Unto the Testimony of the Divine Writers themselves, we must add that of those who in all Ages have believed in Christ through their Word, which is the description which the Lord Jesus Christ giveth of his Church. Joh. 17. 20. This is the Church, that is, those who wrote the Scripture; and those who believe in Christ through their word through all Ages, which beareth witness to the divine Ori­ginal of the Scripture, and it may be added, that we know this witness is true. With these I had rather venture my Faith and eternal condition, then with any Society, any real or pretended Church whatever. And among these there is an especial consideration to be had of those innumerable multi­tudes who in the primitive times witnessed this confession all the World over. For they had many advantages above us, to know the certainty of sun­dry matters of fact which the verity of our Religion depends upon. And we are directed unto an espe­cial regard of their Testimony, which is signalized by Christ himself. In the great Judgment that is to be passed on the World, the first Appearance is of the Souls of them that were beheaded for the witness of Jesus Christ, and for the Word of God. Rev. 20. 4. And there is at present an especial regard unto them in Heaven upon the account of their Witness and Testimony. Rev. 6. 9, 10, 11. These were they who with the loss of their lives by the Sword, and [Page 49] other ways of violence gave testimony unto the Truth of the Word of God. And to reduce these things unto a rational consideration, who can have the least occasion to suspect all those persons of folly, weakness, credulity, wickedness, or conspiracy a­mong themselves, which such a diffused multitude was absolutely uncapable of? Neither can any man undervalue their Testimony, but he must comply with their Adversaries against them, who were known generally to be of the worst of Men. And who is there that believes there is a God, and an e­ternal future State, that had not rather have his Soul with Paul than Nero, with the Holy Martyrs than their bestial Persecutors? Wherefore this Suf­frage and Testimony, begun from the first writing of the Scripture, and carried on by the best of Men in all Ages, and made conspicuously glorious in the primitive times of Christianity, must needs be with all wise men unavoidably cogent, at least unto a due and sedate consideration of what they bare witness unto, and sufficient to scatter all such pre­judices as Atheism or prophaneness may raise or suggest.

Secondly; What it was they gave Testimony unto is duly to be considered. And this was not that the Book of the Scripture was Good, Holy, and True in all the contents of it only, but that the whole and every part of it was given by divine Inspiration, as their Faith in this matter is expressed, 2 Pet. 1. 20, 21. On this account and no other did they them­selves receive the Scripture, as also believe and yeild Obedience unto the things contained in it. Neither would they admit that their Testimony was receiv­ed, if the whole World would be content to allow of, [Page 50] or obey the Scripture on any other, or lower terms. Nor will God himself allow of an Assent unto the Scripture under any other conception, but as the Word which is immediately spoken by himself. Hence they who refuse to give credit thereunto, are said to bely the Lord, and say it is not he, Jer. 5. 2. Yea to make God a liar; 1 Joh. 5. 10. If all man­kind should agree together to receive and make use of this Book, as that which taught nothing but what is Good, useful, and profitable to humane Society; as that which is a compleat Directory unto men in all that they need to believe or do towards God, the best means under Heaven to bring them to setlement, satisfaction, and assurance in the Knowledg of God and themselves, as the safest Guide to eternal blessed­ness, and therefore must needs be written and com­posed by persons, Wise, Holy, and Honest above all comparison, and such as had that Knowledg of God and his Will as is necessary unto such an underta­king, yet all this answers not the Testimony given by the Church of Believers in all ages unto the Scrip­tures. It was not lawful for them, it is not for us, so to compound this matter with the World. That the whole Scripture was given by Inspiration from God, that it was his Word, his true and faithful sayings, was that which in the first place they gave Testimony unto, and we also are obliged so to do. They never pretended unto any other Assurance of the things they professed, nor any other Reason of their Faith and Obedience, but that the Scripture wherein all these things are contained was given im­mediately from God, or was his Word. And there­fore they were always esteemed no less Traytors to [Page 51] Christianity who gave up their Bibles to Persecutors than those who denyed Jesus Christ.

3. The manner wherein this Testimony was gi­ven, adds to the importance of it. For (1.) Ma­ny of them, especially in some seasons, gave it in, and with sundry miraculous operations. This our Apo­stle pleadeth as a corroboration of the witness given by the first preachers of the Gospel unto the Truths of it; Heb. 2. 4. as the same was done by all the A­postles together; Act. 5. 32. It must be granted that these Miracles were not wrought immediately to confirm this single Truth, that the Scripture was gi­ven by inspiration of God. But the end of miracles is to be an immediate witness from Heaven, or Gods attestation to their Persons and Ministry by whom they were wrought. His Presence with them, and Approbation of their Doctrine, were publickly decla­red by them. But the miracles wrought by the Lord Christ and his Apostles, whereby God gave im­mediate Testimony unto the divine Mission of their Persons, and infallible truth of their Doctrine, might either not have been written as most of them were not, or they might have been written and their do­ctrine recorded in Books not given by inspiration from God. Besides, as to the miracles wrought by Christ himself, and most of those of the Apostles, they were wrought among them by whom the Books of the Old Testament were acknowledged as the oracles of God, and before the writing of those of the New; So that they could not be wrought in the immedi­ate confirmation of the one or the other. Neither have we any infallible Testimony concerning these Miracles, but the Scripture it self, wherein they are recorded: whence it is necessary that we should [Page 52] believe the Scripture to be infallibly true before we can believe on grounds infallible the miracles therein recorded to be so. Wherefore I grant that the whole force of this consideration lyeth in this alone, that those who gave Testimony to the Scripture to be the Word of God, had an Attestation given unto their Ministry by these miraculous opera­tions; concerning which we have good collateral security also.

2. Many of them confirmed their Testimony with their Sufferings, being not only witnesses but Martyrs in the peculiar Church notion of that word, grounded on the Scripture, Act. 22. 20. Rev. 2. 13. Chap. 17. 7. So far were they from any World­ly advantage by the Profession they made, and the Testimony they gave, as that in the confirmation of them they willingly and cheerfully underwent what­ever is evil, dreadful, or destructive to humane na­ture in all its temporary concerns. It is therefore un­questionable that they had the highest Assurance of the Truth in these things which the Mind of Man is capable of. The management of this Argu­ment is the principal design of the Apostle in the whole 11th Chapter of the Epistle to the Hebrews. For having declared the nature of faith in general, namely, that it is the subsistence of things hoped for, and the evidence of things not seen, ver. 1. That is such an [...]ssent unto and confidence of invisible things, things capable of no demonstration from Sense or Reason, as respects divine Revelation only, whereinto alone it is resolved: for our encourage­ment thereunto and establishment therein, he pro­duceth a long Catalogue of those who did, suffered, and obtained great things thereby. That which he [Page 53] principally insists upon is the Hardships, Miseries, Cruelties, Tortures, and several sorts of Deaths which they underwent; especially from ver. 35. to the end. These he calleth a Cloud of Witnesses wherewith we are compassed about, Chap. 12. 1. giving Testimony unto what we do believe, that is, divine Revelation; and in an especial manner the promises therein contained, unto our encourage­ment in the same duty, as he there declares. And certainly what was thus testified unto by so many Great, Wise, and Holy Persons, and that in such a way and manner, hath as great an outward evidence of its Truth, as any thing of that nature is capable of in this World.

3. They gave not their Testimony casually, or on some extraordinary Occasion only, or by some one solemn act, or in some one certain way, as other Te­stimonies are given nor can be given otherwise; but they gave their Testimony in this cause, in their whole course, in all that they thought, spake, or did in the World, and in the whole disposal of their ways, lives and actions, as every true Believer con­tinueth to do at this day. For a man when he is occasionally called out to give a verbal Testimony un­to the divine original of the Scripture, ordering in the mean time the whole course of his conversation, his hopes, designs, ayms and ends without any eminent respect or regard unto it, his Testimony is of no value, nor can have any influence on the minds of sober and considerate men. But when men do manifest and evince that the Declaration of the mind of God in the Scripture hath a Sovereign di­vine Authority over their Souls and Consciences ab­solutely and in all things, then is their Witness [Page 54] cogent and efficacious. There is to me a thousand times more force and weight in the Testimony to this purpose of some holy persons, who universally and in all things with respect unto this World, and their future eternal condition, in all their thoughts, words, actions and ways do really experiment in themselves and express to others, the power and Authority of this Word of God in their Souls and Consciences, living, doing, suffering, and dying in peace, assurance of mind and consolation thereon, then in the verbal declaration of the most splendid numerous Church in the World, who evi­dence not such an inward sense of its power and Efficacy. There is therefore that force in the real Testimony which hath been given in all Ages, by all this sort of persons, not one excepted, unto the di­vine Authority of the Scripture, that it is highly arrogant for any one to question the Truth of it, without evident convictions of its imposture, which no person of any tolerable Sobriety did ever yet pre­tend unto.

I shall add in the last place the consideration of that Success which the doctrine derived solely from the Scripture, and resolved thereinto, hath had in the World upon the Minds and Lives of Men, espe­cially upon the first preaching of the Gospel. And two things offer themselves hereon immediately un­to our consideration; First the Persons by whom this doctrine was successfully carried on in the World, and Secondly the Way and Manner of the propagation of it. Both which the Scripture takes notice of in particular, as evidences of that divine power which the Word was really accompanied with­al. For the persons unto whom this work was [Page 55] committed, I mean the Apostles and first Evangelists, were, as to their outward condition in the World, Poor, Low, and every way despised; and as unto the endowments of their minds, destitute of all those Abilities and Advantages which might give them ei­ther Reputation or Probability of Success in such an undertaking. This the Jews marked in them with contempt; Act. 4. 13. And the Gentiles also generally despised them on the same account. As they afforded our Apostle no better title than that of a Babler, Act. 17. 18. So for a long time they kept up the Publick Vogue in the World, that Chri­stianity was the Religion of Ideots and Men Illite­rate. But God had another design in this order of things, which our Apostle declares upon an admis­sion of the inconsiderable meanness of them unto whom the dispensation of the Gospel was commit­ted; 2 Cor. 4. 7. We have this treasure in Earthen Vessels, that the excellency of the power may be of God, and not of us. The Reason why God would make use of such Instruments only in so great a work was, that through their meanness his own glorious power might be more conspicuous. There is nothing more common among men, nor more natural unto them, than to admire the excellencies of those of their own Race and Kind, and a willingness to have all evidences of a divine Supernatural power cloud­ed and hidden from them. If therefore there had been such persons employed as Instruments in this work, whose Powers, Abilities, Qualifications, and Endowments might have been probably pre­tended as sufficient, and the immediate causes of such an effect, there would have been no observation of the divine power or glory of God. But he who is [Page 56] not able to discern them in the bringing about of so mighty a work by means so disproportionate thereunto, is under the power of the unrelievable prejudices intimated by our Apostle in this case, 2 Cor. 4. 4, 5, 7.

Secondly, The Means which were to be used un­to this end, namely, the subduing of the World un­to the Faith and Obedience of the Gospel, so erect­ing the Spiritual Kingdom of Christ in the minds of men, who before were under the Power and Domi­nion of his Adversary, must either be Force and Armes; or Eloquence, in plausible perswasive reason­ings. And mighty works have been wrought by the one and the other of them. By the former have Empires been set up and established in the World; and the superstition of Mahomet imposed on many Nations. And the latter also hath had great effects on the minds of many. Wherefore it might have been expected that those who had engaged them­selves in so great a design and work as that mentio­ned, should betake themselves unto the one or other of these means and ways; For the Wit of Man can­not contrive any way unto such an end, but what may be reduced unto one of these two; seeing neither upon the principles of nature, nor on the Rules of humane Wisdom or Policy can any other be imagi­ned. But even both these ways were abandoned by them, and they declared against the use of either of them. For as outward Force, Power, and Autho­rity they had none, the use of all carnal weapons be­ing utterly inconsistent with this Work and Design, so the other way of perswasive Orations, of enticing words, of Alluring Arts and Eloquence, with the [Page 57] like effects of humane Wisdom and Skill, were all of them studiously declined by them in this work, as things extremely prejudicial to the success there­of, 1 Cor. 2. 4, 5. But this alone, they betook themselves unto; they went up and down preach­ing to Jews and Gentiles, that Jesus Christ died for our sins, and rose again according to the Scriptures, 1 Cor. 15. 3, 4. And this they did by Vertue of those Spiritual Gifts, which were the hidden Pow­ers of the World to come, whose Nature, Virtue and Power others were utterly unacquainted withal. This Preaching of theirs, this Preaching of the Cross, both for the Subject, Matter, and Manner of it, without Art, Eloquence or Oratory, was looked on as a marvellous foolish thing, a sweaty kind of babling, by all those who had got any Re­putation of Learning or Cunning amongst men. This our Apostle at large discourseth, 1 Cor. 1. In this State of things, every thing was under as ma­ny improbabilities of Success unto all rational Con­jectures as can be conceived. Besides, together with the Doctrine of the Gospel that they preached, which was new and uncouth unto the World, they taught Observances of Religious Worship in Meet­ings, Assemblies, or Conventicles to that end, which all the Laws in the World did prohibit, Acts 18. 13. c. 16. 21. Hereupon no sooner did the Ru­lers and Governours of the World begin to take no­tice of them, and what they did, but they judged that it all tended to Sedition, and that Commotions would ensue thereon. These things enraged the Generality of Mankind against them and their Con­verts, who therefore made havock of them with incredible fury. And yet notwithstanding all these [Page 58] Disadvantages, and against all these Oppositions, their Doctrine prevailed to subdue the World to the Obedience thereof. And there may be added unto all these things one or two Considerations from the State of Things at that time in the World, which signalize the quality of this Work, and manifest it to have been of God.

As (1.) That in the New Testament the Wri­ters of it do constantly distribute all those with whom they had to do in this World, into Jews and Greeks, which we render Gentiles, the other Nati­ons of the World coming under that Denomination because of their Preeminence on various Accounts. Now the Jews at that time were in solidum, pos­sessed of all the true Religion that was in the World; and this they boasted of as their Priviledge, bearing up themselves with the Thoughts and Reputation of it every where and on all occasions; it being at that time their great Business to gain Proselytes unto it, whereon also their Honour and Advantage did depend. The Greeks on the other side were in as full a possession of Arts, Sciences, Literature, and all that which the World calls Wisdom, as the Jews were of Religion; and they had also a Reli­gion received by a long Tradition of their Fa­thers from time immemorial, which they had vari­ously cultivated and dressed with Mysteries and Ceremonies unto their own compleat satisfaction. Besides the Romans, who were the ruling Part of the Gentiles, did ascribe all their Prosperity, and the whole Raising of their stupendous Empire to their Gods, and the religious Worship they gave unto them; so that it was a fundamental Maxim in their Policy and Rule, that they should prosper [Page 59] or decay, according as they observed or were negli­gent in the Religion they had received. As indeed not only those who owned the true God and his Providence, but before Idolatry and Superstition had given place unto Atheism, all people did solemnly impute all their Atchievements and Successes unto their Gods, as the Prophet speaks of the Caldeans, Mal. 1. 11. And he who first undertook to record the Exploits of the Nations of the World, doth constantly assign all their Good and Evil unto their Gods, as they were pleased or provoked. The Romans in especial boasted that their Religion was the cause of their Prosperity; Pietate & Religione at (que) hâc una Sapientia, quòd Deorum immortalium Numine omnia regi gubernari (que) prospeximus, omnes Gentes Nationes (que) superamus, says their great Ora­cle, Orat. de Har. Resp. And Dionysius of Halicar­nassus, a great and wise Historian, giving an ac­count of the Religion of the Romans, and the Cere­monies of their Worship, affirms, that he doth it unto this end, That those who have been ignorant of the Roman Piety, should cease to wonder at their Prosperity and Successes in all their Wars, seeing by reason of their Religion they had the Gods always pro­pitious and succourable unto them. Antiq. Rom. lib. 2. The Consideration hereof made them so obstinate in their Adherence unto their present Religion, that when after many Ages and hundreds of Years, some Books of Numa their second King, and prin­cipal Establisher of their Common-Wealth, were occasionally found, instead of paying them any re­spect, they ordered them to be burnt, because one who had perused them, took his Oath that they were contrary to their present Worship and Devo­tion. [Page 60] And this was that, which upon the Declen­sion of their Empire after the Prevalency of the Christian Religion, those who were obstinate in their Paganism reflected severely upon the Christi­ans; the Relinquishment of their old Religion they fiercely avowed to be the Cause of all their Cala­mities. In answer unto which Calumny principal­ly Austin wrote his excellent Discourse, De Civi­tate Dei.

In this state of things the Preachers of the Go­spel come among them, and not only bring a new Doctrine, under all the Disadvantages before mentioned, and moreover that he who was the Head of it was newly crucified by the present powers of the Earth for a Malefactor; but also such a Doctrine as was expresly to take away the Religion from the Jews, and the Wisdom from the Greeks, and the principal Maxim of Polity from the Romans, whereon they thought they had raised their Empire. It were easy to declare how all those Sects were in­gaged in worldly Interest, Honour, Reputation, Principles of Safety, to oppose, decry, condemn, and reject this new Doctrine. And if a Company of sorry Craftsmen were able to fill a whole City with Tumult and Uprore against the Gospel, as they did when they apprehended it would bring in a decay of their Trade, Acts 19. what can we think was done in all the World, by all those who were ingaged and enraged by higher Provocations? It was as death to the Jews to part with their Reli­gion, both on the account of the Conviction they had of its Truth, and the Honour they esteem'd to ac­crew to themselves thereby. And for the Greeks to have all that Wisdom, which they and their Fore­fathers [Page 61] had been labouring in for so many Gene­rations, now to be all rejected as an impertinent Foolery by the sorry Preachments of a few illiterate Persons; it raised them unto the highest Indignation. And the Romans were wise enough to secure the Fundamental Maxim of their State. Wherefore the World seemed very sufficiently fortified against the Admission of this new and strange Doctrine, on the Terms whereon it was proposed. There can be no Danger sure that ever it should obtain any consi­derable Progress: But we know that things fell out quite otherwise; Religion, Wisdom and Pow­er, with Honour, Profit, Interest, Reputation, were forced all to give way to its Power and Efficacy.

2. The World was at that time in the highest Enjoyment of Peace, Prosperity and Plenty, that ever it attained from the entrance of sin; and it is known how from all these things are usually made Provision for the Flesh, to fulfil the Lusts thereof. Whatever the Pride, Ambition, Covetousness, Sensuality of any Persons could carry them forth to lust after, the World was full of satisfactions for. And most men lived as in the eager pursuit of their Lusts, so in a full supply of what they did require. In this Condition the Gospel is preached unto them, requiring at once, and that indispensibly, a Re­nunciation of all those worldly Lusts, which before had been the Salt of their Lives. If men designed any Compliance with it, or Interest in it, all their Pride, Ambition, Luxury, Covetousness, Sen­suality, Malice, Revenge, must all be mortified and rooted up. Had it only been a new Doctrine and Religion, declaring that Knowledge and Wor­ship of God which they never heard of before, they [Page 62] could not but be very wary in giving it enter­tainment; but when withal it required at the first Instant, that for its sake they should pull out their right eyes, and cut off their right hands, to part with all that was dear and useful unto them, and which had such a prevalent Interest in their Minds and Affections, as corrupt Lusts are known to have; this could not but invincibly fortify them against its Admittance. But yet this also was forced to give place, and all the Fortifications of Satan therein was by the Power of the Word cast to the Ground, as our Apostle expresseth it, 2 Cor. 10. 4, 5. Where he gives an Account of that Warfare, whereby the World was subdued to Christ by the Gospel. Now a man, that hath a mind to make himself an Instance of conceited Folly and Pride, may talk as though there was in all this no Evidence of divine Power giving Testimony to the Scripture, and the Doctrine contained in it, but the Characters of it are so legible unto every modest and sedate Prospect, that they leave no room for Doubt or Haesitation.

But the force of the whole Argument is liable unto one Exception of no small Moment, which must therefore necessarily be taken notice of and removed. For whereas we plead the Power, Efficacy and Pre­valency of the Gospel in former days, as a Demonstrati­on of its divine Original, it will be enquired, Whence it is, that it is not still accompanied with the same Power, nor doth produce the same Effects. For we see the Profession of it is now confined to narrow Limits, in comparison of what it formerly extended it self unto; neither do we find that it gets Ground any where in the World, but is rather more and more straitned every day. Wherefore either the first Prevalency that is as­serted [Page 63] unto it, and argued as an Evidence of its Divi­nity, did indeed proceed from some other accidental Causes in an efficacious though unseen Concurrence, and was not by an Emanation of Power from it self; or the Gospel is not at present what it was formerly, see­ing it hath not the same Effect upon, or Power over the Minds of Men, as that had of old. We may therefore suspend the pleading of this Argument from what was done by the Gospel formerly, lest it reflect disad­vantage upon what we profess at present.

Answ. 1. Whatever different Events may fall out in different Seasons, yet the Gospel is the same as ever it was from the Beginning. There is not a­nother Book, containing another Doctrine, crept into the World instead of that once delivered unto the Saints. And whatever various Apprehensions men may have through their Weakness or Prejudi­ces concerning the things taught therein, yet are they in themselves absolutely the same that ever they were, and that without the loss or change of a material Word or Syllable in the manner of their Delivery. This I have proved elsewhere, and it is a thing capable of the most evident Demonstration. Wherefore whatever Entertainment this Gospel meets withal at present in the World, its former Prevalency may be pleaded in Justification of its di­vine Original.

