Chapter 4

Chapter 4.

Innate Arguments in the Scripture, of its divine original and Authority. These the formal Reason of our Believing. Its self-evidencing Efficacy. All light manifests itself. The Scripture, Light. What kind of Light it is. Spiritual light evidential. The ground of men's not discerning this Light. Consectaries from the Premises laid down. What the self-evidencing Light of the Scripture peculiarly is. The Proposition of the Scripture as an object of faith is from and by this Light. Power, self-evidencing. The Scripture the Power of God. And Powerful. How this Power exerts itself. The whole Question resolved.

Section 1. Having given some few instances of those many Testimonies, which the Scripture in express Terms bears to itself, and the spring, rise, and fountain of all that Authority, which it claims among and over the sons of men, which all those who pretend on any account whatever, to own and acknowledge its Divinity, are bound to stand to, and are obliged by; The second thing proposed, or the innate Arguments that the Word of God is furnished withal for its own manifestation, and whereby the Authority of God is revealed for faith to repose itself upon, comes in the next place into consideration. Now these Arguments contain the full and formal Grounds of our Answer, to that inquiry before laid down; namely, why and wherefore we do receive and believe the Scripture to be the word of God; It being the formal Reason of our faith, that whereon it is built, and whereunto it is resolved that is inquired after, we answer as we said before; we do so receive, embrace, believe, and submit unto it, because of the Authority of God who speaks it, or gave it forth as his Mind and Will, evidencing itself, by the spirit, in, and with that word unto our minds and Consciences; or because that the Scripture being brought unto us, by the good Providence of God, in Ways of his Appointment and Preservation, it doth evidence itself infallibly unto our consciences to be the Word of the living God.

Section 2. The self-evidencing Efficacy of the Scripture, and the grounds of it, which consist in common mediums, that have an extent and latitude answerable to the Reasons of men, whether as yet they acknowledge it to be the Word of God or no, is that then which in the remainder of this discourse I shall endeavor to clear and vindicate. This only I shall desire to premise, that whereas some Grounds of this efficacy seem to be placed in the things themselves contained in the Scripture, I shall not consider them abstractedly as such, but under the formality of their being the Scripture or Written Word of God; without which consideration and Resolution, the things mentioned would be left naked and utterly divested of their Authority and efficacy pleaded for; and be of no other nature and importance, than the same things found in other Books. It is the Writing itself, that now supplies the place and Room of the Persons, in, and by whom God originally spake to men. As were the Persons speaking of old, so are the Writings now: It was the Word spoken, that was to be believed, yet as spoken by them from God; and it is now the Word written, that is to be believed, yet as written by the Command and Appointment of God.

Section 3. There are then two things, that are accompanied with a self-evidencing Excellency; and every other thing doth so, so far as it is partaker of their nature, and no otherwise; now These are 1. Light. 2. Power for, or in Operation.

Section 4. 1 Light manifests itself. Whatever is Light doth so: that is, it doth whatever is necessary on its own part for its manifestation and discovery. Of the defects that are, or may be in them, to whom this discovery is made, we do not as yet speak: And whatever manifests itself is Light. [Greek]. Ephesians 5:13. Light requires neither proof nor Testimony for its Evidence. Let the Sun arise in the firmament, and there is no need of Witnesses to prove and confirm unto a seeing man that it is day. A small candle will so do. Let the least child bring a candle into a room that before was dark, and it would be a madness to go about to prove by substantial Witnesses, men of Gravity and Authority, that Light is brought in. Doth it not evince itself, with an Assurance above all that can be obtained by any Testimony whatever? Whatever is Light, either naturally or morally so, is revealed by its being so. That which evidenceth not itself, is not Light.

