The Reason of Faith; or, The Grounds on Which the Scripture Is Believed to Be the Word of God with Faith Divine and Supernatural

The Reason of Faith. Or the Grounds whereon the Scripture is believed to be the Word of God with Faith Divine and Supernatural.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. That we believe it to be a divine Revelation, that is the Word of God, or a Declaration of Himself, His Mind and Will, immediately proceeding from Him; or that it is of a pure divine Original, proceeding neither from the folly or deceit, nor from the skill or honesty of men; so is it stated, 2 Peter 1. 19, 20, 21. Hebrews 1. 1. 2 Timothy 3. 16. Isaiah 8. 20. It tenders no light or instruction under any other notion, but as it comes immediately from God; not as the Word of Man, but as it is indeed the Word of the Living God, 1 Thessalonians 2. 13. And whatever any one may learn from or by the Scriptures under any other consideration, it belongeth not unto the Illumination we enquire after. Nehemiah 8. 8. Isaiah 28. 9. Hosea 14. 9. Proverbs 1. 6. Psalm 119. 34: Matthew 15. 16. 2 Timothy 2. 7. 1 John 5. 20.

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

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

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

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

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

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

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

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

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

4. Evidence the Grounds and Reasons whereon we do so believe, and ought so to do.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To manifest this fully, I shall do these things.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In Answer unto this Objection I shall do these two things.

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

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

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

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

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

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

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

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

As to the first, the Apostle affirms, that [⟨ in non-Latin alphabet ⟩], Romans 1. 19. That which may be known of God, (his Essence, Being, Subsistence, his natural, necessary, essential Properties) is manifest in them; that is, it has a self evidencing Power, acting itself in the Minds of all Men endowed with natural Light and Reason.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. The Spirit of God evidences the Divine Origin and Authority of the Scripture, by the Power and Authority which he puts forth in it and by it over the Minds and Consciences of Men, with its Operation of Divine Effects thereon. This the Apostle expressly affirms to be the Reason and Cause of Faith, 1 Corinthians 14:24, 25: If all prophesy, and there comes in one that believes not, or one unlearned, he is convinced of all, he is judged of all. And thus are the Secrets of his Heart made manifest, and so falling down on his Face, he will worship God, and report that God is in you of a Truth. The Acknowledgment and Confession of God to be in them or among them, is a Profession of Faith in the Word administered by them. Such Persons assent unto its Divine Authority, or believe it to be the Word of God. And on what Evidence or Ground of Credibility they did so, is expressly declared. It was not upon the Force of any external Arguments produced and pleaded unto that Purpose. It was not upon the Testimony of this or that, or any Church whatever; nor was it upon a Conviction of any Miracles which they saw wrought in its Confirmation. Yea the Ground of the Faith and Confession declared, is opposed unto the Efficacy and Use of the Miraculous Gift of Tongues, verses 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 themselves. He is convinced of all, judged of all, and thus are the Secrets of his Heart made manifest, whereon he falls down before it with an Acknowledgment of its Divine Authority, finding the Word to come upon his Conscience with an irresistible Power of Conviction and Judgment thereon [He is convinced of all, judged of all,]. He cannot but grant that there is [⟨ in non-Latin alphabet ⟩] a Divine Efficacy in it, or accompanying of it. Especially his Mind is influenced by this, that the Secrets of his Heart are made manifest by it. For all Men must acknowledge this to be an Effect of Divine Power; seeing God alone is [⟨ in non-Latin alphabet ⟩], he who searcheth, knoweth, and judgeth the Heart. And if the Woman of Samaria believed that Jesus was the Christ, because he told her all things that ever she did, John 4:29, there is Reason to believe that Word to be from God, which makes manifest even the Secrets of our Hearts. And although I do conceive that by the Word of God, Hebrews 4:12, the Living and Eternal Word is principally intended, yet the Power and Efficacy there ascribed to him is that which he puts forth by the Word of the Gospel. And so that Word also, in its Place and use, pierces to the dividing asunder of Soul and Spirit, of the Joints and Marrow, and is a Discerner, or passes a critical Judgment on the Thoughts and Intents of the Heart, or makes manifest the Secrets of men's Hearts, as it is here expressed. Hereby then does the Holy Ghost so evidence the Divine Authority of the Word, namely, by that Divine Power which it has upon our Souls and Consciences, that we do assuredly acquiesce in it to be from God. So the Thessalonians are commended that they received the Word not as the Word of Men, but as it is in truth the Word of God, which effectually works in them that believe, 1 Thessalonians 2:15. It distinguishes itself from the Word of Men, and evidences itself to be indeed the Word of God by its effectual Operation in them that believe. And he who has this Testimony in himself has a higher and more firm Assurance of the Truth than what can be attained by the Force of external Arguments, or the Credit of Human Testimony. Wherefore I say in general, that the Holy Spirit giveth Testimony unto, and evinceth the Divine Authority of the Word, by its Powerful Operations and Divine Effects on the Souls of them that do believe. So that although it be weakness and foolishness unto others, yet as is Christ himself unto them that are called, it is the Power of God, and the Wisdom of God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. On these suppositions I fear not to affirm that there are on every individual book of the Scripture, particularly those named, those divine characters and criteria, which are sufficient to distinguish them from all other writings whatever, and to testify their divine authority unto the minds and consciences of believers. I say of believers; for we inquire not on what ground unbelievers, or those who do not believe, do believe the Word of God, nor yet directly on what outward motives such persons may be induced so to do. But our sole inquiry at present is, what the faith of them who do believe is resolved into. It is not therefore said that when our Lord Jesus Christ (for we acknowledge that there is the same reason of the first giving out of divine revelations, as is of the Scripture) came and preached unto the Jews, that those mere words, I am the Light of the World, or the like, had all this evidence in them or with them; for nothing he said of that kind may be separated from its circumstances; but supposing the testimonies given in the Scripture beforehand to his person, work, time, and manner of coming, with the evidence of the presence of God with him in the declaration that he made of his doctrine, and himself to be the Messiah, the Jews were bound to believe what he taught, and himself to be the Son of God the Savior of the world, and so did many of them upon his preaching only, John 4:42. And in like manner they were bound to believe the doctrine of John the Baptist, and to submit unto his institutions although he wrought no miracle, and those who did not, rejected the counsel of God for their good, and perished in their unbelief. But although our Lord Jesus Christ wrought no miracles to prove the Scripture then extant to be the Word of God, seeing he wrought them among such only as by whom that was firmly believed; yet the wisdom of God saw it necessary to confirm his personal ministry by them. And without a sense of the power and efficacy of the divine truth of the doctrine proposed, miracles themselves will be despised; so they were by some who were afterwards converted by the preaching of the Word, Acts 2:13; chapter 3:7, 8; or they will produce only a false faith, or a ravished assent upon an amazement, that will not abide, Acts 8:13, 21.

The Reason of Faith. Or the Grounds on Which the Scripture Is Believed to Be the Word of God with Faith Divine and Supernatural.

The main purpose of the larger work of which this treatise is a part is to explain the work of the Holy Spirit in illuminating the minds of men. This work is specifically and prominently attributed to Him, or to the power of God's grace given through Him (Ephesians 1:17-18; Hebrews 6:4; Luke 2:32; Acts 13:47; Acts 24:45; Acts 26:18; 2 Corinthians 4:4; 1 Peter 2:9). The objective cause and outward means of this illumination are the subjects now under consideration. This will lead to two inquiries.

1. On what grounds, or for what reason, we believe the Scripture to be the Word of God with divine and supernatural faith, as required of us as a matter of duty.

2. How, and by what means, we may come to rightly understand the mind of God in Scripture — that is, the revelations of His mind and will made to us therein.

By illumination in general, as it describes an effect worked in the minds of men, I mean the supernatural knowledge that any person has, or may have, of the mind and will of God as revealed through supernatural means — knowledge given as the rule for their faith, life, and obedience. As far as this concerns the first of these inquiries, that is what we are now setting out to explain, while reserving the second for a separate discourse. Some preliminary observations should be made before addressing the first inquiry.

First, supernatural revelation is the only objective cause and means of supernatural illumination. These two things correspond to each other. There is a natural knowledge of supernatural things, both theoretical and practical (Romans 1:19; Romans 2:14-15). And there can be a supernatural knowledge of natural things (1 Kings 4:31-34; Exodus 31:3-6). But for this supernatural illumination, it is required both that its object be things revealed only by supernatural means — or things considered as supernaturally revealed (1 Corinthians 2:9-10) — and that it be worked in us by a supernatural power, that is, by the immediate working of the Spirit of God (Ephesians 1:17-19; 2 Corinthians 4:6). This is what David prayed for in Psalm 119:18. "Open my eyes" — bring light and spiritual understanding into my mind — "that I may behold" (with unveiled face, or as the Syriac reads, with a revealed or uncovered face, the veil being removed; 2 Corinthians 3:18) "wondrous things from Your law." The inner light he prayed for was entirely directed toward the outward doctrine of the law. The apostle states this fully in Hebrews 1:1-2. The various supernatural revelations God has made of Himself, His mind, and His will from beginning to end are the sole and sufficient object of supernatural illumination.

Second, this divine external revelation was originally given in various ways — which we have explained elsewhere — to certain individuals directly, partly for their own instruction and guidance in the knowledge of God and His will, and partly so that through their ministry it could be passed on to the church. This was the case with Enoch, the seventh from Adam, who received revelation and on that basis prophesied to warn and instruct others (Jude 14-15). And with Noah, who became through it a preacher of righteousness (2 Peter 2:5). And with Abraham, who on that basis commanded his children and household to keep the way of the Lord (Genesis 18:19). Other similar examples can be found in Genesis 4:26 and Genesis 5:28. God continued this pattern for a long time — from the first promise all the way to the giving of the law — before any revelations were committed to writing, a period of 2,460 years. For that long a season, God enlightened the minds of men through supernatural, external, direct, and occasional revelations. Several things may be observed about this divine arrangement.

1. These revelations sufficiently demonstrated themselves to be from God — both to the minds of those who directly received them and to those to whom the revelations were passed on through these messengers. During this period Satan used every effort to fill people's minds with his deceptions under the pretense of divine supernatural inspiration. All his oracles and enthusiasms among the nations of the world originated from this. Therefore, a divine power and effectiveness accompanied all genuine divine revelations, convincing and infallibly assuring the minds of men that they came from God. If this had not been the case, people could never have been certain they were not being deceived by Satan's cunning tricks — especially in revelations that seemed to contradict reason, such as the command given to Abraham to sacrifice his son (Genesis 22:2). Therefore, these direct revelations would not have been a sufficient means to secure the faith and obedience of the church if they had not carried their own evidence that they were from God. We will examine what the nature of that evidence was later. For now I will only say that it was evidence for faith, not for the senses — just as the evidence we now have through Scripture is for faith. It is not like the evidence the sun gives of itself through its light, which requires no reasoning to perceive, since the senses are irresistibly affected by it. Rather, it is like the evidence that the heavens and the earth give of being made and created by God, and thus of His being and power. This they do undeniably and infallibly (Psalm 19:1-2; Romans 1:19-21). Yet to perceive this evidence, people must exercise their rational abilities in observing and reflecting on creation. Where this is neglected, people sink into atheism despite the open and visible evidence to the contrary. God gave out these revelations of Himself in a way that required the exercise of the faith, conscience, obedience, and reason of those who received them — and in this way those revelations gave full assurance of coming from Him. So He tells us that His word differs from all other claimed revelations as wheat differs from chaff (Jeremiah 23:28). But it is still our duty to sift the wheat from the chaff — otherwise we may not clearly distinguish between them.

2. The things revealed in this way were sufficient to guide and direct all people in the knowledge of their duty to God — in everything required of them in faith and obedience. From the beginning God revealed knowledge of His will in various parts and stages, yet every age and generation had enough light to guide them in the full obedience required of them and to build them up in it. They had enough knowledge to offer sacrifices in faith, as Abel did; to walk with God, as Enoch did; and to teach their families the fear of the Lord, as Abraham did. The world did not perish for lack of sufficient revelation of God's mind at any time. Indeed, when we consider the divine instructions that are on record — those God granted to the people of those ages — it is hard for us to see how they were sufficiently enlightened in all that was necessary for them to believe and do. But to them those instructions were like a light shining in a dark place. Set a single candle in a dark room, and it will sufficiently light the room for people to go about what they need to do. But when the sun rises and shines through every window, the candlelight grows so dim and useless that it is hard to imagine how anyone could have benefited from it. The Sun of Righteousness has now risen upon us, and immortality has been brought to light by the Gospel. When we look now at the revelations given to people in ancient times, we can still see there was light in them — but it gives us little more benefit than the light of a candle in full sunlight. Yet to those who lived before this sun arose, those earlier revelations were a sufficient guide for all duties of faith and obedience. For —

3. During this period there was a sufficient ministry for declaring the revelations God made of Himself and His will. There was the natural ministry of parents, who were required to teach their children and households the truth they had received. This began with Adam, who first received the promise along with everything necessary for faith and obedience — so the knowledge of it could not be lost without the willful neglect of parents in teaching or of children and households in learning. There was also the extraordinary ministry of those to whom God entrusted new revelations to confirm and expand what had been received before — all of them preachers of righteousness to the rest of mankind. It can be shown that from the giving of the first promise — when divine external revelations began to serve as the rule of faith and life for the church — to the writing of the law, there was always someone alive who, having received divine revelations directly, served as a kind of infallible guide to others. If this was ever not the case, it was after the death of the patriarchs and before the call of Moses — a time during which everything descended into darkness and confusion. Oral tradition alone was not sufficient to preserve the truth of earlier revelations. But for those who did receive these instructions, they had a sufficient outward means of illumination before any divine revelations were written down. Yet —