2. The Cause of this Event lyeth principally in the Soveraign Will and Pleasure of God. For although the Scripture be his Word, and he hath testified it so to be by his Power, put forth and exerted in Dispensations of it unto men, yet is not that divine Power included or shut up in the Letter of it, so that it must have the same Effect where ever it comes. [Page 64] We plead not that there is absolutely in its self, its Doctrine, the Preaching or Preachers thereof, such a Power, as it were naturally and physically to produce the Effects mentioned. But it is an Instru­ment in the Hand of God unto that work which is his own, and he puts forth his Power in it, and by it, as it seems good unto him. And if he doth at any time so put forth his divine Power in the Administration of it, or in the use of this Instru­ment, as that the great Worth and Excellency of it shall manifest it self to be from him, he giveth a sufficient Attestation of it. Wherefore the Times and Seasons of the Prevalency of the Gospel in the World are in the Hand and at the Sovereign Dispo­sal of God. And as he is not obliged (for who hath known the Mind of the Lord, or who hath been his Counsellor?) to accompany it with the same Power at all times and seasons; so the Evidence of his own Power going along with it at any time whiles under an open Claim of a divine Original, is an uncontroulable Approbation of it. Thus at the first Preaching of the Word, to fullfil the Promises made unto the Fathers from the Foundati­on of the World, to glorify his Son Jesus Christ, and the Gospel it self which he had revealed, he put forth that effectual divine Power in its Administra­tion, whereby the World was subdued unto the O­bedience of it. And the Time will come when he will revive the same Work of Power and Grace to retrieve the World into a subjection to Jesus Christ. And although he doth not in these latter Ages cause it to run and prosper among the Nations of the world, who have not as yet received it as he did for­merly, yet considering the state of things at present [Page 65] among the Generality of Mankind, the Preservati­on of it in that small Remnant by whom it is obey­ed in sincerity, is a no less glorious Evidence of his Presence with it, and Care over it, than was its e­minent Propagation in days of old.

3. The Righteousness of God is in like manner to be considered in these things. For whereas he had granted the inestimable Priviledge of his Word un­to many Nations, they through their horrible in­gratitude and wickedness detained the Truth in Vn­righteousness; so that the continuance of the Gos­pel among them was no way to the Glory of God, no nor yet unto their own Advantage. For neither Nations nor Persons will ever be advantaged by an outward Profession of the Gospel, whilst they live in a Contradiction and Disobedience to its Precepts; yea nothing can be more pernicious to the Souls of Men. This Impiety God is at this day revenging on the Nations of the World, having utterly cast off many of them from the Knowledg of the Truth, and given up others unto strong Delusions, to be­lieve Lies, though they retain the Scriptures and outward Profession of Christianity. How far he may proceed in the same way of Righteous Ven­geance towards other Nations also, we know not, but ought to tremble in the Consideration of it. When God first granted the Gospel unto the World, although the Generality of Mankind had greatly sinned against the Light of Nature, and had rejected all those supernatural Revelations that at any time had been made unto them; yet had they not sinned against the Gospel it self, nor the Grace thereof. It pleased God therefore to wink at, and pass over that Time of their Ignorance, so as that his [Page 66] Justice should not be provoked by any of their former sins, to with-hold the Efficacy of his divine Power in the Administration of the Gospel from them, whereby he called them to Repentance. But now after that the Gospel hath been sufficiently tendred unto all Nations, and hath, either as unto its Profession, or as unto its Power with the O­bedience that it requires, been rejected by the most of them; things are quite otherwise stated. It is from the Righteous Judgment of God, reveng­ing the sins of the World against the Gospel it self, that so many Nations are deprived of it, and so many left obstinate in its Refusal. Wherefore the present state of things doth no way weaken or prejudice the Evidence given unto the Scripture by that mighty Power of God, which accompanied the Admini­stration of it in the World. For what hath since fallen out, there are secret Reasons of Sovereign Wisdom, and open Causes in Divine Justice, where­unto it is to be assigned.

These things I have briefly called over, and not as though they were all of this kind that may be pleaded, but only to give some Instance of those external Arguments, whereby the divine Authority of the Scripture may be confirmed.

Now these Arguments are such as are able of themselves to beget in the Minds of Men, sober, humble, intelligent, and unprejudiced, a firm Opinion, Judgment and Perswasion, that the Scripture doth proceed from God. Where Persons are prepossessed with invincible Prejudices contract­ed by a Course of Education, wherein they have imbibed Principles opposite and contrary thereunto, and have increased and fortified them by some fixed [Page 67] and hereditary Enmity against all those whom they know to own the Divinity of the Scripture, as it is with Mahometans, aud some of the Indians; these Arguments it may be will not prevail immedi­ately to work nor effect their Assent. It is so with respect unto them also, who out of Love unto, and Delight in those ways of Vice, Sin, and Wicked­ness, which are absolutely and severely condemned in the Scripture, without the least hope of a Dis­pensation unto them that continue under the Pow­er of them, who will not take these Arguments in­to due Consideration. Such Persons may talk and discourse of them, but they never weigh them seri­ously according as the Importance of the Cause doth require. For if men will examine them as they ought, it must be with a sedate Judgment, that their eternal Condition depends upon a right Deter­mination of this Enquiry. But for those who can scarce get Liberty from the Service and Power of their Lusts, seriously to consider what is their Con­dition, or what it is like to be; it is no wonder if they talk of these things after the manner of these days, without any Impression on their Minds and Affections, or Influence on the practical Under­standing. But our Enquiry is after what is a sufficient Evidence for the Conviction of rational and unprejudiced Persons, and the Defeating of Objections to the contrary, which these and the like Arguments do every way answer.

Some think fit here to stay, that is, in these or the like external Arguments, or rational Motives of Faith, such as render the Scriptures so credible, as that it is an unreasonable thing not to assent unto [Page 68] them. That Certainty which may be attained on these Arguments and Motives, is (as they say) the highest which our Minds are capable of with respect unto this Object, and therefore includes all the Assent which is required of us unto this Proposition, that the Scriptures are the Word of God; or all the Faith whereby we believe them so to be. When I speak of these Arguments, I intend not them alone which I have insisted on, but all others also of the same kind, some whereof have been urged and improved by others with great Diligence; for in the Variety of such Argu­ments as offer themselves in this Cause, every one chooseth out what seems to him most cogent, & some amass all that they can think on. Now these Argu­ments with the Evidence tendred in them are such, as nothing but perverse Prejudice can detain men from giving a firm Assent unto. And no more is required of us, but that according to the Motives that are proposed unto us, and the Arguments used to that purpose, we come unto a Judgment and Perswasion, called a moral Assurance of the Truth of the Scripture, and endeavour to yield Obedience unto God accordingly.

And it were to be wished that there were more than it is feared there are, who were really so af­fected with these Arguments and Motives. For the Truth is, Tradition and Education practically bear the whole sway in this matter. But yet when all this is done, it will be said, that all this is but a meer natural Work, whereunto no more is required, but the natural exercise and acting of our own Rea­son and understanding; that the Arguments and Motives used, though strong, are humane and falli­ble, and therefore the Conclusion we make from [Page 69] them is so also, and wherein we may be deceived; that an Assent grounded and resolved into such ra­tional Arguments only, is not Faith in the sense of the Scripture; in brief, that it is required that we believe the Scriptures to be the Word of God with Faith divine and supernatural, which cannot be de­ceived. Two things are replyed hereunto.

1. That where the Things believed are divine and supernatural, so is the Faith whereby we believe them, or give our Assent unto them. Let the Motives and Arguments whereon we give our Assent be of what kind they will, so that the Assent be true and real, and the Things believed be divine and supernatural, the Faith whereby we believe them is so also. But this is all one, as if in things natural a man should say, our Sight is green when we see that which is so, and blew when we see that which is blew. And this would be so in things moral, if the Specification of Acts were from their material Objects; but it is cer­tain that they are not of the same Nature always with the Things they are conversant about, nor are they changed thereby from what their Nature is in themselves, be it natural or supernatural, hu­mane or divine. Now things divine are only the material Object of our Faith, as hath been shewed be­fore; and by an Enumeration of them do we an­swer unto the Question, What is it that you do be­lieve? But it is the formal Object or Reason of all our Acts from whence they are denominated, or by which they are specified. And the formal Reason of our Faith, Assent or Believing, is that which prevails with us to believe, and on whose Account we do so, wherewith we answer unto that Questi­on, Why do you believe? If this be humane Authority, [Page 70] Arguments highly probable, but absolutely fallible, Motives cogent, but only to beget a moral Per­swasion, whatever we do believe thereon, our Faith is humane, fallible, and a moral Assurance only. Wherefore it is said▪

2. That this Assent is sufficient, all that is re­quired of us, and contains in it all the Assurance which our minds are capable of in this matter. For no further Evidence nor Assurance is in any case to be enquired after than the subject matter will bear. And so is it in this Case, where the Truth is not exposed to Sense, nor capable of a scientifical Demonstration, but must be received upon such Rea­sons and Arguments, as carry it above the highest Probability, though they leave it beneath Science or Knowledge, or infallible Assurance; if such a Per­swasion of Mind there be.

But yet I must needs say, that although those ex­ternal Arguments, whereby learned and rational Men have proved or may yet further prove the Scripture to be a divine Revelation given of God, and the Doctrine contained in it to be a heavenly Truth, are of singular Use for the strengthening of the Faith of them that do believe, by relieving the mind against Temptations and Objections that will arise to the contrary, as also for the Conviction of Gainsayers; yet to say that they contain the formal Reason of that Assent, which is required of us unto the Scripture as the Word of God, that our Faith is the Effect and Product of them, which it rests upon and is resolved into, is both contrary to the Scrip­ture, destructive of the Nature of divine Faith, and exclusive of the Work of the Holy Ghost in this whole matter.

[Page 71] VVherefore I shall do these two things before I proceed to our principal Argument designed. (1.) I shall give some few Reasons, proving that the Faith whereby we believe the Scripture to be the Word of God is not a meer firm moral Perswasion, built upon external Arguments and Motives of Credibi­lity; but is divine and supernatural, because the formal Reason of it is so also. (2.) I shall shew what is the Nature of that Faith, whereby we do or ought to believe the Scripture to be the Word of God; what is the work of the holy Spirit about it, and what is the proper Object of it. In the first I shall be very brief, for my design is to strengthen the Faith of all, and not to weaken the Opinions of any.

Divine Revelation is the proper Object of divine Faith. With such Faith we can believe nothing but what is so, and what is so can be received no other­wise by us. If we believe it not with divine Faith, we believe it not at all. Such is the Scripture as the Word of God every where proposed unto us; and we are required to believe, that is, first to believe it so to be, and then to believe the things contained in it. For this Proposition, that the Scripture is the Word of God, is a divine Revelation, and so to be believed. But God no where requires nor ever did, that we should believe any divine Revelation upon such Grounds, much less on such Grounds and Mo­tives only. They are left unto us as consequential unto our Believing, to plead with others in behalf of what we profess, and for the Justification of it unto the World. But that which requires our Faith and Obedience unto in the receiving of divine [Page 72] Re­velations, whether immediately given and declared, or as recorded in the Scripture, is his own Autho­rity and Veracity, I am the Lord, the High and Lofty One. Thus saith the Lord. To the Law and to the Testimony. This is my Son, hear him. All Scripture is given by Inspiration from God. Believe the Lord and his Prophets. This alone is that which he requires us to resolve our Faith into. So when he gave unto us the Law of our Lives, the eternal and unchangeable Rule of our Obedience unto him in the ten Commandments, he gives no other Reason to oblige us thereunto, but this only, I am the Lord thy God. The sole formal Reason of all our Obedience is taken from his own Nature and our Relation unto him. Nor doth he propose any other Reason why we should believe him, or the Revelation which he makes of his Mind and Will. And our Faith is part of our Obedience, the Root, and principal Part of it; therefore the Reason of both is the same. Neither did our Lord Jesus Christ nor his Apostles ever make use of such Arguments or Motives for the ingenerating of Faith in the minds of men; nor have they given Directions for the use of any such Arguments to this End and Purpose. But when they were accused to have followed cunningly devised Fables, they appealed unto Moses and the Prophets, to the Revelations they had themselves received, and those that were before recorded. It is true they wrought Miracles in con­firmation of their own divine Mission, and of the Doctrine which they taught. But the Miracles of our Saviour were all of them wrought amongst those who believed the whole Scripture then given to be the Word of God; and those of the Apostles [Page 73] were before the Writings of the Books of the New Testament. Their Doctrine therefore materially considered, and their Warranty to teach it, was sufficiently yea abundantly confirmed by them. But Divine Revelation formally considered, and as writ­ten, was left upon the old Foundation of the Au­thority of God who gave it. No such Method is prescribed, no such Example is proposed unto us in the Scripture, to make use of these Arguments and Motives for the Conversion of the Souls of men un­to God, and the ingenerating of Faith in them. Yea in some Cases the use of such means is decryed as unprofitable, and the Sole Authority of God, putting forth his Power in and by his Word, is ap­pealed unto, 1 Cor. 2. 4, 5, 13. chap. 14. 26, 27. 2 Cor. 4. 7. But yet in a way of Preparation subservi­ent unto the receiving the Scripture as the Word of God, and for the Defence of it against Gainsayers and their Objections, their use hath been granted and proved. But from first to last in the Old and New Testament the Authority and Truth of God are constantly and uniformly proposed as the imme­diate Ground and Reason of Believing his Revelati­ons; nor can it be proved that he doth accept or approve of any kind of Faith or Assent, but what is built thereon and resolved thereinto. The Sum is, We are obliged in a way of Duty, to believe the Scriptures to be a Divine Revelation, when they are ministerially or providentially proposed unto us, whereof afterwards. The Ground whereon we are to receive them is the Authority and Veracity of God speaking in them; we believe them because they are the Word of God. Now this Faith whereby we so believe is Divine and Supernatural, because the [Page 74] mal Reason of it is so, namely Gods Truth and Authority. Wherefore we do not, nor ought to believe the Scripture as highly probable, or with a moral Perswasion and Assurance built upon Argu­ments absolutely fallible, and humane only. For if this be the formal Reason of Faith, namely, the Veracity and Authority of God, if we believe not with Faith divine and supernatural, we believe not at all.

2. The moral Certainty treated of, is a meer Effect of Reason. There is no more required unto it, but that the Reasons proposed for the Assent re­quired, be such as the mind judgeth to be convincing and prevalent; whence an inferiour Kind of Know­ledge, or a firm Opinion, or some kind of Perswa­sion, which hath not yet gotten an intelligible Name, doth necessarily ensue. There is therefore on this Supposition no need of any Work of the Holy Ghost, to enable us to believe, or to work Faith in us; for no more is required herein but what necessarily a­riseth from a naked Exercise of Reason. If it be said, that the Enquiry is not about what is the Work of the Spirit of God in us; but concerning the Reasons and Motives to Believing that are proposed unto us. I answer, it is granted; but that we urge herein is, that the Act which is exerted on such Motives, or the Perswasion which is begotten in our minds by them is purely natural, and such as requires no especial Work of the Holy Ghost in us for the effecting of it. Now this is not Faith, nor can we be said in the Scripture sense to believe thereby, and so in particular not the Scriptures to be the Word of God. For Faith is the Gift of God, and is not of our selves, Ephes 2. 8. It is given unto [Page 75] some on the behalf of Christ, Phil. 1. 29. and not unto others, Mat. 11. 29. chap. 13. 11. But this Assent on external Arguments and Motives is of our selves, equally common and exposed unto all. No man can say that Jesus is the Lord, but by the Holy Ghost, 1 Cor. 12. 3. But he who believeth the Scrip­ture truly, aright, and according to his Duty, doth say so. No man cometh to Christ, but he that hath heard and learned of the Father, John 6. 45. And as this is contrary to the Scripture, so it is ex­presly condemned by the ancient Church; parti­cularly by the second Arausican Council, Can. 5. 7. Si quis sicut augmentum ita etiàm initium Fidei, ipsum (que) credulitatis affectum, non per gratiae donum, id est, per inspirationem Spiritus Sancti, corrigentem voluntatem nostram ab infidelitate ad fidem, ab impi­etate ad pietatem, sed naturalitèr nobis inesse dicit, Apostolicis Dogmatibus adversarius approbatur. And plainly, Can. 7. Si quis per naturae vigorem bonum aliquod quod ad Salutem pertinet vitae eternae cogitare ut expedit, aut eligere, sive salutari, id est, evange­licae Praedicaiioni consentire posse affirmat abs (que) illumi natione et inspiratione Spiritus Sancti, qui dat omnibus suavitatem consentiendo et credendo veritati, haeretico fallitur Spiritu.

It is still granted that the Arguments intended (that is all of them which ar true indeed, and will endure a strict Examination, for some are frequently made use of in this Cause which will not endure a Trial) are of good use in their place and unto their proper end; that is to beget such an Assent unto the Truth as they are capable of effecting. For although this be not that which is required of us in a way of Du­ty, but inferior to it, yet the mind is prepared and [Page 76] disposed by them unto the receiving of the Truth in its proper Evidence.

3. Our Assent can be of no other Nature than the Arguments and Motives whereon it is built, or by which it is wrought in us, as in Degree it cannot exceed their Evidence. Now these Arguments are all humane and fallible; exalt them unto the great­est esteem possible, yet because they are not Demon­strations, nor do necessarily beget a certain Know­ledg in us (which indeed if they did, there were no room left for Faith or our Obedience therein) they produce an Opinion only, though in the highest kind of Probability, and firm against Objections. For we will allow the utmost Assurance that can be claimed upon them. But this is exclusive of all di­vine Faith as to any Article, Thing, Matter or Ob­ject to be believed. For Instance; a man profes­seth that he believes Jesus Christ to be the Son of God. Demand the Reason why he doth so, and he will say; because God who cannot lie, hath revealed and declared him so to be, proceed yet further and ask him, where or how God hath revealed and declared this so to be? and he will answer, in the Scripture, which is his Word; enquire now further of him, which is necessary, wherefore he believes this Scripture to be the Word of God, or an immediate Revelation given out from him; for hereunto we must come and have somewhat that we may ulti­mately rest in, excluding in its own Nature all further Enquiries, or we can have neither certainty, nor stability in our Faith. On this Supposition his answer must be, that he hath many cogent Argu­ments that render it highly propable so to be, such as have prevailed with him to judg it so to be, and [Page 77] whereon he is fully perswaded, as having the highest Assurance hereof that the matter will bear, and so doth firmly believe them to be the Word of God. Yea but it will be replied, all these Arguments are in their kind or Nature humane, and therefore falli­ble, such as it is possible they may be false; for e­very thing may be so that is not immediately from the first essential Verity. This Assent therefore un­to the Scriptures as the Word of God is humane, fallible, and such as wherein we may be deceived. And our Assent unto the things revealed, can be of no other kind than that we give unto the Revelati­on it self. For thereinto it is resolved, and there­unto it must be reduced; these waters will rise no higher than their Fountain. And thus at length we come to believe Jesus Christ to be the Son of God with a Faith humane and fallible, and which at last may deceive us; which is to receive the Word of God as the Word of Men, and not as it is in truth the Word of God, contrary to the Apostle, 1 Thes. 2. 13. Wherefore,

4. If I believe the Scripture to be the Word of God with an humane Faith only, I do no otherwise believe whatever is contained in it, which over­throws all Faith properly so called. And if I be­lieve what is contained in the Scripture with Faith divine and supernatural, I cannot but by the same Faith believe the Scripture it self, which removes the moral Certainty treated of out of our way. And the Reason of this is, that we must believe the Revelation, and the things revealed with the same kind of Faith, or we bring confusion on the whole work of believing. No man living can distinguish in his Experience between that Faith, wherewith he [Page 78] lieves the Scripture, and that wherewith he believes the Doctrine of it, or the things contained in it; nor is there any such Distinction or Difference inti­mated in the Scripture it self; but all our believing is absolutely resolved into the Authority of God re­vealing. Nor can it be rationally apprehended that our Assent unto the things revealed, should be of a kind and nature superior unto that which we yield unto the Revelation it self. For let the Arguments which it is resolved into be never so evident and cogent, let the Assent it self be as firm and certain as can be imagined, yet is it humane still, and natu­ral, and therein is inferior unto that which is divine and supernatural. And yet on this Supposition that which is of a superior kind and nature is whol­ly resolved into that which is of an inferior, and must be take it self on all occasions thereunto for re­lief and confirmation. For the Faith whereby we believe Jesus Christ to be the Son of God, is on all oc­casions absolutely melted down into that where­by we believe the Scriptures to be the Word of God.

But none of these things are my present especial Design, and therefore I have insisted long enough upon them. I am not enquiring what Grounds men may have to build an Opinion, or any kind of humane Perswasion upon, that the Scriptures are the the Word of God, no nor yet how we may prove or maintain them so to be unto Gainsayers; but what is required hereunto that we may believe them to be so with Faith divine and supernatu­ral, and what is the Work of the Spirit of God therein.

[Page 79] But it may be further said, that these external Arguments and Motives are not of themselves, and considered separately from the Doctrine which they testify unto, the sole Ground and Reason of our Be­lieving. For if it were possible that a thousand Ar­guments of a like cogency with them were offered to confirm any Truth or Doctrine, if it had not a di­vine Worth and Excellency in it self, they could give the mind no Assurance of it. Wherefore it is the Truth it self, or Doctrine contained in the Scripture which they testify unto, that animates them and gives them their Efficacy. For there is such a Ma­jesty, Holiness, and Excellency in the Doctrine of the Gospel, and moreover such a Suitableness in them unto unprejudiced Reason, and such an An­swerableness unto all the rational Desires and Ex­pectations of the Soul, as evidence their Procedure from the Fountain of infinite Wisdom and Good­ness. It cannot but be conceived impossible that such excellent, heavenly Mysteries, of such use and benefit unto all Mankind, should be the Product of any created Industry. Let but a man know him­self, his State and Condition in any measure, with a desire of that Blessedness which his nature is capa­ble of, and which he cannot but design; when the Scripture is proposed unto him in the Ministry of the Church, attested by the Arguments insisted on, there will appear unto him in the Truths and Do­ctrines of it, or in the things contained in it, such an Evidence of the Majesty and Authority of God, as will prevail with him to believe it to be a divine Revelation. And this Perswasion is such, that the mind is established in its Assent unto the Truth, so as to yield Obedience unto all that is required of us. [Page 80] And whereas our Belief of the Scripture is in order only to the right Performance of our Duty, or all that Obedience which God expecteth from us, our minds being guided by the Precepts and Directions, and duly influenced by the Promises and Threat­nings of it thereunto, there is no other Faith re­quired of us but what is sufficient to oblige us unto that Obedience.

This being, so far as I can apprehend, the Sub­stance of what is by some learned men proposed and adhered unto, it shall be briefly examined. And I say here as on other occasions, that I should rejoyce to see more of such a Faith in the World, as would effectually oblige men unto Obedience out of a Con­viction of the Excellency of the Doctrine & the Truth of the Promises and Threatnings of the Word, though learned men should never agree about the formal Reason of Faith. Such Notions of Truth, when most diligently inquired into, are but as sacrifice compared with Obedience. But the Truth it self is also to be enquired after diligently.