Section 5. That the Scripture is a Light, we shall see immediately. That it is so, or can be called so, unless it hath this nature and Property of Light, to evidence itself, as well as to give light unto others, cannot in any tolerable correspondency of speech be allowed. Whether Light spiritual and intellectual regarding the mind, or natural with respect to bodily sight, be firstly and properly Light, from whence the other is by Allusion denominated, I need not now inquire. Both have the same properties in their several kinds. [Greek]: true light shineth. [Greek]: 1 John 1:5. God himself is light; and he inhabiteth [Greek], 1 Timothy 6:16 not a shining glistering brightness, as some grossly imagine, but the Glorious unsearchable Majesty of his own Being, which is inaccessible to our understandings. So Isaiah 57:15 inhabiteth eternity. So [Greek] saith the Psalmist, thou clothest thyself with Light: and Daniel 2:22 [Greek] the Light remaineth with him; God, He is light essentially, and is therefore known by the beaming of his Eternal Properties, in all that outwardly is of him. And light abides with him, as the fountain of it; he communicating Light to all others. This being the fountain of all Light, the more it participates of the nature of the fountain, the more it is Light; and the more properly, as the Properties and Qualities of it are considered. It is then spiritual, moral, intellectual Light, with all its mediums, that hath the preeminence, as to a participation of the nature and properties of light.

Section 6. Now the Scripture the word of God is light; those that reject it are called [Greek] lights rebels, men resisting the Authority which they cannot but be convinced of. Psalm 19:9 and 43:3 and 119:105, 130. Proverbs 6:23. Isaiah 9:2. Hosea 6:5. Matthew 4:16 and 5:14. John 3:20, 21: It is a Light so shining with the majesty of its Author, as that it manifests itself to be his. 2 Peter 1:19. A Light shining in a dark place, with an eminent advantage for its own discovery, as well as unto the benefit of others.

Section 7. Let a light be never so mean and contemptible; yet if it shines, casts out beams and rays in a dark place, it will evidence itself. If other things be wanting in the faculty, the Light as to its innate Glory and beauty, is not to suffer prejudice. But the Word is a glorious shining Light, as hath been showed; an illuminating Light; compared to, and preferred above the light of the Sun. Psalm 19:5, 6, 7. Romans 10:18. Let not then a reproach be cast upon the most glorious Light in the world, the most eminent reflection of uncreated light and Excellencies, that will not be fastened on any thing, that on any account is so called. Matthew 5:19.

Section 8. Now as the Scripture is thus a Light, we grant it to be the duty of the Church, of any Church, of every Church, to hold it up, whereby it may become the more conspicuous. It is a ground, and pillar to set this light upon. 1 Timothy 3:15. [Greek], may refer to the mystery of Godliness, in the next words following, in good coherence of speech, as well as to the Church; but granting the usual reading, no more is affirmed, but that the Light and Truth of the Scripture is held up, and held out by the Church. It is the duty of every Church so to do: almost the whole of its duty. And this duty it performs ministerially, not Authoritatively. A Church may bear up the light, it is not the light. It bears witness to it, but kindles not one divine beam to further its discovery. All the Preaching that is in any Church, its Administration of Ordinances, all its walking in the Truth, hold up this light.

Section 9. Nor doth it in the least impair this self-evidencing Efficacy of the Scripture, that it is a moral and spiritual, not a natural light. The Proposition is Universal to all kinds of light; yea more fully applicable to the former, than the latter. Light I confess of itself will not remove the defect of the visive faculty. It is not given for that end; Light is not Eyes. It suffices that there is nothing wanting on its own part for its discovery and Revelation. To argue that the Sun, cannot be known to be the Sun, or the great means of communicating external light unto the World, because blind men cannot see it, nor do know any more of it, than they are told will scarce be admitted; nor doth it in the least impeach the Efficacy of the light pleaded for, that men stupidly blind cannot comprehend it. John 1:5.

