t/^1 £ THEOLOGICAL SEMINARY, 1 Princeton, N. J. ^jeL^DySg^jflLj^ g^^^p ©T-|f_j9 ?<*^'? ^^sc-^e < J) Ca.se, © Shelf, e ct i o n w . \ - THE REASON OF FAITH; OR, AN ANSWER UNTO THAT ENQUIRY, WHEREFORE WE BELIEVE THE SCRIPTURE TO BE THE WORD OF GOD? WITH The Caufes and Nature of that Faith wherewith we do fo. WHEREIN The Grounds whereon the Holy Scripture is Believed to be the Word of God with Faith Divine and Supernatural, are Declared and Vindicated. TOGETHER WITH THE CAUSES, WAYS AND MEANS, OF UNDERSTANDING THE MIND OF GOD AS REVEALED IN HIS WORD, WITH ASSURANCE THEREIN: AND, A DECLARATION OF THE PERSPICUITT OF THE SCRIPTURES, . . WITH THE EXTERNAL MEANS OF THE INTERPRETATION OF THEM. BY JOHN 'OWEN, D. D. Our belief of the Scriptures to be the Word of God, or a Divine Reve- lation, and our undcrlland' r of the mind and will of God as revealed in them, are the two fprings < all our intereft in Chriftian religion. From them are all thofe dreams of light and truth derived, whereby our fouls are Watered, refrefhed, and made fruitful unto God. — Page 167. GLASGOW: PRINTED BY W. FALCONER, FOR STEPHEN YOUNG, & SOLD BY J. FOWLER, PAISLEY M. OGLE, GLASGOW ; OGLE & AIKMAN, EDIN- BURGH; & R. OGLE, LONDON. iSoi. sjpT Subfcribers for this Work are informed, that, occafioned by a defi- ciency in the numbers of fome pages, at the latter end of the copy from which the calculation, as ftated in the propofal, was made, that ftate- ment was nearly ioo pages deficient : in order, therefore, that the book might not be too thick, it was found requifite to print it in an oSlavo, in- flead of a duodecimo volume; on account of which, the price is neceffarily raifcd one Sixpence ; and although the book is lower ftill, than if it had been publifhed agreeably to the original conditions ; yet, if any think it too high, they, neverthelefs, have the Editor s thanks for their prompt encouragement of the Work, and are free of any obligation from their fubferiptions. Bookfellers and others are alfo informed, that if the book does not feafon- ably reimburfe itfelf, the price of what remains on hand will be raifed ; and with regret it may be obferved, that from the appearance of the pre- fent rifing price of paper, it is not to be expected, that one of fimilar fize, paper and workmanfhip, can for the future be offered on fuch mo- derate terms. THE REASON OF FAITH; OR, AN ANSWER UNTO THAT ENQUIRY, WHEREFORE WE BELIEVE THE SCRIPTURE TO BE THE WORD OF GOD? WITH THE CAUSES AND NATURE OF THAT FAITH WHERE- WITH WE DO SO. The Grounds whereon the Holy Scripture is believed to be the Word of God with Faith Divine and Superna- tural, are Declared and Vindicated. BY JOHN OWEN, D. D. If they hear not Mofes, and the Prophets, neither will they be perfuadqj though one lofe from the dead. — J.uke xvi. 51. GLASGOW: PRINTED BY W. FALCONF.R, FOR STEPHEN YOUNG, PAISLEY. l8oi. *$&=■- P R E.F ACE. YTAVING added a brief account of the defign, order, and method of the enfuing difcourfe in an appendix at the clofe of it ; I fhall not here detain the reader with the propofal of them. Yet fome few things remain, which I judge it neceflary to mind him of. Be he who he will, I am fure we fhall not differ, about the weight of the ar- gument in hand ; for whether it be the truth we contend for, or otherwife, yet it will not be denied, but that the de- termination of it, and the fettling cf the minds of men about it, are of the higheft concernment unto th.em. But where- as fo much hath been written of late by others on this fubjecl:, any further debate of it may feem either needlefs or unfeafonable. Something therefore may be fpoken to evidence that the reader is not impofed on by that, which may abfolutely fall under either of thofe characters. Had the end in and by thefe difcourfes been effectually accom- plifhed, it had been altogether ufclefs to renew an endea- vour unto the fame purpofe. But whereas an oppofition unto the Scripture, and the grounds whereon we believe it to be a divine revelation, is ftill openly continued amongft us ; a continuation of the defence of the one and the other cannot reafonably be judged either needlels or unfeafon- able. Befides, moll of the difcourfes publifhed of late on this fubjecl: have had their peculiar defigns, wherein that here tendered is not exprefsly engaged. For fome of them do principally aim to prove, that we have fufhcient grounds VI TREFACE. to believe the Scripture, without any recourfe unto, or re- liance upon the authoritative propofal of the church of Rtime ; which they have fufficiently evinced beyond any poflibility of rational contradiction from their adverfaries. Others have pleaded and vindicated thofe rational confider- , thereby our affent unto the divine original of it, is fortified and confirmed againft the exceptions and ob- jections of fuch whofe love of fin, and refolutions to live therein, tempts them to feek for fhelter in an atheiflicai contempt of the authority of God, evidencing itfeif therein. But as neither of thefe are utterly neglected in the enfuing difcourfe, fo the peculiar defign of it is of another nature. For the enquiries managed therein, namely, what is the obligation upon us to believe the Scripture to be the word of God ? what are the caufes and what is the nature of that faith whereby we do fo ? what it reds' on, and is refelved into, fo as to become a divine and acceptable duty ? do refpe& the conferences of men immediately, and the v/ay whereby they may come to reft and afTurance in believing. Whereas therefore it is evident, that many are often lhaken -in their minds, with thofe atheiflicai objections againft the di\ine original and authority of the Scripture, which they frequently meet withal •, that many know not how to extricate themfelvcs from the enfnaring queftions that they are often attacked withal about them j not for want of a due affent unto them, but of a right understanding what is the true ami formal reafon of that affent ; what is the firm bafis and foundation that it refts upon ; 'what anfwer they may direcliy and peremptorily give unto that enquiry, Wherefore do you believe the Scripture to be the word of Gcd ? I have endeavoured to give them thofe directions herein, that upon a due examination they will find com- pliant with the Scriptura itfeif, right reafon, and their own experience. I am not Therefore altogether without hopes that this fmall difcourfe may have its ufe, and be given out in its proper feafon. Moreover, I think itneceffary to acquaint the reader, th?.t as 1 have allowed all the argu- PREFACE. \.i ments pleaded by others to prove the divine authority of the Scripture, their proper place, and force ', (o where I i lifter in the explication of any thing belonging unto This fubje£t from the conceptions of other men, I have candidly examined fuch opinions, and the arguments wherewith they are confirmed, without (training the words, cavilincr at the exprefllons, or reflections on the perfons of any of the authors of them. And whereas I have myfeif been otherwife dealt withal by many, and know not how foon I may be fo again, I do hereby free the perfons of fuch humours and inclinations from alt fear of any reply from me, or the leaft notice of what they fhall be pleafed to write or fay. Such kind of writings are of the fame con- federation with me, as thofe multiplied falfe reports wh fonie have raifed concerning me, the molt of them fo ridi- culous and fooiifh, fo alien from my principles, practice, and courfe of life, as I cannot but wonder how any perfons pretending to gravity and fobriety, are not feniible how their credulity and inclinations are abufea in the hearing and repetition of them. The occafion of this difcourfe is ; which in the la ft place I fnali acquaint the reader withal. About three years fince I published a book about the dif- penfation and operations of the Spirit of God. That book was one part only of what I defigned on that fubject. The confideration of the work of the Holy Spirit, as the fpirit of illumination, of fupplieation, of confolation, and js the" immediate author of all fpiritual offices, and gifts extraordinary and ordinary, is defigned unto the fecond part of it. Hereof this enfuing difcourfe is concerning one part of his work, as a fpirit of illumination, which upon the earneft requefts of fome acquainted with the nature and fubdance of it, I have frittered to come out by itfelf, that it might be of the more common ufe, and moreeafily obtained. May, ii, if) 77. CHRISTIANS, I O fill up this page, let the Editor here prefent you with a few Rules whereby to try the truth of the Bible's claim to Divinity, and which, fa far as external evidence is concerned, have hitherto been found completely decifive in favour thereof. I. That the actions performed by Mofes and the Prophets, by Jesus Christ and his Apoftles, and the doctrines by them delivered, be of fuch a nature, as the eyes that faw them, and the ears that heard them, be judges of them. II. That thofe actions done, and doctrines delivered, be fo public, that every defcription of men, may be witneffes. III. That fome fignificant monuments be inftituted, and commemorative actions done, declarative of the rectitude of thofe actions, and commemora- tive of the truth and goodnefs of the doctrines delivered. IV. That thofe inftituted monuments, and commemorative actions, do commence from the time thofe doctrines were delivered, and actions per- formed by Mofes and the Prophets, and by Jesus Christ and his Apoftles. V. That thofe fame inftituted monuments, and commemorative actions, have been regularly and without variation obferved, from the time thofe actions were done, and doctrines delivered, unto the prefent time. There is nothing ambiguous nor doubtful in thefe Rules. -By the ac- tions performed by Mofes and the Prophets, by Jesus Christ and his A- poftles; may be underftood thofe Angular actions they publicly performed in the preience of many thoul'ands. More than fix hundred thoufand were witneffes to Mofes' dividing the Red Sea ; and Jofliua and the Priefts' di- viding Jordan. They faw what they did, and beard what they faid ; and all Jerusalem, and inhabitants of Judea, faw the miracles Christ wrought, and heard his public fermons, and acknowledged that notable miracles were wrought by Jesus Christ and his Apoftles. By the fignificant monuments inftituted, and commemorative actions done, declarative of the truth and goodnefs of the doctrines delivered, mentioned in the three laft Rules; may be underftood the Sacraments of circumcifion and the paffover, under the Mofaic economy; and baptifm and the Lord'? Lumper, under the Chriftian difpenfation. The two firft of thefe Rules, above-mentioned, make it impoffible, that the records of the Old or New Teftaments, could be impofitions on mankind, their eyes, and ears, being witneffes to the contrary. And the three laft equally fecure us againft all deceit, or impofture : for thofe inftitut ions, and ins, detect all falfehood, or impoftures of men. Danger of error or mif- take, could not take place at firft, and while thofe fignificant monuments, and commemorative actions, have been regularly kept up, and moft fcrupuloufly adhered to, from generation to generation, to this day, we cannot be mifta- hen. It remains, therefore, indifputably true, that thefe doctrines pofiefs all the truth and goodnefs they ever did ; and we can be no more deceived on tiiis head, than thofe who firft heard them, or faw his great wonders per- formed in their prefence. What then would common fenfe have more, or fliould reafon further de- mand, to give fatisfaction to the human heart, about the truth and goodnefs of the Holy Scriptures ? And how is it poffible to get clear of the moral cer- tainty thefe Rules convey to the mind of man. * " See Lrjlie's Eafy method -with the D.\ n >, e.al to Light.. 5SS38S THE REASON OF FAITH; OR HE GROUNDS WHEREON THE SCRIPTURE IS BELIEVED TO BE THE WORD OF GOD WITH FAITH DIVINE AND ' [') RNATURAL. CHAP. I. The Sitbjeftjlated. — Preliminary Remarks, r ~PHE principal defign of that difcourfe, whereof the en- fuing Treatife is a part, is to declare the work of the Holy Ghoft in the illumination of the minds of men. For this work is particularly and eminently afcribed unto himj or the efficacy of the grace of God by him difpenfed, Eph. i. 17, 18. Heb. vi. 4. Luke ii. 32. A£is xiii.47. chap. xxiv. 45. chap. xxvi. 18. 2 Cor. iv. 4. 1 Pet. ii. 9. The objec- tive cauie and outward means of it, are the fubjects atpre- fent defigned unto confideratiori. And it will ifiue in thefe two enquiries. 1. On what Grounds, or for what Reafon, we do be- lieve the Scripture to be the Word of God with Faith Divine and Supernatural, as it is required of us in a way of duty. 2. How or by what means we may come to underfland aright the Mind of God in the Scripture, or the Revelations that are made unto us cf his Mind and "Will therein. 10 THE REASON OF FAITH For by illumination in general, as it denotes an eft'ect wrought in the minds of men, I understand that fuperna- tural knowledge that any man hath, or may have of the mind and will of God, as revealed unto him by fuperna- tural means, for the law of his faith, life, and obedience. And this fo far as it is comprifed in the firft of thefe enqui- ries, is that, whofe declaration we at prefent defign, re- ferving the latter unto a diftinct difcourfe by itfelf alfo. Unto the former fome things may be premifed. Firft, Supernatural Revelation is the only objective caufe and means of Supernatural Illumination. Thefe things are commenfurate. There is a natural knowledge of fupernatural things, and that both theoretical, and practical, Rom. i. 19. chap. ii. 14, 15. And there may be a fupernatural knowledge of natural things, 1 Kings iv. 31, 32, 33, 34. Exod. xxxi. 3, 4, 5, 6. But unto this fupernatural illumination, it is required, both that its ob- ject: be things only fupernaturally revealed, or as fuperna- turally revealed, 1 Cor. ii. 9, 10. And that it be wrought in us by a fupernatural efficiency, or the immediate effi- cacy of the Spirit of God, Ephef. i. 17, 18, 19. 2 Cor. iv. 6, This David prays for, Pfal. cxix. 18. " *yfn *« Reveal, or uncover mine eyes, bring light and fpiri- " tual underftanding into my mind, that I may behold " (asiaxs^dsxxt/^swy a^rtwiw, with open face, or as in the " Syriack **rp'?3 K2Ki, with a revealed, or uncover- " ed face, the veil being taken away, 2 Cor. iii. 18.) «« wondrous things out of thy law." The light he pray- ed for within } did merely refpect the doctrine of the law without. This the apoftle fully declares ; Heb. i. 1, i m The various fupernatural revelations that God hath made of himfelf, his mind and will from firft to daft, are the fole and adequate object of fupernatural illumination. Secondly, This Divine external Revelation, was origi- nally by various ways, (which we have elfewhere declar- ed) given unto fundry perfons immediately, partly for their own inftruction and guidance in the knowledge of God IN THE SCRIPTURES. 1 1 and his will, and partly by their miniftry to be commu- nicated unto the church. So was it granted unto Enoch the feventh from Adam, who thereon prophefied to the warning and inftrutlion of others: Jude xiv. 15. And to Noah, who became thereby a « preacher qfrighteoufnefs," 2 Pet. ii. 5. And to Abraham, who thereon commanded his children and houfeholJ to keep the way of the Lord, Gen. xviii. 19 And other inltauccs of the like kind may bs given : Gen. iv. 26. chap. v. 23. And this courfe did God continue a long time, even from the firfl promiie to the giving of the law, before any revelations were committed to writing, for the fpace of 2460 years. For fo long a feafon did God enlighten the minds of men by fupernatural external immediate occafional revelations. Sundry things may be obferved of this divine difpenfation, As, 1. That it did fufficiently evidence itfelf to be from God, unto the minds of thofe unto whom it was grant- ed, and theirs alfo unto whom thefe revelations were by them communicated. For during this feafon Satan ufed his utmoft endeavours to pofTefs the minds of men with his deiufions under the pretence of divine fupernatu- ral infpirations. For hereunto belongs the original of all his oracles, and enthufiafms among the nations of the world. There was therefore a divine power and efficacy attending all divine revelations afcertaining and infallibly alluring the minds of men of their being from God. For if it had not been fo, men had never been able to fecure themfelves, that they were not impofed on by the crafty deceits of Satan, efpecially in fucli revelations as feemed to contain tilings contrary to their reafon, as in the com- mand given to Abraham for the facrincing his fo», Gen. xxh. 2. Wherefore thefe immediate revelations had not been a fufficient means to fecure 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 fhall afterwards enquire, For the B * \ 12 THE REASON OF FAITH prefent I fhall only fay, that it was an evidence unto faith and not to fenfe ; as is that alfo which we have now by the fcripture. It is not like that which the fun gives of itfelf by its light, which there needs no exercife of reafon to affure us of; for fenfe is irrefiftibly afFecled 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. Pfal. xix. i, 2. Rom. i. 19, 20, 21. Yet is it required hereunto, that men do ufe and exercife the beft of their rational abilities in the coniideration and contemplation of them. Where this is negledled, not- withftanding their open and vifible evidence unto the contrary, men degenerate into Atheifm. God fo gave out thefe revelations of himfelf, as to require the exercife of the faith, confcience, obedience, and reafon of them unto whom they were made, and therein they gave full affurance of their proceeding from him. ,So he tells us that his word differeth from all other pretended revela- tions, as the wheat doth from the chaff, Jer. xxiii. 28. But yet it is our duty to try and fift the wheat from the chaff, or we may not evidently difcern the one from the other. 2. The things fo revealed were fufficient to guide and direct all perfons in the knowledge of their duty to God, in all that was required of them in a way of faith or obe- dience. God from the beginning gave out the knowledge of his will vrBiu/&psfs, by fundry parts and degrees; yet fo that every age and feafon had light enough to guide them in the whole obedience required of them, and unto their edification therein. They had knowledge enough to enable them to offer f, lcrifjces in faith, as did Abel ; to walk with God, as did Enoch, and to teach their fami- lies the fear of the Lord, as did Abraham. The world perifhed not for want of fufficient revelation of the mind of God at any time. Indeed when we go to confider thofe divine inftructions which are upon record, that God IN TIIF. SCRIPTURES. I 3 granted unto them, we are fcarce able to difeem how they were fufficiently enlightened in all that was neceflary for them to believe and do. But they were unto them " as a light {hilling in a dark place." Set up but a can- dle in a dark room, and it will fufliciently enlighten it, for men to attend their neceflary occafions therein. Bu': when the fun is rifen and fhineth in at all the window?, the light of the candle grows fo dim and ufelcfs, that it feems ftrange that any could have advantage thereby. The Sun of Righteoufnefs is now rifen upon us, and im- mortality is brought to light by the goipcl. If we look now on the revelations granted unto them of old, we may yet fee there was light in them, which yields us little more advantage than the light of a candle in the fun. But unto them who lived before this Sun arofe, they were a fufiicient guide unto all duties of faith and obedience. For, 3. There was during this feafon a fufficient mini- ftry, for the declaration of the revelations, which God made of himfelf and his will. There was the natural mi- niftry of parents, who were obliged to inftrucl their children and families in the knowledge of the truth which they had received. And whereas this began in Adam, who firft received the promifc, and therewithal v.hatfo- ever was neceflary unto faith and obedience; the know- ledge of it could 'not be loft without the wilful neglect of parents in teaching, or of children and families in learning. And they had the extraordinary miniftry of fuch as God entrufted new revelations withal, for the confirmation and enlargement of thofe before received, who were all of them preachers of righteoufnefs unto the reft of man- kind. And it may be manifefted, that from the giving of the flrft promife, when divine external revelations be- g?.n to be the rule of faith and life unto the church, to the writing of the lav/; there was always alive one or other, who receiving divine revelations immediately, were a kind of infallible guides unto others. Ii it was other- 14 THE REASON OF FAITH wife at any time, it was after the death of the patriarchs, before the call of Mofes, during which time all things went into darknefs and confufion. For oral tradition alone would not preferve the truth of former revelations. But by whom thefe inftructions were received, they had a fuf- ficient outward means for their illumination, before any divine revelations were recorded by writing. Yet, 4. This way of inftruc~tion, as it was in itfelf imperfect, and liable to many difadvantages, fo through the weak- nefs, negligence, and wickednefs of men, it proved infulH- cient to retain the knowledge of God, in the world. For under this difpenfation the generality of mankind fell into their great ^poftacy from God, and betook themfelves un- to the conduct and fervice of the devil; of the ways, means, and degrees whereof I have difcourfed* elfewhere. Here- on God alfo regarded them not, but " fuflered all nations to walk in their own ways," A£ts xiv. 16. giving them up to their own hearts' lulls to " walk in their own counfels," as it is expreffed, Pfal. lxxxi. 12. And although this fell not out without the horrible wickednefs and ingratitude of the world j yet there being then no certain ftandard of di- vine truth, whereunto they might repair, they brake off the ealier from God through the imperfection of this difpen- fation. If it (hall be faid, that fince the revelation cf the will of God hath been committed into writing, men have apoftatized from the knowledge of God, as is evident in many nations of the world, which fometimes profefled the gofpel, but are now overrun with heathenifm, Mahomet- iim, and idolatry : I fay, this hath not come to pafs through any defect in the way and means of illumination, or the communication of the truth unto them ; but God hath given them up to be destroyed for their wickednefs and ingratitude,- and unlefs " we repent, we {hall all likewife perifti," Rom. i. 18. 2Theff. ii. n, 12. Othervvife where the ftandard of the word is once fixed, there is a conftant means of preferving divine revelations. Wherefore, * Dc Natura Theologix, lib. 3. IN THE SCRIPTURES. 15 Thirdly, God hath gathered up into die fcripture all divine revelations given out by himfelf from the beginning of the world, and all that ever (hall be fo to the end there- of, which are of general ufe unto the church, that it may be throughly inftrucled in the whole mind and will of God, and directed in all that worfhip of Lim, and obedi- ence unto him, which is neceflary to give us acceptance with him here, and to bring us unto the eternal enjoyment of him hereafter. For ( 1 .) When God ftrft committed the law to wiiting, with all thofc things which accompanied it, he obliged the church unto the ufe of it alone, without additions of any kind. Now this he would not have done, had he not exprefTed therein, that is the books of Mofes, all that was any way needful unto the faith and obedience of ihe church. For he did not only command them to at- tend with all diligence unto his word, as it was then writ- ten for their infraction and dire&ion in faith and obedi- ence, annexing all forts of promifes unto their fo doing, Dcut vi. 6, 7. but alfo exprefsly fcrbids them, as was faid, to add any thing thereunto, or to conjoin any thing there- with, Deut. iv. 2. chap xii. 32. which he would not have done, had he omitted other divine revelations, before given, that were any way necefTary unto the ufe of the church. As he added many new ones, fo he gathered in all the old from the unfaithful repofitory of tradition, and fixed them in a writing given by divine inlpiration. (2.) For all other divine revelations, which were given out to the church, for its uk in general, under the Old Teftament, they are all comprifed in the following books thereof; nor was this, that I know of, ever queftioncd by any perfon pretending to fobricty ; though fome, who would be glad of any pre- tence againft the integrity and perfection of the Scripture, have fruitlefsly wrangled about the lofs of fome books, which they can never prove concerning any 0:1c, that war. certainly of a divine original. (3.) The fall revelation of the whole mind of God, whereunto nothing pretending thereunto is ever to be added, was committed unto, and l6 THE REASON OF FAITH perfected by Jefus Chrift, Heb. i. 1,2. That the revela- tions of God, made by him, whether in his own perfon, or by his Spirit unto his apoftles, were alfo by divine in- fpiration committed to writing, is exprefsly alErmed con- cerning what he delivered in his own perfonal miniftry, Luke i. 4. Acls i. 1. John xx. 31. and may be proved by uncontroulable arguments concerning the reft of them. Hence, as the Scriptures of the Old Teftament were (hut up with a caution and admonition unto the church, to ad- here unto the law and teftimony, with threatening of a curfr unto the contrary, Mai. iv. 4, 5, 6. So the writings of the New Teftament are ciofed with a curfe on any that fha.ll prefume to add anything more thereunto, Rev. xxii. 1 8. Wherefore, Fourthly, The Scripture is now become the only exter- nal means of divine fupernatural illumination, becaufe it is the only repofitory of all divine fupernatural revela- tion, Pfal. xix. 7, 8. Ifa. viii. 20. 2 Tim. iii. 15, 16, 17. The pretences of tradition, as a collateral means of pre- ferving and communicating fupernatural revelation, have been fo often evicted of falfity, that I fhall not further prefs their impeachment. Befides, I intend thofe in this difcourfe by whom it is acknowledged, that the Bible is, as a fufficient and perfect, fo the only treafury of divine re- velations : And what hath been offered by any to weaken or impair its efteem, by taking off from its credibility, per- fection and fufficiency 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 aflerting the Scripture to be the only external means of divine revelation, I do it not exclufively unto thofe inft'ittttions of God which are fubordinate unto it, and appointed as means to make it effectual unto our fouls, As, i. Our own perfonal endeavours in reading, ftudying and meditating on the Scripture, that we may come unto a right apprehenfion of the things contained in it, are re- IN THE SCRIPTURES. 17 quired unto this purpofe. It is known to all, how frequently this duty is prefTed upon us, and what promifes arc annexed to the performance cf it; fee Deut. vi. 6, 7. chap. >i. 1 3, 19. Jof. i. 8. Tf;d. i. 2. Pfal. cxix. Col. iii. 16. 2 Tim. iii. 1 5 . Without this it is in vain to expect illumi- nation by d;e word. And therefore we may fee multi- tudes living and walking in extreme darknefs when yet the word is every where nigh unto them •, bread, which is the ftaff of life, will yet nourifh no man who doth not pro- vide it, and feed upon it; no more would manna, unlefs it was gathered and prepared. Our own natures, and the nature of divine revelations confidered, and what is necef- fary for the application of the one to the other, makes this evident. For God will inftruct us in his mind and will, as we are men, in and by the rational faculties of our fouls. Nor is an external "revelation capable of making any other impreffion on us, but what is fo received. Wherefore, when I fay, that the Scripture is the only ex- ternal means of our illumination, I include therein all our own perfonal endeavours to come to the knowledge of the mind of God therein, which (hall be afterwards fpoken un- to. And thofe, who under any pretences do keep, drive, or perfuade men from reading and meditating on the Scrip- ture, do take an effectual courfe to keep them in and un- der the power cf darknefs. 2. The mutual inftruclion of one another in the mind of God out of the Scripture, is alfo 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 converfation. And this is the principal good abfolutely confidered, that we can communicate unto others, namely, to inlrrucl: them in the knowledge of the mind of God. This whole duty in all the degrees of it is reprefentcd in that command, " Thou (halt teach my words diligently " unto thy children, and fhalt talk of them when thou " fitted in thy Loufe, and when thou walked by the way, c itf THE REASON OF FAJTH. " and when thou liefl down, and when thou rifeft up." JDeut. vi. 7. Thus when our Saviour found his difeiples talking of the things of God by the way fide, he bearing unto them the perfon of a private man, inftructed them in the fenfe of the Scripture, Luke xxiv. 26, 27, 32. And the neglect of this duty in the world, which is fo great that the very mention of it, or the leaft attempt to perform it, is a matter of fcorn and reproach, is one caufe of that great Ignorance and darknefs, which yet abounds among us. But the nakednefs of this folly, whereby men would be efleemed chriftians in the open contempt of all duties of chriftianity, will in due time be laid open. 3. The rniniftry of the word in the church is that which is principally included in this affertion. The Scripture is the only means of illumination, but it becometh fo prin- cipally by the application of it unto the minds of men m the rniniftry of the word, fee Mat. v. 14, 15. 2 Cor. v. tS, 19, 20. Eph. iv. 11, 12, 13, 14, 15. 1 Tim. iii. 15. The church, and the rniniftry 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 enlightened. And that church and rnini- ftry, whereof this is not the firft principal defign and work, is neither appointed of God, nor approved by him. Men will one day find themfelves deceived in trufting to emp- ty names, it is duty alone, that will be comfort and re- ward, Dan. xii. 3. Sixthly, That the Scripture, which thus contains the whole of divine revelation, may be a fufhcient external caufe of illumination unto us, two things are required. I. That we believe it to be a divine revelation, that is the word of God, or a declaration of himfelf, his mind and will, immediately proceeding from him; or that it is of a pure divine original, proceeding neither from the folly or deceit, nor from the {kill or honefty of men *, fo is it Hated, 2 Pet. i. 19, 20, 21. Heb. i. I. 2 Tim. 3, 16. Ifa. viii. 20. It tenders no light or inftruction under any IN THE SCRIPTURES. Ip other notion, but as it comes immediately from God ; nut as die word of man, but as it is indeed the word of the living God, I ThcfT. ii. 13. And whatever any one may learn from or by the Scriptures under any other confider- ation, it belongeth not unto the illumination we enquire after. Nehem. viii. 8. Ifa. xxviii., 9. Hof. xiv. 9. Prov. i. 6. Plal. cxix. 34. Mat. xv. 16. 2 Tim. ii. 7. 1 John v. 20. 2. That we underftand the things declared in it, or the mind of God as revealed and eo?prefied therein. For if it be given unto us a fealed book, which we cannot read, either becaufe it is fealed, or becaufe we are ignorant and cannot read; whatever vifions or means of light it hath in it, we fliall have no advantage thereby^ lfa. xxix. 1,1, 12. It is not the words themfelves of the Scripture only, but our underftanding them that gives us light, Pfal. cxix. 130. T^ T*T3~l TinD, — the opening the door, the " en- " trance of thy word giveth light." It muftbe opened, cr it will not enlighten. So the difciples underftood not the teftimonies of the Scripture concerning the Lord Chvift, tliey were not enlightened by them, until he expounded them unto them, Luke xxiv. 27, 45. As we have the fame inftance in the eunuch and Philip, Acts viii. 31, 35, 36. To this very day the nation of the Jews have the fcriptureS of the Old Teilament, and the outward letter of them in fuch elleem and veneration, that they even adore and wor- fhip ihein, yet are they not enlightened by it. And the fame is fallen out among many that are called Christians, or they could never embrace fuch foolifh opinions, and practife fuch idolatries in worfhip as foine of them do, who yet enjoy the letter of the goipel. And this brings me to my defign, which we have been thus far making way unto; and it is to (hew that both thefe are from the Holy Ghoft; namely, that ue truly be- lieve the fcripture to be the word of God-, and that we un- derftar.d favingly the mind of God therein, both which belong unto our illumination. c 1 23 THE REASON OF FAITH" That which I (hall fir ft enquire into, is the way how, and the ground whereon we come to believe the fcripture 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 mould believe the fcripture to be the word of God with faith divine and fnpernatural, I fuppofe will not be denied, and it (hall be afterwards proved. And what is the work of the Spirit of God herein, will be our firft enquiry. Secondly, Whereas we- fee by experience, that all wha have or enjoy the Scripture, do not yet underftand it, or come to an ufeful faving knowledge of the mind and will of God therein revealed; our other enquiry mail be, how we may come to underftand the word of God aright, and what is the work of the Spirit of God -in the afliftance- which he affordeth us unto that purpofe. With refpecl unto the fir ft of thefe enquiries, where- unto the prefent difcourfe is fingly defigned, I affirm that it is the work of the Holy Spirit to enable us to believe the fcripture to be the word of God, or the fupernatural immediate revelation of his mind unto us, and infallibly to evidence it into our minds, fo as that we may fpiritually and favingly acquiefce therein. Some upon a miftake of this propofition do feem to fuppofe that werefolve all faith into private fuggeftions of the Spirit, or deluding pre- tences thereof, and fome (it may be) will be ready to ap- prehend that we confound the efficient caufe, and formal reafon of faith or believing, lendering all rational arguments and external teftimonies ufelefs. But indeed there neither is nor fnall be any occafion administered unto thefe fears or imaginations. For we fhall plead nothing in this matter but what is confonant to the faith and judgment of the an- cient and prefent church of God, as fhall be fully eviden- ced in our progrefs. I know fome have found out other ways whereby the minds of men, as they fuppofe, may be fufficiently fatisfied in the divine authority of the Scripture. But I have tafted of their new wine and defire IN THE SCRIPTURES. 21 it not, becaufe I know the old to be better, though what they plead is of ufe in its proper place. C II A P. II. What it is Infallibly to Believe the Scripture as the Word of God, affirmed. MY dcfign requires that I fhould confine my difcourfe unto as narrow bounds as poffible, and I (hall fo do, (hew- ing, i. What it is in general, infallibly to believe the Scrip- ture to be die word of God, and what is the ground and reafon of our fo doing ? Or, what it is to believe the Scrip- ture to be the word of God, as we are required to believe it fo to be in a way of duty. 2. That there are external arguments of the divine ori- ginal of the Scripture, which are effectual motives to per- fuade us to give an unfeigned affent thereunto. 3. That yet moreover God requires of us, that we be- lieve them to be his word with faith divine, fupernatural, and infallible. 4. Evidence the grounds and reafons whereon we do fo believe, and ought fo to do. Unto thefe heads mod of what enfues in the firft part of this difcourfe may be reduced. It is meet that we fhould clear the foundation whereon we build, and the principles whereon we do proceed; that what we defign to prove may be the better underftood by all forts of perfons, whofe edification we intend. For thefe things are the equal concernment of the learned and unlearned. Wherefore fome things muft be infilled on, which are generally known and granted. And our firft enquiry is, What it is to believe the fcripture to be the word of God with faith divine and fupernatural, according ?.s it is our duty fo to do. 22 THE REASON OF FAITH And ia our believing or our faith, two things are to be confidered. (i.) What it is that we do believe; and (2.) Wherefore we do fo believe it? The firft is the material ob- ject of our faith, namely, the things which we do believe; the latter the formal object of it, or the caufe and reafon why we do believe them; and thefe things are diftin£fc. The material object of our faith, is the things revealed in the Scripture, declared unto us in propofitions of truth. For things muft be fo propofed unto us, or we cannot believe them. That God is one in three perfons, that Jefus Chrift is the Son of God, and the like propofitions of truth, are the material object of our faithy or the things that we do believe; and the reafon why we do believe them, is, becaufe 1 they are propofed in the Scripture. Thus the apoftle ex- preffeth the whole of what we intend, 1 Cor. xv. 3, 4. « I " delivered unto you firft of all that which I alfo received, " how that Chrift died for our fins according to the Scrip- " turcs, and that he was buried, and that he rofe again the " third day according to the Scriptures." Chrift's death and burial and refurrection are the things propofed unto us to be believed, and (o the obje£t of our faith. Bat the rea- fon why we believe them is, becaufe they are declared in the Scriptures, fee Acts viii. 28, 29, 30. Sometimes in- deed this expreflion of believing the Scriptures by a metony- my, denotes both the formal and material objects of our faith, the Scriptures themfelves as fuch, and the things contained in them, fo John ii. 22. "They believed the Scrip- t( ture and the word that Jefus faid," or the things delivered in the Scripture, and further declared by Chrift, which be- fore they underftood not. And they did fo believe what was declared in the Scriptures, becaufe it was fo declared in them; both are intended in the fame expreifion, " They « believed the Scripture," under various confiderations, fo Acts xxvi. 27. The material object: of our faith therefore are the articles of our creed, by whofe enumeration we anfwer unto that queftion, What w r e believe? giving an account of die hope that is in us, as the apoftle doth, Acts xxvi- IN THE SCRIPTURES. 23 22, 23. But if moreover we are afked a reafon of our faith or hope, or why we believe the tilings we do proftfs, as God to be one in three perfons, Jefus Chi'ift to be the Son of God ? we do not anfwer, becaufe fo it is, for this is that which we believe, which were fenfclefs. But we mull give fome other anfwer unto that enquiry, whe- ther it be made by others or ourfelves. The proper anfwer unto this queftion contains the formal reafon and object of our faith, that which it refts upon and is refolved into. And this is that which we look after. 2. We do not in this enquiry intend any kind of per- fuafion or faith but that which is divine and infallible, both which it is from its formal reafon or objective caufe. Men may be able to give fome kind of reafons, why they believe what they profefs fo to do, that will not fuffice or abide the trial in this cafe, although they themfelvcs may reft in them. Some it may be can give no other account hereof, but that they have been fo inftru£ted by them whom they have fufficient reafon to give credit unto ; or that they have fo received them by tradition from their fathers. Now whatever perfuafion thefe reafons may be- get in the minds of men, that the things which they pro- ofs to believe are true, yet if they are alone, it is not di- vine faith whereby they do believe, but that which is merely human, as being refolved into human teftimony only, or an opinion on probable arguments ; for no faith can be of any other kind, than is the evidence it reflects on, or arifeth from. I fay, it is fo where they are alone: for t doubt not but that fome who have never further con- fidered the reafon of their believing than the teaching of their inflructors, have yet that evidence in their own fouls of the truth and authority of God in what they believe, that with refpccl thereunto their faith is divine and fuper- natural. The faith of moft hath a beginning and progrefs not unlike that of the Samaritans, John iv. 40, 41, 42. as (hall be afterwards declared. 3. When we enquire after faith that is infallible, or be- 24 THE REASON OF FAITH lieving infallibly, which, as we fhall fhew hereafter, is nc- ceffary in this cafe, we do not intend an inherent quality in the fubject, as though he that believes with faith infal- lible muft himfelf alfo be infallible j much lefs do we fpeak 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 affent of our minds unto divine truths or fupcrna- tural revelations, whereby it is differenced from all other kinds of affent whatever. And this it hath from its for- mal object, or the evidence whereon we give this affent. For the nature of every affent is given unto it by the nature of the evidence which it proceedeth from, or relieth on. This in divine faith is divine revelation, which being infal- lible, renders the faith that refts on it, and is refolved into it, infallible alfo. No man can believe that which is falfe, or which may be falfe, 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 fo, 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 fo to be, may be fallible, for it is fuch as his evidence is, and no other .; he may believe it to be fo on tradition, or the teftimony of the church of Rome only, or on outward arguments, all which being fallible, his faith is fo alfo, although the things he affents unto be in- fallibly true. Wherefore unto this faith divine and infal- lible, it is not required that the perfon in whom it is, be infallible ; nor is it enough that the thing itfelf believed be infallibly true, but moreover that the evidence whereon he doth believe it be infallible alfo. So it was with them who received 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 itfelf ; then was their faith in- fallible^ though their perfons were fallible. With this IN THE SCRIPTURES. 2$ faith then a man can believe nothing but what is divinely true, and therefore it is infallible 5 and the reafon is, be- caufe God's veracity, who is the God of truth, is the only object of it : Hence faith the prophet, O&TftH TIUT tft»n 13!QNm — 2 Chron. xx. 20. " Believe in the Lord your God, and you (hall be eftablifhed •," or that faith which is in God and his word is fixed on truth, or is infallible. Hence the enquiry in this cafe is, what is the reafon why we believe any thing with this faith divine or fupernatural ? or what it is the believing whereof makes our faith divine, infallible and fupernatural ? "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 reafon of our faith, from, whence it arifeth and whereinto it is ultimately refolved. That is, the only reafon why we do believe that Jefus Chrift is the Son of God, that God is one fingle efience fubfdting in three perfons, is becaufe " that God who is " truth, the God of truth," Deut. xxxii. 4. who " cannot " lie, Tit. i. 2. and whofe word is truth, John xvii. 17. " and the Spirit which gave it out is truth," 1 John v. 6. hath revealed thefe tilings to be fo •, and our believing thefe things on that ground renders our faith divine and fuper- natural. Suppofing alfo a refpect unto the fubjective efficiency of the Holy Ghoft, infpiring it into our minds, whereof afterwards. For to fpeak diftinctly, our faith is fupernatural, with refpecl unto the production of it in our minds by the Holy Ghoft ; and infallible, with refpect unto the formal reafon of it, which is divine revelation ; and is divine, in oppofition unto what is merely human on both accounts. As things are propofed unto us to be believed as true, faith in its afTent refpecls only the truth or veracity of God j but whereas this faith is required of U3 in a way of obe- dience, and is confidered not only phyfically in its nature, but morally alfo as our duty, it refpects alfo the authority of God, which I therefore join with the truth of God, as :) 26 THE REASON OF FAITH the formal rcafon of our faith, fee 2 Sam. vii. 28. And thefe things the Scripture pleads and argues, when faith is required of us in the way of obedience. " Thus faith the " Lord," is that which is propofed unto us as the reafon why we mould believe what is fpoken, whereunto oftentimes other divine names and titles are added, fignifying his au- thority who requires us to believe: " Thus faith the Lord " God, the Holy One of Ifrael," Ifa. xxx. 15. " Thus faith " the High and Lofty One, who inhabiteth Eternity, whofe " name is Holy," Ifa. lvii. 15. " Believe the Lord your " God," 2 Chron. xx. 20. The word of the Lord preced- tth moil revelations in the prophets, and other reafon why we fhould believe, the Scripture propofeth none, Heb. i. 1, 2. yea the interposition of any other authority between the things to be believed and our fouls and confciences, befides the authority of God, overthrows the nature of di- vine faith; I do not fay, the interpofition of any other means whereby we fhould believe, of which fort God hath appointed many, but the interpofition of any other autho- rity, upon which we fhould believe, as that pretended in and by the church of Rome. No men can be lords of our faith, though they may be " helper? of our joy." 5. The authority and truth of God, confidered in them- felves abfolutely, are not the immediate formal object of our faith, though they are the ultimate whereinto it is re- folved. For we can believe nothing on their account unlefs it be evidenced unto us; and this evidence of them is in that revelation which God is pleafed to make of him- felfj for that is the only means whereby our confciences . and minds are affected with his truth and authority. We do therefore no otherwife reft on the truth and veracity of God in any thing than we reft 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 abfolutely, but, thus faith the Lord, and the Lord hath fpoken, is that which we have immediate regard unto. Hereby alone are our minds affected with the authority and veracity of IN THE SCRIPTURES. 1") God, and by what way foever it is made unto us, it is fuf- ficient and able fo to affeft us. At firft, as hath been fliewed, it was given immediately to fomc perfons, and pre- ferved for the ufe of others, in an oral miniftry; but now 2II revelation, as hath alfo been declared, is contained in the Scriptures only. 6. It follows that our faith whereby we believe any divine fupernatural truth, is refolved 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 the mind and will of God, is the firft imme- diate formal object of our faith, the fole reafon why, and ground whereon we do believe the things that are revealed, with faith divine, fupernatural and infallible. We do be- lieve Jefus Chrift to be the Son of God. Why do we fo do, on what ground or reafon? It is becaufe of the autho- rity of God commanding us fo to do, and the truth of God teftifying thereunto. But how or by what means are our minds and confeiences affected with the authority and truth of God, fo as to believe with refpect unto them, which makes our faith divine and fupernatural ? It is alone the divine, fupernatural, infallible revelation that he hath made of this facred truth, and of his will, that we fhouid 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 himfelf in all thing9 which he will have us to believe or do. Hence, 7. The laft enquiry arifeth, how, or on what ground, for what reafons do we believe the. Scripture to be a di- vine revelation proceeding immediately from God; or to be that word of God which is truth divine and infallible? Whereunto we anfwer, it is folely on the evidence that the Spirit of God in and by the Scripture itfelf gives unto us, that it was given by immediate infpiration from God. Or the ground and reafon whereon we believe the Scripture to be the word of God, are the authority and truth of P a 28 THE REASON OF FAITH God evidencing themfelves in and by it unto the minds and consciences of men. Hereon, as whatever we afTent unto as propofed in the Scripture, our faith refts on and is refolved into the veracity and faithfulnefs of God, fo is it alfo in this of believing the Scripture itfelf to be the infal- lible word of God, feeing we do it on no other grounds but its own evidence that fo it is. This is that which is principally to be proved, and there- fore to prepare for it, and to remove prejudices, fome- thing is to be fpoken to prepare the way thereunto. CHAP. III. Sundry convincing external Arguments fur Divine Revelation. 1 here are fundry cogent arguments which are taken from external confiderations of the Scripture, that evince it on rational grounds to be from God. All thefe are mo- tives of credibility, or effectual perfuafives to account and efteem it to be the word of God. And although they nei- ther are, nor is it poffible they ever fhould be, the ground and reafon whereon we believe it fo to be with faith divine and fupernateral; yet are they necefl'ary unto the confir- mation of our faith herein againft temptations, oppofitions, nnd objections. Thefe arguments have been pleaded by many and that ufefully, and therefore it is not needful for me to infift upon them. And they are the fame for the fubltance of them in antient and modern writers, however managed by fome with more learning, dexterity, and force of reafoning than by others. It may not be expected there- fore that in this fhort difcourfe, defigned unto siiother purpofej I fhould give them much improvement. However I fhall a little touch on thofe which feem to be moft co- gent, and that in them wherein, in my apprehenfion, their ftrength doth lie. And I fhall do this to manifeft, that although we plead that no man can believe the Scriptures IN THE SCRIPTURES. 2^ to be the word of God with faith divine, fupernatural, and infallible, but upon its own internal divine evidence ami efficacy, yet we allow and make ufe of all thofe external arguments of its facred truth and divine original which arc pleaded by others, afcribing unto them as much weight and cogency as they can do, acknowledging the perfuafion which they beget and effect: to be as firm as they can pre- tend it to be: Only we do not judge them to contain the whole of the evidence which we have for faith to reft in, or to be refolved into; yea not that at all, which renders it divine, fupernatural and infallible. The rational argu- ments we fay which are, or may be ufed in this matter, with the human teftimonies whereby they are corroborat- ed, may and ought to be made ufe of and infilled on; and it is but vainly pretended that their ufe is fuperfeded by our Other aiiertions; as though where faith is required, all the fubfervient ufe of reafon were abfolutely difcarded, and our faith thereby rendered irrational; and the aflent 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 cer- tainty. Moreover, the conclufion which unprejudiced rea- fon will make upon thefe arguments, is more firm, better grounded, and more pleadable, than that which is built merely on the fole authority of any church whatever. But this we affert, that there is an aflent of another kind, un- to the divine original and authority of the Scriptures re- quired of us ; namely, that of faith divine and fupernatural. Of this none will fay that it can be effected by, or refolv- ed into the belt and mod cogent of rational arguments and external teftimonies, which are abfolutely human and fallible. For it doth imply a contradiction to believe in- fallibly upon fallible evidence. Wherefore I fhnli prove, that beyond all thefe arguments and their effecl: upon our minds, there is an aflent unto the Scripture as the word of God required of us with faith divine, fupernatural, infallible; and therefore there mull be a divine cvi': .; 3© THE REASON OF FAITH which is the formal object and reafon of it, which alone it refts on, and is refolved into, which fh'all aifo be de- clared and proved. But ytt, as was faid in the firft place, becaufe their property is to level the ground, and to re- move the rubbifh of objections out of the way, that we may build the fafer on the fure foundation, I mall men- tion fome of thofe which I efteem juftly pleadable in this caufe. And, I. The antiquity of thefe writings, and of the divine revelation contained in them, is pleaded in evidence of their divine original: and it may be fo defsrvedly; for where it is abfolute, it is unqueftionable: that which is molt antient in any kind is moil true; God himfelf makes ufe of this plea againft idols, Ifa. xliii. 10, II, 12. '* Ye " are my witneffes, faith the Lord, I, even I am the Lord, " and bcfides me there is no Saviour; I have declared and " have faved, and I have fhewed when there was no " ftrange god amongft you: therefore ye are my wit- " neiles, faith the Lord, that I am God." That which he aflerts is, that he alone is God, and no other: this he calls the people to teftify by this argument, that he was among them as God, that is, in the church, before any ftrange god was known or named. And fo it is juftly pleaded in behalf of this revelation of the mind of God in the Scrip- ture ; it was in the world long before -any other thing or writing pretended to be given unto the fame end. What- ever therefore enfued with the like deCgn, muft either be fet up in competition with it, or oppofition unto it, above which it hath its advantage merely from its antiquity. Whereas therefore this writing in the firft books of it, is acknowledged to be antienter than any other that is extant in the world, or indeed that ever was fo, and may be prov- ed fo to be: it is beyond all reasonable apprehenfion that it fhould be of human original. For we know how low, weak, and imperfect all human inventions were at the firft, how rude and unpolifhed in every kind, until time, obfervation,' following additions and diminutions had fhap- IN THE SCRIPTURES. 31 ed, formed, and improved them. But this writing coming forth in the world, abfolutely the firit in its kind, direct- ing us in the knowledge of God and ourfelves, was at firft and at once fo abfolutely compleat and perfect, that no art, induftry, or wifdom of man, could ever yet find any juft defect in it, or was able to add any thing unto it whereby it might be bettered or improved. Neither from the be- ginning would it ever admit of any additions unto it, but what came from the fame fountain of divine revelation and infpiration, clearing itfelf in all ages from all addition and fuperfetation of men whatever. This at leaft puts a fin- gular character upon this book, and reprefents it with that reverend awe and majefty, that it is the higheft petulency not to pay it a facred refpect. This argument is purfued by many at large, as that which affordeth a great variety of hiftorical and chronolo- gical obfervations. And it hath been fo fcanned and im- proved, that nothing but the giving of it a new drefs re- mains for prefent or future diligence. But the real force of it lies in the confideration of the people, by and amongft whom this revelation firft commenced in the world, and the time wherein it did fo. When fome nations had fo improved and cultivated the light of nature as greatly to excel others in wifdom and knowledge, they generally looked upon the people of the Jews as ignorant and bar- barous. And the more wife any of them conceived them- fclves, the more they defpifed them. And indeed they were utter ftrangers unto all thofe arts and fciences, where- by the faculties of men's minds are naturally enlightened and enlarged. Nor did they pretend unto any wifdom whereby to Hand in competition with other nations, but only what they received by divine revelations. This alone God himfelf had taught them to look upon and effceem as their only wifdom before all the world, Deut. iv. 6, 7, 8. Now we fliall not need to confider what were the firit attempts of other nations, in expreffing their conceptions concern- ing things divine, the duty, and happinefs of man. The 3 1 THE REASON OF FAITH Egyptians and Grecians were thofe who vied for reputa- tion in the improvement of this wifdom. But it is known and confefTed that the utmoft production of their endea- vours, were things foolifh, irrational and abfurd, contrary to the being and providence of God, to the light of na- ture, leading mankind into a maze of folly and wickednefs. But we may confider what they attained unto in the ful- nefs of time by their utmoft improvement of fcience, wif- dom, mutual intelligence, experience, communication, laborious ftudy and obfervation. When they had added and fubducted to and from the inventions of all former ages from time immemorial, when they had ufed and im- proved the reafon, wifdom, invention, and conjectures of all that went before them in the ftudy of this wifdom, and had difcarded whatever they had found by experience un- fuited to natural light and the common reafon of mankind, yet it rauft be acknowledged that the apoftle paffeth a juft cenfure on the utmoft of their attainments, namely, that they waxed vain in their imaginations, and the world in wifdom knew not God. Whence then was it, that in one nation, efteemed barbarous, and really fo with refpedr. un- to that wifdom, thofe arts and fciences which ennobled other nations, from that antiquity wherein it is not pre- tended that reafon and wifdom had received any confidera- ble improvement ; without converfe, communication, learning, or experience, there fhould at once proceed fuch a law, doctrine and inftrudtions concerning God and man, fo (table, certain, uniform, as (hould not only incompara- bly- excel all products of human wifdom unto that pur- pofe, however advantaged by time and experience, but alfo abide invariable throughout all generations, ib as that whatever hath been advanced in oppofition unto it, or but differing from it, hath quickly funk under the weight of its own unfeafonablenefs and • folly ? This one confide- ration, unlefs men have a mind to be contentious, gives fuffkient fatisfadtion, that this book could have no other IN THE SCRIPTURES. 33 original, but what it pleads for itfelf, namely, an imme- diate 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 in its prefer- vation. Were not the Bible what it pretends to be, there had been nothing more fuitable to the nature of God, and more becoming Divine Providence, than long fince to have blotted it out of the world. For to fufter a book to be in the world from the " beginning of times," falfely pretend- ing his name and authority, feducing fo great a portion of mankind into a pernicious and ruinous apoftacy from him, as it mull do and doth, if it be not of a divine original, and expofing inconceivable multitudes of the bed, wifeft, and fobereft among them, unto all forts of bloody miferies which they have undergone in the behalf of it, feems not confonant unto that infinite goodnefs, wifdom and care wherewith this world is governed from above. But, on the contrary, whereas the malicious craft of Satan, and the prevalent power and rage of mankind, hath com- bined and been fet at work, to the ruin and utter fuppref- fion of this book, proceeding fometimes fo far as that there was no appearing way for its efcape; yet through the watchful care and providence of God, fometimes putting itfelf forth in miraculous inftances, it hath been preferved unto this day, and fhall be fo to the confummation of all things. The event of that which was fpoken by our Saviour, Matth. v. 18. doth invincibly prove the divine approbation of this book, as that doth its divine original; u Till heaven and earth pafs away , one jot or one ** title fhall in no wife pafs from the law." God's perpetual care over the Scriptures for fo many ages, that not a letter of it fhould be utterly loft, nothing that hath the leaft ten- dency towards its end fhould perifh, is evidence fufficient of his regard "unto it. Efpecially would it be fo, if we fhould confider with what remarkable judgments and fe- vere reflections of vengeance on its oppofers, this care hath been managed, inftances whereof might eafily be E 34 THli REASON OF FAITH multiplied. And if any will not afcribe this prefervatlon of the books of the Bible, not only in their being, but in their purity and integrity, free from the leaft juft fufpicion of corruption, or the intermixture of any thing human or heterogeneous, unto the care of God; it is incumbent on him to afiign forne other caufe proportionate to fuch an effe£t, whilft it was the intereft of heaven, and the endea- vour of the earth and hell to have it corrupted and deftroy- ed. For my part I cannot but judge that he that feeth not an hand of Divine Providence ftretched out in the preferv- ation cf this book, and all that is in it, its words and fyl- lables for thoufands of years, through all the overthrows and deluges of calamities that have befallen the world, with the weaknefs of the means whereby it hath been pre- ferved, and the intereft, in fome ages, of all thofe in whofe power it was to have it corrupted, as it was of the apoftate churches of the Jews and Chriftians, with the open oppo- fition that hath been made unto it, doth not believe there is any fuch thing as Divine Providence at all. It was firft writ- ten in the very infancy of the Babylonian empire, with which it afterwards contemporized about 900 years. By this monarchy, that people which alone had thefe oracles of God committed to them were oppreffed,deftroyed,and carried in- to captivity; but this book was then preferved amongft them whilft they were absolutely under the power of their ene- mies, although it condemned them and all their gods and religious worfhip, wherewith we know how horribly man- kind is enraged. Satan had enthroned himfelf as the ob- ject of their worfhip, and the author of all ways of divine veneration amonglt them. Thefe they adhered unto as their principal intereft, as all people do unto that they efteem their religion. In the whole world there was nothing that judged, condemned, oppofed him or them, but this book only, which was now abfolutel-y in their power. If that by any means could have been deftroyed, then when it was in the hands but of a few, and thofe for the moil part flagitious in their lives, hating the things contained in it, IN THE SCRIPTURES. 