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 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 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 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 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 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 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 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 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 etià m initium Fidei ipsumque 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
shall be all taught of God John 6. 45. That there is a divine 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 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 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 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 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
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 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 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 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 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 ingeniumque 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
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 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 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 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 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
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 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 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 assâ—nt 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 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
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 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. APPENDIX A Summary Representation of the Nature and Reason of that Faith wherewith we believe the Scripture to be the Word of God with some Attestations given unto the Substance of what hath been delivered concerning it shall give a Close to this Discourse As to the first Part of this Design the Things that follow are proposed I. Unto the Enquiry on what Grounds or for what Reason we believe the Scripture to be the Word of God many Things are supposed as on all hands agreed upon whose Demonstration or Proof belongs not unto our present Work Such are 1. The Being of God and his Self-subsistence with all the Essential Properties of his Nature 2. Our Relation unto him and Dependance on him as our Creator Benefactor Preserver Judge and Rewarder both as unto Things Temporal and Eternal Wherefore 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever may be known of God by the Light of Nature whatever is manifest in or from the Works of Creation or Providence and necessary Actings of Conscience as to the Being Rule and Authority of God is supposed as acknowledged in this Enquiry 4. That beyond the Conduct and Guidance of the Light of Nature that Men may live unto God believe and put their Trust in him according to their Duty in that Obedience which he requireth of them so as to come unto the Enjoyment of Him a Supernatural Revelation of his Mind and Will unto them especially in that Condition wherein all Mankind are since the Entrance of Sin is necessary 5. That all those unto whom God hath granted Divine Revelations immediately from Himself for their own use and that of all other Men unto whom they were to be communicated were infallibly assured that they came from God and that their Minds were no way imposed on in them 6. That all these Divine Revelations so far as they are any way necessary to guide and instruct Men in the true Knowledg of God and that Obedience which is acceptable unto him are now contained in the Scriptures or those Books of the Old and New Testament which are commonly received and owned among all Sorts of Christians These Things I say are supposed unto our present Enquiry and taken for granted so as that the Reader is not to look for any direct Proof of them in the preceding Discourse But on these Suppositions it is alledged and proved 1. That all Men unto whom it is duly proposed as such are bound to believe this Scripture these Books of the Old and New Testament to be the Word of God that is to contain and exhibit an Immediate Divine Supernatural Revelation of his Mind and Will so far as is any way needful that they may live unto him and that nothing is contained in them but what is of the same Divine Original 2. The Obligation of this Duty of thus Believing the Scripture to be the Word of God ariseth partly from the Nature of the Thing it self and partly from the especial Command of God For it being that Revelation of the Will of God without the Knowledg whereof and Assent whereunto we cannot live unto God as we ought nor come unto the enjoyment of him it is necessary that we should believe it unto those Ends and God requireth it of us that so we should do 3. We cannot thus believe it in a way of Duty but upon a sufficient Evidence and prevalent Testimony that so it is 4. There are many cogent Arguments Testimonies and Motives to perswade convince and satisfy unprejudiced Persons that the Scripture is the Word of God or a Divine Revelation and every way sufficient to stop the Mouths of Gain-sayers proceeding on such Principles of Reason as are owned and approved by the Generality of Mankind And Arguments of this Nature may be taken from almost all Considerations of the Properties of God and his Government of the World of our Relation unto him of what belongs unto our present Peace and future Happiness 5. From the Arguments and Testimonies of this Nature a firm Perswasion of Mind defensible against all Objections that the Scripture is the Word of God may be attained and that such as that those who live not in Contradiction unto their own Light and Reason through the Power of their Lusts cannot but judg it their Wisdom Duty and Interest to yield Obedience unto his VVill as revealed therein 6. But yet that Perswasion of Mind which may be thus attained and which resteth wholly upon these Arguments and Testimonies is not entirely that Faith wherewith we are obliged to believe the