Section 10. I do not assert from hence, that wherever the Scripture is brought, by what means soever (which indeed is all one) All that read it, or to whom it is read, must instantly, of necessity assent unto its Divine Original. Many men (who are not stark blind) may have yet so abused their Eyes, that when a Light is brought into a dark place, they may not be able to discern it. Men may be so prepossessed with innumerable prejudices, Principles received by strong Traditions, corrupt Affections, making them hate the light, that they may not behold the Glory of the word, when it is brought to them. But it is nothing to our present discourse, whether any man living be able by and of himself to discern this Light, whilst the defect may be justly cast on their own blindness. 2 Corinthians 4:2-4. By the manifestation of the truth we commend ourselves to every one's conscience in the sight of God; but if our Gospel be hid, it is hid to them that are lost: in whom the God of this world hath blinded the minds of them that believe not, lest the light of the Gospel of Christ who is the image of God, should shine unto them. There is in the dispensation of the Word an Evidence of Truth commending itself to the consciences of men; Some receive not this Evidence; is it for want of Light in the Truth itself? No! That is a Glorious light that shines into the hearts of men; Is it for want of Testimony to assert this light? No! But merely because the God of this world hath blinded the Eyes of men, that they should not behold it.

Section 11. From what then hath been laid down, these two things may be inferred.

1. That as the Authority of God the first and only absolute Truth, in the Scripture, is that alone which divine faith rests upon, and is the formal object of it; so wherever the Word comes, by what means soever, it hath in itself a sufficiency of Light to evidence to all, (and will do it eventually to all that are not blinded by the God of this world) that Authority of God its Author; And the only Reason why it is not received by many in the World to whom it is come, is, the Advantage that Satan hath to keep them in ignorance and blindness, by the lusts, corruptions, prejudices, and hardness of their own hearts.

Section 12. The word then makes a sufficient Proposition of itself, wherever it is. And he to whom it shall come, who refuses it because it comes not so, or so Testified, will give an account of his Atheism and infidelity. He that hath the witness of God, need not stay for the Witness of men, for the Witness of God is greater.

Sect. 13. Wherever the Word is received indeed, as it requires itself to be received, and is really assented unto as the Word of God; it is so received upon the Evidence of that Light which it has in itself, manifestly declaring itself so to be. It is all one, by what means, by what hand, whether of a Child or a Church, by Accident or Traditions, by common consent of men, or peculiar Providence, the Scripture comes unto us; Come how it will, it has its Authority in itself, and towards us, by being the Word of God; and has its power of manifesting itself so to be, from its own innate Light.

Sect. 14. Now this light in the scripture for which we contend, is nothing but the beaming of the Majesty, Truth, Holiness, and Authority of God, given unto it, and left upon it, by its Author the Holy Ghost; An impress it has, of God's Excellency upon it, distinguishing it by infallible [〈 in non-Latin alphabet 〉], from the product of any creature; By this it dives into the Consciences of men, into all the secret recesses of their hearts; guides, teaches, directs, determines, and judges in them, upon them, in the name, majesty & Authority of God. If men who are blinded by the God of this world, will yet deny this light, because they perceive it not, it shall not prejudice them who do. By this self-evidencing Light, I say, does the Scripture make such a proposition of itself, as the Word of God, that whoever rejects it, does it at the peril of his eternal Ruin; and thereby a bottom and foundation is tendered for that faith which it requires, to repose itself upon.

Sect. 15. For the proof then of the Divine Authority of the scriptures, unto him or them, who as yet on no account whatever do acknowledge it, I shall only suppose, that by the Providence of God the Book itself be so brought unto him or them, as that He, or they, be engaged to the consideration of it; or do attend to the reading of it. This is the work of God's providence in the Government of the world; upon a supposal hereof, I leave the Word with them; and if it evidence not itself unto their conscience, it is because they are blinded by the God of this world; which will be no plea for the refusal of it, at the Last day; And they who receive it not on this Ground, will never receive it on any, as they ought.

Sect. 16. The second sort of things that evidence themselves, are things of an Effectual powerful Operation in any kind. So does fire by heat, the Wind by its noise and force; salt by its taste and savour, the Sun by its light and heat; So do also moral principles that are effectually operative. Romans 2:14, 15. Men in whom they are, [〈 in non-Latin alphabet 〉], Do manifest the Work of them; or them by their work and Efficacy. Whatever it be that has an innate power in itself, that will effectually operate on a fit and proper subject, it is able to evidence itself, and its own nature and condition.