This Opinion therefore either supposeth what we shall immediatly declare, namely, the necessity of an internal effectual Work of the Holy Spirit in the Illumination of our minds, so enabling us to be­lieve with Faith divine and supernatural, or it doth not. If it doth, it will be found, as I suppose, for the Substance of it to be co-incident with what we shall afterwards assert and prove to be the formal Reason of Believing. However as it is usually pro­posed, I cannot absolutely comply with it, for these two Reasons among others.

1. It belongs unto the Nature of Faith, of what sort soever it be, that it be built on and resolved [Page 81] into Testimony. This is that which distinguisheth it from any other Conception, Knowledge, or As­sent of our minds, on other Reasons and Causes. And if this Testimony be divine, so is that Faith whereby we give assent unto it, on the part of the Object. But the Doctrines contained in the Scrip­ture, or the subject Matter of the Truth to be be­lieved, have not in them the Nature of a Testimony, but are the material not formal Objects of Faith, which must always differ. If it be said that these Truths or Doctrines do so evidence themselves to be from God, as that in and by them we have the Witness and Authority of God himself proposed unto us, to resolve our Faith into, I will not fur­ther contend about it; but only say that the Au­thority of God, and so his Veracity, do manifest themselves primarily in the Revelation it self, be­fore they do so in the things revealed, which is that we plead for.

2. The Excellency of the Doctrine or things re­vealed in the Scriptures respects not so much the Truth of them in speculation, as their Goodness and Suitableness unto the Souls of Men, as to their present Condition and eternal End. Now things under that Consideration respect not so much Faith, as spiritual Sense and Experience. Neither can any man have a due Apprehension of such a goodness suit­able unto our Constitution and Condition, with ab­solute usefulness in the Truth of the Scripture, but on a Supposition of that antecedent Assent of the mind unto them, which is Believing; which therefore cannot be the Reason why we do be­lieve.

[Page 82] But if this Opinion proceed not upon the afore­said Supposition (immediately to be proved) but requires no more unto our satisfaction in the Truth of the Scripture and Assent thereon, but the due Exercise of Reason, or the natural Faculties of our Minds about them when proposed unto us, then I suppose it to be most remote from the Truth, and that amongst many other Reasons, for these that ensue.

1. On this Supposition the whole Work of Belie­ving would be a Work of Reason. Be it so, say some, nor is it meet it should be otherwise con­ceived. But if so, then the Object of it must be things so evident in themselves and their own Na­ture, as that the Mind is as it were compelled by that Evidence unto an Assent, and cannot do other­wise. If there be such a Light and Evidence in the things themselves with respect unto our Reason in the right use and exercise of it, then is the Mind thereby necessitated unto its Assent; which both over­throws the Nature of Faith, substituting an Assent upon natural Evidence in the room thereof, and is absolutely exclusive of the necessity or use of any Work of the Holy Ghost in our Believing, which sober Christians will scarce comply withal.

2. There are some Doctrines revealed in the Scripture, and those of the most Importance that are so revealed, which concern and contain things so above our Reason, that without some previous supernatural Dispositions of Mind, they carry in them no Evidence of Truth unto meer Reason, nor of Suitableness unto our Constitution and End. There is required unto such an Apprehension both the spiritual Elevation of the Mind by supernatural [Page 83] Illumination, and a divine Assent unto the Autho­rity of the Revelation thereon, before Reason can be so much as satisfied in the Truth and Excellency of such Doctrines. Such are those concerning the Holy Trinity, or the Subsistence of one singular Es­sence in three distinct Persons; the Incarnation of the Son of God; the Resurrection of the dead and sundry other that are the most proper Subjects of divine Revelation. There is an heavenly Glory in some of these things, which as Reason can never throughly apprehend because it is finite and limited, so as 'tis in us by Nature, it can neither receive them, nor delight in them as doctrinally proposed unto us, with all the Aids and Assistance before mentioned. Flesh and Blood reveals not these thisgs unto our minds, but our Father which is in Heaven. Nor doth any man know these Mysteries of the Kingdom of God, but he unto whom it is given; nor do any learn these things aright, but those that are taught of God.

3. Take our Reason singly without the Conside­ration of divine Grace and Illumination, and it is not only weak and limited, but depraved and cor­rupted. And the carnal mind cannot subject it self unto the Authority of God in any supernatural Re­velation whatever. Wherefore the Truth is, that the Doctrines of the Gospel, which are purely and absolutely so, are so far from having a convincing Evidence in themselves of their divine Truth, Ex­cellency and Goodness, unto the Reason of men as unrenewed by the Holy Ghost, as that they are foolishness and most undesirable unto it, as I have elsewhere proved at large▪ We shall therefore proceed.

[Page 84] There are two Things considerable with respect unto our Believing the Scriptures to be the Word of God in a due manner, or according to our Duty. The first respects the Subject, or the mind of man, how it is enabled thereunto; the other the Object to be believed, with the true Reason why we do believe the Scripture with Faith divine and super­natural.

The first of these must of necessity fall under our Consideration herein, as that without which, what ever Reasons, Evidences or Motives are proposed unto us, we shall never believe in a due manner. For whereas the mind of man, or the minds of all men are by nature depraved, corrupt, carnal, and enmity against God; they cannot of themselves, or by virtue of any innate Ability of their own, un­derstand or assent unto spiritual things in a spiritual manner, which we have sufficiently proved and confirmed before. Wherefore that Assent which is wrought in us by meer external Arguments, con­sisting in the rational Conclusion and Judgment which we make upon their Truth and Evidence, is not that Faith wherewith we ought to believe the Word of God.

Wherefore that we may believe the Scriptures to be the Word of God according to our Duty, as God requireth it of us, in an useful, profitable, and saving manner, above and beyond that natural hu­mane Faith and Assent which is the Effect of the Ar­guments and Motives of Credibility, before insisted on, with all others of the like kind, there is and must be wrought in us by the power of the Holy Ghost Faith supernatural and divine, whereby we are enabled so to do, or rather whereby we do so. This Work of the Spirit [Page 85] of God, as it is distinct from, so in order of Nature it is antecedent unto all divine objective Evidence of the Scriptures being the Word of God, or the for­mal Reason moving us to believe it; wherefore without it whatever Arguments or Motives are pro­posed unto us, we cannot believe the Scriptures to be the Word of God in a due manner, and as it is in duty required of us.

Some, it may be, will suppose these things [...], and impertinent unto our present purpose. For while we are enquiring on what Grounds we believe the Scripture to be the Word of God, we seem to fly to the Work of the Holy Ghost in our own minds, which is irrational. But we must not be ashamed of the Gospel, nor of the Truth of it, because some do not understand, or will not du­ly consider what is proposed. It is necessary, that we should return unto the Work of the Holy Spi­rit, not with peculiar respect unto the Scriptures that are to be believed, but unto our own Minds and that Faith wherewith they are to be believed. For it is not the Reason, why we believe the Scrip­tures, but the Power whereby we are enabled so to do, which at present we enquire after.

1. That the Faith whereby we believe the Scrip­ture to be the Word of God, is wrought in us by the Holy Ghost, can be denied only on two Princi­ples or Suppositions. (1.) That it is not Faith di­vine and supernatural whereby we believe them so to be, but only we have other moral Assurance there­of. (2.) That this Faith divine and supernatural is of our selves, and is not wrought in us by the Holy Ghost. The first of these hath been already dispro­ved, and shall be further evicted afterwards; and it [Page 86] may be they are very few who are of that Judgment. For generally whatever men suppose the prime Object, principal Motive, and formal Reason of that Faith to be, yet that it is Divine and Superna­tural they all acknowledg. And as to the second what is so, 'tis of the Operation of the Spirit of God. For to say it is divine and supernatural, is to say that it is not of our selves, but that it is the Grace and Gift of the Spirit of God, wrought in us by his divine and supernatural Power. And those of the Church of Rome, who would resolve our Faith in this matter objectively into the Authority of their Church, yet subjectively acknowledge the Work of the Holy Spirit ingenerating Faith in us, and that Work to be necessary to our Believing the Scripture in a due manner. Externae omnes & humanae persua­siones non sunt satis ad credendum, quantumcun (que) ab hominibus competenter ea quae sunt fidei proponantur. Sed necessaria est insuper causa interior, hoc est divinum quoddam lumen incitans ad credendum, & oculi qui­dam interni Dei beneficio ad videndum dati, saith Canus, Loc. Theol. lib. 2. cap. 8. Nor is there any of the Divines of that Church which dissent herein. We do not therefore assert any such divine formal Reoson of Believing as that the mind should not stand in need of supernatural Assistance enabling it to assent thereunto. Nay we affirm that without this there is in no man any true Faith at all, let the Argu­ments and Motives whereon he believes be as forci­ble and pregnant with Evidence as can be imagined. It is in this Case as in things natural; neither the the Light of the Sun, nor any perswasive Argu­ments unto men to look up unto it, will enable [Page 87] them to discern it, unless they are endued with a due visive Faculty.

And this the Scripture is express in beyond all possibility of Contradiction. Neither is it that I know of, by any as yet in express terms denied. For indeed that all which is properly called Faith with respect unto divine Revelation, and is accept­ted with God as such, is the Work of the Spirit of God in us, or is bestowed on us by him, cannot be questioned by any who own the Gospel. I have also proved it elsewhere so fully and largly as that I shall give it at present no other Confirmation, but what will necessarily fall in with the Description of the Nature of that Faith whereby we do believe, and the Way or Manner of its being wrought in us.

The Work of the Holy Ghost unto this purpose consists in the saving Illumination of the Mind, and the Effect of it is a supernatural Light, whereby the Mind is renewed, see Rom. 12. 1. Ephes. 1. 18, 19. chap. 3. 16, 17, 18, 19. It is called an Heart to un­derstand, Eyes to see, Ears to hear, Deut. 29. 4. The opening of the Eyes of our Vunderstanding, Ephes. 1. 18. The giving of an Vnderstanding, 1 John 5. 20. Hereby we are enabled to discern the Evidences of the divine Original and Authority of the Scripture that are in it self, as well as assent unto the Truth contained in it; and without it we cannot do so. For the natural man receives not the things of the Spirit of God, for they are foolishness un­to him, neither can be know them because they are spi­ritually discerned, 1 Cor. 2. 14. And unto this end it is written in the Prophets, that we shall be all taught of God, John 6. 45. That there is a di­vine [Page 88] and heavenly Excellency in the Scripture, cannot be denied by any, who on any Grounds or Motives whatever do own its divine Original. For all the Works of God do set forth his Praise, and it is impossible that any thing should proceed immediately from Him, but that there will be ex­press Characters of divine Excellencies upon it; and as to the Communication of these Characters of Himself, he hath magnified his Word above all his Name. But these we cannot discern be they in themselves never so illustrious, without the effectu­al Communication of the Light mentioned unto our Minds; that is without divine supernatural Illumination.

Herein he who commanded Light to shine out of Darkness, shineth into our Hearts the Knowledg of the Glory of God, in the face of Jesus Christ, 2 Cor. 4. 6. He irradiates the Mind with a spiritual Light, whereby it is enabled to discern the Glory of spiri­tual Things: This they cannot do in whom the God of this World hath blinded the eyes of them that be­lieve not, lest the Light of the glorious Gospel of Christ, who is the Image of God should shine into them, v. 6. Those who are under the Power of their natural Darkness and Blindness, especially where there are in them also superadded Prejudices begotten and increa­sed by the craft of Satan, as there are in the whole World of Unbelievers, cannot see nor di­scern that divine Excellency in the Scripture, with­out an Apprehension whereof no man can believe it a right to be the Word of God. Such Persons may assent unto the Truth of the Scripture and its di­vine Original, upon external Arguments and rati­onal Motives, but believe it with Faith Di­vine [Page 89] and Supernatural on those Arguments and Motives only, they cannot.

There are two things which hinder or disenable men from believing with Faith divine and superna­tural, when any Divine Revelation is objectively proposed unto them. First, The natural Blindness and Darkness of their Minds, which are come upon all by the Fall, and the Depravation of our Nature that ensued thereon. Secondly, The Prejudices that through the Crafts of Satan the God of this World, their minds are possessed with, by Traditi­ons, Educations, and Converse in the World. This last Obstruction or Hinderance may be so far removed by external Arguments and Motives of Credibility, as that men may upon them attain unto a moral Perswasion concerning the Divine Ori­ginal of the Scripture. But these Arguments can­not remove or take away the native Blindness of the mind, which is removed by their Renovation and Divine Illumination alone. Wherefore none (I think) will positively affirm that we can believe the Scripture to be the Word of God, in the way and manner which God requireth, without a su­pernatural Work of the Holy Spirit upon our minds in the Illumination of them; So David prays that God would open his eyes, that he might behold wonderous things out of the Law, Psal. 119. 10. That he would make him understand the way of his Precepts, v. 27. That he would give him understanding and he should keep the Law, v. 34. So the Lord Christ also open­ed the understandings of his Disciples, that they might understand the Scriptures, Luk. 24. 45. As he had affirmed before that it was given unto some to know the Mysteries of the Kingdom of God, and [Page 90] not unto others, Mat. 11. 25. chap. 13. 11. And neither are these things spoken in vain, nor is the Grace intended in them needless.

The Communication of this Light unto us the Scripture calleth Revealing and Revelation, Mat. 11. 25. Thou hast hid these things from the Wise and Pru­dent, and hast revealed them unto Babes; that is gi­ving them to understand the Mysteries of the King­dom of Heaven when they were preached unto them. And no man knoweth the Father but he to whom the Son revealeth him, v. 27. So the Apostle prayeth for the Ephesians, that God would give them the Spirit of Wisdom and Revelation in the Knowledg of Christ, that the eyes of their understandings being enlightned, they might know &c. chap. 1. v. 17, 18, 19. It is true, these Ephesians were already Believers, or considered by the Apostle as such; but if he judged it necessary to pray for them, that they might have the Spirit of Wisdom and Revelation to enlighten the eyes of their Vnderstanding, with respect unto fur­ther Degrees of Faith and Knowledge; or as he speaks in another place, that they might come unto the full Assurance of Vnderstanding, to the acknow­ledgment of the Mystery of God, Col. 2. 2. Then it is much more necessary to make them Believers, who before were not so, but utter strangers unto the Faith.

But as a Pretence hereof hath been abused, as we shall see afterwards, so the pleading of it is liable to be mistaken. For some are ready to apprehend, that this Retreat unto a Spirit of Revelation, is but a pretence to discard all rational Arguments, and to introduce Enthusiasm into their room. Now al­though the Charge be grievous, yet because it is [Page 91] groundless, we must not forego what the Scripture plainly affirms and instructs us in, thereby to a­void it. Scripture Testimonies may be expounded according to the Analogy of Faith, but denied or despised, seem they never so contrary unto our Ap­prehension of things, they must not be. Some (I confess) seem to disregard both the objective Work of the Holy Spirit in this matter, whereof we shall treat afterwards, and his subjective Work also in our minds, that all things may be reduced unto Sense and Reason. But we must grant that a Spirit of Wisdom and Revelation to open the eyes of our Understanding, is needful to enable us to believe the Scripture to be the Word of God in a due man­ner, or forgo the Gospel. And our Duty it is to pray continually for that Spirit, if we intend to be established in the Faith thereof.

But yet we plead not for external immediate Re­velations, such as were granted unto the Prophets, Apostles, and other Penmen of the Scripture. The Revelation we intend differs from them both in its especial Subject and formal Reason, or Nature, that is in the whole kind. For, (1.) The subject mat­ter of divine Prophetical Revelation, by a [...], or immediate divine Inspiration, are things not made known before. Things they were, hid in God, or the Counsels of his Will, and revealed unto the A­postles and Prophets by the Spirit, Ephes. 2. 5, 9, 10. Whether they were Doctrines or Things, they were at least as unto their present Circumstances made known from the Counsels of God by their Revelati­on. But the Matter and Subject of the Revelation we treat of, is nothing but what is already revealed. It is an internal Revelation of that which is outward­ly [Page 92] and antecedent unto it; beyond the Bounds there­of it is not to be extended. And if any pretend unto immediate Revelations of things not before re­vealed, we have no concernment in their Pretences. (2.) They differ likewise in their Nature or Kind. For immediate, divine, prophetical Revelation consist­ed in an immediate Inspiration, or Afflatus, or in Visions and Voices from Heaven, with a Power of the Holy Ghost transiently affecting their Minds, gui­ding their Tongues and Hands to whom they were granted, whereby they received and represented divine Impressions, as an Instrument of Musick doth the Skill of the Hand whereby it is moved; the Nature of which Revelation I have more fully discoursed elsewhere. But this Revelation of the Spirit consists in his effectual Operation, freeing our Minds from Darkness, Ignorance, and Preju­dice, enabling them to discern spiritual Things in a due manner. And such a Spirit of Revelation is necessary unto them who would believe aright the Scripture, or any thing else that is divine and su­pernatural contained therein. And if men who through the Power of Temptations and Prejudices are in the dark, or at a loss as to the great and fun­damental Principle of all Religion, namely, the Divine Original and Authority of the Scripture, will absolutely lean unto their own understandings, and have the whole Difference determined by the natural Power and Faculties of their own Souls, without seeking after divine Aid and Assistance, or earnest Prayer for the Spirit of Wisdom and Reve­lation to open the eyes of their understandings, they must be content to abide in their Uncertainties, or to come off from them without any Advantage to [Page 93] their Souls. Not that I would deny unto men, or take them off from the Use of their Reason in this matter; for what is their Reason given unto them for, unless it be to use it in those things which are of the greatest importance unto them? Only I must crave leave to say, that it is not sufficient of it self to enable us to the performance of this Duty, with­out the immediate Aid and Assistance of the Holy Spirit of God.

If any one upon these Principles shall now ask us, Wherefore we believe the Scripture to be the Word of God? We do not answer, It is, because the Holy Ghost hath enlightned our minds, wrought Faith in us, and enabled us to believe it. Without this we say indeed, did not the Spirit of God so work in us, and upon us, we neither should nor could believe with Faith divine and supernatural. If God had not opened the Heart of Lydia, she would not have attended unto the things preached by Paul so as to have received them; and without it the Light oftentimes shines into Darkness, but the Darkness comprehends it not. But this neither is nor can be the formal Object of our Faith, or the Reason why we believe the Scripture to be of God, or any thing else; neither do we, nor can we ratio­nally answer by it unto this Question, why we do believe. This Reason must be something external and evidently proposed unto us. For whatever A­bility of spiritual Assent there be in the Understand­ing which is thus wrought in it by the Holy Ghost, yet the Understanding cannot assent unto any thing with any Kind of Assent natural or supernatural, but what is outwardly proposed unto it as true, and that with sufficient Evidence that it is so. That [Page 94] therefore which proposeth any thing unto us as true, with Evidence of that Truth, is the formal Object of our Faith, or the Reason why we do believe. And what is so proposed must be true, and must be evidenced to be true, or we cannot believe it; and according to the Nature of that Evidence such is our Faith; Humane if that be Humane; and Di­vine if that be so. Now nothing of this is done by that saving Light which is infused into our minds, and is therefore not the Reason why we believe what we do so.

Whereas therefore some who seem to conceive that the only general Ground of believing the Scripture to be the Word of God, doth consist in rational Argu­ments and Motives of Credibility, do grant that pri­vate Persons may have their Assurance hereof from the Illumination of the Holy Ghost, though it be not pleadable to others; they grant what is not, that I know of, desired by any, and which in it self is not true. For this Work consisting solely in enabling the mind unto that Kind of Assent which is Faith divine and supernatural, on supposition of an external formal Reason of it duely proposed, is not the Reason why any do believe, nor the Ground whereunto their Faith is resolved.

It remains only that we enquire whether our Faith in this matter be not resolved into an immedi­ate internal Testimony of the Holy Ghost, assuring us of the divine Original and Authority of the Scrip­ture, distinct from the Work of spiritual Illumina­tion, before described. For it is the common Opi­nion of Protestant Divines, that the Testimony of the Holy Ghost is the Ground whereon we believe the Scriptures to be the Word of God, and in [Page 95] what sense it is so shall be immediately declared. But hereon are they generally charged by those of the Church of Rome and others, that they resolve all the Ground and Assurance of Faith into their own particular Spirits, or the Spirit of every one that will pretend thereunto. And this is looked upon as a sufficient Warranty to reproach them with gi­ving countenance unto Enthusiasms, and exposing the minds of men to endless delusions. Wherefore this matter must be a little further enquired in­to. And,

By an internal Testimony of the Spirit, an extra­ordinary Afflatus, or new immediate Revelation may be intended. Men may suppose they have, or ought to have an internal particular Testimony that the Scripture is the Word of God, whereby, and whereby alone they may be infallibly assured that so it is. And this is supposed to be of the same nature with the Revelation made unto the Prophets and Penmen of the Scripture; for it is neither an ex­ternal Proposition of Truth, nor an internal Abili­ty to assent unto such a Proposition. And besides these there is no divine Operation in this kind, but an immediate Prophetical Inspiration or Revelation. Wherefore as such a Revelation or immediate Testi­mony of the Spirit is the only Reason why we do believe, so it is that alone which our Faith rests on and is resolved into.

This is that which is commonly imputed unto those who deny either the Authority of the Church, or any other external Arguments or Motives of Cre­dibility, to be the formal Reason of our Faith. Howbeit there is no one of them that I know of, who ever asserted any such thing. And I do there­fore [Page 96] deny that our Faith is resolved into any such private Testimony, immediate Revelation or Inspira­tion of the Holy Ghost. And that for the ensuing Reasons.

1. Since the finishing of the Canon of the Scrip­ture, the Church is not under that Conduct, as to stand in need of such new extraordinary Revelati­ons. It doth indeed live upon the internal graci­ous Operations of the Spirit, enabling us to under­stand, believe, and obey the perfect compleat Re­velation of the Will of God already made, but new Revelations it hath neither need nor use of. And to suppose them, or a necessity of them, not only overthrows the Perfection of the Scripture, but also leaveth us uncertain whether we know all that is to be believed in order unto Salvation, or our whole Duty, or when we may do so. For it would be our Duty to live all our days in expectation of new Revelations, wherewith neither Peace, Assurance, nor Consolation are consistent.

