To the Reader
To the Reader.
Having added a brief account of the design, order, and method of the ensuing discourse in an Appendix at the close of it, I shall not here detain the Reader with the proposal of them. Yet some few things remain, which I judge it necessary to mind him of. Be he who he will, I am sure we shall not differ about the weight of the argument in hand; for whether it be the truth we contend for, or otherwise, yet it will not be denied, but that the determination of it, and the settling of the minds of men about it, are of the highest concern unto them. But whereas so much has been written of late by others on this subject, any further debate of it may seem either needless or unseasonable. Something therefore may be spoken to evidence that the reader is not imposed on by that, which may absolutely fall under either of those characters. Had the end in and by these discourses been effectually accomplished, it had been altogether useless to renew an endeavor unto the same purpose. But whereas an opposition unto the Scripture, and the grounds whereon we believe it to be a divine revelation, is still openly continued amongst us, a continuation of the defense of the one and the other cannot reasonably be judged either needless or unseasonable. Besides, most of the discourses published of late on this subject have had their peculiar designs, wherein that here tendered is not expressly engaged. For some of them do principally aim to prove, that we have sufficient grounds to believe the Scripture, without any recourse unto, or reliance upon the authoritative proposal of the Church of Rome; which they have sufficiently evinced beyond any possibility of rational contradiction from their adversaries. Others have pleaded and vindicated those rational considerations, whereby our assent unto the divine original of it is fortified and confirmed against the exceptions and objections of such whose love of sin, and resolutions to live therein, tempts them to seek for shelter in an atheistical contempt of the authority of God, evidencing itself therein. But as neither of these are utterly neglected in the ensuing discourse, so the peculiar design of it is of another nature. For the inquiries managed therein, namely: What is the obligation upon us to believe the Scripture to be the Word of God? What are the causes, and what is the nature of that faith whereby we do so? What it rests on, and is resolved into, so as to become a divine and acceptable duty? These do respect the consciences of men immediately, and the way whereby they may come to rest and assurance in believing. Whereas therefore it is evident, that many are often shaken in their minds with those atheistical objections against the divine original and authority of the Scripture, which they frequently meet with; that many know not how to extricate themselves from the ensnaring questions that they are often attacked withal about them; not for want of a due assent unto them, but of a right understanding what is the true and formal reason of that assent; what is the firm basis and foundation that it rests upon; what answer they may directly and peremptorily give unto that enquiry, Wherefore do you believe the Scripture to be the Word of God? I have endeavored to give them those directions herein, that upon a due examination they will find compliant with the Scripture itself, right reason, and their own experience. I am not therefore altogether without hopes that this small discourse may have its use, and be given out in its proper season. Moreover, I think it necessary to acquaint the reader, that as I have allowed all the arguments pleaded by others to prove the divine authority of the Scripture their proper place and force; so where I differ in the explication of anything belonging unto this subject from the conceptions of other men, I have candidly examined such opinions, and the arguments wherewith they are confirmed, without straining the words, caviling at the expressions, or reflections on the persons of any of the authors of them. And whereas I have myself been otherwise dealt withal by many, and know not how soon I may be so again, I do hereby free the persons of such humors and inclinations from all fear of any reply from me, or the least notice of what they shall be pleased to write or say. Such kind of writings are of the same consideration with me, as those multiplied false reports which some have raised concerning me, the most of them so ridiculous and foolish, so alien from my principles, practice, and course of life, as I cannot but wonder how any persons pretending to gravity and sobriety are not sensible how their credulity and inclinations are abused in the hearing and repetition of them. The occasion of this discourse is that which in the last place I shall acquaint the reader withal. About three years since I published a book about the dispensation and operations of the Spirit of God. That book was one part only of what I designed on that subject. The consideration of the work of the Holy Spirit, as the Spirit of Illumination, of Supplication, of Consolation, and as the immediate author of all spiritual offices, and gifts extraordinary and ordinary, is designed unto the second part of it. Hereof this ensuing discourse is concerning one part of his work, as a Spirit of Illumination, which upon the earnest requests of some acquainted with the nature and substance of it, I have suffered to come out by itself, that it might be of the more common use, and more easily obtained.