4. This way of instruction, imperfect in itself and subject to many disadvantages, proved insufficient through the weakness, negligence, and wickedness of men to keep the knowledge of God alive in the world. Under this arrangement the great majority of mankind fell into a terrible apostasy from God and gave themselves over to the guidance and service of the devil — the ways, means, and stages of which I have discussed elsewhere. As a result, God no longer regarded them but "allowed all the nations to walk in their own ways" (Acts 14:16), giving them up to the desires of their own hearts to follow their own counsel, as it is expressed in Psalm 81:12. Although this came about through the horrible wickedness and ingratitude of the world, the fact that there was then no fixed standard of divine truth to which people could return made it easier for them to break away from God, due to the weakness of this arrangement. If someone objects that since God's will was committed to writing, people have still apostatized from the knowledge of God — as is evident in many nations that once professed the Gospel but are now overrun with paganism, Islam, and idolatry — I say this did not happen because of any defect in the means of illumination or the communication of truth to them, but because God gave them up to destruction for their wickedness and ingratitude; and unless we repent, we will all likewise perish (Romans 1:18; 2 Thessalonians 2:11-12). Where the standard of the Word is once established, there is a stable means of preserving divine revelations. Therefore —

Third, God has gathered into Scripture all divine revelations He has given from the beginning of the world, and all that He will give to the end of it, that are of general use to the church — so that the church may be thoroughly instructed in the whole mind and will of God and directed in all the worship of Him and obedience to Him necessary to gain acceptance with Him now and to bring us to the eternal enjoyment of Him hereafter. When God first committed the law to writing along with everything that accompanied it, He bound the church to the use of that writing alone, without additions of any kind. He would not have done this had He not expressed in it — that is, in the books of Moses — everything necessary for the faith and obedience of the church. He not only commanded them to attend diligently to His Word as then written for their instruction and direction in faith and obedience, attaching all kinds of promises to doing so (Deuteronomy 6:6-7), but also expressly forbade them, as already noted, to add anything to it or join anything to it (Deuteronomy 4:2; Deuteronomy 12:32) — which He would not have done had He left out other divine revelations previously given that were in any way necessary for the church. Just as He added many new revelations, so He gathered in all the old ones from the unreliable repository of tradition and fixed them in writing given by divine inspiration. As for all other divine revelations given to the church for its general use under the Old Testament, they are all contained in the books that follow. This, to my knowledge, has never been questioned by anyone claiming to be reasonable — though some who are eager for any excuse to challenge the completeness and perfection of Scripture have fruitlessly quarreled about the loss of certain books, which they cannot prove were certainly of divine origin. The full revelation of the whole mind of God — to which nothing claiming to be revelation is ever to be added — was committed to and completed by Jesus Christ (Hebrews 1:1-2). That the revelations of God made by Him, whether in His own person or by His Spirit to His apostles, were also committed to writing by divine inspiration, is expressly affirmed regarding what He delivered in His personal ministry (Luke 1:4; Acts 1:1; John 20:31), and can be proven by compelling arguments for the rest. Just as the Scriptures of the Old Testament were closed with a warning and exhortation to the church to hold fast to the law and testimony, with a curse on those who did otherwise (Malachi 4:4-6), so the writings of the New Testament are closed with a curse on anyone who presumes to add anything more to them (Revelation 22:18). Therefore —

Fourth, Scripture has now become the only external means of divine supernatural illumination, because it is the only repository of all divine supernatural revelation (Psalm 19:7-8; Isaiah 8:20; 2 Timothy 3:15-17). Claims for tradition as a parallel means of preserving and communicating supernatural revelation have been so often shown to be false that I will not press that case further. Moreover, in this discourse I am addressing those who acknowledge the Bible to be sufficient, perfect, and the only treasury of divine revelations. Whatever anyone has offered to weaken its reputation — by attacking its credibility, perfection, or sufficiency for its own proper ends — has brought no benefit to the church and no good to the faith of believers. But yet —

Fifth, in asserting that Scripture is the only external means of divine revelation, I do not exclude those institutions of God that are subordinate to it and appointed as means to make it effective in our souls.

1. Our own personal efforts in reading, studying, and meditating on Scripture so that we may rightly understand what it contains are required for this purpose. Everyone knows how often this duty is urged upon us, and what promises are attached to the performance of it (Deuteronomy 6:6-7; Deuteronomy 11:18-19; Joshua 1:8; Psalm 1:2; Psalm 119; Colossians 3:16; 2 Timothy 3:15). Without this, it is useless to expect illumination through the Word. We therefore see multitudes living and walking in extreme darkness even though the Word is everywhere near them — bread, which sustains life, will still nourish no one who does not obtain it and eat it, and neither would manna unless it was gathered and prepared. Our own nature and the nature of divine revelations, and what is necessary for one to be applied to the other, makes this clear. God instructs us in His mind and will as rational beings, working in and through the rational faculties of our souls. An external revelation is not capable of making any other impression on us than one that is so received. Therefore, when I say that Scripture is the only external means of our illumination, I include within that all our own personal efforts to come to a knowledge of the mind of God in it — a matter that will be addressed further later. Those who under any pretense keep, drive, or persuade men from reading and meditating on Scripture are taking an effective course to keep them in the power of darkness.

2. Mutual instruction in the mind of God from Scripture is also required for this purpose. We are obligated by the law of nature to seek the good of others in various relationships — our children, our families, our neighbors, and all with whom we associate. And the greatest good, absolutely considered, that we can give to others is to instruct them in the knowledge of the mind of God. This entire duty in all its aspects is expressed in the command: "You shall teach my words diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up" (Deuteronomy 6:7). In the same way, when our Savior found His disciples talking about the things of God along the road, He took the role of a private traveler and instructed them in the meaning of Scripture (Luke 24:26-27, 32). The neglect of this duty in the world is so great that even mentioning it, or any attempt to practice it, is met with scorn and contempt — and this neglect is one cause of the great ignorance and darkness that still abounds among us. But the foolishness of this attitude — by which men wish to be regarded as Christians while openly despising all the duties of Christianity — will in due time be exposed.

3. The ministry of the Word in the church is what is primarily included in this statement. Scripture is the only means of illumination, but it becomes so primarily through its application to the minds of men in the ministry of the Word (Matthew 5:14-15; 2 Corinthians 5:18-20; Ephesians 4:11-15; 1 Timothy 3:15). The church and its ministry are God's appointed means for making His mind and will, as revealed in the Word, known to the children of men — and through this they are enlightened. Any church and ministry for which this is not the first and primary aim and work is neither appointed by God nor approved by Him. People will one day find themselves deceived by trusting in empty names — it is duty alone that will bring comfort and reward (Daniel 12:3).

Sixth, for Scripture — which contains the whole of divine revelation — to serve as a sufficient external cause of illumination for us, two things are required.

1. We must believe it to be a divine revelation — that is, the Word of God, or a declaration of Himself, His mind, and His will, proceeding immediately from Him — and that it is of a purely divine origin, proceeding neither from human foolishness or deceit nor from human skill or good intention (2 Peter 1:19-21; Hebrews 1:1; 2 Timothy 3:16; Isaiah 8:20). Scripture offers no light or instruction under any other description than as coming directly from God — not as the word of man, but as it truly is, the Word of the living God (1 Thessalonians 2:13). Whatever anyone may learn from or through the Scriptures under any other understanding does not belong to the illumination we are examining here (Nehemiah 8:8; Isaiah 28:9; Hosea 14:9; Proverbs 1:6; Psalm 119:34; Matthew 15:16; 2 Timothy 2:7; 1 John 5:20).

2. We must understand the things declared in Scripture — that is, the mind of God as revealed and expressed therein. If Scripture is given to us as a sealed book that we cannot read — either because it is sealed or because we are unable to read — whatever light or vision it contains, we will gain no benefit from it (Isaiah 29:11-12). It is not the words of Scripture alone but our understanding of them that gives us light (Psalm 119:130). "The entrance of Your word gives light" — it must be opened, or it will not enlighten. So the disciples did not understand the testimony of Scripture concerning the Lord Christ, and were not enlightened by it, until He explained it to them (Luke 24:27, 45). We have the same example with the Ethiopian official and Philip (Acts 8:31, 35-36). To this day the Jewish people have the Scriptures of the Old Testament and hold the outward letter of them in such high esteem and reverence that they nearly worship them — yet they are not enlightened by them. The same has happened among many who are called Christians — otherwise they could never embrace such foolish opinions and practice such idolatries in worship as some of them do, even while possessing the letter of the Gospel.

This brings me to my main purpose, which all of the foregoing has been preparing the way for — to show that both of these come from the Holy Spirit: that we truly believe the Scripture to be the Word of God, and that we savingly understand the mind of God in it, both of which belong to our illumination.

The first question I will examine is how and on what grounds we come to believe the Scripture to be the Word of God in a proper manner. That this is required of us as a duty — namely, that we should believe the Scripture to be the Word of God with divine and supernatural faith — will not be denied, and will be proven further on. And what the work of the Spirit of God is in this will be our first inquiry.

Second, since we observe by experience that not all who have or possess the Scripture actually understand it or come to a truly saving knowledge of the mind and will of God revealed therein, our other inquiry will be how we may come to understand the Word of God rightly, and what is the work of the Spirit of God in the help He gives us toward that end.

Regarding the first of these inquiries, to which this present discourse is entirely devoted, I affirm that it is the work of the Holy Spirit to enable us to believe the Scripture to be the Word of God — that is, the supernatural and direct revelation of His mind to us — and to make this infallibly evident to our minds so that we may spiritually and savingly rest in it. Some, misunderstanding this claim, seem to suppose that we are reducing all faith to private impressions of the Spirit or to deceptive pretenses of the Spirit. Others may be ready to think that we are confusing the efficient cause and the formal reason of faith, making all rational arguments and external testimonies useless. But in fact, there is and will be no occasion for these fears or misunderstandings. We will argue nothing in this matter that is not consistent with the faith and judgment of the ancient and present church of God, as will be fully demonstrated as we proceed. I know that some have found other ways by which they think the minds of men can be sufficiently satisfied regarding the divine authority of Scripture. But I have tasted their new wine and have no desire for it, knowing the old to be better — though what they argue has its proper use in its proper place.

My purpose requires that I keep this discourse within as narrow bounds as possible, and I will do so, showing —

1. What it means in general to infallibly believe the Scripture to be the Word of God, and what is the ground and reason for doing so. Or, what it means to believe the Scripture to be the Word of God as we are required to believe it as a matter of duty.

2. That there are external arguments for the divine origin of Scripture that are effective motives for leading us to give a sincere assent to it.

3. That God nevertheless requires us to believe Scripture to be His Word with faith that is divine, supernatural, and infallible.

4. To demonstrate the grounds and reasons on which we do so believe, and ought to do so.

Most of what follows in the first part of this discourse can be organized under these headings.

It is fitting that we should clarify the foundation on which we build and the principles on which we proceed, so that what we intend to prove may be better understood by all kinds of readers, whose growth we have in mind. These things equally concern the learned and the unlearned. Therefore some things must be addressed that are generally known and acknowledged. Our first inquiry is: what does it mean to believe the Scripture to be the Word of God with divine and supernatural faith, as it is our duty to do so?

In our believing, or our faith, two things must be considered. First, what it is that we believe. Second, why we believe it. The first is the material object of our faith — the things we believe; the second is the formal object of faith, or the cause and reason why we believe them — and these are distinct. The material object of our faith is the things revealed in Scripture, presented to us as statements of truth. Things must be presented to us in this way, or we cannot believe them. That God is one in three persons, that Jesus Christ is the Son of God, and similar statements of truth — these are the material objects of our faith, the things we believe. And the reason we believe them is that they are set forth in Scripture. The apostle expresses exactly this in 1 Corinthians 15:3-4: "I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures." Christ's death, burial, and resurrection are the things presented for us to believe, and so they are the objects of our faith. But the reason we believe them is that they are declared in the Scriptures (see Acts 8:28-30). Sometimes the expression "believing the Scriptures" by a figure of speech refers to both the formal and material objects of our faith — the Scriptures themselves as such, and the things contained in them — as in John 2:22: "They believed the Scripture and the word that Jesus had said," meaning the things delivered in the Scripture and further declared by Christ, which they had not previously understood. They believed what was declared in the Scriptures because it was declared there — both aspects are included in the same expression, "they believed the Scripture," under different aspects (Acts 26:27). The material object of our faith, therefore, is the articles of our creed, by listing which we answer the question "What do we believe?" — giving an account of the hope that is in us, as the apostle does in Acts 26:22-23. But if we are also asked the reason for our faith or hope — why we believe the things we profess, such as that God is one in three persons or that Jesus Christ is the Son of God — we do not answer "because that is so," for that is itself what we believe, which would be a circular and meaningless response. We must give some other answer to that inquiry, whether it comes from others or from ourselves. The proper answer to this question contains the formal reason and object of our faith — that on which it rests and into which it is ultimately resolved. And that is what we are now seeking.

2. In this inquiry we are not concerned with just any kind of persuasion or faith, but only that which is divine and infallible — both of which it is because of its formal reason or objective cause. People may be able to offer some kind of reasons for believing what they profess to believe, reasons that will not hold up or survive examination in this case, even though they themselves may be satisfied with them. Some, perhaps, can give no other account than that they have been taught these things by those they had sufficient reason to trust, or that they received them by tradition from their fathers. Now, whatever persuasion these reasons may produce in people's minds that the things they profess to believe are true, if these reasons stand alone they do not produce divine faith but merely human faith — since it rests only on human testimony or an opinion based on probable arguments. No faith can be of any higher kind than the evidence on which it rests. I say this about where such reasons stand alone — for I have no doubt that some who have never thought beyond the teaching of their instructors as the reason for their belief, nevertheless have such evidence within their own souls of the truth and authority of God in what they believe, that with respect to that inner evidence their faith is divine and supernatural. The faith of most people has a beginning and development not unlike that of the Samaritans in John 4:40-42, as will be explained later.