35 and wholly under the power of their adverfarles, the in- tereft of Satan, and the whole world in idolatry, had been fecured. But, through the mere provifion of divine care, it outlived that monarchy, and faw the ruin of its greateil adverfaries. So it did alio during the continuance of the Perfian monarchy which fucceeded, whilft the people was ftill under the power of idolaters, againft whom this was the only teftimony in the world. By fome branches of the Grecian monarchy a moft fierce and diligent attempt was made to have utterly deftroyed it; but (till it was matched by divine power out of the furnace, not one hair of it being finged, or the leaft detriment brought unto its perfe£tion # The Romans deftroyed both the people and place defigned until then for its prefervation, carrying the antient copy of the law in triumph to Rome on the conqueft of Jerufa- lem; and whilft all abiblute power and dominion in the whole world, where this book was known or heard of, was in their hands, they exercifed a rage againft it for fundry ages, with the fame fuccefs that former enemies had. From the very firft, all the endeavours of mankind that pro- fefled an open enmity againft it have been utterly fruftrate. And whereas alfo thofe unto whom it was outwardly com- mitted, as the Jews firft, and the antichriftian church of apoftatized Chriftians afterwards, not only fell into opi- nions and practices abfolutely inconfiftent with it, but alio built all their prefent and future interefts on thofe opinions and practices; yet none of them durft ever attempt the corrupting of one line in it, but were forced to attempt their own fecurity, by a pretence of additional traditions, and keeping the book itfelf, as much as they durft, out of the hands and knowledge of all not engaged in the fame intereft with themfelves. Whence could all this proceed but from the watchful care and power of Divine Provi- dence? and it is brutifli folly not to believe, that what God doth fo protect did originally proceed from himfelf, feeing it pleads and pretends fo to do: for every wife man E 2 3<5 THE REASON OF FAITH will take more care of a ftranger, than a baftard faifely impofed on him unto his difhonour. 3. The defign of the whole and all the parts of it hath an imprefs on it of divine wifdom and authority: and hereof there are two parts; Firft, to reveal God unto men, and fecondly, to direct men to come unto the enjoyment of God. That thefe are the only two great concerns of our nature, of any rational being, were eafy to prove, but that it is acknowledged by all thofe with whom I treat. Now never did any book or writing in the world, any fingle or joint endeavours of mankind, or invitible fpirits, in the way of authority, give out a law, rule, guide, and light for all mankind univerfally in both thefe, namely, the knowledge of God and ourfelves, but this book only; and if any other, it may be, like the Alcoran, did pre- tend in the lead thereunto, it quickly difcovcred its own folly, and expofed itfelf to the contempt of all wife and confiderate men. The only queftion is, how it hath dis- charged itfelf in this defign? for if it hath compleatly and perfectly accomplifhed it, it is not only evident that it rauft be from God, but alfo that it is the great benefit and kindnefs, that divine benignity and goodnefs ever granted unto mankind ; for without it all men univerfally mull neceffarily wander in an endlefs maze of uncertainties, without ever attaining light, reft or blefTednefs, here or hereafter. Wherefore, 1. As it takes on itfelf to fpeak in the name and autho- rity of God, and delivers nothing, commands nothing, but what becomes his infinite holinefs, wifdom, and goodnefs; fo it makes that declaration of him in his nature, being, and fubliftence, with the neceffary properties and acts thereof, Ins will, with all his voluntary actings or works, wherein we may be or are concerned, fo as that we may know him aright, and entertain true notions and apprehen- iions of him, according to the utmoft capacity of our finite, limited underftanding. Neither do we urge his authority in this cafe, but here and elfewhere refort unto the evi- IN THE SCRIPTURES. 37 dence of his reafonings compared with the event or matter" of fadt. What horrible darknefs, ignorance and biindnefs was upon the whole world with refpecl unto the knowledge of God? what confufion and debafement of our nature enfued thereon, , whilft God " fuffered all nations to walk " in their own ways, and winked at the times of their ig- M norance," the apoftle declares at large, Rom, i. from the 19th yerfe to the end of the chapter. The fum is, That the only true God being become unknown to them, as the wife (I of them acknowledged, A els xvii. 21. and as our apoftle proved againft them; the devil that murder- er from the beginning, and enemy 01 mankind, had under various pretences fubftituted himfelf in his room, and was become the " god of this world," as he is called, 2 Cor. iv. 4. and had appropriated all the religious devotion and worfnip of the generality of mankind unto himfelf; " for " the things which the Gentiles facrificed, they facrificed f* unto devils, and not unto God," as our apoftle affirms, 1 Cor. x. 20. and as may eafily be evinced; and I have abundantly manifefted it * elfewhere. It is acknowledged that fome few fpeculative men among the heathens did feek after God in that horrid darknefs wherewith they were encompaffed, and laboured to reduce their concep- tions and notions of his being, unto what reafon could apprehend of infinite perfections., and what the works of creation and providence could fuggeft unto them; but as they could never come unto any certainty or confiftency of notions in their own minds, proceeding but a little be- yond conjecture, as is the manner of them who feek after any thing in the dark, much lefs with one another, to pro- pofe any thing unto the world for the ufe of mankind in thefe things by common confent; fo they could none of them either ever free themfelves from the groffeft practi- cal idolatry in worshipping the devil, the head of their apoftacy from God; nor in the lead influence the minds of the generality of mankind with any due apprehenfions of the divine nature: This is the fubjeel: and fubflaucc of the * Dc Natura Theclogiw lib. cap. 38 THE REASON OF FAITH apoftle's diiputation againft them, Rom. i. In this ftate of things, what mifery and confufion the world lived in for many ages, what an endlefs labyrinth of foolifh llavifh fuperftitions and idolatries it had caft itfelf into, I have in another * difcourfe particularly declared. With refpect. hereunto the Scripture is well called by the apoftle Peter, " a light finning in a dark place," 2 Pet. i. 19. It gives unto all men at once a perfect, clear, fteady uniform de- claration of God, his being, fubfiftence, properties, autho- rity, rule and actings, which evidenceth itfelf unto the minds and confciences of all whom the god of this world hath not abfolutely blinded by the power of prejudices and lufts, confirming them in an enmity unto, and hatred of God himfelf. There is indeed no more required to free mankind from this horrible darknefs, and enormous con- ceptions about the nature of God, and the worfhip of idols, but a fedate unprejudiced confideration of the revelation of thefe things in the book of the Scripture. We may fay therefore to all the world with our prophet, " When " they fay unto you, Seek unto them who have familiar " fpirits, and unto wizzards that peep and mutter; fhould " not a people feek unto their God? for the living, to the " dead? To the law, and to the teftimony, if they fpeak " not according to this word, it isbecaufe there is no light « in them," Ifa. viii. 19, 20. And this alfo plainly mani- fefts the Scripture to be of a divine original. For if this declaration of God, this revelation of himfelf and his will, is incomparably the greateft and moft excellent benefit that our nattne is capable of in this world, more needful for, and ufeful unto mankind than the fun in the; firma- ment, as to the proper end of their lives and beings; and if none of the wifeft men in the world neither feverally nor jointly could attain unto themfelves, or make known unto others this knowledge of God, fo that we may fay with our apoftle, " that in the wifdom of God, the world « by wifdom knew not God," 1 Cor. i. 2 1 . And whereas * Ubi fupra dc Origine i. petual confufion ; fo the enquiries of the philofophers about the chief end of man, the nature of felicity or blef- fednefs, the ways of attaining it, are nothing but fo many uncertain and fierce digladiatiotis, wherein not any one truth is alferted, nor any one duty prescribed, that is not Ipoiled and vitiated by its circumftances and ends; befides they never rofe up fo much as to a furmife of or about the rnoft important matters of religion, without which it is de- monftrable by reafon, that it is impoihble we mould ever attain the end for which we are made, nor the bleflednefs whereof we are capable. No account could they ever give of our apoftacy from God, of the depravation of our nature, of the cauie or neceffary cure of it. In this loft and wandering condition of mankind, the Scripture pre- fenteth itfelf as a light, rule and guide unto all, to dire£t them in their whole courfe unto their end, and to bring them unto the enjoyment of God ; and this it doth with that clearnefs and evidence as to difpel all the ckrknefs, and to put an end unto all the confufions of the minds of men, as the fun with riling doth the fhades of the night, unlefs they wilfully fnut their eyes againft it, " loving " darknefs rather than light, becaufe their deeds are evil." For all the confufion of the minds of men, to extricate themfelves from whence they found out and immixed themfclves in endlefs queltions to no purpofe, arofe from their ignorance of what we were originally, of what we now are, and how we came fo to be, by what way or means we may be delivered or relieved, what are the du- ties of life, or what is required of us in order to our liv-f ing to God as our chiefeft end, and wherein the bleficd- nefs of our nature doth confift : all the world was never able to give an anfwer tolerably fatisfac~tory unto any one of thefe enquiries, and yet unlefs they are all infallibly deter- mined, we are not capable of the leaft reft or happinefs a- bove the beads that perifh. But now all thefe things are fo clearly declared and ftated in die Scripture, that it IN THE SCRIPTURES. 41 comes with an evidence like a light from heaven on the minds and consciences of unprejudiced pcrfons. • What was the condition of our nature in its firlt creation and conftitution, with the blefTednefs and advantage, of that condition, how we fell from it; and what was the caufe, what is the nature, and what the confequents and effects of our prefent depravation and apoftacy from God; how help and relief is provided for us herein by infinite wifdom, grace and bounty, what that help is, how we may be in- terefted in it, and made partakers of it, what is that fyf- tem of duties, or courie of obedience unto God which is required of us, and wherein our eternal felicity doth confift: are all of them fo plainly and clearly revealed in the Scrip- ture, as in general to leave mankind no ground for doubt, enquiry, or conjecture; fet afide inveterate prejudices from tradition, education, falfe notions into the mould whereof the mind is caft, the love of fin, and the conduct of luft, which things have an inconceivable power over the minds, fouls, and affections of men; and the light of the Scripture in thefe things is like that of the fun at noon- day, which fhuts up the way unto all further enquiry, and efficaciously neceflitates unto an acquiefcency in it; and in particular in that direction which it gives unto the lives of men, in order unto that obedience which they owe to God, and that reward which they expect from him, there is _no initance conceivable of any thing conducing thereunto, which is not prefcribed therein, nor of any thing which is contrary unto it that falls not under its prohibition. Thofe therefore whofe defire or intereft it is, that the bounds and deferences of good and evil fhould be unfixed and confounded, who are afraid to know what they were, what they are, or what they (hall come unto; who care to know neither God nor themfelves, their duty nor their reward, may defpife this book, and deny its divine origi- nal; others will retain a facred veneration of it, as of the offspring of God. 4. the tcftimony of the church may, in like manner, be F 42 THE REASON OF FAITH pleaded unto the fame purpofe: and I fhall alfo infill upon it, partly to manifefl wherein its true nature and efficacy doth confifl, and partly to evince the vanity of the old pre- tence, that even we alfo who are departed from the church of Rome do receive the Scripture upon the authority thereof: whence it is further pretended, that on the fame ground and reafon we ought to receive whatever elfe it propofeth unto us. i. The church is faid to be the tf ground and pillar of M truth," I Tim. iii. 15. which is the only text pleaded with any fobriety, to give countenance unto the afTertion of the authority of the Scripture with refpecl: unto us, to depend en the authority of the church. But the weak- nefs of a plea to that purpofe from hence hath been fo fully manifefted by many already, that it needs no more to be infifted on: in fliort, it cannot be fo the " ground and " pillar of truth," that the truth mould be as it were built and reft upon it as its foundation-, for this is directly con- trary to the fame apoftle, who teacheth us, that the church itfelf is built upon the " foundation of the prophets and <( apoftles, Jefus Chrift himfelf being the chief corner " ftone," Eph. ii. 20. The church cannot be the ground of truth, and truth the ground of the church in-the fame fenfe or kind: wherefore the church is the " ground and i( pillar of truth," in that it holds up and declares the Scriptures, and the things contained therein fo to be. 2. In receiving any thing from a church, we may con- fider the authority of it, or its miniftry. By the authority of the church in this matter we intend no more but the weight and importance that is in its teftimony, as tefti- monies do vary according to the worth, gravity, honefty, honour, and reputation of them by whom they are given. For to fuppofe an authority, properly fo called, in any church, or all the churches of the world, whereon our reception of the Scripture fhould depend, as that which gives its authority towards us, and a fufficient warranty to our faith, is a nice imagination: for the authority and IN THE SCRIPTURES. 43 truth of God ftand not in need, nor are capable of any fuch atteftation from men; all they will admit of from the children of men is, that they do humbly fubmit unto them, and teftify their fo doing, with the reafons of it. The miniftry of the church in this matter is that duty of the church, whereby it propofeth and declareth the Scrip- ture to be the word of God, and that as it hath occafion to all the world: and this miniftry alfo may be confidered either formally, as it is appointed of God unto this end, and blefied 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 fenfe whatever, for the reafons that (hall be mentioned imme- diately. But it may be granted, that together with the miniftry of other churches in the world, and many other providential means of their prefervation, and fucceflive communication, we did de facto receive the Scriptures by the miniftry of the church of Rome alfo, feeing they alfo were in poflefiion of them : but this miniftry we allow only in the latter fenfe, as an actual means in fubitrvien- cy unto God's providence, without refpect unto anyefpe- cial inftitution. And for the authority of the church in this cafe, in that fenfe wherein it is allowed, namely, as denoting the weight and importance of a teftimony, which being ltrengthened by all forts of circumftances, may be faid to have great authority in it, we mult be careful unto whom or what church we grant or allow it. For let men afiume what names or titles to themfelves they pleafe, yet if the gene- rality of them be corrupt or flagitious in their lives, and have great fecular advantages, which they highly prize and ftudioufly improve, from what they fuppofe and pro- fefs the Scripture, to fupply them with all, be they called church, or what you pleafe, their teftimony therein is of very little value; for ail men may fee that they have an r * 44 THE. REASON OF FAITH earthly worldly intereft of their own therein. And it will be faid, that if fuch perfons did know the whole Bible to be a fable (as one pope expreffed himfelf to that purpofe) they would not forego the profeflion of it, unlefs they could more advantage themfelves in the world another way. Wherefore, whereas it is manifeft unto all, that thofe who have the conduct of the Romifh church have made and do make to themfelves great earthly temporal advantages, in honour, power, wealth, and reputation in the world, by their profeflion of the Scripture, their teftimony may rationally be fuppofed to be fo far influenced by felf inte- reft, as to be of little validity. The teftimony therefore which I intend, is that of mul- titudes of perfons of unfpotted reputation on all other ac- counts in the world, free from all poffibility of impeach- ments as unto any defigned evil or confpiracy among them- felves, with refpect unto any corrupt end, and who having not the leaft fecular advantage by what they teftified unto, were abfolutely fecured againft all exceptions, which either common reafon or common ufage among mankind can put in unto any witnefs whatever. And to evidence the force that is in this confideration, I fhall briefly reprefent, i . Who they were that gave and do give this teftimony in fome fpecial inftances. 2. What they gave this teftimony unto. 3. How or by what means they did fo. And in the firft place, The teftimony of thofe by whom the feveral books of the Scripture were written, is to be confidered : they all of them feverally and jointly witneffed, that what they wrote was received by infpiration from God. This is pleaded by the apoftle Peter in the name of them all, 2 Pet. i. 16, 17, 18, 19, 20, 21. " For we have not " followed cunningly devifed fables, when we made known « unto you the power and coming of our Lord Jefus ec Chrift, but were eye witueffes of his majeity. For he « received from God the Father, honour and glory, when " there came fuch a voice to him from the excellent glory, « This is my beloved Son, in whom I am well pleafed. IN THE SCRIPTURES. 45 «« And this voice which came from Heaven we heard, « when we were wkh him in the holy mount. We have ♦ c alfo a more fure word of prophecy, whereunto ye do THE REASON OF FAITH I. As to their perfons they were abfolutely removed from all poffible fufpicion of deceiving or being deceived. The wit of all the athciilical fpirits in the world is not able to fix on any one thing, that would be a tolerable ground of any fuch fufpicion concerning the integrity of witnefles, could fuch a teftimony be given in any ether cafe. And furmifes in things of this nature which had no pleadable ground for them, are to be looked on as dia- bolical fuggeftions, or atheiftical dreams, or at beft the falfe imaginations of weak and diftempered minds. The nature and defign of their work, their unconcernment with all fecular interefts, their unacquaintance with one another, the times and places wherein the things reported by them were done and ailed, the facility of convincing them of falfehood, if what they wrote in matter of fact, which is the fountain of what elfe they taught, in cafe it were not true, the evident certainty that this would have been done anting from the known defire, ability, will and intereft of their adverfaries fo to do, had it been poflible to be effect- ed, feeing this would have fecured them the victory in the conflicts wherein they were violently engaged, and have put an immediate iffue unto all that difference and uproar that was in the world about their doctrine; their harmony among themfelves without confpiracy or antecedent agree- ment, the miferies which they underwent, moll of them without hope or relief or recompence in this world, upon the fole account of the doctrine taught by themfelves, with all other circumftances innumerable that are pleadable to evince the fincerity and integrity of any witnefles whatever, do all concur to prove that they did not follow cunningly devifed fables, in what they declared concerning the mind and will of God as immediately from himfelf. To con- front this evidence with bare furmifes, incapable of any rational countenance cr conlarmation, is only to manifeft what brutifh impudence infidelity and atheifm are forced to retreat unto for fhelter. IN THE SCRIPTURES. 47 2. Their Jtyfe and manner of writing deferves a peculiar confederation: for there are impiefTed on it all thofe cha- racters of a divine original, that can be communicated un- to fuch an outward adjunft of divine revelation. Not- withstanding the diflance of the ages and feafons wherein they lived, the difference of the languages wherein they wrote, with the great variety of their parts, abilities, edu- cation and other circumftances, yet there is upon the whole and all the parts of their writing, that gravity, majefty, and authority, mixed with plainnefs of fpeech, and abfo- lute freedom from all appearance of affectation of efteem or npplaufe, or any things elfe that derive from human frailty, as mull excite an admiration in ail that feriouiiy confider them. But I have at large # elfewhere infifted on this confederation ; and have aifo in the fame place fliewed that there is no other writing extant in the world that ever pretended unto a divine original, as the apocry- phal books under the Old Teftament, and fome fragments \ of fpurious pieces pretended to be written in the days of the apoftles, but they are, not only from their matter, but from the manner of their writing, and the plain footfteps of human artifice and weaknefs therein, fuflicient for their own conviction, and do openly difcover their own vain pretenfions. So muft every thing neceffarily do, which being merely human, pretends unto an immediate deriva- tion from God. When men have done all they can, thefe things will have as evident a difference between them, as there is between wheat and chaff, between real and pamted fire, Jer. xxiii. 28, 29. 3. Unto the teftimony of the divine writers themfelves, . we muft add that of thofe who in all ages have " believed <« in Chrift through their word," which is the defcription which the Lord Jefus Chrift giveth of his church, John xvii. 20. This is the church, that is, thofe who wrote the Scripture ; and thofe who believe in Chrift through their word through all ages, which beareth witnefs to the * Excercitat. on the Epift. to th; lid). E:cr. 1. 48 THE REASON OF FAITH divine original of the Scripture, and it may be added, that we know this witnefs is true. With thefe I had rather venture my faith and eternal condition, than with any fo- ciety, any real or pretended church whatever. And among thefe there is an efpecial confideration to be had of thole " innumerable multitudes" who in the primitive times witnefled this con fe (lion all the world over. For ihey had many advantages above us, to know the certainty of fun- dry matters of fact which the verity of our religion de- pends upon. And we are directed unto an efpecial re- gard of their teftimony, which is fignalized by Chrift him- felf. In the great judgment that is to be paffed on the world, the firft appearance is of the fouls of them that were beheaded for « the witnefs of Jefus Chrift, and for " the word of God," Rev. xx. 4. And there is at prefent an efpecial regard unto them in heaven upon the account of their witnefs and teftimony. Rev. vi. o, 10, 11. Thefe were they who with the lofs of their lives by the fword, and other ways of violence gave teftimony unto the truth of the word of God. And to reduce thefe things unto a rational confideration, who can have the leaft occafion to fufpect all thofe perfous of folly, weaknefs, credulity, wickednefs, or ccnfpiracy among themfelves, which fuch a diffufed multitude was abfolutely incapable of? Neither can any man undervalue their teitimony, but he mufi comply with their adverfaries againft them, who were known generally to be of the worft of men. And who is there that believes there is a God, and an eternal future date, that had not rather have his foul with Paul than Nero, with the holy martyrs than their beftial perfecutors? Wherefore this fuffrage and teftimony, begun from chc firft writing of the Scripture, and carried on by the beft of men in ail ages, and made, confpicuoufly glorious in the primitive times of Christianity, muft needs be with all wife men unavoidably cogent, at leaft unto a due and fedate confideration of what they bare witnefs unto, and IN THE SCRIPTURES. .\) fufficient to fcatter all fucli prejudices as athcifm orpro- /anenefs may ralfe or fuggelt. Secondly ; What it was they gave fceftimorry unto is duly to be confulered. 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 infpiration, as their faith in this matter is ex- pi\ifcd, 2 Pet. i. 20, 21. On this account and no other did they themfclves receive the Scripture, as alfo believe and yield obedience unto the the things contained in it. Neither would they admit that their teftimony was re- ceived, if the whole world would be content to allow of, or obey the Scripture on any other, or lower terms. Nor will God himfelf allow of an affent unto the Scripture un- der any other conception, but as the word which is imme- diately fpoken by himfelf. Hence they who refute to give credit thereunto, are faid to " belie the Lord, and fay it " is not he, - ' Jer. v. 12. Yea to make " God a liar;" i John v. io. If all mankind fhould agree together to re- ceive and make ufe of this book, as that which taught nothing but what is good, ufeful, and profitable to human focicty ; as that which is a complete directory unto men in all that they need to believe or do towards God, the beft means under heaven to bring them to fettlement^ fa- ti,;fac"Hon, and afiurance in the knowledge of God and themfelves, as the fa f eft guide to eternal blef&dnfcfs, and therefore muft needs be written and compofed by perfons wife, holy, and honeft above all companion, and fuch as had that knowledge of God and his will as is nec^ffiri y unto fuch an undcrtakiug, yet all this anfwers not the tef- timony given by the church of believers in all oges unto the Scriptures. It was not lawful for them, it is not for us, fo to compound this matter with the world. That the whole Scripture was given by " infpiration from God," that it was his word, his " true and faithx'ul fayings/' was that which in the firft place they gave teftimony unto, I we alfo are obliged fo to do. They never pretend" d G 5° THE REASON OF FAITH unto any other aflurance of the things they profefTed, nor any other reafon of their faith and obedience, but that the Scripture wherein all thefe things are contained " was gi- " ven immediately from God," or was his word. And therefore they were always efteemed no lefs traitors to Chriftianity who gave up thfir Bibles to perfecutors, than thofe who denied Jefus Chrift. 3. The manner wherein this teftimony was given, adds to the importance of it. For 1. Many of them, efpecially in fome feafons, gave it in, and with fundry miraculous operations. This our apoftle pleadeth as a corroboration of the witnefs given by the fir ft preachers of the gofpel unto the truths of it ^ Heb. ii. 4. as the fame was done by all the apoftles together; Acts. v. 32. It muftbe granted that thefe miracles were not wrought immediately to con- firm this fingle truth, that the Scripture was given by in- fpiiation of God. But the end of miracles is to be an im- mediate witnefs from heaven, or God's atteftation to their perfons and miniftry by whom they were wrought. His prefence with them, and approbation of their doctrine, were publicly declared by them. But the miracles wrought by the Lord Chrift and his apoftles, whereby God gave immediate teftimony unto the divine miffion of their per- fons, and infallible truth of their doctrine, might either not have been written as moft of them were not, or they might have been written and their doctrine recorded in books not given by infpiration from God. Befides, as to the miracles wrought by Chrifl himfelf, and moft of thofe of the apoftles, they were wrought among them by whom the books of the old teftament were acknowledged as the oracles of- God, and before the writing of thofe of the new; fo that they could not be wrought in the immediate confirmation of the one or the other. Neither have we any infallible teftimony concerning thefe miracles, but the Scripture itfelf, wherein they are recorded: whence it is neceffary that we mould believe the Scripture to be infal- libly true before we can believe on grounds infallible the IN THE SCRIPTURES. 5 1 miracles therein recorded to be fo. "Wherefore I grant that the whole force of this confideration lieth in this alone, that thofe who gave teftimony to the Scripture to be the word of God, had an atteflation given unto their miniftry by thefe miraculous operations; concerning which we have good collateral fecurity-alfo. 2. Many of them confirmed their teftimony with their fufferings, being not only witneiTes but martyrs in the pe- culiar church notion of that word, grounded on the Scrip- ture, Acts xxii. 20. Rev. ii. 13. chap. xi. 7, So far were they from any worldly advantage by the profeffion they made, and the teftimony they gave, as that in the confirm- ation of them they willingly and chearfully underwent whatever is evil, dreadful, or deftruc~tive to human nature in all its temporary concerns. It is therefore unqueftion- able that they had the higheft afiurance of the truth in thefe things which the mind of man is capable of. The management of this argument is the principal defign of the apoftle in the whole xith chapter of the epiftle to the Hebrews. For having declared the nature of faith in ge- neral, namely, that it is the " fubftance of things hoped " for, and the evidence of things not feen," ver. 1. that is fuch an aiTent unto, and confidence of invifible things, things capable of no demonftration from fenfe or reafon, as refpeits divine revelation only, whereinto alone it is refolved: for our encouragement thereunto and eftablifh- ment therein, he produceth a long catalogue of thofe who did, fufYered, and obtained great things thereby. That which he principally infills upon is the hardfhips, miferies, cruelties, tortures, and feveral forts of deaths which they underwent; efpeciully from verfe 35, to the end. Thefe he calleth a cloud of witnelTes wherewith we are compaiTed about, chap. xii. 1. giving teftimony unto what we do be- lieve, that is, divine revelation; and in an efpecial manner the promifes therein contained, unto our encouragement in the fame duty, as he there declares. And certainly what was thus teftified unto by fo many great, wife, and O a 52 THE REASON OF FAITH holy perfonc, and that in fuch a way and manner, hatli 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 teftimony cafually, or on forrie extraordinary occafion only, or by fome one folemn act, or in fome one certain way, as other teftimonies are given nor can be given otherwife; but they gave their teftimony in this caufe, in their whole courfe, in ail that they thought, fpake, or did in the world, and in the whole difpofal oi their ways, lives and actions, as every true believer con- tinued! to do at this day. For a man when he is occasion- ally called out to give a verbal teftimony unto the divine original of the Scripture, ordering in the mean time the whole courfe of his converfation, his hopes, defigns, r.imc end ends, without any eminent refpect or regard unto if, his teftimony is of no value, nor can have any influence on the minds of fober and confiderate men, But when men do manifeft and evince that the declaration of the. mind of God in the Scripture hath a fovereign divine au- thority over their fouls and confeiences absolutely and in all things, then is their witnefs cogent and efficacious. There is to me a thoufund times more force and weight in the teftimony to this purpofe of fome holy performs, who suniverfally and in all things with refpect unto this world, and their future eternal condition, in all their thoughts, words, actions and ways, do really experience in themfelves and exprefs to others, the power and authority of this word of God in their fouls and confeiences, living, doing, fuffcring, and dying in peace, affurance of mind and con- ization thereon, than in the verbal declaration of the moft fplcndid numerous church in the world, who evidence not fuch an inward fenfe of its power and efficacy. There is therefore that force in the real teftimony which hath been given in all ages, by all this fort of perfons, not one except- ed, unto the divine authority of the Scripture, that it is highly arrogant for any one to queftion the truth of it, without evident convictions of its impofture, which no per- fon of any tolerable fobriety did ever yet pretend unto. IN THE SCRIPTURES. $$ 1 ilia'I ;u!d, in the laft place, the corifideration of that fuccefs which the dccirine derived folely from the Scrip- ture, ar.d refolved thereunto, hath had in the "world upon the minds and lives of men, efpecially upon the firft preaching of the gofpel: and two things offer themfelves hereon immediately unto our confideratiori; Firft, the perfons by whom this doctrine was fuccefsfully carried on in the world; and fecondly, the May an 1 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 perfons unto whom this word was committed, I mean the apoftles and firft evangelifts, were, as to their outward condition in the world, poor, low, and everyway defpiied; and as unto the endowments of their minds, deftitute of all thofe abilities and advantages which might give them either re- putation or probability of fuccefs in fuch an undertaking; this the Jews marked in them with contempt; Acts iv. 13. And the Gentiles alfo generally defpifed them on the fame recount: as they afforded no better title to our apoftle than that of a " babbler," Acts xvii. i3. fo for a long time they kept up the public vogue in the world, that Chriftianity was the religion of idiots and men illiterate. But God '<\?a\ another defign in this order of things, which our apof- tle declares upon an admlffiori of the inconhderable mean- nefs of them unto whom the difpenfuion of the gofpel was committed, 2 Cor. iv. 7. " We have this treafure in " earthen veffels, that the excellency of the power maybe ,f of God, and not of us." The reafon why God would make ufe of fuch inftruments only in fo great a work was, that through their meannefs Ins own glorious power might be more confpicuous. There is nothing more common among men, nor more natural unto them, than to admire the excellencies of their own race and kind, and a willing- nets to have all evidences of a divine fuperhatural power clouded and hidden from them. If therefore there had • fuch perfons employed as inftruments in this work, 54 THE REASON OF FAITH whofe powers, abilities, qualifications and endowments, might have been probably pretended as fufficient, and the immediate caufes of fuch an effect, there would have been no obfervation of the divine power or glory of God : but he who is not able to difcem them in the bringing about fo mighty a work by means fo difproportionate thereunto, is under the power of the unrelievable prejudices intimat- ed by our apoftle in this cafe, 2 Cor. iv. 4, 5, 7. Secondly, The means which were to be ufed unto this end, namely, the fubduing of the world unto the faith and obedience of the gofpel, fo erecting the fpiritual king- dom of Chrift in the minds of men, who before were un- der the power and dominion of his adverfary, muft either be force and arms, or eloquence, in plaufible perfuafive reafonings; and mighty works have been wrought by the one and the other of them. By the former have empires been fet up and eftabliihed in the world ; and the fuper- ftition of Mahomet impofed on many nations; and the lat- ter alfo hath had great 'effects on the minds of many. Wherefore it might have heen expected that thofe who had engaged themfelves in fo great a defign and work as that mentioned, fhould betake themfelves unto the one or other of thefe means and ways: for the wit of man cannot contrive any way unto fuch an end, but what may be reduced unto one of thefe two, feeing neither upon the principles of nature, nor on the rules of human wifdom or policy can any other be imagined. But even both thefe ways were abandoned by them, and they declared againft the ufe of either of them. For as outward force, power, and authority they had none, the, ufe of all carnal wea- pons being utterly inconfiftent with this work and defign, fo the other way of perfuafive orations, of enticing words, of alluring arts and eloquence, with the like effects of hu- man wifdom and fkill, were all of them ftudioufly declined by them in this work, as things extremely prejudicial to the fuccefs thereof, r Cor. ii. 4, 5. But this alone they betook themfelves unto; they went up and down preach- IN THE SCRIPTURES. 55 ing to Jews and Gentiles, " that Jefus Chrift died for our ** fins, and rofe again according to the Scriptures," i Cor. xv. 3, 4. And this they did by virtue of thofe fphitual gifts, which were the hidden powers of the world to come, whofe nature, virtue, and power, others were utterly un- acquainted withal. This preaching of theirs, this preaching of the crofs, both for the fubjeft, matter and manner of it, without art, eloquence or oratory, was looked on as a marvellous foolifh thing, a fweaty kind of babbling, by all thofe who had got any reputation of learning or cunning amongft men. This our apoftle at large difcouvfeth, 1 Cor. i. I11 this date of things, every thing was under as many improbabilities of fuccefs unto all rational conjec- tures as can be conceived. Befides, together with the dodlrinc of the gofpel that they preached, which was new and uncouth in the world, they taught observances of re- ligious worlhi p 11* meetings, affemblies, or conventicles to that end, which all the laws in the world did prohibit, Acts xviii. 13. chap, xvi 21. Hereupon no fooner did the rulers and governors of the world begin to take notice of them, and what they did, but they judged that it tended to fedition, and that commotions would enfue thereon. Thefe things enraged the generality of mankind againft them and their converts, who therefore made havoc of them with incredible fury And yet notwithftanding all thefe difadvantages, and againft all thefe oppofitions, their doctrine prevailed to fubdue the world to the obedience thereof. And there may be added unto all thefe tilings one or two considerations from the ftate of things at that time in the world, which fignalize the quality of this work, and manifeft it to have been of God. As 1. That in the New Teftament the writers of it do conftantly diflribute all thofe with whom they had to do in this world, into Jews and Greeks, which we render Gen- tiles, the other nations of the world coming under that de- nomination becaufe of their pre-eminence on various ac- counts. Now die Jews at that time were ;';/ fclidum, pOf_ 5$ THE REASON OF FAITH fefled of all the true Religion that was Lri the world ; and this they boafted of as their privilege, bearing up thernfelves with the thoughts and reputation of it every where and on all occafioiis; it being at that time their great bufinefs to gain profely&es unto it, whereon alio their honour and advantage did depend. The Greeks on the other fide were in as full a pipffijffiori of arts, fciences, literature, and all that which the world calls wifdom, as the Jews were of religion; and they had alfo a religion received by a long tradition of their fathers from time immemorial, which they had varioufly cultivated and drefTed with mylteries and ceremonies unto their own complete fatisfac"tion. Be- fides the Romans, who were the ruling part of the Gentiles, did afcribe all their profperity, and the whole raifing of their flupendous empire to their gods, and the religious worfhip they gave unto them; fo that it was a fundamen- tal maxim in their policy and rule, that they mould profper or decay, according as they obferved or were negligent in t\\c religion they had received. As indeed not only thofe who owned the true God and his providence, but before idolatory and fuperilition had given place unto atheifm, all people did folemnly impute all their atchievments and fuc- cefies unto their geds, a 3 the prophet fpeaks of the Chal- deans, Mai. i. 1 1 . Anil he who full undertook to record the exploits of the nations of the world, doth constantly affign all their good and evil unto their gods, as they were pleafed or provoked. The Romans in efpecial boafted that their religion was the caufe of their profperity ; Pietait (5* religion: at:]; hac una fapientia, quod De rum Imnortalium numint omnia r'egi gubernariqi profpeximus, dfnnes gefites na- tionefq ; fuperamus, lavs their great oracle, Orat. de Har. Refp. And Dionvfius of Halicarnailus, a great and wife hiftorian, giving an account of the religion of the Romans, and the ceremonies of their worfhip, afiirms, that he doth it unto this end, that thofe who have been ignorant of the Roman piety, Should ceafe to wonder at their profperity and fuc- cefTes in all their wars, feeing by reafon of their religion IN THE SCRIPTURES. 57 they had the gods always propitious and fuccourable unto them. Antiq. Rom. lib. 2. The confideration hereof made them fo obftinate in their adherence unto their pre- fent religion, that when after many ages and hundreds of years, fome books of Numa their fecond king, and principal eftablifher of their commonwealth, were occafionally found, inflead of paying them any refpedt, they ordered them to be burnt, becaufe one who had perufed them, took his oath that they were contrary to their prefent worfhip and devotion. And this was that, which upon the declen- fion of their empire after the prevalency of the Chriftian religion, thofe who were obftinate in their Paganifm re- flected feverely upon the Chriflians; the relinquifhment of their old religion they fiercely avowed to be the caufe of all their calamities. In anfwer unto which calumny prin- cipally Auftin wrote his excellent difcourfe, a'e civitaie Dei. In this (late of things the preachers of the gofpel come among them, and not only bring a new doctrine, under all the difadvantages before mentioned, and moreover that he who was the head of it was newly crucified by the pre- fent powers of the earth for a malefactor; but alfo fuch a doctrine as was exprefsly to take away the religion from the Jews, and the wifdom from the Greeks, and the prin- cipal maxim of polity from the Romans, whereon they thought they had raifed their empire. It were eafy to declare how all thofe fects were engaged in worldly intc- reft, honour, reputation, principles of fafety, to oppofe, decry, condemn, and reject this new doctrine. And if a company of forry craftsmen were able to fill a whole city with tumult and uproar againft the gofpel, as they did when they apprehended it would bring in a decay of their trade, Acts xix. what can we think was done in all the world, by all thofe who were engaged 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 efteemed to ac- crue to themfelves thereby. And for the Greeks to have H $8 THE REASON OF FAITH all that wifdom, which they and their forefathers had beerf labouring in for fo many generations, now to be all rejected as an impertinent foolery by the forry preachings of a few illiterate perfons; it raifed them unto the higheft in- dignation. And the Romans were wife enough to fecure the fundamental maxim of their ftate. Wherefore the world fcemed very fulFiciently fortified againft the admif- fion of this new and ftrange doctrine, on the terms where- on it was propofetl. There can be no danger fure that ever it fhould obtain any considerable progrefs: But we know that things fell out quite otherwife; religion, wifdom, and power, with honour, profit, intereft, reputation, were forced all to give way to its power and efficacy. 2. The world was at that time in the higheft enjoyment of peace, profperity and plenty, that ever it attained from the entrance of fin j and it is known how from all thefe things are ufually made provifiw for the flefh', to fulfil the lulls thereof. Whatever the pride, ambition, covet- oufnefs, fenfuality of any perfons could carry them forth to luft after, the world was full of fatisfactions for. And mofh men lived as in the eager purfuit of their lulls, fo in a full fupply of what they did require. In this condition the gofpel is preached unto them, requiring at once, and that indifpenfibly, a renunciation of all thofe worldly lufts, which before had been the fait of their lives. If men de- figned any compliance with it, or intereft in it, all their pride, ambition, luxury, covetoufnefs, fenfuality, malice,, revenge, mult all be mortified and rooted up. Had it only been a new doctrine and religion, declaring that knowledge and worfhip of God which they never heard of before, they could not but be very wary in giving it enter- tainment; but when withal it required at the firfl inftant, that for its fake they fhould pull out their right eyes, and cut off their right hands, to part with all that was dear and ufeful unto them, and which had fuch a prevalent intereft in their minds and affections, as corrupt lufts are known *o have-, this could not but invincibly foitify them againft IN THE SCRIPTURES. $9 »ts admittance. But yet this alfo was forced to give place, and all the fortifications of Satan therein was by the power of the word caft to the ground, as our apoftle expreiTeth it, 2 Cor. x. 4, 5. Where he gives an account of that war- fare, whereby the world was fubdued to Chrilt by the gof- pel. Now a man, that hath a mind to make himfelf an ittftance 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 fo legible unto every modeft and fed ate profpect, that they leave no room for doubt or hefitation. But the force of the whole argument is liable unto one exception of no fmall moment, which muft therefore ne- ceffarily be taken notice of and removed. For whereas we plead the power, efficacy and prevelancy of the gofpel in former days, as a demonitration of its divine original, it will be enquired, whence it is, that it is not ftill accom- panied with the fame power, nor doth produce the fame effects. For we fee the profeflion of it is now confined to narrow limits, in companion of what it formerly extended itfelf unto; neither do we find that it gets ground any where in the world, but is rather more and more ftraitned every day. Wherefore either the firft prevalency that is afferted unto it, and argued as an evidence of its divinity, did in- deed proceed from fome other accidental caufes in an effi- cacious though unfeen concurrence, and was not by an e- manation of power from itfelf ; or the gofpel is not at pre- fent what it was formerly, feeing that it hath not the fame effect upon, or power over the minds of men, as that it had of old. We may therefore fufpend the pleading of this argument from what was done by the gofpel formerly, left it reflect difadvantage upon what we profefs at prefent. Anf. 1. Whatever different events may fallout at diffe- rent feafons, yet the gofpel is the fame as ever it was from the beginning. There is not another book, containing an- other doctrine, crept into the world inftcad of that once H i do THE REASONS OF FAITH delivered unto the faints. And whatever various appre- henfions men may have through their weaknefs or preju- dices concerning the things taught therein, yet are they in themfelves abfolutely the fame that ever they were, and that without the lofs or change of a material word or fyllable in the manner of their delivery. This I have proved elfewhere, and it is a thing capable of the mofl evident demonftration. "Wherefore, whatever entertain- ment this gofpel meets withal at prefent in the world, its former prevalency may be pleaded in juftification of its divine original. 2. The caufe of this event lieth principally in the fove- reign will and pleafure of God. For although the Scrip- tures be his word, and he hath teftified it fo to be By his power, put forth and exerted in difpenfations of it unto men, yet is not that divine power included or {hut up in the letter of it, fo that it muft have the fame effect where- ever it comes. We plead not that there is abfolutely in itfelf, its doctrine, the preaching or preachers thereof, fuch a power as it were naturally and phyfically to produce the effects mentioned: but it is an inftrument 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 feems good unto him. .And if he doth at any time fo put forth his divine power in the adminiftracion of it,- or in the ufe of this inftru- ment, as that the great worth and excellency of it fhall manifeft itfelf to be from him, he giveth a fuflicient at- teftation of it. Wherefore the times and feafons of the prevalency of the gofpel in the world are in the hand and at the fovereign difpofal of God; and as he is not obliged (" for who hath known the mind of the Lord, or who " hath been his counfellor?") to accompany it with the fame power at all times and feafons; fo the evidence of his own power going along with it at any time whilft under an open claim of a divine original, is an uncontroul- able approbation of it. Thus at the hrft preaching of the word, to fulfil the promifes made unto the fathers from IN THE SCRIPTURES. 6 1 the foundation of the world, to glorify his Son Jefus Chrift, and the gofpel itfelf which he had revealed, he put forth that effectual divine power in its adminiftration, whereby the world was fubdued unto the obedience of it. And the time will come when he will revive the fame work of power and grace to retrieve the world into a fub- jection to Jefus Chrilt. And although he doth not in thefe latter ages caufe it to run and profper among the nations of the world, who have not as yet received it, as he did formerly, yet confidtring the flate of things at prefent a- mong the generality of mankind, the prefer vation of it in that fmall remnant by whom it is obeyed in fincerity, is a no lefs glorious evidence of his prefence with it, and care over it, than was its eminent propagation in days of old. 3. The righteoufnefs of God is in like manner to be confidered in thefe things: for whereas he had granted the ineftimable privilege of his word unto many, nations, they, through their horrible ingratitude and wickednefs, " detained the truth in unrighteoufnefs ;" io that the con- tinuance of the gofpel among them was no way to the glory of God, no nor yet unto their own advantage : for neither nations nor perfons will ever be advantaged by an outward profeilion of the gofpel, whilft they live in a con- tradiction and difobedience to its precepts; yea nothing can be more pernicious to the fouls of men. This im- piety God is at this day revenging on the nations of the world, having utterly cait off many of them from the knowledge of the truth, and given up others unto ftrong delufions, to believe lies, though they retain the Scrip- ture and outward profeffion of Chriitianity. How far he may proceed in the fame way of righteous vengeance to- wards others alfo, we know not, but ought to tremble in connderation of it. When God livft granted the gof- pci unto the world, although the generality of mankind had greatly finned againft the light of nature, and had rejected all thole fupernatural revelations that at any time $2 THE REASONS OF FAITH had been made unto them; yet had they not finned againft the gofpel itfelf, nor the grace thereof. It pleafed God therefore to wink at, and pafs over that time of their ignorance, fo as that his juftice mould not be provoked by any of their former fins, to withhold the efficacy of his divine power in the adminiftration of the gofpel from - them, whereby he palled them to repentance. But now after that the gofpel hath been fuHiciently tendered unto all nations, and hath, either as unto its profeflion, or as unto its power with the obedience that it requires, been rejected by the molt of them; things are quite othenvife Mated. It is from the righteous judgment of God- re- venging the fins of the world againft the gofpel itfelf,that fo many nations are deprived of it, and fo many left obfti- riate in its refufal. Wherefore the prefent ftate of things doth no way weaken or prejudice the evidence given unto the Scripture by that mighty power of God, which accom- panied the adminiftration of it in the world. For what hath fince fallen out, there are fecret reafons of fovereign wifdom, and open caufes in divine juftice, whereunto it is to be afligned. Thefe things I have briefly called over, and not as though they were all of this kind that may be pleaded, but only to give fome inftance of thofe external arguments, whereby the divine authority of the Scripture may be con-; firmed. Now thefe arguments are fuch as are able of themfelve s to beget in the minds of men, fober, humble, intelligent, and unprejudiced, a firm opinion, judgment and perfua- fion, that the Scripture doth proceed from God. Where perfons are prepofTefTed with invincible prejudices con- tracted by a courfe of education, wherein they have im- bibed principles oppofite and contrary thereunto, and have increafed and fortified them by fome fixed and hereditary enmity againft all thofe whom they know to own the di- vinity of the Scripture, as it is with Mahometans, and fome of the Indians j thefe arguments it may be will not IN THE SCRIPTRUES. 6j prevail immediately to work nor effeft their affent. It is fo with refpecl: unto them alfo, who out of love unto, and delight in thofe ways of vice, fin, and wickedneis, which are absolutely and fcverely condemned in the Scripture, without the lead hope of a dilpenfation unto them that continue under the power of them, who will not take thefe arguments into due con fi deration. Such perfons may talk and difcourfe of them, but they never weigh them ferioufly according as the importance of the caufe doth require. For if men will examine them as they ought, it muft be with a fedate judgment, that their eternal condition de- pends upon a right determination of this enquiry. But for thofe who can fcarce get liberty from the fervice and power of their lufts, ferioufly to confider what is their con- dition, or what it is like to be ; it is no wonder if they talk of thefe things after the manner of thefe days, with- out any impreffion on their minds and affections, or influ- ence on the practical underftanding. But our enquiry is after what is a fuflkient evidence for the conviction of ra- tional and unprejudiced perfons, and the defeating of ob- jections to the contrary, which thefe and the like argu- ments do every way anfwer. Some think fit here to flay, that is, in thefe or the like external arguments, or rational motives of faith, fuch as render the Scriptures fo credible, as that it is an unreafon- able thing not to affent unto them. That certainty which may be attained on thefe arguments and motives, is (as" they fay) the higheft which our minds are capable of with refpecT: unto this objeft, and therefore includes aR the af- fent which is required of us unto this proportion, that the Scriptures are the word of God; or all the faith whereby we believe them fo to be. When I fpeak of thefe argu- ments, I intend not them ^alone which I have infilled on, ■ but all others of the fame kind, fome whereof have been urged and improved by others with great diligence, for in the variety of fuch arguments as offer themfelves in this caufe everyone choofeth out what feemsto hizn moft cogent, 64 THE REASON OF FAITH and fome amafs ail that they can think on. Now thefe ar- guments with the evidence tendered in them are fuch,as no- thing but perverfe prejudice can detain men from "giving a firm a/Tent unto. And no more is required of us, but that according to the motives that are propofed unto us, and the arguments ufed to that purpofe, we come unto a judg- ment and perfuafion, called a moral affurance of the truth of the Scripture, and endeavour to yield obedience unto God accordingly. And it were to be wifhed that there were more than it is feared there are, who were really fo affected with thefe arguments and motives. For the truth is, tradition and education practically bear the whole fway in this matter. But yet when all this is done, it will be faid, that all this is but a mere natural work, whereunto no more is requir- ed, but the natural exercife and acting of our own rea- fon and understanding; that the arguments and motives ufed, though ftrong, are human and fallible, and there- fore the conclufion we make from them is fo alfo, and wherein we may be deceived-, that an affent grounded and refolved into fuch rational arguments only, is not faith in the fenfe of the Scripture; in brief, that it is required that we believe the Scripture to be the word of God with faith divine and fupernatural, which cannot be deceived. Two things are replied hereunto. I. That where the things believed are divine and fuper- natural, fo is the faith whereby we believe them, or give our affent unto them. Let the motives and arguments whereon we give our affent be of what kind they will, fo that the affent be true and real, and the things believed be divine and fupernatural, the faith whereby we believe them is fo alfo. But this is all one, as if in things natural a man fhould fay, our fight is green when we fee that which is fo, and blue when we fee that which is blue. And this would be fo in things moral, if the fpecification of acts were from their material objects; but it is certain that they are not of the fame nature always with the things IN THE SCRIPTURES. 6$ they are converfant about, nor are they changed thereby from what their nature is in themfelves, be it natural or fupernatural, human or divine. Now things divine are only the material object of our faith, as hath been (hewed bcfo:-e; and by an enumeration of them do we anfwer unto the queftion, What is it that you do believe ? But it is the formal objecfl or reafon of all our acts from whence they are denominated, or by which they are fpecified. And the formal reafon of our faith, afTent or believing, is that which prevails with us to believe, and on whofe ac- count we do fo, wherewith we anfwer unto that queftion, Why do you believe? If this be human authority, argu- ments highly probable, but abfclutely fallible, motives co- gent, but only to beget a moral perfuafion, whatever we do believe thereon, our faith is human, fallible, and a mo- ral affurance only. Wherefore it is faid, 2. That this aflent is fufhcient, all that is required of us, and contains in it all the affurance which our minds are capable of in this matter. For no further evidence nor affurance is in any cafe to be enquired after, than the fubject matter will bear. And fo is it in this cafe, where the truth is not expofed to fenfe, nor capable of a fcientifical demonstration, but mult be received upon fuch reafons and arguments, as carry it above the higheft probability, though they leave it beneath fcience or knowledge, or in- fallible affurance; if fuch a perfuafion of mind there be. But yet I muft needs fay, that although thole external arguments, whereby learned and rational men have proved, or may yet further prove the Scripture to be a divine reve- lation given of God, and the doctrine contained in it to be a heavenly truth, are of lingular ufe for the ftrengthening of the faith of them that do believe, by relieving the mind againft temptations and objections that will arife to the contrary, as alfo for the conviction of gainfayersj yet to fay that they contain the formal reafon of that aflent, which is required of us unto the Scripture as the word of God, that our faith is the effect and product of them, I 66 THE REASON OF FAITH which it refis upon and is refolved into, is both contrary to the Scripture, deftru&ive of the nature of divine faith, and exclufive of the work of the Holy Ghoft in this whole matter. "Wherefore I fhall do thefe two things before I proceed to our principal argument defigned. I. I fhall give fome few reafons, proving that the faith whereby we believe the Scripture to be the word of God is not a mere firm moral perfuafion, built upon external arguments and mo- tives of credibility, but is divine and fupernatural, becaufe the formal reafon of it is fo alfo. 2. I fhall fhew what is the nature of that faith, whereby we do or ought to be- lieve 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 firft I fhall be very brief, for my de- fign is to ftrengthen the faith of all, and not to weaken the opinions of any. CHAP. IV. Moral certainty y the refult of external arguments > ineffeciuaL Divine Revelation is the proper objcc*l of divine faith. With fuch faith we can believe nothing but what is fo, and what is fo can be received no otherwife by us. If we be- lieve it not with divine faith, we believe it not at all. Such is the Scripture as the word of God every where propofed unto us; and we are required to believe, that is, firft to believe it fo to be, and then to believe the things contained in it. For this proportion, that the Scripture is the word of God, is a divine revela- tion, and fo to be believed. But God no where requires, nor -ever did, that we fhould believe any divine revelation upon fuch grounds, much lefs on fuch grounds and mo- tives only. They are left unto us as confequential unto our believing, to plead with others in behalf of what w r e profefs, and for the j unification of it unto the world, IN THE SCRIPTURES. 