2. Those who are to believe, will not be able on this Supposition to secure themselves from Delusion, and from being imposed on by the Deceits of Satan. For this new Revelation is to be tryed by the Scrip­ture, or it is not. If it be to be tried and exami­ned by the Scripture, then doth it acknowledge a superiour Rule, Judgment and Testimony, and so cannot be that which our Faith is ultimately resol­ved into. If it be exempted from that Rule of try­ing the Spirits, then (1.) It must produce the Grant of this Exemption, seeing the Rule is extend­ed generally unto all Things and Doctrines that re­late unto Faith or Obedience. (2.) It must de­clare what are the Grounds and Evidences of its [Page 97] own [...], or self-credibility, and how it may be infallibly or assuredly distinguished from all Delusions, which can never be done. And if any tolerable Countenance could be given unto these things, yet we shall shew immediatly that no such private Testimony though real, can be the formal Object of Faith, or Reason of Believing.

3. It hath so fallen out in the Providence of God, that generally all who have given up themselves in any things concerning Faith or Obedience unto the pretended Conduct of immediate Revelations, although they have pleaded a respect unto the Scripture also, have been seduced into Opinions and Practices di­rectly repugnant unto it. And this with all Per­sons of Sobriety is sufficient to discard this Pre­tence.

But this internal Testimony of the Spirit is by o­thers explained quite in another way. For they say, that besides the Work of the Holy Ghost before insisted on, whereby he takes away our natural blindness, and enlightning our minds enables us to discern the divine Excellencies that are in the Scrip­ture; there is another internal Efficiency of his, whereby we are moved, perswaded and enabled to believe: Hereby we are taught of God, so as that finding the Glory and Majesty of God in the Word, our Hearts do by an ineffable Power assent unto the Truth without any Hesitation. And this Work of the Spirit carrieth its own Evidence in it self, producing an Assurance above all humane Judgment, and such as stands in need of no further Arguments or Testimonies; this Faith rests on and is resolved into. And this some learned men seem to embrace, because they suppose that the objective [Page 98] Evidence which is given in the Scripture it self, is only moral, or such as can give only a moral Assu­rance. Whereas therefore Faith ought to be divine and supernatural, so must that be whereinto it is re­solved, yea it is so alone from the formal Reason of it. And they can apprehend nothing in this Work that is immediately divine, but only this internal Testimony of the Spirit, wherein God himself speaks unto our Hearts.

But yet neither, as it is so explained, can we al­low it to be the formal Object of Faith, nor that wherein it doth acquiesce. For,

1. It hath not the proper Nature of a divine Te­stimony. A divine Work it may be, but a divine Testimony it is not; but it is of the nature of Faith to be built on an external Testimony. However therefore our minds may be established and enabled to believe firmly and stedfastly by an ineffable inter­nal Work of the Holy Ghost, whereof also we may have a certain experience; yet neither that Work nor the Effect of it can be the Reason why we do believe, nor whereby we are moved to be­lieve, but only that whereby we do believe.

2. That which is the formal Object of Faith, or Reason whereon we believe, is the same, and com­mon unto all that do believe. For our Enquiry is not how or by what means this or that man came to be­lieve, but why any one or every one ought so to do, unto whom the Scripture is proposed. The Object proposed unto all to be believed is the same; and the Faith required of all in a way of Duty is the same, or of the same kind and nature, and there­fore the Reason why we believe must be the same also. But on this Supposition there must [Page 99] be as many distinct Reasons of believing as there are Believers.

3. On this Supposition, it cannot be the Duty of any one to believe the Scripture to be the Word of God, who hath not received this internal Testi­mony of the Spirit. For where the true formal Reason of believing is not proposed unto us, there it is not our duty to believe. Wherefore although the Scripture be proposed as the Word of God, yet is it not our duty to believe it so to be, until we have this Work of the Spirit in our hearts, in case that be the formal Reason of believing. But not to press any further, how it is possible men may be deceived and deluded in their Apprehensions of such an internal Testimony of the Spirit, especially if it be not to be tried by the Scripture; which if it be, it loseth its [...] or self-credibility, or if it be it casteth us into a Circle which the Papists charge us withal; it cannot be admitted as the formal Ob­ject of our Faith, because it would divert us from that which is publick, proper, every way certain and infallible.

However that Work of the Spirit which may be called an internal real Testimony is to be granted, as that which belongs unto the Stability and Assurance of Faith. For if he did no otherwise work in us, or upon us, but by the Communication of spiri­tual Light unto our minds, enabling us to discern the Evidences that are in the Scripture of its own Divine Original, we should often be shaken in our Assent, and moved from our Stability. For where­as our spiritual darkness is removed but in part, and at best whilst we are here we see things but darkly, as in a Glass, all things believed having some sort [Page 100] of Inevidence or Obscurity attending them; and whereas Temptations will frequently shake and disturb the due respect of the Faculty unto the Ob­ject, or interpose Mists and Clouds between them, we can have no Assurance in Believing unless our minds are further established by the Holy Ghost. He doth therefore three ways assist us in believing, and ascertain our minds of the things believed, so as that we may hold fast the beginning of our Con­fidence firm and stedfast unto the end. For,

1. He gives unto Believers a spiritual Sense of the Power and Reality of the things believed, where­by their Faith is greatly established. And although the divine Witness, whereunto our Faith is ulti­mately resolved, doth not consist herein, yet it is the greatest corroborating Testimony whereof we are capable. This is that which brings us unto the Riches of the full Assurance of Vnderstanding, Col. 2. 2. as also, 1 Thes. 1. 5. And on the Account of this Spiritual Experience is our perception of Spiritual Things, so often expressed by Acts of Sense, as tasting, seeing, feeling, and the like means of Assu­rance in things natural. And when Believers have attained hereunto, they do find the divine Wisdom, Goodness, and Authority of God so present unto them, as that they need neither Argument, nor Motive, nor any thing else to perswade them unto, or confirm them in believing. And whereas this spiritual Experience which Believers obtain through the Holy Ghost, is such as cannot rationally be contended about, seeing those who have received it, cannot fully express it, and those who have not, cannot understand it, nor the Efficacy which it hath to secure and establish the mind; it is left to be [Page 101] determined on by them alone, who have their Sen­ses exercised to discern Good aad Evil. And this be­longs unto the internal subjective Testimony of the Holy Ghost.

2. He assists, helps, and relieves us against Tem­ptations to the contrary, so as that they shall not be prevalent. Our first prime Assent unto the divine Authority of the Scripture upon its proper Grounds and Reasons, will not secure us against future Ob­jections and Temptations unto the contrary, from all manner of Causes and Occasions. David's Faith was so assaulted by them, as that he said in his hast, that all men were liars. And Abraham himself, after he had received the Promise, that in his Seed all Nations should be blessed, was reduced unto that anxious Enquiry, Lord God what wilt thou give me, seeing I go childless? Gen 15. 2. And Peter was so winnowed by Satan, that although his Faith failed not, yet he greatly failed and fainted in its Exercise. And we all know what fears from within, what fightings from without we are exposed unto in this matter. And of this sort are all those Atheistical Objections against the Scripture, which these Days abound withal; which the Devil useth as fiery Darts to enflame the Souls of men, and to destroy their Faith; and indeed this is that Work which the Powers of Hell are principally ingaged in at this day. Having lopt off many Branches, they now lay their Ax to the Root of Faith, and thence in the midst of the Profession of Christian Religion, there is no greater Controversy than whether the Scrip­tures are the Word of God or not. Against all these Temptations doth the Holy Ghost give in such a continual supply of spiritual Strength and Assistance [Page 102] unto Believers, as that they shall at no time prevail, nor their Faith totally fail. In such cases the Lord Christ intercedes for us, that our Faith fail not, and Gods Grace is sufficient against the buffetings of these Temptations. And herein the Truth of Christs Intercession, with the Grace of God, and its Effi­cacy, are communicated unto us by the Holy Ghost. What are those internal Aids whereby he esta­blisheth and assureth our Minds against the Force and Prevalency of Objections and Temptations against the Divine Authority of the Scripture, how they are communicated unto us, and received by us, this is no place to declare in particular. It is in vain for any to pretend unto the name of Christians, by whom they are denied. And these also have the nature of an internal real Testimony, whereby Faith is established.

And because it is somewhat strange, that after a long quiet Possession of the professed Faith, and Assent of the Generality of the Minds of Men there­unto, there should now arise among us such an open Opposition unto the divine Authority of the Scrip­tures, as we find there is by Experience; it may not be amiss in our passage to name the principal Causes or Occasions thereof: For if we should bring them all into one Reckoning, as justly we may, who either openly oppose it and reject it, or who use it or neglect it at their pleasure, or who set up other Guides in Competition with it or above it, or otherwise declare that they have no sense of the immediate Authority of God therein; we shall find them to be like the Moors or Slaves in some Countries or Plantations, they are so great in number and force above their Rulers and other [Page 103] Inhabitants, that it is only want of Communicati­on, with Confidence, and some distinct Interests, that keep them from casting off their Yoak and Re­straint. I shall name three Causes only of this sur­prizing and perillous Event.

1. A long continued outward Profession of the Truth of the Scripture, without an inward Expe­rience of its Power, betrays men at length to que­stion the Truth it self, at least not to regard it as di­vine. The Owning of the Scriptures to be the Word of God bespeaks a divine Majesty, Authority, and Power to be present in it and with it. Where­fore after men, who have for a long time so pro­fessed, do find that they never had any real Experi­ence of such a divine Presence in it by any Effects up­on their own Minds, they grow insensibly regard­less of it, or to allow it a very common place in their thoughts. When they have worn off the Impressi­ons that were on their mind from Tradition, Edu­cation, and Custom, they do for the future rather not oppose it than in any way believe it. And when once a Reverence unto the Word of God on the Account of its Authority is lost, an Assent unto it on the Account of Truth will not long abide. And all such Persons, under a Concurrence of Temptations and outward Occasions, will ei­ther reject it, or prefer other Gnides before it.

2. The Power of Lust rising up unto a Resolution of living in those Sins, whereunto the Scripture doth unavoidably annex eternal Ruine, hath pre­vailed with many to cast off its Authority. For whilst they are resolved to live in an Outrage of Sin, to allow a divine Truth and Power in the Scrip­ture [Page 104] is to cast themselves under a present Torment, as well as to ascertain their future Misery: for no o­ther can be his Condition who is perpetually sensible that God always condemns him in all that he doth, and will assuredly take vengeance of him, which is the constant language of the Scripture concerning such Persons. Wherefore although they will not immediately fall into an open Atheistical Opposition unto it, as that which it may be is not consistent with their Interest and Reputation in the World, yet looking upon it as the Devils did on Jesus Christ, as that which comes to torment them before their time, they keep it at the greatest distance from their thoughts and minds, until they have habituated themselves unto a Contempt of it. There being therefore an utter impossibility of giving any pretence of Reconciliation between the Owning of the Scrip­tures to be the Word of God, and a Resolution to live in an excess of known Sin; Multitudes suffer their Minds to be bribed by their corrupt Affections to a Relinquishment of any Regard unto it.

3. The scandalous Quarrels, and Disputations of those of the Church of Rome against the Scripture and its Authority, have contributed much unto the ruine of the Faith of many. Their great Design is by all means to secure the Power, Authority, and Infalli­bility of their Church. Of these they say continu­ally, as the Apostle in another case of the Mariners, unless these stay in the Ship we cannot be saved; Without an Acknowledgment of these things they would have it, that men can neither at present believe, nor be saved hereafter. To secure this Interest, the Authority of the Scripture must be by all means questioned and impaired. A divine [Page 105] Authority in it self they will allow it, but with re­spect unto us it hath none but what it obtains by the Suffrage and Testimony of their Church. But whereas Authority is [...], and consists essentially in the Relation and Respect which it hath unto others, or those that are to be subject unto it; to say that it hath an Authority in it self, but none towards us, is not only to deny that it hath a­ny Authority at all, but also to reproach it with an empty name. They deal with it as the Souldiers did with Christ, they put a Crown on his Head, and cloathed him with a purple Robe, and bowing the Knee before him mocked him, saying, Hail King of the Jews. The ascribe unto it the Crown and Robe of Divine Authority in it self, but not towards any one Person in the World. So, if they please, God shall be God, and his Word be of some Credit a­mong men. Herein they seek continually to en­tangle those of the weaker Sort, by urging them vehemently with this Question, How do you know the Scripture to be the Word of God? and have in continual readyness a number of sophistical Artifices to weaken all Evidences that shall be pleaded in its behalf. Nor is that all; but on all Occasions they insinuate such Objections against it from its Obscuri­ty, Imperfection, want of Order, Difficulties, and seem­ing Contradictions in it, as are suited to take off the minds of men from a firm Assent unto it, or Reli­ance on it. As if a Company of men should con­spire by crafty multiplied Insinuations, divulged on all advantages, to weaken the Reputation of a chast and sober Matron; although they cannot de­prive her of her Vertue; yet unless the World were wiser than for the most part it appears to be, they [Page 106] will insensibly take off from her due esteem. And this is as bold an Attempt as can well be made in any Case. For the first Tendency of these Courses is to make men Atheists, after which success it is left at uncertain hazard whether they will be Papists or no. Wherefore as there can be no greater nor more dishonourable Reflection made on Christian Religion, than that it hath no other Evidence or Te­stimony of its Truth, but the Authority and Witness of those by whom it is at present professed, and who have notable worldly advantages thereby; so the minds of multitudes are secretly influenced by the Poison of these Disputes, to think it no way ne­cessary to believe the Scripture to be the Word of God; or at least are shaken off from the Grounds whereon they have professed it so to be. And the like Dis-service is done unto Faith and the Souls of Men, by such as advance a Light within, or im­mediate Inspiration into Competition with it, or the Room of it. For as such Imaginations take place and prevail in the minds of men, so their Respect unto the Scripture, and all Sense of its di­vine Authority doth decay, as Experience doth o­penly manifest.

It is, I say, from an unusual Concurrence of these and the like Causes and Occasions, that there is at present among us such a Decay in, Relinquish­ment of, and Opposition unto the Belief of the Scrip­ture, as it may be former Ages could not parallel.

But against all these Objections and Tempta­tions, the Minds of true Believers are secured by Supplies of spiritual Light, Wisdom, and Grace from the Holy Ghost.

[Page 107] There are several other especial gracious Act­ings of the Holy Spirit on the minds of Believers, which belong also unto this internal real Testimo­ny, whereby their Faith is established. Such are his anointing and sealing of them, his witnessing with them, and his being an Earnest in them, all which must be elsewhere spoken unto. Hereby is our Faith every day more and more increased and esta­blished. Wherefore although no internal Work of the Spirit can be the formal Reason of our Faith, or that which it is resolved into; yet is it such, as without it we can never sincerely believe as we ought, nor be established in believing against Tem­ptations and Objections.

And with respect unto this Work of the Holy Ghost it is, that Divines at the first Reformati­on did generally resolve our Faith of the divine Authority of the Scripture into the Testimony of the Holy Spirit. But this they did not do exclusive­ly unto the proper use of external Arguments and Motives of Credibility, whose Store indeed is great, and whose Fountain is inexhaustible. For they a­rise from all the indubitable Notions that we have of God or our selves, in reference unto our present Duty or future Happiness. Much less did they ex­clude that Evidence thereof which the Holy Ghost gives unto it in and by it self. Their Judgment is well expressed in the excellent Words of one of them. Maneat ergo (saith he) hoc fixum, quos Spiritus intus docuit solidè acquiescere in Scripturâ, & hanc quidem esse [...], neque demonstrationi & rationibus subjici eam fas esse; quam tamen mere­tur apud nos certitudinem Spiritus testimonio consequi; eisi enim Reverentiam sua sibi ultro Majestate conci­liat, [Page 108] tunc tamen demum serio nos afficit, quum per Spiritum obsignata est cordibus nostris. Istius ergo veritate illuminati, jam non aut nostro, aut aliorum judicio credimus a Deo esse Scripturam; sed supra humanum judicium certo certius constituimus, non secus ac si ipsius Dei numen illic intueremur homi­num ministerio, ab ipsissimo Dei ore ad nos fluxisse. Non Argumenta, non veri Similitudines quaerimus, quibus judicium nostrum incumbat; sed ut rei extra estimandi aleam positae judicium ingenium (que) nostrum subjicimus. Non qualiter superstitionibus solent mise­ri homines captivam mentem addicere; sed quia non dubiam vim Numinis illic sentimus vigere & spirare, quam ad parendum scientes ac volentes, vividius ta­men & efficacius quam pro humana aut voluntate aut scientia trahimur & accendimur. Talis ergo est Per­suasio quae rationes non requirat, talis notitia cui opti­ma ratio cosnstet, nempe, in qua securius constantius (que) mens qui scat, quam in ullis rationibus; talis deni (que) sensus, qui nisi ex caelesti Revelatione nequeat. Non aliud loquor quam quod apud se experitur fidelium unusquis (que) nisi quod longe infra justam rei explicati­onem verba subsidunt. Calv. Instit. lib. 2. cap. 7, 8, 9.

And we may here briefly call over what we have attained or passed through. For, (1.) We have shewed in general both what is the Nature of di­vine Revelation, and divine Illumination, with their mutual Respect unto one another. (2.) What are the principal external Arguments or Motives of Credibility, whereby the Scripture may be proved to b [...] of a divine Original. (3.) What kind of Per­swasion is the Effect of them, or what is the Assent which we give unto the Truth of the Scriptures on [Page 109] their Account. (4.) What objective Evidence there is unto Reason in the Doctrine of the Scriptures to induce the mind to assent unto them. (5.) What is the Nature of that Faith whereby we believe the Scripture to be the Word of God, and how it is wrought in us by the Holy Ghost. (6.) What is that Internal Testimony which is given unto the divine Authority of the Scriptures by the holy Spirit, what is the Force and Use thereof. The Principal Part of our Work doth yet re­main.

That which we have thus far made way for, and which is now our only remaining Enquiry, is, What is the Work of the Holy Ghost with respect unto the objective Evidence which we have concerning the Scripture, that it is the Word of God, which is the formal Reason of our Faith, and whereinto it is re­solved, that is, we come to enquire and to give a direct Answer unto that Question, Why we believe the Scripture to be the Word of God? what it is that our Faith rests upon herein? and what it is that makes it the Duty of every man to believe it so to be, unto whom it is proposed. And the Reason why I shall be the briefer herein is, because I have long since in another Discourse cleared this Argu­ment, and I shall not here again call over any thing that was delivered therein, because what hath been unto this day gainsaid unto it, or ex­cepted against it, hath been of little Weight or Con­sideration. Unto this great Enquiry therefore I say,

We believe the Scripture to be the Word of God with divine Faith for its own sake only; or our Faith is resolved into the Authority and Truth of [Page 110] God only, as revealing himself unto us therein and thereby. And this Authority and Veracity of God do infallibly manifest or evince themselves unto our Faith, or our Minds in the exercise of it, by the Revelation it self in the Scripture, and no otherwise Or, Thus saith the Lord, is the Reason why we ought to believe, and why we do so; why we be­lieve at all in general, and why we believe any thing in particular. And this we call the formal Object or Reason of Faith.

And it is evident that this is not God himself ab­solutely considered; for so he is only the material Object of our Faith; He that cometh unto God must believe that he is, Heb. 11. 6. Nor is it the Truth of God absolutely, for that we believe as we do o­ther essential Properties of his Nature: But it is the Truth of God revealing himself, his mind and will unto us in the Scripture. This is the sole Reason why we believe any thing with Divine Faith.

It is, or may be enquired, wherefore we do be­lieve Jesus Christ to be the Son of God, or that God is one in Nature, subsisting in three Persons, the Father, Son, and Holy Spirit? I answer, it is, because God himself, the first Truth, who cannot lie, hath revealed and declared these things so to be, and he who is our All, requireth us so to believe. If it be asked how, wherein, or whereby God hath revealed and declared these things so to be, or what is that Revelation which God hath made hereof? I answer, It is the Scripture, and that only. And if it be asked, how I know this Scripture to be a Divine Revelation, to be the Word of God? I answer, (1.) I do not know it demonstratively, [Page 111] upon rational scientifical Principles, because such a Divine Revelation is not capable of such a Demon­stration, 1. Cor. 2. 9. (2.) I do not assent unto it, or think it to be so upon Arguments and Motives highly probable, or morally uncontroulable only, as I am assuredly perswaded of many other things whereof I can have no certain Demonstration, 1 Thes. 2. 15. But I believe it so to be with Faith divine and supernatural, resting on, and resolved into the Authority and Veracity of God himself, evidencing themselves unto my Mind, my Soul and Conscience by this Revelation it self, and not otherwise.

Here we rest, and deny that we believe the Scripture to be the Word of God formally for any other Reason but it self, which assureth us of its Divine Authority. And if we rest not here, we must run on the Rock of a moral Certainty only; which shakes the Foundation of all Divine Faith, or fall into the Gulf and Labyrinth of an endless Circle in proving two things mutually by one ano­ther, as the Church by the Scripture, and the Scrip­ture by the Church in an everlasting Rotation. Unless we intend so to wander we must come to something wherein we may rest for its own sake, and that not with a strong and firm Opinion, but with Divine Faith. And nothing can rationally pretend unto this Priviledge, but the Truth of God manifesting it self in the Scripture. And therefore those, who will not allow it hereunto, do some of them wisely deny that the Scriptures being the Word of God is the Object of Divine Faith directly, but on­ly of a moral Perswasion from eternal Arguments and Considerations. And I do believe that they [Page 112] will grant, that if the Scripture be so to be believed, it must be for its own sake. For those who would have us to believe the Scripture to be the Word of God upon the Authority of the Church, proposing it unto us, and witnessing so to be, though they make a fair appearance of a ready and easy way for the exercise of Faith, yet when things come to be sifted and tried, they do so confound all sorts of things, that they know not where to stand or abide. But it is not now my Business to examine their Pretences, I have done it elsewhere. I shall there­fore prove and establish the Assertion laid down, after I have made way to it by one or two previous Observations.