3. When we speak of faith that is infallible, or of believing infallibly — which we will show is necessary in this case — we do not mean an inherent quality in the believer, as though one who believes with infallible faith must himself also be infallible. Much less do we speak of infallibility in an absolute sense, which is a property of God alone, who from the perfection of His nature can neither deceive nor be deceived. Rather, we mean that property of the mind's assent to divine truths or supernatural revelations by which it is distinguished from every other kind of assent. This property comes from the formal object of faith — the evidence on which we give this assent. The nature of every assent is determined by the nature of the evidence it proceeds from or relies on. In divine faith, this evidence is divine revelation — which, being infallible, makes the faith that rests on and is resolved into it infallible as well. No one can believe something that is false, or that may be false, with divine faith — because what makes it divine is the divine truth and infallibility of the ground and evidence on which it is built. But a person may believe something that is truly and infallibly true, and yet his faith still not be infallible. That the Scripture is the Word of God is infallibly true, yet a person's faith in this may be fallible — because his faith is only as certain as his evidence. He may believe it on the basis of tradition, or the testimony of the Church of Rome alone, or on external arguments — all of which are fallible — and so his faith is fallible too, even though the thing he assents to is infallibly true. Therefore, for this divine and infallible faith, it is not required that the person holding it be infallible. Nor is it sufficient that the thing believed be infallibly true. It is also required that the evidence on which he believes it be infallible. This was the case with those who received divine revelations directly from God — it was not enough that the things revealed to them were infallibly true; they also needed infallible evidence of the revelation itself. Then their faith was infallible, though they themselves were fallible. With this faith a person can believe nothing but what is divinely true — and therefore it is infallible. The reason is that God's truthfulness — He who is the God of truth — is its only object. So the prophet says in 2 Chronicles 20:20: "Believe in the Lord your God and you will be established" — that is, faith that is in God and His Word is grounded in truth and is therefore infallible. The question in this case is therefore: what is the reason why we believe anything with this divine or supernatural faith? Or, what is it about the believing of it that makes our faith divine, infallible, and supernatural? Therefore —

4. The authority and truthfulness of God in revealing the material objects of our faith — that is, what it is our duty to believe — is the formal object and reason of our faith, from which it arises and into which it is ultimately resolved. That is, the only reason why we believe that Jesus Christ is the Son of God, or that God is one single essence existing in three persons, is because God — who is truth (Deuteronomy 32:4), who cannot lie (Titus 1:2), whose word is truth (John 17:17), and whose Spirit who gave it out is truth (1 John 5:6) — has revealed these things to be so. And believing these things on that ground makes our faith divine and supernatural. This also presupposes the subjective work of the Holy Spirit in producing faith in our minds, which will be addressed later. To be precise: our faith is supernatural with respect to its being produced in our minds by the Holy Spirit; it is infallible with respect to its formal reason, which is divine revelation; and it is divine in contrast to what is merely human — on both accounts.

As things are presented to us to be believed as true, faith in its assent looks only to the truth or veracity of God. But since this faith is required of us as a matter of obedience — and is considered not only in its nature but also morally as our duty — it also respects the authority of God, which I therefore join with the truth of God as the formal reason of our faith (see 2 Samuel 7:28). These are the things Scripture argues when faith is required of us in the way of obedience. "Thus says the Lord" is what is presented to us as the reason we should believe what is spoken — to which divine names and titles are often added, signifying the authority of the One requiring us to believe: "Thus says the Lord God, the Holy One of Israel" (Isaiah 30:15); "Thus says the High and Lofty One who inhabits eternity, whose name is Holy" (Isaiah 57:15); "Believe in the Lord your God" (2 Chronicles 20:20). "The word of the Lord" precedes most revelations in the prophets, and the Scripture proposes no other reason why we should believe (Hebrews 1:1-2). In fact, the insertion of any other authority between the things to be believed and our souls and consciences — besides the authority of God — destroys the nature of divine faith. I do not mean the use of other means through which we come to believe, of which sort God has appointed many, but the insertion of any other authority on which we are to believe, such as the claimed authority of the Church of Rome. No one may be a lord over our faith, though they may be helpers of our joy.

5. The authority and truth of God, considered in themselves absolutely, are not the immediate formal object of our faith — though they are the ultimate ground into which it is resolved. For we can believe nothing on their account unless it is evidenced to us, and this evidence of them is found in the revelation God is pleased to make of Himself — for that is the only means by which our consciences and minds are affected by His truth and authority. We therefore rest on the truth and veracity of God in any matter only as we rest on the revelation He makes to us — for that is the only means by which we are affected by them. It is not "the Lord is true" in the abstract, but "thus says the Lord" and "the Lord has spoken" that we look to directly. Through this alone are our minds affected by the authority and veracity of God, and by whatever means it is made known to us, it is sufficient and able to affect us in this way. At first, as has been shown, revelation was given directly to certain people and preserved for others through an oral ministry — but now all revelation, as has also been shown, is contained in the Scriptures alone.

6. It follows that our faith, by which we believe any divine supernatural truth, is resolved into Scripture as the only means of divine revelation — the means by which our minds and consciences are affected by the authority and truth of God. Or in other words: Scripture, as the only immediate, divine, and infallible revelation of the mind and will of God, is the first and immediate formal object of our faith — the sole reason why and ground on which we believe the things revealed, with faith that is divine, supernatural, and infallible. We believe that Jesus Christ is the Son of God. Why do we believe this? On what ground or reason? It is because of the authority of God commanding us to do so, and the truth of God testifying to it. But how, and by what means, are our minds and consciences affected by the authority and truth of God so as to believe with respect to them — which is what makes our faith divine and supernatural? It is through the divine, supernatural, and infallible revelation He has made of this sacred truth and of His will that we should believe it. But what is this revelation, and where is it to be found? It is Scripture alone that contains the entire revelation God has made of Himself in all things He would have us believe or do. Therefore —

7. The final inquiry follows: how, on what grounds, and for what reasons do we believe the Scripture to be a divine revelation proceeding immediately from God — to be that Word of God which is divinely and infallibly true? Our answer is: solely on the evidence that the Spirit of God, in and through Scripture itself, gives us that it was given by direct inspiration from God. The ground and reason on which we believe the Scripture to be the Word of God are the authority and truth of God evidencing themselves in and through it to the minds and consciences of men. Therefore, just as whatever we assent to as proposed in Scripture, our faith rests on and is resolved into the veracity and faithfulness of God — so it is also in this matter of believing Scripture itself to be the infallible Word of God, since we do so on no other grounds than its own evidence that this is the case.

This is the main point to be proved, and so some preliminary explanation is needed to prepare the way and remove any obstacles or misconceptions.

1. There are several compelling arguments drawn from external considerations of Scripture that establish on rational grounds that it is from God. All of these are motives for credibility — effective persuasives to regard and acknowledge it as the Word of God. And although they neither are, nor ever can be, the ground and reason on which we believe it to be so with divine and supernatural faith, they are still necessary for strengthening our faith against temptations, opposition, and objections. These arguments have been presented by many with great usefulness, so there is no need for me to dwell on them at length. They are essentially the same in both ancient and modern writers, though some have handled them with greater learning, skill, and force of reasoning than others. It should therefore not be expected that in this brief discourse, designed for another purpose, I should significantly improve upon them. However, I will briefly touch on those that seem to me most compelling, focusing on what I believe to be the heart of their strength. I do this to show that, although we argue that no one can believe the Scriptures to be the Word of God with divine, supernatural, and infallible faith except on the basis of its own internal divine evidence and effectiveness, we nevertheless acknowledge and make use of all those external arguments for its sacred truth and divine origin that others present — giving them as much weight and force as those others claim for them, and acknowledging the persuasion they produce to be as firm as anyone might say it is. We simply do not judge them to contain the whole of the evidence on which faith rests and into which it is ultimately resolved — and certainly not that element which makes it divine, supernatural, and infallible. The rational arguments that are or may be used in this matter, along with the human testimonies that support them, may and should be employed and insisted upon. It is a false claim that our other assertions make their use unnecessary — as though, where faith is required, all supporting use of reason is thrown out and our faith thereby made irrational. The assent that the mind ought to give to the divine origin and authority of Scripture on the basis of these arguments we grant to be as high a level of assent as is claimed for it — namely, moral certainty. Moreover, the conclusion that unprejudiced reason will draw from these arguments is more firm, better grounded, and more defensible than one built merely on the sole authority of any church. But we assert that there is a different kind of assent required of us regarding the divine origin and authority of Scripture — namely, that of divine and supernatural faith. No one will claim that this can be produced by, or resolved into, the best and most compelling rational arguments and external testimonies, which are entirely human and fallible. For it is a contradiction to believe infallibly on the basis of fallible evidence. Therefore I will prove that, beyond all these arguments and their effect on our minds, there is an assent to Scripture as the Word of God required of us with divine, supernatural, and infallible faith — and therefore there must be a divine evidence which is the formal object and reason of it, which alone it rests on and is resolved into, which will also be declared and proved. But yet, as was said at the outset, because these external arguments serve to level the ground and clear away the rubble of objections so that we may build more safely on the sure foundation, I will mention some of those I consider most rightly pleadable in this cause. And —

1. The antiquity of these writings, and of the divine revelation contained in them, is presented as evidence of their divine origin. And it may deservedly be so. Where it is absolute, it is beyond question — that which is most ancient in any kind is most true. God Himself uses this argument against idols: "You are My witnesses," says the Lord. "I, even I, am the Lord, and there is no Savior besides Me. I have declared and saved and proclaimed, and there was no strange god among you; so you are My witnesses," says the Lord, "and I am God" (Isaiah 43:10-12). What He asserts is that He alone is God and there is no other. He calls the people to testify to this by the argument that He was among them as God — in the church — before any foreign god was known or named. In the same way, it is rightly argued on behalf of this revelation of the mind of God in Scripture: it existed in the world long before anything else or any other writing claimed to serve the same purpose. Therefore, whatever came afterward with a similar claim must either compete with it or stand in opposition to it — and over all of these, Scripture has the advantage simply by its antiquity. Since these writings, in their earliest books, are acknowledged to be more ancient than any other writings in existence — or that ever existed — and can be proven to be so, it is beyond all reasonable expectation that they should be of human origin. We know how low, weak, and imperfect all human inventions are at their beginning — how crude and unrefined in every area, until time, observation, and successive improvements have shaped, formed, and developed them. But this writing came into the world as absolutely the first of its kind, directing us in the knowledge of God and of ourselves — and from its very first appearance it was so completely perfect that no human art, effort, or wisdom has ever found any legitimate defect in it, or been able to add anything to it by which it might be improved. From the beginning it would never accept additions except those coming from the same fountain of divine revelation and inspiration, distinguishing itself in every age from all human additions and accretions. This at the very least sets this book apart in a unique way and presents it with such reverence and majesty that it is the height of arrogance not to treat it with sacred respect.

This argument has been pursued at length by many, generating a great variety of historical and chronological observations. It has been so thoroughly examined and developed that nothing remains for current or future effort except to give it a fresh presentation. But the real force of the argument lies in considering the people among whom this revelation first appeared in the world, and the time in which it did so. At a time when some nations had so developed and cultivated the light of nature as to greatly excel others in wisdom and knowledge, they generally looked upon the Jewish people as ignorant and uncivilized. And the more wise any of them considered themselves, the more they despised the Jews. Indeed, the Jews were completely unfamiliar with the arts and sciences by which the minds of men are naturally enlightened and expanded. They did not claim any wisdom that could compete with other nations — only what they received through divine revelation. God Himself had taught them to regard this alone as their only wisdom before all the world (Deuteronomy 4:6-8). We do not need to examine what the earliest attempts of other nations looked like in expressing their understanding of divine things, human duty, and human happiness. The Egyptians and Greeks were the ones who competed for reputation in the development of such wisdom. But it is well known and generally acknowledged that the best their efforts produced was things foolish, irrational, and absurd — contrary to the being and providence of God, and contrary to the light of nature — leading mankind into a maze of folly and wickedness. Consider what they ultimately achieved after the fullest possible development of knowledge, wisdom, shared learning, experience, mutual communication, rigorous study, and observation. After adding to and subtracting from the inventions of all previous ages since time began, after drawing on and refining the reasoning, wisdom, invention, and guesses of all who had previously pursued this wisdom, and after discarding whatever experience showed to be out of step with natural light and common human reason — even then, it must be acknowledged that the apostle passes a just verdict on their highest achievements: they became futile in their thinking, and the world through wisdom did not know God. How then is it that from one nation — regarded as uncivilized, and truly so in terms of those arts and sciences that distinguished other nations — at a time when reason and wisdom had not yet developed significantly, without the benefit of interaction, learning, or accumulated experience, there should immediately come such a law, doctrine, and instruction concerning God and humanity so firm, certain, and consistent that it not only incomparably surpassed all the products of human wisdom for that same purpose — however favored by time and experience — but also remained unchanged through every generation, so that whatever has been advanced in opposition to it, or even just differing from it, has quickly collapsed under the weight of its own unreasonableness and foolishness? This single consideration, unless a person is determined to be contentious, gives sufficient reason to conclude that this book could have had no other origin than what it claims for itself — namely, that it came directly from God.