Sect. 17. To manifest the interest of the Scripture to be enrolled among things of this nature, yea under God himself, who is known by his great power and the Effects of it, to have the Preeminence, I shall observe only one or two things concerning it, the various improvement whereof, would take up more time, and greater space, than I have allotted to this discourse.

Sect. 18. It is absolutely called the Power of God; and that unto its proper End, which way lies the tendency of its Efficacy in Operation. Romans 1:16. It is [〈 in non-Latin alphabet 〉], vis, virtus Dei; the Power of God. [〈 in non-Latin alphabet 〉], the word concerning the Cross, that is the Gospel, is [〈 in non-Latin alphabet 〉]. 1 Corinthians 1:18; the Power of God; And faith which is built on that word, without other helps or Advantages, is said to stand in the Power of God. 1 Corinthians 2:5. That is, effectually working, in and by the Word; it works, [〈 in non-Latin alphabet 〉]; in the demonstration of the spirit and of power. [〈 in non-Latin alphabet 〉]: its spiritual Power gives a demonstration of it. Thus it comes not as a naked Word, 1 Thessalonians 1:5, but in power, and in the Holy Ghost, and [〈 in non-Latin alphabet 〉]; giving all manner of Assurance and full persuasion of itself, Even by its Power and Efficacy. Hence it is termed [〈 in non-Latin alphabet 〉] the Rod of power, or strength. Psalms 110:2; denoting both Authority and Efficacy; surely that which is thus the Power and Authority of God, is able to make itself known so to be.

Sect. 19. It is not only said to be [〈 in non-Latin alphabet 〉], Power, the Power of God in itself; but also [〈 in non-Latin alphabet 〉], able and powerful in respect of us. You have learned says Paul to Timothy [〈 in non-Latin alphabet 〉], the sacred letters (the written word) [〈 in non-Latin alphabet 〉], which are able to make you wise unto salvation. They are powerful and effectual to that purpose. It is [〈 in non-Latin alphabet 〉]. James 1:21. The Word that has power in it, to save. So Acts 20:31. I commend you [〈 in non-Latin alphabet 〉], to the able, powerful Word. And that we may know what kind of power it has, the Apostle tells us, that it is [〈 in non-Latin alphabet 〉], it is living and effectual (Hebrews 4:12) and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. It is designed of God to declare [〈 in non-Latin alphabet 〉], the effectual working of his power. See John 6:68, 69; 2 Corinthians 6:41; 2 Corinthians 15:58; Galatians 2:8. By virtue of this Power, it brought forth fruit in all the world. Colossians 1:6. Without sword, without (for the most part) miracles, without human Wisdom, or Oratory, without any inducements or motives, but what were merely and solely taken from itself, consisting in things, that eye had not seen, nor ear heard, nor could enter into the heart of man to conceive; has it exerted this its power and efficacy, to the conquest of the World; causing men of all sorts, in all times and places, so to fall down before its Divine Authority, as immediately to renounce all that was dear to them in the world, and to undergo whatever was dreadful, terrible and destructive to nature in all its dearest concernments.

Sect. 20. It has been the work of many to insist on the Particulars, wherein this Power exerts itself: so that I shall not enlarge upon them. In general they have this Advantage, that as they are all spiritual, so they are such, as have their seat dwelling and abode in the hearts and consciences of men, whereby they are not liable to any Exception as though they were pretended. Men cannot harden themselves in the rejection of the Testimony they give, by sending for Magicians to do the like; or by any pretence that it is a common thing, that is befallen them on whom the Word puts forth its power. The seat and residence of these Effects, is safeguarded against all Power & Authority but that of God. Its diving into the hearts, Consciences & secret recesses of the minds of men, its judging and sentencing of them in themselves, its convictions, terrors, conquests, and killing of men; its converting, building up, making wise, holy, obedient, its administering consolations in every condition, and the like effects of its power are usually Spoken unto.