67 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 faith the Lord. To the law •* and to the teftimony. This is my Son, hear him. All •« Scripture is given by infpiration from God. Believe " the Lord and his prophets." This alone is that which he requires us to refolve 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 reafon to oblige us thereunto, but this only, '**■ I am the Lord thy God." The Cole formal rea- fon of all our obedience is taken from his own nature and our relation unto him. Nor doth he propofe any other reafon why we fhould 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; there- fore the reafon of both is the fame. Neither did our our Lord Jefus Chrift nor his apoftles ever make ufe of fuch arguments or motives for the ingenerating of faith in the minds of men; nor have they given directions for the ufe of any fuch arguments to this end and purpofe. But when they were accufed to have followed cunningly de- vifed fables, they appealed unto Mofes and the prophets, to the revelation they had themfelves received, and thole that were before recorded. It is true they wrought mi- racles in confirmation of their own divine miffion, and of the . doctrine which they taught. But the miracles of our Saviour were all of them wrought amongft thofe who be- lieved the whole Scripture then given to be the word of God; and thofe of the apoftles were before the writings of the books of the New Teftament. Their doctrine therefore materially confidered, and their warranty to teach it, was fufficiently, yea, abundantly confirmed by them. But divine revelation formally confidered, and as written, was left upon the old foundation of the authority is 6*8 THE REASON OF FAITH of God who gave it. No fuch method is prefcribed, no. fuch example is propofed unto us in the Scripture, to make ufe of thefe arguments and motives for the conver- sion of the fouls of men unto God, and the ingenerating of faith in them. Yea in fome cafes the ufe of fuch means is decried as unprofitable, and the fole authority of God, putting forth his power in and by his word, is ap- pealed unto, I Cor. ii. 4, 5, 13. chap. xiv. 26, 27. 2 Cor. iv. 7. But yet in a way of preparation fubfervient unto the receiving the Scripture as the word of God, and for the defence of it againft gainfayers and their objections, their ufe hath been granted and proved. But from hrft to laft, in the Old and New Teftament, the authority and truth of God are conftantly and uniformly propofed as the immediate ground and reafon of believing his revelations; nor can it be proved that he doth accept or approve of any kind of faith or affent, but what is built thereon and refolv- cd thereinto. The fum is, we are obliged in a way of duty; to believe the Scriptures to be a divine revelation, when they are minifterially or providentially propofed unto us, whereof afterwards. The ground whereon we are to receive them is the authority and veracity of God fpeak- ing in them; we believe them becaufe they are the word of God. Now this faith whereby we fo believe is divine and fupernatural, becaufe the formal reafon of it is fo, namely God's truth and authority. Wherefore we do not, nor ought to believe the Scripture as highly probable, or with a moral perfiaafion and affurance built upon argu- ments abfolutely fallible, and human only. For if this be the formal reafon of faith, namely, the veracity and au- thority of God, if we believe not with faith divine and fu- pernatural, we believe not at all. 2. The moral certainty treated of, is a mere effect of reafon. There is no more required unto it, but that the reafons propofed for the affent required, be fuch as the mind judgeth to be convincing and prevalent, whence an inferior kind of knowledge, or a firm opinion, or fome. IN THE SCRIPTURES. 69 kind of perfuafion, which hath not yet gotten an intelligi- ble name, cloth neceflarily enfue. There is therefore on this fuppofition no need of any work of the Koly Ghoft, to enable us to believe, or to work faith in us; for no more is required herein but what neceflarily arifeth from a na- ked exercife of reafon. If it be faid, that the enquiry is not about what is the work of the Spirit of God in us; but concerning the reafons and motives to believing that are propofed unto us, I anfwer, it is granted; but that we urge herein is, that the act which is exerted on fuch mo- tives, or the perfuafion which is begotten in our minds bv them is purely natural, and fuch as requires no fpecial work of the Holy Ghoft in us for the effecting of it. Nov/ this is not faith, nor can we \>z faid in the Scripture fenfe to believe thereby, and fo in particular not the Scriptures to be the word of God. For faith «« is the gift of God," and " is not of ourftlves," Eph. ii. 8. It is given urn.o fome on the behalf of Chrift," Phil. i. 29. and not unto ethers, Matt. xi. 29. chapxiii. 11. But this affent on ex- ternal arguments and motives is of ourfelves, equally com- mon and expofed unto all. " No man can fay that Jefus " is the Lord, but by the Holy Ghofl," 1 Cor, xii. 3. but he who believeth the Scripture truly aright, and accord- ing to his duty, doth fay fo. No man cometh to Chriil, but he that hath " heard and learned of the Father," John vi. 45. and as this is contrary to the Scripture, fo it is exprefsly condemned by the antient church; particularly by the fecond Arauiican council, Can. 5. 7. Si quis ftcui aiigmenium it a etiam 'milium Fidei, ipftimq; credulitatis af- feUum, ncn per gratia: donum> id ejl, per infpifationem Spirt tus lanftiy corrigcnlcm volant at em no/ham c.b itifidelitate ad fideiriy ab impi elate ad ' pietatem, fed naturaUter nobis inefle dicit, Apoflolicis Dogmalibas adverfarias approbatur. And plainly, Can. 7. Si qui s per nattira vig'orern bonum aliquod quod ad faint an pertinct vita etema cogitare at expedite aut c!igere y fivefdutari, id rfl y evangefica Pradicationi confenlire pcfe af- firmat abjh, illume natione et injpiratione Spiritus Sanfti, 70 THE REASON OF FAITH qui dat omnibus fuavitatem confentiench et credendo veritati, h&retico fallitur Spiritu. It is ftill granted that the arguments intended (that is all of them which are true indeed, and will endure a Uriel examination, for fome are frequently made ufe of in this caufe which will not endure a trial) are of good ufe in their place and unto their proper end, that is to beget fuch an affent unto the truth as they are capable of effect- ing. 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 difpofed by them unto the receiving of the truth in its proper evidence. 3. Our affent can be of no other nature than the argu- ments and motives whereon it is built, or by which it is wrought in us, as in decree it cannot exceed their evi- dence. Now thefe are all human and fallible: exalt them unto the greateft efteem poffible, yet becaufe they are not demonftrations, nor do neceffarily beget a certain know- ledge in us (which Indeed if they did, there were no room left for our faith or our obedience therein) they produce an opinion only, though in the higheft kind of probability, and firm againft objections. For we will allow the ut- moft afiurance that can be claimed upon them. But this is exclufive of all divine faith as to any article, thing, matter or objection to be believed. Fpr inftance; a man profefle'th that he believes Jefus Chrifl to be the Son of God. Demand the reafon why he doth fo, and he will fay, becaufe God who cannot lie, hath revealed and de- clared him fo to be, proceed yet further and afk him, where or how God hath revealed and declared this fo to be ? and he will anfwer, in the Scripture which is his word; enquire now further of him, which is neceffary, wherefore he believes this Scripture to be the word of God, or an immediate revelation given out from him; for hereunto we muft come and have fomewhat that we may ultimate- ly reft in, excluding in its own nature all further enquiries, or we can have neither certainty nor liability in our faith ? IN THE SCRIPTURES. 7 1 On this fuppofitlon his anfwer muft be, that he hath ma- ny cogent arguments that render it highly probable fo to be, fuch as have prevailed with him to judge it fo to be, and whereon he is fully perfuaded, as having the higheft aflurance hereof that the matter will bear, and fo doth firmly believe them to be the word of God. Yea, but it will be replied, all thefe arguments are in their kind or nature human, and therefore fallible, fuch as it is poiTi- ble they may be falfe; for every thing may be fo that is not immediately from the firft efTential verity. This aflent therefore unto the Scriptures as the word of God is human, fallible; and fuch as wherein we may be deceived: and our afTent unto the things revealed can be of no other kin J than that we give unto the revelation itfelf ; for thereinto it is refolved, and thereunto it muft be reduced ; thefe waters will rife no higher than their fountain. And thus at length we come to believe Jems Chrift to be the Son of God with a faith human and fallible, and which at laft 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 apoltle, I ThefT, ii. 13. Where- fore, 4. If I believe the Scripture to be the word of God with an human faith only, I do no otherwife believe whatever is contained in it, which overthrows all faith properly fo called. And if I believe what is contained in the Scripture with faith divine and fupernatural, I cannot but by the fame faith believe the Scripture itfelf, which removes the moral certainty treated of out of our way : and the reafon of this is, that we may believe the revelation, and the things revealed with the fame kind of faith, or we bring confu- fion on the whole work of believing. No man living can diftinguilh in his experience between that faith where- with he believes the Scripture, and that wherewith he be- lieves the dodlrine of it, or the things contained in it; nor is there any fuch diflincYion intimated in the Scripture it- felf; but all our believing is absolutely refolved into the ^2 THE REASON OF FAITH authority of God revealing. Nor can it be rationally ap- prehended that our affent unto the things revealed, fhould be of a kind and nature fuperior unto that which we yield unto the orevelaticn itfelf. For let the arguments which it is refolved into be ever fo evident and cogent, let the afTent itfelf be as firm and certain as can be imagined, yet is it human ftill, and natural, and therein is inferior to that which is divine and fupernatural. And yet on this fuppofition that which is of a fuperior kind and nature is wholly refolved into that which is of an inferior, and mull betake itfelf on all occafions thereunto for relief and con- firmation. For the faith whereby we believe Jefus Chrift to be the Son of God, is on all occafions abfolutely melt- ed down into that whereby we believe the Scriptures to be the word of God. But none of thefe things are my prefent efpecial defign, and therefore I have infilled long enough upon them. I am not enquiring what grounds men have to build an opi- nion, or any kind of human perfuafion upon, that the Scriptures ai - e the word of God, no, nor yet how we may prove or maintain them fo to be unto gainfayers; but what is required hereunto that we may believe them to be fo, with faith divine and fupernatural, and what is the work of the Spirit of God therein. But it may be further faid, that thefe external argu- ments and motives are not of themfelves, and confidered feparately from the doctrine which they tefkify unto, the fole ground and reafon of our believing. For if it were poffible that a thoufand 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 itfelf, they could give the mind no affurance of it : wherefore it is the truth itfelf, or doctrine contained in the Scripture which they teftify unto, that animates them and gives them their effi- cacy, for there is fuch a majefty, holinefs, and excellency in the doctrine of the gofpel, and moreover fuch a fuit- ablenefs in them unto unprejudiced reafon, and fuch an IN THE SCRIPTURES. 73 arifwerablenefs unto all the rational defires and expecta- tions of the foul, as evidence their procedure from the fountain of infinite wifdom and goodnefs. It cannot but be conceived impoflible that fuch excellent, heavenly myf- teries, of fuch ufe and benefit unto all mankind, mould be the product of any created induftry. Let but a man know himfelf, his ftate and condition in any meafure, with a defire of that blefTednefs which his nature is capa- ble of, and which he cannot but defign; when the Scrip- ture is propofed unto him in the miniftry of the church, nttefted by the arguments infifted on, there will appear unto him in the truths and doctrines of it, or in the things con- tained in it, fuch an evidence of the majefty and authority of God, as will prevail with him to believe it to be a di_ vine revelation. And this perfualion is fuch, that the mind is eftablifhed in its aflent unto the truth, fo as to yield obedience unto all that is required of us. And whereas our belief of the Scripture is in order only to the right performance of our duty, or all that obedience which God expedteth from us, our minds being guided by the pre- cepts and directions, and duly influenced by the promifes and threatenings of it thereunto, there is no other faith required of us but what is fufficient to oblige us unto that obedience. This being, fo far as I can apprehend, the fub fiance of what is by fome learned men propofed and adhered unto, it fhall be briefly examined. And I fay here as on other occafions, that I fhould rejoice to fee more of fucli a faith in the world, as would effectually oblige men unto obedi- ence out of a conviction of the excellency of the doctrine and the truth 'of the promifes and threatenings of the word, though learned men fhould never agree about the formal reafon of faith. Such notions of truth when molt dili- gently enquired into, are but as facrifice compared with obedience. But the truth itfelf is alfo to be enquired af- ter diligently. This opinion therefore either fuppofeth what we fhall K 74 THE REASONS 0? FAITH immediately declare, namely, the neceffity of an internal effectual work of the Holy Spirit in the illumination of our minds, fo enabling us to believe with faith divine and fupernatural, or it doth not. If it doth, it will be found, as I fuppofe, for the fubftance of it to be co-incident with what we fhall afterwards aficrt and prove to be the formal reafon of believing. However as it is ufually propofed, I cannot abiblutely comply with it, for thefe two reafons among others. i . It belongs unto the nature of faith, of what fort fo- ever it be, that it be built on and refolved into teftimony. This is that which diftinguifheth it from any other concep- tion, knowledge or affent of our minds, on other reafons and caufes. And if this teftimony be divine, fo is that faith whereby we give affent unto it, on the part of the object. But the doctrines contained in the Scripture, or the fubject matter of the truth to be believed, have not in them the nature of a teftimony, but are the material, not formal objects of faith, which muft always differ. If it be faid that thefe truths or doctrines do fo evidence themfelves to be from God, as that in and by them we have the witnefs and authority of God himfelf pro- pofed unto us, to refolve our faith into, I will not further contend about it, but only fay, that the authority of God, and ft^his veracity, do manifeft themfelves pri- marily in the revelation itfelf, before they do fo in the things revealed, which is that we plead for. 2. The excellency of the doctrine or things revealed in the Scriptures refpetts not fo much the truth of them in fpeculation, as their goodnefs and fuitablenefs unto the fouls of men, as to their prefent condition and eternal end. Now things under that confideration re- o fpett not fo much faith, as fpiritual fenfe and experi- ence. Neither can any man have a due apprehenfion of fuch a goodnefs fuitable unto our conftitution and condi- tion, with abfolute ufefulnefs in the truth of the Scripture, but on a fuppofition of that antecedent affent of the mind IN THE SCRIPTURES. ?C unto them, which is believing; which therefore cannot be the reason why we do believe. But if this opinion proceed not upon the aforefaid fup- pofition (immediately to be proved) but requires no more unto our fatisfadlion in the truth of the Scripture and af- fent thereon, but the due exercife of reafon, or the natural faculties of our minds about them when propofed unto us, then 1 fupofe it to be raoft remote from the truth, and that amongft: many other reafons; for thefe that enfue. i. On this fuppofition the whole work of believing would be a work of reafon. Be it fo, fay fome, nor is it meet it fhould be otherwife conceived. But if fo, then the object, of it mud be things fo evident in themfelves and their own nature, as that the mind is as it were com- pelled by that evidence unto an aflent, and cannot do otherwife. If there be fuch a light and evidence in the the things themfelves, with refpect unto our reafon in the right ufe and exercife of it, then is the mind thereby ne- cellitated unto its aflent ; which both overthrows the na- ture of faith, fubflituting an aflent upon natural evidence in the room thereof, and is abfolutely exclufive of the ne- cefiity or ufe of any work of the Holy Ghoft in our believ- ing, which fober Chriftians will fcarce comply withal. 2. There are fome doctrines revealed in the Scripture, and thofe of the mod importance that are h revealed, which concern and contain things fo above our reafon, that without fome previous fupernatural difpofitions of mind, they carry in them no evidence of truth unto mere reafon, nor of luita- blcnefs unto our constitution and end. There is required un- to fuch an apprehenfion both the fpiritual elevation of the mind by fupernatural illumination, and a divine aflent unto the authority of the revelation thereon, before reafon can be fo much as fa.tisfi.cd in the truth and excellency of fuch doc- trines. Such are thofe concerning the Holy Trinity, or the fubflance of one Angular eflerice in three diftindt per- fo.is; the incarnation of the Son of God; the refurreclion of the dead, and fundry other that are the moil proper K a "}6 THE REASON OF FAITH fubje&s of divine revelation. There is an heavenly glory- in lome of thefe things, which as reafon can never tho- roughly apprehend becaufe it is finite and limited, fo as it is in us by nature, it can neither receive them, nor de- light in them as doclrinally propofed unto us, with all the aids and afliftance before mentioned. Flefh and blood reveals not thefe things unto our minds, but our Fa- ther which is in heaven. Nor doth any man know thefe myfteries of the kingdom of God, but he unto whom it is given j nor do any learn thefe things aright, but thofe that are taught, of God. 3. Take our reafon fingly, without the confideration of divine grace and illumination, and it is not only weak and limited, but depraved and corrupted. And the carnal mind cannot fubjecl itfelf unto the authority of God in any fu- pernatural revelation whatever. Wherefore the truth is, that the doctrines of the gofpel, which are purely and ab- folutely fo, are fo far from having a convincing evidence in themfelves of their divine truth, excellency and good- nefs, unto the reafon of men as unrenewed by the Holy Ghoft, as that they are foolifhnefs and molt undefirable unto it, as I have "elfewhere proved at large. We mall therefore proceed. * There are two things conliderable with refpecl unto our believing the Scriptures to be the word of God in a due manner, or according to our duty. Thefirft refpects the fubjecl:, or the mind of man, how it is enabled there- unto; the other the object to be believed, with the true reafon why we do believe the Scripture with faith divine and fupernatural. The firft ot thefe muft of neceffity fall, under our confi- deration herein, as that without which, whatever reafons, evidences or motives are propofed unto us, we mall 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 againfl God j they cannot of themfelves, or by virtue of any innate ability of their own, underftand IN THE SCRIPTRUES. 77 &t aflent unto fpiritual things in a Spiritual manner, wl.ich we have fufnciently proved and confirmed before. Where- fore that aflent which is wrought in us by mere external arguments, confiding in the rational conclusion and judg- ment 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 ufeful, profitable, and faving manner, above and beyond that natural human faith and aflent, which is the effect, of the arguments and motives of credibility be- fore infilled on, with all others of the like kind, there is and muft be wrought in us, by the power of the Holy Ghoft, faith fupernatural and divine, whereby we are e- nabled fo to do, or rather whereby we do lb. This work of the Spirit of God, as it is diftinct from, fo in order of nature it is antecedent unto all divine objective evidence of the Scriptures being the word of God, or the formal reafon moving us to believe it; wherefore without it what- ever arguments or motives are propofed unto us, we can- not believe the Scriptures to be the word of God in a due manner, and as it is in dui-y required of us. Some, it may be : will fuppofe thefe things a hoc ejl divinum quoddam lumen incitans ad ere- denduriti tlf oculi quidam inter ni Dei beneficio ad vide nut mi datiy faith Canus, Loc. Theol lib. 2. cap. 8. Nor is there any of the divines of that church which diffent herein. "We do not therefore affert any fuch divine formal reafon of believing, as that the mind fhould not ftand in need of fvpernatu 1 affiftance enabling it to aiTent thereunto. Nay we aiikm-that without this there is in no man any true faith at all, let the arguments and motives whereon he be- lieves be as forcible and pregnant with evidence as can be imagined. It is in this cafe as in things natural; neither the light of the fun, nor any perfuafive arguments unto IN THE SCRIPTURES. 79 men to look up unto it, will enable them to difcern it, unlefs they are endued with a due vifive faculty. And this the Scripture is exprefs in beyond all poffibi- lity of contradiction. Neither is it that I know of, by any as yet in exprefs terms denied. For indeed that all which is properly called faith with refpect unto divine revelation, and is accepted with God as fuch, is the work of the Spi- rit of God in us, or is bellowed on us by him, cannot be qucftioned by any who own the gofpel. I have alfo prov- ed it elfe where fo fully and largely, as that I fhall give it at prefentno other confirmation, but what will neceffarily fall in with the defcription 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 Ghoft unto this purpofe confifts in the faving illumination of the mind, and the effect of it as a fupernatural light, whereby the mind is renewed, fee Rom. xii. i. Ephef. i. 18, 19. chap. hi. 16, 17, i3, 10- It is called an " heart to underftand, eyes to fee, ear;: to " hear," Deut. xxix. 4. " The opening of the eyes of cur •* undcrftanding," Ephef. i. 18. " The giving of an un- « derflanding," 1 John v. 20. Hereby we are enabled to difcern the evidences of the divine original and autho- rity of the Scripture that are in itfelf, as well as aiTent unto the truth contained in it; and without it we cannot do fo. For the ** natural man receives not the things cf r reafon have we to beiieve it? ! his alone is p-opdfed,' namely, the divine revelation made in the preaching of the apoitics, and writings of the prophets; for " faith cometh by hearing, and hearing by the word of «• God " Rom. x. 17. This courfe and no other did our S..viour, even after his refurrection, take to beget and con- firm faith in the difciples, Luke xxiv. 25, 26, 27. That gr at teilimony to this ;mrpofr; 2 Tim. iii. 14, 15, 16, 17. I do not plead in particular, becaule I have fo fully infilled on it in another difcourfe. From thefe and many other teftimonies to the fame pur- pofe, which might be produced, it is evident, 1. That it is the Scripture itfelf, the word or will of God as revealed or written, which is propofed unto us as the object, of our faith and obedience, which we are to re- ceive and believe with faith divine and fupematural 2 That no other reafon is propofed unto us either as a motive to encourage us, or as an argument to allure us t! at we (hall not be miftaken, but only its own divine ori- ginal and authority, making out duty neceflary, and fecur- ing our faith infallibly. And thefe teftimonies are with me of more weight a thoufand times than the plauQble reafonings of any to the contrary. \Vith fome indeed it b grown a matter of contempt to quote or cite the Scrip- ture in our writings, fuch reverence have they for the an- cient fathers, fome of whofe writings are nothing elfe but a perpetual contexture of Scripture. But for fuch who pretend to defpife thofe teftimonies in this cafe, it is be- caufe cither they do not underft.and what they are produ- ced to confirm, or cannot anfwer the proof that is in them. For it is not unlikely but that fome perfons well conceited of their own underftanding in things wherein they^ are mod ignorant, will pride and pleafe themfeJves in the ri- diculoufnefs of pr e Scripture to be the word of Gcd by teftimonies taken out of it. ' But as was faid, HO THE REASON OF FAITH mnft not forego the truth bec^ufe either th;y will not OSr cannot underftand what we difcourfe about, 2. Our affertion is confirmed by the uniform practice ct the prophets and apoftles, and all the penmen of the Scrip- ture, in propofing thefe divine revelations which they re- ceived by immediate infpiration from God. For that which was the reafon of their faith unto whom they firlt declar- ed thofe divine revelations, is the reafon of our faith now they are recorded in the Scripture. For the writing of tt being by God's appointment, it comes into the room and fupplies the place of their oral miniftry. On what ground focver men were obliged to receive and believe divine reve- lations, when made unto them by the prophets and apoftles, on the fame are we obliged to receive and believe them, now they are made unto us in the Scripture, the writing being by divine infpiration, and appointed as the means and caufe of our faith. It is true, God was pleafed fome- times to bear witnefs unto their perfonal miniftry by mi- racles, or figrrs and wonders, as Heb. ii. 4. " God bear- « ing them witnefs/' But this was only at fome feafons, and with fome of them. That which they univerfally in- fifled 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 fuggeftion, or from any invention of their own, but was indeed the word of God, 1 Thef ii. 13 and declared by them as they were acled by the Holy Ghoft. 2 Pet. i. 21. Under the Old Teftament, although the prophets fome- times referred perfons unto the word already written, as that which their faith was to acquiefce in, Ifa. viii. 20. Mai. iv. 4. fetting out its power and ex ellency for all the ends of faith and obedience, Pfal x ; x 7. 8, o Ffal. cxix. and not to any thing elfie, nor to any other motives or ar- guments to beget and require faith, but its own authority only ; yet as to their own ifpecial mefljges and revelations, they laid the foundation of all the faith and obedience which they inquired, in this alone, « Thus faith the Lord, IN THE SCRIPTURES. Ill " the God of truth." And under the New Teftament, the infallible preachers and writers thereof do in the firft place piopofe the writings of the Old Teftament to be received for their own fake, or on the account of their divine ori- ginal ; fee John i. 45, 46, 47. Luke xvi. 29, 31. Mat. xxi. 42. Acls xviii. 24, 25, 28. Ads xxiv. 14. chap.xxvi. 22. 2 Pet. i. 2t. . Hence arc they called the oracles of God, Rom. iii. 2. And cracles always required an afTent for their own fakes, and other evidence they pleaded none. And for the revelations which they fupcradded, they plead- ed that they had them " immediately from God by Jefus f{ Chriit," Gal i. 1. And this was accompanied with fuch an infallible afTurance in them that received it, as to be preferred above a fuppofition of the higheit miracle to con- firm any thing to the contrary; Gal. i 8. For if an angel from heaven fhould have preached any other doclrine than what they revealed and propofed in the name and autho- rity of God, they were to efteem him accurfed For this caufe they ftill infifted on their apoftolical authority and miffion, which included infallible infpiration and directions as the reaion of the faith of them unto whom they preach- ed and wrote. And as for thofe who were not themfelves divinely infpired, or wherein thofe that were fo did not ad!: by immediate infpiration they proved the truth of what they delivered by its confonancy unto the Scriptures al- ready written, referring the minds and confeiences of meu unto them for their ultimate fatisfaction; Acls xviii. 28. chap, xxv iii. 33. 3 It was before granted, that there 13 required as fub- fervient unto believing, as a means of it, or the reiblutiou of our faith into the authority of God in the Scriptures, the miniiterial propofal oi the Scriptures and the truths con- tained in them, with the. command of God for obedience, unto them, Ram. xvi. 25, 26. This miniihy of the church, cither extraordinary or ordinary, God hath ap-» pointed unto this end, and ordinarily it is indifpenfibh? AezsttOtQj i\om. x. 14, 15. " How ti«U they btlisve. u> 112 . THE REASON OF FAITH « him of whom they have not heard ? and how fhall they cc hear without a preacher, and how fhall they preach un- •* lefs they are fent ?" Without this ordinarily we cannot believe the Scripture to be the word of God , nor the things contained in it to be from him, though we do not believe either the one or the other for it. I do grant that in ex- traordinary cafes outward providences may fupply the room of this minifterial propolalj for it is all one as unto our cuty by what means the Sciipture is brought unto us. But upon a fuppofition of this minifterial propofal of the word, which ordinarily includes the whole duty of the church in its teftimony and declar'tion of the truth, I dense to know whether thofe unto whom it is propofed, are obliged, without further external evidence, to receive it as the word of God, to reft their faith in it, and fubmit their conferences unto it ? '1 he rule feems plain, that they are obliged fo to do, Mark xvi. 16. We may confider this under the diftincl; ways of its propofal extraordinary, and ordinary. Upon the preaching of any of the prophets by immediate infpiration of the Holy Ghoft, or on their declaration of any new revelation they had from God, by preaching or writing, fuppofe Ifaiah or Jeremiah, I defire to know whether or no all perfons were bound to receive their doclrine as from God to believe and fubmit unto the au- thority of God in the revelation made by him, without any external motives or arguments, or the teftimony or autho- rity of the church witneffing thereunto ? If they were not, then were they all excuGed as guiitlefs, who refufed to be- lieve the menage they declared in the name of God, and indefpifmg the warnings md inftruclions which they gave them For external motives they ufed net, and the pre- sent church moftly condemned them and their minftry; as is plain, and the cafe of Jeremiah. Now it is impious to imagine that thofe to whom they fpake in the name of God were not obliged to believe them, and it tends to the over- threw of all religion. It we ihall lay that they were a- IN THE SCRIPTURES. 113 jed to believe them, and that under the penalty of di- vine difpleafure, and (o to receive the revelation made by them, or their declaration of it, as the word of God; then it mud contain in it the formal reafon of believing, or the full and entire caufe. Reafon and ground why they ought to believe with faith divine and fupernatural. Or let ano- ther ground of faith in this cafe be aifigned. Suppofe the propofal be made in the ordinary miniftry of the church. Hereby the Scripture is declared unto men to be the word of Cod-, they are acquainted with it, and what God requires of them therein, and they are charged in the name cf God to receive and believe it. Doth any obligation unto believing hence arife? It may be fome will fay that immediately there is not; only they will grant that men are bound hereon to enquire into fuch rea- sons and motives, as are propofed unto them for its recep- tion and admifiion. I fay, there is no doubt but that men are obliged to confider all things of that nature which are propofed unto them, and not to receive it with brutiih impli- cit belief. For the receiving of it is to be an acl of men's owii minds or undcrftandings, on the beft grounds and eviden- ces which the nature of the thing propofed is capable of. But fuppofing men to do their duty in their diligent en- quiries into the whole matter, I defire to know, whether by the propofal mentioned there come upon men an obli- gation to believe? If there do not, then are all men perfect- ly innocent, who refufe to receive the gofnel in the preach- ing of it, as to any refpect unto that preaching; which to fay, is to overthrow the whole difpenfation of the miniftry. If they are obliged to believe upon the preaching of it, then hath the word in itfelf thofe evidences of its divine original and authority, which are a fuflicient ground of faith, or reafon of believing; for what God requires us to believe upon, hath fo always. A ■ the iflue of this whole difcourfe, it is affirmed, that our faith is built on and reiblved into the Scripture itfelf, which carries with it its own evidence of being a divine re- r 114 THE REASON OF FAITH velatlon. And therefore doth that faith ultimately reft in the truth and authority of God alone, and not in any hu- rfcan teftimony, fuch as is that of the church, nor in any rational arguments or motives that are abfolutely faliibie* CHAP. VI. zFhe Nature of Divine Revelations. Their fetf evidencing poinr conjtdered : particularly that of the Sciipiures as the Word cj God. It may be faid that if the Scripture thus evidence itfelf to be the word of God, as the fun manifefteth itfelf by light, and fire by heat, or as the firft principles of reafon are evident in themfelves without further proof or tefti- mony; then every one, and all men, upon the propofal of ■the Scripture unto them, and its own bare aflcrtion, that it is the word of God, would neceffarily on that evidence alone aiTent thereunto, and believe it fo to be. But this is not fo, all experience Ik th againft it \ nor is there any pleadable ground of reafon that lb it is, or that to it ought I to be. In anfwer unto this objection I fhall do thefe two things, 1. I fhall (hew what it is, what power, what faculty in the minds of men, whercunto this revelation is propoled, and whereby we aff nt unto the truth of it, wherein the miftakes whereon this objection proceedeth will be dif- covered. 2. [ fhall mention fome of thofe things, whereby the Holy Ghpft teftifieth and giveth evidence unto the Scrip- ture in and by itfelf, fo as that our faith may be immedi- ately refolved into the veracity of God alone. i. And in the fir ft place we may consider, that there are three ways whereby we aflent unto any thing that is» propofed unto us as true, and receive it as fuch. SN THE SCRIPTURES. II> 1. By inbred principles of natural light, and the firfl rational actings of our minds. This in reafon anfwers m- ftincl in irrational creatures. Hence God complains that his. people did neglect and fin againft their own natural light, and firft dilates of reafon, whereas brute creatures would notforfakethe conduct of the hit met of their na- tures, If.i. i. 3. In general, the mind : . ■ neceffarity deter- mined to an affent unto the proper objects, of thefe prin- ciples; it cannot do otherw.fe It c-:mot but aflent unto the prime dictates of the light of nature, yeafhofe dictates are nothing out its ajient. Its firft apprehenfion of the things which the light of nature embraceth, without either exprefs reafonings or further confideration, ar nt. Thus djQth the mind embrace in i e general notions of maral ijood and evd, with the difference between them, however it practically complies not with what they gui le fonto; Jude ver. so. And fo doth it affent uiro rainy prin- ciples of reafon, as that the whole is greater than the part., without admitting imy debate about them. 2. By rational ccu.ider.uions of things externally pro- poCed unto Us. Herein the mind exercifeth its dilcurfive faculty, gathering one thing out of another, and conclud- ing one thing from another. And hereon is it able to affent unto what is pi npofed unto it in various degrees of certainty, according unto the nature and degree of the evidence it proceeds upon. Hence it hath a certain knowledge of fome things, of others an opinion or perfuafion prevalent ;ift the objections to the contrary, which it knows, and whofe force it underftands, which may be true er falfe. 3. By faith. This refpe lis that power of our mini';, whereby we are able to affent unto any thing as true, which we have no firft principles concerning, no inbred notions of, nor can from more known pri:ic ; pl<-s make unto ofirfelves any certain rational conclufions concerning them. This :s cur affent noon teftimony, whereon we believe many things, which no fenfe, inbred principles, r.or rea- fonings of our own, could cither give Uo an acquaintance P % If6 THE REASON OF FAITH with, or an affurance of. And this aflent alfo hath not only various degrees, hut is alfo of divers kinds, according as the teftimony is which it arifeth from, and refteth on ; as being human if that be human, and divine if that be fo alfo. According to thefe diftincr, faculties and powers of our fouls, God is pleafed to reveal or make known himfeif, iiis mind or will three ways unto us. For he hath im- phhted no power on our minds, but the principal ufe and exercife ot it are to be with iefpe£t unto himfeif, and our J wing unto him, which is the end of them all. And a ne- glect of the improvement of them unto this end, is the higheft aggravation of fin. It is an aggravation of fin, when men abufe the creatures of God otherwise than he hath appointed, or in not ufing them to his glory ; when they take his corn, and wine, and oil, and fpend them on their lufts, Hof. ii. 8. It is an higher aggravation when men in finning abufe and'difrnrnour their own bodies ; for thefe are the principal external workmanfhip of God, be- ing made for eternity, and whofe prefervation unto his glory is committed unto us in an efpecial manner. This the apoftle declareth to be the peculiar aggravation of the fin of fornication and uncleannefs in any kind, I Cor.vi. i8, 19. But the height of impiety confifls in the abufe of the faculties and powers of the foul, wherewith we are en- dowed purpofely and immediately for the glorifying of God. Hence proceed unbelief, profanenefs, blafphemy, atheifm, and the like pollution of the fpirit or mind. And thefe are fins of the higheft provocation. For the powers r.nd faculties of our minds being given us only to enable us to live unto God, the diverting of their principal exer- cife unto other ends, is an a£l of enmity againft him, and affront unto him. I. He makes himfeif known unto us by the innate prin- ciples of cur nature, unto which he hath communicated as a power of apprehending, fo an indelible fenfe of his be- ing, his authority and his will, fo far as our natural de- IN THE SCRIPTURES, llj idence on him, and moral fubjection unto him do re- quire. Fur whereas there are two things in this natural light and firft dictates of reafon ; firlt, a power of conceiv- ing, dtfcerning, and aflenting j and fecondly, a power of judging and determining upon the things fo difcerned and aflented unto : by the one God makes known Ids being and cflential properties \ by the other his fovereign autho- rity over all. As to the firft, the apoftle affirms, that n ymun *~& QiS genefiv est* t» »w«« Rom. i. 19. " That which may be known of f« God," (his effence, being, fubftance, his natural, ne- ceffary, effential properties,) " is manifeft in them ;" that is, it hath a felf evidencing power, acting itfelf in the minds of all men endued with natural light and reafon. And as unto his fovereign authority, he doth evidence . it in and by the confeiences of men, which are the judg- ment that they make, and cannot but make, of themfelves and their actions, with refpect unto the authority and judgment of God, Rom. ii. 14, 15. And thus the mind doth-aflent unto the principles of God's being and autho- rity, antecedently unto any actual exercife of the difcur- five faculty of reafon, or other teftimony whatever. 2. He doth it unto our reafon in its exercife, by pro- pofing fuch things unto its confideration, as from whence it may and cannot but conclude in an affent unto the truth of what God intends to reveal unto 113 that way. This he doth by the works of creation and providence, which pre- fent themfelves unavoidably unto reafon in its exercife to indruct us in the nature, being, and properties of God. Tims the " heavens declare the glory cf God, and the " firmament Iheweth his handy-work. Day unto day ut- " tereth fpeech, and night unto night fheweth knowledge. " There is no fpeech nor language where their voice is " not heard," Pfai. xiw 1, 2, 3. But yet they do not thus declare, evidence and reveal the glory of God unto the firft principles and notions of natural light, without the actual exercife cf reafon. Only they do fo " when J I 8 THE REASON OF FAITH « we confider his heavens the work of his fingers, the « moon and the ftars which he hath ordained," as the fame pfalmiit fpeaks, Pfal. viii. 3. A rational confederation cf them, their greatnefs, order, beauty, and ufe. is required unto that tdlimonv and evidence which God gives i;i them and by them unto himfelf, his glorious being, power. To this purpofe the apofile difcourfeth at large concerning the works of creation, Rom. i. 20, 21, 22 as aUb of thofc of providence, Ails xiv. 15, x6 : 17 chap. xvii. 24, 25, 26, 27, 28. and the rational ufe we are to make of them, ver. 29. So God eails unto men for the exercife of their r-a- fon about thefe things, reproaching them with (tupidity and brutiihnefs where they are wanting therein ; Ifa. xlvi. 7, 8, o. chap. xliv. 18, rp, 20. 3. God reveals himfelf unto our faith, or that power of our fouls whereby we are able to affent unto the truth of what is propofed unto us upon teftimony. And this he doth by his word, or the Scriptures propofed unto us in the manner and way before expreiTed. He doth not reveal himfelf by his word unto the prin- ciples of natural light, nor unto reafon in its exercife. But yet thefe principles, and reafon itfelf, with all the facul- ties of our minds, are confequentially affected with that revelation, and are drawn forth into their proper exercife by it. But in the gofpel the righteoufnefs of God " is re- hrtion unto our reafan, but a paralogtfm from the de- feet of rcafon in its exercife. This is that which the a- poftle eharg'etfa on, and vehemently urgeth again'ft the hea- then philosophers. Inbred notions they had in themfelves of the being and eternal power of God ; and theie were fo manifeft in them thereby, that they could not but own them. Hereon they fet their rational difcurfive faculty at work in the confideration of God and his being. But herein were they fo vain and foolifh, as to draw concJtt- {ions directly contrary unto the firft principles of natfural light, and the unavoidable notions which they had of the ..d being of God, Rom. i. 21, 22, 23, 2.|. And many ir pretended rational confideration of the promif- cuous event of things in the world, have foolifhly con- cluded that all things had a fortuitous beginning, and have fortuitous events, or fuch as from a concatenation of ante- cedent caufes arc fatally ncccfTary, and are not difpofed by an infinitely wife, unerring, holy Providence. And this alfo is directly contradictory unto the firft princi] and notions of natural light, whereby it openly p. itfelf not to be an effect of reafon in itj due exercife, but re deiufion. So if any pretend unto revelations by farth, which are contradictory unto the firft principles of natr or fon in its proper exercife about its proper obj cts, it is a deiufion. On v id the Roman doctrine of fran- antiation is jui j j ted; for it j ththatasare- Z2S> ' . THE REASON OF FAITH velatiou by faith, which is exprefsly contradictory unto our fenfe and reafon in their proper exercife about their proper objects. And a fuppofition of the poffibility of any fuch thing, would make the ways whereby God reveals and makes known himfelf, to crofs and interfere one with ano- ther; which would leave us no certainty in any thing di- vine or human. But yet as thefe means of divine revelation do harmo- nize and perfectly agree one with the other; fo they are not objectively equal, or equally extenfive, nor are they co-ordinate, but fubordinate unto one another. "Wherefore there are many things discernible by reafon in its exercife, which do not appear unto the fir ft principles of natural light. So the fober philofophers 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 fame manner as they did. It is there- fore folly to pretend that things fo made known of God are not infallibly true and certain, becaufe they are not obvious unto the fir ft conceptions of natural light, with- out the due exercife of reafon, provided they are not con- tradictory thereunto. And there are many things revealed unto faith that are above and beyond the comprehension of reafon, in the beft and utmoft of its moft proper exer- cife. Such are all the principal myfteries of Chriftian re- ligion. And it is the height of folly to reject them, as fome do, becaufe they are not difcernible and comprehen- sible by reafon, feeing they are not contradictory thereunto.. Wherefore thefe ways of God's revelation of himfelf, are not equally extenfive, or commenfurate, but are fo fubor- dinate one unto another, that what is wanting unto the one is fupplied by the other, unto the accomplifhment of the whole and entire end of divine revelation; and the truth of God is the fame in them all. The revelation which Giod makes of himfelf in the fir ft way, by the inbred principles of natural light, doth fuffi- IK THE SCRIPTURES. 121 ntly arid infallibly evidence itfelf to be from him; it doth it in, unto, ami by thofe principles themfelves. This revelation of God is infallible, the aii'ent unto it is infallible, which the infallible evidence it gives of itfelf makes to be fo. We difpute not now what a few atheiftical fecptics pretend unto, wiiofe folly hath been fufficiently detected by others. All the fobricty that is in the world confents in this, that the light of the knowledge of God, in and by the inbred principles of our minds and confeiences, doth fufficiently, uncontroulably, and infallibly rnanifeft itfelf to be from him, and that the mind neither is, nor can be pofhbly impofed on in its apprchenfions of that nature. And if the firft dictates of reafon concerning God do not evidence themfelves to be from God, they are neither of any ufe nor force; for they are not capable of being con- firmed by external arguments; and what is written about them is to fhtw their force and evidence, not to give them any. Wherefore this firft way of God's revelation of him- felf unto us is infallible, and infallibly eyldenceth itfelf in our minds according to the capacity of our natures. 2. The revelation that God maketh of himfelf by the works of creation and providence, unto our reafon in exercife, or the faculties of our fouls as difcurfive, conclud- ing rationally one thing from another, doth fufficiently, yet infallibly evidence and demonstrate itfelf to be from him, fo that it isimpoflible we fhould be deceived therein. Ir doth not do fo unto the inbred principles of natural light, unlefs they :>re engaged in a rational exercife about the means of the revelation made; that is, we mull ra- tionally confider the works of God, both of creation and providence, or we cannot learn by them what God intends to reveal of himfelf} and in our doing fo we cannot be deceived. " For the invifible tilings of God from I " creation of the world are clearly feen, being underftood " by the things that are made even his eternal p< wer and " Godhead," Rom i. 20. They are clearly . md therefore may be perfectly under itood us to what C 122 THE REASON OF I-AI'lH teach of God without any poflibility of a miftake. And wherever men do not receive the revelation intended in the wav 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 eflential properties thereof, infinite wifdom, goodnefs, righteouf- nefs, and the like, is certainly and infallibly fo, believing it accordingly; it is not from any defect in the revelation-, or its felf-evidencing efficacy, but only from the depraved, vicious habits of their minds, their enmity againit God, and diflike of him. And fo the apoirde faith, that they who rejected or improved not the revelation of God, did it, " becaufe they did not like to retain God in their know* a ledge," Rom. i. 28. For which caufe God did fo fe- verely revenge their natural unbelief, as is there expreiFed. See Ifa. xlvi. 8. chap. xliv. 15, 19, 20. That which I prin- cipally infill on from hence is, that the revelation which God makes of himfelf by the works of creation and provi- dence, doth not evidence it-Self unto the firft principles of natural light, fo as that an afient fhculd be given thereunto without the actual exercife of reafon, or the difcurfive faculty of our minds about them; but thereunto it doth infallibly evidence itfelf. So may the Scripture have, and hath a felf-evidencing efficacy, though this appear not un- to the light of firft natural principles, no nor to bare.reafon in its exercife. For, 3. Unto our faith God reveals himfelf by the Scripture, or his word which he hath « magnified above all his *» name," Pfal. exxxviii. 2- that is, implanted on it more characters of himfelf, and his properties, than on any other way whereby he vevealeth or rfiaketh himfelf known unto us. And this revelation of God by his word, we confefs, is not fufiicient nor fuited to evidence itfelf unto the light of nature, "or the firft principles of our underftanding, fo that by bare propofal of it to be from God, we Ihould by virtue of them immediately affent unto it, as men afTent unto felf-evident natural piinciples, as that the part isle IN THE SCRIPTURES. I 23 ' :.han the whole, cr the like. Nor doth it evidence itfelf unto our reafon in its mere natural exercife, 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 fuch external evidence* accompanying it, is makes a great impreflion on reufon itfelf. But the power of cur fouls whereunto it is pro- pofed, is that whereby we can give an agent unto the truth upon the teftimony of the propofer, whereof we have no other evidence. And this is the principal and moft noble faculty and power of our natures. [here is an inftinct in brute creatures, that hath fome refemblance unto our in- bred natural principles; and they will aft that inftinct, im- proved by experience, into a great like nefs of reafon in its exercife, although it be not fo. But as unto the power or faculty of giving an aflent unto tilings on witnefs or teftimony, there is nothing in the nature of irrational crea- tures that hath the leaft fliadow of it or likenefs unto it. And if our fouls did want but this one faculty of aflentmg unto truth upon teftimony, all that remains would not be fulhcicnt to conduct us through the affairs of this natural life. This therefore being the moft noble faculty of our minds, is that whereunto the highelt way of divine revela- tion is propofed. 4. That our minds in this cfpecial cafe to make our aflent to be according unto the mind of God, and" fuch as is required of us in a way of duty, are to be prepared and aflifted by the Holy Ghofl, we have declared and proved before. On this fuppofition the revelation which G i makes of himfelf by his word, doth no lefs evidence itfelf unto our minds in the exercife of faith to be from him, or gives no lefs infallible evidence as a ground and teafon why we fhould believe it to be from him, than his revelation of himfelf by the works of creation and providence doth ma- nifest itfelf unto our minds in the exercife of reafon to be from him, nor with lefs affurance than what wc afi'ent unto in and by the dictates of natural light. And when God *24 THE REASON OF FAITH revealeth himfelf, 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 (hewing " his handy- work;" the reafon of men ftirred up and brought into exercife thereby, doth infallibly conclude upon the evidence that is in that revelation, that there is a God, and he eternally powerful and wife, without any further arguments to prove the revelation to be true. 80 when God by his word reveals himfelf unto the minds of men, thereby exciting and bringing forth faith into exer- cife, or the power of the foul to affent unto truth upon teftimony, that revelation doth no leis infallibly evidence itfelf to be divine or from God, without any external ar- guments to prove it fo to be. If I fhall fay unto a man that the fun is rifen and fhineth on the earth ; if he qucf- tijn or deny it, and afk how I will prove it; it is a fuffi-" cient anfwer to fay, that it manifefteth itfelf in and by its own light: and if he add, that this is no proof to him for he doth not difcern it; fuppofe that to be fo, it is a fatis- factory anfwer to tell him that he is blind; and if he be not fo, that it is to no purpofe to argue with him who contradicts his own fenfe, for he leaves no rule whereby what is fpoken may be tried or judged on. And if I tell a man that the heavens declare the glory of God, and the firmament fheweth his handy-work, or that the invifible things of God from the creation of the world are clearly feen, being underitood by the things that are made; and he fhall demand how I prove it; it is a fufficient anfwer to fay, that thefe things in and by themfelves do manifeft unto the reafon of every man in its due and proper exer- cife, that there is an eternal, infinitely wife and powerful Being, by whom they were caul'ed, produced and made; fo as that whofoever knoweth how to ufe and exercife his reafonable faculty in the confideration of them, their ori- ginal, order, nature and ufe, muft neceffarily conclude that fo it is. If he fhall fay, that it doth not fo appear unto him that the being of God is fo revealed by them ; it is a fufl IN THE SCRIPTURES. 12: ( ent reply, in cafe he be fo indeed, to fay he is phrenetic, 1 hath not the ufe of his reafon; and it ho be not fo, that lie argues in exprefs contradiction unto his own rea- fon, as may be demonftrated This the heathen philofo- phers granted. Sjhtid poteft (faith Cicero) ejft tarn apertum tamq-, prrfplaumiy cum Ca/um fufpeximus, c&leftiqq; content* plati- fumus y qiuim ejft aliquod Numcn prajiantifjtmtz mentis^ quo liisr reguntur; quod qui dubitat baud fane intelltgo cur ;::i idem Sol fit, an nullos fit dubitare pojft. 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 manifeft itielf fo to be. If he {hall fuy, that he hath the vSt and exercife of his fenfe and reafon as well as others, and yet it doth not appear unto him fo to bej it is as unto the prefent enquiry, a fuflicient reply for the fecurity of the authority of the Scriptures (though other means may be ufed for his conviction) to fay, that all men have not faith; by which alone the evidence of the divine authority of the Scripture is difcoverable; in the light whereof alone we can read thofe characters of its divine extract, which are imprefTed on it, and communicated unto it. If it be not fo, feeing it is a divine revelation, and it is our duty to believe it fo to be, it muft be either becaufe our faith is not fitted, fuited, nor able to receive fuch an evidence, fuppofe God would give it unto the revelation of himfelf by his word, as he hath done unto thofe by t'ls light of nature and works of providence ; or becaufe God would not or could not give fuch an evidence unto his word as might manifeft itfelf fo to be. And neither of thefe can be affirmed without an high reflfection on the wifdom and goodnefs of God. That our faith is capable of giving fuch an nflent is e- vident from hence, becaufe God works it in us, and be- llows it upon us for this very end. And God requh h of us that we fliould infallibly believe what he propofeth yn.to us, at lea 11 when we have infallible evidence that it is I 25 THE REASON OF FAITH from him. And as he appolnteth faith unto this end, and approveth of its exercife, fo he doth both judge and condemn them who fail therein, 2 Jhron. xx. 20. Ifa. vii. 9. Mark xvi. 16. Yea our faith is capsble of giving an affent, though of another kind, more firm and accompa- nied with more affurance, than any is given. by reafon in the beft of its conclufions. And the reafon is, becaufe the power of the mind to give afFcnt upon teftimony, which is its raoft noble faculty, is elevated and ftrengthen- ed by the divine fupematural work of the Holy Ghoft, before defcribed. To fay that God either could not or would not give fuch a power unto the revelation of himfelf by his word, as to evidence itfelf to be fo, is exceedingly prejudicial uuto his honour and glory, feeing the everlafting welfare of the fouls of men, is incomparably more cone med there- in than in the other ways mentioned. And what reafon could be affigned why he fhould implant a lefs evidence of his divine authority on this than on them, feeing he de- iigned far greater and more glorious ends in this than in them. If any one fhall lay the reafon is, becaufe tins kind of divine revelation is not capable of receiving fuch evidences ; it mult be either becaufe there cannot be evi- dent characters of divine authority, goodnefs, wifdom, power, implanted on it, or mixed with it ; or becaufe an efficacy to manifeft them cannot be communicated unto it. That both thefe are otherwife, fhall be demonftrated in the laft part of this difcourfe, which I fhall now enter upon. It hath been already declared, that it is the authority snd veracity of God, revealing themfelves in the Scripture and by it, that is the formal reafon of our faith, or fuper- natural affent unto it as it is the word of God. It remains only that we enquire in the fecond place into the way and means whereby they evidence themfelves un- to us, and the Scripture thereby to be the word of God, fo as that we may undoubtedly and infallibly believe it 10 IN THE SCRIPTURES. 127 ! to be. Now becaufe faith, as we have fhewed, Is an af- fent upon teftimony, and confi.quently divine f > ith is an orient upon divine teftimony. There rnufl be fame tefti- monv or witnefs in this cafe whereon faith doth reft. And this we fay is the teftimony of the Holy Ghoil the author of the Scriptures, given unto them in them and by them. • And this work or teftimony of the Spirit may be reduced unto two heads, which may be diftincKy infift :d on. i. The impreilions or characters which are iubj live- ly 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 fir ft means evidencing that teftimony of the Spirit which our faith refts upon ; or they do give the firft 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 otherwife but by thole marks, tokens and impixflions of his divine power, wifdora and goodnefs that are upon them. For from the confide- ration of their fubfiftence, greatnefs, order and ufe, lva- fon doth neceflarily conclude an infinite fubfilting Being, of whofe power and wifdoin thefe things are the man if eft effects. Thefe are clearly feen and underftood by the things that are made j we need no other argumer.rs to prove that God made the world, but itfeif. It carrieth in it and upon it the infallible tokens of its original. See to this purpofe the bleffed meditation of the Pfalmift, Pfal. . throughout. Now there are greater and more evident impreflions of divine excellencies left on the written word from the infinite wifdom of the author of it, than any that are communicated unto the works of God, of what fort foever. Hence David compiling the works and the word of God, as to their instructive efficacy in declaring God and his glory, although he afcrifce much unto the works of creation, yet doth he prefer the word incomparably be- fore them, Pfal. xix. i, 2, 3 7, 8, 9. and Pf.d cxlvi. 