2. It is clear that God in every age has taken great care of Scripture and exercised His power in preserving it. If the Bible were not what it claims to be, there would have been nothing more in keeping with the nature of God and more appropriate for divine providence than to have removed it from the world long ago. For to allow a book to exist in the world from the earliest times, falsely claiming His name and authority, and leading so great a portion of mankind into a destructive and ruinous turning away from Him — as it must do and does if it is not of divine origin — and exposing countless multitudes of the best, wisest, and most serious among them to every kind of terrible suffering on its behalf, seems entirely inconsistent with the infinite goodness, wisdom, and care by which this world is governed from above. On the contrary, though the crafty malice of Satan and the full force of human rage and power have combined to destroy and completely suppress this book — at times advancing so far that no way of escape appeared possible — yet through the watchful care and providence of God, sometimes manifested in miraculous events, it has been preserved to this day and will be so until the end of all things. The fulfillment of what our Savior said in Matthew 5:18 powerfully confirms God's approval of this book, just as that approval confirms its divine origin: "Until heaven and earth pass away, not the smallest letter or stroke shall pass from the law." God's unceasing watch over the Scriptures through so many ages — so that not a single letter should be utterly lost, and nothing bearing on its purpose should perish — is sufficient evidence of His regard for it. This would be even more clear if we were to consider the remarkable judgments and severe expressions of divine vengeance against its opponents, instances of which could easily be multiplied. If anyone refuses to attribute this preservation of the books of the Bible — not only in their existence but in their purity and integrity, free from any legitimate suspicion of corruption or the mixing in of anything human or foreign — to the care of God, then it is up to him to identify some other cause proportionate to such an effect, given that it was in the interest of heaven and the aim of earth and hell to have it corrupted and destroyed. For my part, I cannot but judge that anyone who fails to see the hand of divine providence stretched out in the preservation of this book — its very words and syllables over thousands of years, through all the upheavals and floods of calamity that have come upon the world, preserved through weak and limited means, and despite the fact that in some ages those with the power to corrupt it — such as the apostate churches of both Jews and Christians — had every worldly reason to do so, and despite open opposition — does not believe in divine providence at all. It was first written in the very infancy of the Babylonian Empire, alongside which it afterward existed for some 900 years. This empire oppressed, destroyed, and carried into captivity the very people to whom alone these oracles of God had been entrusted. Yet the book was preserved among them while they were entirely under the power of their enemies — even though it condemned those enemies and all their gods and religious worship, which we know is enough to fill people with violent rage. Satan had enthroned himself as the object of Babylonian worship and the source of all their forms of religious devotion. They clung to these as their central interest, as all people cling to what they consider their religion. In the whole world, nothing judged, condemned, or opposed Satan or their idolatry but this book alone — and it was now entirely in their power. Had it been destroyed by any means at a time when it was in the hands of only a few — most of whom were corrupt in their lives, hostile to its contents, and wholly under the power of their adversaries — the interest of Satan and of worldwide idolatry would have been secured. But through the sheer provision of divine care, it outlived that empire and witnessed the ruin of its greatest enemies. So it was also during the Persian Empire that followed, while the Jewish people were still under the power of idolaters — against whom this was the only testimony in the world. Under certain branches of the Greek Empire a fierce and determined effort was made to destroy it completely — but it was still snatched by divine power out of the furnace, without so much as a hair singed or the slightest damage to its completeness. The Romans destroyed both the people and the city designated until then for its preservation, carrying the ancient copy of the law in triumph to Rome after conquering Jerusalem. And while all absolute power and authority in the entire known world was in Roman hands, they waged war against it for several ages — with no more success than its former enemies had achieved. From the very beginning, all the efforts of those who openly opposed it have been entirely frustrated. Even those into whose keeping it was outwardly entrusted — the Jews first, and afterward the corrupted, apostate Christian church — not only fell into beliefs and practices completely inconsistent with it, but built all their present and future interests on those very beliefs and practices. Yet none of them ever dared to corrupt a single line of it; instead they were forced to secure their position by appealing to additional traditions and by keeping the book itself, as much as they dared, out of the hands and knowledge of all who were not invested in their own cause. Where could all this come from except the watchful care and power of divine providence? And it is foolish stubbornness not to believe that what God so carefully protects originally came from Himself, especially when it claims to do so — for every wise man will take greater care of what is genuinely his own than of what has been falsely imposed on him to his dishonor.

3. The design of the whole and all its parts bears the mark of divine wisdom and authority. This design has two parts: first, to reveal God to men, and second, to direct men toward the enjoyment of God. That these are the only two great concerns of human nature — of any rational being — would be easy to prove, but it is acknowledged by all those I am addressing. Now, no book or writing in the world, no individual or combined effort of humanity or of spirits, has ever offered a law, rule, guide, and light for all mankind universally in both of these areas — the knowledge of God and of ourselves — except this book alone. Any other that has attempted to do so, like the Quran, has quickly exposed its own foolishness and become an object of contempt for all wise and thoughtful people. The only question is: how well has it accomplished this design? For if it has completely and perfectly fulfilled it, then not only is it evident that it must be from God, but also that it is the greatest benefit and kindness that divine goodness has ever granted to mankind — since without it all people would necessarily wander in an endless maze of uncertainty, never reaching light, rest, or blessedness, in this life or the next. Therefore —

1. As Scripture speaks in the name and authority of God and delivers and commands nothing that is not consistent with His infinite holiness, wisdom, and goodness, so it makes such a declaration of Him — His nature, being, and subsistence, along with the necessary attributes and acts of each, His will, and all His voluntary works that concern us — that we may know Him rightly and form true and accurate thoughts of Him, to the fullest extent our finite, limited understanding can reach. We do not here simply appeal to His authority, but look at the evidence of His reasoning as compared with the outcome and the facts. What horrible darkness, ignorance, and blindness covered the whole world with respect to the knowledge of God? What confusion and degradation of human nature followed from it, while God "allowed all the nations to walk in their own ways" and "overlooked the times of their ignorance" — the apostle sets this out in detail in Romans 1:19 to the end of the chapter. In summary: the only true God had become unknown to them — as even the wisest among them acknowledged (Acts 17:21) and as our apostle proved against them. The devil — that murderer from the beginning and enemy of mankind — had under various pretenses placed himself in God's position and become "the god of this world," as he is called in 2 Corinthians 4:4, and had claimed all the religious devotion and worship of the great majority of mankind for himself. "The things which the Gentiles sacrifice, they sacrifice to demons and not to God," as our apostle states in 1 Corinthians 10:20 — and this can be easily demonstrated; I have shown it in abundance elsewhere. It is acknowledged that a few philosophical thinkers among the pagans did seek after God in the terrible darkness surrounding them, and labored to form their ideas of His being in terms of what reason could perceive of infinite perfections and what creation and providence could suggest. But they could never arrive at any certainty or consistency in their own thinking, advancing little beyond conjecture — as is the way of those who search for something in the dark — much less agreeing with one another to present anything of common value to the world on these matters. Nor could any of them ever free themselves from the grossest practical idolatry in worshiping the devil, the source of their apostasy from God, or in the least affect the minds of most people with any proper understanding of the divine nature. This is the subject and substance of the apostle's argument against them in Romans 1. In this condition, the misery and confusion the world lived in for many ages, and the endless labyrinth of foolish and oppressive superstitions and idolatries it had fallen into, I have described in detail in another work. With respect to this situation, Scripture is rightly called by the apostle Peter "a light shining in a dark place" (2 Peter 1:19). It gives all people at once a perfect, clear, steady, and consistent declaration of God — His being, subsistence, attributes, authority, rule, and works — which makes itself evident to the minds and consciences of all whom the god of this world has not completely blinded through the power of prejudice and sinful desires, confirming them in hostility and hatred toward God Himself. In fact, nothing more is required to free mankind from this terrible darkness and its distorted ideas about the nature of God and idol worship than a calm, unprejudiced consideration of the revelation of these things in the book of Scripture. We may therefore say to all the world with the prophet: "When they say to you, 'Consult the mediums and the spiritists who whisper and mutter,' should not a people consult their God? Should they consult the dead on behalf of the living? To the law and to the testimony! If they do not speak according to this word, it is because they have no light in them" (Isaiah 8:19-20). This also plainly demonstrates that Scripture is of divine origin. For if this declaration of God — this revelation of Himself and His will — is incomparably the greatest and most excellent benefit our nature is capable of in this world, more necessary and useful to mankind than the sun in the sky for the proper end of their lives and existence; and if none of the wisest people in the world, individually or collectively, could arrive at this knowledge of God themselves, or make it known to others — so that we may say with our apostle, "in the wisdom of God, the world through wisdom did not know God" (1 Corinthians 1:21) — and since those who attempted such things "became futile in their thinking" and speculations, so that not one person in the world dares submit the regulation of their mind entirely to those notions and ideas — even though those thinkers had every advantage of wisdom and the exercise of reason over most of those who wrote and published the books of Scripture — then it cannot reasonably be questioned whether those books were given by inspiration from God, as they claim and assert. They accomplished what all the world could not accomplish, and without which all the world must have remained eternally lost — and who could do this but God? If anyone should judge that the ignorance of God among the ancient pagans, or among peoples today who have never heard the Gospel, is not as serious a matter as we make it, or that there is any way to free them from it other than the outpouring of light from Scripture, he is dwelling on the borders of atheism — and I will not divert myself to engage with him. I will only add that whatever true ideas about God and His nature may be found in philosophers who lived after the preaching of the Gospel in the world, or are found today among Muslims or other false worshipers — ideas that go beyond those of the earlier pagans — they all derive from the fountain of Scripture and were drawn from it through various means.

2. The second purpose of this doctrine is to direct mankind in their proper way of living toward God and attaining the rest and blessedness they are capable of and cannot help but desire. These things are essential to our nature — without them it would be better not to exist at all. For it is better to have no existence in the world than to spend that existence always wandering and never moving toward its proper end, since all that is truly good for us lies in our movement toward that end and our attainment of it. Now, these matters were never settled in the minds of most of mankind — people lived in perpetual confusion. The inquiries of the philosophers about the chief end of man, the nature of happiness or blessedness, and the ways of attaining it, are nothing but uncertain and fierce debates, in which no truth is stated and no duty prescribed that is not corrupted or undermined by its circumstances and aims. Moreover, the philosophers never so much as guessed at the most important matters of religion — without which it can be demonstrated by reason that it is impossible for us ever to attain the end for which we were made or the blessedness we are capable of. They could never give any account of our falling away from God, of the corruption of our nature, or of the cause or necessary cure of it. In this lost and wandering condition of mankind, Scripture presents itself as a light, rule, and guide for all — directing them in their whole course toward their end and bringing them to the enjoyment of God. It does this with such clarity and force that it dispels all darkness and puts an end to all the confusion of the human mind, just as the rising sun puts an end to the shadows of night — unless people willfully close their eyes against it, "loving darkness rather than light, because their deeds are evil." For all the confusion of the human mind — from which people tried to escape by plunging into endless and pointless questions — arose from their ignorance of what we originally were, what we now are, how we came to be this way, by what means we may be delivered, what are the duties of life, what is required of us to live toward God as our highest end, and wherein the blessedness of our nature consists. All the world was never able to give a tolerably satisfying answer to any one of these questions — yet unless they are all infallibly answered, we are incapable of the least rest or happiness beyond that of the animals that perish. But now all these things are so clearly declared and settled in Scripture that it comes with the force of a light from heaven upon the minds and consciences of those who are not blinded by prejudice. What was the condition of our nature in its first creation and constitution, along with the blessedness and advantage of that condition; how we fell from it; and what was the cause, the nature, and the effects of our present corruption and falling away from God; how help and relief have been provided for us in this by infinite wisdom, grace, and generosity; what that help is; how we may receive it and be made partakers of it; what system of duties and course of obedience to God is required of us; and wherein our eternal happiness consists — all of these are so plainly and clearly revealed in Scripture that, in general, mankind is left with no ground for doubt, inquiry, or speculation. Set aside deep-rooted prejudices from tradition, upbringing, and false ideas into which the mind has been molded — as well as the love of sin and the control of sinful desires, which have an astonishing power over the minds, souls, and feelings of people — and the light of Scripture on these matters is like the sun at noon, which closes off any need for further searching and draws the mind irresistibly to rest in it. In particular, the direction Scripture gives for the conduct of human life — in order to the obedience owed to God and the reward expected from Him — there is no conceivable instance of anything that serves that purpose which is not prescribed there, nor anything contrary to it that is not forbidden. Those, therefore, whose desire or interest it is that the boundaries and distinctions between good and evil should remain blurred and confused — who are afraid to know what they were, what they are, or what they will come to; who care to know neither God nor themselves, neither their duty nor their reward — may despise this book and deny its divine origin. Others will keep a sacred reverence for it, as the offspring of God.

4. The testimony of the church may in like manner be argued in support of this same conclusion — and I will address it here, partly to explain what its true nature and force consist in, and partly to refute the old claim that even we who have departed from the Church of Rome receive Scripture on its authority, and that on the same ground and reason we should also accept whatever else it puts before us.

1. The church is said to be "the pillar and support of the truth" (1 Timothy 3:15). This is the only text argued with any seriousness to support the claim that the authority of Scripture as it concerns us depends on the authority of the church. But the weakness of this argument for that purpose has been so thoroughly demonstrated by many others that it needs no further attention. In brief: the church cannot be the pillar and support of truth in the sense that truth is, as it were, built on and resting on the church as its foundation — for this is directly contrary to the same apostle, who teaches us that the church itself is "built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone" (Ephesians 2:20). The church cannot be the ground of truth and truth the ground of the church in the same sense. Therefore, the church is the pillar and support of truth in the sense that it upholds and declares Scripture and the things contained in it to be such.