1. We suppose herein all the Motives of Credibi­ty before mentioned, that is, all the Arguments ab extra, which vehemently perswade the Scripture to be the Word of God, and wherewith it may be protected against Objections and Temptations to the contrary. They have all of them their Use, and may in their proper place be insisted on. Es­pecially ought they to be pleaded when the Scrip­ture is attacked by an Atheism, arising from the Love and Practice of those Lusts and Sins which are severely condemned therein, and threatned with the utmost Vengeance. With others they may be considered as previous inducements unto believing, or concomitant means of strengthning Faith in them that do believe. In the first way, I confess, to the best of my Observation of things past and present, their Use is not great, nor ever hath been in the Church of God. For assuredly the most that do sincerely believe the divine Original and Authority of the Scripture, do it without any great [Page 113] Consideration of them, or being much influenced by them. And there are many who, as Austin speaks, are saved simplicitate credendi, and not subtilitate disputandi, that are not able to enquire much into them, nor yet to apprehend much of their Force and Efficacy, when they are proposed unto them. Most Persons therefore are effectually converted to God and have saving Faith whereby they believe the Scripture, and virtually all that is contained in it, before they have ever once conside­red them. And God forbid we should think that none believe the Scripture aright, but those who are able to apprehend and manage the subtil Arguments of learned men produced in their Con­firmation. Yea we affirm on the contrary, that those who believe them on no other Grounds have indeed no true Divine Faith at all. Hence they were not of old insisted on for the ingenerating of Faith in them to whom the Word was preached, nor ordinarily are so to this day by any who under­stand what is their Work and Duty. But in the second way, wherever there is occasion from Ob­jections, Oppositions, or Temptations, they may be pleaded to good use and purpose. And they may do well to be furnished with them, who are unavoidably exposed unto trials of that Nature. For as for that Course which some take in all places and at all times to be disputing about the Scrip­tures, and their Authority; it is a Practice giving countenance unto Atheism, and is to be abhorred of all that fear God, and the Conse­quents of it are sufficiently manifest.

2. The Ministry of the Church, as it is the Ground and Pillar of Truth, holding it up and declaring it, [Page 114] is in an ordinary way previously necessary unto Be­lieving. For Faith cometh by hearing, and hearing by the Word of God. We believe the Scripture to be the Word of God for it self alone, but not by it self alone. The Ministry of the Word is the means which God hath appointed for the Declaration and making known the Testimony which the Holy Spi­rit gives in the Scripture unto its Divine Original. And this is the ordinary way whereby men are brought to believe the Scripture to be the Word of God. The Church in its Ministry, owning, wit­nessing, and avowing it so to be, instructing all sorts of Persons out of it, there is together with a sense and apprehension of the Truth and Power of the things taught and revealed in it, Faith in it self as the Word of God, ingenerated in them.

3. We do also here suppose the internal effectual Work of the Spirit begetting Faith in us as was before declared; without which we can believe neither the Scripture nor any Thing else with Faith divine, not for want of Evidence in them but of Faith in our selves.

These things being supposed we do affirm, that it is the Authority and Truth of God, as manifesting themselves in the supernatural Revelation made in the Scripture, that our Faith ariseth from and is re­solved into. And herein consists that Testimony which the Spirit gives unto the Word of God that it is so; for it is the Spirit that beareth witness, be­cause the Spirit is Truth. The Holy Ghost being the immediate Author of the whole Scripture doth therein and thereby give Testimony unto the Divine Truth and Original of it, by the Characters of Di­vine Authority and Veracity impressed on it, and [Page 115] evidencing themselves in its Power and Efficacy. And let it be observed, that what we assert respects the Revelation it self, the Scripture, the Writing, [...], and not meerly the things written or contained in it. The Arguments produced by some to prove the Truth of the Doctrines of the Scripture, reach not the Cause in hand. For our Enquiry is not about believing the Truths revealed, but about believing the Revelation it self, the Scripture it self to be Divine. And this we do only because of the Authority and Veracity of the Revealer, that is of God himself, manifesting themselves therein.

To manifest this fully, I shall do these things.

1. Prove that our Faith is so resolved into the Scripture as a Divine Revelation, and not into any thing else, that is, we believe the Scripture to be the Word of God for its own sake, and not for the sake of any thing else, either external Arguments, or authoritative Testimony of men whatever.

2. Shew how or by what means the Scripture doth evidence its own divine Original, or the Authority of God is so evidenced in it and by it, as that we need no other formal Cause or Reason of our Faith, whatever Motives or Means of Believing we may make use of. And as to the first of these.

1. That is the formal Reason whereon we do be­lieve, which the Scripture proposeth as the only Reason why we should so do, why it is our Duty to do so, and whereunto it requireth our Assent. Now this is to it self as it is the Word of God, and because it is so. Or it proposeth the Authority of God in it self, and that alone, which we are to ac­quiesce in, and the Truth of God and that alone which our Faith is to rest on, and is resolved into. [Page 116] It doth not require us to believe it upon the Testi­mony of any Church, or on any other Arguments that it gives us to prove that it is from God; but speaks unto us immediately in his name, and there­on requires Faith and Obedience.

Some it may be, will ask, Whether this prove the Scripture to be the Word of God, because it says so of it self, when any other Writing may say the same? But we are not now giving Arguments to prove unto others the Scripture to be the Word of God, but only proving and shewing what our own Faith resteth on, and is resolved into, or at least ought so to be. How it evidenceth it self unto our Faith to be the Word of God we shall afterwards declare. It is sufficient unto our present purpose, that God requires us to believe the Scripture for no other Reason but because it is his Word, or a Divine Revelation from him; and if so, his Authority and Truth are the formal Reason why we believe the Scripture or any thing contained in it. To this purpose do Testi­monies abound in particular, besides that general Attestation which is given unto it in that sole Preface of divine Revelations, Thus saith the Lord; and therefore they are to be believed. Some of them we must mention.

Deut. 31. 11, 12, 13. When all Israel is come to appear before the Lord thy God in the place which he shall chuse, thou shalt read this Law before all Israel in their hearing; Gather the people together, Men, Women, and Children, and the Stranger that is within thy Gates, that they may hear, and that they may learn, and fear the Lord your God, and ob­serve to do all the Works of this Law, and that their Children which have not known any thing may hear [Page 117] and learn to fear the Lord your God. It is plain that God here requireth Faith and Obedience of the whole people, Men, Women and Children. The Enquiry is what he requireth it unto? It is to this Law, to this Law written in the Books of Moses, which was to be read unto them out of the Book, at the hearing of which they were obliged to believe and obey. To evidence that Law to be his, he proposeth nothing but it self. But it will be said, that Generation was sufficiently convinced that the Law was from God, by the Miracles which they beheld in the giving of it. But moreover it is ordered to be proposed unto Children of future Generations, who knew nothing, that they may hear and learn to fear the Lord.

That which by the Appointment of God is to be proposed unto them that know nothing that they may believe, that is unto them the formal Reason of their Believing. But this is the written Word, Thou shalt read this Law unto them who have known nothing, that they may hear and learn, &c. What­ever use therefore there may be of other Motives or Testimonies to commend the Law unto us, of the Ministry of the Church especially, which is here required unto the Proposal of the Word unto men, it is the Law it self, or the written Word which is the Object of our Faith, and which we believe for its own sake; see also chap. 29. 29. where re­vealed things are said to belong unto us and our Chil­dren that we might do them, that is receive them on the Account of their Divine Revelation.

Isa. 8. 19, 20. And when they shall say unto you, Seek unto them that have familiar Spirits, and unto Wizards, that peep and mutter; should not a people [Page 118] seek unto their God? for the living to the dead? To the Law, and to the Testimony; if they speak not ac­cording to this Word, it is because there is no Light in them. The Enquiry is by what means men may come to satisfaction in their Minds and Consciences, or what their Faith and Trust is in. Two Things are proposed unto this end. (1.) Immediate dia­bolical Revelations, real or pretended. (2.) The written Word of God, the Law and the Testimony. Hereunto are we sent, and that upon the Account of its own Authority alone, in opposition unto all other pretences of Assurance or Security. And the sole Reason why any one doth not acquiesce by Faith in the written Word, is because he hath no Mornings, or Light of Truth shining on him. But how shall we know the Law and Testimony, this written Word, to be the Word of God, and believe it so to be, and distinguish it from every other pretended Divine Revelation, that is not so? This is de­clared;

Jerem. 23. 28, 29. The Prophet that hath a Dream, let him tell a Dream; and he that hath my Word, let him speak my Word faithfully. What is the Chaff to the Wheat, saith the Lord? Is not my Word like as fire, saith the Lord? and like an Ham­mer that breaketh the Rock in pieces? It is supposed that there are two Persons in Reputation for Divine Revelations esteemed Prophets; one of them only pretends so to be, and declares the Dreams of his own Fancy, or the Divinations of his own Mind, as the Word of God. The other hath the Word of God and declares it faithfully from him. Yea but how shall we know the one from the other? Even as men know Wheat from Chaff, by their different Natures [Page 119] and Effects. For as false pretended Revelations are but as Chaff which every Wind will scatter; so the true Word of God is like a Fire, and like an Hammer, is accompanied with that Light, Effica­cy, and Power, that it manifests it self unto the Con­sciences of men so to be. Hereon doth God call us to rest our Faith on it in opposition unto all other Pretences whatever.

But is it of this Authority and Efficacy in it self? See Luk. 16. 27, 28, 29, 30, 31. Then said he, [the rich Man in Hell,] I pray thee therefore Fa­ther, that thou wouldest send him [Lazarus who was dead,] unto my Fathers house, for I have five Brethren, that he may testify unto them lest they also come into this place of torment. Abraham saith unto him, they have Moses and the Prophets, let them hear them. And he said, Nay Father Abraham, but if one went unto them from the dead they would repent; and he said unto him, if they hear not Moses and the Prophets, neither will they be perswaded though one rose from the dead. The Question here between Abra­ham and the rich Man in this Parable, indeed be­tween the Wisdom of God and the superstitious Contrivances of Men, is about the way and means of bringing those who are Unbelievers and impeni­tent unto Faith and Repentance. He who was in Hell apprehended that nothing would make them believe but a Miracle, one rising from the dead and speaking unto them; which or the like marvellous Operations many at this day think would have mighty power and influence upon them to settle their minds and change their lives; should they see one rise from the dead, and come and converse with them, this would convince them of the [Page 120] Immortality of the Soul, of future Rewards and Punishments, as giving them sufficient Evidence thereof, so that they would assuredly repent and change their Lives; but as things are stated they have no sufficient evidence of these things, so that they doubt so far about them as that they are not really influenced by them; give them but one real Miracle and you shall have them for ever. This I say, was the Opinion and Judgment of him who was represented in Hell, as it is of many who are posting thither apace. He who was in Heaven thought otherwise, wherein we have the immedi­ate Judgment of Jesus Christ given in this matter, determining this Controversy. The Question is about sufficient Evidence and Efficacy to cause us to believe Things divine and supernatural; and this he determines to be in the written Word, Moses and the Prophets. If he that will not believe on the single Evidence of the written Word to be from God, or a Divine Revelation of his Will, will never believe upon the Evidence of Miracles nor any o­ther Motives, then that written Word contains in it self the entire formal Reason of Faith, or all that Evidence of the Authority and Truth of God in it, which Faith divine and supernatural rests upon; that is, it is to be believed for its own sake. But saith our Lord Jesus Christ himself, if men will not hear, that is, believe Moses and the Prophets, neither will they be perswaded though one rose from the dead, and come and preach unto them, a great­er Miracle than which they could not desire. Now this could not be spoken, if the Scripture did not contain in it self the whole entire formal Reason of Believing; for if it have not this, something necessary [Page 121] unto believing would be wanting, though that were enjoyed. And this is directly affirmed,

John 20. 30, 31. And many other Signs truly did Jesus in the presence of his Disciples, which are not written in this Book. But these are written, that you might believe that Jesus is the Christ the Son of God, and that believing you might have life through his Name. The Signs which Christ wrought did evi­dence him to be the Son of God. But how come we to know and believe these Signs? what is the way and means thereof? Saith the blessed Apostle, these things are written that you may believe; this writing of them by Divine Inspiration is so far suffi­cient to beget and assure Faith in you, as that thereby you may have eternal life through Jesus Christ. For if the writing of Divine Things and Revelations be the means appointed of God to cause men to believe unto eternal life, then it must as such carry along with it sufficient Reason why we should believe, and Grounds whereon we should do so. And in like manner is this matter determined by the Apostle Peter,

2 Pet. 1. 16, 17, 18, 19, 20, 21. For we have not followed cunningly devised Fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his Majesty. For he received from God the Father honour and glory, when there came such a Voice to him from the excellent Glory; This is my beloved Son, in whom I am well pleased. And this Voice which came from Hea­ven we heard, when we were with him in the holy Mount. We have also a more sure Word of Prophecy, whereunto ye do well that ye take heed, as unto a Light shining in a dark place, until the day dawn, and the [Page 122] day-star arise in your hearts. Knowing this first, that no Prophecy of the Scripture is of any private in­terpretation. For the Prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. The Question is a­bout the Gospel, or the Declaration of the power­ful Coming of Jesus Christ, whether it were to be believed or no? and if it were, upon what Grounds? Some said it was a cunningly devised Fable; others, that it was a fanatical Story of mad men, as Festus thought of it when preached by Paul, Acts 26. 24. and very many are of the same mind still. The Apostles on the contrary averred that what was spoken concerning him were Words of truth and soberness, yea faithful Sayings, and wor­thy of all acceptation, 1 Tim. 1. 15. that is, to be believed for its Worth and Truth. The Grounds and Reasons hereof are two. (1.) The Testimo­ny of the Apostles, who not only conversed with Jesus Christ, and were eye Witnesses of his Majesty, beholding his Glory, the Glory as of the only begot­ten of the Father, full of Grace and Truth, John 1. 14. which they gave in Evidence of the Truth of the Gospel, 1 John 1. 1. But also heard a miraculous Testimony given unto him immediately from God in Heaven, ver. 17. 18. This gave them indeed sufficient Assurance; but whereinto shall they re­solve their Faith who heard not this Testimony? Why they have a more sure, that is, a most sure Word of Prophecy, that is, the written Word of God, that is sufficient of it self to secure their Faith in this matter, especially as confirmed by the Testimony of the Apostles, whereby the Church comes to be built in its Faith on the Foundation of [Page 123] the Prophets and Apostles, Ephes. 2. 20. But why should we believe this Word of Prophecy? may not that also be a cunningly devised Fable, and the whole Scripture be but the Suggestions of mens private Spirits, as is objected? Ver. 20. All is fi­nally resolved into this, that the Writers of it were immediately moved and acted by the Holy Ghost, from which Divine Original it carrieth along its own E­vidence with it. Plainly that which the A­postle teacheth us is, that we believe all o­ther Divine Truths for the Scriptures sake, or because they are declared therein; but the Scrip­ture we believe for its own sake, or because holy men of God wrote it as they were moved by the Holy Ghost.

So is the whole Object of Faith proposed by the same Apostle, 2 Pet. 3. 2. The Words that were spo­ken before by the holy Prophets, and the Commandments of the Apostles of the Lord and Saviour. And because our Faith is resolved into them, we are said to be built upon the Foundation of the Prophets and Apostles, as was said Eph. 2. 20. that is, our Faith rests solely, as on its proper Foundation which bears the weight of it, on the Authority and Truth of God in their Writings. Hereunto we may add that of Paul.

Rom. 16. 25, 26. According to the Revelation of the Mystery which was kept secret since the World be­gan, but now is made manifest, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God, made known unto all Nations for the Obedience of Faith. The matter to be beleived is the Mystery of the Gospel, which was kept secret since the World began, or from the giving of the [Page 124] first Promise, not absolutely, but with respect unto that full manifestation which it hath now received. This God commands to be believed, the everlasting God, he who hath sovereign Authority over all, requires Faith in a way of Obedience hereunto. But what Ground or Reason have we to believe it? This alone is proposed, namely, the Divine Revela­tion made in the Preaching of the Apostles, and Writings of the Prophets; for Faith cometh by hear­ing, and hearing by the Word of God, Rom. 10. 17. This Course and no other did our Saviour, even after his Resurrection, take to beget and confirm Faith in the Disciples, Luk. 24. 25, 26, 27. That great Testimony to this purpose; 2 Tim. 3. 14, 15, 16, 17. I do not plead in particular, because I have so fully insisted on it in another Dis­course.

From these and many other Testimonies to the same purpose, which might be produced, it is evident,

1. That it is the Scripture it self, the Word or Will of God as revealed or written, which is pro­posed unto us as the Object of our Faith and Obe­dience, which we are to receive and believe with Faith divine and supernatural.

2. That no other Reason is proposed unto us either as a Motive to encourage us, or as an Argument to assure us that we shall not be mistaken, but only its own Divine Original and Authority, making our Duty necessary, and securing our Faith infallibly. And those Testimonies are with me of more weight a thousand times than the plausible Reasonings of any to the contrary. With some indeed it is grown a matter of contempt to quote or cite the Scripture [Page 125] in our Writings, such Reverence have they for the Ancient Fathers, some of whose Writings are no­thing else but a perpetual Contexture of Scripture. But for such who pretend to despise those Testimo­nies in this Case, it is because either they do not understand what they are produced to confirm, or cannot answer the Proof that is in them. For it is not unlikely but that some Persons well conceited of their own Understanding in things wherein they are most ignorant, will pride and please themselves in the Ridiculousness of proving the Scripture to be the Word of God by Testimonies taken out of it. But as was said, we must not forgo the Truth be­cause either they will not or cannot understand what we discourse about.

2. Our Assertion is confirmed by the uniform Practice of the Prophets and Apostles, and all the Penmen of the Scripture, in proposing these Divine Revelations which they received by immediate In­spiration from God. For that which was the Rea­son of their Faith unto whom they first declared those Divine Revelations, is the Reason of our Faith now they are recorded in the Scripture. For the writing of it being by God's Appointment, it comes into the room and supplies the place of their Oral Ministry. On what Ground soever men were obliged to receive and believe Divine Revelations, when made unto them by the Prophets and Apo­stles, on the same are we obliged to receive and believe them now they are made unto us in the Scripture, the VVriting being by divine Inspiration, and appointed as the Means and Cause of our Faith. It is true, God was pleased sometimes to bear wit­ness unto their personal Ministry by Miracles, or [Page 126] Signs and Wonders, as Heb. 2. 4. God bearing them witness. But this was only at some seasons, and with some of them. That which they universally insisted on, whether they wrought any Miracles or no, was, that the Word which they preached, de­clared, wrote, was not the Word of man, came not by any private Suggestion, or from any Invention of their own, but was indeed the Word of God, 1 Thes. 2. 13. and declared by them as they were acted by the Holy Ghost. 2 Pet. 1. 21.

Under the Old Testament, although the Pro­phets sometimes referred Persons unto the Word already written, as that which their Faith was to acquiesce in, Isa. 8. 20, Mal. 4. 4. setting out its Power and Excellency for all the ends of Faith and Obedience, Psal. 19. 7, 8, 9. Psal. 119. and not to any thing else, nor to any other Motives or Argu­ments to beget and require Faith, but its own Au­thority only; yet as to their own especial Messages and Revelations, they laid the Foundation of all the Faith and Obedience which they required, in this alone, Thus saith the Lord, the God of Truth. And under the New Testament, the infallible Preachers and Writers thereof do in the first place propose the Writings of the Old Testament to be received for their own sake, or on the Account of their Divine Original; see John 45. 46, 47. Luk. 16. 29, 31. Mat. 21. 42. Acts 18. 24, 25, 28. Acts 24. 14. chap. 26. 22. 2 Pet. 1. 21. Hence are they called the Oracles of God, Rom. 3. 2. And Oracles al­ways required an Assent for their own sakes, and other Evidence they pleaded none. And for the Revelations which they superadded, they pleaded that they had them immediately from God by Jesus [Page 127] Christ, Gal. 1. 1. And this was accompanied with such an infallible Assurance in them that received it as to be preferred above a Supposition of the high­est Miracle to confirm any thing to the contrary; Gal. 1. 8. For if an Angel from Heaven should have preached any other Doctrine than what they reveal­ed and proposed in the Name and Authority of God, they were to esteem him accursed. For this Cause they still insisted on their Apostolical Authority and Mission, which included infallible Inspiration and Directions as the Reason of the Faith of them unto whom they preached and wrote. And as for those who were not themselves divinely inspired, or wherein those that were so did not act by immediate Inspiration, they proved the Truth of what they delivered by its consonancy unto the Scriptures already written, referring the Minds and Consciences of Men unto them for their ultimate Satisfaction; Acts 18. 28. chap. 28. 33.

3. It was before granted, that there is required as subservient unto believing, as a means of it, or the Resolution of our Faith into the Authority of God in the Scriptures, the ministerial Proposal of the Scriptures and the Truths contained in them, with the Command of God for Obedience unto them, Rom. 16. 25. 26. This Ministry of the Church, either extraordinary or ordinary, God hath appointed unto this End, and ordinarily it is indispensible thereunto, Rom. 10. 14, 15. How shall they believe in him of whom they have not heard? and how shall they hear without a Preacher, and how shall they preach unless they are sent? Without this ordinarily we cannot believe the Scripture to be the Word of God, nor the things contained in [Page 128] it to be from him, though we do not believe either the one or the other for it. I do grant that in ex­traordinary cases outward Providences may supply the room of this Ministerial Proposal; for it is all one as unto our Duty by what means the Scripture is brought unto us. But upon a Supposition of this Ministerial Proposal of the Word, which ordina­rily includes the whole Duty of the Church in its Testimony and Declaration of the Truth, I desire to know whether those unto whom it is proposed are obliged without further external Evidence to receive it as the Word of God, to rest their Faith in it, and submit their Consciences unto it? The Rule seems plain, that they are obliged so to do, Mark 16. 16. We may consider this under the distinct ways of its Proposal extraordinary, and or­dinary.

Upon the Preaching of any of the Prophets by immediate Inspiration of the Holy Ghost, or on their Declaration of any new Revelation they had from God, by preaching or writing, suppose Isaiah or Jeremiah, I desire to know whether or no all Persons were bound to receive their Doctrine as from God, to believe and submit unto the Authority of God in the Revelation made by him, without any external Motives or Arguments, or the Testi­mony or Authority of the Church witnessing there­unto? If they were not, then were they all excu­sed as guiltless, who refused to believe the Message they declared in the Name of God, and in despising the Warnings and Instructions which they gave them. For external Motives they used not, and the present Church mostly condemned them and their Ministry; as is plain, and the Case of Jeremiah. Now it [Page 129] is impious to imagine that those to whom they spake in the Name of God were not obliged to be­lieve them, and it tends to the overthrow of all Religion. If we shall say that they were obliged to believe them, and that under the Penalty of di­vine Displeasure, and so to receive the Revelation made by them, or their Declaration of it, as the Word of God; then it must contain in it the formal Reason of believing, or the full and entire Cause. Reason and Ground why they ought to believe with Faith divine and supernatural. Or let another Ground of Faith in this Case be assign­ed.