8, 9, Sec. and 10, 20. And thefe do manifeil the word un- 123 THE REASON OF FAITH to oar faith to be his more clearly, than the other ao the works to be his unto our reafon. As yet I do not know- that it is denied by any, or the contrary afTerted, namely, that God, as the- immediate author of the Scripture, hath left in the very word itfelf evident tokens and impreflions of his wifdom. preference, omnifcience, power, goodnefs, holinefs, truth, and other divine, infinite excellencies, fuf- ficiently evidenced unto the enlightened minds of believers. Some I confefs fpeak fufpicioufly herein; but until they will direcYly deny it, I (hall not need further to confirm it, than I have done long fince in another treatife. And I leave ic to be cbnfidered, whether; (morally fpeaking) it be pomble that God mould immediately by himfelf, from the eternal cOunfels of his will, reveal himfelf, his mind,' the thoughts and purpofes of his heart, which had been hidden in him- felf from eternity, on purpofe that we fhould believe them, and yield obedience unto him, according to the declaration of himfelf fo made, and yet not give with it, or leave upon it any n^^tn, any infallible token, evidencing hirn to be the author of that revelation. Men who are not afhamed of their Chriftianity, will not be fo to profefs and feal that profemon with their blood, and to reft their eternal con- cernments en that fecurity herein which they have attained, namely, that there is that manifeftation made of the glo- rious properties of God in and by the Scripture, as it is a divine revelation which incomparably excels in evidence all that their reafon 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 fupernatural, if we be- lieve it fo at all. There is in itfelf that evidence of its di- vine original, from the characters of divine excellencies left upon it by its author the Holy Ghoft, as faith quietly •fells in, and is refolved into. And this evidence is ma- r'ufeft unto the meaneft and moft unlearned no lefs than unto the wifeft philosophers. And the truth is, if ra- tional arguments and external motives were the fole ground IN THE SCRIPTURES, 120 of receiving the Scripture to be the word of God, it could not be, but that learned men and philofophers would have always been the forwarded, and raoft ready to admit it, and moil firmly to adhere uuto it, and its profeflion. For whereas all fuch arguments do prevail on the minds of men, according as they arc able aright to difcern their force, and judge of them, learned philofophers would have had the advantage incomparably above others. And fo fome of late affirmed, that it was the wife, rational, and learned men, who at firft mod readily received the gofpel ; an affcrtion which nothing but grots ignorance of theScrip- ture itfelf, and all the writings concerning the original of Chriftianity, whether of Chriftians or heathens, could give the lead countenance unto; fee I Cor", i. 23, 26. From hence is the Scripture fo often compared unto light, called light, " a light fhining in a dark place," which will evi- dence itfelf unto all who are not blind, or do wilfully fhut their eyes, or have their eyes blinded by the god of this world, left the light of the glorious gofpel of Chrift, who is the image of God, fhould fhine unto them ; which con- fideration I have handled at large elfe where. 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 conferences of men, with its operation of divine effects thereon. This the apoftle exprefsly affirms to be the rea- fon and caufe of faith, 1 Cor xiv. 24, 25. " If ail prophefv, ** and there comes in one that believeth not, or one un- *« learned, he is convinced of all, he is judged of all. And " thus are the fecrets of his heart made manifeft, and fo n falling down on his face, he will worfhip God, and re- " port that God is in you of a truth." The acknowledge- ment and confeffion of God to be in them or among them, is a profeflion of faith in the word adminiftered by them. Such perfons aflent unto its divine authority, or believe it to be the word of God. And on what evidence or "round of credibility they did fo, is exprefsly declared. It was R 13° THE REASON OF FAITH not upon the force of any external arguments produced and pleaded unto that purpofe. It was not upon the tef- timony of this or that or any church whatever ; nor was it upon a conviction of any miracles which they faw wrought in its confirmation. Yea the ground of the faith and con- feffion declared, is oppofed unto the efficacy and ufe of the miraculous gift of tongues, verfe 23, 24. Wherefore the only evidence whereon they received the word, and Acknowledged it to be of God, was that divine power and efficacy, whereof they found and felt the experience in themfelves. " He is convinced of all, judged cf all, and ithin the pale of the church, the fame doctrine is vari- oufly inftilled into perfons according unto the frveral du- ties and concerns of others to in It met them. Principally the miniftry of the word is ordained of God unto that end whereon the church is the ground and pillar of truth. Thofe of both forts unto whom the doctrine mentioned is preached or prbpofed, are directed unto the Scriptures as the facred rcpofitory thereof. For they are told that thefe things come by revelation from God, and that revelation is contained in the Bible, which is his word. Upon this propofjl with enquiry into it and confideratiori of it, God co-operating by Ins Spirit, there is that evidence of its di- T J46 THE REASON OF FAITH vine original communicated umo their minds through its power and efficacy, with the characters of divine wifdom and holinefs implanted on it, which they are now enabled to difcern, that they, believe it and reft in it as the imme- diate word c-f God. Thus was it in the cafe of tht wo- man of Samaria, and the inhabitants of Sychar, with ref- pect unto their faith in Chrift Jefus, John iv. 42. This is the way whereby men ordinarily are brought to believe the, word of God, Rom. x. 14, 15. and that neither by external arguments or motives, which no one foul was ever converted unto God by, nor by any mere naked propofal and offer of the book unto them, nor by miracles, nor by immediate revelation or private fubje£tive teftimony of the Spirit ; nor is their faith a perfuafion of mind, that they can give no reafon of, but only that they are fo per- fuaded. But it will be yet further objected, that if there be fuch clear evidences in the thing itfelf, that is, in the divine original and authority of the Scriptures, that none who freely ufe their reafon can deny it ; then it lies either in the naked propofal of the things unto the underftanding ; and if fo, then every one that affents unto this propofition, that the whole is greater than the part, muft likewife af- fent unto this that the Scripture is the word cf God, or the evidence muft not ly in the naked propofal, but in the efficacy of the Spirit of God in the minds of them unto whom itis propofed. Anfwir 1. I know no divine, ancient or modern, pc~ pifh or proteftant, who doth not alTert that there is a work of the Holy Ghoft on the minds of men necefiary unto'4 due belief of the Scriptures to be the word of God. And the confideration hereof ought not by any Chriftiar* to be excluded. But they fay net that this is the objective teftimony or evidence on which we believe the Scripture to be the word of God, concerning which alone is our enquiry. 2* We do not difpute how far or by what means this IN THE SCRIPTURES. x 47 propohtion, the Scripture is the word of GoJ, may be evi- denced merely unto our reafon •, but unto our undemand- ing as capable of giving an afient upon teitimony. It is not faid that this is a flrft principle of reafon, though it be of faith, nor that it is capable of a mathematical demon- stration. That the whole is greater than the part, is lelf- evident unto our reafon upon its firft propofal ; but fuch none pretends to be in the Scripture, becaufe it is a fubject not capable of it. Nor do thole who denying the felf-evi- dence of the Scripture, pretend by their arguments forks divine authority to give fuch an evidence of it unto reafon, as is in firft principles, or mathematical demonftrations, but content themfelves with that which they call a moral certainty. But it is by faith we are obliged to receive the truth of this propofition, which refpetts the power of our minds to affent unto truth upon teftimony, infallibly on that which is infallible. And hereunto it evidenceth its own truth, not with the fame, but with an evidence and certainty of an higher nature and nobler kind than that of the ftricteft demonstration in things natural, or the rnoft forcible arguments in things moral. 3. It will be obje&ed, that if this be fo, then none can be obliged to receive the Scripture as the word of God who hath not faith, and none have faith, but thofe in whom it is wrought by the Spirit of God, and thereinto all will be refolved at laft. Anfwer \. Indeed there is no room for this objection ; for the whole work of the Spirit is pleaded only as he is the efficient caufe of believing, and not the objective, or reafon why we do believe But, 2. We muft not be afhamed to refo've all we do well, spiritually and in obedience to the command of God, unto the efficacious operation of the Holy Ghoft in us, unlefs we intend to be afhamed of the gofpel. But this ftill makes his internal operation to be the efficient, and not his internal teftimony to be the formal reafon of our faith. 3. It is another queftion, whether all obligation unto T % 148 THE REASON OF FAITH duty is and mull be proportionate unto our own (Irength without divine affiftance, which we deny : and affirm that we are obliged unto many things by virtue of God's com- mand, which we have no power to anfwer but by virtue of his grace. 4. Where the propofal of the Scripture is made in the way before defcribed, thofe unto whom it is propofed are obliged to receive it as the word of God, upon the evi- dence which it gives of itfelf fo to be. Yea every real, true, divine revelation made unto men, or every propofal cf the Scripture by Divine Providence, hath that evidence of its being from God accompanying of it, as is fudicient to oblige them unto whom it was made to believe it, on pain of his difpleafure. If this were otherwife, then either were God obliged to confirm every particular di- vine 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 j nor doth at this day at the firft propofal of the gofpel to the heathen •, or elfe when he requires faith and obedience in fuch ways as in his wifdom he judgeth meet, that is in the ordinary miniftry of the word, they are not obliged thereby, nor is it their fiji to refufe a compliance with his will, 5. If this difficulty can be no otherwife avoided, but by affirming that the faith which God requires of us with refpect unto his word, is nothing but a natural all'ent unto it upon rational arguments and confiderations which we have an ability for, without any fpiritual aid of the Holy Ghoft, or refpect unto his teftimony, as before defcribed ; which overthrows all faith, efpecially that which is divine. 1 {hall rather ten thpufand times allow of all the juft con- fequences that can follow on the fuppofition mentioned, than admit of this relief. But of thofe confequences this is none, that any unto whom the Scripture is propofed are excepted from an obligation unto believing. In like manner there is no difficulty in the ufual objec- t-on which refpects particular books of the Scripture, why IN THE SCRIPTURES. I49 we receive them as canonical, and reject others; as namely the Book of Proverbs, and not of Wifdom ; of Ecclefiaft.es, and not Ecllefiafticus. For, 1. As to the books of the Old Teftament, 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 re- ceive, and excludes all that we exclude. And unto the New, there are no pretenders, nor ever were to the leaft exercife of the faith of any. 2. All bocks whatever that have either themfelves pre- tended unto a divine original, or have been pleaded by others to be of that extract, have been and may be from themfelves, without further help, evicted of falfehood in that pretence. They have all of them hitherto in matter or manner, in plain confeffions, or other fufficient evi- dence, manifelted themfelves to be of an human original. And much danger is not to be feared from any that for the future fnall fet forth with the fame pretence. 3. We are not bound to refufe the miniftry of the church, or the advantages of Providence whereby the Scripture is brought unto us, with the teftimonies which either directly or collaterally any one part of it gives unto another. Although the Scripture be to be believed for it- felf, yet it is not ordinarily to be believed by itfelf, with- out the help of other means. On thefe fuppofitions I fear not to afhrm that there are on every individual book of the Scripture, particularly thofe named, thofe divine characters and criteria, which are fufficient to difference them from all other writings whatever, and to teftlfy their divine authority unto the minds and confeiences of believers. I fay of believers ; for we enquire not on what ground unbelievers, or thofe who do not believe, do believe the word of God, nor yet directly on what outward motives fuch pcrfons may be in- duced fo to do. But our fole enquiry xt prefent is, what the faith of them who do believe is rel'olved into. It is not Xp THE REASON OF FAITH therefore faid, that when our Lord Jefus Chrifl (for we acknowledge that there is the fame reafon of the firft giving out of divine revelations, as is of the Scripture) came and preached unto the Jews, that thcfe mere words, " I am the light of the world," or the like, had all this evidence in them or with them •, for nothing he faid of that kind may be feparated from its circumflances ; but fuppofing the teftimonies given in the Scripture before hand to his perfon, work, time, and manner of coming, with the evidence of the prefence of God with him in the declaration that he made of his do&rine, and hirnfelf to be the Meffiah, the Jews were bound to believe what he taught, and himfeif to be the Son of God the Saviour of the world, and fo did many of them upon his preaching only, John iv. 42. And in like manner they were bound to believe the doctrine of John Baptilt, and to fubmit un- to his inftitutions although he wrought no miracle, and thofe who did not, rejected the counfel of God for their good, and perifhed irt their unbelief. But although our Lord Jefus Chriit wrought no miracles to prove the Scrip- ture then extant to be the word of God, feeing he wrought them among fuch only as by whom that was firmly be- lieved ; yet the wifdom of God faw it necelTaiy to confirm his perfonal miniitry by them. And without a fenfe of the power and efficacy of die divine truth of the doctrine pro- pofed, miracles themfelves will be defpifed ; (o they were by fome who were afterwards converted by the preaching of the word, Acts ii. 13. chap. iii. 7, 8. or they will pro- duce only a falfe faith, or aravifhed aflent upon an amaze- ment, that will not abide, Adls viii. 13, 21. :£5i^» APPENDIX. A Summary reprefentation of the nature and rer.fon of that Faith whereby we believe the Scripture to be the Word of God, with fome attestations given unto the fub- flance of what hath been delivered Concerning it, {hall give a clofe to this difcourfe. As to the fir ft part of this defign, the things that follow are propofed. 1. Unto the Enquiry, on what grounds* or for what reafon we believe the Scripture to be the Word of Go.l, many things are fuppofed, as on all hands agreed upon, whofe demon ft ration or proof belongs not unto our prefent work. Such are, i. The Being of God, and his Self fubfiftence, with all the eflential properties of his nature. 2. Our relation unto him, and -dependence on him, ?s our Creator, Benefactor, Preferver, Judge, and Rtwarder, both as unto things temporal and eternal Wherefore, 3. The ro yvs^ov t8 Gs8, whatever may be known of God by the light of nature, whatever is manifeft in or from the works of creation or providence, and neccffary actings of confcience, as to the being, rule and authority of God, is fuppofed 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 truft in him, according to their duty, in that obe- dience which he required) of them, fo as to come unto the enjoyment of him, a fupernatural revelation of his mind and will unto them, efpecialJy in that condition wherein all mankind are fi.ice the entrance of Cm, ir, neeefiary. 5. That all thole unto whom G id lnth granted divine revelations immediately from himfelf, for thci; own ufe, and that of all other men unto whom they were to be com- municated, were infallibly allured that they came from Gcd, and that their minds were no way impofed on in thtm. 6 That all thefe divine revelations, fo far as they are any way neccfTary to guide and indraft men in the true knowledge of God, and that obedience which is accepta- ble unto him, are now contained in the Scriptures, or thefe books of the Old and New Te (lament which arc t|2 Appendix. commonly received and owned among all forts of Chi if- fcians. Thefe things I fay are fuppofed unto our prefent En- 1 quiry, and taken for granted ; fo as that the reader is not to look for any direct proof of them in the preceding dif- courfe. But on thefe fuppofitions it is alledged and proved. i. That all men unto whom it is dulypropofed as fuch, are bound to believe this Scripture, thefe books of the Old and New Teftament, to be the word of God ; that is, to contain and exhibit an immediate, divine, fupernatural re- velation of his mind and will, fo far as in any way need- ful that they may live unto him ; and that nothing is con- tained in them, but what is of the fame divine original. 2. The obligation of this duty of thus believing the Scripture to be the word of God, arifeth partly from the nature of the thing itfelf, and partly from the efpecial command of God. For it being that revelation of the will of God, without the knowledge whereof, and affent wheie- unto, we cannot live unto God as we ought, nor come unto the enjoyment of him, it is neceffary that we fhould believe it unto thofe ends ; and God requireth it of us, that fo we fhould do. ( 3. We cannot thus believe it in a way of duty, but up- on a fufhcient evidence and prevalent teflimony that fo it is. 4. There are many cogent arguments, teftimonies, and motives to perfuade, convince, and fatisfy unprejudiced perfons, that the Scripture is the word of God, or a di- vine revelation, and every way fufficient to Hop the mouths of gain-fayers, proceeding on fuch principles of reafon, as are owned and approved by the generality of mankind. And arguments of this nature may be taken from almofl all confiderations of the properties of God. and his govern- ment of the world, of our relation unto him, of what be- longs unto our prefent peace, and future happinefs. 5. From the arguments and teftimonies of this nature, a firm perfuafion of mind defenfible againft all objections, that the Scripture is the word of God, may be attained ; and that fuch, as that thofe who live not in contradiction unto their own light and reafon through the power of their lulls, cannot but judge it their wifdom, duty, and intereft tb yield obedience unto his will as revealed therein. o. But yet that perfuafion of mind which may be thus APPENDIX. 153 attained, and which refteth wholly upon thefe arguments and teftimonies, is not entirely that faith wherewith we are obliged to believe the Scripture to be the word of God in a way of duty. For it is not to be merely human, how firm foever the perfuafions in it may be, but divine and fu- pernatural, of the fame kind with that whereby we believe the things themfelves contained in the Scripture. 7. V/e cannot thus believe the Scripture to be the word of God, nor any divine truth therein contained, without the effectual illumination of our minds by the Holy Ghoft. And to exclude the confideration of his work herein is to cr.lt the whole enquiry out of the limits of Chfiftian religion. 8. Yet is not this work of the Holy Spirit in the il- lumination of our minds, whereby we are enabled to be- lieve in a way of duty with faith fupernatural and divine, the ground or reafon why we do believe, or the evidence whereon we do fo, nor is our faith refolved thereinto. 9. Whereas alfo there are fundry other acts of the Holy Spirit in and upon our minds, eftablifhing this faith againft temptations unto the contrary, and further afcertaining us of the divine original of the Scripture, or teftifying it unto us; yet are they none of them feverally, nor all of them jointly, the formal reafon of our faith, nor the ground which we believe upon. Yet are they fuch as that as without the firft work of divine illumination, we cannot believe at all in a due manner ; fo without his other con- fequent operations, we cannot believe ftedfaftly againft temptations and oppofitions. Wherefore, 10. Thofe only can believe the Scripture aright to be the word of God in a way of duty, whofe minds are en- lightened, and who are enabled to believe bytheHoiyGhoft. 11. Thofe who believe not are of two forts, for they are either fuch as oppofe and gainfay the word as a cun- ningly devifed fable ; or fuch as are willing without pre- judice to attend unto the confideration of it. The former fort may be refilled, oppofe d, and rebuked by external ar- guments, and fuch moral confiderations as vehemently perfuade the divine original of the Scripture, and from the fame principles may their mouths be flopped as to their cavils and exceptions againft it. The other fort are to be led on unto believing by the miniltry of the church in the difpenfation of the word itfelf, which is the ordinance of God unto that purpofe. But, 12. Neither fort do ever come truly to believe, either mere- ly induced thereunto by force of moral arguments, only, or U 1'54 APPENDIX. upon the authority of that church by whole miniilry the Scripture is propofed unto them to be believed. Wherefore, 13. The formal reafon of faith divine and fupernatural whereby we believe the Scripture to be the word of God m the way of duty, and* as it is required of us, is the au- thority and veracity of God alone, evidencing themfelves- unto our minds and consciences in and by the Scripture itlelf. And herein confilleth that divine teflimony of the Holy Ghoft, which as it is a teflimony gives our affent unto the Scriptures the general nature of faith, and as it is a divine teflimony gives it the efpecial nature of faith di- vine and fupernatural. 14. This divine teflimony given unto the divine original of the Scripture in and by itlelf whereinto our faith is ul- timately refoived, is evidenced and made krTown, as by the characters of the infinite perfections of the divine nature that are in it and upon it ; fo by the authority, power and efficacy over and upon the fouls and consciences of men," and the fatisfactory excellency of the truths contained therein, wherewith it is accompanied. 15. Wherefore although there be many cogent external arguments whereby a moial fledfail perfuafion of the di- vine authority of the Scriptures may be attained, and it be the principal duty of the true charch in all ages to give teflimony thereunto, which it hath done fucceflively at all times fince firfl it was entruiled with it; and fo although there be many other means whereby we are induced, per- fuaded, and enabled to believe it, yet is it for its own fake only, eflicaciouily manifeiling itfelf to be the word of God, or upon the divine teflimony that is given in it and by it thereunto, that we belive it to be fo with faith divine and fupernatural. Corol. Thole who either denv the neceffity of an internal fubje£tive work of the Holy Ghoft enabling us to believe, or the objective teflimony of the Holy Spirit given unto the Scripture ia and by itfelf, or rfo deny their joint con- currence in and^to our believing,do deny all faith properly divine and fupernatural. This being the fubftanee of what is declared and plead- ed for in the preceding treatife ; to prevent the obloquy of ibme and confirm the judgment of others, I ihall add the fuffrage of ancient and modern "writers given uuto the prin- cipal parts of it, and whereon all other things afierted in it do depend. Giemens Akxan&r'mus difcourfeth at large unto this pur- APPENDIX. 155 e, Stroma*. 7. * We have the Lord himfelf for die principle or beginning of doctrine, who by the prophets, the gofpel, andblefTed apoftlcs, in various manners and by divers degrees goeth before us, or leads us unto knowledge/ (This is that "which we lay down as the reafon and ground of faith, namely, the authority of the Lord himfelf inftruc~l- ing us bv the Scriptures.) So he adds : c And if any one fuppofe that he needcth any other principle, the principle will not be kept.' (That is, if we need any other principle whereinto to refolve our faith, the word of God is no more a principle unto us.) ' But he who is faithful from him- felf is worthv to be believed in his fovereign writing and voice, which as it appeareth is adminifured by the Lord for the benefit of men. And certainly we tile it as a rule of judging for the invention of things. But whatever is judg- ed, is not credible or to be believed until he is judged ; and that is no principle which Hands in need to be judged.' The intention of his word is, that God who alone is to be believed for himfelf, hath given us his word as the rule whereby we are to judge of all things. And this word i-; fo to be believed, as not to be fubje£t unto any other judg- ment ; becaufe if it be fo it cannot be either a principle or a rule. Anil fo he proceeds; ' Wherefore it is meet that embracing by faith the mod fufacient indemonfirable principle, and taking the demonftraticn of the principle from the principle itfclf, we are inflrucled by the voice of the Lord himfelf unto the acknowledgment of the truth/ In few words he declares the fubftance of what we have pleaded for. No more do we maintain in this caufe, but what Clemens doth here nffert; namely, that we believe the Scripture for itfeif, as that which needeth no antece- dent or external demonitration ; but all the evidence and demonftration of its divine original is to be ta- ken from itfelf alone; which yet he further confirms. * For we would not attend or give credit firriply to the definitions of men, feeing we have right alfo to de- fine in contradiction unto them. And feeing ic is not fuffjcient merely to fay or afi'ert what appears to be truth, but to b^get a belief alfo of what is fpoken, we expect not the teftimony of men, but confirm that which is enquired about with the voice of the Lord, which is more full and firm than any demonltration, yea which rather is the only demonilration. — Thus we taking our demonflrations of the Scripture, as aflured by faith, as by demonltration/ ' other places, a< Strom. 4. lie plainly affirms that U a T$6 , APPENDIX. the way of Chriftians was to prove the Scripture by itfelf, and all other things by the Scripture. Bafilius fpeaks to the fame purpofe on Pfal. cxv. * Faith which draws the foul to,affent above all methods of rea- fonings, ' faith which is not the effect of geometrical de- mon ftrations, but of the efficacy of the Spirit.' The na- ture, caufe, and efficacy of that faith whereby we believe the Scripture to be the word of Gcd, are affefted by him. Netnefius do Homen. cap. 2. « The doctrine of the di- vine oracles hath its credibility from itfelf, beciufe of its divine infpiration.' The words of Anjlin, though taken notice- of by all, yet may here be again reported Confeff. lib. H. cap. 3. 'I would hear, I would underftand how thou madeft the heaven and the earth. Mofes wrote this, he wrote it, and is gone hence to thee; for he is net now before me-, for if he were, I would hold him, and a'ik him, and beieech him for thy fake, that he would open thefe things unto me, and I would apply the ears of my body to the founds breaking forth from his mouth. But if he fhould ufe the Hebrew language, in vain fhould he affect my fenfe, for - he would not at all touch my mind ; if he fhould fpeak Latin, I fhould know what he faid ; but whence fhould I know that he fpake the truth ? and if I fhould know this •alfo, fhould I know it of him ? Within me, in the habi- tation of my own thoughts, truth neither in Hebrew, Greek, Latin, nor any barbarous language, without the organs of mouth or tongue, without the noife of fyllables, would fay, he fpeaks the truth ; and I being immediately affured or certain of it, v/ould fay unto that fervant of thine, thou fpeakeft truth- Whereas therefore I cannot allc him, J a>k thee, O Truth, with which he being filled fpake the things that are true ; O, my God, I afk of thee ; pardon my fins, and thou who gaveft unto this thy fervant to fpeak thefe tilings, give unto me to underftand them.' That which is moft remarkable in thefe words is, that he plainly affirms that faith would not enfue on the de- claration of the prophets thfemfelves if they were prefent with us, unlefs there -be an internal work of the Holy Spi- rit upon our minds to enable us, and perfuade them there- unto. And indeed he feems to place all aifurance of the truth of divine revelations in the inward aifurance which God gives us of them by his Spirit; which we have be- fore confidered. The fecond Arauftcan Council gives full teftimony unto APPENDIX. 157 the neceflity of the internal grace of the Spirit, that wc may believe. Can. 7. Siqi/is Evangelic^ pnedicationi con- Jcntire poffe tronjirmat, cihfq; llluminatione C3° Infpiratione Spi- ritus Snncliy haretico failiiur Spiritu. To defcend unto later times wherein thefe things have been much difputed, yet the truth hath beamed fuch light into the eyes of many, as to enforce an acknowledgment from them, when they have examined themfelves about it. The words of Bapujla Mantuanus are remarkable ; ' I have often thought with myfelf whence the Scripture it- felf is fo perfuafive, from whence it doth fo powerfully influence the minds of its hearers, that it inclines or leads them not oidy to receive an opinion, but furely to believe. This is not to be imputed to the evidence of reafons which it doth not produce, nor unto the induftry of art, with words fmooth and fit to perfuade, which it ufeth not ; fee then if this be not the caufe of it, that we are perfuaded that it comes from the firit truth or verity. But whence are we fo perfuaded but from itfelf alone ? as if its own authority fhould effectually draw us to believe it. But whence I pray hath it this authority ? we faw not God preaching, writing, or teaching of it ; but yet as if we had fcen him, we believe and firmly hold, that the things which we read proceeded from the Holy Ghoft. It may be this is the reafon why we fo firmly adhere unto it, that truth is more folid in it, though not more clear than in other writings; for all truth hath a perfuafive power, the greater truth the greater power, and that which is greateft, the greateft efficacy of all. But why then do not all believe the gofpel ? Anf. Becaufe all are not drawn of God. But what need is there of any long difputation ? we therefore firmly believe the Scrip- tures, becaufe we have received a divine infpiration allur- ing of us.' And in what fenfe this is allowed hath been declared in the preceding difcourfe. I fhall clofe the whole with the teftimony of them, by whom the truth which we aflert is mod vehemently op- pofed, when itrileth in opposition unto an efpecial interetl of their own. Two things there are which are principally excepted againit in the doctrine of Protellants, concerning our be- lief of the Scripture. The firft is with refpecf unto the Holy Spirit as the efficient caufe of faith, for whereas they teaeh that no man Can believe the Scripture to be the w^rd ot God in a due manner and according unto his duty, tj3 APPENDIX. without the real internal aid and operation of the Holy Ghoit, however it be propofed unto him, and with what arguments foever the truth of its divine original be con- firmed ; this is charged on them as an error and a crime. And fecondly, whereas they alfo affirm that there is an in- ward teftimony or witnefs of the Holy Spirit, whereby he aflures and confirms the minds of men in the faith of the Scriptures, with an efficacy exceeding all the perfuafwe e- vidence of outward arguments and motives ; this alfo bv fome they are traduced for. And yet thofe of the Roman church who arc looked on as molt averfe from that refo- lution of faith which molt protectants acquiefce in, do ex- prefsly maintain both thefe afiertions, M he deiign of Stap'eton, deprincipiis Fuiei, controver. 4. hh. 3, cap. 1. is to prove, iwpoffibUe ejfe fine fpeciali grat'nt y ac dono ftdei divinitus infufey cltum vera fidet producers ', aut ex veri nofnfnis fide credere. Which he there proves with iundry arguments, namely, that it is impomble to produce any act of faith, or to believe with faith rightlv fo called, without fpecia! grace, and the divine infufion of the gift Qf faith. And JJiUarmin fpeaks to the fame purpofe; IJe Qrat. & lib. Arbit. lib. 6. cap. 3. f The arguments which render the articles of our faith credible.-, are not fuch as produce an undoubted faith, unlefs the mind be divinely affifted.' Melchior Canur, loc. Thee!, lib. 2. cap. C. difputes ex- prefsly to this purpofe ; * This is firmly to be held, that human authority, and all the motives before mentioned, nor any other which may be ttfed by him who propofeth the object of the faith to be believed, are not fuiheient • •aides of believing as we are obliged to believe 5 but there is moreover neceflary an internal efficient caufe moving us to believe, which is the efpecial help or aid of God.' And a little after he fpeaks yet more plainly. ' Wherefore all external human perfuafions or arguments are not fufficient eaiifes of faith, however the things of faith may be fuffi- ciently propofed by men; there is moreover neceflary an interna! caufe, that is, a certain divine light, inciting to be- lieve, or certain internal eyes to fee, given us by the grace of God.' Yea all other learned men of the fame profef- fion do (pezl: to the fame purpofe. The other afTertion alfo they do no lefs comply withal; Jlrcanum divini Spir monium prorfus tiecejfarium <■/?, ut quis Ecclefia Teflimonio ac Judicia circa Scripturarum ap- trobatioium credatf (faith Stapleton.) * The fecret tefti- APPENDIX. 159 mony of the Spirit is altogether nsceflary that a man may believe the teltimony and judgment of the church about the Scriptures.' And the words pf Gregory de Valentin are remarkable. Tom. 3. in Thorn. Difp. 7. qu. 1. pun:. 4. feci. 2, Let any man compare thefe words with thofe of Calvin, Inftkut, lib. 1. cap. 7. feet. 5. which as I re- member 1 have cited before, and he will know whence the fenle of them was taken. « Whereas (faith he) we have hitherto pleaded arguments for the authority of Chrif- tian doctrine, which even by themfeives ought to fulLce prudent perfons to induce their minds to belief, yet I know not whether there be not an argument greater than they all, namely, that thofe who are truly Chriftians do find or feel by experience their minds fo affecled in this matter of faith, that they are moved (and obliged) firmly to believe, neither for any argument that we have ufed, nor for any of the like fort that can be found out by rea- ion, but for fomewhat tlfe which perfuades our minds in another manner, and far more effectually than any argu- ments whatever.' And to fhew what he means by this internal argument and perfuafion, he affirms elfewhere, t ' it is God himfelf by the voice of his revelation, and by a certain internal inftiricl and impulfe witnefleth unto minds of men the truth of Chriftian doctrine cr of the Holy Scripture.' Thefc few tcftimonies have I produced amongft the rr.any that might be urged to the lame purpofe.not to confirm the truth wftich wchave pleaded which itanJ- &11 far furer foundations; but only to obviate prejudices e minds of fome, *viio being noc much converfant in tilings of this na- ture, arc ready to charge what hathebeen delivered unto this purpofe with fingnla >.. 13 Some of the p.bove teflinionieswcre produced, by the Doctor, in Grt.k, and others in Latin, the translation of which it is now tb..i^^ ' ■ only necefiary to prcferve. E R R A T ¥ A. fa Page 39, Line I ft. for vain their, read vain in their. 68, 3d, preachings, -read preachments. all name, read all hii name. their, read the. <. mmunicated us, read communicated to u iiality, read immortality. 1 . u. Keafon, n.ad eauj , to tell, read tell. 80, ait, 83. a8, 91, Mi 105, *4, "3> 5- _ 10, OR, THE CAUSES, WAYS AND MEANS, OF UNDERSTANDING THE MIND OF GOD AS REPEALED IN HIS WORD, WITH ASSURANCE THEREIN: AND, A DECLARATION OF THE PERSriCUIlT OF THE SCRIPTURES, -.VJTH THE EXTERNAL MEANS OF THE INTERPRETATION OF THEM. BY JOHN OWEN, D. D. Open thou mine eyes, that I may behold wondrous things out of thy law. Pfalm cxix. 18. Give mc underftanding, and I fliall live. — Verfe 144. GLASGOW: PRINT!!! BY \V. FALCONER, FOR STEPHEN YOUNG, PAISLEY *8oi. 8SS»£= PREFACE. T Shall in a few words, give the Reader an account of the occafion and defin-n of the fmall enfuing difcourfe. Some while fince I published a treatife about the reafon of faith, or the grounds whereon we believe the Scripture to be the word of God with that faith which is our duty, and prerequired unto all other acceptable obedience. But al- though this be the firfh fundamental principle of fuperna- tural religion, yet rs it not fufficient unto any of the ends thereof, (that we believe the Scripture to be a divine reve- lation) unlefswe underftand the mind and will of God there- in revealed. At leaft the knowledge and underftanding of thofe things wherein our prefent duty and future ftate of bleffednefs or mifery,are immediately concerned, are no lefs indifpenfibly neceffary unto us, than is the belief of the Scripture to be the word of God. To declare the way and means whereby we may affuredly attain that underftanding, is the defign of the enfuing difcourfe ; as thofe whereby we come infallibly to believe the Scripture with faith divine and fupernatural, are the fubject of the former. My principal fcope in both hath been to manifeft that fuch is the abun- dant goodncfs, wifdom and grace of God, in granting un- to us the ineftimable benefit of his word, that no perfons whatever, fhall or can come fhort of the advantage intend- ed by it, but through their own finful negligence and* in- gratitude, the higheft crimes in things of a fpiritual and e- tcrnal concernment. For he hath given fuch convincing evidences of the procedure or emanation of the Scripture from himfelf, by the divine infpiration of the penmen thereof; and fo plainly declared his mind and will there- in, as unto the faith and obedience which he requires of any or all forts of perfons in their various circumftances, that every one who takes care of his own prefent and e- ternal welfare, may and fhall in the due ufe of the means by him appointed, and difcharge of the duties by him pre- icribed unto that end, with a due dependence on the aid and afliitances, which he will not withhold from any who diligently feek him, infallibly attain that meafure of the knowledge of his mind and will, with full affurance there- X* 164 PREFACE. in as will be fufficient to guide him into eternal bleflednefs. The fame meafure of divine knowledge is not required in all and every one, that they may live unto God, and come unto the enjoyment of him. The difpenfation of God to- wards mankind in nature, providence, and grace, is an in- vincible fpring of fuch variety among them, as will not allow a prefcription of the fame meafures of knowledge unto all to have a confiftency yrith divine wifdom and goodnefs; and a fuppofition of it would bring confufioii into all the order of things and perfons which is of divine couftitution. Nor is it pretended that any one man may- or can have, in the ufe of any means whatever, a full corn- prehenfion of all divine revelations in this life, nor perhaps of any one of them ; or that all men in the ufe of the fame means prefcribed unto them, fhall have the fame concep- tions of all things revealed. The Scripture was given fur the ufe of the whole church, and that in all ages, ftates and conditions, with refpedl unto that inconceivable va- riety of circumftances, which all forts of caufes do distri- bute the whole multitude of them into. Wherefore the wifdom of God therein, hath fuited itfelf unto the inflruc- tipn of every individual believer, unto the moment of his entrance into eternity. That any one of them, that any fociety of them mould have a perfect comprehenfion of the entire revelation of God, or a perfect underftanding of the whole Scripture, and every part of it, with all that is contained therein, was never required of them in a way of duty, nor ever defigned unto them in a way of privilege. For befides that he hath replenifhed it with unfathomable itores, unfearchable treafures of divine rnyfteries, wherein we cannot find out the Almighty unto perfection, and hath provided another ftate for the comprehenfion of that by fight, which is the object of adoration and admiration in believing; fuch knowledge is not neceffary unto any, that they may lead the life of faith, and difcharge the du- ties thereof in all holy obedience unto God. Yea fuch a knowledge and comprehenfion would be inconfifteht with that ftate and condition wherein we are to walk with God, according to the tenor of the covenant of grace, and dur- ing the continuance thereof. ' But the fubftance of what we plead for is, that fuch is the wifdom, goodnefs, and love of God towards mankind, in the grant that he hath made unto them of the revelation of himfelf, his mind and will in the Scripture, as that no one perfon doth, or can fail from attaining all that underftanding in it and of it, VRF.TACE. 165 which is: any v/:iy needful for his guidance to live unto God in his circumftanccs and relations, fo as to come unto the blefled enjoyment of him, but by the finful neglect of the means and duties pielcribed by him for the attain- ment of that underftanding, and want of a due dependence on thole fpiritual aids and afliitances which he hath pre- pared for that end. By what ways and means he hath, thus provided for the alliirance and fecurity of all men, in things of their eternal concernment, and what are thole acts of his wifdom, power and grace which lie exerts for that end, namely, that they may both believe the Scipture to be his word, and underftand his mind revealed therein, bflth according unto what is required of them in a way of duty, fo as in both they may be accepted with him, is the deiign of this and the other fore-mentioned difcourfe to declare. And they are both of them principally intended for the ufe of the ordinary fort of Chriltians, who know it their concernment to be eftabliihed in the truth of thofe tilings wherein they have been inftructed. For they are frequently attacked with thofe queltions, How do you know the Scripture to be the word of God? And whataf- luvance have you that you underftand any thing contained in them, feeing all forts of perfons are divided about their fenfe and meaning, nor do you pretend unto any immedi- ate inspiration to give you afTurance ? And if on thefe en- fnaring enquiries, they are call under any doubts or per- plexities in their minds, as it often falls out amongit them who have not diligently weighed the principles of their own profeflion, the next infmuation is, that they ought to betake thernfelves either to fome other prefent guide, as their own light and reafon, or make a complete rehgnation of thernfelves and the conduct of their fouls, unto the pre- tended authority and guidance of other men. To give af- lurance and fecurity unto their minds, that they neither are, nor can be deceived in their belief of the Scriptures to be the word of God, and the underftanding of his mind and will therein, fo far as their prefent obedience and e- ternal happinefs are concerned, and that unto this end, they need not be beholden unto any, nor depend on any but God himfelf, in the ule of known and obvious means or duties, is defigned in thefe fmall treatifes. And upon the principles evinced and confirmed in them, I have yet pro- posed a farther enquiry, namely, What conduct in thefe times of great contefts about the afTurance of faith, and the Caufes of it, every one that takes care of his own falvation, l66 PREFACE. ought to betake himfelf unto, that he may not be deceived nor mifcarry in the end ? And this is defigned with efpe- cial refpeft unto the church of Rome, which vehemently pretends unto the fole infallible conduct in thefe things. But probably the near approach of the daily expected, and earneftly defired hour of my difcharge from all farther fer- vice in this world, will prevent the accomplifhment of that intention. In the continual proipeel hereof do I yet live and rejoice, which among other advantages unfpeak- able, hath already given me an inconcernment in thofe op- pofitions, which the paffions or interefts of men engage them in, of a very near alliance untc, and fcarce d'ulin- guifha'ble from that which the grave will afford. I have but one thing more to acquaint the reader withall, where- with I fhall clofe this Preface, and it is the fame with that wherewith the Preface unto the former difcourfe is con- cluded. This alio bclongeth unto the fecond part of my difcourfe, concerning the difpenfation and operations of the Holy Spirit. The firft volume on that fubjeel:, fome years fince publifhed, having found good acceptance a- mong them that are godly and learned, both at home and abroad. I have been defired to give out what yet remain- eth for the complete accomplifhment of what I had defign- ed thereon, in this way of leffer difcourfes, that may have their ufe, before the whole be finifhed, or whether ever it be fo or no. «^L».— ., s$2&- 2TNE2I2 nNETMATIKH. C H A P. I. Vfurpation of the church of Rome, with reference unto the in- terpretation of the Scripture, or right imderjlanding of the mind of God therein. Right and ability of all believers as to their own duty herein afferted. Importance of the truth propofed. The main qnejlion fated. The principal efficient cattfe of the underflanding which believers have in the mind and will of God as revealed in the Scriptures, the Spirit of God him/elf General affertions to be proved. Declared infundry particulars. Inferences front them. ^\UR belief of the Scriptures to be the word of God, or a divine revelation, and our underflanding of the mind and will of God as revealed in them, are the two fprings of all our intereft in Chriilian religion. From them are all thofe dreams of ligbt and truth derived, whereby our fouls are watered, refremed, and made fruitful unto God. It concerneth us therefore greatly to look well to thofe fprings that they be neither flopped nor defiled, and fo ren- dered ufelefs unto us. Though a man may have pleafant ftreams running by his habitation, and watering his inhe- ritance, yet if the fprings of them be in the power of others, who can either divert their courfe or poifon their waters, on their pleafure he mult always depend for the benefit of them. 568 CAUSES, WAYS AND MEANS OF Thus hath it fallen out in the world in this matter ; fo iiath the church of Rome endeavoured to deal with all Chriftians. Their main endeavour is to feize thofe fprings of religion inco their own power. The Scripture itfelf, they tell us, cannot be believed to be the word of God with faith divine, but upon the propofal and teftimony of their church •, thereby is one fpring fecured. And when it is believed fo to be, it ought not to be interpreted, it cannot be underftood, but according to the mind, judg- ment, and expofition of the fame church ; which in like manner fecures the other. And having of old poffeffed thefe fprings of Chriftian religion, they have dealt with them according as might be expected from unjuft invaders of other men's rights, and mala jidei poffefforibus. So when the Philiftines contended for the wells which Abiaham and Ifaac had digged, when they had got poffeflion of them, they (lopped them up. And when the Scribes and Pharifees had gotten the key of knowledge, they would neither enter into the kingdom of God themfelves, nor fuffer thofe that would, fo to do; as our Saviour tells us. Tor die one of thefe fprings, which is the letter of the Scripture itfelf, when it ought to have gone forth like the " waters of the fancluary," to refreih the church, and make it fruitful unro God, they partly Hopped it up, and partly diverted its courfe, by (hutting it up in an unknown tongue, and debarring the people from the ufe of it. And in the exercife of their pretended right unto the other fpring, or the fole interpretation of the Scripture, they have poifoned x\\z dreams, with all manner of errors and delufions, fo as that they became not only ufelefs, but noxious and pernicious unto the fouls of men. For un- der the pretence hereof, namely, that their church hath the fole power of interpreting the Scriptures, and can- not err therein, have they obtruded all their errors, with all their abominations in worfhip and practice, on the minds and confeiences of men. The firft of thefe fprings I have in a former difcourfe ©n this Cubjett taken out of their hand, fo far as we our- UNDERSTANDING THE MIND OF GOD, &C. l6>> felves are concerned therein, or I have vindicated the juft rights of all Chrillians thereunto, and given them pofleflion thereof. This I did by declaring the true grounds and reafons whereon we do, and whereon any can truly be- lieve the Scripture to be the word of God, with faith divine and fupernatural. For befules other advantages wherewith the knowledge of that truth is accompanied ; it difpofefleth the Romanifls of their claim unto this foun- tain of religion, by evidencing that we do, and ought thus to believe the divine original of the Scripture, without any regard to the teftimony or authority of their church. That which now lieth before us is, the vindication of the right of all believers unto the other fpring alio, or a right underftanding of the mind and will of God, as re- vealed in the Scripture, fuitably unto the duty that God requireth of them in their feveral capacities and condi- tions. What is neceiTary unto the interpretation of difficult places and paffages in, the Scripture, what meafure of un- der Handing of the mind and will of God as revealed there- in, is required of perfons in their various conditions, as they are teachers of others, or among the number of them that are to be taught j fhall among other things be after- wards fpoken unto. My principal dellgn is to manifeft, That every believer may in the due ufe of the means ap- pointed of God for that end, attain unto fuch a full aiTur- ance of underftanding in the truth, or all that knowledge of the mind and will of God revealed in the' Scripture, which is fufficicnt to direct him in the life of God, to de- liver him from the dangers of ignorance, darknefs, and error, and to conduct him unto bleffednefs. Wherefore, as unto the belief of the Scripture itfelf, fo as unto the underftanding, knowledge and faith of the things con-, tained therein, we do not depend on the authoritative in- terpretation of any church or perfon whatever. And al- though ordinary believers are obliged to make diligent and confeientious ufe of the miniftry of the church among o- ther things, as a means appointed of God to lead, guide, • Y 17© CAUSES, WAVS. AND MliANS OF and inftrucl: them in the knowledge of his mind and win* revealed in the Scripture, which is the principal end of that ordinance ; yet is not their underftanding of the truth, their apprehenfion of it, and faith in it, to reft upon, or to be refolded into their authority, who are not appointed of God to be lords of their faith, but helpers of their joy. And hereon depends all our intereft in that great promife, " That we fhall be all taught of God." For we are not fo, unlefs we do learn from him, znd by him, the things which he hath revealed in his word. And there is not any truth of greater importance for men to be tilablifhed in. For unlefs they have a full af- furance of underftanding in themfelves, unlefs they hold their perfusion of the fenfe of Scripture revelations from God alone, if their fpiritual judgment of truth and farfe- hood depend on the authority of men, they will never be able to undergo any fuffering for the truth, or to perform any duty unto God hi a right manner. The truths of the gofpel, and the ways of religious worfhip, for which 'any believer may be called" to fufFer in this world, are fuch as about whofe fenfe and revelation in the Scripture, there is great difference and controverfy among men. And if there be not an allured, yea infallible way and means of communicating unto all believers, a knowledge of the mind and will of God in the Scripture concerning thofe tilings fo controverted, the grounds whereof are fixed in their own minds, but that they do wholly depend on the expositions and interpretations of other men, be they who they will, they cannot fuffer for them either cheerfully or honourably, fo as to give glory to God, or to obtain any folid peace and comfort in their own fouls. For if a man under his fufFerings for his profeffion, can give himfelf no other account but this, That what he furTers for, is the truth of God revealed in the Scripture, becaafe fuch or fuch whom he hath in veneration or efteem do fo affirm, and have fo inftrucled him ; or becaufe this is the doclrine of this or that church, the papal or the reformed church, which it hath prefcribed unto him ; he will have little jay UNDERSTANDING THC IvIIND OF GCD, &C. l'Jl of his fuffcring in the end. Yea, there is that which is yet worfe in this matter as things are dated at this day in the world. Truth and error ate promifcuoufly perfecut- ed according unto the judgment, intereit, and inclinations of them that are in power. Yea, Sometimes both truth a;id error are perfecuted in the fame place, and at the fame time upon errors differing from both. Difient is grown almoSt all that is -criminal in Christian religion all the world over. But in this ftate of things, unlefs we grant men an immediate understanding of their own in the mind and will of God, yea, a full ailurance therein, there will be nothing whereby a man who fuffers for the mod im- portant truths of the gofpel, can in his own foul and con- fcience distinguish him felt from thofe who fuller in giving testimony unto the molt pernicious errors ; for all out- ward means of confidence which he hath, they may have alio. It behoveth therefore all thofe who may poflibly be cal- led to Sutter for the truth in any feafon or on any occa- sion, to allure their minds in this fundamental truth; that they may have in themfelves a certain undeceiving understanding of the mind and will of God, as revealed in the Scripture, independent on the authority of any church or perfons whatlbever ; the ufe of whofe miniftry herein we do yet freely and fully allow. Nor indeed without a fuppofition hereof can any man perform a duty to God in an acceptable manner, fo as that his obedience may be the obedience of faith, nor can upon good grounds die hi peace, fince the juSt fhall live by hi.s own faith alone. Wherefore our prefent enquiry is; How believers or any men whatever, may attain a right understanding in their own minds of the meaning and fenfe of the Scriptures as to the doctrine or truths con- tained in them, in anfwer unto the deiign of God, as un- to what he would have us know or believe? Or, How they may attain a right perception of the mind of God in the Scripture, and what he intends in the i V3 1)2 CAUSES, WAYS AND MEANS OF ■ tion of it, in oppofition unto ignorance, errors, miftakes^ and all falfe apprehenfions, and fo in a right manner to perform the duties which by them we are inftrutted in. In anfwer unto the enquiry propofed concerning the knowledge and understanding of believers in the mind of God, as revealed in the Scriptures ; I fhall confider firft, the principal efficient caufe. And fecondly, all the means, internal and external which are appointed of God thereunto. As to the firft of thefe, or the principal efficient caufe of the due knowledge and underftanding of the will of God in the Scripture, it is the Holy Spirit of God himfelf alone. For, There is an efpecial work of the Spirit of God on the minds of men, communicating fpiritual wifdom, light, and underftanding unto them, neceffary unto their difcern- ing and apprehending aright the mind of God in his word, and the underftanding of the myfteries of heavenly truth contained therein ; and I fhall add hereunto ; That among all the falfe and foolifh imaginations that ever Chriftian religion was attacked or difturbed withal, there never was any, there is none more pernicious than this, That the myfteries of the gofpel are fo expofed unto the common reafon and underftanding of men, as that they may know them and comprehend them in an ufeful manner, and ac- cording to theii duty, without the effectual aid and aflift- ance of the Spirit of God. It is the fondeft thing in the world to imagine, that the Holy Ghoft doth any way teach us, but in and by our own reafons and understandings. We renounce all en- thufiafms in this matter, and plead not for any imme- diate prophetical infpirations. Thofe who would prohibit us the ufe of our reafon in the things of religion, would deal with us, as the Philiftines did with Sampfon, firft put out our eyes, and then make us grind in their mill. "Whatever we know, be it of what fort it will, we know it in and by the ufe of our own reafon ; and what we conceive, we do it by our own underftanding. Only the enquiry is, whether there be not an efpecial work of the UNDERSTANDING THE MIND OF GOD, &C. 173 Holy Spirit of God ; enlightening our minds, and enabling our underitandings to perceive and apprehend his mind and will as revealed in the Scripture, and without which, we cannot fo do. The fubftance therefore of the enfuing difcourfe may be reduced unto thefe heads. 1. That we (land not in need of any new divine affla- tions, or immediate prophetical infpirations to enable us to underftand the Scripture, or the mind and will of God, as revealed therein. Neither did the prophets or holy penmen of the Scripture learn the mind of God in the revelations made unto them, and by them unto the church, merely from the divine infpiration of them. Thofe im- mediate infpirations unto them, were in the ftead and place of the written word, and no otherwife. After they did receive them, they were by the fame means to inquire into the mind and will of God in them ; as we do it, in and by the written word. 1 Pet. i. 10, 11. 2. That as to the right understanding of the mind of God in the Scripture, or our coming unto the riches of the full aflurance of undei Handing in the acknowledgment of the myftery of God ; we do not, nor need to depend on the authoritative inftruction or interpretation of the Scripture by any church whatever, or all of them in the world, though there be great ufe of the true miniftry of the church unto that end. 3. That in the mere exercife of our own natural reafon and underftanding, with the help of external means, wc cannot attain that knowledge of the mind and will of God in the Scripture, of the fenfe and meaning of the Holy Ghoft therein, which is required of us in a way of duty, without the fpecial aid and affiftance of the Holy Spirit of God. Wherefore principally it is aiTerted, 4. That there is an efpecial work of the Holy Spirit in the fupematural illumination of our minds, needful unto the end propofed ; namely, that we may aright and ac- cording unto our duty, underftand the mind of God in the Scripture ourfclves, or interpret it unto others. 5. That hereby alone is that full aflurance of under- 174 CAUSES, WAYS AND MEANS OF (landing in the knowledge of the myftery of God, his truth and grace to be obtained, whereby any man may anfwer the mind and will of God, or comply with his own duty in all that he may be called to do cr fuffer in this world, in his efpecial circumftances. Wherefore, 6. The certainty and alTurance that we may have, and ought to have of our right understanding the mind of God in the Scripture ; either in general, cr as to any efpecial doctrine, doth not depend upon, is not refolved into any immediate infpiration or enthufiafm ; it doth not depend upon, nor is refolved into the authority of any church in the world ; nor is it the refult of our reafon and under- ftanding merely in their natural actings, but as they are elevated, enlightened, guided, conducted by an internal efficacious work of the Spirit of God upon them. 7. That whereas the means of the right interpretation of the Scripture and understanding cf the mind of God therein, are of two forts ; firffc, fuch as are preferibed unto us in a way of duty, as prayer, meditation on the word itfelf, and the like ; and fecondly, difciplinary, in the accommodation of arts and fciences with all kind of learning unto that work; the fir ft fort of them doth en- tirely depend on a fuppofition of the fpiritual aids men- tioned, without which, they are of no ufe ; and the latter is not only confident therewith, but Angularly fubfervient thereunto ; wherefore the nature and ufe of all thefe means, (hall be afterwards declared. This being the fubftance of what is defigned in the en- fuing difcourfe, -it is evident that the portions before laid down concerning the efpecial work of the Spirit on the minds of men, in communicating fpiritual wifdom, light and knowledge unto them, is in the forft place, and principally to be confirmed, as that whereon all the other affertior.s do abfolutely depend. It is the Scripture itfelf alone from whence the truth in this matter can be learned ; and by which alone what is propofed concerning it mud be tried ; therefore as unt t this firft part of this work I fiiall do little more than plead UNDERSTANDING THE MIND OF GOD, &C. I 'J $ the exprefs teftimonies thereof. When we come to con- fider the way and manner of the communication of thef« fpiritual aids unto us, the whole matter will be more fully ftated ; and fuch objections as may be laid againft our af- fertion be removed out of the way. And there are two ends defigned in this undertaking. I. That which the evangelift Luke propofed in his writing the gofpel unto Theophilus; namely, " That he might " know .the certainty of the things wherein lie had been " inftructed," Luke i. 4. When we have been inftrucled in the truth of the gofpel, and do give our silent thereun- to, yet it is needful that we fhould examine the grounds and reafons of what we do believe thereon, that we may have a certainty or full aflurance of them. This therefore we (trail direct •, namely, How a man may come to an un- deceiving perfuafion and full a /durance that the things ■\fherein he hath been inftru&ed, and which he knows are true and according to the mind of God, fo as that he may thereon be " no more tofled to and fro with every wind " of doctrine," by the flight of men, and cunning crafti- nefs, whereby they lie in wait to deceive. 