2. In receiving anything from a church, we may consider either its authority or its ministry. By the authority of the church in this matter we mean nothing more than the weight and importance of its testimony — since testimonies vary in value according to the worth, seriousness, honesty, honor, and reputation of those who give them. For to suppose that any church, or all the churches of the world combined, possesses an authority properly so called — one that our reception of Scripture depends upon, as something that grants it authority toward us and gives our faith adequate warrant — is a strange idea. The authority and truth of God neither need nor are capable of such attestation from human beings; all that people can rightly offer is humble submission to them, along with testimony of that submission and the reasons for it. The ministry of the church in this matter is the church's duty of presenting and declaring Scripture to be the Word of God — doing so as occasion arises, to all the world. This ministry may also be considered either formally — as something appointed by God for this end and blessed by Him — or materially — merely as the thing being done, even when the grounds and manner of doing it are not divinely approved.

We fully deny that we receive Scripture, or ever did, on the authority of the Church of Rome in any sense whatsoever — for reasons that will be given immediately. But it may be granted that along with the ministry of other churches in the world, and many other providential means of preservation and transmission, we did in fact receive the Scriptures through the ministry of the Church of Rome as well, since they also were in possession of them. But this ministry we allow only in the latter sense — as an actual means serving God's providence, without reference to any special divine institution.

As for the authority of the church in this matter — in the sense in which it is allowed, meaning the weight and importance of a testimony that, when strengthened by various circumstances, may be said to carry great authority — we must be careful in deciding to which church we grant it. For whatever names or titles people may claim for themselves, if the majority of them are corrupt or morally disreputable in their lives, and if they have significant worldly advantages which they greatly value and carefully cultivate from what they claim Scripture gives them — call them a church or whatever you like — their testimony in this matter is worth very little, since everyone can see they have an earthly, self-interested stake in it. It will be said that if such persons knew the whole Bible to be a fable (as one pope is said to have expressed it), they would not give up professing it unless they could benefit themselves more in the world by some other means. Therefore, since it is obvious to all that those who lead the Roman Church have gained and continue to gain for themselves great earthly and temporal advantages — in honor, power, wealth, and reputation in the world — through their profession of Scripture, their testimony may reasonably be regarded as so influenced by self-interest as to carry very little weight.

The testimony I have in mind, therefore, is that of multitudes of people of unspotted reputation in every other area of life — people beyond any credible accusation of deliberate wrongdoing or conspiracy among themselves for corrupt purposes — who had not the slightest worldly benefit from what they testified to, and who were therefore completely beyond any objection that common reason or common practice among mankind can raise against any witness whatsoever. To show the force that lies in this consideration, I will briefly describe: First, who they were that gave and continue to give this testimony, in some notable examples. Second, what they gave this testimony to. Third, how, or by what means, they did so.

First, the testimony of those by whom the various books of Scripture were written must be considered — they all, individually and together, testified that what they wrote was received by inspiration from God. This is argued by the apostle Peter on behalf of them all in 2 Peter 1:16-21: "For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty." "For when He received honor and glory from God the Father, such a declaration as this was made to Him by the Majestic Glory: 'This is My beloved Son with whom I am well-pleased'" "and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain." "So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts." "But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation," "for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God." This is the consistent testimony of both the Old and New Testament writers — namely, that they had certain knowledge of the things they wrote, and that their writing was by inspiration from God. So in particular, John bears witness to his revelations in Revelation 19:9 and Revelation 22:6: "These are true and faithful words of God." And the weight to be placed on this is stated in John 21:24: "This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true." He testified to the truth of what he wrote — but how did the church mentioned there know ("we know that his testimony is true") that it was indeed true? He was not someone to be believed simply on his own authority — yet here it is spoken in the name of the church with the highest assurance: "We know that his testimony is true." I answer: their assurance did not arise merely from his moral or natural qualities or his holy counsel, but from the evidence they had of his divine inspiration — which we will address later.

The things argued to give force to this testimony are everything that such a testimony is capable of — and they are so numerous that it would take a substantial work on its own to present, discuss, and confirm them all. But taking the testimony they gave as established, I will, in keeping with my own purpose, reduce the evidence of its truth to two considerations: First, their persons; and second, their manner of writing.

1. As to their persons, they were completely beyond any reasonable suspicion of deceiving or being deceived. The ingenuity of all the atheistic minds in the world cannot identify a single thing that would serve as a tolerable ground for any such suspicion about the integrity of these witnesses — if such a testimony were given in any other case. Unsupported suspicions in matters of this kind — with no arguable basis — must be regarded as suggestions of the devil, atheistic fantasies, or at best the false imaginings of weak and troubled minds. The nature and purpose of their work; their complete lack of interest in any worldly gain; their lack of prior acquaintance with one another; the times and places where the events they reported happened; the ease with which they could have been exposed as liars, had what they wrote about matters of fact — which is the foundation of everything else they taught — been false; the evident certainty that this exposure would have happened, given the known desire, ability, will, and interest of their adversaries to do so, had it been possible — since it would have secured their opponents victory in the fierce conflicts in which they were engaged, and would have immediately settled the disputes and upheaval in the world about their teaching; their agreement with one another without any conspiracy or prior arrangement; the sufferings which most of them endured without hope of relief or reward in this life, solely on account of the doctrine they themselves taught; along with all the other countless circumstances that can be argued to prove the sincerity and integrity of any witnesses — all of these concur to prove that they were not following cleverly invented fables in what they declared about the mind and will of God as directly from Himself. To confront this evidence with bare, baseless suspicions, incapable of any rational support or confirmation, is only to demonstrate the crude shamelessness to which unbelief and atheism are forced to retreat for shelter.

2. Their style and manner of writing deserves special consideration. For impressed upon it are all those marks of divine origin that can be communicated through such an outward aspect of divine revelation. Notwithstanding the distance of the ages and periods in which they lived, the difference of the languages in which they wrote, and the great variety of their backgrounds, abilities, upbringing, and circumstances, yet upon the whole and all the parts of their writing there is a gravity, majesty, and authority — combined with plainness of speech and complete freedom from any trace of seeking esteem or applause, or of anything else that comes from human weakness — that must excite admiration in all who seriously consider it. I have addressed this at length elsewhere. I have also shown in the same place that there is no other writing in the world that has claimed to be of divine origin — such as the apocryphal books alongside the Old Testament, and certain fragments of spurious writings claimed to have been written in the days of the apostles — that does not expose its own pretensions, not only from its content but from the manner of writing itself, which bears the clear marks of human craft and weakness, and openly convicts itself of its false claims. This must necessarily be the case with everything that, being merely human, pretends to have come directly from God. When people have done all they can, the difference between these things will be as obvious as the difference between wheat and chaff, between real fire and painted fire (Jeremiah 23:28-29).

2. To the testimony of the divine writers themselves, we must add the testimony of those who in every age have "believed in Christ through their word" — which is the description the Lord Jesus Christ gives of His church (John 17:20). This is the church — those who wrote the Scripture and those who in every age have believed in Christ through their word — and it bears witness to the divine origin of Scripture; and we may add that we know this witness is true. I would rather entrust my faith and eternal condition to these than to any society or real or pretended church whatsoever. Among these, special consideration must be given to the innumerable multitudes who in the early days of Christianity testified to this confession throughout the entire world. For they had many advantages over us in knowing the certainty of various matters of fact on which the truth of our religion depends. And we are directed to give special regard to their testimony, which is highlighted by Christ Himself. In the great judgment to be passed on the world, the first to appear are the souls of those who were beheaded "for the witness of Jesus and for the word of God" (Revelation 20:4). And there is at present a special regard for them in heaven on account of their witness and testimony (Revelation 6:9-11). These were the ones who, at the cost of their lives by the sword and other violent means, gave testimony to the truth of the Word of God. To bring this to a rational level: who can have the slightest reason to suspect all these people of folly, weakness, credulity, wickedness, or conspiracy among themselves — when such a widely scattered multitude was entirely incapable of conspiracy? Nor can anyone dismiss their testimony without effectively siding with their adversaries against them — who were generally known to be among the worst of people. And who is there that believes in God and an eternal future state, who would not rather have his soul with Paul than with Nero, with the holy martyrs than with their brutal persecutors? Therefore this collective testimony, begun from the time the Scripture was first written and continued by the best of men in every age, made brilliantly glorious in the early days of Christianity, must for all wise people carry unavoidable weight — at least enough to prompt a careful and calm consideration of what they testified to, and enough to scatter all the prejudices that atheism or godlessness may raise or suggest.

Second, what they gave testimony to deserves careful consideration. It was not merely that the book of Scripture was good, holy, and true in all its contents — but that the whole and every part of it was given by divine inspiration, as their faith in this matter is expressed in 2 Peter 1:20-21. On this account, and no other, did they themselves receive Scripture, believe its contents, and yield obedience to what it contained. Nor would they allow their testimony to be received if the whole world was content to acknowledge or obey Scripture on any other or lesser terms. Nor will God Himself accept assent to Scripture under any other conception than as the word spoken directly by Himself. Therefore, those who refuse to believe it are said to "deny the Lord and say it is not He" (Jeremiah 5:2), and indeed to "make God a liar" (1 John 5:10). If all mankind were to agree together to receive and use this book as one that teaches nothing but what is good, useful, and beneficial to human society — as a complete guide for everything people need to believe or do toward God, the best means under heaven to bring them to settled satisfaction and assurance in the knowledge of God and themselves, the safest guide to eternal blessedness, and therefore necessarily written by persons of incomparable wisdom, holiness, and honesty, who had the knowledge of God and His will necessary for such an undertaking — even all this would fall short of the testimony that the church of believers in every age has given to Scripture. It was not lawful for them — nor is it for us — to make such a compromise with the world on this matter. That the whole Scripture was given by inspiration from God, that it was His Word, His "true and faithful sayings" — this was what they testified to first of all, and we are obliged to do the same. They never claimed any other assurance for what they professed, nor any other reason for their faith and obedience, than that the Scripture in which all these things are contained was given directly from God — that it was His Word. And therefore, those who gave up their Bibles to persecutors were always regarded as no less traitors to Christianity than those who denied Jesus Christ.

3. The manner in which this testimony was given adds to its importance. First, many of them — especially in certain periods — gave their testimony accompanied by miraculous works. Our apostle presents this as a confirmation of the witness given by the first preachers of the Gospel to its truths (Hebrews 2:4), as was also done by all the apostles together (Acts 5:32). It must be granted that these miracles were not performed directly to confirm this single truth, that Scripture was given by inspiration of God. Rather, the purpose of miracles is to serve as a direct witness from heaven — God's attestation to the persons and ministry through whom they were performed. His presence with them and approval of their doctrine were publicly declared through these miracles. But the miracles performed by the Lord Christ and His apostles — by which God gave direct testimony to the divine mission of their persons and the infallible truth of their doctrine — might not have been written down, as most of them were not; or they might have been written and their doctrine recorded in books not given by inspiration from God. Moreover, as to the miracles performed by Christ Himself, and most of those of the apostles, they were performed among people who already acknowledged the books of the Old Testament as the oracles of God, and before the books of the New Testament were written — so they could not have been performed in direct confirmation of either one. Nor do we have any infallible testimony about these miracles except Scripture itself, in which they are recorded — which means that we must first believe Scripture to be infallibly true before we can believe the miracles recorded in it to be so on infallible grounds. Therefore I grant that the whole force of this consideration rests on this alone: that those who testified to Scripture as the Word of God had their ministry attested by these miraculous works — concerning which we also have good corroborating evidence.

2. Many of them confirmed their testimony with their sufferings, being not only witnesses but martyrs in the full sense that word carries in the church — a sense grounded in Scripture (Acts 22:20; Revelation 2:13; Revelation 17:7). So far were they from any worldly advantage through the profession they made and the testimony they gave, that in confirming both they willingly and cheerfully endured whatever is most terrible and destructive to human life in all its temporal concerns. It is therefore beyond question that they had the highest possible assurance of the truth in these matters — the highest that the human mind is capable of. The development of this argument is the main purpose of the apostle throughout the entire eleventh chapter of the Epistle to the Hebrews. Having stated the nature of faith in general — that it is "the assurance of things hoped for, the conviction of things not seen" (verse 1) — that is, such an assent to and confidence in invisible things, things incapable of demonstration by the senses or reason, as looks to divine revelation alone and is ultimately resolved into it alone — he produces a long catalog of those who through faith did great things, endured great suffering, and obtained great rewards, for our encouragement and firm establishment in the same. What he particularly emphasizes is the hardships, miseries, cruelties, tortures, and various kinds of death they endured — especially from verse 35 to the end. He calls these a "cloud of witnesses" by whom we are surrounded (chapter 12:1), giving testimony to what we believe — that is, to divine revelation — and in particular to the promises contained in it, for our encouragement in the same duty, as he there declares. And certainly, what was thus testified to by so many great, wise, and holy persons, in such a manner and by such means, carries as great an outward evidence of its truth as anything of that nature in this world is capable of.

3. They did not give their testimony casually, on some extraordinary occasion alone, by a single solemn act, or in some one particular way, as other testimonies are and can only be given. Rather, they gave their testimony to this cause in their entire manner of life — in everything they thought, said, and did in the world, and in the whole ordering of their ways, lives, and actions — as every true believer continues to do today. For a man who gives verbal testimony to the divine origin of Scripture on some occasion, while in the meantime ordering the whole course of his life, his hopes, aims, and ends without any genuine regard for Scripture, gives testimony that is worthless and has no influence on the minds of serious and thoughtful people. But when people demonstrate and show by their lives that the declaration of the mind of God in Scripture holds sovereign divine authority over their souls and consciences absolutely and in all things, then their witness carries real power and effectiveness. There is to me a thousand times more weight and force in the testimony given for this purpose by some holy individuals — who in all things relating to this world and their eternal condition, in all their thoughts, words, actions, and ways, genuinely experience within themselves and express to others the power and authority of the Word of God in their souls and consciences, living, acting, suffering, and dying in peace, assurance of mind, and consolation based on it — than in the verbal declarations of the most impressive and numerous church in the world that shows no such inward sense of its power and effectiveness. There is therefore such force in the real testimony that has been given in every age by all such persons — without a single exception — to the divine authority of Scripture, that it is highly arrogant for anyone to question its truth without clear proof of its being a fraud, which no person of any genuine seriousness has ever pretended to provide.