Sect. 21. These are Briefly the foundations of the Answer returned to the Enquiry formerly laid down which might abundantly be enlarged. How know we that the Scripture is the Word of God; how may others come to be assured thereof? The Scripture, say we, bears Testimony to itself, that it is the Word of God; that Testimony is the witness of God himself, which who so does not accept and believe, he does what in him lies to make God a liar; To give us an infallible Assurance that in receiving this Testimony, we are not imposed upon by cunningly devised fables, the [〈 in non-Latin alphabet 〉], the [〈 in non-Latin alphabet 〉], the Scriptures, have that Glory of Light and Power accompanying of them, as wholly distinguishes them by infallible signs and Evidences from all Words and Writings not divine, conveying their Truth and Power, into the souls and consciences of men, with an infallible certainty. On this account are they received, by all that receive them as from God; who have any real distinguishing foundation of their faith, which would not be, separated from these grounds, as effectual an expedient for the reception of the Alcoran.

Chapter 4.

Built-in arguments in Scripture for its divine origin and authority. These are the formal reason for our believing. Its self-evidencing effectiveness. All light reveals itself. The Scripture is light. What kind of light it is. Spiritual light as evidence. Why people fail to see this light. Conclusions drawn from the points laid down. What the self-evidencing light of Scripture specifically is. The presentation of Scripture as an object of faith comes from and through this light. Power as self-evidencing. The Scripture is the power of God. And is powerful. How this power exerts itself. The entire question resolved.

Section 1. Having given a few examples of the many testimonies that Scripture explicitly bears about itself -- about the source, origin, and fountain of all the authority it claims among and over humankind, which all who claim on any grounds to acknowledge its divinity are bound by and obligated to -- the second proposed topic now comes into view: the built-in arguments that the Word of God is equipped with for its own demonstration, by which God's authority is revealed for faith to rest upon. These arguments contain the full and formal grounds of our answer to the question laid out earlier: why and on what basis we receive and believe the Scripture to be the Word of God. Since what is being asked for is the formal reason of our faith -- what it is built on and resolved into -- we answer as we said before: we receive, embrace, believe, and submit to it because of the authority of God who speaks it, or who gave it as His mind and will, demonstrating itself by the Spirit in and with that Word to our minds and consciences. Or, to put it another way, because the Scripture -- having been brought to us through God's good providence by the means He appointed and preserved -- infallibly proves itself to our consciences to be the Word of the living God.

Section 2. The self-evidencing effectiveness of Scripture, and the grounds for it -- which consist in common principles broad enough to engage the reasoning of all people, whether or not they already accept it as God's Word -- is what I will attempt to clarify and defend in the rest of this discussion. I only want to note in advance that although some grounds of this effectiveness seem to lie in the things themselves contained in Scripture, I will not consider them separately as mere content, but under the specific character of their being the Scripture or written Word of God. Without this framework, the things mentioned would be left bare and completely stripped of the authority and effectiveness being claimed for them, and would be no different in nature or importance from the same things found in other books. It is the writing itself that now takes the place of the persons through whom God originally spoke to people. What the persons who spoke in ancient times were, the writings now are. It was the spoken Word that was to be believed, yet as spoken by them from God. And it is now the written Word that is to be believed, yet as written by God's command and appointment.

Section 3. There are two things that carry a self-evidencing excellence, and everything else possesses it only to the degree that it shares in their nature. These are: 1. Light. 2. Power in action.

Section 4. 1. Light reveals itself. Whatever is light does this: it does everything necessary on its own part for its revelation and discovery. We are not yet speaking of the defects that exist or may exist in those to whom this disclosure is made. And whatever reveals itself is light. Ephesians 5:13. Light requires neither proof nor testimony to be evident. Let the sun rise in the sky, and there is no need for witnesses to prove to a person who can see that it is day. Even a small candle will do this. Let the smallest child bring a candle into a room that was dark before, and it would be insane to try to prove through reliable witnesses -- respected and authoritative people -- that light has been brought in. Does it not prove itself with an assurance greater than any that could be obtained by any testimony whatsoever? Whatever is light -- whether naturally or morally -- is revealed by the simple fact of being so. What does not reveal itself is not light.