Suppose the Proposal be made in the ordinary Ministry of the Church. Hereby the Scripture is declared unto Men to be the Word of God; they are acquainted with it, and what God requires of them therein, and they are charged in the Name of God to receive and believe it. Doth any Obligati­on unto believing hence arise? It may be some will say that immediately there is not; only they will grant that men are bound hereon to enquire into such Reasons and Motives, as are proposed unto them for its Reception and Admission. I say, there is no doubt but that Men are obliged to consider all things of that Nature which are proposed unto them, and not to receive it with brutish implicit Belief. For the receiving of it is to be an Act of Mens own Minds or Understandings, on the best Grounds and Evidences which the Nature of the thing proposed is capable of. But supposing Men to do their Duty in their diligent Enquiries into the whole Matter, I desire to know, whether by the Proposal men­tioned there come upon Men an Obligation to be­lieve? [Page 125] [...] [Page 126] [...] [Page 127] [...] [Page 128] [...] [Page 129] [...] [Page 130] If there do not, then are all Men perfectly innocent, who refuse to receive the Gospel in the preaching of it, as to any respect unto that preach­ing; which to say, is to overthrow the whole Dis­pensation of the Ministry. If they are obliged to believe upon the preaching of it, then hath the Word in it self those Evidences of its Divine Ori­ginal and Authority, which are a sufficient Ground of Faith, or Reason of Believing; For what God requires us to believe upon, hath so al­ways.

As the Issue of this whole Discourse, it is affirmed, that our Faith is built on and resolved into the Scripture it self, which carries with it its own Evi­dence of being a Divine Revelation. And therefore doth that Faith ultimately rest in the Truth and Au­thority of God alone, and not in any Human Testi­mony, such as is that of the Churh, nor in any ra­tional Arguments or Motives that are absolutely fallible.

It may be said that if the Scripture thus evidence it self to be the Word of God, as the Sun manifest­eth it self by Light, and Fire by Heat, or as the first Principles of Reason are evident in themselves without further Proof or Testimony; then every one, and all men, upon the Proposal of the Scripture unto them, and its own bare Assertion, that it is the Word of God, would necessarily on that Evi­dence alone assent thereunto, and believe it so to be. But this is not so, all Experience lyeth a­gainst it; nor is there any pleadable Ground of Reason that so it is, or that so it ought to be.

[Page 131] In Answer unto this Objection I shall do these two things.

1. I shall shew what it is, what Power, what Faculty in the Minds of Men, whereunto this Revelation is proposed, and whereby we assent unto the Truth of it, wherein the Mistakes where­on this Objection proceedeth will be discover­ed.

2. I shall mention some of those things, where­by the Holy Ghost testifieth and giveth Evidence unto the Scripture in and by it self, so as that our Faith may be immediately resolved into the Veraci­ty of God alone.

1. And in the first place we may consider, that there are three Ways whereby we assent unto any thing that is proposed unto us as true, and receive it as such.

1. By inbred Principles of natural Light, and the first rational Actings of our Minds. This in Reason answers Instinct in irrational Creatures. Hence God complains that his People did neglect and sin against their own natural Light, and first Dictates of Reason, whereas brute Creatures would not forsake the Conduct of the Instinct of their Natures, Isa. 1. 3. In general, the Mind is ne­cessarily determined to an Assent unto the proper Objects of these Principles; it cannot do otherwise. It cannot but assent unto the prime Dictates of the Light of Nature, yea those Dictates are nothing but its Assent. Its first Apprehension of the things which the Light of Nature embraceth, without either express Reasonings or further Consideration, are this Assent. Thus doth the Mind embrace in it self the general Notions of moral Good and Evil, [Page 132] with the Difference between them, however it practically complies notwith what they guide unto; Jude v. 10. And so doth it assent unto many Princi­ples of Reason, as that the whole is greater than the part, without admitting any debate about them.

2. By rational Considerations of things external­ly proposed unto us. Herein the Mind exerciseth its discursive Faculty, gathering one thing out of another, and concluding one thing from another. And hereon is it able to assent unto what is propo­sed unto it in various Degrees of Certainty, accord­ing unto the nature and degree of the Evidence it proceeds upon. Hence it hath a certain Knowledg of some things; of others an Opinion or Perswasion prevalent against the Objections to the con­trary, which it knows, and whose Force it understands▪ which may be true or false.

3. By Faith. This respects that Power of our Minds, whereby we are able to assent unto any thing as true, which we have no first Principles concerning, no inbred Notions of, nor can from more known Principles make unto our selves any certain ra­tional Conclusions concerning them. This is our Assent upon Testimony, whereon we believe many Things, which no Sense, inbred Principles, nor Reasonings of our own, could either give us an Acquaintance with, or an Assurance of. And this Assent also hath not only various Degrees, but is also of divers Kinds, according as the Testimony is which it ariseth from, and resteth on; as being Humane if that be Humane, and Divine if that be so also.

[Page 133] According to these distinct Faculties and Powers of our Souls, God is pleased to reveal or make known himself, his Mind or Will three ways unto us. For he hath implanted no Power on our Minds, but the principal Use and Exercise of it are to be with respect unto himself, and our living unto him, which is the end of them all. And a neglect of the improvement of them unto this end, is the highest Aggravation of Sin. It is an Aggra­vation of Sin, when men abuse the Creatures of God otherwise than he hath appointed, or in not using them to his Glory; when they take his Corn, and Wine and Oil, and spend them on their Lusts, Hos. 2. 8. It is an higher Aggravation when men in sinning abuse and dishonour their own Bo­dies; for these are the principal external Work­manship of God, being made for Eternity, and whose Preservation unto his Glory is committed unto us in an especial manner. This the Apostle declareth to be the peculiar Aggravation of the Sin of Fornication and Uncleanness in any kind, 1 Cor. 6. 18, 19. But the Height of Impiety consists in the Abuse of the Faculties aud Powers of the Soul, wherewith we are endowed purposely and immedi­ately for the glorifying of God. Hence proceed Unbelief, Prophaness, Blasphemy, Atheism, and the like Pollutions of the Spirit of Mind. And these are Sins of the highest Provocation. For the Powers and Faculties of our Minds being given us only to enable us to live unto God, the divert­ing of their principal Exercise unto other Ends, is an Act of Enmity against him, and Affront unto him.

[Page 134] 1. He makes himself known unto us by the in­nate Principles of our Nature, unto which he hath communicated as a Power of apprehending, so an indelible Sense of his Being, his Authority and his Will, so far as our natural Dependance on him, and moral Subjection unto him do require. For whereas there are two things in this natural Light and first Dictates of Reason; first, a Power of Con­ceiving, Discerning, and Assenting; and secondly, a Power of Judging and Determining upon the things so discerned and assented unto: by the one God makes known his Being, and Essential Pro­perties; by the other his Sovereign Authority over all.

As to the first, the Apostle affirms, that [...], Rom. 1. 19. That which may be known of God, (his Essence, Be­ing, Subsistence, his natural, necessary, essential Properties) is manifest in them; that is, it hath a self evidencing Power, acting it self in the Minds of all Men indued with natural Light and Reason.

And as unto his Sovereign Authority, he doth e­vidence it in and by the Consciences of men, which are the Judgment that they make, and cannot but make, of themselves and their Actions, with re­spect unto the Authority and Judgment of God, Rom. 2. 14, 15. And thus the Mind doth assent un­to the Principles of God's Being and Authority, antecedently unto any actual Exercise of the dis­cursive Faculty of Reason, or other Testimony whatever.

2. He doth it unto our Reason in its Exercise, by proposing such things unto its Consideration, [Page 135] as from whence it may and cannot but conclude in an Assent unto the Truth of what God intends to reveal unto us that way. This he doth by the Works of Creation and Providence, which present themselves unavoidably unto Reason in its Exercise, to instruct us in the Nature, Being, and Proper­ties of God.

Thus the Heavens declare the Glory of God, and the Firmament sheweth his handy-Work. Day unto Day uttereth Speech, and Night unto Night sheweth Knowledge. There is no Speech nor Language where their Voice is not heard, Psal. 19. 1, 2, 3. But yet they do not thus declare, evidence and reveal the Glory of God unto the first Principles and Notions of natural Light, without the actual Exercise of Reason. Only they do so when we consider his Hea­vens the Work of his Fingers, the Moon and the Stars which he hath ordained, as the same Psalmist speaks Psal. 8. 3. A rational Consideration of them, their Greatness, Order, Beauty, and Use, is required unto that Testimony and Evidence which God gives in them and by them unto Himself, his glorious Being, Power. To this purpose the Apostle dis­courseth at large concerning the Works of Creation, Rom. 1. 20, 21, 22. as also of those of Providence, Acts 14. 15, 16, 17. chap. 17. 24, 25, 26, 27, 28. and the rational Use we are to make of them, verse 29. So God calls unto Men for the Exercise of their Reason about these Things, reproaching them with Stupidity and Brutishness where they are wanting therein; Isa, 46. 7, 8, 9. chap. 44. 18, 19. 20.

3. God reveals himself unto our Faith, or that Power of our Souls whereby we are able to ass [...]nt [Page 136] unto the Truth of what is proposed unto us upon Testimony. And this he doth by his Word, or the Scriptures proposed unto us in the manner and way before expressed.

He doth not reveal himself by his Word unto the Principles of natural Light, nor unto Reason in its Exercise. But yet these Principles, and Reason it self, with all the Faculties of our Minds, are conse­quentially affected with that Revelation, and are drawn forth into their proper Exercise by it. But in the Gospel the Righteousness of God is revealed from Faith to Faith, Rom. 1. 17. not to natural Light, Sense or Reason in the first place. And it is Faith that is the Evidence of things not seen, as revealed in the Word, Heb. 11. 1. Unto this kind of Revelation, Thus saith the Lord, is the only Ground and Reason of our Assent; and that Assent is the Assent of Faith, because it is resolved into Testimony alone.

And concerning these several ways of the Com­munication or Revelation of the Knowledge of God, it must be always observed, that there is a perfect consonancy in the things revealed by them all. If any thing pretends from the one what is absolutely contradictory unto the other, or our Senses as the means of them, it is not to be re­ceived.

The Foundation of the whole, as of all the act­ings of our Souls, is in the inbred Principles of natural Light, or first necessary Dictates of our in­tellectual rational Nature. This, so far as it ex­tends, is a Rule unto our Apprehension in all that fol­lows. Wherefore if any pretend in the Exercise of Reason, to conclude unto any thing concerning the [Page 137] Nature, Being, or Will of God, that is directly contradictory unto those Principles and Dictates, it is no Divine Revelation unto our Reason, but a Paralogism from the defect of Reason in its Exer­cise. This is that which the Apostle chargeth on, and vehemently urgeth against the Heathen Philoso­phers. Inbred Notions they had in themselves of the Being and Eternal Power of God; and these were so manifest in them thereby, that they could not but own them. Hereon they set their rational discursive Faculty at work in the Consideration of God and his Being. But herein were they so vain and foolish, as to draw Conclusions directly contrary unto the first Principles of natural Light, and the unavoidable Notions which they had of the Eternal Being of God, Rom. 1. 21, 22, 23, 24. And ma­ny upon their pretended rational Consideration of the promiscuous Event of things in the World, have foolishly concluded that all things had a fortui­tous Beginning, and have fortuitous Events, or such as from a Concatenation of antecedent Causes are fatally necessarily, and are not disposed by an infi­nitely Wise, Unerring, Holy Providence. And this also is directly contradictory unto the first Prin­ciples and Notions of natural Light, whereby it openly proclaims it self not to be an Effect of Reason in its due Exercise, but a meer De­lusion.

So if any pretend unto Revelations by Faith, which are contradictory unto the first Principles of natural Light, or Reason in its proper Exercise a­bout its proper Objects, it is a Delusion. On this Ground the Roman Doctrine of Transubstanti­ation is justly rejected; for it proposeth that as a Re­velation [Page 138] by Faith, which is expresly contradictory unto our Sense and Reason in their proper Exercise about their proper Objects. And a supposition of the possibility of any such thing, would make the ways whereby God reveals and makes known himself, to cross and enterfere one with another; which would leave us no certainty in any thing Divine or Humane.

But yet as these means of Divine Revelation do harmonize and perfectly agree one with the other; so they are not objectively equal, or equally exten­sive, nor are they coordinate, but subordinate unto one another. Wherefore there are many things discernable by Reason in its Exercise, which do not appear unto the first Principles of natural Light. So the Sober Philosophers of old attained unto ma­ny true and great Conceptions of God, and the Ex­cellencies of his Nature, above what they arrived unto, who either did not or could not cultivate and improve the Principles of natural Light in the same manner as they did. It is therefore Folly to pretend that things so made known of God are not infalli­bly true and certain, because they are not obvious unto the first Conceptions of natural Light, with­out the due Exercise of Reason, provided they are not contradictory thereunto. And there are many Things revealed unto Faith that are above and be­yond the Comprehension of Reason, in the best and utmost of its most proper Exercise. Such are all the principal Mysteries of Christian Religion. And it is the height of Folly to reject them, as some do, because they are not discernable and comprehensible by Rea­son, seeing they are not contradictory thereunto. Wherefore these Ways of Gods Revelation of Him­self, [Page 139] are not equally extensive, or commensurate, but are so subordinate one unto another, that what is wanting unto the one is supplied by the other, unto the Accomplishment of the whole and en­tire end of Divine Revelation; and the Truth of God is the same in them all.

The Revelation which God makes of Himself in the first way, by the inbred Principles of natural Light, doth sufficiently and infallibly evidence it self to be from Him; it doth it in, unto, and by those Principles themselves. This Revelation of God is infallible, the Assent unto it is infallible, which the infallible Evidence it gives of it self makes to be so. We dispute not now what a few Atheistical Scepticks pretend unto, whose Folly hath been sufficiently detected by others. All the So­briety that is in the World consents in this, that the Light of the Knowledge of God, in and by the in­bred Principles of our Minds and Consciences, doth sufficiently, uncontroulably, and infallibly manifest it self to be from him, and that the Mind neither is, nor can be possibly imposed on in its Apprehensions of that Nature. And if the first Dictates of Reason concerning God do not evidence themselves to be from God, they are neither of any Use nor Force; for they are not capable of being confirmed by external Arguments; and what is written about them is to shew their Force and E­vidence, not to give them any. Wherefore this first Way of Gods Revelation of himself unto us is infallible, and infallibly evidenceth it self in our Minds according to the Capacity of our Natures.

[Page 140] 2. The Revelation that God maketh of Himself by the Works of Creation and Providence, unto our Reason in Exercise, or the Faculties of our Souls as discursive, concluding rationally one thing from another, doth sufficiently, yea infallibly evidence and demonstrate it self to be from him, so that it is impossible we should be deceived therein. It doth not do so unto the inbred Principles of natural Light, unless they are engaged in a rational exercise about the means of the Revelation made; that is, we must rationally consider the Works of God, both of Creation and Providence, or we cannot learn by them what God intends to reveal of himself; and in our doing so we cannot be deceived. For the in­visible things of God from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, Rom. 1. 20. They are clearly seen, and therefore may be perfectly understood as to what they teach of God without any possibility of Mistake. And wherever men do not receive the Revelation intended in the Way in­tended, that is, do not certainly conclude that what God teaches by his Works of Creation and Providence, namely, his Eternal Power and God­head, with the essential Properties thereof, Infinite Wisdom, Goodness, Righteousness, and the like, is certainly and infallibly so, believing it accord­ingly; it is not from any defect in the Revelation, or its self-evidencing Efficacy, but only from the de­praved, vitious Habits of their Minds, their En­mity against God, and Dislike of him. And so the Apostle saith, that they who rejected or improved not the Revelation of God, did it, because they did not like to retain God in their Knowledg, Rom. 1. 28. [Page 136] [...] [Page 137] [...] [Page 138] [...] [Page 139] [...] [Page 140] [...] [Page 141] For which Cause God did so severely revenge their natural Unbelief, as is there expressed. See Isa. 46. 8. chap 44. 15, 19, 20. That which I princi­pally insist on from hence is, that the Revelation which God makes of himself by the Works of Creation and Providence, doth not evidence it self unto the first Principles of natural Light, so as that an Assent should be given thereunto without the Actual Exercise of Reason, or the discursive Faculty of our Minds about them; but thereunto it doth infallibly evidence it self. So may the Scripture have and hath a self evidencing Efficacy, though this appear not unto the Light of first natu­ral Principles, no nor to bare Reason in its Exer­cise. For,

3. Unto our Faith God reveals himself by the Scripture, or his Word which he hath magnified above all his Name, Psal. 138. 2. that is, implant­ed on it more Characters of Himself, and his Pro­perties, than on any other Way whereby he reveal­eth or maketh himself known unto us. And this Revelation of God by his Word, we confess, is not sufficient nor suited to evidence it self unto the Light of Nature, or the first Principles of our Un­derstanding, so that by bare Proposal of it to be from God, we should by virtue of them immedi­ately assent unto it, as men assent unto self-evident natural Principles, as that the part is lesser than the whole, or the like. Nor doth it evidence it self un­to our Reason in its meer natural Exercise, as that by virtue thereof we can demonstratively conclude that it is from God, and that what is de­clared therein is certainly and infallibly true. It hath indeed such external Evidences accompanying [Page 142] it, as makes a great Impression on Reason it self. But the Power of our Souls whereunto it is proposed is that whereby we can give an Assent unto the Truth upon the Testimony of the Proposer, where­of we have no other Evidence. And this is the principal and most noble Faculty and Power of our Natures. There is an Instinct in brute Creatures, that hath some Resemblance unto our inbred natu­ral Principles; and they will act that Instinct, im­proved by Experience, into a great likeness of Rea­son in its Exercise, although it be not so. But as unto the Power or Faculty of giving an Assent un­to Things on Witness or Testimony, there is no­thing in the Nature of irrational Creatures that hath the least Shadow of it or Likeness unto it. And if our Souls did want but this one Faculty of assenting unto Truth upon Testimony, all that re­mains would not be sufficient to conduct us through the affairs of this natural Life. This therefore be­ing the most noble Faculty of our Minds, is that whereunto the highest Way of Divine Revelation is proposed.

4. That our Minds in this especial Case to make our Assent to be according unto the Mind of God, and such as is required of us in a way of Duty, are to be prepared and assisted by the Holy Ghost, we have declared and proved before. On this Supposi­tion the Revelation which God makes of himself by his Word, doth no less evidence it self unto our Minds in the Exercise of Faith to be from him, or gives no less infallible Evidence as a Ground and Reason why we should believe it to be from him, than his Revelation of himself by the Works of Creation and Providence doth manifest it self [Page 143] unto our Minds in the Exercise of Reason to be from him, nor with less Assurance that what we assent unto in and by the Dictates of natural Light. And when God revealeth himself, that is, his E­ternal Power and Godhead, by the things that are made, the Works of Creation, the Heavens decla­ring his Glory, and the Firmament shewing his handy-work; the Reason of Men stirred up and brought into Exercise thereby, doth infallibly conclude up­on the Evidence that is in that Revelation, that there is a God, and he eternally Powerful and Wise, without any further Arguments to prove the Reve­lation to be true. So when God by his Word re­veals himself unto the Minds of Men, thereby exci­ting and bringing forth Faith into Exercise, or the Power of the Soul to assent unto Truth upon Testi­mony, that Revelation doth no less infallibly evi­dence it self to be Divine or from God, without any external Arguments to prove it so to be. If I shall say unto a man that the Sun is risen and shi­neth on the Earth; if he question or deny it, and ask how I will prove it; it is a sufficient Answer to say, that it manifesteth it self in and by its own Light: and if he add, that this is no proof to him for he doth not discern it; suppose that to be so, it is a satisfactory Answer to tell him that he is blind; and if he be not so, that it is to no pur­pose to argue with him who contradicts his own Sense, for he leaves no Rule whereby what is spo­ken may be tried or judged on. And if I tell a Man that the Heavens declare the Glory of God, and the Firmament sheweth his Handy-Work, or that the Invisible Things of God from the Cre­ation of the World are clearly seen, being under­stood [Page 144] by the Things that are made; and he shall demand how I prove it; it is a sufficient Answer to say, that these things in and by themselves do ma­nifest unto the Reason of every man in its due and proper Exercise, that there is an Eternal, infinitely Wise and Powerful Being, by whom they were caused, produced and made; so as that whosoe­ver knoweth how to use and exercise his reasonable Faculty in the Consideration of them, their Origi­nal, Order, Nature and Use, must necessarily con­clude that so it is. If he shall say, that it doth not so appear unto him that the Being of God is so re­vealed by them; It is a sufficient Reply, in case he be so indeed, to say he is Phrenetick, and hath not the Use of his Reason; and if he be not so, that he argues in express Contradiction unto his own Rea­son, as may be demonstrated. This the Heathen Philosophers granted. Quid potest (saith Cicero) esse tam apertum tam (que) perspicuum, cum Coelum sus­peximus, coelestia (que) contemplati sumus, quam esse ali­quod Numen praestantissimae mentis, quo haec reguntur; quod qui dubitat haud sane intelligo cur non idem Sol sit, an nullus sit dubitare possit. De Natura Deor. lib. 2. And if I declare unto any one, that the Scripture is the Word of God, a Divine Revelation, and that it doth evidence and manifest it self so to be. If he shall say, that he hath the Use and Exercise of his Sense and Reason as well as others, and yet it doth not appear unto him so to be; it is as unto the present Enquiry, a sufficient Reply for the Se­curity of the Authority of the Scriptures (though other means may be used for his Conviction) to say, that all men have not Faith; by which alone the Evidence of the Divine Authority of the [Page 145] Scriptures is discoverable; in the Light whereof alone we can read those Characters of its Divine Extract, which are impressed on it, and communi­cated unto it.