I will add finally the consideration of the success that the doctrine drawn entirely from Scripture and resolved back into it has had in the world — upon the minds and lives of people, especially in the first preaching of the Gospel. Two things immediately present themselves for consideration: first, the persons by whom this doctrine was successfully carried forward in the world; and second, the way and manner of its spread. Both of these Scripture notes in particular as evidence of the divine power that truly accompanied the Word. The persons to whom this work was entrusted — the apostles and first evangelists — were, in terms of their outward position in the world, poor, lowly, and despised in every way; and in terms of the abilities of their minds, they lacked all those gifts and advantages that might have given them either reputation or any likelihood of success in such an undertaking. The Jews noted this with contempt (Acts 4:13). The Gentiles also generally despised them for the same reason. They gave our apostle no better title than "babbler" (Acts 17:18). And for a long time the prevailing public opinion in the world was that Christianity was the religion of fools and the illiterate. But God had another design in this arrangement, which our apostle explains while acknowledging the utter lowliness of those to whom the dispensation of the Gospel was committed: "We have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves" (2 Corinthians 4:7). The reason God chose to use only such instruments in so great a work was that through their lowliness His own glorious power might be more clearly seen. Nothing is more common or more natural among people than to admire the excellences of those of their own kind, and to wish to have all evidence of divine supernatural power obscured and hidden from them. If therefore people had been employed as instruments in this work whose powers, abilities, qualifications, and gifts could plausibly have been claimed as sufficient and direct causes of such an effect, no one would have noticed the divine power or the glory of God. But the person who cannot see that power in the accomplishment of so mighty a work through means so far below it is under the power of the unrelievable prejudices that our apostle describes in this case (2 Corinthians 4:4-5, 7).

Second, the means to be used toward this end — subduing the world to faith in and obedience to the Gospel, thereby establishing the spiritual kingdom of Christ in the minds of people who had previously been under the power and dominion of His adversary — must be either force and arms, or eloquence and persuasive reasoning. And great things have been accomplished by both of these. By the former, empires have been set up and established, and the superstition of Muhammad imposed on many nations. The latter has also had great effects on the minds of many. It might therefore have been expected that those who had committed themselves to so great a design as this would resort to one or the other of these means — for human ingenuity cannot devise any way to such an end that does not reduce to one of these two, since no other is imaginable either from the principles of nature or the rules of human wisdom and policy. But both of these ways were abandoned by the apostles, and they declared against using either of them. As for outward force, power, and authority — they had none, and the use of all worldly weapons was entirely inconsistent with this work and design. The other way — persuasive speeches, enticing words, attractive arts and eloquence, and similar products of human wisdom and skill — were all carefully avoided by them in this work, as things extremely harmful to its success (1 Corinthians 2:4-5). Instead, they took only this single approach: they went about preaching to Jews and Gentiles that Jesus Christ died for our sins and rose again according to the Scriptures (1 Corinthians 15:3-4). And they did this by virtue of those spiritual gifts that were the hidden powers of the age to come — gifts whose nature, virtue, and power others were entirely unacquainted with. This preaching of theirs — this preaching of the cross, both in its subject matter and its manner, without art, eloquence, or oratory — was regarded as a remarkably foolish thing, a sweaty sort of babbling, by all those who had gained any reputation for learning or cleverness among people. Our apostle discusses this at length in 1 Corinthians 1. In this state of affairs, by every rational calculation, everything was stacked against success as completely as could be imagined. Moreover, along with the Gospel doctrine they preached — which was new and strange to the world — they also taught the practice of religious worship in meetings, assemblies, and gatherings specifically for that purpose, all of which were prohibited by the laws of the world (Acts 18:13; Acts 16:21). As soon as the rulers and governors of the world began to take notice of them and what they were doing, they concluded it was all tending toward sedition and that trouble would follow. These things stirred up the great majority of mankind against them and their converts, who therefore attacked them with incredible fury. And yet, notwithstanding all these disadvantages and against all this opposition, their doctrine prevailed to bring the world into submission to it. One or two additional observations about the state of the world at that time may be added to these, which highlight the significance of this work and show it to have been from God.

First, in the New Testament the writers consistently divide all those they dealt with in the world into two groups: Jews and Greeks — the latter of which we render as "Gentiles," the other nations of the world falling under that designation because of their prominence in various respects. Now, at that time, the Jews possessed in full all the true religion that existed in the world, and they boasted of this as their privilege, sustaining themselves by the thought and reputation of it everywhere and on every occasion — it being at that time their great occupation to gain converts to it, on which their honor and advantage also depended. The Greeks, on the other side, were in as full possession of arts, sciences, learning, and all that the world calls wisdom as the Jews were of religion. They also had a religion received through long tradition from their fathers since time immemorial, which they had variously developed and adorned with mysteries and ceremonies to their complete satisfaction. Moreover, the Romans — the ruling part of the Gentile world — attributed all their prosperity and the entire rise of their extraordinary empire to their gods and to the religious worship they gave them. It was therefore a fundamental maxim of their policy and government that they would prosper or decline according as they observed or neglected the religion they had received. Indeed, not only those who acknowledged the true God and His providence, but all peoples — before idolatry and superstition gave way to atheism — solemnly attributed all their achievements and successes to their gods, as the prophet speaks of the Chaldeans (Malachi 1:11). And the first writer to record the exploits of the nations of the world consistently assigns all their good and evil to their gods, as they were pleased or provoked. The Romans in particular boasted that their religion was the cause of their prosperity — as their great orator states in his Oration on the Haruspices' Response: "In piety, religion, and in this one wisdom — that we have recognized all things to be ruled and governed by the power of the immortal gods — we have surpassed all peoples and nations." And Dionysius of Halicarnassus, a great and learned historian, giving an account of the religion of the Romans and the ceremonies of their worship, states that he does so "that those who have been ignorant of Roman piety should cease to wonder at their prosperity and successes in all their wars, since by reason of their religion they had the gods always favorable and supportive toward them" (Antiquities of Rome, book 2). These beliefs made the Romans so stubborn in their attachment to their existing religion that when, after many ages and hundreds of years, some books of Numa — their second king and the chief organizer of their commonwealth — were accidentally discovered, instead of honoring them they ordered them burned, because someone who had read them swore under oath that they were contrary to their current worship and practice. And it was this same conviction that, when the Roman Empire began to decline after the spread of Christian religion, caused those who stubbornly clung to paganism to lay the blame on the Christians — fiercely insisting that the abandonment of the old religion was the cause of all their disasters. It was primarily to answer this accusation that Augustine wrote his excellent work, The City of God.

Into this state of affairs, the preachers of the Gospel came — bringing not only a new doctrine under all the disadvantages already mentioned, but also the added obstacle that the One who was its Head had just recently been crucified by the existing powers of the earth as a criminal. Moreover, this was a doctrine that expressly aimed to take away the religion from the Jews, the wisdom from the Greeks, and the fundamental maxim of policy from the Romans — on which they believed they had built their empire. It would be easy to describe how all those groups were motivated by worldly interest, honor, reputation, and self-preservation to oppose, condemn, and reject this new doctrine. And if a group of lowly craftsmen was able to fill a whole city with uproar against the Gospel merely because they feared it would hurt their trade (Acts 19), what can we imagine was done throughout all the world by all those stirred up by far greater provocations? For the Jews, giving up their religion meant something like death — both because of their conviction of its truth and the honor they believed it gave them. And for the Greeks, to have all the wisdom that they and their forefathers had labored to develop over so many generations now rejected as irrelevant foolishness by the worthless preaching of a few uneducated persons — this provoked the highest indignation. And the Romans were astute enough to guard the fundamental principle of their state. The world seemed to be extremely well defended against the admission of this new and strange doctrine on the terms it was offered. Surely there was no real danger of it making any significant headway. But we know that things turned out quite differently — religion, wisdom, power, honor, profit, self-interest, and reputation were all forced to give way to its power and effectiveness.

2. The world at that time was enjoying the greatest peace, prosperity, and abundance it had ever known since the entrance of sin — and it is well known how such conditions are typically used to make provision for the flesh to satisfy its desires. Whatever pride, ambition, greed, or sensuality anyone could desire, the world was full of satisfactions for it. Most people lived in eager pursuit of their desires and in full supply of what those desires demanded. In this condition, the Gospel was preached to them — requiring at once, and unconditionally, a complete renunciation of all those worldly desires that had previously been the spice of their lives. If anyone intended to embrace it or have any share in it, all their pride, ambition, luxury, greed, sensuality, malice, and desire for revenge had to be put to death and rooted out. Had it merely been a new doctrine and religion declaring a knowledge and worship of God they had never heard of before, they could not but have been very cautious about welcoming it. But when it also required, at the very first moment, that for its sake they must "pluck out their right eye" and "cut off their right hand" — to give up everything that was dear and useful to them, and which had such a powerful hold over their minds and affections as corrupt desires are known to have — this could not but make them even more firmly resistant to admitting it. And yet this too was forced to give way, and all of Satan's fortifications within it were thrown down by the power of the Word, as our apostle describes it in 2 Corinthians 10:4-5 — where he gives an account of the warfare by which the world was brought into submission to Christ through the Gospel. Now, a person bent on making himself a specimen of proud foolishness may speak as if all of this contains no evidence of divine power testifying to Scripture and the doctrine it contains. But the marks of that power are so plainly visible to every modest and calm observer that they leave no room for doubt or hesitation.

But the force of the whole argument is open to one objection of considerable weight, which must therefore be addressed and answered. For since we argue the power, effectiveness, and spread of the Gospel in former days as evidence of its divine origin, the question will be asked: why is it not still accompanied by the same power and producing the same effects? For we see that its profession is now confined to far narrower limits compared to what it once extended to, and we do not see it gaining ground anywhere in the world — rather it seems more and more constrained every day. Therefore either the early success claimed for it, and argued as evidence of its divinity, actually came from other accidental causes operating in an effective though unseen way — and was not the result of power flowing from the Gospel itself — or the Gospel is not now what it once was, since it does not have the same effect on or power over the minds of men as it once had. We may therefore hesitate to press this argument from what the Gospel once accomplished, lest it reflect badly on what we currently profess.

Answer: 1. Whatever different outcomes may occur in different seasons, the Gospel is the same as it has ever been from the beginning. There is no other book containing another doctrine that has crept into the world in place of what was once delivered to the saints. And whatever various views people may hold, through weakness or prejudice, about the things taught therein, those things are in themselves absolutely the same as they have ever been — without the loss or change of a single meaningful word or syllable in the manner of their delivery. I have proven this elsewhere, and it is something that can be most clearly demonstrated. Therefore, whatever reception the Gospel meets with in the world today, its former success may rightly be used to justify its divine origin.

2. The cause of this situation lies primarily in the sovereign will and pleasure of God. For although Scripture is His Word, and He has testified that it is so by His power put forth in its administration to men, yet that divine power is not locked or enclosed within the letter of Scripture so that it must produce the same effect wherever it goes. We do not claim that in Scripture itself, its doctrine, its preaching, or its preachers, there is such a power as to produce these effects naturally and automatically. Rather, it is an instrument in the hand of God for His own work, and He exerts His power in it and through it as it seems good to Him. And if He at any time puts forth His divine power in administering it, using this instrument in such a way that its great worth and excellence manifests itself as coming from Him, He gives sufficient testimony to it. Therefore, the times and seasons of the Gospel's spread in the world are in the hand and at the sovereign disposal of God. Since He is not obligated — "for who has known the mind of the Lord, or who has been His counselor?" — to accompany it with the same power at all times and seasons, the evidence of His own power going along with it at any time, while it openly claims to be of divine origin, is an undeniable attestation of it. So at the first preaching of the Word, to fulfill the promises made to the fathers from the foundation of the world, to glorify His Son Jesus Christ, and to glorify the Gospel He had revealed, He put forth that effectual divine power in its administration by which the world was brought under submission to it. And the time will come when He will revive the same work of power and grace to bring the world once more into subjection to Jesus Christ. And although in these later ages He does not cause it to run and prosper among the nations that have not yet received it as He once did, still, given the state of things in the world today, the preservation of it among that small remnant who obey it in sincerity is no less glorious evidence of His presence with it and care over it than was its remarkable spread in former days.

3. The righteousness of God must likewise be considered in these things. For whereas He had given the incomparable privilege of His Word to many nations, they through their horrible ingratitude and wickedness "suppressed the truth in unrighteousness" — so that the continued presence of the Gospel among them was in no way to the glory of God, nor even to their own benefit. For neither nations nor individuals will ever benefit from an outward profession of the Gospel while living in contradiction and disobedience to its commands — indeed, nothing can be more destructive to the souls of men. God is at this day taking vengeance on the nations of the world for this wickedness, having utterly cut off many of them from the knowledge of the truth, and given others over to "strong delusion, to believe a lie" — though they still retain the Scriptures and an outward profession of Christianity. How far He may proceed in the same way of righteous judgment toward other nations, we do not know, but we ought to tremble as we consider it. When God first granted the Gospel to the world, although the great majority of mankind had greatly sinned against the light of nature and had rejected all the supernatural revelations that had at any time been given to them, they had not yet sinned against the Gospel itself or its grace. It pleased God therefore to pass over that time of their ignorance, so that His justice was not provoked by their former sins to withhold the effectual power of His Spirit in the administration of the Gospel — by which He called them to repentance. But now, after the Gospel has been sufficiently offered to all nations, and has been rejected by most of them — whether in terms of its profession or in terms of its power and the obedience it requires — things are quite otherwise. It is from the righteous judgment of God, taking vengeance for the world's sins against the Gospel itself, that so many nations have been deprived of it and so many others left in obstinate rejection of it. Therefore the present state of things does nothing to weaken or undermine the evidence given to Scripture by that mighty power of God which accompanied its administration in the world. For what has since come to pass, there are secret reasons of sovereign wisdom and open causes in divine justice to which it must be attributed.