Section 5. We will see shortly that Scripture is a light. That it is so, or can be called so, without having this nature and property of light -- the ability to reveal itself as well as to give light to others -- cannot be accepted in any reasonable use of language. Whether spiritual and intellectual light (relating to the mind) or natural light (relating to physical sight) is first and properly light -- the other being called so by comparison -- I do not need to investigate now. Both have the same properties in their respective domains. True light shines. 1 John 1:5 -- God Himself is light, and He dwells in unapproachable light (1 Timothy 6:16) -- not a shining, glittering brightness, as some crudely imagine, but the glorious, unsearchable majesty of His own being, which our understandings cannot reach. So Isaiah 57:15 says He inhabits eternity. The psalmist says: You clothe Yourself with light. And Daniel 2:22 says light dwells with Him. God is light in His essence, and is therefore known by the shining forth of His eternal attributes in all that outwardly belongs to Him. Light abides with Him as its fountain; He communicates light to all others. Since God is the fountain of all light, the more anything shares in the nature of the fountain, the more it is light -- and the more properly so, as its qualities are considered. It is therefore spiritual, moral, intellectual light, with all its expressions, that holds the highest place in sharing the nature and properties of light.

Section 6. The Scripture, the Word of God, is light. Those who reject it are called rebels against light -- people resisting the authority they cannot help but be convinced of. Psalm 19:9; 43:3; 119:105, 130. Proverbs 6:23; Isaiah 9:2; Hosea 6:5; Matthew 4:16; 5:14. John 3:20-21 -- It is a light shining so brightly with the majesty of its Author that it shows itself to be His. 2 Peter 1:19 -- A light shining in a dark place, with a clear advantage for its own discovery as well as for the benefit of others.

Section 7. No matter how small or unimpressive a light may be, if it shines and casts out beams and rays in a dark place, it will prove itself. If other things are lacking in the observer's ability to see, the light should not be blamed for any deficiency in its own glory and beauty. But the Word is a glorious shining light, as has been shown -- an illuminating light, compared to and preferred above the light of the sun. Psalm 19:5-7; Romans 10:18. Let no one cast a reproach on the most glorious light in the world -- the most outstanding reflection of uncreated light and perfection -- a reproach that would not be applied to anything else that is in any way called light. Matthew 5:19.

Section 8. Since Scripture is a light, we acknowledge it is the duty of the Church -- of any Church, of every Church -- to hold it up so it becomes more visible. The Church is a ground and pillar to set this light upon. 1 Timothy 3:15. The phrase may refer to the mystery of godliness in the words that follow, with good coherence of speech, just as well as to the Church. But granting the usual reading, nothing more is stated than that the light and truth of Scripture is held up and held out by the Church. It is the duty of every Church to do this -- and it is almost the whole of its duty. This duty it performs in a serving capacity, not an authoritative one. A Church may hold up the light, but it is not the light. It bears witness to it but does not kindle a single divine beam to further its discovery. All the preaching in any Church, its administration of ordinances, and all its walking in the truth hold up this light.

Section 9. Nor does it in the least diminish this self-evidencing effectiveness of Scripture that it is a moral and spiritual light rather than a natural one. The principle is universal to all kinds of light -- indeed more applicable to spiritual light than to natural. I admit that light by itself will not fix a defect in the ability to see. It was not given for that purpose. Light is not eyes. It is enough that nothing is lacking on its own part for its discovery and revelation. To argue that the sun cannot be known as the sun, or as the primary means of providing external light to the world, because blind people cannot see it and know nothing of it beyond what they are told, will scarcely be accepted. Nor does it in the least undermine the effectiveness of the light we are arguing for, that people who are completely blind cannot grasp it. John 1:5.