2. We defign to enquire what conduct unto this end a man that takes care of his falvation, and who is convinced that lie muft give an account of Himfelf unto God, ought in this matter, as to the right understanding of the mind and will of God in the Scripture to betake himfelf unto. And as I fhall (hew that there is no fafety in depending on enthufiafms, or immediate pretended infallible infpi- rations ; nor on the pretended infallibility of any church : So the holy Spirit of God enlightening our minds in the exercife of our own reafon or undefftanding, and in ufe of the means appointed of God unto th.it end, is the only fafe guide to bring us unto the full afTuranee of the mi and will of God, as revealed in the Scripture. "Wherefore the whole foundation of this work lies in thefe two things. (1.) That there is fuch an efpecial work he Holy Spirit on our min.% enabling them to under-- Rand the Scriptures in a right manner, or to know fhe Jj6 CAUSES, WAYS AND MEANS 6F mind of God in them. (2.) In (hewing what is theefpe* cial nature of this work, what are the effe&s of it upon our minds, and how it differs from all enthufiaftical infpi- rations, and what is the true exercife of our minds in com- pliance therewith •, and thefe things we fhall firft enquire into. CHAP. II. The general ajfertion confirmed with teflimonies of the Scrip- ture. Pfalm cxix. verfe 1 8. opened at large. Objection! anfwered, 2 Cor. iii. 13, 14, 15, 16, 17, 18. Explained, Ifa. xxv. Luke i. 24, 25. Opened, Eph. i. 17, 18, 19. Explained and pleaded, in confirmation of the truth, Hof. xiv. 9. X he whole of our afTertion is comprized in the prayer of the Pfalmift ; Pfal. cxix. 18. "|rmnn m^33 nra^Ki wy b) cc Open thou mine eyes that I may behold wonderful things if out of thy law." The fame requeft for the fubftance of it is repeated fundry times in the fame pfalm, verfe 33, 34, &c. Thus he prayed, that it may be efteemed our duty to pray in " like manner," is the fubftance of what we plead for. What we pray for from God, that we have not in, and of ourfelves ; as the ancient church conftantly pleaded againfl the Pelagians. And what we pray for ac- cording to the mind of God, that we do receive. Where- fore our difcerning, our underftanding of the wonderful things of the law, is not of ourfelves *, it is that which is given us, that which we receive from God. But that the force of our argument from this teftimony, may be the more evident ; the words or terms of it mull be explained, that we may fee whether they be equivalent unto, or of the fame fignification with them laid down in our afTertion. 1. That which i? the object of the underftanding prayed UNDERSTANDING THE MIND OF GOD, &C. I 77 for, that in the knowledge whereof the Pfalmift would be Illuminated, is mm. The word fignifies inftru&ion; and being referred unto God, it is his teaching or inftruc- tion of us by the revelation of himfelf, the fame which we intend by the Scripture. When the books of the Old TV (lament were compleated, they were for diftinction fake, diftribttted into mm C3"mna— and cntOfl— «* the law, the pfilms and the prophets; Luke xxiv. 44. Under that didribution Torah fignifies the five books of Mofes. But whereas thefe books of Mofes were (as it were) the foundation of all future revelations under the Old Tef- tament, which were given in the explication thereof: all the writings of it are ufually called the law, Ifa. viii. 20. By the law therefore in this place, the Pfalmift under- stands all the books that were then given unto the church by revelation for the rule of its faith and obedience. And that by the law in the Ffalms the written law is intended, is evident from the firft of them, wherein he is declared blefTed, who " meditate therein day and night j" Pfal. i, 2. Which hath refpect unto the command of reading and meditating on the books thereof in that manner, Jofli. i. 8. That therefore which is intended by this word, is the entire revelation of the will of God, given unto the church for the rule of its faith and obedience ; that is the holy Scripture. 2. In this law there are DIK^S^ — wonderful things : l^?D — Ggnifies to be wonderful, to be hidden, to be great and high: that which -men by the ufe of reafon cannot attain unto, or understand, Hence niNVsS — are things that have fuch an lmpreffion of divine wifdom and power upon them, ns that they are juftly the objecl of our ad- miration. That which is too hard for us; as Deut. xvii. 8. -im -pa vh& \3— " If a matter be too hard for thee," hid from thee. And it is the name whereby the mira- culous works of God are expfefled ; Pfairn. lxxvii. 11. lxxviii. 11. Wherefore thefe wonderful things of the law, are thofe expreffions and effects of divine wifdom in the Scripture, which are above the natural reafon and un- z 178 CAUSES, WAYS AND MEANS OF derftandings of men to find out and comprehend. Such are the myfteries of divine truth in the Scripture ; efpe- cially, becaufe Chrift is in them, whofe name is Kbs, or Wonderful ; Ifa ix. 6. For all the great and marvellous effects of infinite wifdom meet in him. Thefe thines and doctrines God calls mtn "a*l — Hof. viii. 12. I have written unto him the " great things of my law 5" and they were counted by them IT TO3 — as a ftrange thing. Becaufe they were wonderful in themfelves, they neglect- ed and defpifed them, as that which was foreign and alien from them, which belonged not unto them. So deal many with the myfteries of the gofpel at this day ; be- caufe they are heavenly, fpiritual, in themfelves marvel- ous, hidden, and above the understanding of the natural reafon of men ; that is, 1 hey are m^S] — they reject and defpife them as things alien and foreign unto their religion. Wherefore, the wonderful things of the Scrip- ture, are thofe myfteries of divine truth, wifdom, and grace, that are revealed and contained therein, with their efpecial refpect unto Jefus Chrift. 3. Three things are fuppofed in the words concerning thefe wonderful things : 1. That they are recorded, laid up or treafured in the law or Scripture, and no where elfe ; fo as that from thence alone, are they to be learned and received. " Behold *' wonderful things out of the law." That aJone is the fa- cred !raj**«T«^*», or repofitory of them. There are wondrous things in the works of nature and providence ; and much of them is contained in the treafury of reafon, wherein it may be difcerned. But thefe are ftored in the law only, and no where elfe. 2. That it is our duty to behold, to difcern, to under- ftand them, to have an inflection into them, and our great privilege when we are enabled fo to do. This makes thePfalmiit pray fo frequently, fo fervently, that he may have the difcerning of them, or come to an acquaintance with them. Thofe therefore by whom they are neglected, do both defpife their duty, and forfake their own mercy. UNDERSTANDIKG THE MIND OF GOD, &C. 1 79 3. That we are not able of ourfelves thus to difcern them without divine aid and affiftance. For the Pfalmilt who was wifer than the wifeil of us, and who had fo ear- ned a defire after thefe things, yet would not truft unto his own reafon, wifdom, ability, and diligence for the un- derftanding of them, but betakes himfelf unto God by prayer, acknowledging therein that it is the efpecial work of God by his Spirit, to enable us to under (land his mind and will as revealed in the Scripture. 4. There is exprened in the words the act of God to- wards us, whereby he enableth us to behold, difcern, and underftand the wonderful effects of divine wifdom, which are treafured up in the Scripture, which the Pfalmift pray- eth for. This is called his opening of our eyes, *ty ^3 : *« reveal mine eyes," uncover, unveil my eyes. There is a light in the word ; all truth is light , and facred truth is facred light. Yea, the word of God is exprefsly called light, Pfal. xxxvi. 9. Pfal. xliii. 3. Pfal. cxix. 105. But there is by nature a covering, a veil on the eyes of the underftandings of all men, that they are not amV of themfelves to behold this light, nor to difcern any thing by it in a due manner. With reipect hereunto, the Pfal- mift prays that God would reveal his eyes Revelare is Vrfamentum levare; to reveal is to take off the veil or covering. And this veil is that of our natural darknefs, blindnefs, and ignorance j whereof we have treated elfe- wherc. I fee not what is wanting unto the explanation or con- firmation of the pofition before laid down. The commu- nication of lpiritual light from God, is the peculiar work of the Holy Ghoft. He is the immediate author of all fpiritual illumination. But hereby alone, or by virtue hereof can we know or underftand the mind of God in the Scripture, in fuch a manner as God requireth us to *\o\ and whofoever hath received the grace of this divine illu- mination, may do fo, fo far as he is concerned in point of faith or obedience. The law is the Scripture, the written word of God, Z 7, x 80 CAUSES, WAYS AND MEANS OF Therein are wonderful tilings or myfteries of divine wif- dom contained and revealed. To behold thefe things, is to difcern and underftand them aright, with refpecl unto our own faith and obedience. This we cannot do with- out a fupernatural acl of the Spirit of God upon our minds, enabling them to difcern them, and underftand them ; thefe thmgs are in the text, mafri^nrai. And we hence further argue, that, which is our duty to pray for fpiritual fupernatural aid, to enable us to do, that of ourfelves we are not able to do, without that aid and amftance ; at leaft we may do it by virtue of that aid and afliftance ; which in- cludes the fubftance by juft confequences of what is plead- ed for. But fuch aid, it is our duty to pray for, that we may underftand aright the revelations of the mind and will of God in the Scriptures, the only thing to be proved. There is but one thing which I can forfee, that may with any pretence fof reafon be objected unto this tefti- mony of thePfalmift in particular. And this is that he fpeaks of the times and writings of the Old Teftament. Now it is confeffed that there was in them a darknefs and obfeurity, and fuch as needed new revelations for the un- derftanding of them. But fmce all things are brought to light by the gofpel, there is no need of any fpecial aid or afltftance of the Holy Spirit by fupernatural illumination for the understanding of them. In anfwer hereunto I fhall confider the difcourie of the apoftle, wherein he itat- eth this whole matter; 2 Cor. iii. 13, 14, 15, 16, 17, 18. " And not as Mofes who put a veil over his face that the " children of Ifrael could not ftedfaftly look to the end of " that which is abohfhed. But their minds were blinded : te for until this day remaineth the fame veil uii taken a- 3- .'2. What the Pfalmift in the place before infilled on calleth in general mK*?33 wonderful things, the apoflle expreffeth in particular, and distributes them under fundry heads as they were more clearly revealed in the gofpel. Such are the hope of God's calling, the riches of his glory, and the exceeding greatnefs of his power in them that do believe. Thefe are fome of the principal and moft im- portant myftevies of the goipel. , No other underftanding can M<-e have of thefe things, but only as they are revealed therein, or of the revelation of them. And in the man- ner of his ex-prejjion he declares thefe things to be won- derful, as the Pfalmift fpeaka, For there is in them *xzrt rfLs J«~;>, the riches of glory; which is beyond our compre- henfion. So he exprefsly affirm;, that it is «v:;,vv,«??, chap. iii. 8. paft all inveftigation or icarclv, the fame word that he ufcth to fct forth the ways of God, when his defigri is to declare them wonderful, or the obje£l of our admir- ation, Rom. xi. 33. "' O the depth of the riches of " the wifdom and knowledge of God, how unfearcl UNDERSTANDING THE MIND OF GOD, &C. 1 87 M are his Ways, and his judgments pad finding out, 7 ' and there is in them, thritfk&kp pfyty an exceeding or inex- ible greatnefs of power. Such are the things that are propofed unto us in the .Scripture. And the principal rcuibn why feme men judge it fo eafy a matter to underftand and comprehend by the innate abilities of their own minds, the revelations that are made in the word of God unto us; is, becaufe they do not apprehend that there is any thing wonderful, or truly great and glorious in them. And therefore becaufe they cannot raife their minds unto a comnrehenfion of thsfc hvyfteries as they are in themfelves ; they corrupt and debafe them,- to fuit chem unto their own low carnal apprehtnfions, which is the principle that works efFe.cr.ual- ly in the whole of Socinianifm. For grant that there arc fuch wonderful things, fuch myfteries ifi the gofpel as we plead, and the men o'i that perfuafion wril not deny, but that our minds do (land in need of an heavenly •affiftance to comprehend them aiight. For they deny them for no other reafonj but becaufe their reafon cannot comprehend them. 3. Concerning thefe things fo revealed in the word ; the apbftle prays for thefe Ephefians, that they might know them ; as alfo he eipreffeth the way whereby alone they might be enabled fo to uo. E« iroi&twtivfeis i that they might have a light, perception or undtrftanding of them. 'J his he denies a natural man to have, or that he can have; He cannot know them, 1 Cor ii. 14. It is true, it may be faid, he cannot know them unlefs.they are clearly and fairly propofed unto him ; no, nor then neither, by the light and power of his own natural faculties. He can- not do fo by the ufe of any outward means alone. It is futilous to imagine that the apoftle intends oniy, that a natural man cannot know things that are never propofed unto him, which is neither weaknefs, nor diieommenda- tion. For neither can the fpiritual man fo know any thing. life it is thus with men by nature, therefore doth Aaj I 38 CAUSES, WAYS AND MEANS OF the apoftle fo earneflly pray, that thefe Ephefians might be enabled to underftand and know thefe things, and he doth it with an unufual folemnity, invocating theGod and Father cf our Lord Jefus Chrift, the Father of Glory : which argues both a great intention of fpirit in him, and great weight laid upon the matter of his requeft. But what reafon is there for this earneftnefs ? What is wanting unto thefe Ephefians ? what would he yet have for them ? were they not rational men that had their eyes in their heads as well as others ? nay, were not many of them learned men and (killed in all the curious arts of thofe days ? for here it was, that fo many upon their firft converfion burnt their books to the value of fifty thoufand pieces of filver; Acts, xix. 19. Probably they were many of them very knowing in the new and old philofophy. Had they not the Scripture alfo-, that is, all the bocks of the Old Teftament, and thofe of the New which were then written ? Did not the apoftle and others preach the doc- trine of the gofpel unto them, and therein the things which he here mentioneth ? He declareth, and exprefsly tefti- fieth that he did, Acts xx. 20, 27. Speaking unto thefe very perfons, that is, the leaders of them ; he faith, " I {i have kept back nothing which was profitable unto you, " but declared unto you all the counfel of God ;" namely, what is the hope of his calling, and what the riches of his glory, and what the greatnefs of his power : were not thefe things fufficiently revealed, and clearly propofed unto them ? if they were not, it was becaufe the apoftle could not fo reveal and propofe them, or becaufe he would not. If he could not, then he prays, that that might be revealed unto them which was not fo to him ; or that they might learn what he could not teach them, which is foolifh and impious to imagine. If he would not, then he prays, that they may know, that which he would not teach them, which he could eafily have fo done j which is equally foolifh to fuppofe. What therefore do they yet lack ? What is yet further needful, that they might know and underftand thefe things ? For we mud UNDERSTANDING THE MIND OF GOD, See. I 89 know, that we underftand no more of the mind of God ill the revelations that he makes unto us, than we underftand of the things themfclves that are revealed by him. I am perfuaded, that thefe Ephefians were generally as wife, and fome of them as learned as any in our days, let them have what conceit of themfeluis they pleafe. Yet grant fome of ours but thus much, that they have their wits about them, and the ufe of their reafon ; and let them have the things of the gofpcl, or the doctrines of it rationally propofed unto them, as they are in the Scrip- ture, and they defy the world to think that they yet want any thing to enable them to know, and rightly to under- ftand them. To f ncy any thing elfe to be neceflary hereunto is fanatical madnefs. For what»would men have ? what fhouid ayle them ? Are not the doctrines of the gof- pel highly rational ? are not the things of it eminently fuited unto the reafon of mankind ? are not the books of the Scripture written in a Ityle and language intelligible ? Is there any thing more required unto the underftanding of the mind of any author, but to conceive the grammati- cal fenfe of the words that he ufeth, and the nature of his propofitions and arguings? And although St. Paul, as fome fay, be one of the obfeureft writers they ever met with ; yet furely by thefe means fome good fhift may be made with his writings alfo.. It is therefore canting and none- fenfe, a reproach to reafon and Chriftian religion itfclf, to think that this is not enough to enable men to understand the mind of God in the Scriptures. Well be it fo at prefent unto the highly rational abilities of fome perfons ; it cannot be denied, but that the apoltle judged it neceflary, that thefe Ephefians fhould have the fpecial aid of the Spirit of God unto this end, which he prayeth for. And we may be excufed if we dare not think ourftlves better than they ? nor to have a fufficiency of learning, wifdom, and reafon above others, or lefs to need prayers of this nature than they did. And we find that the apoltle rcnewcth his prayer for them again unto the fame purpofe, with great fervency, chap. iii. ver. 14, JpO CAUSES, WAYS AND MEANS CF J 5> IO "> r 7» J S, 19. AH the difference arifeth from hence, that the apoitle judgeth, that over and above the utmoit exercife of onr natural faculties and abilities, in the life of outward means, that we may know the mind of God in the Scripture, wherein thefe Ephefians were not wanting ; it is neceffary *i*Rt the eyes of our underitandiug fhouid be fpirkuady opened and enlightened-, but other i&eti it fee ns think not fo. Bet yet if men fhould be allowed to fuppofe, that our minds were noway vitiated, depraved, or darkened by the tail, which fuppofition is the fole foundation of thefe a'i tiens ; yet it is molt irrational to imagine, that we can comprehend and underftaud the myiteries of the gofpei without efpec'ui fpiritual illumination. For the or; gi light and abilities of our minds was not fuited or prepared for the receiving and underllanding of them. For neither their being nor revelation was confident with the ft ate of integrity. Wherefore although our minds mould be al- lowed ro be as wife and p'erfpicac'idus with rcfp.il unto that natural knowledge of God and all that belongs unto it, which was propofed unto us, or neceffary for us in the ftateci nature ; yet would it not follow, that we art able to difcern the myiteries of grace when propofed unto us. i fie truth is, if our mind's be not corrupted or depraved, there ?s no need of the gofpei nor its gracfc; and if they are, we cannot understand the mind of God therein, with- out efpecial illumination. But it may be faid, that thefe things are ctfnfii For notwithstanding men's rational abilities, and the ufe of means ; yet it is meet that they Ihould both pray For fhemfelves, and that others whofe duty it is, mould pray for them uifo. It is lb, that they may be diligent in their enquiries, ?.nd obtain the bleffing ci God upon their dili- gence. But this doth hot prove at all, that they are not able of themfelves to apprehend and know the mind and things of God in the Scripture, or that any thing is want- ing in them, or to them, which is abfoluteiy neceffary thereunto. ..'IT.RSTAND'NG THE MIND OF GOP, &C. I9T I anfwer, 'J hat oa thcfc fuppqfitions ; there is ir.lv nothing wanting, but that which the appftle moreover prayeth for, which is none of them. And if that be not alfo requifite unto this end, his. prayer is vain and ufclcth. That men be diligent in the difcharge of their duty herein, and that they may have the efpecial Welling oi God there- op, are here fyppofed, and we fliall lpe ik unto them after- vards. Thefe are not the things that the appftle ht : prayeth for ; but that God would give them the. " f,>irit pi" (i wifdom and revelation to enlighten the eyes of their un- ** derfta;u!ings,''that they may know them as fliall be imme- . !y declared. And indeed I under (land not how this prayer can be fuited unto the principles of any who deny the neceinty of this internal fpiritual aid. For they cannot but think it ftrange to pray for a fpirit of wifdom and revelation to be given unto their wl congregations, which w jgerous way to make them wife? than the.'r teachcre. And for themfelves, ufmg di- ligence, and praying for a bleding in their diligence, they difavow any farther concernment in this matter. 4. The tiling in efpecial prayed far hi order unto the end pjropofed, ! the < eves of our underflandi " may he enlightened." This is the fame which I Pfalmill prayeth for in the place before infilled on, that God would open his eyes. And . it is the internal work of illumination that is intended. Now although the main force of the argument depends on thefe words, yet fhall I not infill here upon them ; hecaufe I rnuft fpeak fome- ' . in particular unto the nature of this work af- terwards. Jlefides what is that darknefs which is her; fuppofed to be on our minds or underftandings, what is its nature, efficacy and power, how it is taken away and removed; what is the nature of that fpiritual light whi is commun us, in and for the removal thereof, 1 have at large i I -where declared. All that at pre fen t I (hall obierve from thefe words, is in general; that tri Ipirit of God in the enlighi !- v.j of pur undeiftaudingSj neceflary unto our 192 CAUSES, WAYS AND MEANS OF difcerning of the myftcries of the gofpel in a due manner ; which was to be proved. 5. What is declared concerning the author of this work in us, or the principal efficient caufe of it, doth farther confirm the fame truth. And this is the Holy Spirit j " That he would give unto you the fpirit of wifdom and re- * : velation." That the Holy Spirit is the immediate author of all fupernatural effects and operations in us, hath been . -where proved at large. And what he is promifed or given in the gofpel fo to effect, is not any thing that is in. our own power. Wherefore the afcription of the com- munication of this ability unto the Holy Ghoft, is a fulli- cient evidence that we want it in ourfelves. And all things here affirmed concerning the manner of his com- munication unto us, and his properties as communicated, do evidence the nature, and evince the truth of the work afcribcd unto him. As for the firft, it is by the grant, donation, or free gift of God the Father, ver. 1 7. " That " the God of our Lord Jefus Chrift, the Father of glory r, T ,< «S)»5««iy«if, A£ls " viii. 31. unlefs one lead me" to the fenfe cf it; that is hy his interpretation give me an understanding of it. Thus the Holy Spirit leads us into ail truth by giving us that underftanding of it, which of ourfelves we are not able to attain. And other interpretations the words will not ad- mit. It is therefore his work to give us an ufeful Caving underftanding of ail facred truth, or the mind of God as revealed in the Scripture. All fpiritual divine fupeina- tural truth is revealed in the Scripture. Herein all are agreed. The knowledge, the right underftanding of this truth as fo revealed] is the duty of all, according unto the means which they enjoy, and the duties that are required of them. Neither can this be denied. Unto this end that they may do fo, the Holy Spirit is here promifed unto them that do believe. His divine aid and affiHance is there- fore neceffary hereunto. And this we are to pray for, as it is promifed. "Wherefore of ourfelves, without his efpe- cial aiuftance and guidance, we cannot attain a due know- ledge of, and underftanding in the truth revealed in I Scripture. As unto the efpecial nature of this afiiftance it fhall be fpoken unto afterwards. This is again affirmed concerning- all believers, 1 John ii. 20, 27. " You have an unction from the Holy One, " and you know all things ; the anointing which you have '* received of him abideth in you; and ye need not th " any man teach you, but as ihe fame anointing teacheth " you of all thing::, and ij truth, and is no lie ; and even " as it hath taught you, v. ftuH abide in it." 200 _ CAUSES, WAYS AND MEANS OF That by the unction and anointing in this place the Spi- rit of God and his work, with refpect unto the end men- tioned, are intended, is not queftioned by any that are conversant about thefe things with fobriety. And it 19 plain in the text. For (i.) That the Holy Spirit in his efpeclal operations, is called an unfticn, or is faid to a- noint us, is evident in many places of the Scripture. See Heb. i. 9, 2 Cor. i. 22, 23. Neither is a fpiritual unc- tion afcribed unto any thing elfe in the whole Scripture. (2 ) That exprefuon which you have from the Holy One (Acts iii. 14. Rev. iii. 7.) that is Jefus Chrift, doth ex- prefsly anfwer unto the promife of Chrift, to fend his Holy Spirit unto us, and that for the end here mentioned, namely tc teach us, and lead us into all truth ; whence he is called " the Spirit of the Lord" or of Chrift, 2 Cor. iii. 17, 18. Ephef. iii. 16. Phil. i. 19, Sec. that alfo of his abiding in us, is nothing but an exprtffion of the fame promife of Chrift, that he fhall " abide with us for ever," John xiv. 16. (4.) The work here affigned 'unto this unction, is exprefsly affigned unto the Holy Spirit, John xvj 13. The " Spirit of truth fhall guide you into all "truth." (5.) What is faid of it, namely, not only that it is true and not falfe, but that it is truth, and no lie, doth plainly intimate his effential verity. And I cannot but wonder that any perfons fhould againft this open and plain evidence, afcribe the things here mentioned unto any thing elfe, and that exclufively unto the Holy Ghoft. For fo do fome contend (Epifcop. in loc. after Socir. on the fame place) that by this undion the doctrine of the gofpel only 13 intended. It is true that the doctrine of the gofpel in the preaching of it, is the means or infirumentai caufe of this teaching by the Holy Ghoft. And on that account what is fpoken of the teaching of the Spirit of God, may be fpoken in its place of the doctrine of the gofpel, be- caufe he teacheth us thereby. But heie it is fpoken of objectively, as what we are to be taught, and not efficient- ly, as what it is that teacheth us. And to fay as they do, it is the instruction which we have by the gcfpel that is UNDERSTANDING THE MIND OF GOD, Sec. 201 intended, is to affert the effect only, and to exclude the caufe. For that fignifies no more, but the effect of the unction here afcribed untobelievers, as that which they had received from the Holy One. Dydimus, an ancient learned writer, interpreteth this unction to be the illumi- nating grace of the Spirit, and the Holy One to be the Spirit himfelf, lib. 2. de Spit. Sanct. But the other in- terpretation is more proper and confonant unto the ufe of the Scripture. The expreffiort is taken from the inftitu- tion of God under the Old Teftament, whereby kings and prielts are anointed with oil, to fignify the gifts of the Spirit communicated unto them for the discharge of their office. Aud thence believers who are real partakers of the internal unction in the graces and gifts of the Holy Ghoft, are faid to be " made kings and priefts unto God." It is therefore the work of the Holy Spirit that is here de- fcribed. He alone with his gifts, graces, and privileges that enfue thereon, are fo expreffed, here or any where elfe in the whole Scripture. 2. Two things - are to be obferved in what is here a- fcribed unto this unction. Firft, What is the effect of his work in believers. Secondly, What is the nature of it, or how he produceth that effect. For the firft, there is a double exprefiion of it; (1.) That they know all things. (2.) That " they need not " that any fhould teach them ;" both which expreflions admit of, yea require their limitations. 1. The " all things" intended come under a double re- ftriction : the firft taken from the nature of the things themfelves ; the other from the fcope and circumftances of the place : or, the one from the general end, the other from the fpecial delign propofed. 1. The general end propofed, is our abiding in Chrift. So " ye (hall abide in him ;" which the apoftle exprcffeth, vcrfe 24. by " continuing in the Son, and in the Father." Wherefore, the " all things" here mentioned, are all things neceffary unto our ingrafting into and continuance in Chrift. Such are all the fundamental, yea, important . Cc £02 CAUSES, WAYS AND MEANS OF truths of the gofpel. Whatever is needful unto our com- munion with Chrifh, and our obedience to him, this all true believers are taught ; however they may miftake in things of letter moment, and be ignorant in the doctrine of fome truths, or have but mean degrees of knowledge in any thing, yet fliall they all know the mind and will of God as revealed in the Scripture, in all thofe things and truths which are neceflary, that they may believe unto righteoufnefs, and make confeflion unto falvation. 2. The efpecial end, under confideration, is preferva- tion and deliverance from the antichrifts, and feducers of thofe days, with the errors, lies, and falfe doclrines which they divulged, concerning Chrifl; and the gofpel. The only way and means whereby we may be fo preferved from the poifons and infections of fuch pernicious opinions and ways, is the allured knowledge of the truths of the gofpel, as they are revealed in the Scripture. All thofe truths which were any way needful to fecure their faith, and pre- ferve them from mortal fedu&ions, they were taught and did know. And where any man knows the truths which are required unto his implantation into Chrifl:, and his con- tinuance with him in faith and obedience •, as alfo, all thofe which may preferve him from the danger of feduc- tion into pernicious errors j however he may fail and be miftaken in fome things of lefs importance ; yet is he fe- cured as unto his prefent acceptable obedience, and future bleiTednefs. And to fpeak of it by the way, this giveth us the rule of our efpecial communion and love. "Where any are taught thefe things, where they have the know- ledge, and make confeflion of that truth, or thofe articles of faith whereby they may abide in Chrifl:, and are pre- ferved from pernicious feductions, although they may dif- fer from us and the truth in fome things of lefs moment; we are obliged not only to forbearance of them, but com* munion with them : For who fliall refufe them, whom Chrifl: hath received ? or doth Chrifl: refufe any to whom he gives his Spirit, who have the un£tion from the Holy One ? This, and no other, is the rule of our evangelical UNDERSTANDING THE MIND OF GOD, &C. 203 love and communion among ourfelves. Whatever we re- quire more of any as a necefTary condition of our Chrif- tian fociety in point of doctrine, is an unwarrantable im- position on their confciences or practice, or both. 2dly. It is faid, that they fo know thefe things, as that they " need not that any fhould teach themj" which alfo required) a limitation or exposition. For, 1 . It is only the things as before declared, that refpecT: is had unto. Now befides thefe, there are many other things which believers ftand in need to be taught conti- nually ; and whofe knowledge belongs unto their edifica- tion. Many things are very ufeful unto us, that are not abfolutely necefTary. In natural things, and fuch as be- long unto this prefent life : Men would be very unwilling to be without, or part with lundry things without which, yet life might be preferved, becaufe they value them, as of ufe unto themfelves, fo enabling them to be ufeful un- to others. And they who understand the nature, ufe and benefit of evangelical truths, will not be contented that their knowledge in them fhould be confined only unto thofe which are of abfolute neceffity unto the being of fpi- ritual life. Yea, they cannot be well fuppofed to know thofe truths themfelves, who pretend fuch a fatisfaction in them as to look no farther. For all who are fincere in faith and knowledge, do aim at that " perfect man in " Chrift," which all the ordinances of God are defigned to bring us unto, Eph. iv. 13. Wherefore, notwithstand- ing the knowledge of thefe things, there is ftill ufe and need of further ministerial teaching in the church. 2. It is fpoken of the things themfelves abfolutely, and not with refpect unto the degrees of the knowledge of them. They did fo know them, as there was no need that any man fhould teach them unto them, as unto their inU tial knowledge and fubftance of the things themfelves ; and fo it may be faid of all believers. But yet there are degrees of knowledge with refpect unto thofe very things, which they may and ought to be carried on unto, as the apoftle fpeaketh, Heb. vi I. And therefore doth the 204 CAUSES, WAYS AND MEANS OF holy apoftle himfelf, who writes thefe things, farther in- ftruc~t them in them. And herein confifts the principal part of the miniftry of the church, even to carry on be- lievers unto perfection, in thofe things wherein for the fubfbnce of them, they have been already inftructed. 3. That which is principally intended, is that they need not that any fhould teach them, fo as that they mould de- pend on the light and authority of their initruction. O- thers may be helpers of their joy, but none can be lords of their faith. " You need no fuch teaching: becaufe of the unction which you have received. 2dly. For the general nature of the work here afcribed unto this unction, that is the Holy Spirit, it is teaching \ the unction teacheth you. There are but two ways whereby the Spirit teacheth us ; nor can any other be con- ceived. The one is by objective, the other by fubjective revelations. For he teacheth us as a fpirit of wifdom and revelation. The firft way of his teaching is, by imme- diate infpiration, communicating new facred truths from God immediately unto the minds of men. So he taught the prophets and apoftles and all the penmen of the Scrip- ture. By him the word of the Lord came unto them, and they fpake as they were acted by him. 1 Pet. i. 11, 12. 2 Pet. i 21. This is not the way of teaching here intended. For, the end of this teaching of the Holy Ghoit is only to make men teachers of others, which is not here intended. Nor doth the apoftle difcourfe unto any fuch purpofe ; as though God would grant new reve- lations unto men, to preferve them from errors and fe- ductions, which he hath made fufHcient provifion for in the word, Ifa. viii. 20. 2 Pet. i. 19. By this word were they to try all doctrines and pretended revelations, yea they which were fo really before they received them, 1 John iv. 1. Befides what is here affirmed, is afcribed unto all forts of believers, under the distribution which they are cait into by the apoftle, namely, of old men, young men and babes, which had not all of them receiv- ed the fpirit of immediate revelation. UNDERSTANDING THE MIND OF GOD, &C. 20J His other way of teaching is, that which we have infill- ed on j namely, his enabling us to difcern, know, and un- derftand the mind and will of God, as revealed in the . Scripture, or as declared in any divine revelation ; this alone is, or can be here intended. Wherefore this is the defign of the apoftle, in thefe words ; All divine truths neceflary to be known, and to be believed, that we may live unto God in faith and obedience, or come unto, and abide in Chriit ; as alfo, be preferved from feducers, are contained in the Scripture, or propofed unto us in di- vine revelations. r J hefe of ourfelves we cannot under- stand, unto the ends mentioned •, for if we could, there would be no need that we fhould be taught them by the Holy Spirit. But this is fo, he teacheth us all thefe things, enabling us to difcern, comprehend, and acknow- ledge them. And this is the whole of what we plead for. For a clofe of our confiderations on thefe words of the apoftle, I (hall only obferve what afTurance a man that is thus taught the truth, may have, that it is the truth which he is taught, and that he is not deceived in his apprehen- fions of it. For hereon depends the ufe of this inftruc- tion •, efpecially in times of trial, indeed at all times and on all occafions. It is not enough that we know the truth, but we mud be allured, that fo we do. See Ephef. iv. 14. Col. ii. 2. And there was never a greater artifice in the world, than that whereby the Roman church hath impofed an impregnable obftinate credulity on all that ad- here thereunto. For it doth firft fix this in their minds, that itfelf cannot err, and therefore whatever is bylier au- thority propofed unto them, is infallibly true. Hence it comes to pafs that they will abide obftinate againft all con- victions, and the highelt evidence of truth in all particu- lar inftances, whilft this principle is firmly fixed in their minds, that the church which propofeth thefe things unto them cannot err, nor be miftaken. Yea, whilft this per- fuafion abides with them, they may be, and indeed accord- ingly are, obliged to believe contradictions ; things mofl irrational and abfurd, inconfiftent with Chriftian piety, znd 2o6 CAUSES, WAYS AND MEANS OP the peace of human fociety. However, they fay well in this, that it is neceffary that a man mould have good af- lurance of the truth which he doth profefs, or of his ow n imderftanding of it, and conception about it. This the apoftle calleth, the " riches of the full aflurance of un- « derftanding," Col. ii. 2. whereof we lliall fpeak after- wards. Wherefore, whereas the aflurance of mind, in other teachings depend much on the authority of them, by whom they are taught ; on a fuppofition that believers are taught the mind of God in the Scripture by the Holy Spirit, or are by him enabled to ditcern and know it ; the enquiry is, how, or by what means they have an aflurance that they have a right underftanding of the things which they are fo taught, fo as to abide in them, and the profeffion of them, againft all oppofition whatever ; and fo as to venture the eternal condition of their fouls on that aflurance they have of the truth ; which every one muft do, whether he will or no. And this in the text is refer- red unto the author of this teaching. For the anointing is truth, and is no lie ; it is true and infallibly fo. There is no fear of, no pofiibility for any man to be deceived in what he is taught by this unction. And an aflurance hereof arifeth In our minds, partly from the manner of his teachings, and partly from the evidence of the things themfelves that we are taught. The manner and way of his teaching us in and by the Scripture, evidenceth unto us, that what we are taught is true, and no lie. He giv- cth a fecret witriefs unto what he teacheth in his teachings. " For it is the Spirit that beareth witnefs, becauie the Spi- *« rit is truth," r John v. 6. And with refpect unto the evidence which is fo given us of the truth, it is faid, that the unction whereby we are taught is truth, and no lie ; that is, it is impoffible any one fhould be deceived who is fo taught. This will more fully appear when we have de- clared the whole of his work herein ; fomething only may now be fpoken on occafion of this teftimony. There is a peculiar power accompanying the teaching UNDERSTANDING THE MIND OF GOD, &C. 20J of God by his Spirit. " Behold, God exalteth by his " power, who teacheth like him ?" Job. xxxvi 22 So our Saviour expoundeth that promife, c < They mail be all " taught of God ; every man, faith lie, therefore, that hath «« heard and learned of the Father cometh unto me," John VI. 45. There is fuchan efficacy accompanying of God's teaching, that whofoever is fo taught, doth certainly believe the things that he is taught, as having the evidence of the truth of them in himfelf. When the Holy Ghoft gave new revelations of old unto the prophets and penmen of the Scripture by immedi te infpiration, he did therein and therewith communicate unto them an infallible evidence that they were from God. And when he doth illuminate our minds in the knowledge of what is revealed, he doth therein himfelf bear witnefs unto, and affaire us of the truth which we do understand. Hereby do we come to that which the apoftle calleth the " full afiurance of underftanding In the acknowledgement <( of the myftery of God." He not only ehableth our minds to apprehend the truth, but " he mines into our " hearts," the feat of fpiritual experience, to give us the '* knowledge of the glory of God in the face of Jefus " Chrift ' And the afiurance which believers have there- by, is above that which any other evidence or demonftra- tion whatever can give. And the meanefl believer hath from this teaching, a greater reft, f.itisfaclion, and afiu- rance in the knowledge of the mind of God, than any can be attained by the moll raifed notions, or profound difpu- tations ; " for he that believeth hath the witnefs in hirti- " felf ;" 1 John v. 10. And why fhould others think it flrange, that there lliould be that evidence of truth in the teachings of the Spirit, by the illumination of our minds, iu the knowledge of the Scripture, as to give us an aflur- ance of the higheft nature, " feeing there is none that " teacheth like him." Want hereof is that which makes men to fluctuate in their conceptions of fpiritual things, and fo ready on every occafion to part with what they have received. 2oS CAUSES, WAYS AND MEANS OF The church of Rome hath, as we obferved, rather craftily than wifely, provided againft any inconvenience herein. The doctrines which it teacheth are many of them falfe ; and fo the things contained in them can give no evidence unto themfelves in the minds of men. For there is nothing but imagination in error, there is nothing of fubftance in it. And their way of teaching is not accompanied with any efpecial advantage ; yea it is the mod vain that ever was in the world. They would have men fuppofe that they may advance at once in the true belief of an hundred things whereof they have no evidence, merely refting on the infallibility of the church, by which they fay, they are propofed. Wherefore chey teach men that although they receive no evidencing light, in this way of their inftruclion, nor have any experience of the power or efficacy of truth in what they are taught, yet they may reft aiTuredly in the infallibility of the church. Hence the aflurance they have of any thing they fuppofe truth, is not an a£l of the mind in the embracing of the truth, from any evidence that it gives of itfelf, but a prefumption in general that the church is infallible, by which thefe things are propofed unto them. The defign is to prevail with men, to fup- pofe that they believe all things, when indeed they be- lieve nothing : that they underftand the mind and will of God, when indeed they underftand nothing at all of them. For a man believes nothing but what is accompanied with an evidence whereon it ought to be believed. But this they pretend not unto, at leaft, not fuch that fhould give, them that affurance of the truth of it, which is requifite j and therefore are all men by them referred for that, unto the infallibility of the church. Perfons weak, ignorant, credulous, or fuperftitious, either for intereft, or by the craft of feducers, may be prevailed on to make their refort unto this relief; thole who will not rationally forego the conduct of their own fouls, and leave themfelves unto the guidance of others, knowing that it is they alone, who muft give an account of themfelves, to God ; will not eafily be induced thereunto. UNDERSTANDING THE MIND OF GOD, &C. 200, Others, will refolve all into their own rational concep- tions of things, without any refpect unto a fuperior infal- lible teacher. And the minds of many influenced by this notion, that they have themfelv.es alone to truft unto, are come unto the utmoft uncertainty and infallibility in all things of religion ; nor can it otherwife be. For the mind of man is in itfelf as indifferent and undetermined unto any thing, as true, or falfe, (unlefs it be in its firft notions of the common principles of reafon) beycnd the evidence that is propofed unto it : fo alfo is it various, unfteady, and apt to fluctuate from one thing to another. And there are but two ways whereby it may be naturally ascertained, and determined in its conceptions and aflent. 1 lie firft is by the ufe of the external fenfes, which will not deceive it ; however it cannot but receive, believe, 2nd comply with what it comprehends by its fenfes ; as what it fees, hears, and feels. The other is by reafon, whereby it deduceth certain conclufions, from propofitions of ne- ceflary truth ; that is, by demonftration. But by neither of thefe ways can the mmd be brought unto a (lability and aflurance in or about things fphitual or fupernatural. For they are neither the objects of natural fenfe, nor ca- pable of a fcientifical demonftration. Wherefore a man can have nothing but a probability or conjectural know- ledge concerning them, unlefs he have fome certain in- fallible teaching wherein he can acquiefce. And fuch is that of this unction, which is truth and no lie. In and by his teaching of us, namely, the mind of God as revealed in the Scripture, there is that evidence of truth communi- cated unto our minds and hearts, as giveth us an immove- able aflurance of them, or the full aflurance of under- ftanding. For God therein fliines into our hearts, to give us the knowledge of his glory in the face of Jefus Chrift. Again, there is an evidence in the things themfelves, unto " fpiritual fenfe and judgement," Phil. i. 9. Heb. v. lalt. This is that which gives the mind the higheft af- futance of the truth of what it doth believe, that it is ca- pable of in this world. For when it finds in i If tl Dd 2IO CAUSES, WAYS AND MEANS OF power and efficacy of the truth wherein it is instructed, that it worketh, effecteth, and implanteth the things them- felves upon it, giving and ascertaining unto it all the be- nefits and comforts which they promife or exprefs, and is thereby united unto the foul, or hath a real, permanent, efficacious fubfiftence in it ; then, I fay, hath the mind the utmoft aflurance in the truth of it, which it doth or can defire in the things of this nature, but this belongs not unto our prefent defign. The teftimonies pleaded are fufficient for the confirma- tion of our firft general affertion, namely, that it is the Holy Spirit who teacheth us to understand aright the mind and will of God in the Scripture, without whofe aid and affiftance we can never do fo ufefully nor profitably unto our own fouls. Sundry others that fpeak unto the fame purpofe will be afterwards on various occafions in- fifted on. I might add unto thefe testimonies, the faith and pro- fefTion of the church in all ages They all believed and profeffed that the Scriptures could not be understood and interpreted without his affiftance and infpiration by whom they are indited. But it is not neceffary fo to do. For thofe who profefs a truft unto their own reafon and un- derstanding only, cannot be fo ignorant as not to know that they have no countenance given unto their perfua- fion in antiquity, unlefs it were by the Pelagians. But whereas there is no profitable handling of facred truths on any pretence, but with an eye unto the guidance of Chriftian practice ; and when that is manifeft, it gives a great confirmation in our minds unto the truth itfelf. I Shall, before I proceed unto the confideration of the efpe- cial ways of the teaching of the Holy Spirit in this matter, and the efpecial duties required of us in compliance with them, that they may be effectual, divert a little unto fome considerations of that nature, as derive from this general affertion. It is the great promife of the New Teftament, That all believers mail be SjSk*™ t» eit, " taught of God j" which UNDERSTANDING THE MIND OF GOD, &C. 211 cur Saviour himfeif pleads as the only ground of their be- lieving, John vi. 45. And lb the apoftle tells the Thefialo- nians, that they were tfe«S,a«x™ 1 TheiT. iv. 9. " Taught 4< of God." No man is uurclil«.x.r$ taught of himfeif,. his own teacher and guide in facred things. Neither can any man have a worfe mailer, if he truit thereunto alone. The diligent ufe of all outward means appointed of God unto this end, that through the knowledge of the Scrip- ture we may be made wife unto falvation j we always fup- pofe. Amongft them the miniftry of the church hath the fir ft and chiefeft place. Ephef. iv. 12, 13, 14, 15 For they are with me of no account, who think it not worth the utmoft of their diligence to attain the knowledge of thole wonderful tilings that are in the word. Yea I fhould greatly admire at their ftupidity, who will not give fo much credit unto the Scripture teftifying of itfelf,. and the fuffrage of all good men with it, that there are wonder- ful things contained in it, fo far as to enquire with their utmoft diligence, whether it be fo or no, but that I know the reafons and caufes of it. But a Supreme Teacher there muft be, on whofe wifdom, power, and authority, we ought principally to depend, as unto this end, of being taught of God. And hereunto the ufe of our own rea- fon, the utmoft improvement of the rational abilities of our minds, is required. Thofe who would take away the ufe of our reafon in fpiritual things, would deal with us as we faid before, as the Philiftines did with Sampfon ; firft put out our eyes, and then make us grind in their mill. The Scripture we own as the only rule of our faith, as the only treafury of all facred truths. The knowledge we aim at, is the full aihiranee of underftanding in the mind and will of God revealed therein. The fole enquiry is, whether this fupreme teacher be the Spirit of God in- ftrudling us in and by the Scripture, or whether it be the authority of this or that, any, or all of the churches in the world, which either are fo, or pretend to be fo. Which of thele will it be our wifdom to chufe and adhere unto ? That the Holy Spirit hath taken this work upon himfeif, 212 CAUSES, WAYS AND MEANS OF we have already proved, and (hall afterwards farther de> monftrate. Some churches, efpecially that of Rome, af- fume this office unto themfelves. But it is too well known to the moft to be trufted herein. And a great prejudice there lieth in this caufe againft that church at firft. The Holy Spirit leaves unto us, yea requires of us the diligent ufe of the Scripture, and exercife of our own reafon in fubferviency unto his teaching. But this church reciuires us to renounce them both, in compliance with herfelf. And can it (land in competition with him ? He is infalli- ble, the unction is truth, and it is no lie ; the Spirit is truth. This alfo indeed that church pretends unto -, but with fuch an open affront unto all evidence of truth, as the world never underwent from any of its people before. He is abfolutely, infinitely, eternally free from any defign but the glory of God, the prefent and eternal good of them that are inftructed by him,. It will be very difficult for thofe of Rome to pretend hereunto. Yea, it is appa- rent, that all the exercife of their instructing authority lieth in a fubferviency unto their own intereft. When I fee that men by a pretence hereof, have gotten unto them- felves wealth, power, principalities, dominions, with great revenues, and do ufe them all unto their own advantage, and moftly to the fatisfaciion of their lufts, pleafures, pride, ambition, and the like inordinate affections, I con- fefs I cannot be free to deliver up blindfold the conduct of my foul unto them. He is full of divine love and care of the fouls of them whom he doth inftruct ; is it fo with them, or can any creature participate in his love and care ? He is infinitely wife, and " knoweth all things, yea the' " deep things of God," and can make known what he pleafeth of them unto us : as the apoftle difcourfeth, i Cor. ii. They who prefule in that church are ignorant themfelves as all men are, and the iefs they know it, the more ignorant they are ; yea, for the moft part as unto facred things they are comparatively fo, with refpedt unto other ordinary men. As a late pope, when fome of their divines waited for an infallible determination of a Theo- UNDERSTANDING THE MIND OF GOD, &C. 213 logical controverfy among them, confeffed, that he had not ftudied thofe things, nor had the knowledge pf them been his profefuon. But yet notwithflanding, thefe and feveral other differ- ences between thefe teachers ; it is marvellous to confider how many betake themftlves unto the latter of them, and how few unto the former. And the reafon is, becaufe of the different qualifications they require in them that are to be taught. For as unto them whom the Spirit of God undertaketh to inftruct, he requireth that they be meek and humble, that they give themfelves unto continual prayer, meditation, and ftudy in the word day and night f above all that they endeavour a conformity in their whole fouls and lives unto the truths that he inftru&s them in. Thefe are hard conditions unto fiefh and blood ; few there are who like them, and therefore few they are who apply themfelves unto the fchool of God. "We may be admitted feholars by the other teacher on far cheaper and eafier rates. Men may be made good catholics as to faith and underflanding, without the leaft cod in felf-denial, or much trouble unto the flefli in any other duty. There is no qualification required for the admiflion of a man into the catholic fchools, and barely to be there, is to be wife and knowing enough. Wherefore although all advantages imaginable as unto the teachers lie on the one hand, yet the pretended eafy way of learning, cafts the multitude on the other. For it requireth more wifdom than we have of ourfelves, to be at all that charge and pains in fpiritual duty, and diligence in the ufe of all means for the right underflanding of the mind of God, which is re- quired in and of all them, who will advantageoufly partake of the teachings of the Holy Spirit ; when ii is fuppofed we may have all the ends which we aim at thereby, in an eafy and naked affent unto the propofals of the church, without the leaft farther charge or trouble. But thefe are the meafures of flothful and carnal minds, who prefer their cafe, their lufts and pleafures before their fouls. There is. difficulty in all things that arc excellent. Nei- 214 CAUSES, WAYS AND MEANS OF ther can we partake of the excellency of any thing unlets we will undertake its difficulty. But although the ways whereby we may come unto a participation of the teach- ing of the Holy Ghoft, feem at firft rough and uneafy, yet unto all that engage in them, they will be found to be, ** ways of pleafantnefs and paths of peace." It may be faid, that it is evident in common experience, that many men do attain a great knowledge and fkill in the things revealed in the Scripture, without any of that in- ternal teaching by the illumination of their minds, which is pleaded for ; efpecially if it be to be obtained by the means now intimated, and afterwards more fully to be de- clared. For they themfelves do renounce the neceffity of Liny fuch teaching, and elieem all that is fpoken of it a vain imagination ; and not only fo, but leave fome of them in an open defiance of all thofe qualifications and duties which are required unto a participation of thefe teachings. Yet it is foolifh to pretend they are not fkilled in the knowledge of divinity, feeing it is plain that they excel mod: other men therein; and therefore do fufficiently de- fpife all them who pretend unto any benefit by the fuper- natural illumination contended for. I anfwer briefly in this place ; It is true there are, and ever were, feme, yea many who profefs that they know God, but in works deny him, being abominable and difo- bedient. The knowledge which fuch men may attain, and which they make profeflion of, belongs not unto our enquiry •, and we may eafily difcern both what it is in it- felf, and wherein it differs from that true knowledge of God, which it is our duty to have. For, i. There is in the Scripture with refpecr. unto the mind and will of God revealed therein, with the myfteries of truth and grace, mention of ytatu and wyw&ts ; knowledge and acknowledgment. The former if it be alone, affects only the fpeculative part of the mind with notions of truth. And it is of very little ufe, but fubjedt unto the the high- eft abufe; i Cor. viii. i. « y^n; qvriou It is that which puffs up men into all their proud contentions about reli- UNDERSTANDING THE MIND OF GOD, &C. 2IJJ gion, which the world is filled withal. The other gives the mind an experience of the power and efficacy of the truth known or discovered ; fo as to transform the foul and all its affeclions into it ; and thereby to give a " full tf afTurance of underftanding" unto the mind itfelf, Phi!, i p. Luke i. 4. Col. i 6, 9, 10. ch. ii. 2. andiii. 10. Rom. x. 2. Ephef. i. 17. chap. iv. 13. 1 Tim. ii. 4. 2 Tim, ii. 25. chap iii. 7. Tit. i. 1. 2 Pet. i. 2, 3, 8. chap. ii. 20. It is not worth difputing at all, what knowledge of the full kind, or what degree therein, men, any men, the woril of men may attain by their induftry and (kill in other common arts and fciences. For what if they fhbuld make fuch a proficiency therein, as to be filled with pride in themfelves, and to confound others with their fubtle dif- putatlons ? will any real profit redound hence unto them- felves or the world, or the church of God ? It doth not therefore deferve the leaft contention about it. But that acknowledgement of the truth which affects the heart, and conforms the foul unto the will of God revealed, is not attainable in any degree without the faving illumina- tion of the Spirit of God. Men may have a knowledge of words, and the meaning of propositions in the Scripture, who have no knowledge of the things themfelves defigned in them. The things revealed in the Scripture are expreffed in propohtions whofe words and terms are intelligible unto the common reafon of man- kind. Every rational man, efpecialJy if he be (killed in thole common fciences and arts which all writings refer unto, may without any fpecial aid of the Holy Ghofi, know the meaning of the propositions laid down in, or drawn from the Scripture. Yea they ran do fo, who be- lieve not one word of it to be true; and they do fo, as well as the heft of them who have no ether help in the underftanding of the Scripture, but their own reafon, let them profefs to believe what they will. And whatever men under ft and of the meaning of the words, expressions proportions in the Scripture, if they believe not the p which they declare, they do not-'in any fenfe know 1\6 CAUSES, WAYS AND MEANS GF the mind and will of God in them. For to know a thing, as the mind of God, and not to affent unto its truth, im- plieth a contradiction; I {hall never grant that a man un- derftands the Scripture aright, who underflandsthe words of it only, and not the tilings which is the mind of God in them. For inflance, the Jews underftand the words of the (Scripture of theOld Teftament in its own original language. And they are able to perceive the grammatical fenfe and conftruclion of the propofitions contained in it. They ■;■>-■! unacquainted with them and their writings, who will not acknowledge their (kill, fubtlety, and accuracy in thefe things. Yet will not any Chriftian fay they under- ftand the mind of God in the Old Teftament : The apofr tie fheweth the contrary, and giveth the reafon for it in the place before infifted on, 2 Cor. iii. Such a know- ledge of the Scripture no wife man will value, let it be attained how it will. 3. This knowledge that may be thus attained doth on- ly inform the mind in the wav of an artificial fcience, but doth not really illuminate it. And to this end men have turned divinity into an art like other common human arts and fciences, and fo they learnt it inftead of " a fpiritual fi v/ifdom and underftanding of divine myfteries." It is true, that the knowledge of common learned arts and fciences is of great ufe unto the underftanding of the Scripture, as unto what they have in common with other writings, and what they i-efer unto that is of human cog- nifance ; but to bring in all the terms, notions and rules of thofe arts and fciences into divinity, and by the mix- ture of thou with it, to compofe a fcherrte of divine know- ledge, is all one as if a mm mould defign to make up his houfe of the fcaffblds, which he only ttfeth in the build- ing of it. Such is that knowledge of the mind of God in the Scripture, which many aim at, and content themfelves withal. And it may be attained as any other art or fci- ence may, without any fupernatural aid of the Holy Spi- rit, and is fufficient to drive a trade with, which, as things are flrated. in the world, men may ufe and exercife unto UNDERSTANDING THE MIND OF GOD, &C. 217 their great advantage. But as was faid before, it was not that which we enquire after. That wifdom in the myf- tery of the gofpel, that knowledge of the mind and will of God in the Scripture which affects the heart, and trans- forms the mind in the renovation of it unto the approba- tion of the good, acceptable and perfect will of God, as the apoitle fpeaks, Rom. xii. 2. is alone valuable and de- fnable, as unto all fpiritual and eternal ends. 4. It doth not give Tavra srX&rcv rm T\iiccn««r« Q-vhvopp, a knowledge falfely fo called, which hath nothing of real fpiritual knowledge but the name. And it is generally much given to difputing, or the maintaining of antithe- i'efes, or oppositions unto the truth, i Tim. vi. 20. But it is falfely called knowledge, in as much as thofe in whom it is, do neither truft in God, nor adhere unto him in love. And we fhall not much enquire, by what means fuch a knowledge may be acquired. It remaineth therefore notwithstanding this objection, that all real ufeful knowledge of the wonderful things that are in the Scripture, is an effect of God's " opening " our eyes" by the illuminating grace of his Holy Spirit. And this will enable us to try the fpirits, as we are com- manded, of many amongil us. For fome there are who at once have caft off a due ; - efpe£t unto their rule and guide, the Scripture and Holy Spirit of God. Some formerly have pretended unto fuch a guidance by the Spirit, as that they have neglected or rejected the written word. And fome pretend fuch an adherence unto the word and fuch an ability in their own minds and reafons to underftand it, as to defpife the teaching of the Spirit. Others reject both the one and the other, betaking themfelves unto another rule and guide, whereunto they afcribe all that belongs unto either or both of them. But a wandering light it hath proved unto them, that hath led them into a bog of many vain imaginations and corrupt opinions. And it is fallen out with them as might be expected. For although the Holy Spirit be promifed to lead us into all truth, yet is he fo in an efpecial manner unto thofe which concern the perfon, offices and grace of our Lord Jefus Chrifc im- mediately, whofe Spirit he is. See John xvi. 13, 14, 15. 