These things I have briefly reviewed — not as though they are all of this kind that could be argued, but only to give some example of the external arguments by which the divine authority of Scripture may be confirmed.

Now these arguments are capable, on their own, of producing in the minds of sober, humble, intelligent, and unprejudiced people a firm judgment and conviction that Scripture proceeds from God. Where people are firmly gripped by deep-seated prejudices formed through an upbringing in which they have absorbed principles opposed to Scripture, and have further hardened these prejudices through a fixed and inherited hostility toward all who acknowledge the divinity of Scripture — as is the case with Muslims and some indigenous peoples — these arguments may not immediately succeed in producing their assent. The same is true for those who, out of love and delight in the ways of vice, sin, and wickedness — which Scripture condemns absolutely and severely, without the slightest possibility of exception for those who remain under their power — refuse to give these arguments due consideration. Such people may talk and reason about them, but they never weigh them seriously in proportion to the importance of the matter. For if men are to examine them as they ought, they must do so with a calm recognition that their eternal condition depends on reaching a right conclusion on this question. But for those who can barely free themselves from the service and power of their desires long enough to seriously consider what their condition is or is likely to be, it is no wonder if they discuss these things in the casual manner of the present age, without any real impression on their minds and feelings, or any practical influence on their judgment. But our inquiry is into what constitutes sufficient evidence to convince rational and unprejudiced people and to defeat objections to the contrary — which these and similar arguments fully answer.

Some think it right to stop here — that is, to rest in these or similar external arguments, or rational motives of faith, of the kind that make the Scriptures so credible that it would be unreasonable not to assent to them. The certainty that can be reached on the basis of these arguments and motives is (they say) the highest that our minds are capable of with respect to this subject — and therefore it includes all the assent required of us to the proposition that Scripture is the Word of God, and all the faith by which we believe it to be so. When I speak of these arguments, I mean not only those I have discussed, but all others of the same kind — some of which others have pressed and developed with great diligence. In the variety of arguments available in this cause, each person selects what seems to him most compelling, and some gather together all they can find. Now these arguments, with the evidence they offer, are such that nothing but stubborn prejudice can keep people from giving a firm assent to them. And nothing more is required of us, they say, than that in response to the motives and arguments presented, we arrive at a judgment and conviction called moral assurance of the truth of Scripture, and endeavor to yield obedience to God accordingly.

It would be desirable if there were more people truly affected by these arguments and motives than one fears there are — for in truth, tradition and upbringing practically carry the whole weight in this matter in practice. But when all this is granted, it will still be objected that all of this is merely a natural work, requiring nothing beyond the natural exercise and operation of our own reason and understanding; that the arguments and motives used, though strong, are human and fallible, and therefore the conclusions drawn from them are also fallible and liable to error; and that an assent grounded in and resolved into such rational arguments alone is not faith in the sense Scripture intends. In short, it will be said that we are required to believe the Scriptures to be the Word of God with faith that is divine and supernatural — faith that cannot be deceived. Two things are replied to this.

1. That where the things believed are divine and supernatural, so is the faith by which we believe them and give our assent to them. Whatever the kind of motives and arguments on which we give our assent, as long as the assent is genuine and real and the things believed are divine and supernatural, the faith by which we believe them is so also. But this is like saying, in natural things, that our sight is green when we see what is green, and blue when we see what is blue. This would follow in moral matters if acts were defined by their material objects — but it is certain that acts are not always of the same nature as the things they are concerned with, nor are they changed from what they are in themselves — whether natural or supernatural, human or divine — by those objects. Now, divine things are only the material object of our faith, as has been shown — and by listing them we answer the question, "What is it that you believe?" But it is the formal object or reason of all our acts from which they are named and defined. The formal reason of our faith, assent, or believing is what moves us to believe and on whose account we do so — and it answers the question, "Why do you believe?" If this formal reason is human authority, arguments that are highly probable but absolutely fallible, or motives compelling but only capable of producing a moral persuasion, then whatever we believe on that basis, our faith is human, fallible, and amounts to moral assurance only. Therefore it is said —

2. That this assent is sufficient — all that is required of us — and contains in itself all the assurance our minds are capable of in this matter. For no further evidence or assurance is ever to be sought in any case than the subject matter will admit of. And so it is in this case, where the truth is not available to the senses, nor capable of scientific demonstration, but must be received on such reasons and arguments as raise it above the highest probability — though they leave it below certainty, strict knowledge, or infallible assurance — if indeed such a persuasion of mind exists.

Yet I must say that, although those external arguments by which learned and rational people have proved — or may further prove — Scripture to be a divine revelation from God, and the doctrine in it to be heavenly truth, are of great value in strengthening the faith of those who believe by defending the mind against temptations and objections that will arise, and also for the conviction of those who contradict it, nevertheless to say that these arguments contain the formal reason of the assent required of us to Scripture as the Word of God — that our faith is their product, rests upon them, and is resolved into them — is both contrary to Scripture, destructive of the nature of divine faith, and excludes the work of the Holy Spirit in the whole matter.

Therefore I will do two things before proceeding to our main argument. First, I will give a few reasons to prove that the faith by which we believe Scripture to be the Word of God is not a mere firm moral persuasion built on external arguments and motives of credibility, but is divine and supernatural — because its formal reason is also divine and supernatural. Second, I will explain the nature of the faith by which we do and ought to believe Scripture to be the Word of God, what is the work of the Holy Spirit in relation to it, and what is its proper object. In the first I will be very brief, for my purpose is to strengthen the faith of all — not to undermine anyone's convictions.

Divine revelation is the proper object of divine faith. With such faith we can believe nothing except what is divinely revealed, and what is so revealed can be received by us in no other way. If we do not believe it with divine faith, we do not truly believe it at all. Such is Scripture as the Word of God, everywhere presented to us — and we are required to believe it: first, to believe it to be the Word of God, and then to believe the things contained in it. For the proposition that Scripture is the Word of God is itself a divine revelation, and must be believed as such. But God nowhere requires, nor has He ever required, that we believe any divine revelation on such grounds as external arguments — much less on such grounds alone. These arguments are left to us as consequential to our believing — to be used when arguing on behalf of what we profess and in justifying it to the world. But what requires our faith and obedience in the receiving of divine revelations — whether directly given and declared, or as recorded in Scripture — is His own authority and truthfulness: "I am the Lord, the High and Lofty One." "Thus says the Lord." "To the law and to the testimony." "This is My Son; listen to Him." "All Scripture is given by inspiration from God." "Believe the Lord and His prophets." This alone is what He requires us to resolve our faith into. So when He gave us the law of our lives — the eternal and unchangeable rule of our obedience to Him in the ten commandments — He gives no other reason to obligate us than this alone: "I am the Lord your God." The sole formal reason of all our obedience is drawn from His own nature and our relationship to Him. Nor does He offer any other reason why we should believe Him, or the revelation He makes of His mind and will. And our faith is part of our obedience — its root and principal part — so the reason of both is the same. Neither our Lord Jesus Christ nor His apostles ever used such arguments or motives to generate faith in the minds of men, nor have they given directions for the use of any such arguments to this end. But when they were accused of following cleverly invented fables, they appealed to Moses and the prophets, to the revelations they had themselves received, and to those already recorded. It is true that they performed miracles in confirmation of their own divine mission and of the doctrine they taught. But the miracles of our Savior were all performed among those who already believed the whole Scripture then given to be the Word of God, and those of the apostles were performed before the books of the New Testament were written. Their doctrine, considered in its content, and their authority to teach it, were sufficiently — indeed abundantly — confirmed by those miracles. But divine revelation, considered formally and as written, was left resting on the old foundation of the authority of God who gave it. No such method is prescribed, and no such example is given in Scripture, of using these arguments and motives for the conversion of souls to God and the generating of faith in them. In fact, in some cases the use of such means is declared to be ineffective, and the sole authority of God putting forth His power in and through His Word is appealed to instead (1 Corinthians 2:4-5, 13; 1 Corinthians 14:26-27; 2 Corinthians 4:7). Yet in a preparatory and supporting role — in making ready to receive Scripture as the Word of God, and in defending it against opponents and their objections — their use has been granted and shown to be valid. But from first to last in both Old and New Testaments, the authority and truth of God are constantly and consistently presented as the immediate ground and reason for believing His revelations — and it cannot be shown that He accepts or approves of any kind of faith or assent that is not built upon and resolved into these. In summary: we are obligated as a matter of duty to believe the Scriptures to be a divine revelation when they are presented to us through ministry or providence — more on this later. The ground on which we receive them is the authority and veracity of God speaking in them — we believe them because they are the Word of God. This faith by which we so believe is divine and supernatural, because its formal reason is divine and supernatural — namely, God's truth and authority. Therefore we do not, and should not, believe Scripture as highly probable, or with a moral persuasion and assurance built on arguments that are absolutely fallible and merely human. For if the formal reason of faith is the veracity and authority of God, then if we do not believe with divine and supernatural faith, we do not truly believe at all.

2. The moral certainty being discussed is a mere product of reason. Nothing more is required for it than that the reasons offered for the required assent be such as the mind judges to be convincing and persuasive — from which an inferior kind of knowledge, a firm opinion, or some kind of persuasion (which as yet has no clear name) necessarily follows. On this view, therefore, there is no need for any work of the Holy Spirit to enable us to believe or to work faith in us — for nothing more is required than what necessarily arises from the bare exercise of reason. If it is said that the inquiry is not about what the Spirit of God does in us, but about the reasons and motives for believing that are presented to us — I grant this, but what I urge here is that the act which is produced by such motives, or the persuasion begotten in our minds by them, is purely natural, and requires no special work of the Holy Spirit in us to produce it. Now this is not faith, and we cannot in the scriptural sense be said to believe by it — and so in particular we cannot by it believe Scripture to be the Word of God. For faith "is the gift of God" and "is not from ourselves" (Ephesians 2:8). It is given to some on behalf of Christ (Philippians 1:29) and not to others (Matthew 11:29; Matthew 13:11). But this assent on external arguments and motives comes from ourselves, and is equally open and available to all. "No one can say, 'Jesus is Lord,' except by the Holy Spirit" (1 Corinthians 12:3). But the one who truly believes Scripture, rightly and according to his duty, does say this. "No one comes to Christ unless he has heard and learned from the Father" (John 6:45). And as this is contrary to Scripture, so it is expressly condemned by the early church — in particular by the Second Council of Orange, canons 5 and 7. Canon 5: "If anyone says that not only the increase, but also the beginning of faith and the very desire to believe — by which we believe in him who justifies the ungodly, and come to the generation of holy baptism — is not a gift of grace, that is, an inspiration of the Holy Spirit who corrects our will from unbelief to faith, from godlessness to godliness, but is naturally present in us, that person contradicts the teaching of the apostles." And plainly, canon 7: "If anyone affirms that by the power of nature he can think any good thought which belongs to the salvation of eternal life, or choose it, or agree to the saving proclamation of the Gospel, without the illumination and inspiration of the Holy Spirit who gives to all sweetness in consenting to and believing the truth, he is misled by a heretical spirit."

It is still granted that the arguments in question — that is, all of them that are genuinely valid and will hold up under strict examination, for some commonly used in this cause will not survive scrutiny — are of good use in their proper place and for their proper end, which is to produce such an assent to the truth as they are capable of producing. For although this is not what is required of us as a duty — being inferior to it — the mind is nonetheless prepared and made ready by them to receive the truth in its proper evidence.

3. Our assent can be of no other nature than the arguments and motives on which it is built or by which it is produced in us — and in degree it cannot exceed their evidence. Now these arguments are all human and fallible. Raise them to the highest possible esteem — still, because they are not demonstrations and do not necessarily produce certain knowledge in us (which, if they did, would leave no room for faith or obedience in our response), they produce only an opinion, though of the highest kind of probability and firm against objections. We will allow the fullest assurance that can be claimed on their basis. But this still excludes all divine faith as to any article, matter, or object to be believed. For example: a person professes that he believes Jesus Christ to be the Son of God. Ask him why he believes this, and he will say: because God, who cannot lie, has revealed and declared Him to be so. Press further and ask: where or how has God revealed and declared this? He will answer: in Scripture, which is His Word. Now ask the further necessary question: why does he believe this Scripture to be the Word of God, or a direct revelation from Him? For we must reach something here that we can ultimately rest in — something that by its own nature excludes all further inquiry — otherwise we can have neither certainty nor stability in our faith. On this view, his answer must be: he has many compelling arguments that make it highly probable, arguments that have moved him to conclude it to be so and on which he is fully persuaded, having the highest assurance about it that the matter allows — and so he firmly believes them to be the Word of God. But it will be replied: all these arguments are by their kind or nature human, and therefore fallible — they may conceivably be false, since everything not immediately from the first and essential Truth can be so. This assent to the Scriptures as the Word of God is therefore human, fallible, and such that one may be deceived in it. And our assent to the things revealed cannot be of a different kind than what we give to the revelation itself. For our assent to revealed things is resolved into and reduced to our assent to the revelation — the water cannot rise higher than its source. And so at last we end up believing Jesus Christ to be the Son of God with a faith that is human and fallible, and which may in the end deceive us — which is to "receive the word of God as the word of men, not as it truly is, the word of God," contrary to the apostle (1 Thessalonians 2:13). Therefore —

4. If I believe Scripture to be the Word of God with human faith only, then I believe whatever is contained in it in no other way — and this destroys all faith properly so called. And if I believe what is contained in Scripture with faith that is divine and supernatural, I cannot but also believe Scripture itself with the same faith — which removes the moral certainty being discussed from the picture. The reason is that we must believe the revelation and the things revealed with the same kind of faith, or we bring confusion into the whole work of believing. No one living can distinguish in their own experience between the faith by which they believe Scripture and the faith by which they believe the doctrine in it or the things it contains — nor is any such distinction or difference suggested in Scripture itself. All our believing is absolutely resolved into the authority of God revealing. Nor can it be reasonably supposed that our assent to the things revealed should be of a kind and nature superior to what we give to the revelation itself. For however evident and compelling the arguments into which it is resolved, however firm and certain the assent itself, it remains human and natural — and as such it is inferior to what is divine and supernatural. And yet on this view, that which is of a superior kind and nature is wholly resolved into that which is inferior, and must turn to it on every occasion for support and confirmation. For the faith by which we believe Jesus Christ to be the Son of God is on every occasion completely melted down into that by which we believe the Scriptures to be the Word of God.