Section 10. I am not claiming from this that wherever Scripture is brought, by whatever means (which really makes no difference), everyone who reads it or to whom it is read must instantly and necessarily agree to its divine origin. Many people (who are not completely blind) may have so damaged their eyes that when a light is brought into a dark place, they cannot see it. People may be so filled with countless prejudices, principles received through strong traditions, and corrupt desires that make them hate the light, that they may not perceive the glory of the Word when it is presented to them. But it has no bearing on our present discussion whether any living person is able by and of themselves to see this light, as long as the deficiency can rightly be blamed on their own blindness. 2 Corinthians 4:2-4. By making the truth known, we commend ourselves to everyone's conscience in the sight of God; but if our Gospel is hidden, it is hidden to those who are perishing, in whom the god of this world has blinded the minds of those who do not believe, so that the light of the Gospel of Christ, who is the image of God, should not shine on them. In the communication of the Word there is an evidence of truth that commends itself to people's consciences. Some do not receive this evidence. Is it because the truth itself lacks light? No! It is a glorious light that shines into people's hearts. Is it because of a lack of testimony to establish this light? No! It is simply because the god of this world has blinded people's eyes so they cannot see it.

Section 11. From what has been laid down, two things may be concluded.

1. Just as the authority of God -- the first and only absolute truth -- in Scripture is all that divine faith rests on and is the formal object of that faith, so wherever the Word comes, by whatever means, it has in itself a sufficiency of light to demonstrate to all (and will eventually do so to all who are not blinded by the god of this world) the authority of God, its Author. The only reason it is not received by many in the world to whom it has come is the advantage Satan has in keeping them in ignorance and blindness through the lusts, corruption, prejudices, and hardness of their own hearts.

Section 12. The Word, then, makes a sufficient presentation of itself wherever it is. The person to whom it comes who rejects it because it is not accompanied by this or that endorsement will answer for their atheism and unbelief. Whoever has the witness of God does not need to wait for human witness, for the witness of God is greater.

Section 13. Wherever the Word is received as it requires itself to be received, and is genuinely accepted as the Word of God, it is received on the basis of the light it has in itself, which clearly declares itself to be so. It makes no difference by what means, by whose hand -- whether of a child or a Church, by accident or tradition, by common agreement among people or by special providence -- the Scripture comes to us. However it comes, it has its authority in itself and toward us because it is the Word of God, and it has its power to demonstrate itself as such from its own built-in light.

Section 14. The light in Scripture that we are contending for is nothing other than the shining forth of God's majesty, truth, holiness, and authority, given to it and left upon it by its Author, the Holy Ghost. It carries an imprint of God's excellence, distinguishing it by infallible marks from the product of any creature. Through this light, it penetrates people's consciences and reaches into all the secret depths of their hearts -- guiding, teaching, directing, deciding, and judging in them and over them, in the name, majesty, and authority of God. If people who are blinded by the god of this world still deny this light because they do not perceive it, their denial will not harm those who do perceive it. By this self-evidencing light, I say, the Scripture presents itself as the Word of God in such a way that whoever rejects it does so at the risk of his eternal destruction. Through it, a foundation is offered for the faith Scripture requires to rest upon.

Section 15. For proving the divine authority of Scripture to anyone who does not yet acknowledge it on any grounds, I will only assume that through God's providence the book itself has been brought to them in a way that engages them to consider it, or that they attend to reading it. This is the work of God's providence in governing the world. Given this condition, I leave the Word with them. If it does not prove itself to their conscience, it is because they are blinded by the god of this world -- which will be no valid defense for rejecting it at the last day. And those who do not receive it on this basis will never receive it on any other, as they should.

Section 16. The second kind of thing that proves itself is anything that operates with effective power. Fire proves itself by heat, wind by its noise and force, salt by its taste and flavor, the sun by its light and heat. The same is true of moral principles that are effectively at work. Romans 2:14-15. People in whom they operate demonstrate the work of those principles -- or rather, demonstrate the principles through their work and effectiveness. Whatever has an innate power in itself that will effectively operate on a proper subject is able to prove itself and its own nature and character.