If it be not so, seeing it is a Divine Revelation, and it is our Duty to believe it so to be, it must be either because our Faith is not fitted, suited, nor able to receive such an Evidence, suppose God would give it unto the Revelation of himself by his Word, as he hath done unto those by the Light of Nature and Works of Providence; or because God would not or could not give such an Evidence unto his Word as might manifest it self so to be. And neither of these can be affirmed without an high Reflection on the Wisdom and Goodness of God.

That our Faith is capable of giving such an As­sent is evident from hence, because God works it in us, and bestows it upon us for this very End. And God requireth of us that we should infallibly believe what he proposeth unto us, at least when we have infallible evidence that it is from him. And as he appointeth Faith unto this end, and ap­proveth of its Exercise, so he doth both judg and condemn them who fail therein, 2 Chron. 20. 20. Isa. 7. 9. Mark 16. 16. Yea our Faith is capable of giving an Assent, though of another kind, more firm and accompanied with more Assurance, than any is given by Reason in the best of its Con­clusions. And the Reason is, because the Power of the Mind to give Assent upon Testimony, which is its most noble Faculty, is elevated and strength­ned by the Divine Supernatural Work of the Ho­ly Ghost, before described.

[Page 146] To say that God either could not or would not give such a Power unto the Revelation of himself by his Word, as to evidence it self to be so, is exceed­ingly prejudicial unto his Honour and Glory, see­ing the everlasting Welfare of the Souls of Men is incomparably more concerned therein than in the other ways mentioned. And what Reason could be assigned why he should implant a less Evidence of his Divine Authority on this than on them, see­ing he designed far greater and more glorious Ends in this than in them. If any one shall say the Rea­son is, because this kind of Divine Revelation is not capable of receiving such Evidences; it must be ei­ther because there cannot be evident Characters of Divine Authority, Goodness, Wisdom, Pow­er, implanted on it or mixed with it; or be­cause an Efficacy to manifest them cannot be communicated unto it. That both these are otherwise, shall be demonstrated in the last Part of this Discourse, which I shall now en­ter upon.

It hath been already declared, that it is the Au­thority and Veracity of God, revealing themselves in the Scripture and by it, that is the formal Reason of our Faith, or Supernatural Assent unto it as it is the Word of God.

It remains only that we enquire in the Second Place into the Way and Means whereby they evi­dence themselves unto us, and the Scripture there­by to be the Word of God, so as that we may un­doubtedly and infallibly believe it so to be. Now because Faith, as we have shewed, is an Assent up­on Testimony, and consequently Divine Faith is an [Page 147] Assent upon Divine Testimony. There must be some Testimony or Witness in this case whereon Faith doth rest. And this we say is the Testimony of the Holy Ghost, the Author of the Scriptures, given unto them in them and by them. And this Work or Testimony of the Spirit may be reduced unto two Heads, which may be distinctly in­sisted on.

1. The Impressions or Characters which are sub­jectively left in the Scripture and upon it, by the Ho­ly Spirit its Author, of all the Divine Excellencies or Properties of the Divine Nature, are the first Means evidencing that Testimony of the Spirit which our Faith rests upon; or they do give the first Evidence of its Divine Original and Authority, whereon we do believe it. The Way whereby we learn the e­ternal Power and Deity of God from the Works of Creation, is no otherwise but by those Marks, To­kens and Impressions of his Divine Power, Wisdom and Goodness that are upon them. For from the Consideration of their Subsistence, Greatness, Order, and Use, Reason doth necessarily conclude an Infinite Subsisting Being, of whose Power and Wisdom these things are the manifest Effects. These are clearly seen and understood by the Things that are made; we need no other Arguments to prove that God made the World, but it self. It carrieth in it and upon it the infallible Tokens of its Origi­nal. See to this purpose the blessed Meditation of the Psalmist, Psal. 104. throughout. Now there are greater and more evident Impressions of Divine Excellencies left on the written Word from the Infinite Wisdom of the Author of it, than any that are communicated unto the Works of God, of [Page 148] what sort soever. Hence David comparing the Works and the Word of God, as to their instructive Efficacy in declaring God and his Glory, although he ascribe much unto the Works of Creation, yet doth he prefer the Word incomparably before them, Psal. 19. 1, 2, 3, 7, 8, 9. and Psal. 146. ver. 8, 9. &c. and 19. 20. And these do manifest the Word un­to our Faith to be his more clearly, than the other do the Works to be his, unto our Reason. As yet I do not know that it is denied by any, or the contrary asserted, namely, that God, as the im­mediate Author of the Scripture, hath left in the very Word it self Evident Tokens and Impressions of his Wisdom, Prescience, Omniscience, Power, Good­ness, Holiness, Truth, and other Divine, Infinite Excellencies, sufficiently evidenced unto the en­lightned Minds of Believers. Some I confess speak suspitiously herein; but until they will directly de­ny it, I shall not need further to confirm it, than I have done long since in another Treatise. And I leave it to be considered, whether (morally speaking) it be possible that God should immediately by him­self from the eternal Counsels of his Will reveal Himself, his Mind, the Thoughts and Purposes of his Heart, which had been hidden in Himself from Eternity, on purpose that we should believe them, and yeild Obedience unto him according to the Declaration of Himself so made, and yet not give with it, or leave upon it any [...], any in­fallible Token, evidencing him to be the Author of that Revelation. Men who are not ashamed of their Christianity, will not be so to profess and seal that Profession with their Blood, and to rest their eternal Concernments on that Security herein [Page 149] which they have attained, namely, that there is that Manifestation made of the glorious Properties of God in and by the Scripture, as it is a Divine Revelation which incomparably excells in Evidence all that their Reason receives concerning his Power from the Works of Creation.

This is that whereon we believe the Scripture to be the Word of God with Faith Divine and Super­natural, if we believe it so at all. There is in it self that Evidence of its Divine Original from the Characters of Divine Excellencies left upon it by its Author the Holy Ghost, as Faith quietly rests in, and is resolved into. And this Evidence is manifest unto the meanest and most unlearned no less than unto the wisest Philosophers. And the Truth is, if Rational Arguments and External Motives were the sole Ground of receiving the Scripture to be the Word of God, it could not be, but that learned Men and Philosophers would have always been the forwardest and most ready to admit it, and most firmly to adhere unto it, and its Profession. For whereas all such Arguments do prevail on the Minds of Men according as they are able aright to discern their Force and judge of them, learned Philosophers would have had the Advantage incomparably above others. And so some have of late affirmed, that it was the wise, rational, and learned Men, who at first most readily received the Gospel; an Assertion which nothing but gross Ignorance of the Scrip­ture it self, and all the Writings concerning the Original of Christianity, whether of Christians or Heathens, could give the least Countenance unto; see 1 Cor. 1. 23, 26. From hence is the Scrip [...]ure so often compared unto Light, called Light, a Light [Page 150] shining in a dark place, which will evidence it self unto all who are not blind, or do wilfully shut their Eyes, or have their Eyes blinded by the God of this World, lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine un­to them; which Consideration I have handled at large elsewhere.

2. The Spirit of God evidenceth the Divine Ori­ginal and Authority of the Scripture, by the Power and Authority which he puts forth in it and by it over the Minds and Consciences of Men, with its Operation of Divine Effects thereon. This the Apostle expresly affirms to be the Reason and Cause of Faith, 1 Cor. 14. 24, 25. If all prophesy, and there comes in one that believeth not, or one unlearned, he is convinced of all, he is judged of all. And thus are the Secrets of his Heart made manifest, and so falling down on his Face, he will worship God, and report that God is in you of a Truth. The Acknow­ledgment and Confession of God to be in them or among them, is a Profession of Faith in the Word admi­nistred by them. Such Persons assent unto its Di­vine Authority, or believe it to be the Word of God. And on what Evidence or Ground of Credibility they did so, is expresly declared. It was not upon the Force of any external Arguments produced and pleaded unto that Purpose. It was not upon the Testimony of this or that, or any Church whatever; nor was it upon a Conviction of any Miracles which they saw wrought in its Confirmation. Yea the Ground of the Faith and Confession declared, is opposed unto the Efficacy and Use of the Miracu­lous Gift of Tongues, v. 23, 24. Wherefore the only Evidence whereon they received the Word, [Page 151] and acknowledged it to be of God, was that Di­vine Power and Efficacy, whereof they found and felt the Experience in themselves. He is convinced of all, judged of all, and thus are the Secrets of his Heart made manifest, whereon he falls down be­fore it with an Acknowledgment of its Divine Au­thority, finding the VVord to come upon his Con­science with an irresistible Power of Conviction and Judgment thereon [He is convinced of all, judged of all,] He cannot but grant that there is [...] a Divine Efficacy in it, or accompanying of it. Especially his Mind is influenced by this, that the Secrets of his Heart are made manifest by it. For all Men must acknowledge this to be an Effect of Di­vine Power; seeing God alone is [...], he who searcheth, knoweth, and judgeth the Heart. And if the VVoman of Samaria believed that Jesus was the Christ, because he told her all things that ever she did, John 4. 29. there is Reason to believe that VVord to be from God, which makes manifest even the Secrets of our Hearts. And although I do conceive that by the Word of God, Heb. 4. 12. the Living and Eternal Word is principally intended, yet the Power and Efficacy there ascribed to him is that which he puts forth by the VVord of the Go­spel. And so that VVord also, in its Place and use, pierceth to the dividing asunder of Soul and Spirit, of the Joynts and Marrew, and is a Discerner, or passeth a critical Judgment on the Thoughts and Intents of the Heart, or makes manifest the Secrets of mens Hearts, as it is here expressed. Hereby then doth the Holy Ghost so evidence the Divine Authority of the Word, namely, by that Divine Power which it hath upon our Souls and Consciences, that we do [Page 152] assuredly acquiesce in it to be from God. So the Thessalonians are commended that they received the Word not as the Word of Men, but as it is in truth the Word of God, which effectually works in them that believe, 1 Thess. 2. 15. It distinguisheth it self from the Word of Men, and evidences it self to be indeed the Word of God by its effectual Ope­ration in them that believe. And he who hath this Testimony in himself hath a higher and more firm Assurance of the Truth than what can be attained by the Force of external Arguments, or the Credit of Humane Testimony. VVherefore I say in general, that the Holy Spirit giveth Testimony unto, and evinceth the Divine Authority of the Word, by its Powerful Operations and Divine Effects on the Souls of them that do believe. So that although it be weakness and foolishness unto others, yet as is Christ himself unto them that are called, it is the Power of God, and the VVisdom of God.

And I must say, that although a Man be furnish­ed with external Arguments of all Sorts concern­ing the Divine Original and Authority of the Scrip­tures; although he esteem his Motives of Credibili­ty to be effectually perswasive, and have the Autho­rity of any or all the Churches in the VVorld to confirm his Perswasion, yet if he have no Experi­ence in himself of its Divine Power, Authority and Efficacy, he neither doth nor can believe it to be the Word of God in a due manner, with Faith Divine and Supernatural. But he that hath this Experience hath that Testimony in himself which will never fail.

[Page 153] This will be the more manifest, if we consider some few of those many Instances, wherein it exerts its Power, or the Effects which are produced there­by.

The Principal Divine Effect of the Word of God is in the Conversion of the Souls of Sinners unto God. The Greatness and Glory of this Work we have elsewhere declared at large. And all those who are acquainted with it as it is declared in the Scripture, and have any Experience of it in their own Hearts, do constantly give it as an Instance of the exceeding Greatness of the Power of God. It may be they speak not improperly, who prefer the Work of the New Creation before the Work of the Old, for the ex­press Evidences of Almighty Power contained in it, as some of the Ancients do. Now of this Great and Glorious Effect the Word is the only Instru­mental Cause, whereby the Divine Power operates and is expressive of it self. For we are born again, born of God, not of Corruptible Seed, but of In­corruptible by the Word of God, which abideth for ever, 1 Pet. 1. 21. For of his own Will doth God beget us with the Word of Truth, Jam. 1. 18. The Word is the Seed of the New Creature in us, that whereby our whole Natures, our Souls and all their Faculties are changed and renewed into the Image and Likeness of God. And by the same Word is this new Nature kept and preserved, 1 Pet. 2. 2. and the whole Soul carried on unto the En­joyment of God. It is unto Believers an Ingrafted Word, which is able to save their Souls; James 1. 21. The Word of God's Grace, which is able to build us up, and give us an Inheritance among them that are sanctified, Acts 20. 32. And that because it is the [Page 154] Power of God unto Salvation unto them that do believe, Rom. 1. 16. All the Power which God puts forth and exerts in the Communication of that Grace and Mercy unto Believers, whereby they are gradu­ally carried on and prepared unto Salvation, he doth it by the Word. Therein, in an especial man­ner, is the Divine Authority of the Word eviden­ced by the Divine Power and Efficacy given unto it by the Holy Ghost. The VVork which is effect­ed by it in the Regeneration, Conversion, and Sancti­fication of the Souls of Believers, doth evidence it infallibly unto their Consciences, that it is not the VVord of Man, but of God. It will be said, this Testimony is private in the Minds only of them on whom this VVork is wrought. And therefore do I press it no further; but he that believeth hath the Witness in himself, 1 John 5. 10. Let it be grant­ed, that all who are really converted unto God by the Power of the VVord, have that infallible Evi­dence and Testimony of its Divine Original, Au­thority, and Power in their own Souls and Consci­ences, that they thereon believe it with Faith Di­vine and Supernatural, in Conjunction with the o­ther Evidences before mentioned, as Parts of the same Divine Testimony, and it is all I aim at herein.

But yet although this Testimony be privately re­ceived (for in it self it is not so, but common unto all Believers) yet is it ministerially pleadable in the Church, as a Principal Motive unto Believing. A Declaration of the Divine Power which some have found by Experience in the VVord, is an Ordinance of God to convince others, and to bring them unto the Faith. Yea of all the external Argu­ments [Page 155] that are or may be pleaded to justify the Divine Authority of the Scripture, there is none more pre­valent nor cogent, than this of its mighty Efficacy in all Ages on the Souls of Men, to change, convert, and renew them into the Image and Likeness of God, which hath been Visible and Mani­fest.

Moreover there are yet other particular Effects of the Divine Power of the Word on the Minds and Consciences of Men, belonging unto this general Work, either preceding or following of it, which are clearly sensible and enlarge the Evi­dence. As,

1. The Work of Conviction of Sin on those who expected it not, who desired it not, and who would avoid it if by any means possible they could. The VVorld is filled with Instances of this Nature; whilst Men have been full of love to their Sins, at Peace in them, enjoying Benefit and Advantage by them, the VVord coming upon them in its Power, hath awed, disquieted, and terrified them, taken away their Peace, destroyed their Hopes, and made them, as it were whether they would or no, that is, contrary to their Desires, Inclinations and carnal Affections, to conclude that if they com­ply not with what is proposed unto them in that Word, which before they took no notice of, nor had any regard unto, they must be presently or e­ternally miserable.

Conscience is the Territory or Dominion of God in Man, which he hath so reserved unto himself, that no Human Power can possibly enter into it, or dispose of it in any wise. But in this VVork of Conviction of Sin, the VVord of God, the Scrip­ture, [Page 156] entreth into the Conscience of the Sinner, takes possession of it, disposeth it unto Peace or Trouble by its Laws or Rules, and no otherwise. VVhere it gives Disquietments, all the VVorld cannot give it Peace; and where it speaks Peace there is none can give it Trouble. VVere not this the Word of God, how should it come thus to speak in his Name, and to act his Authority in the Con­sciences of Men as it doth? when once it begins this VVork, Conscience immediately owns a new Rule, a new▪ Law, a new Government, in order to the Judgment of God upon it and all its Actions. And it is contrary to the Nature of Conscience to take this upon it self, nor would it do so, but that it sensibly finds God speaking and acting in it, and by it; see 1 Cor. 14. 25, 26. An Invasion may be made on the outward Duties that Conscience disposeth unto; but none can be so upon its internal Actings. No Power under Heaven can cause Conscience to think, act, or judge otherwise than it doth by its immediate Respect unto God. For it is the Minds self-judging with respect unto God; and what is not so, is no Act of Conscience. VVherefore to force an Act of Conscience implies a Contra­diction. However it may be defiled, bribed, sear­ed, and at length utterly debauched; admit of a Superiour Power, a Power above or over it self un­der God it cannot.

I know Conscience may be prepossessed with Prejudices; and by Education, with the Insinua­tion of Traditions, take on it self the Power of False, Corrupt, Superstitious Principles and Errors, as Means of Conveying unto it a Sense of Divine Authority; So is it with the M [...]humetans, and [Page 157] other false Worshippers in the World. But the Power of those Divine Convictions, whereof we treat, is manifestly different from such prejudicate Opinions. For where these are not imposed on Men by Artifices and Delusions easily discoverable, they prepossess their Minds and Inclinations by Traditions, antecedently unto any right Judgment they can make of themselves or other things; and they are generally wrapt up and condited in their secular Interests. The Convictions we treat of come from without, upon the Minds of Men, and that with a sensible Power, prevailing over all their previous Thoughts and Inclinations. Those first affect, deceive and delude the notional Part of the Soul, whereby Conscience is insensibly influenced and diverted into improper Respects, and is decei­ved as to its judging of the Voice of God; these immediately principle the Practical Understanding and self-judging Power of the Soul. Wherefore such Opinions and Perswasions are gradually insi­nuated into the Mind, and are admitted insensibly without Opposition or Reluctancy, being never accompanied at their first Admission with any secular Disadvantage. But these Divine Convicti­ons by the Word befall Men, some when they think of nothing less, and desire nothing less; some when they design other Things, as the Pleasing of their Ears, or the Entertainment of their Com­pany; and some that go on purpose to deride and scoff at what should be spoken unto them from it. It might also be added unto the same purpose, how confirmed some have been in their carnal Peace and Security, by Love of Sin, with innumerable inve­terate Prejudices; what Losses and Ruine to their [Page 158] outward Concernments many have fallen into by admitting of their Convictions; what Force, Di­ligence, and Artifices have been used to defeat them, what Contribution of Aid and Assistance hath there been from Satan unto this purpose; and yet against all hath the Divine Power of the Word absolutely prevailed, and accomplished its whole designed Effect. See 2 Cor. 10. 4, 5. Jerem. 23. 29. Zach. 1. 6.

2. It doth it by the Light that is in it, and that Spiritual Illuminating Efficacy wherewith it is ac­companied. Hence it is called a Light shining in a dark Place, 2 Pet. 1. 19. That Light whereby God shines into the Hearts and Minds of Men, 2 Cor. 4. 4, 6. Without the Scripture all the World is in Darkness. Darkness covers the Earth, and thick Darkness the People, Isa▪ 60. 2. It is the Kingdom of Satan filled with Darkness and Confusion. Superstiti­on, Idolatry, lying Vanities, wherein Men know not at all what they do, nor whither they go, fill the whole World; even as it is at this Day. And the Minds of Men are naturally in Darkness; there is a Blind­ness upon them that they cannot see nor discern Spiritual Things, no not when they are externally proposed unto them, as I have at large evinced elsewhere. And no Man can give a greater Evi­dence that it is so, than he who denies it so to be. With Respect unto both these Kinds of Darkness the Scripture is a Light, and accompanied with a Spiritual Illuminating Efficacy, thereby evidencing it self to be a Divine Revelation. For what but Divine Truth could recall the Minds of Men from all their wandrings in Error, Superstition, and o­ther Effects of Darkness, which of themselves they [Page 159] love more than Truth? All Things being filled with Vanity, Error, Confusion, Misapprehensions about God and our selves, our Duty and End, our Misery and Blessedness; the Scripture, where it is communicated by the Providence of God, comes in as a Light into a Dark Place, discovering all Things clearly and steadily, that concern either God or our selves, our present or future Condition; causing all the Ghosts, and false Images of Things which Men had framed and fancied unto themselves in the Dark, to vanish and disappear. Digitus Dei! this is none other but the Power of God. But principally it evidenceth this its Divine Efficacy, by that Spiritual Saving Light, which it conveighs into and implants on the Minds of Believers. Hence there is none of them who have gained any Experi­ence by the Observation of God's Dealings with them, but shall, although they know not the Ways and Methods of the Spirits Operations by the Word, yea can say with the Man unto whom the Lord Je­sus restored his Sight, One thing I know, that where­as I was born blind, now I see. This Power of the Word, as the Instrument of the Spirit of God for the Communication of Saving Light and Know­ledge unto the Minds of Men, the Apostle declares, 2 Cor. 3. 18. chap. 4. 4, 6. By the Efficacy of this Power doth he evidence the Scripture to be the Word of God. Those who believe, find by it a Glorious Supernatural Light introduced into their Minds, whereby they who before saw nothing in a distinct affecting manner in Spirituals, do now clearly discern the Truth, the Glory, the Beauty, and Excellency of Heavenly Mysteries, and have their Minds transformed into their Image and Like­Lineness. [Page 160] And there is no Person who hath the Witness in himself of the kindling of this Heavenly Light in his Mind by the Word, but hath al­so the Evidence in himself of its Divine Origi­nal.

3. It doth in like manner evidence its Divine Authority by the Awe, which it puts on the Minds of the Generality of Mankind unto whom it is made known, that they dare not absolutely reject it. Multitudes there are unto whom the Word is decla­red, who hate all its Precepts, despise all its Promi­ses, abhor all its Threatnings, like nothing, ap­prove of nothing of what it declares or proposes, and yet dare not absolutely refuse or reject it. They deal with it as they do with God Himself, whom they hate also, according to the Revelation which he hath made of Himself in his Word. They wish he were not, sometimes they hope he is not, would be glad to be free of his Rule, but yet dare not, cannot absolutely deny and disown Him, be­cause of that Testimony for Himself, which he keeps alive in them whether they will or no. The same is the Frame of their Hearts and Minds to­wards the Scripture, and that for no other Reason but because it is the Word of God, and manifest­eth it selfsso to be. They hate it, wish it were not, hope it is not true, but are not by any Means able to shake off a Disquiet in the Sense of its Di­vine Authority. This Testimony it hath fix­ed in the Hearts of Multitudes of its Enemies; Psal. 45. 5.