May, eleventh, 1677.
To the Reader.
I have added a brief account of the design, order, and method of this discourse in an appendix at the end, so I will not repeat those details here. But a few things remain that I think are necessary to mention. Whoever you are, I am sure we will not disagree about the importance of the argument at hand — whether the truth we are defending is correct or not, no one can deny that settling it and putting men's minds at rest on the matter is of the highest importance. Since so much has recently been written by others on this subject, further discussion of it might seem either unnecessary or ill-timed. Something should therefore be said to show the reader that this work does not fall into either of those categories. If those previous discourses had fully accomplished their purpose, there would be no reason to renew the effort. But since opposition to Scripture and to the grounds on which we believe it to be a divine revelation continues openly among us, a continued defense of both cannot reasonably be considered unnecessary or ill-timed. Moreover, most of the discourses recently published on this subject have had their own particular aims, which this present work does not directly address. Some of them aimed primarily to prove that we have sufficient grounds to believe Scripture without any appeal to, or reliance on, the authoritative declaration of the Church of Rome — which they have sufficiently demonstrated beyond any rational contradiction from their opponents. Others have argued for and defended those rational considerations by which our acceptance of the divine origin of Scripture is strengthened and confirmed against the objections of those whose love of sin and determination to continue in it tempts them to seek refuge in an atheistic contempt for the authority of God as revealed in Scripture. While neither of these aims is entirely overlooked in the following discourse, its particular purpose is different. The questions it addresses are: What obligation do we have to believe the Scripture to be the Word of God? What are the causes, and what is the nature, of the faith by which we do so? What does that faith rest on and ultimately depend upon, so that it becomes a divine and acceptable duty? These questions directly concern the consciences of people and the way they may find rest and assurance in believing. Since it is clear that many are frequently shaken in their minds by atheistic objections against the divine origin and authority of Scripture that they often encounter — and that many do not know how to escape the troubling questions with which they are attacked — not for lack of genuine acceptance of Scripture, but from not rightly understanding what the true and proper reason for that acceptance is, what firm basis and foundation it rests on, and what direct and confident answer they may give to the question, "Why do you believe the Scripture to be the Word of God?" — I have endeavored to provide directions that, upon careful examination, they will find consistent with Scripture itself, right reason, and their own experience. I am therefore not entirely without hope that this brief discourse may prove useful and that it is offered at the right time. Furthermore, I think it is necessary to inform the reader that while I have given all the arguments made by others to prove the divine authority of Scripture their proper weight and place, wherever I differ in explaining anything on this subject from the views of other men, I have honestly examined their opinions and the arguments supporting them — without twisting their words, picking at their expressions, or making personal attacks on any of the authors. Since I have often been treated otherwise by many, and may well be again, I hereby release persons of such a disposition from any concern about a reply from me or any acknowledgment of whatever they may choose to write or say. Such writings matter no more to me than the many false reports some have spread about me — most of them so absurd and foolish, so far removed from my principles, practice, and manner of life, that I cannot help but wonder how anyone claiming to be serious and sober is not aware of how their credulity and biases are being exploited in hearing and repeating them. Finally, I will inform the reader of the occasion for this discourse. About three years ago I published a book on the work of the Spirit of God. That book was only the first part of what I planned on that subject. The second part was to address the work of the Holy Spirit as the Spirit of illumination, of prayer, of comfort, and as the direct source of all spiritual offices and gifts — both extraordinary and ordinary. This present discourse concerns one aspect of His work as a Spirit of illumination, which — at the earnest request of some familiar with its content — I have allowed to be published on its own, so that it might be more widely useful and more easily obtained.
May 11, 1677.