Section 17. To show that Scripture belongs among things of this nature -- indeed, that under God Himself (who is known by His great power and its effects), it has the preeminence -- I will note only one or two things about it. A full development of these points would take more time and space than I have set aside for this discussion.

Section 18. Scripture is directly called the power of God, and that for its proper purpose, which is the direction of its effective operation. Romans 1:16 -- It is the power of God. The message about the cross -- that is, the Gospel -- is the power of God. 1 Corinthians 1:18. And the faith built on that Word, without other helps or advantages, is said to stand in the power of God. 1 Corinthians 2:5. That is, it works effectively in and through the Word. It works in the demonstration of the Spirit and of power. Its spiritual power provides the demonstration. So it comes not as a bare word (1 Thessalonians 1:5) but in power and in the Holy Ghost, giving every kind of assurance and full persuasion of itself -- even through its power and effectiveness. For this reason it is called the rod of power or strength. Psalm 110:2 -- indicating both authority and effectiveness. Surely what is the power and authority of God in this way is able to make itself known as such.

Section 19. It is not only said to be power -- the power of God in itself -- but also capable and powerful in relation to us. You have known, Paul says to Timothy, the sacred letters (the written Word) which are able to make you wise for salvation. They are powerful and effective for that purpose. James 1:21 calls it the Word that has power in it to save. So Acts 20:32 says, I commend you to the powerful Word. And so that we may know what kind of power it has, the apostle tells us that it is living and effective (Hebrews 4:12), sharper than any two-edged sword, piercing to the dividing of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intentions of the heart. It is designed by God to display the effective working of His power. See John 6:68-69; 2 Corinthians 6:4; 1 Corinthians 15:58; Galatians 2:8. By virtue of this power, it produced fruit in all the world. Colossians 1:6. Without military force, without (for the most part) miracles, without human wisdom or eloquence, without any inducements or motives except those drawn solely from itself -- consisting in things that eye had not seen, nor ear heard, nor could enter into the heart of man to conceive -- it has exerted this power and effectiveness to conquer the world. It caused all kinds of people, in all times and places, to bow before its divine authority, immediately renouncing everything dear to them in the world and willingly enduring whatever was dreadful, terrible, and destructive to human nature in all its dearest concerns.

Section 20. Many have devoted themselves to laying out the specifics of how this power exerts itself, so I will not expand on them here. In general, these effects have this advantage: they are all spiritual, and they have their seat, dwelling, and home in the hearts and consciences of people. This makes them not susceptible to the objection that they are fabricated. People cannot harden themselves in rejecting the testimony these effects give by calling in magicians to reproduce them, or by claiming that what happens to those on whom the Word exercises its power is a common occurrence. The location of these effects is safeguarded against every power and authority except God's. The Word's penetration into the hearts, consciences, and hidden depths of people's minds; its judging and passing sentence on them within themselves; its conviction, terror, conquest, and slaying of people; its converting, building up, and making people wise, holy, and obedient; its providing comfort in every situation -- these and similar effects of its power are what is usually discussed.

Section 21. These are briefly the foundations of the answer returned to the question posed earlier, which could be greatly expanded. How do we know that Scripture is the Word of God? How can others come to be assured of this? Scripture, we say, bears testimony to itself that it is the Word of God. That testimony is the witness of God Himself, and whoever does not accept and believe it does what they can to make God a liar. To give us infallible assurance that in receiving this testimony we are not being deceived by cunningly devised fables, the Scriptures have a glory of light and power accompanying them that completely distinguishes them by infallible signs and evidences from all words and writings that are not divine, conveying their truth and power into the souls and consciences of people with infallible certainty. On this basis they are received by everyone who receives them as from God -- everyone who has any real distinguishing foundation for their faith. Without these grounds, their faith would be equally effective as a reason for accepting the Quran.