1 John ii. 27. Thofe therefore who renounce a depen- dence on him for instruction out of the word, are either UNDERSTANDING THE MIND OF GOD, &C 2I9 left unto palpable ignorance about thefe things, or unto foolifh corrupt imaginations concerning them. Hence fome of them openly deny, fome faintly grant, but evi- dently corrupt the truth, concerning the perfon of Chrift ; ami as unto his offices and grace, they feem to have little regard. And what elfe can be expected from fuch who defpife the teaching of that Spirit of Chrift, who is pro- mifed to lead us into all truth concerning him. Nor will the loudeft pretences of fome unto the Spirit in this mat- ter relieve them. For we enquire not r.fter every fpirit, that any who will, may make his boaft of, but of that Spi- rit alone which inftructs us in and by the written word. Until fuch men will return unto the only rule and guide of Chriftians, until they will own it their duty to feek for the knowledge of truth from the Scripture alone, and in their fo doing depend not on any thing in themfelves, but the faving inltruclions of the Spirit of God, it is in vain to contend with them. For they and we build on divers foundations, and their faith and ours are refolved into di- vers principles •, ours into the Scripture, theirs into a light of their own. There are therefore no common acknow- ledged principles between us, whereon we may convince each other. And this is the caufe that difputes with fuch perfons are generally fruitlefs, efpecially as immixed with that intemperancy of reviling other men, wherein they exceed. For if that be a way either of learning or teach- ing of the truth, it is what the Scripture hath not inftruct- ed us in. When the veil fhail be taken from their eyes, and they turned unto the Lord, they will learn more mo- defty and humility. In the mean time the iil'ue between thefe men and us, is this and no other. We perfuade men to take the Scripture as the cuily rule, and the holy promifed Spirit of God fought by ardent prayers and fup- plications in the ufe of all means appointed by Chrift for th.it end for their guide. They deal with men to turn in- to themfelves, and to attend unto the light within them. Whilfl we build on thefe mod diftant principles, the dif- ference between us is irreconcilable, and will be eternal. E e 3 220 CAUSES, WAYS AND MEANS OF Could we come to an agreement here, other things would fall away of themfelves. If we (hall renounce the Scrip- ture, and the inftruction given out of it unto the church by the Spirit of God, betaking ourfelves unto our own light, we are fure it will teach us nothing, but either what they profefs or other things altogether as corrupt. And if they on the other hand, will forego their attendance to their pretended light, to hearken unto the voice of God in the Scripture only, and to beg fincerely the guidance of the Holy Spirit therein, they will learn from thence no other thing but what we profefs. Until therefore they return unto the law and teftimony, without which what- foever is pretended, there is no light in any, we have no more to do, but labouring to preferve the flock of Chrift in the profeffion of the truth once delivered unto the faints, to commit the difference between the word and fpirit on the one hand, and the light within on the other, unto the decifion of Jefus Chrift at the laft day. 2. It is from no other root that the contempt of the myfteries of the gofpel, and the preferring of other doc- trines before them, is fprung up into fo much bitter fruit among us. It is by the Spirit of wifdom and revelation alone, that our minds are enlightened to know what is the hope of God's calling, and what are the riches of his glo- rious grace. What is his work herein upon our minds, and what upon the word itfelf, fhall be afterwards declared. At prefent, from what hath been proved it is fufficiently evident, that without his efpecial gracious aid and affift- ance, no man can difcern, like or approve of the myfteries of the gofpel. And is it any wonder if perfons who avow- edly deny moft of his bleffed operations, fhould be either unacquainted with, or diflike thofe myfteries, fo as to pre- fer that which is more fuited unto their natural understand- ing and reafon above them ? For why fhould men efteem of thofe things which they do not underftand, at leaft as they ought, nor will make ufe of the means whereby they may be enabled fo to do ? Wherefore if there be perfons of fuch a pride and profanenefs, as to undertake an en- UNDERSTANDING THE MIND OF GOD, &C. 22 | auiry into the Scriptures, to know die mind of God n them, and to teach it unto others, without prayers and fupplications for the teaching, leading, guidance, and af- li (Vance of the Holy Spirit, or which is worfe, contemn and defpife all thofe things as enthufiaitical, it may not be expected that they (hould ever underftand, or approve of the myfteries that are contained therein. Is it not hence that both teachers and hearers make fo flow a progrefs in the knowledge of the myfteries of the golpel, or grow fo little in the knowledge of our Lord and Saviour Jefus Chrift ? How m.iny are there amongft us who for the time, and outward means are become as babes, and have need of milk, and not of flrong meat ? Whence is it that fo many teachers do fo little endeavour " to go on to per- «» feclion," but content themfelves to dwell on the rudi- ments or ftrit principles of our profeflion ? Is there not great ftudying, and little profiting ? great teaching, and little learning, much hearing, and little thriving ? Do we abide in prayer, and abound in prayer, as we ought for that Spirit who " alone can lead us into all truth ?" for that ',« unction which teacheth us all things" with affurance and experience. I fear here lieth our defect. However this I fhall fay, that there is no duty, which in this world we perform unto God, that is more acceptable unto him, than fervent prayers, for a right understanding of his mind and will in his word. For herein all the glory we give unto him, and the due performance of all our obe- dience do depend. 222 CAUSES, WAYS AND MEANS OB C H A P. IV. The efpecial -work of the Holy Spirit in the illumination of cur wi /his unto the wider/landing of the Scripture, declared and vindicated. Objections propofed and anfivered. The na- ture of the work afferted, Pfal. cxix. ! 8. Ephef.'x. 18. I Pet. ii. 9. Col. i. 13. Luke xxiv. 25. John v. 20. opened and vindicated. "E have, as I fuppofe, fufliciently confirmed our nrffc general aflertion concerning the neceffity of an efpe- cial work of the Holy Ghoit, in the illumination of our minds, to make us underftand the mind of God as re- vealed in the Scripture. That which we proceed unto is to mew the efpecial na- ture of his work herein. And I mail take occafion there- unto from the consideration of an objection that is laid againft the whole of what we aihrm, which was touched .on befpre. For it is faid that there is no need of this endeavour : All men do acknowledge that the aid of the Spirit of God is neceflary unto the ftudy and interpretation of the Scrip- ture. And {o it is unto all other undertakings" that are good arid lawful. And herein confifts the blefling of God upon man's own diligence and endeavours. If this be that which is intended, namely, the bleffing of God upon our endeavours in the ufe of means, it. is granted. But if any tiling elfe be defigned, it is nothing, but to take off" all in- diiftry in the ufe of means, to reject all helps of reafon and learning, which is in the end to reduce into perfect enthufiafms. Anfwer 1. Whether by the aflignauon of his own work unto the Spirit of God we take away or weaken the ufe of other means, for the right interpretation of the Scrip- tures, will be tried when we come unto the examination of thofe ways and means. At prefent I fhall only fey, that we eftablifh them. For by aligning unto them their UNDERSTANDING THE MIND OF GOD, &C. 223 proper place and ufe, we do manifeft their work and ne- ceffity. But thofe by whom they or any of them are ad- vanced into the place, and unto the exclufion of the ope- ration of the Holy Spirit, do deftroy them, or render them inacceptable unto God; and ufelefs unto the fouls of men. We (hall therefore mariifeft that the affi .-nations which wt make in this matter unto the Holy Spirit, do render all our ufe of proper means for the right interpretation of tht Scripture m a way of duty, indifpenfibly necdSarjr; .ml the principal reafon, fo far as I can anderftand, why foinc deny the neceffity of the work of the Holy Spirit herein, is, becaufe they like not thofe means whofe neceff.iry ufe doth ariie from an admifhon thereof. But thus it hath fallen out in other things. Thofe who have declared any thing either of the doctrine, or of the power of the grace of the goipel, have been traduced as oppofing the principles of morality and reafon, whereas on their grounds alone, their true value can be difcovercd, and their proper ufe directed. So the apoftle pread faith in Chrift withrighteoufnefs, and juftification thereby, was accufed to have made void the law, whereas without his doctrine the law would have been void, or of no ufe to the fouls of men. So he pleads, Rom. iii. ver. 31. " Do u we then make void the law through faith ? Gtnl for- tt bid, yea we eftablifh the law." So to this day, jufti-fi- cation by the imputation of the righteou/nefs of Chrift, and the neceffity of our own obedience, the efficacy of divine grace in conversion, and the i'ibertv of our own v. -iils, the liability of God's promifes, and our diligent ufe of means, are fuppofed ineonfiftent. So it is here alfo. The neceffity of the communication of fpirituaj light unto our minds to enable us to underftand the Scriptures, and the exercife of our own reafon in the ufe of external means, are looked on as irreconcileable. Bet as the apoftle iaith, " do we make void the law by faith ? yea we efta- " blifh it;" though he did it not in that place, nor unto thofe ends that the Jews would have had and iifed it. So we may fay, do we by afierting the i of 224 CAUSES, WAYS AND MEANS OF Cnrift, make void our own obedience ; by the efficacy of grace, deftroy the liberty of our wills ; by the necelTity of fpiritual illumination, take away the ufe of reafon ? yea we eitablifh them : We do it not, it may be, in fiich a way, or in fuch a manner as fome would fancy, and which would render them all on our part really ufelefs, but in a clear confiftency with, and proper fubferviency unto the work of God's Spirit and grjce. . 2. That in particular which lyeth before us, is to re- move that pretence of fome, that we need no other affift- ance of the Spirit of God for the right underftanding of the Scripture, but only his blefling in general on our own endeavours. To this end two things are to be enquired into, (i.) What description is given of this work in the Scripture, and what are the effects of it in our minds in general. (2) What is the nature of it in particular. 1. The work itfelf is varioufly exprefftd in the Scrip- ture. And it is that which whether we will or no, we muft be determined by in things of this kind. And the variety of exprefftons fervesboth unto the confirmation of its truth, and illuftration of its nature. A. It is declared by " opening of our eyes," Pfal. cxi.w j 8. " The enlightening of the eyes of our underftanding," Ephef. >. 18. This opening of our eyes confifts in the communication of fpiritual light unto our minds by the preaching of the word, as it is declared, Acts xxvi. 17, 18. And the exprefRon though in part metaphorical, is emi- nently inftruclive in the nature of this work. For fup~ pofe the neareft and beft difpofed propofition of any ob- je£t. unto our bodily eyes, with an external light properly fuited unto the difcovery of it, yet if our eyes be blind, or are doled beyond our own power to open them, we cannot difcern it aright. Wherefore on a fuppofition of the propofal unto our minds of the divine truths of fuper- natural revelation, and that in ways and by means fuited unto the conveyance of it unto them, which is done in the Scripture, and by the miniftry of the church with o- ther outward means 5 yet without this work of the Spirit. UNDERSTANDING THE MIND OF GOD, &C. 225 of God, called the (< opening of our eyes," we cannot difcern it in a due manner. And if this lie not intended in this expreffion, it is no way inftru&ive, but rather fuit- ed to lead us into a mifunderitanding of what is declared, and of our own duty. So it is plainly exprcffed, Luke \xiv. 25. " Then opened he their understanding, that " they might underftand the Scriptures." Nor.e I fuppofe will deny but that it is the work of the Spirit of God thus to open our eyes, or to enlighten our underftandings, for this were to deny the exprefs teftimony of the Scripture, and thofe frequently reiterated. But fome fay, he doth this by the word only, and the preaching of it. No other work of his, they affirm, is neceffary hereunto, or to make us lightly to difeern the mind of God in the Scripture, but that it be propofed unto us in a due manner, provided we purge our minds from prejudices, and corrupt affections. And this is the work of the Spirit in that he is the author of the Scripture, which he makes ufe of for our illumina- tion. And it is granted, that the Scripture is the only ex- ternal means of our illumination. But in thefe teftimonies it is confidered only as the object thereof. They exprefs a work of the Spirit or graceof God upon our minds, with refpe£t unto the Scripture as its obje CAUSES, "WAYS AND MEANS OF the minds of men, doth evidence of what nature it i„ And this alfo is varioufly expreffed. As, 1. It is called light. « Ye were darknefs, but are now " light in the Lord," Ephef. v. 8. The introduction of light into the mind is the proper effed of illumination. Men in their natural eftate are faid to be darknefs, the ab- ftrad for the concrete, to exprefs how deeply the mind is affeded with it ; for as our Saviour faith, " If the light " that is in any be darknefs," (as it is in them who are darknefs) " how great is that darknefs!" Matth. vi. 23, And becaufe men are fubjed to miftake herein, and to fuppofe them fe Ives with the Pharifees to fee, when they ?re blind, he gives that caution, tf Take heed therefore '•' that the light which is in thee be not darknefs," Luke xi, 35. For men are very apt to pleafe themfelves with the working and improvement of their natural light, which yet in the iffue with refped unto fpiritual things, will prove but darknefs. And while they are under the power of this darknefs, that is, while their minds are deeply af- feded with their natural ignorance, they " cannot per- " ceive fpiritual things," 1 Cor. ii. 14. no not when, they are mofl evidently piopofed unto them. For although the " light fiiine in darknefs," or caft out its beams in the evi- dence and glory of fpiritual truth, yet " the darknefs com- «« prehendeth it not," John i. 5. But by this w r ork of the Holy Spirit we are made " light in the Lord." Light in the mind is a fpiritual ability to difcem and know fpiri- tual things, as is declared, 2 Cor. iv. 6. This is bellowed upon us, and communicated unto us by the Holy Spirit. There is a real difference betw r een light and darknefs. And. it is our minds that are affeded with them, Luke xi. 35. The removal of the one, and the introdudion of the other, are things not abfolutely in our own power. He who i$ darknefs, cannot make himfelf light in the Lord. Whatever he may do in way of difpofition or preparation, in way of duty and diligence, in the utmoft improvement of the natu- ral faculties of his mind, (which no man will ever rife unto who is under the power of this darknefs, becaufe of the in-. UNDERSTANDING THE MIND OF GOD, &C 237 fuperable prejudices, and corrupt affections that it fills the mind withal) yet the introduction of thislight is an act of him who openeth the eyes of our underftandings, and fhines into our hearts. Without this light no man can underftand the Scrlptu^ as he ought ; and I fhall not contend about what they fee or behold who are in dark- nefs, The expulGon of fpiritual darknefs out of our minds, and the introduction of fpiritual light into them, a work fo great, that they who were darknefs, whofe light was darknefs, are made light in the Lord thereby, is an effect of the immediate power of the Spirit of God. To afcribe other low and metaphorical fenfes unto the words, is to corrupt the Scripture, and to deny the testimony of God. For this light he produceth in us by the fame power, and the fame manner of operation, whereby he brought light out of darknefs at the creation of all things. But by this way and means it is, that we attain the knowledge of God in the face of Jefus Chrift, or the revelation of his mind and will in the gofpel. 2. It is called underftanding. So the Pfalmift prays, '< Give me underftanding and I fhall keep thy law," Pfal. cxix. 34. So the apoftle fpeaks to Timothy ; " Confider " what I ray, and the Lord give thee underftanding in all «< things," 2 Tim. ii. 7. Befides his own consideration of what was propofcd unto him, which includes the due and diligent ufe of all outward means : It was moreover neceflary that God fhould give him underftanding by an inward effectual work of his Spirit, that he might com- prehend the thing's wherein he was inftruclsd. And the defire hereof, as of that without which there can be no laving knowledge of the word, nor advantage by it, the Pfalmift exprefieth emphatically with great fervency of fpirit, Pfalm cxix. 144. " The righteoufnefs of thy tefti- " monies is everlafting. O give me underftanding and I « fhall live." Without this he knew that lie could have no benefit by the everlafting righteoufnefs of the teftimo- nics of God. . All understanding, indeed} however it be ; ', S CAl/SUS, WAYS AND MEANS OF abufed by the moft, is- the work 2nd effect of the Holy Ghoft. For the t( infpiration of the Almighty giveth un- " derftanditjg," Job xxxii. 8. So is this fpiritual under- ftanding in an efpecial manner. And in this understand- ing both the ability of our minis, and the due txercife of it is included. And this one consideration that the faints of God have, with (o much earneilnefs, prayed that God would give them under landing in his mind and will, as revealed in the word 1 , with his reiterated promifes that he would fo do, is of more weight with me, than all the dif- putes of men' to the contrary. Aid there is no further argument neceffary to prove that men do not underftand the mind of God in the Scripture in a due manner, than' their fuppofal and confidence that fo they can do without, the communication of a fpiritual underftanding unto them by the Holy Spirit of God j which is fo contrary unto the plain exprefs teitimonies thereof. 3. It is called wifdom. For by this work on the minds of men they are rendered wife unto falvation. So the apoftie prays for the Colofiians, " That God would fill ♦« them with the knowledge cf his will in all wifdom and " fpiritual underftanding," chap. i. 9. Thefe tilings may be the fame, and the latter exegetical of the former. If there be a difference, wifdom refpecls things in general, in their whole fyftera and complex; underftanding re- fpects particulars as they are to be reduced unto practice. Wherefore the fpiritual underftanding which the apoftle prays for, refpects the mind of God in efpecial or parti- cular places of the Scripture ; and wifdom is a fkill and ability in the eomprehenfion of the whole fyitem of his counfel, as revealed therein. He who is thus made wife, and he alone can.underftand the things of God as he ought, Dan. ::::. 10. Hof. ::iv. 9. Pialir. evil 45. Although men may bear themfelves high on their learning, their natural abilities, their fruitful inventions, tenacious memories, various fancies, plaufibiiity of exprcilion, with long ftudy and endeavours, things good and praife worthy in their and order ; yet unlefs they are thus made wife by the UNDERSTANDING THE MIND OF GOD, &C, 239 Spirit of God, they will fcarce attain a due acquaintance with his mind and will. For this effect of that work is alfo exprefsly called knowledge, Col. i. 9. 2 Cor. iv. 6. F.ph. i. 17 Col. iii. io. Wherefore without it we cannot have that which is properly fo called. This is the fecond thing defigned in this difcourfe. In the firft it was proved in general, that there is an effectual operation of the Spirit of God on the minds of men, ena- bling them to perceive and under ft and the fupernatural revelations of the Scripture when proofed unto them. And in the fecond'is declared, what is the nature of that work, and what are the effects of it on our minds. Both of them have I treated merely from Scripture teftimony. For in vain fhall we feek to any other way or means for what we ought to apprehend and believe herein. Neither is the force of thefe teftimonfes to be eluded by any dif- linctions or evafions whatever. Nor whilft the authority of the Scripture is allowed, can any men more effectually evidence the weaknefs and depravation of their reafon, than by contending that in the exercifc of it ; they can underftand the mind and will of God, as revealed therein, without the efpecial aid and illumination of the Spirit God. Nor can auy man on that f'uppofition with any wifdom or confiftency in his own principles, make ufe in a way of duty of the principal means whereby we may (o underftand them, as will afterwards more fully appear. CHAP. V. Caufes of the ignorance of the mind of God revealed, in the Scripture ; and of errors about it ; what they are ; and hoiu they are removed. TTHE fuppofition we proceed upon in this difcourfe is, that God hath revealed his mind and will unto us, as unto all things concerning his worfliip, with our faith &4t3 CAUSES, WAYS AND MEANS OF and obedience therein, in the holy Scripture. Thereon do we enquire by what means we attain the laving know- ledge of the mind of God fo revealed. And my princi- pal defign is to (hew, what aid and afiiftance we receive from the Holy Ghoft unto that end. To further us in the knowledge hereof, I fhall enquire into the caufes and reafons of that ignorance, and thofe mifappreheflfions of the mind of God as revealed, which are amongft men, and how our minds are delivered from them. It may be this part of our difcourfe might have had a more proper place afiigne'd unto it, after we have given the truth pleaded a more full confirmation. But whereas an objeclion may arife from the consideration of what we ihall now infill on, againft the truth contended for; I thought it hot amifs fo to obviate it, as therewithall far- ther to illuftrate the doctrine itfelf, which we labour in. All men fee, and mod men complain of that ignorance of the mind of God, and thofe abominable errors attended with falfe worfhip which abound in the world. How few are there whro underfland and believe the truth aright? "What divifions, what fcandals, what animoikies, what violence, mutual rage and perfecutions, do enfue hereon, among them that are called Chriftians, is likewife known. Hence fome take occafion to countenance themfelves in an open declenfion unto acheifm, fome unto a great indif- ferency in all religion, fome to advance themfelves and deftroy others, by the advantage of their opinions, accord- ing as they are prevalent in fome times and places. A brief enquiry into the caufes of that darknefs and igno- rance which is in the world amongft men outwardly own- ing (he doclrine of the gofpel, and efpecially of the errors and herefies which do abound above what they have done in molt ages, may be of ufe to preferve us from thofe evils. A fubject this is, that would require much time and dili- gence unto the handling of it in a due manner. I intend only at prefent to point at the heads of fome few thing*, the obfcrvation whereof may be of ufe unto the end de- signed. UNDERSTANDING THE MIND OF GOD, &C. 24 1 Thofe of the Roman church tell us, that the caufe here- «f is, the obfcurity, difficulty, and perplexity of the Scrip- ture. If men will truft thereunto as their only guide, they are fure to mifcarry. Wherefore the only relief in this matter is, that we give up our fouls unto the conduct of their church, which neither can err, nor deceive. So in- deed faid Adam of old, when he was charged with his fin and infidelity ; «« The woman that thou gaveft to be with " me, fhe gave me of the tree, and I did eat." But where- as it is an evil, yea the greateft of evils, whofe caufes we enquire after, it feems in general moi'e rational that we mould feek for them in ourfelves, than in any thing that God hath done. For he alone is good and we are evil. It is granted that God hath given us his word, or the holy Scriptures as a declaration of his mind and will ; and therefore he hath given it unto us for this very end and purpofe, that we may know them and do them. But whereas many men do fail herein, and do not underftand aright what is revealed, but fall into pernicious errors and millakes unto his diflionour and their own ruin, is it meet to fay unto God, that this comes to pafs from hence, be- caufe the revelation he hath made of thefe things is dark, obfeure and intricate ? or the Scripture which thou haft given us doth deceive us ? would ft due reverence or de- ferency unto the wifdom, goodnefs and love of God unto mankind be preferved therein ; Audax omnia perpeti gens huniana ruit per vetitum nefajs. What will not the preju- dices and corrupt interefts of men carry them out into ? God will for ever preierve thofe that are his, in an abhor- rency of that religion, be it what it will, that by any means leads unto an undervaluation of that revelation of himfelf, which in infinite wifdom and goodnefs he hath made unto us. But is it becaufe there is no reafon to be given, of this evil from the minds of men themfelves, that it is thus af- cribed unto God? May not as well all the , wickednef- fes that the world is filled withal be afcribed unto him and what he hath done? Doth not each one lee a fuffi- Hh 242 CAUSES, WAYS AND MEANS OF cient caufe hereof even in himfelf, if he were not deliver- ed from it by the power of the Spirit and grace of God ? Do not other men who fail in the right knowledge of God, efpecially in any important truths, fufficiently evidence in other things, that the root of this matter is in themfelves ? Alas! how dark are the minds of poor mortals, how full of pride and folly ? I fhall fay with fome confidence, he who underftands not that there is renfon enough to charge all the errors, ignorance and confufions in religion, that are, or ever were in the world, without the leaft cenfure of obfcurity, infuffkiency or intricacy in the Scripture, on the minds of men, and thofe depraved affeclions whofe prevalency they are obnoxious unto, are themfdves pro- foundly ignorant of the flate of all things above and here below. We muft therefore enquire after the caufes and reafons of thefe things among ourfelves, for there only they will be found. And thefe caufes are of two forts, (i.) That which is general, and the fpring of all others ; 2.) Thofe which are particular that arife and branch themfelves from thence. The firft and general caufe of all ignorance, error and mifunderftanding of the mind and will of God, as reveal- ed in the Scripture, among all forts o"f men, wJiatever their particular circumftances are, is the natural vanity and darknefs with which the minds of all men are depraved. The nature of this depravation of our minds by the fall, and the effects of it, I have fully elfewhere declared. Wherefore I now take it for granted that the minds of all men are naturally prepofleded with this darknefs and va- nity, from whence they are not, from whence they cannot be delivered but by the faving illumination of the Spirit and grace of God. But becaufe I have fo largely treated of it both in the difcourfes of .the difpenfation of the Spi- rit. Book iii. chap. iii. As alfo in thofe concerning the apoftacy of thefe latter times, I fhall not again infift upon it. T'wo things I fhall only obferve unto our prefent pur- pofe, namely (1.) That hereby the mind is kept off from UNDERSTANDING THE MIND OF GOD, &C. 2^ difcerning the glory and beauty of fpiritual heavenly truth, and from being fenfible of its power and effi- cacy, John i. 5. (2.) That it is by the fame means inclined unto all things that are vain, curious, fuperftitious, carnal, fuited unto the intereft of pride, luft and all manner of corrupt affections. Hence whatever other occafions of error and fuperftition may be given or taken, the ground of their reception, and of all adherence unto them, is the uneured vanity and darknefs of the minds of men by na- ture. This is the mire wherein this rufh doth grow. And the confideration hereof will rectify our thoughts concerning thofe whom we fee daily to wander from the truth, or to live in thofe mifapprehenfions of the mind of God which they have imbibed, notwithstanding the clear revelation of it unto the contrary. Some think it ft range that it fhould be fo, and marvel at them : Some are angry with them, and feme would perfecute and deftroy them. We may make a better ufe of this confideration ; for we may learn from it the fad corruption and depravation of our minds in our eftate of apoftacy from God. Here lies the feed and fpring of all the fin, evil and diforder which we behold and fuller under in religious concerns in this world. And if we confider it aright, it will ferve, 1. To imprefs a due fenfe of our own condition upon our minds, that we may be humbled. And in humility alone there is fafety. « His foul which is lifted up is not " upright in him," Hab ii. 2, 4 for he draws back from God, and God hath no pleafurc in him, as the apoftle ex- pounds thofe words, Heb. x. 38. It was in the principles of our nature to adhere facredly unto the firft truth, to difcern and abhor every falfe way : We were created with that light of truth in our minds, as was every v/ay able to guide us in all that we had to believe or do, with refpedt unto God, or our own bleflednefs for ever. But in the room thereof, through our wretched apoftacy from God, our mind is become the feat and habitation of all .vanity, diforder ~,nd confufion. And no way doth this more dis- cover itfelf than in the readinefs and nroncnefs of mult:- JIhJl 244 CAUSES, WAYS AND MEANS OF tudes to embrace whatever is crooked, perverfe and falfe in religion, notwithstanding the clear revelation that God hath made of the whole truth concerning it in the Scrip- ture. A due reflection hereon may teach us humility and felf-abafement.- For we are by nature children of wrath even as others ; neither have we any good thing that we have not received. It is better therefore to be converfant with fuch thoughts on this occafion, than to be filled with contempt of, or wrath againft thofe whom we fee yet fuf- fering under thofe woeful effects of the general apoftacy from God, wherein we were equally involved with them, Yea, 2. It will teach us pity and compafTion towards thofe whofe minds do run out into the fpiritual exceffes mention- ed. The merciful High Prieft of the whole church " hath *' compafiion on the ignorant, and them that wander out " of the way," Heb. v. 2. and it is conformity unto him in all things, which ought to be our principal defign, if we defire to be like unto him in glory. Want hereof is the ruin of religion, and the true caufe of all the troubles that its profeflion is encumbered withal at this day. It is true, for the moft part there is an interpofition of corrupt affections feducing the minds of men from the truth. "With thefe are they toffed up and down, and fo driven with the winds of temptations that befall thern. But is it humanity to ftand on the fhore, and feeing men in a ftorm at fea wherein they are ready every moment to be caft away, and perifh, to ftorm at them ourfelves, or to fhoot them to death, or to caft fire into their veffel, be- caufe they are in danger of being drowned ? Yet no other- wife do we deal with them whom we perfecute, becaufe they mifs the knowledge of the truth, and it may be raife a worfe ftorm in ourfelves as to our own morals, than they fuffer under in their intellectuals. Concerning fuch per- fons the advice of the apoftle is, ** of fome have compaf- " fion making a difference, and others fave with fear,pul- st ling them out of the fire," Jude xxii. 23. Some are fo given up in their apoftacy, as that they fin unto death s UNDERSTANDING THE MIND OF GOD, &C. 24$ with fuch we are not to concern ourfelves, i John v. 16. But it is very rare that we can fafely make that judgment concerning any in this world. Sometimes no doubt we mav, or this rule concerning them had never been given. As unto all others, the worft of them, thofe that are in the fire, the frame of our minds acting towards them, are here prefented unto us ; compaflion of their prefent ftate, and fear of their future ruin, we ought to be pollened with, and acted by. But how few are they who are fa framed and minded towards them, efpecially fuch as by their enormous errors feem to be fallen into the fire of God's difpleafure ? Anger, wrath, fury, contempt towards fuch perfons, men think to be their duty ; more contriv- ances there are ufually how they may be temporally de- ftroyed, than how they may be eternally faved. But fuch men profefs the truth as it were by chance. They never knew what it is to learn it aright, nor whence the knowledge of it is to be received, nor were ever under its power or conduct. Our proper work is to fave fuch per- fons what lies in us, pulling them out of the fire. Duties of difficulty and danger unto ourfelves may be required here- unto : It is eafier if we had fecular power with us to thruft men into temporal fire for their errors, than to free them from eternal fire by the truth. But if we were governed with compaffton for their fouls, and fear of their ruin, as. it is our duty to be, we would not decline any office of love required thereunto. 3. Hath God led us into the truth, hath he kept us from every falfe way, it is evident that we have abundant caufe of gratitude and fruitfulnefs. It is a condition more def- perate than that of the mod pernicious errors, to hold the truth in unrighteoufnefs ; and as good not to know the Lord Jefus Chrift, as to be barren in the knowledge of him. It is not, we fee, of ourfelves, that we either know the truth, or love it, or abide in the profeffion of it. "We have nothing of this kind but what' we have received, hu- mility in ourfelves, ufefulnefs towards others, and thankful* Tiefs unto God, ought to be the effect of this confideratia . 10,6 CAUSES, WAYS AND MEANS OF This is the firft general caufe of men's mifapprehenfion of the mind and will of God as revealed in the Scripture. The revelation itfelf is plain, perfpicuous, and full of light. " But this light fhineth into darknefs, and the ci darknefs comprehendeth it not." The natural dark- nefs and blindnefs which is in the minds of men, with the vanity and inilability which they are attended with, cau- feth them to wreft the Scriptures unto their own deduc- tion. And for this fort of men to complain, as they do [-horribly in the Papacy, of the obfcurity of the Scripture, is all one as if a company of blind men fhould cry out of an eclipfe of the fun, when he fhineth in his full ftrength - ufeth with fcholaftical accuracy in exprefikig the truth fuppofed to be contained in it. Thefe things are great in themfelves, but go for nothing when they are alone. Men under the utmoft efficacy of fpiritual floth may be diligent in them, and make a great pvogrefs in their im- provement. But they are fpiritual objects and duties tha? IU 25 2 CAUSES, WAYS AND MEANS OF this floth prevails to alienate the minds of men from, and make them negligent of; and what are thofe duties I fhall afterwards manifeft. The confideration I fay of the (late of things in the worldj gives fo great an evidence of probability, that, what through the pride and felf-conceit of the minds of many, refuiing a compliance with the means of fpirituai knowledge, and excluding all gracious qualifications indif- penfibly required unto the attaining of it. What through the power of corrupt traditions, imprifoning the minds of men in a fatal adherence unto them, preventing all thoughts of an holy ingenious enquiry into the mind of God, by the only fafe infallible revelation of it ; and what through the power of fpirituai flpth indifpofing the minds of the moft unto an immediate fearch of the Scrip- ture ; partly with apprehenfions of its difficulty, and no- tions of learning the truth contained in it by other means ; and what through a traditional courfe of ftudying divinity, as an art or fcience to be learned out of the writings of men; the number is very final! of them who diligently, humbly, and confeientioufly endeavour to leain the truth from the voice of God in the Scripture, or to grow wife in the myfteries of thegofpel by fuch ways as wherein alone that wifdom is attainable. And is it any wonder, if many, the greateft number of men, wander after vain imagina- tions of their own or others, whiiil the truth is neglected or defpifed ? 5. Again, there is in the minds of men by nature a love of fin, which cauXe'th them to hate the truth ; and none can underftand it but thofe that love it. In the vifible church moil men come to know of the truth of the gofpel as it were whether they will or no. And the general de- fign or it they find to be a feparation between them and their fins. This fets them at a diftance from it in affec- tion, whereon they can never make any near approach unto it in knowledge or underftanding. So we are allur- ed, John iii. 10, 20. " Light is come into the world, " and men love darknefs rather than light, becaufe their UNDERSTANDING THE MIND OF GOD, &C. 253 « c deeds are evil. For every one that doeth evil hateth " the light, neither cometh unto the light left his deeds " mould be reproved." Perfons under the power of this frame take up under the fhades of ignorance, and corrupt imaginations. And if they fhould attempt to learn the truth, they would never be able fo to do. Lafdy, Satan by his temptations and fuggeftions doth variously affect the minds of men, hindering them from difcerning the mind of God as revealed in the Scripture. " The god of this world blinds the eyes of them that be- " lieve not, left the light of the glorious gofpel of Chrift, (t who is the image of God, mould mine unto them," 2 Cor. iv. 4. The ways and means whereby he doth fo, the instruments which he ufeth, the artifices and methods which he applieth unto his ends,, with his application of himfelf unto them according unto all occafions, circum- stances, opportunities, and provocations in great variety, were worth our enquiring into, but that we fhould too much digrefs from our prefent defign. I have but mentioned thefe things, and that as inftan- ces of the true original caufes of the want of understand- ing, and mifunderftanding of the revelation of the mind of God in the Scripture. Many more of the fame nature might be added unto them, and their- effectual operations unto, the fame end, be declared. But the mention of them here is only occafional, and fuch as will not admit of a farther difcuffion. But by thefe and the like depraved af- fections it is, that the original darknefs and enmity of the minds of men againft fpiritual truth, and all the myfteries of it do exert themfelves ; and from them do all the er- ror, fuperitition, and falfe worfhip that the world is filled withal, proceed. For WhiHl the minds of men are thus affected, as they cannot underhand and receive divine fpiritual truths, in a due manner, fo are they ready and prone to embrace what- ever is contrary thereunto. If therefore it be the work of the Spirit of God alone in the renovation of our minds to free them from the power of thefe vicious depraved habits, 2j4 CATT6BB, WAYS AND MEAN'S OF and consequently the advantages that Satan hath agamft them thereby, there is an elpecial work of his nece&ary to enable us to learn the truth as we ought. And for thofe who have no regard unto thefe things, who fuppofe that in the ftudy of the Scripture all things come alike unto all, to the clean, and to the unclean, to the humble and the proud, to them that hate the garments fpotted with the fl (h, and thofe that both love iin, and live in it, they feetn to know nothing either of the dclign, nature, power, ufe or end of the gofpcl. The removal of thefe hindrances and obstacles is the work of the Spirit of God alone. For i. He alone communicates that foiritual light unto our minds, which is the foundation of all our relief again ft thefe obftaelea of, and oppofitions unto a faving underlcand- ihg of the mind of Gcd. 2. In particular he frecth, delivcreth, and purgcth our minds from all thofe corrupt affections and prejudices, which are partly inbred in them, partly affumed by then), or imppfed on them. For the artifice of Satan in turning the minds of men from the truth, is by bringing them un- der the power of corrupt and vicious habits, which expel that frame of fpirit which is indifpenfibly neceffary unto them that would 1 :a'rn it. It is indeed our duty fo to puri- fy and purge ourfelves. We are to caft out all «* filthi- t( nefs and fuperfluity of naughtinefs, that we may receive " the ingrafted word with meekuefs," James i. 21. " To " purge ourfelves from thefe tilings, that we may be vef- unto honour fanclified and meet for our Matter's ihg the other. The whole gcfpel aflcrts and req them both unto every good act, and work. Wlji purging of ourfdves is that which is not abfolutely in the power o^ our natural abilities. For thefe corrupt tions poflefs, and are predominant in the mind itfeif, and all its actings are fuited unto their nature, and influenced by their powtr. It can never therefore by its own native ability free itfeif from them. But it is the work of this Purifier and San£lifier of the church, to free our niinds from thefe corrupt aiTections, and inveterate pr j :■ dices, whereby we are alienated from the truth, and in- clined unto all falfe conceptions of the mind of God. And unlets this be done, in vain fliall we think to learn the truth as it is in Jefus. See 1 Cor. vi. 1 1. Tit. iii. 3, 4. Rom. viii. 13 Eph. iv. 20, 21, 22, 23, 2a. 3. lie implants in our minds fpiritual habits and prin- ciples contrary and opposite unto thofe corrupt affections, whereby they are fubdued and expelled. By him are our minds made humble, meek, and teachable, through a fub- million unto the authority of the word, and a confeienti- ous endeavour to conform curfeives thereunto. It was always agreed that there were ordinarily prepara- tions required unto the receiving of divine illuminations; and in the stagnation of them many have been greatly deceived. Hence fome in the expectation of receiving divine revelations, have been impofed on by diabolical de- lufions, which by the working of their imaginations they had prepared their minds to give an eafy ad million unto. £>o was it among the heathen of old, who had invented many ways unto this purpofe, fome of them horrid and dreadful. And fo it is ltill with all enthufiafts. But God himfeif hath plainly declared what are the qualifications of thofe fouis, which are meet to be made partakera oftty- 256 CAUSES, WAYS AND MEANS OF vine teachings, or ever flial! be fo. And thefe arc, as they are frequently expreffed, meeknefs, humility, .codly fear, reverence, fubmiilion of foul and confidence unto the authority of God, with a refolution and readinefs for and unto all that obedience which he requireth of us, efpecially that which is internal in the hidden man of the heart. It may be fome will judge that we wander very far from the matter of our enquiry ; namely, how we may come unto the knowledge of the mind of God in the Scripture, or we may aright underftand the Scripture, when we affign thefe things as means thereof, or preparations thereunto. For although thefe are good things, (for that cannot bs denied) yet it is ridiculous to urge them as neceffary unto this end, or of any ufe for the attaining of it. Learning, arts, tongues, fciences, with the rules of their exercife, and the advantage of e.cclefiaftical dignity, are the things that ai-e of ufe herein, and they alone. The moft of thefe things and fundry other of the fame kind, we acknowledge to be of great ufe unto the end defigned, in their proper place, and what is the due ufe of them fhall be afterwards declared. But we muft not forego what the Scripture plainly inftrudleth us in, and which the nature of the things themfelves doth evidence to be neceffary, to comply with the arrogance and fancy of any, or to free ourfelves from their contempt. It is fuch an undevffcanding of the Scripture, of the di- vine revelation of the mind of God therein, as wherein the spiritual illumination of our minds doth confift, which we enquire after j fuch a knowledge as is ufeful and profitable unto the proper ends of the Scripture towards us, that which we are taught of God, that we may live unto him. Thefe are the ends of ail true knowledge. See 2 Tim. iii. 14, 15, 16, 17. And for this end the furnifhment of the mind with the graces before mentioned is the beft prepa- ration. He bids defiance unto the gofpel by whom it is denied. « God refifteth the proud, but giveth grace to the humble." Whatever be the parts or abilities of men, whatever diligence they may ufe in the inveftigation of UNDERSTANDING THE MIND OF GOD, &C. 257 the truth, whatever disciplinary knowledge they may at- tain thereby, the Spirit of God never did, nor ever will, inftru£t a proud unhumWed foul in the right knowledge of the Scripture as it is a divine revelation. It is by thefe gracious qualifications alone whereby we may be enabled to caft out all filthinefs and fuperfluity of naughtinefs, fo as to receive the ingrafted word with meeknefs, which is able to lave our fouls. Our bleifed Saviour tells us, " that unlefs we be con- " verted, and become as little children, we cannot enter u into the kingdom of Heaven," Mat. xviii. 3. "We can- not do fo, unlefs we become humble, meek, tender, wean- ed from high thoughts of ourfelves, and are purged from prejudices by corrupt affections. And I value not that knowledge which will not conduct us into the kingdom of heaven, or which mall be thence excluded. So God hath promifed that " the meek he will guide in judgment, " the meek he will teach his way ; the fecret of the Lord *« is with them that fear him, and he will fhew them his " covenant ; and what man is he that feareth the Lord, " him fhail he teach in the way," Pfal, xxv. 9, 12, 14. And fo we are told plainly that " evil men understand not M judgment, but they that fear the Lord underfland all " things," Prov, xxviii. 5. Now all thefe graces whereby men are made teachable, capable of divine myfteries, fo as to learn the truth as it is in Jefus, to underfland the mind of God in the Scrip- tures, are wrought in them by the Holy Spirit, and belong unto his work upon our minds in our illumination. Without this the hearts of all men are fat, their ears heavy, and their eyes fealed, that they can neither hear, nor perceive nor underitand the myfteries of the kingdom of God. Thefe things belong unto the work of the Koly Spirit upon our minds : (as alfo fundry other inftances might be given unto the fame purpofj) in our illumina- tion, or his enabling of us rightly to underfland the mind of God in the Scripture. But whereas whoever is thus Kk 258 CAUSES, WAYS AND MEANS OF by him gracioufly prepared and difpofed, {hall be taught ih the knowledge of the will of God, fo far as he is con- cerned to know it in point of duty, if fo be he abide in the ordinary ufe of outward means, fo there are fundry other things neceffary unto the attaining of further ufeful degrees of this knowledge and underftanding : whereof I fhall treat afterwards. CHAP. VI. The 'work of the Holy Spirit in the compofmg and difpofal of the Scripture as a means of f acred illumination; the perfpi- cuity of the Scripture unto the undeijlandirig of the mind of God declared at id vindicated. HPHERE is yet another part of the work of the Holy Spirit with refpec~t. unto the illumination of our minds which muffc alfo be enquired into. And this concerneth the Scripture itfelf. For this he hath fo given out, and fo difpofed of, as that it fhould be a moral way or means for the communication of divine revelations unto the minds of men. For this alfo is an effeel: of his infinite wifdom and care of the church, defigning to enlighten our minds with the knowledge of God, he prepared apt inftruments for that end. That therefore which we fhall declare on this head of our difcourfe is, that the Holy Spirit of God hath prepared and difpofed of the Scripture, fo as it might be a moil fufficient and abfolutely perfect way and means of communicating unto our minds,- that faving knowledge of God and his will which is needful that we may live unto him, and come unto the enjoyment of him in his glory. And here fundry things muft be obfevved. r. The Holy Spirit hath not in the Scripture reduced and difpofed its doctrines or fupernatural truths into any fyftem, order or method. Into fuch a method are the principal of them difpofed in our cafcechifms and fyftems UNDERSTANDING THE MIND OF GOD, &C. 2$$ of divinity, creeds, and confeffions of faith. For whereas the doctrinal truths of the Scripture have a mutual re- fpe& unto, and dependence on one another, they may be difpofcd into fftch an order to help the understandings and memories of men. There is indeed in fome of the e» piflles of Paul, efpecially that unto the Romans, a metho- dical difpolition of the moil important doctrines of the gofpel. And from thence are the belt methods of our teaching borrowed. But in the whole Scripture there is no fuch thing aimed at. It is not distributed into com- mon places, nor are all things concerning the fame truth methodically difpofed under the fame head : but its con- texture and frame is quite of another nature. From this confkleration fomc think they have an advantage to charge the Scripture with obfeurity ; and do thereon maintain" that»it was never intended to be fuch a revelation of doc- trines as fhould be the rule of our faith. Had it been (o, the truths to be believed would have been propofed ii fome order unto us, as a creed, or-cenfefnon of faith, that we might at once have had a view of them, and been acquainted u ith them. But whereas they are now left to be gathered out of a colle-ction of hiftories, prophecies, prayers, fongs, letters or epiitles, fuch as the Bible is com- pofed of, they are difficult to be found, hard to be under- stood, and never perfectly to be learned. And doubtlefs the way fancied would have been excellent had God de- figncd to effedt in us, only an artificial or methodical faith and obedience. But if we have a due regard unto the ufe of the Scripture and the ends of God therein, there is no weight in this objection. For i. It is evident that the whole of it confilts in the ad- vancement of men's own apprehenfions and imaginations againft the will and wifdom of God. It is a fufficient rea- fon to prove this the abfolute belt way for the difpofal of divine revelations, becaufe God hath made ufe of this and no other. One indeed is reporred to have laid, that had he been prefcr.t at the creation of the univerfe, he would have difpofed fome things into a better order, than what they 26© CAUSES, WAYS AND MEANS OF are in. For vain man would be wife, though he be like the wild affes colt. And no wifer or better are the thoughts that the revelation of fupernatural truths, might have been otherwife difpofed of with refpecl: unto the end of God, than as they are in the Scripture. God puts not fuch va- lue upon men's accurate methods as they may imagine them to deferve. Nor are they fo fubfervient unto his ends in the revelation of himfelf, as they are apt to fancy (yea, oft times when as they fuppofe they have brought truths unto the ftritteft propriety of expreffion, they Iofe both their power and their glory.) Hence is the world filled with fo many lifelefs, faplefs, gracelefs, artificial declara- tions of divine truth in the fchoolmen and others. We may fooner fqueeze water out of a pumice ftone, then one drop of fpiritual nourishment out of them. But how many millions of fouls have received divine light and con- folation fuited unto their condition in thofe occafional oc- currences of truth which they meet withal in the Scrip- ture, which they would never have obtained in thofe wife artificial difpofals of them which fome men M'ould fancy. Truths have their power and efficacy upon our minds, not only from themfelves, but from their pofiture in the Scripture. There are they placed in fuch afpetls towards, in fuch conjunctions one with another, as that their influences on our minds do greatly depend thereon. He is no wife man, nor exercifed in thofe things, who would part with any one truth out of its proper place where the Holy Spirit hath difpofed and fixed it. The Pfalmift faith of God's teftimonies, they are "linSJP n&'3K, t( the men of his counfel," Pfalm cxix. 24. And no man will make choice of a counfellor, all whofe wifdom confifts in fayings and rules call into a certain order and method. He alone is a good counfellor, who out of the largenefs and wifdom of his own heart and mind, can give advice according unto all prefent occafions and circumftan- ces. Such counfellors are the teftimonies of God. Ar- tificial methodizing of fpiritual truths, may make men ready in notions, cunning and fubtle in difputation^, bjttt UNDERSTANDING THE MIND OF COD, &C. ?6l it is the Scripture itfelf that is able to make us wife unto falvation. 2. In the writing and compofing of the Holy Scripture, the Spirit of God had refpect unto the various dates and conditions of the church. It was not given for the ufe of one age or feafon only, but for all generations, for a guide in faith and obedience from the beginning of the world to the tnd of it. And the date of the church was not always to be the fame, neither in light, knowledge, nor worfhip. God had fo difpofed of things in the eternal courifel of his will, that it mould be carried on by various degrees of divine revelation unto its perfect, eftate. Hereunto is the revelation of his mind in the Scripture fubfervient and fuited, Heb. i. i. If all divine truths had from the firft been dated and fixed in a fyftem of doctrines, the date of the church mult have been always the fame, which was contrary unto the whole defign of divine wifdom in thofe things. 3. Such a fyftematical propofal of doclrines, truths, or articles of faith as fome require, would not have anfwer- ed the great ends of the Scripture itfelf. All that can be fuppofed of benefit thereby, is only, that it would lead us more eafily into a methodical comprehenfion of the truths io propofed. But this we may attain and not be rendered one jot more like unto God thereby. The principal end of the Scripture is of another nature. It is to beget in the minds of men, faith, fear, obedience and reverence of God, to make them holy and righteous ; and thofe fuch, as have in themfelves various weaknefTes, temptations, and inclinations unto the contrary, which mult be obviat- ed and fubdued. Unto this end every truth is difpofed of in the Scripture as it ought to be. If any expect that the Scripture ihouJd be written with refpecl unto opinions, notions and fpeculations, to render men Ikiifull and cun- ning in them, able to talk and difpute about all things and nothing, they are miftaken. It is given us to make us humble, holy, wife in fpiritual things, to diredt us in our ♦iuties, to relieve us againft temptations, to comfort us un- 252 CAUSES, WAYS AND MEANS OF c!er troubles, to make us to love God and to live unto him, in all that variety of circumftances, occafions, temptations, trials, duties, which in this world we are called unto. Unto this end there is a moie glorious power and efficacy in one epiitle, one pfalm, one chapter, than in all the ings of men, though they have their ufe alfo. He tint hath not experience hereof, is a ftranger unto the power of Cod in the Scripture. Sometimes the defign znd fcope of the place, fometimes the circumftances re- lated unto, mofHy that fpirit of wifdom and holinefs which evidenceth itfelf in the whole, do effedtually influ- ence our minds. Yea fometimes an occafional paflage in a (lory, a word or expreffion fhall contribute more to ex- cite faith and love in cur fouls, than a volume of learned deputations Tt doth not argue, fyllogize, or allure the mine! ; but enlightens, perfuades, conftr-ains the foul unto faith and obedience. This it is prepared for and fuited unto. 4. The cifpofition of divine revelations in the Scripture is fubfevvient unto other ends alfo of the wifdom of God towards the church, fome of them may be named. 1 . To render ufeful and neceffary the great ordinance of the miniftry. God hath not defigned to inftru£t and fave his church by any one outward ordinance only. The ways and means of doing good unto us, fo as that all may iiiue in his own eternal glory, are known unto infinite wifdom only. The institution of the whole feries and complex of divine ordinances, is no otherwife to be ac- counted for but by a regard and fubmiffion thereunto. Vv r ho can deny but that God might both have inftructed, fancTified, and"faved us, without the ufe of fome or all of thofe ir.ftitutions which he hath obliged us unto. His infinitely wife will is the only reafon of thefe rhings. And he will have every one of his appointments on which he hath put his name to be honoured, fuch is the rhiniftry. A means this is not co-ordinate with the Scripture, but fubfervient unto it. And the great end of it is, that thofe who are called thereunto, and are Furmfhed with gifts 'for UNDERSTANDING THE MIND OF GOD, &C, 263 the difcharge of it, might diligently fearch the Scripture, and teach others the mind of God revealed therein. It was, I fay, the will of God, that the church fhould ordi- narily be always under the conduct of fuch a miniftry. And his v/ill it is, that thofe who arc called thereunto, fhould be furniflied with peculiar fpiritual gifts, for the finding out and declaration of the truths that are treafured up in the Scripture, unto all the ends of divine revelation. See F.phef. iv. 11, 12, 13, 14, 15, 16 2 Tim. iii. 14, 15, 16, 17. The Scripture therefore is iuch a revelation as doth fuppofe and make neceffary this ordinance of the mi- niftry, wherein and whereby God will alio be glorified. And it were well if the nature and duties of this office were better under (lood than they feem to be. Go J hath accommodated the revelation of himfelf in the Scripture with refpec~t unto them. And thofe by whom the due difcharge of this office is delpifed or neglected, do fin greatly againft the authority, wifdom and love of God. And thofe do no lefs by-whom it is affumed, but not right- ly underitood, or not duly improved. But it may be faid, why did not the Holy Ghoft difpofe of ah things fo plainly in the Scripture, that every indivi- dual perfon might have attained the knowledge cf them without the ufe of this miniftry ? I anfwer, (:.) It is a proud and foolifh thing to enquire for any reafons of the ways and works of God, antecedent unto his own wilt. " He worketh all things according to the counfel cf Ids " will," Ephef. i 11. and therein are we to acquiefci. Yet we may fee the wifdom of what he hath done. As herein (1.) He would glorify his own power, in working great effects by vile weak means, I Cor. iii. 7. 2 Cor. iv. 7. {2.) He did it to magnify his Son Jefus Chrift in the com- munication of fpiritual gifts, A els ii. 33. Ephef. iv. 8, 9, ic, 11, 12. (3.) To fhew that in and by the work of his grace he defigned no't to dedtroy or contradict the facul- ties of our nature which at firft he created ; he would wcrk oh them, and work a change in them, by means fait- i6'4 CAUSES, WAYS AND MEANS OF cd unto their conflitution and nature ; which is done in the miniftry of the word, 2 Cor. v. 18, 19, 20. 