4. It evidences its Divine Power in administring strong Consolations in the deepest and most unrelieva­ble Distresses. Some such there are, and such many [Page 161] Men fall into, wherein all Means and Hopes of Re­lief may be utterly removed and taken away. So is it when the Miseries of Men are not known un­to any that will so much as pity them, or wish them Relief; or if they have been known, and there hath been an Eye to pity them, yet there hath been no Hand to help them. Such hath been the Condition of innumerable Souls, as on other Ac­counts, so in particular under the power of Persecu­tors; when they have been shut up in filthy and nasty Dungeons, not to be brought out but unto Death by the most exquisite Tortures that the Malice of Hell could invent, or the bloody Cruelty of Man inflict. Yet in these and the like Distresses doth the Word of God by its Divine Power and Efficacy break through all interposing Difficulties, all dark and discouraging Circumstances, supporting, re­freshing, and comforting such poor distressed Suffe­rers, yea commonly filling them under overwhelm­ing Calamities with Joy unspeakable, and full of Glory. Though they are in Bonds, yet is the Word of God not bound; neither can all the Power of Hell, nor all the Diligence or Fury of Men keep out the Word from entring into Prisons, Dunge­ons, Flames, and to administer strong Consolati­ons against all Fears, Pains, Wants, Dangers, Deaths, or whatever we may in this mortal Life be exposed unto. And sundry other Instances of the like Nature might be pleaded, wherein the Word gives evident Demonstrations unto the Minds and Consciences of Men of its own Divine Power and Authority; which is the second Way whereby the Holy Ghost its Author gives Testimony unto its Original.

[Page 162] But it is not meerly the Grounds and Reasons whereon we believe the Scripture to be the Word of God, which we designed to declare. The whole Work of the Holy Spirit enabling us to believe them so to be was proposed unto Consideration. And beyond what we have insisted on, there is yet a further peculiar Work of his, whereby he effectu­ally ascertains our minds of the Scriptures being the Word of God, whereby we are ultimately established in the Faith thereof. And I cannot but both admire and bewail that this should be de­nied by any that would be esteemed Christians. Wherefore if there be any Necessity thereof, I shall take Occasion in the Second Part of this Dis­course further to confirm this Part of the Truth thus far debated, namely, that God by his Holy Spirit doth secretly and effectually perswade and satisfy the Minds and Souls of Believers in the Divine Truth and Authority of the Scriptures, whereby he infallibly secures their Faith against all Objections and Tem­ptations whatsoever; so that they can safely and comfortably dispose of their Souls in all their Con­cernments, with respect unto this Life and Eterni­ty, according unto the undeceivable Truth and Gui­dance of it. But I shall no further insist on these Things at present.

Three Things do offer themselves unto Conside­ration from what hath been discoursed.

1. What is the Ground and Reason why the meanest and most unlearned Sort of Believers do as­sent unto this Truth, that the Scriptures are the Word of God, with no less Firmness, Certainty, and Assurance of Mind, than do the wisest and most Learned of them. Yea ofttimes the Faith of the [Page 163] former Sort herein is of the best Growth, and firm­est Consistency against Oppositions and Temptati­ons. Now no Assent of the Mind can be accompa­nied with any more Assurance, than the Evidence whose Effect it is, and which it is resolved into, will afford. Nor doth any Evidence of Truth be­get an Assent unto it in the Mind, but as it is ap­prehended and understood. Wherefore the Evi­dence of this Truth, wherein soever it consists, must be that which is perceived, apprehended and understood by the meanest and most unlearned Sort of true Believers. For, as was said, they do no less firm­ly assent and adhere unto it, than the Wisest and most Learned of them. It cannot therefore consist in such subtil and learned Arguments, whose Sense they cannot understand or comprehend. But the Things we have pleaded are of another Nature. For those Characters of Divine Wisdom, Goodness, Holiness, Grace, and Sovereign Authority, which are implanted on the Scripture by the Holy Ghost, are as legible unto the Faith of the Meanest, as of the most Learned Believer. And they also are no less capable of an Experimental Vnderstanding of the Divine Power and Efficacy of the Scriptures in all its Spiritual Operations, than those who are more Wise and Skillful in discerning the Force of External Arguments and Motives of Credibility. It must therefore of necessity be granted, that the formal Reason of Faith consists in those Things, whereof the Evidence is equally obvious unto all Sorts of Be­lievers.

2. Whence it is that the Assent of Faith, where­by we believe the Scriptures to be the Word of God, is usually affirmed to be accompanied with more [Page 164] Assurance than any Assent which is the Effect of Sci­ence upon the most demonstrative Principles. They who affirm this, do not consider Faith as it is in this or that Individual Person, or in all that do sincere­ly believe; but in its own Nature and Essence, and what it is meet and able to produce. And the Schoolmen do distinguish between a Certainty or Assurance of Evidence, and an Assurance of Adhe­rence. In the latter they say the Certainty of Faith doth exceed that of Science; but it is less in respect of the former. But it is not easily to be conceived how the Certainty of Adherence should exceed the Certainty of Evidence, with respect unto any Ob­ject whatsoever. That which seems to render a Difference in this Case is, that the Evidence which we have in Things scientifical is Speculative, and affects the Mind only; but the Evidence which we have by Faith effectually worketh on the Will also, because of the Goodness and Excellency of the Things that are believed. And hence it is that the whole Soul doth more firmly adhere unto the Ob­jects of Faith upon that Evidence which it hath of them, than unto other Things whereof it hath clearer Evidence, wherein the Will and the Affe­ctions are little or not at all concerned. And Bona­venture giveth a Reason of no small weight, why Faith is more certain than Science, not with the Certainty of Speculation, but of Adherence; Quoniam fideles Christiani, nec Argumentis, nec Tormentis, nec Blandimentis adduci possunt, vel inclinari, ut Veritatem quam credunt▪ vel ore tenus negent; quod nemo peritus alicujus scientiae faceret, si acerrimis Tormentis cogeretur scientiam suam de conclusione ali­qua Geometrica vel Arithmetica retractare. Stultus [Page 165] enim & ridiculus esset Geometra, qui pro sua scientia in Controversiis Geometricis mortem anderet subire, nisi in quantum dictat Fides, non esse mentiendum. And whatever may be said of this Distinction, I think it cannot modestly be denied, that there is a greater Assurance in Faith, than any is in scientifical Conclusions; until as many good and wise Men will part with all their worldly Concernments, and their Lives, by the most exquisite Tortures, in the Confirmation of any Truth which they have recei­ved meerly on the Ground of Reason acting in Hu­mane Sciences, as have so done on the Certainty which they had by Faith, that the Scripture is a Divine Revelation. For in bearing Testimony hereunto, have innumerable Multitudes of the Best, the Holiest and the VVisest Men that ever were in the VVorld, chearfully and joyfully sacrificed all their Temporal, and adventured all their Eternal Concernments. For they did it under a full Satis­faction that in parting with all temporary things, they should be eternally Blessed, or eternally Mise­rable, according as their Perswasion in Faith pro­ved true or false. VVherefore unto the Firmitude and Constancy which we have in the Assurance of Faith, three Things do concur.

1. That this Ability of Assent upon Testimony, is the highest and most noble Power or Faculty of our rational Souls; and therefore where it hath the highest Evidence whereof it is capable, which it hath in the Testimony of God, it giveth us the highest Certainty or Assurance, whereof in this VVorld we are capable.

2. Unto the Assent of Divine Faith there is re­quired an especial internal Operation of the Holy [Page 166] Ghost. This rendreth it of another Nature than any meer natural Act and Operation of our Minds. And therefore if the Assurance of it may not pro­perly be said to exceed the Assurance of Science in Degree, it is only because it is of a more excellent kind, and so is not capable of Comparison unto it as to Degrees.

3. That the Revelation which God makes of Him­self, his Mind and Will by his Word, is more ex­cellent, and accompanied with greater Evidence of his infinitely Glorious Properties, wherein alone the Mind can find absolute Rest and Satisfaction (which is its Assurance) than any other Discovery of Truth of what sort soever is capable of. Neither is the Assu­rance of the Mind absolutely perfect in any thing be­neath the Enjoyment of God. Wherefore the Soul by Faith making the nearest Approaches, whereof in this Life it is capable, unto the Eternal Spring of Being, Truth and Goodness, it hath the highest Rest, Satisfaction and Assurance therein that in this Life it can attain unto.

3. It followeth from hence, that those that would deny either of those two Things, or would so sepa­rate between them, as to exclude the Necessity of either unto the Duty of Believing, namely, the in­ternal Work of the Holy Spirit on the Minds of Men, enabling them to believe, and the exter­nal Work of the same Holy Spirit giving Evi­dence in and by the Scripture unto its own Divine Original; do endeavour to expell all True Divine Faith out of the World, and to substitute a probable Perswasion in the room thereof.

[Page 167] For a Close unto this Discourse, which hath now been drawn forth unto a greater Length than was at first intended, I shall consider some Objections that are usually pleaded in Opposition unto the Truth asserted and vindicated.

It is therefore objected in the first Place, that the Plea hitherto insisted on cannot be managed without great Disadvantage to Christian Religion. For if we take away the Rational Grounds, on which we believe the Doctrine of Christ to be True and Divine, and the whole Evidence of the Truth of it be laid on things not only derided by Men of Atheistical Spirits, but in themselves such as cannot be discerned by any but such as do believe, on what Grounds can we proceed to convince an Unbeliever?

Answer 1. By the way, it is one thing to prove and believe the Doctrine of Christ to be True and Divine; another to prove and believe the Scripture to be given by Inspiration of God, or the Divine Authority of the Scripture, which alone was pro­posed unto Consideration. A Doctrine True and Divine may be written in and proposed unto us by Writings that were not divinely and infallibly inspi­red; and so might the Doctrine of Christ have been, but not without the unspeakable Disadvan­tage of the Church. And there are sundry Argu­ments which forcibly and effectually prove the Do­ctrine of Christ to have been True and Divine, which are not of any Efficacy to prove the Divine Authority of the Scriptures; though on the other hand, whatever doth prove the Divine Authority of the Scriptures, doth equally prove the Divine Truth of the Doctrine of Christ.

[Page 168] 2. There are two Ways of convincing Vnbelievers; the one insisted on by the Apostles and their Followers, the other by some learned Men since their Days. The Way principally insisted on by the Apostles was by preaching the Word it self unto them in the Evi­dence and Demonstration of the Spirit, by the Pow­er whereof manifesting the Authority of God in it, they were convinced; and falling down acknowledg­ed God to be in it of a Truth▪ 1 Cor. 2. 4, 5. ch. 14. 25, 26. It is likely that in this their Proposal of the Gospel, the Doctrine and Truths contained in it unto Unbelievers, that those of Atheistical Spirits would both deride them and it; and so indeed it came to pass, many esteeming themselves to be Bab­lers and their Doctrine to be errant Folly. But yet they desisted not from pursuing their Work in the same way, whereunto God gave success. The o­ther VVay is to prove unto Vnbelievers that the Scripture is True and Divine by rational Arguments, wherein some learned Persons have laboured, espe­cially in these last Ages, to very good purpose. And certainly their Labours are greatly to be com­mended, whilst they attend unto these Rules. (1.) That they produce no Arguments but such as are cogent, and not liable unto just Exceptions. For if to manifest their own Skill or Learning they plead such Reasons as are capable of an Answer and Solution, they exceedingly prejudice the Truth by subjecting it unto dubious Disputations, whereas in it self it is Clear, Firm, and Sacred. (2.) That they do not pretend their rational Grounds and Ar­guments to be the Sole Foundation that Faith hath to rest upon, or which it is resolved into. For this were the ready way to set up an Opinion instead of [Page 169] Faith Supernatural and Divine. Accept but of these two Limitations, and it is acknowledged that the rational Grounds and Arguments intended may be rationally pleaded, and ought so to be, unto the Conviction of Gainsayers. For no Man doth so plead the self-evidencing Power of the Scripture, as to deny that the Use of other external Motives and Arguments is necessary to stop the Mouths of Athe­ists, as also unto the further Establishment of them who do believe. These Things are subordinate, and no way inconsistent.

The Truth is, if we will attend unto our own and the Experience of the whole Church of God, the way whereby we come to believe the Scripture to be the Word of God ordinarily is this and no o­ther. God having first given his Word as the Foun­dation of our Faith and Obedience, hath appointed the Ministry of Men, at first extraordinary, after­wards ordinary, to propose unto us the Doctrines, Truths, Precepts, Promises, and Threatnings contained therein. Together with this Proposi­tion of them, they are appointed to declare that these things are not from themselves, nor of their own Invention, 2 Tim. 3. 14, 15, 16, 17. And this is done variously. Unto some the VVord of God in this Ministry thus comes, or is thus proposed, preached or declared, whilst they are in a Condition not only utterly unacquainted with the Mysteries of it, but filled with contrary Apprehensions and consequently Prejudices against it. Thus it came of old unto the Pagan World, and must do so unto such Persons and Nations as are yet in the same state with them. Unto these the first Preachers of the Gospel did not produce the Book of the Scriptures, [Page 170] and tell them that it was the Word of God, and that it would evidence it self unto them so to be. For this had been to despise the Wisdom and Au­thority of God in their own Ministry. But they preached the Doctrines of it unto them, grounding themselves on the Divine Revelation contained therein. And this Proposition of the Truth or Preaching of the Gospel was not left of God to work it self into the Reasons of Men by the Suit­ableness of it thereunto; but being his own Institu­tion for their Illumination and Conversion, he ac­companied it with Divine Power, and made it effe­ctual unto the Ends designed, Rom. 1. 16. And the Event hereof among Mankind was, that by some this new Doctrine was derided and scorned, by others whose Hearts God opened to attend unto it, it was embraced and submitted unto. Among those who after the Propagation of the Gospel are born, as they say, within the Pale of the Church, the same Doctrine is variously instilled into Persons ac­cording unto the several Duties and Concerns of o­thers to instruct them. Principally the Ministry of the Word is ordained of God unto that End wheron the Church is the Ground and Pillar of Truth. Those of both Sorts unto whom the Do­ctrine mentioned is preached or proposed, are di­rected unto the Scriptures as the Sacred Repository thereof. For they are told that these things come by Revelation from God, and that Revelation is contained in the Bible, which is his Word. Upon this Proposal with Enquiry into it and Considerati­on of it, God co-operating by his Spirit, there is that Evidence of its Divine Original communicated unto their Minds through its Power and Efficacy, [Page 171] with the Characters of Divine Wisdom and Holi­ness implanted on it, which they are now enabled to discern, that they believe it and rest in it as the immediate Word of God. Thus was it in the Case of the Woman of Samaria, and the Inhabitants of Sychar, with respect unto their Faith in Christ Jesus, John 4. 42. This is the way whereby Men ordinarily are brought to believe the Word of God, Rom. 10. 14, 15. and that neither by exter­nal Arguments or Motives, which no one Soul was ever converted unto God by, nor by any meer naked Proposal and Offer of the Book unto them, nor by Miracles, nor by Immediate Revelation or private subjective Testimony of the Spirit; nor is their Faith a Perswasion of Mind, that they can give no Reason of, but only that they are so per­swaded.

But it will be yet further objected, that if there be such clear Evidences in the thing it self, that is, in the Divine Original and Authority of the Scrip­tures, that none who freely use their Reason can deny it; then it lies either in the naked Proposal of the Things unto the understanding; and if so, then every one that assents unto this Proposition, that the whole is greater than the part, must likewise as­sent unto this that the Scripture is the Word of God; or the Evidence must not ly in the naked Proposal, but in the Efficacy of the Spirit of God in the minds of them unto whom it is proposed.

Answ. 1. I know no Divine, Ancient or Mo­dern, Popish or Protestant, who doth not assert that tere is a work of the Holy Ghost on the minds of men necessary unto a due Belief of the Scriptures to be the VVord of God. And the Consideration [Page 172] hereof ought not by any Christian to be excluded. But they say not that this is the Objective Testi­mony or Evidence on which we believe the Scrip­ture to be the VVord of God, concerning which a­lone is our Enquiry.

2. We do not dispute how far or by what means this Proposition, the Scripture is the Word of God, may be evidenced meerly unto our Reason; but unto our understanding as capable of giving an Assent upon Testimony. It is not said that this is a first Principle of Reason, though it be of Faith, nor that it is capable of a Mathematical Demonstration. That the whole is greater than the part, is self-evi­dent unto our Reason upon its first Proposal; but such none pretends to be in the Scripture, because it is a Subject not capable of it. Nor do those who denying the self-evidence of the Scripture, pre­tend by their Arguments for its Divine Authority to give such an Evidence of it unto Reason, as is in first Principles, or Mathematical Demonstrations, but content themselves with that which they call a Moral Certainty. But it is by Faith we are obli­ged to receive the Truth of this Proposition, which respects the Power of our Minds of assent unto Truth upon Testimony, infallibly on that which is infallible. And hereunto it evidenceth its own Truth, not with the same, but with an Evidence and Certainty of an higher nature and nobler kind than that of the strictest Demonstration in things na­tural, or the most forcible Argumens in things moral.

3. It will be objected, that if this be so, then none can be obliged to receive the Scripture as the Word of God who hath not Faith, and none have [Page 173] Faith but those in whom it is wrought by the Spirit of God, and thereinto all will be resolved at last.

Answ. 1. Indeed there is no Room for this Ob­jection; for the whole Work of the Spirit is pleaded only as he is the efficient Cause of Believing, and not the objective, or Reason why we do believe. But

2. We must not be ashamed to resolve all we do well, spiritually and in obedience to the Command of God, unto the Efficacious Operation of the Holy Ghost in us, unless we intend to be ashamed of the Gospel. But this still makes his internal Operation to be the efficient, and not his internal Testimony to be the formal Reason of our Faith.

3. It is another Question, whether all Obligation unto Duty is and must be proportionate unto our own Strength without Divine Assistance; which we deny: and affirm that we are obliged unto many things by virtue of Gods Command, which we have no power to answer but by virtue of his Grace.

4. Where the Proposal of the Scripture is made in the way before described, those unto whom it is proposed are obliged to receive it as the Word of God, upon the Evidence which it gives of it self so to be. Yea every Real, True, Divine Revelation made unto Men, or every Proposal of the Scripture by Divine Providence, hath that Evidence of its be­ing from God accompanying of it, as is sufficient to oblige them unto whom it was made to believe it, on pain of his Displeasure. If this were otherwise, then either were God obliged to confirm every particular Divine Revelation with a Miracle (which as to its Obligation unto Believing wants not its difficulty) which he did not, as in many of the Prophets; nor doth at this day at the first Proposal of the Gospel [Page 174] to the Heathen; or else when he requires Faith and Obedience in such ways as in his Wisdom he judg­eth meet, that is in the ordinary Ministry of the Word, they are not obliged thereby, nor is it their Sin to refuse a Compliance with his Will.

5. If this Difficulty can be no otherwise avoided, but by affirming that the Faith which God requires of us with respect unto his VVord, is nothing but a natural Assent unto it upon rational Arguments and Considerations which we have an Ability for, without any spiritual Aid of the Holy Ghost, or respect unto his Testimony, as before described; which overthrows all Faith, especially that which is Divine. I shall rather ten thousand times allow of all the just Consequences that can follow on the Supposition mentioned, than admit of this Relief. But of those Consequences this is none, that any unto whom the Scripture is proposed are ex­cepted from an Obligation unto Believing.

In like manner there is no difficulty in the usual Objection which respects particular Books of the Scripture, why we receive them as Canonical, and reject others; as namely, the Book of Proverbs, and not of Wisdom; of Ecclesiastes, and not Ecclesiasticus. For,

1. As to the Books of the Old Testament, we have the Canon of them given us in the New, where it is affirmed, that unto the Church of the Jews were committed the Oracles of God: which both confirms all that we receive, and excludes all that we exclude. And unto the New, there are no Pretenders, nor ever were to the least Exercise of the Faith of any.

2. All Books whatever that have either them­selves [Page 175] pretended unto a Divine Original, or have been pleaded by others to be of that Extract, have been and may be from themselves, without further help, evicted of falshood in that pretence. They have all of them hitherto in matter or manner, in plain Confessions, or other sufficient Evidence, manifested themselves to be of an human Original. And much Danger is not to be feared from any that for the future shall set forth with the same pretence.

3. VVe are not bound to refuse the Ministry of the Church, or the Advantages of Providence where­by the Scripture is brought unto us, with the Te­stimonies which either directly or collaterally any one Part of it gives unto another. Although the Scripture be to believed for it self, yet it is not ordi­narily to be believed by it self, without the help of other means.

4. On these Suppositions I fear not to affirm that there are on every Individual Book of the Scripture, particularly those named, those Divine Characters and Criteria, which are sufficient to difference them from all other VVritings whatever, and to testi­fy their Divine Authority unto the Minds and Consciences of Believers. I say of Believers; for we enquire not on what Ground unbelievers, or those who do not believe, do believe the VVord of God, nor yet directly on what outward Motives such Persons may be induced so to do. But our sole Enquiry at present is, what the Faith of them who do believe is resolved into. It is not therefore said that when our Lord Jesus Christ (for we ac­knowledg that there is the same Reason of the first giving out of Divine Revelations, as is of the Scripture) came and preached unto the Jews, that [Page 176] those meer VVords, I am the Light of the World, or the like▪ had all this Evidence in them or with them; for nothing he said of that kind may be se­parated from its Circumstances; but supposing the Testimonies given in the Scripture before hand to his Person, Work, Time, and Manner of Coming, with the Evidence of the Presence of God with him in the declaration that he made of his Doctrine, and himself to be the Messiah, the Jews were bound to believe what he taught, and himself to be the Son of God the Saviour of the World, and so did many of them upon his Preaching only, John 4. 42. And in like man­ner they were bound to believe the Doctrine of John Baptist, and to submit unto his Institutions al­though he wrought no Miracle, and those who did not, rejected the Counsel of God for their Good, and perished in their unbelief. But although our Lord Jesus Christ wrought no Miracles to prove the Scripture then extant to be the VVord of God, seeing he wrought them among such only as by whom that was firmly believed; yet the VVisdom of God saw it necessary to confirm his Personal Mi­nistry by them. And without a Sense of the Power and Efficacy of the Divine Truth of the Doctrine proposed, Miracles themselves will be despised; so they were by some who were afterwards converted by the Preaching of the VVord, Acts 2. 13. chap. 3. 7, 8. or they will produce only a false Faith, or a ra­vished Assent upon an Amazement, that will not abide, Acts 8. 13, 21.