2. The difpofition of the Scripture refpects the duty of ail believers in the exercife of their faith and obedience, they know that all their light and direction, all their fprings of fpiritual ftrength and confolation are treafured up in the Scripture. But in the unfpeakable variety of their occafions, they know not where every particular provifion for thefe ends is ftored. Hence it is their duty to meditate on the word night and day, to fearch for wifdom as filver, and to dig for it as for hidden treafure, " that they may underftand " the fear of the Lord, and find the knowledge of God," Prov. ii. 3, 4, 5. And this. being a duty whereunto the exercife of all grace is required, they are all improved thereby. The foul which is hereby engaged unto con- itant converfe with God, will thrive more in that which is the proper end of the Scripture ; namely, the fear of the Lord, than it could do under any other kind of teach- ing. 3. A continual fearch into the whole Scripture, with- out a neglect of any part of it, is hereby rendered necef- fary ; and hereby are our fouls prepared on all occafionsj and influenced in the whole courfe of our obedience : For the whole and every part of the word is bleffed unto our good, according to the prayer of our Saviour. *' Sanc- " tify them by thy truth, thy word is truth," John xvii. 17, There is power put forth in and by every part and par- eel of it, unto our fanctification. And there is fuch a diftribution of ufeful truths through the whole, that every where we may meet with whac is prepared for us, and fiuted unto our condition. It is to me no fmall argument of the divine original of the Scripture, and of the prefence of God in it, that there is no thought of our hearts with refpe£r. unto the proper end of the Scripture ; that is, our living unto -God, fo as to come unto the enjoyment of him, but that we (hall find at one time or other, a due adjust- ment of it therein in one place or other. UNDERSTANDING THE MIND OF GOD, &C. 2<5j There can no frame befal the hearts of believers, as un- to fpiritual things, whether it be as unto their thriving or decays, but there is a difpofition of fpiritual provifion for it ; and oft-times we (hall find it then opening itfelf when we lead looked for it. Powerful inftruftions as unto our practice do often arife out of circumftances, occafional words and expreffions, all arguing an infinite wifdom in their provifion, whereunto every future occurrence was in open view from eternity, and a prefent divine efficacy in the word's application of itfelf unto our fouls. How often in the reading of it, do we meet with, and are, as it were, furprifed with gracious words, that enlighten, quicken, comfort, endear, and engage our fouls? How often do we find fin wounded, grace encouraged, faith excited, love in- flamed, and this in that endlefs variety of inward frames and outward occafions, which we are liable unto ? I ftull fay with confidence, that he never was acquainted with the excellency of the Scripture, with its power and effi- cacy in any holy experience, who is capable of fancying that divine revelations might have been difpofed unto more advantage with reflect unto our living unto God. And theft things are fufficient for the removal of the objection before mentioned. Secondly, The Holy Spirit hath fo difpofed of ths Scrip- ture, that the mind of God in all things concerning our faith and obedience, in the knowledge whereof our illumina- tion dothconfift,is clearly revealed therein. There needs no other argument to prove any thing not to belong unto our religion, than that it is not revealed, or appointed in the Scripture; no other to prove any truth not to be irfdifpen- fibly necefiary unto our faith or obedience, than that it is not clearly revealed in the Scripture. But in this affer- tion we mail take along with us thefe two fuppofitions. i. That we look on the Scripture, and receive ir not as the word of men, but as it is 1) s word of the liv- ing God. If we look for that peffpicuity and clearnefs in the expreffion of divine revelation, which men endea- vour to give unto the declaration of their minds in tilings L 1 266 CAUSES, WAYS AND MEANS OB natural, by artificial methods and order, by the applica- tion of words and terms invented and difpofed of on pur- pofe to accommodate what is fpoken unto the common notions and reafoningsof men, we maybe miftaken. Nor would it have become divine wifdom and authority to have made ufe of fuch methods, ways or arts. There is that plain nefs and perfpicuity in it which becomes the holy wife God to make ufe of, whofe words are to be re- ceived with reverence, with fubmifiion of mind and con- ference unto his authority; and fervent prayer that we may underftand his mind, and do his will. Thus all things are made plain unto the meaneft capacity ; yet not fo, but if the molt wife and learned do not fee the characters of infinite divine wifdom, on things that feem mod obvious and moll expofed unto vulgar apprehensions, tiiey have no true wifdom in them. In thofe very fords and appearing [hallows of this river of God, where the lamb may wade, the elephant may fwim : every thing in the Scripture is fo plain, as that the meaneft believer may underftand all that belongs unto his duty, or is neceffary unto his happinefs ; yet is nothing fo plain, but that the wifeft of them all have reafon to adore the depths and ftores of divine wifdom in it. All apprehenfions of the. obfeurity of the Scripture arife from one of thofe two caufes. 1. That the minds of men are prepoffeffed with opi- nions, dogmas, principles, and practices in religion, receiv- ed by tradition from their fathers; or have vehement and corrupt inclinations, unto fuch ways, practices and opi- nions, as fuit their carnal reafon and intereft. It is no won- der if fuch perfons conceive the Scripture dark and ob- fcure. For they can neither find that in it which they molt defire, nor can underftand what is revealed in it, be- caufe oppofite unto their prejudices, affections and inte- refts. The defign of the Scripture is to deftroythat rame of mind in them which they would have eftablifhed. And no man is to look for light in the Scripture, to give coun- tenance unto his own darknefs. 2. It will appear obfeure unto all men who come to th? UNDERSTANDING THE MIND OF COD, &C. 267 reading and ftudy of it in the mere ftrength of their own natural abilities. And it may be it is on this account that fome have efleemed St. Paul one of the obfcurelt writers that ever they read. Wherefore as a book written ih Greek or Hebrew mult be obfeure unto them who have no (kill in thofe languages; fo will the Scripture be unto all, who are unfurnifhed with thofe fpiritual prepara- tions which arc required unto the right underftanding of it. For, 2. It is fuppofed when we affert the clcarnefs and per- fpicuity of the Scripture, that there is unto the underftand- ing of it ufe made of that aid and affiftance of the Spirit of God concerning which we do difcourfe. Without this the cleared revelations of divine fupernatural things, will appear as wrapt up in darknefs and obfeurity : not for want of light in them, but for want of light in us. Where- fore by afierting the neceffity of fupernatural illumination, for the right underftanding of divine revelation, we no way impeach the perfpicuity of the Scripture. All things wherein our faith and obedience are concerned are clearly declared therein ; howbeit when all is done, " the natural «« man receiveth not the things of the Spirit of God, nor " can know them," until the eyes of his underftanding be enlightened. 3. The Holy Spirit hath fo difpofed the Scripture, that notwithstanding that perfpicuity which is in the whole with rcfpecl unto its proper end, yet are there in fundry parts or pafiTages of it : (1.) t,«W«, fome things hard to be underftood : and (2.) «»« Ivnywto™, fome things hard to be uttered or interpreted. The former are the things themfelves which are fo in their own nature, the latter are fo from the manner of their declaration. 1. There are in the Scripture, wo. Jmwmj**, things deep, wonderful, myfterious, fuch as in their own na- ture do abfolutely exceed the whole compafs of our un- derflanding or reafon, as unto a full and perfect compre- henfion of them. Nor ought it to be ftrange unto any that fundry divine revelations fhould be of things in their 268 CAUSES, WAYS AND MEANS OF own nature incomprehenfible. For as unto us, many earthly and natural things are fo, as David affirms con- cerning the forming of our natures in the womb, Pfalm cxxxix. 5, 6, 14, 15, 16. And our Saviour affures us that heavenly things are much more above our comprehen- f;on than earthly, John iii. 12. Such as thefe are the Trinity, or the fubfiftence of one fingle divine nature in three perfons •, the incarnation of Chrift, or the affump- tion of our human nature into perfonal union and fubfiit- ence with the Son of God ; the eternal decrees of God, their nature, order, caufes and effects ; the refurredYion of the dead, the manner of the operations of the Holy Spirit in forming the new creature in us, and fundry others. Our rational faculties in their utmoft improvement in this world, and under the higheft advantage they are capable of by fpiritual light and grace, are not able with all their fearchings to find out the Almighty unto perfection in thefe things. And in all difputes about the light of glory: as whether we (hall be able thereby to behold the efTence of God, to difcern the depths of the myftery of the incar- nation, and the like ; men do but " darken counfel by " words without knowledge," and talk of .what they nei- ther do nor can underftand. But yet the wifdom of the Holy Spirit hath in thefe things two ways provided that we fhall not fuffer from our own weaknefs. 1. In that whatever is neceiTary far us to believe con- cerning thefe things is plainly and clearly revealed in the Scripture, and that revelation declared in fuch propofitions and expreffions as are obvious unto our underftandings. And he who thinks we can believe nothing: as unto its truth, but what we can comprehend as unto its natur,e, overthrows all faith and reafon alfo. And propofitions may be clear unto us in their fenfe, when their fubject matter is incomprehenfible. For inftance, confider the in- carnation of the Son of God, and the hypoftatical union therein of the divine and human natures, it is a thing above our reafon and comprehenfion. But in the Scrip- tire it is plainly aflerted and declared, that " the Wei UNDERSTANDING THE MIND OF GOD, &C. 269 " which is God, and was with God, was made flefh ; " that God wasmanifeft in the flelh, that the Son of God " was made of a woman, made under the law, that lie « took on him the feed of Abraham •, that he came of the " Jews according to the flefh, who is over all God blefled " for ever; and that fo God redeemed his church with his «« own blood." Thus plainly and perfpicuoufly is this great matter, as it is the object of our faith, as it is propol- ed unto us to be believed, declared and expreflcd unto us. If any one lhall now fay, that he will not believe that to be the fenfe of thefe exprefhons, which the words do plainly and undeniably manifeft: fo to be, and are withal incapable of any other fenfe or conitruclion ; becaufe he cannot underftancl or comprehend the thing itfelf which is fignified thereby, it is plainly to fay that he will believe nothing on the authority and veracity of God revealing it ; but what he can comprehend by his own reafon that he will believe ; which is to overthrow all faith divine. The reafon of our believing if we believe at all, is God's reve- lation of the truth, and not our underftanding of the na- ture of the things revealed. Thereinto is our faith refolv- ed, when our reafon reacheth not unco the nature and exiftence of the things themfelves. And the work of the Spirit it is, to bring into captivity unto the obedience of the truth, every thought that might arife from our igno- rance, or the impotency of our minds to comprehend the tilings to be believed. And that new religion of Socinianifm which pretends to reduce all to reafon, is wholly built upon the molt, irrational principle that ever befell the minds of men. It is this alone : What we cannot comprehend in things divine and infinite as unto their own nature, that we are not to believe in their revelation. On this ground alone do the men of that perfuafion reject the doctrine of the Trinity, of the incarnation of the Son of God, of the refurrtciion of the dead, and the like myfte- ries of faith. Whatever teflimony the Scripture gives unto them, becaufe their reafon cannot comprehend them, they profefs they will not believe them. A principle wild 2JO CAUSES, WAYS AND MEANS OF and irrational, and which leads unto atheifm, feeing the being of God itfelf is abfolutely iucomprehenfible. 2. That degree of knowledge which we can attain in and about thefe things is every way fulficient with refpe£t unto the end of the revelation itfelf. If they were fo pro- pofcd unto us, as that if we could not fully comprehend them, we fhould have no benefit or advantage by them ; the revelation itfelf would be loft, and the end of God fruftrated therein. But this could not become divine wif- dom and goodnefs to make fuch proportions unto us. For this defect arifeth not from any blameable deprava- tion of our nature as corrupted, but from the very eiTence and' being of it as created : For being .finite and limited, it cannot perfectly comprehend things infinite. But what- ever believers are able to attain unto, in that variety of the degrees of knowledge, which in their feveral circum- flances they do attain, is fufficient unto the end where- unto it is defigned 5 that is, fufficient to ingenerate, che- rifh, increafe and preferve faith and love, and reverence with holy obedience in them, in fuch a way and manner as will alTured{y bring them unto the end of all fuperna- tural revelation in the enjoyment of God. 2. There are in the Scripture twh. ^sigma*™-. fome things that are hard to be interpreted ; not from the nature of the things revealed, but from the manner of their revela- tion. Such are many allegories, parables, myflical ftories, allufions, unfulfilled prophecies and predictions, references unto the then prefent cufloms, perfons and places, com- putation of times, genealogies, the fignification of fome Tingle words feldom or but once ufed in the Scripture, the names of divers birds and beads, unknown to us. Such things have a difficulty in them from the manner of their declaration. And it is hard to find out, and it may be in fome inltances impofiible unto any determinate cer- tainty, the proper genuine fenfe of them in the placer, where they occur. But herein alfo we have a relief pro- vided in the wifdom of the Holy Spirit, in giving the UNDERSTANDING THE MIND OF GOD, &C. 271 whole Scripture for our inftruc~t.ion, againft any difadvan- tage unto our faith or obedience : For (1.) Whatever is fo delivered in any place, if it be of importance for us to know and believe as unto the ends of divine revelation, it is in fome other place or places un- veiled and plainly declared, fo that we may fay of it as the difciples faid unto our Saviour ; " Lo now he fpeaks " plainly and not in parables." There can be no inftance given of any obfeure place or pafTage in the Scripture, concerning which a man may rationally fuppofe or con- jecture, that there is any doctrinal truth requiring our obedience contained in it, which h not elfewhere explain- ed. And there may be feveral reafons why the Holy Spi- rit chofe to exprefs his mind at any time in fuch ways as had fo much obfeurity attending of them. (1.) \s for types, allegories, myftical ftories, and obfeure predictions, he made ufe of them enpurpofc under the Old Teftarr to draw a veil over the things Ggnified in thftn, or the truths taught by them. For the church was not yet to be acquainted with the clear knowledge of the things concern- ing Jefus Chrift and his mediation ; they had not fo much as a perfect image of the things themfelves, but only an obfeure ihadow or reprefentation of good things to come : Heb. x. 1. To have given unto them a full and clear re- velation of all divine truths would have caft the whole de- fign of God for the various Hates of the church, and the accomplifhment of the great work of his grace and love, into diforder. It was not hard then for the church to be taught of old in types and allegories, but it was much grace and mercy that through them the light of the Sim of Righteou fnefb fo far beamed on them, as enabled them comfortably to wait until the day did break and the fha- dows flee away; as Cant. iv. 6. The fulnef; and glory of the fevelatian of grace and truth was referved for Jefus Chrift. God did them no wrong, but referved better things for us, Heb. xi. lad. ( 1 .) Whatever feems yet to be continued under any ob- feurity of revelation, h in fo continued for the exercife ot 2/2 CAUSES, WAYS AND MEANS <3F cur faith, diligence, humility and dependence on God, It* our enquiries into them. And fuppofe we do not always attain precifely unto the proper and peculiar intendment of the Holy Spirit in them, as we can never fearch out his mind unto perfection, yet are there fo many and great advantages to be obtained by the due exercife of thofe rraces in the ftudy of the word, that wc can be no lofers by any difficulties we can meet withal. The rule in this cafe is, that we affix no fenfe unto any obfeure or diffi- cult paflage of Scripture, but what is materially true, and confonant unto other exprefs and plain teftimonies. For men to raife peculiar fenfes from fuch places, not confirm- ed elfewhere, is a dangerous curiofity. (3.) As to fundry prophecies of future revolutions in the church and the woild, like thofe in the Revelation, there was an indifpenfible neceffity of giving them out in that obfeurity of allegorical expreffions and reprefentations wherein we find them. For I could eafily manifeft, that us the clear and determinate declaration of future events in plain historical expreffions, is contrary to the nature of prophecy : fo in this cafe it would have been a means of bringing confufion on the works of God in the world, and of turning all men out of the way of their obedience. Their prefent revelation is fufficient to guide the faith, and rep-ulate the obedience of the church fo far as they are concerned in them. 4. Some things arc in the Scripture difpofed on pur- pofe that evil, perverfe, and proud men may {tumble and fall at them, or be further hardened in their unbelief and obftinacy. So our Lord Jefus Chrifl affirms that he fpake unto the ftubborn Jews in parables that they might not underftand. And whereas there muft be herefies, that they which " are approved may be made manifeft," 1 Cor* xi. 1 9. and fome " are of old ordained unto this condem- " nation," Jude 4. Some things are fo declared, that from them proud, perverfe, and wrangling fpirits may take occafion to wreft them unto their own deftruction. The truths of Chrift as well as his perfen, are appointed UNDERSTANDING, THE MIND OF GOD, &C. 273 to be a flone of Humbling and a rock of offence, yea a gin and a fiaare unto many. But this humble teachable be- lievers are not concerned in. 2. The Holy Spirit hath given us a relief in this matter by fupplying us with a rule of the interpretation of Scrip- t-ure, which whilit we fincerely attend unto, we are in no danger of finful corrupting the word of God, although wc fhould not arrive unto its proper meaning in every par- ticular place. And this rule is the analogy or proportion of faith. Let him that prophefieth, faith the apoltle, that is, expoundeth the Scripture in the church, " do.it accord - «' ing to the proportion of faith," Rom. xij. 6. And this analogy or proportion of faith, is what is taught plainly and uniformly in the whole Scripture, as the rule of our faith and obedience. When men will engage their en- quiries into parts of the Scripture, myftical, allegorical, or prophetical, aiming to find out, it may be, things new and curious, without a conftant regard unto this analogy of faith, it is no wonder if they wander out of the way' and err concerning the truth, as many have dom on that oc- cafion. An"d I cannot but declai-e my deteftation of thofe bold and curious conjectures', which without any regard unto the rule of prophecy many have indulged themfelves in, on obfeure pafTages in the Scripture. But now fup- pofe a man brings no preconceived fenfe or opinion of his own unto fuch places, feeking countenance thereunto from them, which is the bane of all interpretation of the Scripture ; fuppofe him to come in fome meafure prepar- ed with the fpiritual qualifications brforc mentioned, and in all his enquiries have a conftant due regard unto the analogy of faith, fo as not to admit of any fenfe which in- terfered! with what is elfevvhere plainly declared, fuch a perfon fhall not mils of the mind of the Holy Spirit ; or if he do, fhall be afTuredly preferved from any hurtful danger in his iniflakes. For there is that mutual relation, one to another, yea that mutual inbeing of all divine truths, in their propofal and revelation in the Scripture, as that every one of them is after a fort in every place, though not pro- M m 274 CAUSES, WAYS AND MEANS OF nerly and peculiarly, yet by confequencc and co-herence. Wherefore although a man fhould mifs of the firft proper fenfe of any obfcure place of Scripture, -which with all our diligence we ought to aim at ; yet whilfc he receiveth none but what contains a truth agreeable unto what is revealed in other places) the error of his mind neither en- dangered! his own faith or obedience, nor thofe of any others. 3. For thofe things which are peculiarly diiiicult, as genealogies, chronological computations of time, and the like, which are accidental unto the defign of the Scripture, thofe who are able fo to do unto their own edification or others may exercife themfelves therein ; and by all others, the confederation of them in particular, may be fafely o- mitted. And thefe are the heads of the work of the Holy •Spirit on our minds, and on the Scriptures, confider- ed diftinttly and apart, with reference unto the right un- derfcanding of the mind of God in them. By the former fort our minds are prepared to underftand the Scripture ; and by the latter Scripture is prepared and fuited unto our understandings. There yet remains the confederation of what he doth, or what help he affords unto us, in the actual application of our minds unto the underftanding and in- terpretation of the word. And this refpedteth the mean 3 which we are to make ufe of unto that end and purpofe s and thefe alfo fhall be briefly declared. CHAP. VII. Means to be nfed for the right under/landing of the mind of God in the Scripture. Thofe which are prefcribed in a way of duty. HPHE means to be ufed for the right underftanding and interpretation of the Scripture are of two forts. (1.) That which is general and abfolutely neceffary ; (2.) Such UNDERSTANDING THE MIND OF GOD, &C. 275 as confift in the due improvement thereof. The firft is diligent reading of the Scripture with a fedate, rational confideration of what we read. Nothing is more frequent- ly recommended unto us; and, not to infift on particular teftimonies, the whole cxix. Pfalm, is fpent in the declara- tion of this duty, and the benefits which are attained the re- by. Herein confifts the firft natural exercife of our minds in order unto the underftanding of it. So the Eunuch read and pondered on the prophecy of Ifaiah, though of himfelf he could not attain the underftanding of what he read, A<5is viii. 30, 31. Either reading, or that which is equivalent thereunto, is that whereby we do, and with- out which it is impoflible we fhould apply our minds to know what is contained in the Scriptures. , And this is that which all other means are defigned to render ufeful. Now by this reading I underftand that which is ftayed, fedate, confiderative, with refpect unto the end aimed at ; reading attended with a due confideration of the things read, enquiry into them, meditation on them, with a re- gard unto the defign and fcope of the place, with all other advantages for the due inveftigation of the truth. Frequent reading of the word more generally and curfo- rily, whereunto all Chriftians ought to be trained from their youth, '2 Tim iii. 15.) and which all clofets and families fhould be acquainted withal. (Deut. vi. 6, 7, 8, 9.) is of great ufe and advantage ; and I fhall therefore name fome particular benefits which may be received thereby. 1. Hereby the minds of men are brought into a general acquaintance with the nature and defign of the Book of God, which fome to their prefent fhame, and future ruin, are prodigioufly ignorant of. 2. They who are exercifed herein, come to know dif- tinctly what things are treated of in the particular books and paflages of it ; whilft others who live in a neglect of this duty, fcarce know what books arc hiftorical, what prophetical, or what doctrinal in the whole Bible. 3. Hereby they exercife themfelves unto thougl heavenly things, and an holy converfe with God ; if I M m :, 2j6 CAUSES, WAYS AND MEANS OP ' bring along with-them as they ought, hearts humble and finable of his authority in the word. 4. Their minds are infenfibly furni fried with due con- ceptions about God, fpiritual things, themfelves, and their conditions ; and their memories with expreffions proper and meet to be ufed about them in prayer or other^ays. 5. God oftentimes takes occafion herein, to influence their fouls with the efficacy of divine truth in particular, in the way of exhortation, reproof, iuftru£tion or confola- tion, whereof all who attend diligently unto this duty have experience. 6. They come by realbn of ufe to have their fenfes ex- ercifed to difcern good and evil, fo that if any noxious or corrupt fenfe of any place of the Scripture be fuggdled unro them, they have in readinefs wherewith to oppofe it, from other places from whence they are inftru&ed in the truth. And many other advantages there are which men may reap from the conftant reading of the Scripture, which I therefore reckon as a general means of coming to the knowledge of the mind of God therein. But this is not that which at prefent I efpecially intend. Wherefore By this reading of the Scripture, I mean the ftudying of it in the ufe of means to come to a due understanding of it in particular places. For it is about the means of the iblemn interpretation of the Scripture that we now en- quire* Hereunto I fay the general ftudy of the whole, and in particular the places to be interpreted is required. It may feem altogether needlefs and impertinent to give this direction, for the under (landing of the mind of God in the Scripture, namely, that we fhould read and ftudy it to that end. For who can imagine how it fhould be done otherwife. But I with the practice of many, it may be of the moil, did not render this direction, neceffary. For in their defign to come to the knowledge of fpiritual things, the direct immediate ftudy of the Scripture, is that which they lead of all apply themfelves unto. Other writings they will read and itudy with diligence. But their read- UNDERSTANDING THE MIND OF GOD, ScC. I"}"} ing of the Scripture is for the mod part fuperficial, with- out that intention of mind and fpirit, that ufe and applica- cation of means which are neceflary unto the underftand- ing of it, as the event doth manifeft. It is the immediate ftudy of the Scripture that I intend. And hereunto I do refer, (i.J A due confederation of the analogy of faith al- ways to be retained. (2.) A due examination of the de- fign and fcope of the place. (3.) A diligent obfervation of antecedents and confequents, with all thole general rules which are ufually given as directions in the inter- pretation of the Scripture. This therefore in the diligent exercife of our minds and reafons is the firft general out- ward means of knowing the mind of God in the Scripture, and the interpretation thereof. 2. The means defigned for the improvement hereof, or our profitable ufe of it are of three forts. 1. Spiritual, 2. Disciplinary. 3. Ecclefiaftical. Some inftances on each head will further clear what I intend. (1.) The firft thing required as a fpiritual means is prayer. I intend fervent and earned prayer for the af- fiftance of the Spirit of God, revealing the mind of God as in the whole Scripture, fo in particular books and paf- fages of it. I have proved before, that this is both en- joined and commanded unto us by the practice of the prophets and apoftles. And this alfo by the way invin- cibly proves, that the due inveftigation of the mind of God in the Scripture, is a work above the utmoit improvement of natural reafon, with all outward advantages whatfoever. For were we fuflicientof ourfelves without immediate di- vine aid and affiftance for this work, why do we pray for them ? With which argument the ancient church perpe- tually urged the Pelagians, as to the neceflity of faving grace. And it may be juilly fuppofed that no man who profcfTeth himfelf a Chriftian, can be {o forfaken of all fo- briety, as once to queflion whether this be the duty of e- very one who hath either defirc or defign to attain any real knowledge of the will of God in the Scripture. But the practical neglect of this duty Is the true reafon why 27§ CAUSES, WAYS AND MEANS OF fo many that are fkilful enough in the difeiplinary means of knowledge, are yet fuch ftrangers to the true know- ledge of the mind of God. And this prayer is of two forts. I, That which! refpe&s the teaching of the Spirit in ge- neral, whereby we labour in our prayers, that he would enlighten our minds, and lead us into the knowledge of the truth, according to die work before deferibed. The importance of this grace unto our faith and obedience, the multiplied promifes of God concerning it, our neceflity of it from our natural weakness, ignorance and darknefs, fnould render it a principal part of cur daily fupplications. Efpecially is this incumbent on them who are called in an efpecial manner, to fearch the Scriptures, and to declare the mind of God in them unto others. And great are the advantages which a confcientious difeharge of this duty with a due reverence cf God brings along with it. Preju- dices, preconceived opinions, engagements by fecular ad- vantages, falfe confidences, authority of men, influences from parties and focieties, will be all laid level before it, at lea ft be gradually exterminated out of the minds of men thereby. And how much the cafting out of all this old leaven tends to prepare the mind for, and to give it a due underftanding of divine revelations, hath been proved be- fore. I no way doubt but that the rife and continuance of all the fe. enormous errors which fo infeft Chriftian re- ligion, and which many feek lo fedulouily to confirm from the Scripture itfelf, are in a great meafure to be afcribed unto the corrupt affections with the power of tradition, and influences of fecular advantages, which cannot firm their ftation in the minds of them who are conftant fin- cere fuppliants at the throne of grace, to be taught of God what is his mind and will in hir. word. For it includes a prevailing refclution fincerelyto receive what we are fo in- (truSted in, whatever effects it may have upon the inward or outward man. And this is the only way to preferve our fouls under the influences of divine teachings, and the irradiation of the Holy Spirit, without which we can UNDERSTANDING THE MIND OF GOD, &C 279 neither learn, nor know any thing as we ought. I fuppoie therefore this may be fixed on as a common principle of Chriftianity, namely, that conftant and fervent prayer for the divine afliftan.ee of the Holy Spirit, is fuch an indif- penfible means for the attaining the knowledge of the mind of God in the Scripture, as that without it all others will not be available. Nor do I believe that any one who doth, and can thus pray as he ought in a confeientious ftudy of the word, (hall ever be left unto the final prevalency of any pernicious er- ror; or the ignorance of any fundamental truth. None utterly mifcarry in the fceking after the mind of God, but thofe who are perverted by their own corrupt mind?. Whatever appearance there be of fmcerity and diligence in feeking after truth, if men mifcarry therein, it is far more fafe to judge, that they do fo, either through the neglect of this duty, cr indulgence unto fome corruption of their hearts and minds, than that God is wanting to reveal him- Jclf unto thofe that diligently feek him. And there are unfailing grounds of this affurance. For (1.) Faith exer- cifed in this duty will work out all that " filthinefs and " fuperfluhy of naughtinefs," which would hinder us fo to receive the ingrafted word with meeknefs, as that it fhbuld fave our fouls. (2.) It will work in the mind thofe gracious qualifications of humility and meeknefs, where - unto the teachings of God are promifed in an efpecial man- ner, as we have fhewed. And (3.) Our Saviour hath af- fured us, that his " heavenly Father will give the Holy '•' Spirit unto them that aik him," Luke xi. 13. Neitl is any fuppiication for the Holy Spirit more acceptable unto God, than that which dtfigns the knowledge of his mind and will that we may do them. (4.) All thofe gra- ces which render the mind teachable, and meet unto the reception of heavenly truths, are kept up unto a due exer- cife therein. If we deceive not ourfelves in thefe things, we cannot be deceived. For in the difcharge of this duty thofe things are learned in their power, whereof we have the notion only in other means of inftruclion. And here- 2 So Causes, ways and means gf by whatever we learn, is fo fixed upon our minds, per feth them with fuch a power, transforming them into the lifceriefs of it, as that they are prepared for the communi- cation of farther light, and increafes in the degrees of knowledge. Nor can it be granted on the other hand, that any fa- cred truth is learned in a due manner, whatever diligence be ufed in its acquifition ; cr that we can know the mind of God in the Scripture in any thing as we ought, when the management of all other means which we make rife of unto that end, is not committed unto the hand of this du- ty. The apoftle defiring earneftly that thofe unto whom, he wrote, and whom he inftrucled in the myfteries of the gofpel, might have a due fpiritual underftanding of the mind of God, as revealed and taught in them, prays with ah fervency of mind, that they might have a " communis " cation of the Spirit of wifdom and revelation from a- " bove" to enable them thereunto, Eph. i. 17, 18, 10. chap. iii. 14, 15, 16, 17. For without this he knew it- could not be attained. That which he did for them, we are obliged to do for ourfelves. And where this is ne- glected, efpeciaHy confidering that the fupplies of the Spi- rit unto this purpofe are confined unto them that afk him, there is no ground of expectation, that any one mould ever learn the faving knowledge of the mind of God in a due manner. I fhall therefore fix this affertion as a facred truth. Whoever in the diligent and immediate ftudy of the Scrip-* ture to know the mind of God therein fo as to do it, doth abide in fervent fupplications in and by Jefus Chrift for fupplies of the Spirit of grace, to lead him into all truth, to reveal and make known unto him the truth as it is in Jefus, to give him an underftanding of the Scriptures, and the will of God therein, he fhall be preferved from pernicious errors, and attain that degree in knowledge, as mail be fufficient unto the guidance and prefervation of the life of God, in the whole of his faith and obedience. And more fecunty of truth there is herein, than in men's UNDERSTANDING THE MIND OF GOD, &C. 28 I giving themfelves up unto any other conduct in tins world whatever. The goodnefs of God, his fa'uhfulnefs in being the vcwarder of them that diligently leek, him, the com- mand of this duty unto this end, the promites annexed unto it, with the whole nature cf religion, do give us the higheft fecurity herein. And although thefe duties can- not but be accompanied with a confeiencious care and fear of errors and miftakes, yet the peifons that are found in them, have no ground of troublefome thoughts or fearful fuipicions, that they fliall be deceived or fail in the end they aim at. (2.) Prayer refpe&s particular occafions, or efpecial places of Scripture, whole expofition or interpretation we enquire after. This is the great duty of a faithful inter- preter, that which in, with, and after the ufe of all means, he betakes himfelf unto. An experience of divine guid- ance and afliftance herein, is that which unto feme is in- valuable ; however by others it be defpifed. But lhall we think it ftrange for a Chriftian, when it may be after the ufe of all other means, he finds himfelf at a lofs about the true meaning and intention of the Holy Spirit in any place or text of Scripture, to betake himfelf in a more than or- dinary manner unto God by prayer, that he would by his Spirit enlighten, guide, teach, and fo reveal the truth unto him : or mould we think it ftrange that God fhould hear fuch prayers, and inftrutr. fuch perfons in the fecrets of his covenant ? God forbid there ihouldbe fuch atheiftical thoughts in the minds of aay, Jrho would be efteemed Chriftians. Yea I muft fay, that for a man to undertake the interpretation of any part cr portion of Scripture in a" folemn manner, without invocation of God to be taugnt and inftru£ted by his Spirit, is an high provocation of him. Nor fliall I expect the diicovery of truth from any one who fo proudly and ignorantly engageth in a work (o much above his ability to manage. I fpeak this of fo- lemn and ftatcd interpretations ; for otherwife a fcribe ready furnifhed for the kingdom of God, may as he hath ©ccafion, from the fpiritual light and understanding where- N n 282 Causes, ways and means of •with he is endued, and the (lores he hath already received, declare the mind of God unto the edification of others. But this is the firft means to render our ftudying of the Scripture ufeful and effectual unto the end aimed at. This (as was faid) is the fheet anchor of a faithful ex- positor of the Scripture, which he betakes himftlf unto in all difficulties. Nor can he without it be led into a-com- fortable fatisfa£tion, that he hath attained the mind of the Holy Ghoft in any divine revelation. When all other helps fail, as he fhall in mod places find them to do, if he be really intent on the difquifition of truth, this will yield him his beft relief. And fo long as this is attended unto, we need not fear farther ufeful interpretations of the Scrip- ture, or the feveral parts of it, than as yet have been attained unto by the endeavours of others. For the ftores of truth laid up in it, are inexhauftible. And hereby will they be opened unto thefe that enquire into them with humility and diligence. The labouis of thofe who have gone be- fore us, are of excellent ufe herein. But they are yet very far from having difcovered the depths of this vein of wif- d@m. Nor will the beft of our endeavours prefcribe limits and bounds to them that fhall come after us* And the rea- fon why the generality of expositors go in the fame track one after another, feldom palling beyond the beaten path of former endeavours, unkfs it be in fome excurfions of curio- fity,is the want of giving up themfelves unto the conduct of the Holy Spirit in the diligent performance of this duty. Secondly > Readinefs to receive irnpreffions from divine truths as revealed unto us, conforming our minds and hearts unto the doctrine made known, is another means unto the fame end. This is the firft end of all divine re- relations of ail heavenly truths, namely, to beget the image and hkenefs of themfelves in the minds of men, Rom. vi. 17. 2 Cor. iii. iS. And we rnifs our aim if this be not the firft thing we intend in the ftudy of the Scripture. It is not to learn the form of the doctrine of godlinefs, but to get the power of it implanted in our fouls. And this is an eminent means of our snaking a progress in ths UNDERSTANDING THE MIND OF GOD, &C. 283 knowledge of the truth. To feek after mere notions of truth, without an endeavour after an experience of its power in our hearts, is not the way to encreafe our un- derflanding in fpiritual things. He alone is in a pofture to learn from God, who fmcerely gives up his mind, con- fcience and affections to the power and rule of what is revealed unto him. Men may have in their ftudy of the Scripture other ends alfo, as the profit and edification of others. But if this conforming of their own fouls unto the power of the word, be not fixed in the firft place in their minds, they do not Itrive lawfully, nor will be crown- ed. And if at any time when we ftudy the word, we have not this defign exprtfsly in our minds, yet if upon the difcovery of any truth, we endeavour not to have the likenefs of it in our own hearts, we lofe our principal ad- vantage by it. Thirdly ; Practical obedience in the courfe of our walk- ing before God, is another means unto the fame end. The golpel is the "truth which is according unto godli- " nefs," Tit. i. 1. And it will not long abide with any who follow not after godlinefs according unto its guidance and direction. Hence we fee fo many to lofe that very uriderftanding which they had of the doctrines of it, when once they begin to give up themfelves to ungodly lives. The true notion of holy evangelical truths will not live, at leaft not fiourifh, where they are divided from an holy converfation. As we learn all to practice, fo we learn much by practice. There is no practical fcience which we can make any great improvements of, without an affi- duous practice of its theorems Much lefs is wifdom, fuch as is the underftanding of the mylteries of the Scrip- ture to be increafed, unlefs a man be practically conver- font about the things which it directs unto. And herein alone we can come unto the affurance, that what we know and learn is indeed the truth. So our Saviour tells us, " That if any man do the will of God, he " fhall know of the doctrine whether it be of God," John yii. 17. WhiHl men learn the truth only in the notion of 284 CAUSES, WAYS AND MEANS 0? it, whatever conviction of its being fo it is accompanied withal, they will never attain (lability in their minds con- cerning it, nor come to the full affurancc of understanding, unlefs they continually exemplify it in their own obedience, doing the will of God. This is that which will give them a Satisfactory perfuafion of it. And hereby will they be led continually into farther degrees of knowledge. For the mind of man is capable of receiving continual fuppliea in the encreafe of light and knowledge whilft it is in this world, if fo be they are improved unto their proper end in obedience unto God. But without this the mind will be quickly fluffed with notions, fo that no ft reams can de- scend into it from the fountain of truth. Fourthly ; A conftant defign for growth, and a progrefs in knowledge, out of love to the truth, and experience of its excellency, is ufeful, yea needful unto the right under- ftandirig of the mind of God in the Scriptures. Some are quickly apt to think, that they know enough, as much as is needful for them ; Some that they know all that is to be known, or have a fuflicient comprehension of all the counfels of God as revealed in the Scripture, or as they rather judge of the whole body of divinity in all the parts cf it, which they may have difpofed into an exacl method with great accuracy and fkill. No great or ufeful disco- veries of the mind of God, Shall I expect from fuch per- ions. Another frame of heart and Spirit is required in them who defign to be instructed in the mind of God, or to learn it in the ftudy of the Scripture. Such perfons look upon it as a treafury of divine truths abfolutely un- fathomable by any created understandings. The truths which they receive from thence, and comprehend accord- ing to their meafure therein, they judge amiable, excellent and defirable above all earthly things, For they find the fruit, benefit and advantage of them, in Strengthening the life of God in them, conforming their fouls unto him, communicating of his light, love, grace and power unto ihem. This makes them with purpofe of heart continually to. UNDERSTANDING THE MIND OF GOD, &C 28j prefs in the ufe of all means to " incfeafe in this wifdom, " to grow in the knowledge of God and our Lord and Sa- " viour Jefus Chrift." They are prefling on continually unto that meafure of perfection which in this life is attain- able. And every new beam of truth whereby their minds are enlightened, guides them into frelh difcoveries of it. Thi 3 frame of mind is under a promife of divine teach- ings, Ilof. yi. 3, " Then ftiall we know ; if v/e follow " on to know the Lord." " If thou crieft after know- " ledge, and lifted up thy voice for underftandirig ; if thou *' feekeft her as fdver, and fearcheft for her as for hid « c treafure, then (halt thou underftand the fear of the " Lord, and find the knowledge of God." Prov. ii. 3, 4, 5, 6. When men live in an holy admiration of, and complacency in God, as the God of truth, as the firft in- finite eflential truth, in whofe enjoyment alone there is fulnefs of all fatisfactory light and knowledge ; when, they adore the fulnefs of thofe revelations of himfelf which with infinite wifdom he hath treafured up in the Scrip- tures ; when they find by experience an excellency, pow- er, and efficacy in what they have attained unto, and our of a deep fenfe of the fmallnefs of their meafures, of the meannefs of their attainments, and how little a portion it is they know of God, do live in a conftant defign to abide with faith and patience in continual ftudy of the word, and enquiries into the mind of God therein, they are in the way of being taught by him, and learning of his mind, unto all the proper ends of its revelation. Fifthly ; There are fundry ordinances of fpiritual wor- fhip which God hath ordained as a means of our illumina- tion : A religious attendance whereunto is required of them who intend to grow in grace, and in the knowledge of our Lord and Saviour Jefus Chriit. And this is the firft head of means for the due improve- ment of our endeavours, in reading and ftudying of the Scriptures, that we may come thereby unto a right under- (landing of the mind of God in them, and be able to ifl- iret them unto the ufe and benefit of others. What h. 5(S5 CAUSES, WAYS AND MEANS OF the work of the Holy Spirit herein, what is the aid and af- fiftance which he contributes hereunto, is fa man if eft from what we have difcourfed, efpecially concerning his opera- tions in us as a Spirit of grace and fupplication, (not yet made public) that it muft not here be infifted on. It may be thefe means will be defplfed by fome, and the propofal of them to this end looked on as weak and ridiculous, if not extremely fanciful. For it is fuppo- ltd that thefe things are prdTcd to no other end but to de- cry learning, ftudy, and the ufe of reafon in the interpre- tation of the "Scriptures, which will quickly reduce all re- ligion into enthufiafm. Whether there be any thing of truth in this fuggeftion fhall be immediately difcovered. Nor have thofe by whom thefe things are preffed the lead reafon to decline the ufe of learning or any rational means in their proper place, as though they were confeious to themfelves of a deficiency in them w ith refpecl unto thofe by whom they are fo highly, and indeed for the mod part vainly pretended unto. But in the matter in hand, we mufl deal with fome confluence. They by whom thefe things are decried, by whom they are denied to be neceflary means for the right underftanding of the mind of God in the Scriptures, do plainly renounce the chief principles of Chriftian reli- gion. For although the Scripture hath many things in common with other writings wherein fecular arts and fci- ences are declared ; yet to fuppofe that we may attain the fzrus. and mind of God in them, by the mere ufe of fuch ways and means as we apply in the inveftigation of truths of other natures, is to exclude all conaderation of God, of jefus Chrift, of the Holy Spirit, of the end' of the Scrip- tures themfelves, of the nature and ufe of the things deli- vered in them, and by consequent to overthrow all reli- gion j fee Prov. xxviii. 5. And this firft fort of means which we have hitherto in- filled on, are duties in themfelves as well as means unto farther ends. And all duties under the gofpel are the ways and means wherein, and whereby the graces of God UNDERSTANDING THE MIND OF GOD, &C. 287 ~re exercifed. For as no grace can be exerted or exerci- fed, but in a way of duty, fo no duty is evangelical or ac- cepted with God, but what efpecial grace is exercifed in. As the word is the rule whereby they are guided, directed and meafured ; fo the acting of grace in them, is that whereby they are quickened, without which the beft du- ties are but dead works. Materially they arc duties, but formally they are fins. In their performance therefore a? gofptl duties, and as they are accepted with God, there is an efpecial aid and affiftance of the Holy Spirit. And on that account there is fo in the interpretatisn of the Scrip- tures. For if without his affiftance we cannot make ufe aright of the means of interpreting of the Scripture, wc cannot interpret the Scripture without it. The truth is, they who fhall either fay, that thefe duties are not necef- farily required unto them who would fearch the Scripture, and find out the mind of God for their own edification, or fo as to expound thofe oracles of God unto other's ; or that they may be performed in a manner acceptable unto God, and ufefully unto this end, without the efpecial af- fiftance of the Koly Spirit, do impioufly what lies in them evert the whole doctrine of the gofpel, and the grace thereof. That which in the next place might be infifted on, i& the confideration of the efpecial rules which have been, or may yet be given fcr the right interpretation of the Scrip- tures. Such are they which concern the ftile of the Scrip- ture, its efpecial phrafeology, the tropes and figures it makes ufe of, the way of its arguing, the times and fea- fons wherein it was written, or the fevera! parts of it; the occafions under the guidance cf the Spirit of God given thereunto, the defign and fcope of particular writers, v. what is peculiar unto them" in their manner of writing, the comparing of feveral places, as to their difference in things and expreffions, the reconciliation of feeming contradic- tions, with other things of an alike nature. But as the mod of thefe may be reduced unto what hath been fpo- ken before, about the difpofal and perfpicuity of the Scrip- 288 CAUSES, WAYS AND MEANS OF ture, fo they have been already handled by many others at large, and therefore I {hall not here infift upon them, but fpeak only unto the general means that are to be applied unto the fame end. C H A P. VIII. 'ihefecondfort of means for the interpretation of the Scripture, which are difciplinarian. HPHE fecond fort of means I call difciplinarian, as con- fining in the due ufe and improvement of common arts and fciences, applied unto, and made ufe of in the lludy of the Scriptures. And thefe are things which have no moral good in themfelves, but being indifferent in their own nature, their end, with the manner of their manage- ment thereunto, is the only meafure and ftandard of their worth and value. Hence it is that in the application of them unto the interpretation of the Scripture, they may he ufed aright, and in a due manner, and they may be abufed to the great disadvantage of them who ufe them; and accordingly it hath fallen out. In the firft way they receive a bleffing from the Spirit of God, who alone prof- pereth every good and honed; endeavour in any kind; and in the latter they are efficacious to feduce men unto a trull in their own underftandings, which in other things is foolifh, and in thefe things pernicious. , That which of this fort I prefer in the firft place, is the knowledge of, and ilcili in the languages wherein the Scrip- ture w;is originally written. For the very words of them therein, were peculiarly from the Koly Ghoft, which gives them to be ^D") rfOtt words of truth, and the Scripture itfelf to be T#* rorD, a right, or upright, or perfect wri- ting, Eccl. xii. 12. The Scriptures. of the Old Teftament were given unto the church whilff it was entirely con- fined unto one nation, Pfal. cxlvii. 19. Thence they were UNDERSTANDING THE MIND OF GOD, &C. 289 till written in that language, which was common among, and peculiar unto that nation •, and this language, as the people itfelf was called Hebrew, from Heber the fun of Sa- lah, the for. of Arphaxad, the fon of Shem, their molt emi- nent progenitor, Gen. x. 23, 24. For being the one original tongue of mankind, it remained in fome part of his family, who probably joined not in the great apoftacyof the world from God, nor was concerned in their difperfion at the building of Babel, which enfued thereon. The deriva- tion of that name from another original, is a fruit of cu- riofity and vain conjecture, as I have elfewhere demon- ftrated. In procefs of time that people were carried into capti- vity out of their own land, and were thereby forced to learn, and ufe a language fomewhat different from their own •, another abfolutely it was not, yet fo far did it dif- fer from it, that thofe who knew and fpoke the one com- monly could not underftand the other, 2 Kings xviii. 26. This was EjnD2 rp?, Dan. i.. 4. the language of the Chaldeans, which Daniel and others learned. But by the people's long continuance in that country, it became com- mon to them all After this fome parts of the books of the Scripture, as of Daniel and Ezra, were written in that language, as alfo one verfe in the prophecy of Jeremiah, when they were ready to be carried thither, in which he inftructs the people how to reproach the idols of the na- tions in their own language, Jer. x. 11. The defign of God was that his word mould be always read and ufed in that language, which was commonly underftood by them unto whom he granted the privilege thereof, nor could any of the ends of his wifdom and goodnefs in that mer- ciful grant, be otherwife attained. The prodigious conceit of keeping the Scripture, which is the foundation, rule and guide of the whole church, the fpiritual food and means of life unto al! the members of it, by the church, or thofe who pretend themfelves in- truded with the power and rights of it, in a ' ingu unknown unto the community of the people, ;ud not O o 290 CAUSES, WAYS AND MEANS OF then befallen the minds of men, no more than it hath yet any countenance given unto it, by the authority of God, or reafon of mankind. And indeed the advance- ment and defence of this imagination, is one of thofe things which fets me at liberty from being influenced by the au- thority of any fort of men in matters of religion. For what will not their confidence undertake to vent, and their fophifhcal ability give countenance unto, or wrangle about, which their intereft requires and calls for at their hands ; who can openly plead and contend for the truth of fuch an abfurd and irrational aflertion, as is contrary to all that we know of God and his will, to all that we underftand of ourfelves or our duty, with refpect thereunto. When the NewTeftament was to be written, the church was to be diffufed throughout the world, amongfr. people of all tongues and languages under heaven: yet there was a neceffity that it fhould be written in fome one certain language, wherein the facred truth of it might, as in ori- ginal records, be fafely laid up and depofited. It was left, as xccXw£a3n>cii, nQa vra^aiiaraSnKYi a good and facred depofitum unto the miniftry of the church to be kept inviolate, by the Holy Gboft, 1 Tim. vi. 20. 2 Tim. i. 14. And it was difpofed into writing in one certain language, where- in the prefervation of it in purity, was committed to the miniftry of all ages; not abfolutely, but under his care and infpection. From this one language God had or- dained, that it fhould be derived by the care of the mini- flry unto the knowledge and ufe of all nations and people. And this was reprefented by the miraculous gift of tongues communicated by the Holy Ghoft unto the firft defigned publishers of the gofpel. In this cafe it pleafed the wifdom of the Holy Ghofl to make ufe of the Greek language, wherein he writ the whole NewTeftament originally. For the report that the Gofpel of Matthew and the Epiftle to the Hebrews were firft. written in Hebrew, is altogether groundlefs, and I have elfewherefdifproved it. Now this language, at that feafon, through all forts of advantages was diffufed throughout the world, efpz- UNDERSTANDING THE MIND OF COD, ?CC. 29 1 daily iii thofe parts of it where God had defined to fix the firft and principal ftation of the church. For the eaft- ern parts of the world, it was long before carried info them, and its ufe impofed on them by the Macedonian arms and laws, with the eftablifhment of the Grecian em- pire for fundry ages among them. And fome while be- fore in the weftern parts of the world, the fame language was greatly enquired into, and generally received, on the account of the wifdom and learning which was treafured up therein, in the writings of poets, philofophers, and hi- ftorians, which had newly received a peculiar advance- ment. For two things fell out in the providence of God about that feafon, which greatly conduced unto the furtherance of the gofpel. The Jews were wholly poflefled of what- ever was true in religion, and which lay in a diredt fub- ferviency unto the gofpel itfelf. This they gloried in and boafted of, as a privilege which they enjoyed above all the world. The Grecians on the other hand, were poflefled of fkill and wifdom in all arts and fciences, with the pro- ducts of philofophical enquiries, and elegancy of fpeech in exprefling the conceptions of their minds. And this they gloried in and boafted of above all other people in the world. Now both thefe nations being difpoifefied of their empire, fovereignty, and liberty at home by the Romans, multitudes of them made it their bufmefs todifperfe them- felves in the world, and to feek as it were a new empire, the one to its religion, and the other to its language, arts and fciences. Of both forts with their defign, the Roman writers in thofe days do take notice, and greatly complain. And thefe privileges being boafted of, and relted in, prov- ed equally prejudicial to both nations, as to the reception of the gofpel, as our apoftle difputes at large, 1 Cor. i. 2. But through the wifdom of God difpofing and ordering all things unto his own glory, the delign and actings of them both became an effectual means to facilitate the propaga- tion of the gofpel. For the Jews having planted fyna- gogues in moft nations and principal cities of the Roman Oo % 292 CAUSES, WAYS AND MEANS OF empire, they had both leavened multitudes of people with fome knowledge of the true God, which prepared the way of the gofpel; asalfo they had gathered fixed affeniblies, which the preachers of the gofpel conftantly took the ad- vantage of, to enter upon their work, and to begin the de- claration of their mefiage. The Grecians on the other hand, had fo univerfally diffufed the knowledge of their language, as the ufe of that one tongue alone was fuffi- cient to rhftrodl all forts of people throughout the world in the knowledge of the truth. For the gift of tongues was only to be a fign unto unbelievers, 1 Cor xiv. and not a means of preaching the gofpel conftantly in a lan- guage which he underftood not who fpake. In this language therefore as the molt common, diffufive, and generally underftood in the world, did God order that the books of the New Teftament fbould be written. From thence by tranflations and expofitions, was it to be derived into other tongues and languages. For the defign of God was ftill the fame, that his word fhould be declared unto the church, in a language which it underftood. Hence is that peculiar diftribution of the nations of the world, into Jews, Greeks, Barbarians and Scythians ; not accommo- dated unto the ufe of thofe times in Grecian Writers, unto whom the Jews were no lefs barbarians than the Scythians themfelves, Col. iii. 1 1. But as the Scriptures of the Old Teftament were peculiarly given unto the Jews, fo were thofe of the New unto the Greeks, that is, thofe who made life of their language, from whence it was deduced unto all other nations, called Barbarians and Scythians. It muft be acknowledged that the Scripture as written in thefe languages, is accompanied with many and great advantages. (1.) In them peculiarly is it yg«p» JWiwrip, a writing by divine infpiration, 2 Tim. iii. 16. And mrp 12D the Book of writing of the Lord, Ifa. xxxiv. 16. with a fingular privilege above all tranflations. Hence the very words themfelves as therein ufed and placed are facred, confecrated by God unto that holy ufe. The facred fenfe indeed of the words and expreffion is the UNDERSTANDING THE MIND OF GOD, &C. 293 Internum formate fatrum, or that wherein the holinefs of the Scripture doth confift. But the writing itfelf in the original languages, in the words chofen and ufed by the Holy Ghoft, is the externum formate, of the holy Scripture, and is materially facred. It is the fenfe therefore of the Scripture which princi- pally, and for its own fake we enquire after and into ; that divine fenfe which as Juilin Martyr fpeaks, is wsfX ayw, vn» »jjri x. i«rs£ *a.ffnv xarakn^iv ; abfolutely above our natural reafon, underftanding and comprehension. In the words we are concerned with refpedt thereunto, as by the wifdom of the Holy Ghoft they are defigned as the written figns thereof. (2.) The words of the Scripture being given thus im- mediately from God,everyapex, tittle, or iota, in the whole, is confiderable, as that which is an effect of divine wifdom, and therefore filled with facred truth according to their place and meafure. Hence they are all under the efpecial care of God, according to that promife of our Saviour, Matth. v. 18. Verily I fay unto you, e*r *» **$«x#i -Uptng xj n yn iuto, tv n fiia xtsata JS fin faaOJn *■■*' t8 h/«2S i( illl heaven alia " earth pafs away, one jot or one tittle fhall not pafs " from the law." That our Saviour doth here intend the writing of the Scriptures then in ufe in the church, and affure the protection of God unto the lead letter, vowel or point of it, I have proved el fe where. And himfelf in due time will reprove the profane boldnefsof them, who without evidence or fufficient proof, without that* refpect and reverence which is due unto the intereft, care, provi- dence and faithfulnefs of God in this matter, do affert ma- nifold changes to have been made in the original writings of the Scripture. But as I faid, divine fenfes, and fingulaf myfteries may be couched in the ufe and difpofal of a letter. And this God himfelf hath manifested, as in fundry other inftances, fo in the change of the names of Abram and Sarai, where- in the addition or alteration of one letter carried along with it a myfterious Signification for the ufe t>f the church 204 causes, wAys and means or in all ages, In tranflations nothing of that nature can be tbfcrved And hence a due confideration of the very ac- cents in the original of the Old Teftament as diftinctive or conjunctive is a fingular advantage in the inveftigation of the feme of particular places and fentences. (3dly-) There is in the originals of the Scripture a-pe- euliar emphafis of words and expreffions, and in them an efpecial energy to intimate and i'ifinuate the fenie of the Holy Ghoft unto the minds of men, which cannot be tra- duced into other languages by tranflations, fo as to obtain the fame power and efficacy. Now this is not absolutely from the nature of the original languages themfelves, e- fpecially not oi the Greek, whofe principal advantages and excellencies, in copioufnefs, and elegancy are little ufed in the New Testament ; but from a fecret impreffion of di- vine wifdom, and eiHcacy accompanying the immediate delivery of the mind of God in them. There is therefore no fmall advantage hence to be obtained in the interpre- tation of the Scripture. For when we have received an impreffion on our minds of the fenfe and intention of the Holy Ghoft in any particular place, we mall feek for meet words to exprefs it by, wherein confiffs the whole work of Scripture exposition fo far as I have any acquaintance with it. Interprets ojjichtm ej} t nort quid ipfe ve/it,fed quid' fen- tlat Hie quern interprctatur, e>:poncre. Hiercn. Apol. Adv. Rujfin. For when the mind is really affected with the difcovery of truth itfelf, it will be guided and directed in the declaration of it unto others. (4.) The whole courfe of fpeech, efpeciaily in the New Tellament is accomodated unto the nature, ufe and pro- priety of that language, a*, expreffed in other authors, who wrote therein, and had a perfect underftanding of it. From them therefore is the proper ufe and fenfe of the words, phrafes, and expreffions in the New Teftament much to be learned. This no man can make a judgment of in a due manner, but he that is fkilled in that language as ufed and delivered by them : not that I think a com- mentary on the New Teftament may be collected out cf UNDERSTANDING THE MIND OF GOD, &C 295 Euftathius, Hefychius, Phavorinus, Julius Pollux and o\ ther glofTaries, from whole grammaticifms and vocabu- laries fome do countenance themfelves in curious and bold conjectures ; nor from the likenefs of expreffions in cl. j .f- fic authors; this only I fay, that it is of fingular advan- tage in the interpretation of the Scripture, that a man he '.veil acquainted with the original languages, and be able to examine the ufe and fignification of words, phrafes and expreflions, as they are applied and declared in other au- thors- Ami even to the underftancling of the Greek of the New Teftament, it is necefiary that a man have an acquaintance w r ith the Hebrew of the Old. For although I do not judge that there are fuch a number of Hebraifms in it, in a fuppofed difcovery whereof confi lis no fmall part of fome men's critical obfervations ; fo I readily grant. that there is fuch a cognation and alliance in and between the fenfes of the one and the other, as that a due comparing of their expreffions, doth mutually contribute light and per- fpicuity unto them. By thefe things great advantage may be obtained unto the right underftanding of the fenfe of the Scripture, or the mind of the Holy Ghcfl therein. For there is no 0- ther fenfe in it than what is contained in the words, whereof materially it doth confift, though really that (enfe iciclf be fuch as our minds cannot receive without the efpecial divine affiflance before pleaded. And in the in- terpretation of the mind of any one, it is neceiTary that the words he fpeaks or writes be rightly undcrflood. And this we cannot do immediately unlefs we underftand the language wherein he fpeaks, as alfo the idiotifms of that language, with the common ufe and intention of its phra- fcology and expi-efTions. And if we (]o not hereby come unto a perfect comprehenfion of the fenfe intended, be- cauie many oilier things are required thereunto, y~t an hindrance is removed, without which we cannot do fo, occafions of manifold miftakes are taken away, and die cabinet is as it were unlocked, wherein the jewel of truth I.i'i, which with a lawful diligent fearch may be found. 2()6 CAUSES, WAYS AND MEANS OF And what perplexities, miftakes and errors the ignorance of thefe original languages hath caft many expofitors into both of old and of late, efpecially among thofe who per- tinacioufly adhere unto one tranflation, and that none of the heft, might be manifefted by initances undeniable and that without number. Such as that of the glofs on Tit. iii. 10. ' Haretkum hominem de n)iia ; which adds as its expofition; tolle. And thofe among ourfelves who are lefs flailed in this knowledge, are to be advifed, that they would be careful not to adventuie on any fingular expofi- tion of the Scriptures, or any text in them, upon the cre- dit of any one or all tranflations they can make ufe of, fee- ing perfons of greater name and worth than to be mention- ed unto their difreputation, have mifcarried upon the fame account. A reverential fubjection of mind, and diligent attendance unto the analogy of faith is their beft prefer- vative in this matter. And I fear not to add, that a fu- perficial knowledge in thefe tongues, which many aim at, is of little ufe, unlef3 it be to make men adventrous in be- traying their own ignorance. But the fenfe and fubftance of the Scripture being contained entirely in every good tranflation, (amongft which that in ufe among ourfelves is excellent, though capable of great improvements) men may by the ufe of the means before directed unto, and un- der the conduct of the teaching of the Spirit of God in them, ufefully and rightly expound the Scripture in gene- ral, unto the edification of others, whereof many inftan- ces may be given amongft ancient and modern expofitors. This ilcill and knowledge therefore is of great ufe unto them who are called unto the interpretation of the Scrip- ture. And the church of God hath had no fmall advan- tage by the endeavours of men learned herein, who have cxercifed it in the expofition of the words and phrafeology of the Scriptures, as compared with their ufe in other au- thors. But yet, as was before obferved, this (kill and the exercife of it, in the way mentioned, is no other duty iri itfelf, nor enjoined unto any for its own fake, but only hath a goodnefs in it with refpect unto a certain end. Where- UNDERSTANDING THE MIND OF GOD, &C. 297 fore it is in its o'vu nature indifferent, and in its Utfnoft improvement capable of abufe ; and fuch in late days it hath fallen uider unto a great extremity. For the ftudy of the original languages, and the exercife of (kill in them, i'i the interpretation of the Scripture, hath been of great re- putation, and that defervedly, Hence multitudes of learned men have engaged themfelves in that work and ftudy, and the number of annotations and comments on the Scripture, confuting principally in critical obfervations as they are cal- led, have been greatly increafed. And they are utter ftrari- gers unto thefe things, who will not allow that many of them are of lingular ufe. But withal, this fkill and faculty where it hath been unaccompanied with that humility, fo- briety, reverence of the author of the Scripture, and re- fpe£t unto the analogy of faith, which ought to bear fway in the minds of all men who undertake to expound the o- rades of God, may be, and hath been greatly abufed unto the hurt of its owners, and difad vantage of the church. For (1.) it hath been turned into the fuel of pride, and a noifome elation of mind. Yea experience fhews that this kind of knowledge where it is fuppofed fignal, is of all others the moft apt to puff up and fwell the vain minds of men, unlefs it be where it is allayed with a lingular mo- defty of nature, or the mind itfelf be fufficienriy corrected and changed by grace. Hence the expreffions of pride and felf-eonceit which fome have broken forth into on an ima- gination of their fkill and faculty in criticifing on the Scriptures, have been ridiculous and impious. The Holy Ghoft ufualiy teacheth not fuch perfons, neither fhould I expect to learn much from them relating unto the truth as it is in Jefus; But yet the Hones they dig may be made ufe of by a fkilful builder. In many it hath been accompanied with a noxious profane curiofity. Every tittle and apex fhall give them occafion for fru : ;' ■ .cures, as vain for the moft part as thofe of the cabaliftical Jews. And this humour I id us with needlefs and futilous obfervations, which, be- yond an oitentation of the learning cf their authors (indeed Pp 2Q8 CAUSES, WAYS AND MEANS OF tfae utmofl end whereunto.they are defigned) are of no ufe nor confideration. But this is not all ; fome men, from hence have been prompted unto a boldnefs in adven- turing to corrupt the text itfclf, or the plain fenfe of it. For what elfe is done when men for an oftentation of their fkdl, will produce quotations out of learned authors, to il- luftrate or expound fiyings in the Scripture, wherein there feems to be fome kind of compliance in words and founds, when their fenfes are adverfe and contrary Amongft a thoufand instances which might be given to exemplify this folly and confidence, we need take that one alone of him, who to explain or illu Urate that faying of Hezekiah, " Good i( is the word of the Lord which thou hall fpoken; he faid 11 moreover, for there fhali be peace and truth in my days," Ifa. XXx'lX. fubjoins, tft& Stowf yaia, fetxSwtu mtgr, So comparing that holy man s fubmiflion and fatisfactiou in the peace of the church with truth, and the blafphe- mous imprecation of an impious wretch for confufion on the world, when once he fhould be got out of it. And i'uch notable fayings are many of our late critics farced withal. And the confidence of fome hath fallen into greater trxcefies, and hath fwelled over thefe bounds alfo. To coun- tenance their conjectures and felf-pleafing imaginations, from whence they expect no frnall reputation for {kill afld learning, they fall in upon the text itfelf. As indeed we are come into an age wherein many feem to judge that they can neither fufneiently value themfelves, nor ob- tain an estimation in the world, without fome bold fallies of curiofity or novelty into the vitals of religion, with re- flection of contempt and fcorn on all that are otherwife minded, as perfons incapable of comprehending their at- taimrients. Kence it is that amongft ourfelves we have fcarce any thing left unattacked in the doctrine of the re- formed churches, and of that in England as in former days; neither (hall he be with many efteemed a man ei- ther cf parts, learning, or judgment, who hath not fome new curious opinions or Speculation differing from what UNDERSTANDING THE MIND OF GOD, &C. hath been formerly commonly taught and received, al- though the univerfality of thefe renowned notions among us, are but corrupt emanations from Socinianifm or Ar- minianifm on the one hand, or from Popery on the ot'.er. But it is men of another fort, and in truth of another manner of learning, than the prefent corrupters of the doctrines of the gofpel, (who, fo far as I can perceive trouble not themfelves about the Scripture much one way or another) that we treat about. They ;'.re fuch as in th; exercife of the ikiii and ability under confideration, do fall in upon the Scripture itfelf, to make way for. the adva: ment of their own conjectures, whereof ten thoufand arc r.ot of the leaft importance, compared with the duty aad neceflity of preferving the facred text inviolate, and juft and due perfuafion that To it hath been prefcrved. For firit, they command the vowels and accents of the He- brew text out of their way, as things wherein they are not concerned, when the ufe of them in any one page of the Scripture, is incomparably of more worth and ufe, than all that they are, or ever will be of, in the church of G And this is done on flight conjectures. And if this fuffice not to make way for their defigns, then letters and -words themfelves muft be corrected, upon an un- proveable fuppofition, that the original text hath been ' changed or corrupted. And the boldnefs of fome herein is grown intolerable, fo that it is as likely means for the introduction and promotion of atheifm, as any engine the devil hath fet on work in thefe days wherein he is (o open- ly engaged in that defign. There are alio fundry other ways whereby this great help unto the underftanding and interpretation or the Scrip- ture, may be and hath been abufed ; thofe mentioned may fullice as iuftances confirming our obfervatioris. "Wherefore as fubtlantial knowledge and Ikiil in the originals is ufeful, and indeed neoeffary unto him that is called unto the expofition of the Scripture, fo in the ufe and exercife of it fundry things ought to be well confidered by them who are furniihed therewithal. As Pp % 3^0 CAUSES, WAYS AND MEANS OF ( I ) That the thing itfelf is no grace, nor any peculiar gift of the Ho!/ Ghoft, but a mere fruit of diligence, upon a common furniture with natural abilities. And nothing of this nature is in facred things to be reded on, or much trufted unto. (2.) That the exercife of this fkill in and about the Scripture is not in itfelf as fuch an efpecial or immediate duty. "Were it fo, there would be efpecial grace prcmifed to fill it up and quicken it. For all gofpel duties are animated by grace in their due perform- ance : that is, thofe who do fo perform them have efpe- cial afhftance in their fo doing. But it is reduced unto the general head of duty with refpecl unto the end aimed at. Wherefore (3.) The blefling of God on our endea- vours, fucceeding and profpering of them, as in other na- tural and civil cccafions of life, is all that we expecl here- in from the Holy Spirit. And (4.) Sundry other things are required of us, if we hope for this bleffmg on jull grounds. It may be fome ignorant perAons are fo fond as to imagine that if they could underftand the original languages, they muft of neceflity underftand the fenfe of the Scripture. And there is nothing more frequent than for fome, who either truly or falfely pretend a fkill in them, to bear themfelves high againft thofe who perhaps are really more acquainted with the mind of the Holy Ghoft in the word than themfelves, as though all tilings were plain and obvious unto them, others knowing no- thing but by them, or fuch as they are. But -this is but one means of many that is ufefulto thispurpofe, and that fuch, as if it be alone, is of little or no ufe at all. It is fervent prayer, humility, lowlinefs of mind, godly fear and reverence of the word, and fubjeclion of confcience unto the authority of every title of it, a conftant attend- ance unto the analogy of faith, with due dependence on the Spirit of God for fupplies of light and grace, which muft make this or any other means of the fame nature effectual. An acquaintance with the hiftory and geography of the world,, and with chronology, I reckon alfo among diicipii- UNDERSTANDING THE MIND OF GOD, &C. 3OI narian aids in the interpretation of the Scripture. For as time is divided into what is pad, and what is to come, fo there are fun dry things in the Scripture which in all fea- fons relate thereunto. For (firft) God hath therein given us an account of the courfe and order of all things, (which the Jews call T"ID JZjVy) from the foundation of the world. And this he did for fundvy important feafons, as incident with the general end of the Scripture. For hereby hath he fecured the teflimony that he hath given. to his being, power and providence, by the creation and rule of all things. The evidences in them given thereunto, are thofe which are principally attacked by atheifls. And although they do fufliciently manifeft and evince their own tefti- mony unto the common reafori of mankind, yet fundry tilings relating unto them are fo involved in darknefs, and inextricable circumfhmces, as if all their concernments had not been plainly declared in the Scripture, the wifeft of men had been at a great lofs about them ; and fo were they always who wanted the light and advantage hereof. But here as he hath plainly declared the original emana- tion of all things from his eternal power, fo hath he tefti- fied unto his conftant rule over all in all times, places, ages and feafons, by inftances incontroulable. Therein hath he treafured up all forts of examples, with fuch im- preflions of his goodnefs, patience, power, wifdom, holi- nefs and rightecufnefs upon them, as proclaim his almighty and righteous government of the whole univerle. And in the whole he hath delivered unto us fueh a v::.€t and feries of the ages of the world, from its beginning, as a- theifm hath no tolerable pretence, from tradition, tefli- mony, or the evidence of things themfelves, to break in upon. Whatever is objected againft the beginning of all rigs, and the courfe of their continuance in the world delivered unto us in the Scripture, which is fecured not only by the authority of divine revelation, but alfo by an univerfal evidence of all circumftances is fond and ridi- culous. I fpeak of the account given us in general, fuf- fjcient unto its own ends, and not of any men's deductions 302 CAUSES, WAYS AND MEANS OF and applications of it unto minute portions of time, which probably it was not defigned unto. It is fuflicient unto its end, that its account in general, which confounds all atheifticsl preemptions, is not to be impeached. And al- though the authority of the Scripture is not to be pleaded immediately againft atheifts, yet the matter and reafon of it is, which from its own evidence renders all contrary pre- tenfions contemptible. 2dly. God hath hereby given' an account of the begin- ning, progrefs, trials, faith, obedience, and whole proceed- ing of the church in the purfuit of the firft promife, unto the a£tual -exhibition of Jefus Chriti in the flefh. Here- unto were all things in a tendency for four thoufand years. It is a glorious profpe£t we have therein, to fee the call and foundation of the church in the firft promife given unto our common parents -, what additions o£ light and knowledge he granted unto it fucceflively by new revela- tions and promifes •, how he gradually adorned it with gifts, privileges and ordinances ; what ways and means he ufed to preferve it in faith, purity and obedience ; how he chaftened, tried, punifhed and delivered it ; how he dealt with the nations of the world with refpedl unto it, raifing them up for its affli&ion, and deftroying them for their cruelty and oppremon of it ; what were the ways of wic- ked and finfal men amongfl them, or in it, and what the graces and .fruits of his faints, how by his power he re- trieved it out of various calamities, and preferved it againft all oppofition unto its appointed feafon ; all which with innumerable other .effects of divine wifdom and grace, are blefl'edly reprefented unto us therein. Now btfides that fpiritual wifdom and infight into the great defign of God in Chrift, which is required unto a right underflanding in- thefe things, as they were types of better things to come, and examples of gofpel mytteries ; there is a {kill and underflanding in the records and mo- numents of time, the geographical refpedl of one nation unto another, the periods and revolutions of feafons and ages required, to apprehend them aright in their firft lite- UNDERSTANDING THE MIND OF GOD, &C. 303 ral inftance and intention. And befides what is thus hif- torically related in the Scripture, there are prophecies alio of' things to come in the church, and amongft the nations of the world, which are great evidences of its own divinity, and fupporting arguments of our faith. But without fome good apprehenfion of the diftinclion of times, feafons and places, no man can rightly judge of their accomplishment. Secondly, There are, in particular prophecies in the Old Teftament, which reach unto the times of the gofpel, up- on the truth whereof the whole Scripture doth depend. Such are thofe concerning the calling of the Gentiles, the rejection and recovery of the Jews, the erection of the glorious kingdom of Chrilt in the world, with (he op- pofitions that fhould be made unto it : and to thefe many are added in the New Teftament itfelf, as Matth. xxiv 2$. 2 Thcll ii. 1 Tim. iv. 1, 2, 3 2 Tim. iii. 1, 2, 3. chap. iv. 3. But efpecially in the whole book of the Revelation, wherein the (late of the church and of the world are fore- told unto the confummation of all things. And how can any man arrive unto a tolerable acquaintance with the ac- complifhment of thefe prophecies as to what is already pad, or have a diftincr, grounded expectation of the fulfil- ling of what remains foretold, without a profpeft into the itate of things inihe world, the revolutions of times pall h what fell out in them, which are the things fpoken of ? Thofe who treat g of them without it, do but feign chimeras to themfelveSj as men in the dark are apt to do, or corrupt the word of God, by turning it into fenfelefs and fulfome allegories. And thofe, on the other fide, by whom thefe things are wholly neglected, do defpife the wifdom and care of God towards the church, and disre- gard a bleffed means of our faith and confolation. Some things of this nature, efpecially fuch as relate un- to chronological computations, I acknowledge are attended with great and apparently inextricable difficulties, But the flcill and knowledge mentioned will guide humble and modeft enquirers into fo fuffkient a fatisfaclion in general, and as unto all tilings which are really ufeful, that they 304 . CAUSES, WAYS AND MEANS OF {hail have no temptation to queftion the verity of what in particular they cannot affoyle. And it is an intolerable pride and folly where we are guided and fatisfkd infallibly in a fchoufand things, which we know no otherwife, to queftion the authority of the whole, becaufe we cannot comprehend one or two particulars which perhaps were never intended to be reduced unto our meafure. Befides, as the inveftigation of thefe things is attended with diffi- culties, fo the ignorance of them, or miftakes about them, whilit the minds of men are free from pertinacy and a (pi- nt of contention, are of no great advantage. For they have very little influence on our faith and obedience, any otherwife than that we call not into queftion what is re- vealed. And it is mod probable that the Scripture never intended to give us fuch minute chronological determina- tions, as fome would deduce their computations unto, and that becaufe not neceffary. Hence we fee that fome who have laboured'therem unto a prodigy'of induftry and learn* ing, although they have made fome ufeful difcoveries, yet have never been able to give fuch evidence unto their computations, as that others would acquiefce in them j but by all their endeavours have adminiftered occafion of new ftrife and contention, about things it may be of no great importance to be known or determined. And in ge- neral men have run into two extremes in thefe things; for fome pretend to frame an exaclt computation and confent of times from the Scripture alone, without any regard un- to the records, monuments, hiftories, and fignatures of times in the world. Wherever thefe appear in oppofition or contradiction unto the chain and links of time which they have framed to themfelves (as they fuppofe from the Scripture) they reject them as matters of no consideration. And it were well if they could do this unto fatisfaclion. But how evidently they have failed herein, as for inftance in the computation of Daniel's weeks wherein they will-al- low but 490 years from the nrft of Cyrus unto the death of our Saviour, contrary to the common confent of man- kind about things that fell out, and their continuance, be- UNDERSTANDING THE MIND OF GOD, Sec. 30J Vween thofe feafons, taking up 562 year?, is manifest unto all. The Scripture indeed is to be made the only faered ftandard and meafure of things in its proper fenfe and un- derftanding ; nor is any thing to be efteemed of, which riftth up in contradiction thereunto. But as a due con- fideration of foreign teftimonies and monuments doth oft times give great light unto what is more generally or ob- fcurely exprefTed in the Scripture ; fo where the Scripture in thefe things, with fuch allowances as it every where de- clares itfclf to admit of, may be interpreted in a fair com- pliance with uncontrouled foreign teftimonies, that inter- pretation is to be embraced. The queltion is not there- fore, whether we ill a 1 1 regulate the computation of times by the Scripture, or hiilories and marks of time in the world ; but whether, when the fenfe of the Scripture is obfeure in thofe things, and its determination only general, fo as to be equally capable of various fenfes, that (all other things being alike) is not to be preferred which agrees with the undoubted monuments of times in the nations of the world. For inftance, the angel Gabriel acquaints Daniel that from the going- forth of the commandment to reltore and build Jerufalem, unto Meffiah the Prince, and his cutting off, mould be feyenty weeks, (to fpeak only of the whole number in general] that is, 490 years ; now there were fundry commandments given, or decrees made by the kings of Perfla, who are intended, to this pufpofe ; of thefe two were the moft famous, the one granted by Cyrus in the firft year of his empire, Ezra i. I; The other by Artaxerxes in the 7th year of his reign, Ezravii. 12, 13, 14. Between the firft of thefe and the death of Chriit, there mu.t be allowed 562 years, unlefs you will offer violence unto all monuments, records, and circum- ftances of times in the world. It is therefore later to in- terpret the general words of the angel of the latter decree or commandment, whole circumtlances alfo make it more probable to be intended, wherein the fpaccs of time men- tioned falls in exactly with other approved hiilories and records. Neither would I difallow another computation, causes, ways and means c? which contending for the firO; decree of Cyrus to be the beginning of the time mentioned, and allowing the whole fpace from thence to be really 562 years, aflirms that the Scripture excludes the confideration of the years fupernu- merary to the 490, becaufe of the interruptions which at feveral feafons were put upon the people, in the accom- pli Ihmeut of the tilings foretold for fo many years, which feme fupppfe to be fignified by the distribution of the whole number of 70 weeks, into feven, fixty-two and one, eacli of which fractions hath its proper work belonging unto it. For this computation offers no violence either to facred, or unqueftionable human authority. But 011 the other extreme, fome there are who cbfe r- ving the difficulties in thefe accounts, as expreffed in the Scripture from the beginning; having framed another fe- ries of things to themfelves, openly divers from that ex- hibited therein, and raked together from other authors, forne thing?, giving countenance unto their conjectures, do profanely make bold to break in upon the original text, ac- cufing it of imperfection or corruption, which they will rectify by their fine inventions, and the aid of a translation, known to be rmftaken in a thoufand places, and in fome jilftly Fufpe£tecl of wilful depravations. But this prefump- tuous confidence is nothing but an emanation from that flood of atheifm which is breaking in on the world in thefe declining ages of it. The third aid or alfiftance of this Kind is a fkill in the ways and methods or* reafoning, which are fuppofed to be common unto the Scriptures with other writings. And this, as it is an art or an artificial faculty, like thole other ■ is before mentioned, is capable of a right improve- ment, of of being abufed. An ability to judge of the fenfe of propbfitioris, how one thing depends on another, how it is deduced from it, follows upon it, oris proved by !<-, what is the defign of'him that writes or fpeaks in any dtfccurfe or reafonings, how it is prppofe'd, confirmed, ilfuftrat< d, is rieceuary unto any rational consideration to :xerc:fed about whatever is fo propofed unto us. Arid UNDERSTANDING TJIE MIND OF GOD, CCC. 30" when the minds of -men tre confirmed in a good habit of judgment by tlie rules of the art of reafoning, about the ordinary ways and methods of it, it is of great advan in the inveftigation of the fenfe of any writer even of the Scripture itfelf. And thofe ordinarily wlio fliall underl the interpretation of any feries of Scripture difcourfe, with- out fome ability in this fcience, will find themfelves often- times entangled and at a fjfs, where by virtue of it they might be at liberty and free. And many of the rules which are commonly given about the interpretation of the Scripture, ts namely, that the fcope of the author in the place is duly to be considered, as alio tilings antecedent and confequent to the place and words to be interpreted, and the like, ar; but directions for the due ufc of this fkill or faculty. But tliis alfo mufl be admitted with its limitations For whatever perfection there fcems to be in our art of re i- foning, it is to be fubjected to the wifdom of the Holy , Ghoft in the Scripture, His way of reafoning is always ids own, fometimes fublime and heavenly, fo as not to be reduced unto the common rules of our arts and fciences, without. a derogation from its inllruetive, conviclive, and perfuafive e!^lc:cy^ For us to frame unto ourfelves rules of ratiocination, or to have our minds embondaged unto thofe (.[ other m< ids invention and obfervation, if we think there- • on absolutely to reduce all the reafonings in the Scripture unto them, we may fall into a prefumptu us miftake. In the consideration of all effects of infinite wifdom tl rnuft be an allowance for the deficiency of our comprenen- fion, when humble fubjeetion of confidence, and the cap- tivating of cur understandings to the obedience of faith, is the belt means of learning what is propofed unto us. And there is nothing more contemptible than the arrogan- cy of foch perfons, who think by the fliallow meafures and ihert lines of their own weak, dark, imperfect reafonings, to fathom the depths of Scripture fenfes. Again; What fenfe foever any man fuppofeth or judgcth this or that particular place of Scripture, to yield and give out to the belt. cf his rational intelligence, is immedial 3 C $ CAUSES, WAYS AND MEANS OF to give place unto the analogy of faith, that is the Scrip- tures own clechration of its fenfe in other places, to ano- ther purpofe, or contrary thereunto. The want of attend- ing unto men's duty herein, with a mixture of pride and pertinacy, is the cccafion of moft errors and noxious opi- nions in the world For when fome have taken up a pri- vate interpretation of any place of Scripture, if before they have throughly imbibed and vented it, they do not fubmit their conceptions, although they feem to be greatly fatisfied in it and full of ir, unto the authority of the Scripture in the declaration of its own mind in other places, there is but imail hope of their recovery. And this is that pride which is the fource and original of herefy ; namely, when men will prefer their feemingly wife and rational concep- tions of the fenfe of particular places, before the analogy of faith. Moreover there is a pernicious miftake that fome are fallen into about thefe things. They fuppofe that taking in the help of ikiil in the original languages for the un- tlerftanding of the words and their .ufe, whether" proper or figurative, that there is nothing more neceffary to the underftanding and interpretation of the Scripture, but only the fedulous and diligent ufe of our own reafon, in the ordinary way, and according to the common rules of the art of ratiocination. For what, fay they, can be more re- quired, or what can men more make ufe of ? By thefe rneruis alone do we come to underftand the meaning of any other writer, and therefore alfo of the Scripture. Neither can we, nor doth God require, that we fhould re- ceive or believe any thing but according to our own rea- fon and underftandings. But thefe things, though in them- felves they are, fome of them, partly true, yet as they are ufed unto the end mentioned, they are pernicioufiy falie. For (i.) It greatly unbtcometh any Chriftian once to fup- pofe that there is need of no other affiftance, nor the ufe of any other means for the interpretation of the oracles of God, or to come unto the underftanding of the hidden wifdom of God in the myftery of the gofpel, than is to the UNDERSTANDING THE MIND OF GOD, &C. 309 underftanding- or interpretation of the writings of men, which are the product of a finite, limited and weak ability. Were it not for fome ferret perfuafion that tru 8cripturc indeed is not what it pretends to be, the word of the living God, or that it doth not indeed exprefs the higher!: effect of his wifdom, and deepeft counfel of his will, it could not be that men lhould give way to fuch foolifli imaginations. The principal matter of the Scripture is myfterious, and the myfteries of it are laid up therein by God himfelf, and that in a way inimitable by the fkill or wifdom of men. When we fpeak of, and exprefs the fame things according unto our meafure of comprehenfipn, wherein from its agree- ment with the Scripture, what we fay is materially divine, yet our words are not fo, nor is there the fame refpeel to the things themfelves, as the exprefiions of the Scripture have, which are formally divine. And can we ourfdves trace thefe paths of wifdom without his efpecial guidance and affiftance ? It is highly atheiftical once to fancy it. (2.) We treat of fuch an interpretation of the Scripture as is real, and is accompanied with an underftanding of the things propofed and exprefled ; and not merely of the no- tional fenfe of propositions and expreffions. For we fp of fuch an interpretation of the Scripture as is a fan&ifred means of our illumination ; nor any other doth either the Scripture require, or God regard. That to give in this unto us, notwithstanding the ufe and advantage of all out- ward helps and means, is the peculiar work of the Spirit of God, hath been before demonftrated. It is true, we can receive nothing, reje£t nothing as to what is true or falfe, nor conceive the fenfe of any thing but by our own reafons and underftandings. But the enquiry herein is, what fupcrnatural aid and affiftance our minds and natural reafons Hand in need of, to enable them to receive and underftand aright things fpiritual and fupcrnatural. And if it be true, that no more is required unto the due under- ftanding and interpretation of the Scriptures, but the ex r- cifc of our own reafons, in and by the helps mentioned, namely, fkill in the original languages, the arts of rutbei- 3*0 CAUSES, WAYS AND MSANS OP nation, and the like, which are expofcd unto all in com- mon, according to the meafure of their natural abilities and diligence, then is the fenfe of the Scripture, that is, the mind of Gcd and Chrift therein, equally difcernib'e, or to be attained unto by all forts of men, good and bad, holy and profane, believers and unbelievers, thofe who obey the word, and thofe who defpife it ; which is con- trary to a'l the promifes of God, and innumerable other tefcimoriies of Scripture. CHAP. IX. Helps Ecclefwjikal in the Interpretation of the Scripture, r T , HIRDLY, There are means and helps for the inter- pretation of the Scripture, which I call ecclefi- aftical. Thofe I intend which we are fapplied withal by the rriiniftry of the church, in all ages. And they may be referred unto three heads, under which their ufefulnefs to this purpofe is pleaded. A.s (i ) Catholic or univerfal tradition. (2.) Confent cf the fathers. (3.) The endeavours of any perfons holy and learned, who have gone before us in the inveftigation of the truth, and cxpreft their minds in writing, for the edification of others, whether of old or of late. Thefe things belong unto the rniniftry of the church, and fo far as they do fo are fancti- fied ordinances for the communication of the mind of God unto us, ( i.)It is pleaded by fome that the Scripture is to be inter- preted according to catholic tradition and no otherwife. And I do acknowledge that we (hould be inexprefiibly obliged to them who would give us an interpretation of the whole Scripture, 01 of any book in the Scripture, or of any one pafiage in the Scripture, relating unto things of mere fapernatural revelation, according unto that rule, or by the guidance and direction of it. But I fear no fuch UNDERSTANDING THE MIND Or GOD, &C. 3 I I tradition can be evidenced, unlefs it be of things manifeft ill the light of nature, whofe umverfal prefervation is ait eflfecl of the unavoidable reafon of mankind, and not of any ecclefiaftical tradition. .Moreover the Scripture itfelf is teftiflcd unto unanimoufly and uninterruptedly by all Chriilians to be the word of God ; and hereby are all di- vine truths conveyed down from their original, and deli- vered unto us. But a collateral tradition of any one truth or doclrine befules, from Chritl and the apoftles cannot be proved. \nd if it could be fo, it would be no mean; of the interpretation of the Scripture, but only objectively, as one place of Scripture interprets another; that U, it would belong unto the analogy of faith, contrary to which, or in oppofition whereunto, no place ought to be inter- preted. To pretend this therefore to be the rule of the interpretation of Scripture actively, as though thereby vvc could certainly learn the meaning of it in part or in whole, is fond. Nor, whatever ibme do boaffc of, can any man living prove his interpretation of any one place, to be dic- tated by, or to be fuitable unto univerfal tradition, any otherwife but as he can prove it to be agreeable to the Scripture itfelf; unlefs we mall acknowledge without proof, that what is the mind and fenfe of fomc men who call themfclves the church at prefent, was the mind of Chriib-and his apoftles, and of all true believers fince, and that infallibly it is fo. But this pretence hath been a- bundantly and fufficiently difproved, though nothing feern? to be fo, to the minds of men foitiiiedagainft all evidences ot truth by invincible prejudice's. 2. The joint content of the fathers or ancient doctors of the church is alfo pretended as a rule of Scripture in- terpretation. But thofe who make this plea are apparently influenced by their fuppofed intereft io to do. No man of ingenuity, who hath ever read or conGdered them, ov any of them, with attention and judgment can ;.! by this pretence. For it is utterly impoffible they fhould in authentic rule unto others, who fo difagree among themfelves, as they will be found to do, not it may be 312 , CAUSES, WAYS AND MEANS OF fo much in articles of faith, as in their exposition o> r Scripture, which is the matter under consideration About the former they exprefs rhemfelves diver Sly, in the latter they really differ, and that frequently. Thofe who feem moil earneftly to prefs this dogma upon us, are thofe of the church of Rome. And yet it is hard to find one learn- ed man among them, who hath undertaken to expound or write commentaries on the Scripture, but on all occasions he gives us the different fenfes, expositions and interpre- tations of the fathers, of the fame places and texts ; and that where any difficulty occurs in a manner perpetually. But the pretence of the authoritative determination of the fathers in points of religion, hath been fo difproved, and the vanity of it fo fully difcovered, as that it is altogether needlefs farther to infift upon it. And thofe who would feem to have found out a middle way, between their de- termining authority on the one hand, and the eSTicacy of their reafons, with a due veneration of their piety and abi- lity, which all fober men allow, on the other, do but trifle and fpeak words, whofe fenfe neither themfelves nor any other do understand. 3* We fay therefore that the fole ufe of ecclefiaftical means in the interpretation of the Scripture, is in the due consideration and improvement of that light, knowledge, understanding in, and thofe gifts for the declaration of the mind of God in the Scripture, which he hath granted un- to, and furniihed them withal, who have gone before us in the ministry and work of the gofpel. For as God in an efpeeial mariner in all ages took care that the doctrine of the gofpel Should be preached viva voce, to the prefentedi- fication of the body of the church; fo likewife almofl from the beginning of its propagation in the world, pre- fently after the deceafe of the apoStles, and that whole di- vi lely infpired fociety of preachers and writers, he ftirred up and enabled Sundry perfons to declare by writing w their apprehenfions were, and what understanding God r:.y\ given them in and about the fenfe of the Scripture* Of thofe who defignedly wrote comments and expositions UNDERSTANDING THE MIND OF GOD, £;C. 313 > on any part of the Scripture Origen was the firft, whofe fooleries and miftakes occafioncd by the prepoffeTion of his mind with platonical philofophy, confidence of his own great abilities, (which indeed were finguLr and admirable) with the curiofity of a fpeculative mind, difcouraged not others from endeavouring with more fobriety and better fuccefs, to write entire expofitions on fome parts of the Scripture; fuch among the Greeks were Chrifoftom, Thep- doret, Arctine, Oecomenius, Theophylacl ; and among the Latins Hierom, Ambrofe, Audio, and others. Thefe have been followed, ufed, improved, by others innumera- ble in fucceeding ages. Efpecially fince the reformation hath the work been carried on with general fuccefs, and to the great advantage of the church. Yet hath it not proceeded fo far, but that the belt, molt ufeful and profi- table labour in the Lord's vineyard, which any holy and learned man can engage himfelf in, is to endeavour the contribution of farther light in the opening and expofitiou of Scripture, or any part thereof Now ail thefe arc Angu- lar helps and advantages unto the right understanding of the Scripture, of the fame kind of advantage, as to that {ingle end of light and knowledge, which preaching of the word is, ufed with fobriety. judgment, and a due examina- tion of all by the text itfelf. For the expofitiou of the fa- thers, as it is a ridiculous imagination, and that which would oblige us to the belief of contradictions, and open miftakes, for any man to authenticate them fo far as to bind us up unto an aflent unto their conceptions and dic- tates becaufe they are theirs ; fo they will not be defpifed by any, but fuch as have not been converfimt in them. And it is eafy to difcern from them all, by the div rfity of their gifts, ways and defigns, in the expofitiou of Scrip- ture, that the Holy Spirit divided unto them as he pleafed ; ich as it lhculd make us reverence his prefer.ee with them, and affutance of them, fo it caib for the freedom of our own judgments to be e.v bout their con tions And of latter days, though the names oi Lnent of them, as liacer, Calvin, Rr 3*4 CAUSES, WATS AND MEANS OF Martyr, Beza, are now contemned and defpifed by many, moftiy by thofe who never once ferioufly attempted the ex- position of any one chapter in the whole Scripture •, yet thofe who firmly defign to grow in the knowledge of God, and of our Lord and Saviour Jeius Chrift, both do, and always will blefs God for the affiftance he gave them in their great and holy works, and in the benefit which they receive by their labours. Thefe are the outward means and advantages which are requifite and to be ufed, as any one's calling, opportunity, ability, and work, do require, as helps to attain aright underftanding of the mind of God in the Scripture. Now concerning them all I (hall only fay, that the Spirit of God makes them ufeful and profpe- rous according to the counfel of his own will. Some are prone in the ufe of them, to lean unto their own under- standings, and confequently to wander in and after the imaginations of their own minds, corrupting the word of God, and endeavouring to pervert his right ways thereby. Others he leaves in the fhell of the text to exercife their fkill about words, phrafes, and expreffions, without lead- ing of them into the fpiritual fenfe of the word, which is its life and power. In fome he bleffeth them to the full , and proper end, but not unlefs they are in a compliance with the fpiritual means and duties before infifled on. From what hath been difcourfed concerning the work of the Spirit of God in revealing unto believers the mind of God in. the Sciptures, or the fenfe of that revelation made of it therein, two things will feem to follow. Firft, that thofe who have not that affiftance granted to them, or that work of his wrought in them, cannot underftand or apprehend the truth or doctrine of faith and obedience therein revealed. For if that work of the Spirit be necef- fary thereunto, which they are not made partakers of, how can they come to any knowledge or underftanding therein? Secondly, that thofe who are fo influenced and guided, muft underftand the whole Scripture aright, and be freed from all miftakes in their conceptions about the mind ot God j both which are contrary to the experience of all i UNDERSTANDING THE MIND OF GOD, &C. 3 I 5 in all ages; feeing many perfons vitibiy dcititute of any la- ving work of tht; Holy Ghoit upon their minds, as is evi- dent, in that no renovation of them, or reformation of life doth enfue thereon, have yet attained a great acquaintance with the truth as it is revealed in the word ; and many who are truly enlightened and far.ilified by him, do yet fall into fundry errors and millakes, winch the differences and divifions among themfelvcs do openly proclaim. And the Scripture itfelf fuppofeth that there may be diverfky < f judgments about fpiritual things, among thofe who are really fanctified and believers. A brief anf>ver unto both thefe exceptions will lea difcourfe unto its clofe- I fay therefore to the firll; (1.) That there are in the declaration of the mind of Cod in the Scriptures fundry things that are common unto other writings, boch as to the matter of them, and the manner of their delivery. Such are the fiories of times pall there- in recorded, the computation of lives, the ufc cf words, phrafes of fpecch, figurative and proper, artificial connec- tions of difcourfe, various forts of arguments, and the like, ail which perfons may come to the underihmding of, and be able to make a right judgment concerning, without any efpecial affiltance of the Holy Spirit, the things about which they are converfant being the proper object of the reafon- able faculties of the mind, provided there be a common blefling on their endeavours and exercife. (2.) The main doctrhies of truth declared in the Scripture are propofed in fuch diftinct, plain enunciations, in propofitions accom- modated unto the understandings of rational men, that perfons who in the ufe of disciplinary and ecclef.aiti- cal helps, attend unto the itudy of them without prejudi- ces, or prepoflempn with falfe notions and opinions, with freedom from the bias of carnal or fecular interefts and ad- vantages, and the leaven of tradition, may learn, know and underftand the fenfe, meaning and truth oi the doctrines fo p1 ">pofed and declared unto them, without arty efpecial work of laving illumination on their minds. The propofitions of truth id the Scripture, I mean thofe which are nece'""' Rr a ji6 causes, ways and means of ry unto the great ends of the Scripture, are Co plain a n<{ evident in themfclves, that it is the fault and fin of all men endued with rational abiliries, if they perceive them not, and afTent not unto rhem upon the evidence of their truth, or of the mind of God in thofe place? of Scripture where- in they are declared ; which is the fubfUnce of what we plead concerning the perfpicuity of the Scripture againft the Papifls. (3.) Confidering the natural vanity of the mind of man, its pronenefs to error and falfe imaginations, the weaknefs of judgment wherewith it is in all things ac- companied, whatever it attains in the knowledge of truth, is to be afcribed unto the guidance of the Spirit of God, although not working in it or upon it hy a communication of faving light and grace. For (4.) The knowledge of truth, thus to be attained is not that illumination which- we are enquiring after, nor doth it produce thofe e fie. £13 of renew- ing the mind, and transforming it into the image of the things known, with the fruits of holy obedience, which are infeparable from faving illumination. In anfwer unto the fecond pretended confequcnce of what we have difcourfed, I fay ( 1 ) That the promife of the Spirit, and the communication of him accordingly, to teach, in{lru£r, guide and lead us into truth, is fuited un- to that great end for which God hath made the revelation of himfelf in his word ; namely, that we might live unto liim here according to his will, and be brought unto the enjoyment of him hereafter unto his glory. (2.) That un- to this end it is not necefiary that we fhould underftand the direct, fcnfe and meaning of any fingle text, place or parage in the Scripture, nor yet that we fhould obtain the knowledge of every thing revealed therein^ It fufficeth in anfwer to the promife and defign of the work of the Holy Ghoft,that the knowledge of all truth neceflary to be known unto that end, be communicated u,s; and that we have fo far a right underflanding of the ftnfe of the Scripture, as, to learn that truth by the ufe of the means appointed un- to that end. (3.) We are not hereby absolutely iecured ji particular errors and miftakes, no more than we aje. UNDERSTANDING THE MIND CV COD, *>!C. 317 from all actual fins, by the work cf the Spirit on cur wills? that of both kinds, whilil ve live in this world, being only in a tendency towards perfection. There is no faculty cf our fouls that is abfolutely and perfectly renewed in this life. But as the wills cf believers are fo f.r renewed and changed by grace as to prefrrve them from fitch fins, as are inconfiftent with an holy life according to the tenor of the Covenant, which yet leaves a poffibility cf many infirmities rnd actual fins; fo their minds are fo far renewed as to know and affent to all truths neceffary to our life of obe- dience, and a right underftanding of the Scripture where- in they are revealed, which yet may be confident with many miflakes, errors, and falfe apprehenfions unto our great damage and difad vantage. But withal this muft be added, tiiat fuch are the teachings cf the Spirit of God, as to all divine truths whatever, both in the objective revela- tion of them in the word, and in the affiftance he gives us by his light and grace to perceive and underftand the mind and whole counfel of God in that revelation, that it is not without our own guilt, as well as from our .own weaknefs, that we fall into errors and mifapprehenfions about any Scripture propofals that concern cur duty to God. And if all that believe, would freely forego all prejudices or pre- conceived opinions, and call off all impreilions from world- ly confiderations and fedular advantages, giving themfelves up humbly and entirely to the teachings cf God in the ways of his own appointment, fome \l hereof have been be- fore infifted on, we might all come " in the unity of the " faith, and of the knowledge cf the Son of God, unto a " perfect man, unto the meafure of the ftature of the ful- " nefs of Chrift," Eph. iv. 13. And thefe things may fuf- £ce to illuftrate the work of the Holy Ghoft in our illu- mination with refpect unto the external objective caufeS thereof, or the holy Scripture itfelf. 1 here is yet another work of the Holy Ghoft with re- fpedt unto the Scripture, which although it fall not directly under the prcfent con fi deration of the ways and means of (aving illumination, yet the whole of what wc have dif- 3*8 causes, ways and means of courfed is fo refolvcd into it in the order of an external caufe, as that it may juftly claim a remembrance in this place ; and this is, his watchful care over the written word, in preferving it from deftru£tion and corruption, from the fir ft writing of it unto this very day. That it- hath been under the efpecial care of God, not only the event of its entire prefervation, confidering the oppofition it hath been expofed unto, but alfo the teftimony of our Saviour, as to the books of the Old Teftament, than which thofe of the New are certainly of no Ids efteem or ufe, do fufficiently evince, Matth. v. 18. " Till hea- * i ven and earth pafs, one jot or tittle fhall in no ways " pafs from the law." That by trie law the whole wri- tings of the Old Teftament are intended, the context doth declare. And what he affirms that it fhall not by any means pafs away, that is, be abolifhed or corrupt- ed that he taketh on himfelf to preferve and fecure. Two things the Scripture in itfelf is fubject unto; (i). Definition or abolition, as unto the whole or any necef- fary part thereof. (2.) Corruption of the writing by changes, alterations and falfi fixations of the copies of it. And by both of thefe it hath been attempted, and that both before and fince the time of the promulgation of the gofpel ; the ftories whereof are known. And yet is it come fafe off from from all, not only without ruin, but without wound or blemifh. For any one to funpofe that this hath been done by chance, or by the care of men alone, without the efpecial watchful providence, and powerful actings of the Spirit of God, iri the purfuit of the promife of Chrift that it fhould not fail, which exprefled a care that God had taken on himfelf to make good from the beginning, is not only to neglect the confederation of the nature of all human affairs, with the revolu- tions that they are fubjdlO: unto, and the deceit and vio- lence wherewith the Scriptures have been attacked, with the infufficiency of the powers and diligence employed for their prefervation ; but alfo to countenance atheiflical notions, that God hath no efpecial regard to his word and UNDERSTANDING THE MIND OF GOD, &C 319 worfhip in the world. Indeed for a man to think and prc- fefs that the Scripture is the word of God, given unto men for the ends which itfelf declares, and of that ufe which it mult be of in being fo, and net believe that God hath al- ways taken, and doth take efpecial care of its pr ifervation, and that in its purity and integrity, beyond the ordin-iry ways of his providence in the rule of all other things, is to be fottifh and foolifh, and to entertain thoughts of God, his goodnefs, wifdom and power, infinitely unworthy of him and them. There have of late been fome opinions concerning the integrity and purity of the Scriptures, in- vented and maintained, that I conceive take off from the reverence of that relation which the Scripture hath, in its integrity and purity, unto the care and gl ry ol God. Hence it is by fome maintained that fome books written by divine infpiration, and given out unto the church as part of its canon or rule of faith and obedience, are utterly loft and perifhed. That the law and Scripture of the Old Teftament before the captivity, were written though in the Hebrew tongue, (which they fay was not originally the language of Abraham derived from Hcber, but of the pof- terity of Cham in Canaan) yet not in the letters or charac- ters which are now in ufe, but in thofe which a ^cw wic- ked idolaters called Samaritans did ufe and poffefs, being left unto them by Ezra, and new characters invented by him, or borrowed from the Chaldeans for the ufe of the church. That the vowels and accents, whereby alone the true reading and fenfe of it is preferred, are a late in- vention of fome maforethicai Rabbins ; and that the ori- ginal text is in many places corrupted, fo as that it may and ought to be corrected by tranflations, efpecially that of the LXX. with fundry other fuch imaginations, which they countenance with uncertain conjt <') ures, and fabulous ftories. And I cannot but wonder how fome feem to take flicker unto their opinions, efpceiallv that of preferring the tranflation of the LXX. unto the original Hebrew text; or as they fondly fpeak, the preftnt copy of it, in tie irch of England, whole publicly authorifed and excel- 320 CAUSES, WAYS AND MEANS OF lent tranfiation, takes no more notice, nor hath any more regard unto that tranfiation, when it differs from the He- brew, as it doth in a thoufand places, than if it had never been in the world. And as no tranilations are in common ufe in the whole world, but what were immediately tra- duced out of the Hebrew original, excepting only fome parrs of the vulgar Latin ; fo I verily believe, that thofe very Chriftians who contend for a preference to be given unto that of the LXX. now they have got their ends, or at lead attempted them in procuring a reputation of learning, (kill and cunning by their writings about it, would not dare to advife a tranfiation out of that to be made and compofed for the ufe of that church which they adhere unto, be it what it will ; to the rejection and exclufion cf that taken out of the "original. And to have two recommended unto common ufe, fo dif- crepant as they would be found to be, would certainly be of more difadvantage to the church, than by all their en- deavours otherwife they can compenfate. Yea I am apt to think, that they will not be very urgent for an altera- tion to be made in the church's tranfiation in thofe parti- cular inflances wherein they hope they have won them- felves much reputation, in proving the miflakes of the Hebrew, and manifefling how it may be rectified by the tranfiation of the LXX. For whatever thoughts may be in their minds concerning their learned difputes, I doubi not but they have more reverence of God and his word, than to break in upon it with fuch a kind of violence, on any pretence whatfoever. As therefore the integrity and purity of the Scripture in the original languages may be proved and defended againfr. all oppofition, with whatever belongs thereunto, (o we mult afcribe their preservation to- the watchful care, and powerful operation of the Spirit of Cod abfolutely fecuring them throughout all generations. VS. FALCONER, PRINIIK, GLASGOW. =S5»ga= CONTENTS. REASON OF FAITH, \3c. PREFACE. - 5 CHAP. 1. The Subject dated. — Preliminary Remarks. 9 . . II. What it is infallibly to believe the Scripture as the Word of God, affirmed. 21 III. Sundry convincing external arguments for Divine Revelation. a8 IV. Moral certainty, the refult of external arguments, ineffectual. 66 V. Divine Revelation itfelf the only foundation and reafon of faith. - 97 — — VI. The Nature of Divine Revelations. Their felf-evidencing power confidered : particularly that of the Scriptures as the Word of God. - - - XI4 VII. References from the whole. — rSomc objections anfwered. 139 APPENDIX. - - - - j 5 l CAUSES, WAYS AND MEANS, &c. PREFACE. - 163 CHAP. I. Ufurpation of the church of Rome, with reference unto the interpretation of the Scripture, or right under- ftanding of the mind of God therein. Right and ability of all believers as to their own duty herein afferted. Im- portance of the truth propofed. The main quellion ftated. The principal efficient caufe of the underftand- ing which believers have in the mind and will of God as revealed in the Scriptures, the Spirit of God himfelf. General affertions to be proved. Declared in fundry particulars Inferences from them. - - 167 ■ II. The general affertion confirmed with teftimonies of the Scripture. Pfalm cxix. verfe 18. opened at large. Ob- jections anfwered, a Cor. iii. 13, 14, 15, 16, 17, 18. Explained lfa. xxv. Luke i. 14, 45. Opened, Eph i. 17, Ifc, 19. Explained and pleaded, in confirmation of the truth, Hof. xiv. 9. - - - 1 76 ... III. Other teftinioiiies pleaded in the confirmation of the fame truth, John avi. 13. opened. How far all true believers Si 322 CONTENTS. are infallibly led into all truth, declared. And the man- ner how they are fo. t John ii. 20, 27. explained. V\ hat afiurance of the truth they have who are taught of God, Eph. i, 5, 6. John xxx. 12. John vi, 45. Practical truths inferred from the affertion proved, - 196 CHAP. IV. The efpecial work of the Holy Spirit in the illumination of our minds unto the underftanding of the Scripture, declared and vindicated Objections propofed and an- fwered. The nature of the work afferted, Pfal. cxix 18. Ephef. :. 18. 1 Pet. ii. 9. Col. i. 13. Luke xxiv. 25. John v. 20. opened and vindicated. - - 222 — 1— V. Caufes of the ignorance of the mind of God revealed in the Scripture ; and of errors about it; what they are; and how they are removed. ... 439 '■ VI. The work of the Holy Spirit in the compofing and dif- pofal of the Scripture as a means of facred illumination ; the perfpicuity of the Scripture unto the underftanding of the mind of God declared and vindicated - 2j8 —VII. Means to be ufed for the right imderfranding of the mind of God in the Scripture. Thofe which are prefcribed in away of ducy. .... 274 — VIII. The fecond fort of means for the interpretation of the Scripture, which are difciplinarian. - - ' 288 > IX. Helps Eccleftaftical in the Interpretation of the Scripture. 316 ERRATA. In Page 177, Line 19, for meditate, read meditaitth. is, read ivas. I, read It. they do, read do they. ' co-herence, read coherence. title, read tittle. title, read tittle. title, read tittle. advantage, read difadvantage from from, icz&from, ( Rxcufe lefftr srrtrs.) 186, 9> I9J< 12, *33> *5> 374. 1, 293. 15. 293. 22, 300, 3*i 304, ", 3i2, 25, Job DATE DUE **S8 AflMajr ^^j^gk^i aWMriit img GAYLORD PRINTED IN U.S.A.