But none of these things are my present primary concern, and I have dwelt long enough on them. I am not inquiring into what grounds men may have for building an opinion or any kind of human persuasion that the Scriptures are the Word of God, nor even into how we may prove or defend this against those who deny it. My question is: what is required so that we may believe Scripture to be the Word of God with faith that is divine and supernatural, and what is the work of the Spirit of God in this?

But it may further be said that these external arguments and motives are not, by themselves and considered apart from the doctrine they testify to, the sole ground and reason of our believing. For if it were possible that a thousand arguments of comparable force were offered to confirm any truth or doctrine, if that doctrine did not have a divine worth and excellence in itself, those arguments could give the mind no assurance of it. Therefore it is the truth itself — the doctrine contained in Scripture that these arguments testify to — that gives them life and effectiveness. For there is such majesty, holiness, and excellence in the doctrine of the Gospel, and moreover such a fitting correspondence to unprejudiced reason, and such an answering of all the rational longings and expectations of the soul, as to make evident that it proceeds from the fountain of infinite wisdom and goodness. It must be seen as impossible that such excellent and heavenly mysteries, of such benefit and use to all mankind, could be the product of any created effort. Let a person know himself — his state and condition to any degree — with a desire for the blessedness his nature is capable of and cannot help but seek. When Scripture is presented to him through the ministry of the church, attested by the arguments discussed, there will appear to him in the truths and doctrines of it — in the things it contains — such evidence of the majesty and authority of God as will move him to believe it to be a divine revelation. And this persuasion is such that the mind is established in its assent to the truth, so as to yield obedience to all that is required of us. And since our belief of Scripture serves only to enable the right performance of our duty — all the obedience God expects from us, our minds being guided by its commands and directions and duly influenced by its promises and warnings — no other faith is required of us beyond what is sufficient to obligate us to that obedience.

This being, as far as I can understand, the substance of what some learned men propose and hold to, it will be briefly examined. I will say here, as I have said on other occasions, that I would rejoice to see more of such faith in the world — faith that would effectively oblige men to obedience out of a conviction of the excellence of the doctrine and the truth of the promises and warnings of the Word — even if learned men never agree about the formal reason of faith. Such ideas about truth, when most carefully examined, are like sacrifice compared with obedience. But the truth itself is also to be diligently sought.

This view, therefore, either assumes what we are about to declare — namely, the necessity of an internal and effective work of the Holy Spirit in illuminating our minds, enabling us to believe with divine and supernatural faith — or it does not. If it does, then it will be found, I believe, to coincide in substance with what we will later assert and prove to be the formal reason of believing. However, as it is usually presented, I cannot fully agree with it, for two reasons among others.

1. It belongs to the nature of faith — of whatever kind it may be — that it be built on and resolved into testimony. This is what distinguishes faith from any other conception, knowledge, or assent of the mind arising from other reasons and causes. And if this testimony is divine, so is the faith by which we give assent to it, on the side of the object. But the doctrines contained in Scripture — the subject matter of the truth to be believed — do not in themselves have the nature of a testimony, but are the material and not the formal objects of faith, which must always differ. If it is said that these truths or doctrines so evidence themselves to be from God that in and through them we have the witness and authority of God Himself presented to us, into which our faith is resolved, I will not further argue the point. I will only say that the authority of God — and therefore His veracity — manifests itself primarily in the revelation itself, before it does so in the things revealed, and that is what we are arguing for.

2. The excellence of the doctrine — or the things revealed in Scripture — relates not so much to their truth in the abstract as to their goodness and suitableness to the souls of men in their present condition and in view of their eternal end. But things considered in that light belong not so much to faith as to spiritual sense and experience. And no one can have a proper appreciation of such a goodness — a goodness suited to our constitution and condition, with absolute usefulness in the truth of Scripture — apart from that prior assent of the mind to it which is believing. Therefore this goodness cannot serve as the reason why we believe in the first place.

But if this view does not proceed on the assumption I am about to prove necessary, but requires nothing more for our satisfaction in the truth of Scripture and assent to it than the proper exercise of reason — or the natural faculties of our minds — as it is presented to us, then I consider it to be very far from the truth, and for many reasons, including the following.

1. On this assumption the whole work of believing would be a work of reason. Let it be so, some say — nor should it be conceived otherwise. But if so, then the object of it must be things so self-evident in their own nature that the mind is, as it were, compelled by that evidence to assent and cannot do otherwise. If there is such light and evidence in the things themselves with respect to our reason in its right use and exercise, then the mind is thereby necessarily driven to assent — which both overthrows the nature of faith by substituting assent on natural evidence in its place, and absolutely excludes the necessity or use of any work of the Holy Spirit in our believing, which serious Christians will hardly accept.

2. There are some doctrines revealed in Scripture — and these are among the most important revealed there — which concern and contain things so far above our reason that without some prior supernatural preparation of the mind, they carry no evidence of truth to mere reason, nor any appearance of suitableness to our constitution and end. Before reason can even be satisfied with the truth and excellence of such doctrines, both the spiritual elevation of the mind through supernatural illumination and a divine assent to the authority of the revelation itself are required. Such are the doctrines concerning the Holy Trinity — the subsistence of one single essence in three distinct persons — the incarnation of the Son of God, the resurrection of the dead, and various others that are the most distinctive subjects of divine revelation. There is a heavenly glory in some of these things which reason, being finite and limited, can never fully comprehend. As reason exists in us by nature, it can neither receive these things nor delight in them as doctrines presented to us, even with all the aids and assistance mentioned. "Flesh and blood has not revealed these things to our minds, but our Father who is in heaven." Nor does any person know these mysteries of the kingdom of God except one to whom it is given, nor does any truly learn them except those who are taught of God.

3. Take our reason on its own, apart from any consideration of divine grace and illumination, and it is not only weak and limited but depraved and corrupted. And the carnal mind cannot bring itself into submission to the authority of God in any supernatural revelation whatever. The truth is that the doctrines of the Gospel — those that are purely and distinctively Gospel doctrines — are so far from carrying a convincing evidence in themselves of their divine truth, excellence, and goodness to the unrenewed reason of men, that they are foolishness and deeply unattractive to it — as I have proven at length elsewhere. We shall therefore move on.

There are two things to consider with respect to our believing the Scriptures to be the Word of God in a proper manner, as duty requires. The first concerns the subject — that is, the mind of man — and how it is enabled to believe; the other concerns the object to be believed, and the true reason why we believe Scripture with faith that is divine and supernatural.

The first of these must necessarily come under our consideration here — for without it, whatever reasons, evidences, or motives are presented to us, we will never believe in a proper manner. For since the mind of man — the minds of all people — are by nature depraved, corrupt, and hostile to God, they cannot of themselves, or by any innate ability of their own, understand or assent to spiritual things in a spiritual manner, as we have sufficiently proven and established before. Therefore, the assent produced in us by mere external arguments — consisting in the rational conclusions and judgments we draw from their truth and evidence — is not the faith with which we are to believe the Word of God.

Therefore, for us to believe the Scriptures to be the Word of God as our duty requires — as God requires it of us — in a way that is useful, profitable, and saving, above and beyond that natural human faith and assent which is the product of the arguments and motives of credibility previously discussed, along with all others of that kind, there is and must be worked in us by the power of the Holy Spirit a faith that is supernatural and divine, by which we are enabled to do so — or rather, by which we do so. This work of the Spirit of God is distinct from, and in the order of nature prior to, all divine objective evidence of the Scriptures being the Word of God — or the formal reason that moves us to believe it. Therefore, without it, whatever arguments or motives are presented to us, we cannot believe the Scriptures to be the Word of God in the manner required of us as a duty.

Some may think these things irrelevant and beside the present point. For while we are inquiring into the grounds on which we believe Scripture to be the Word of God, we seem to turn aside to the work of the Holy Spirit in our own minds — which may seem irrational. But we must not be ashamed of the Gospel, or of its truth, simply because some do not understand or will not carefully consider what is being proposed. It is necessary that we return to the work of the Holy Spirit — not with specific reference to the Scriptures to be believed, but with reference to our own minds and the faith with which they are to be believed. For it is not the reason why we believe the Scriptures, but the power by which we are enabled to do so, that we are inquiring into at this point.

1. That the faith by which we believe Scripture to be the Word of God is worked in us by the Holy Spirit can only be denied on the basis of two assumptions. First, that it is not divine and supernatural faith by which we believe this to be so, but only a kind of moral assurance. Second, that this divine and supernatural faith comes from ourselves and is not worked in us by the Holy Spirit. The first of these has already been disproved and will be further refuted later — and probably very few actually hold that view. For in general, whatever men suppose to be the primary object, principal motive, and formal reason of that faith, they all acknowledge it to be divine and supernatural. And as for the second: what is divine and supernatural is the operation of the Spirit of God. For to say that faith is divine and supernatural is to say that it is not from ourselves — that it is the grace and gift of the Spirit of God, worked in us by His divine and supernatural power. Even those in the Church of Rome who would resolve our faith objectively into the authority of their church still acknowledge subjectively the work of the Holy Spirit in producing faith in us, and that this work is necessary for us to believe Scripture in a proper manner. As Canus writes in Loci Theologici, book 2, chapter 8: "All external and human persuasions are not sufficient for believing, however competently the things of faith may be proposed by men. Beyond these there is necessary an inner cause — namely, a certain divine light moving us to believe, and certain inner eyes given by God's benefit for seeing." Nor does any theologian of that church dissent from this. We therefore do not assert any such divine formal reason for believing that the mind would have no need of supernatural assistance enabling it to assent to it. On the contrary, we affirm that without this assistance there is no true faith in any person at all — whatever the arguments and motives on which he believes, however forceful and filled with evidence they may be. It is in this matter as with natural things: neither the light of the sun nor any persuasive argument urging people to look up at it will enable them to see it unless they have the proper faculty of sight.

And on this point Scripture is explicit beyond any possibility of contradiction. Nor has it, to my knowledge, been expressly denied by anyone as yet. For indeed that all that is properly called faith with respect to divine revelation — and that is accepted by God as such — is the work of the Spirit of God in us, or is given to us by Him, cannot be questioned by anyone who accepts the Gospel. I have also proved this elsewhere so fully and thoroughly that I will give it no further confirmation here, other than what will necessarily come out in the description of the nature of that faith by which we believe, and the way or manner in which it is produced in us.

The work of the Holy Spirit for this purpose consists in the saving illumination of the mind, and its effect is a supernatural light by which the mind is renewed (Romans 12:1; Ephesians 1:18-19; Ephesians 3:16-19). It is called "a heart to understand, eyes to see, and ears to hear" (Deuteronomy 29:4). It is called "the opening of the eyes of our understanding" (Ephesians 1:18). And "the giving of understanding" (1 John 5:20). By this we are enabled to discern the evidence of the divine origin and authority of Scripture that resides in Scripture itself, as well as to assent to the truth contained in it — and without it we cannot do so. For "the natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned" (1 Corinthians 2:14). And for this purpose it is written in the prophets, "they shall all be taught of God" (John 6:45). That there is a divine and heavenly excellence in Scripture cannot be denied by anyone who, on any grounds or motives, acknowledges its divine origin. For all the works of God display His glory, and it is impossible for anything that proceeds directly from Him not to bear clear marks of divine excellence upon it — and in the communication of these marks of Himself, He has "magnified His word above all His name." But we cannot discern these marks — however illustrious they may be in themselves — without the effective communication of this light to our minds, that is, without divine supernatural illumination.

In this work, He who commanded light to shine out of darkness "shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6). He illuminates the mind with a spiritual light by which it is enabled to discern the glory of spiritual things — something those cannot do "in whom the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God" (verse 4). Those who are under the power of their natural darkness and blindness — especially where there are also added prejudices produced and deepened by the craft of Satan, as there are in all unbelievers — cannot see or discern that divine excellence in Scripture without which no one can rightly believe it to be the Word of God. Such people may assent to the truth of Scripture and its divine origin on the basis of external arguments and rational motives — but believe it with divine and supernatural faith on those arguments and motives alone, they cannot.

There are two things that hinder or prevent people from believing with divine and supernatural faith when any divine revelation is objectively presented to them. First, the natural blindness and darkness of their minds, which has come upon all people through the fall and the resulting corruption of our nature. Second, the prejudices with which, through the crafts of Satan the god of this world, their minds have been filled through tradition, upbringing, and social influence. This second obstacle or hindrance can be removed to a considerable extent by external arguments and motives of credibility, so that people may on their basis arrive at a moral persuasion concerning the divine origin of Scripture. But these arguments cannot remove or take away the mind's innate blindness, which is removed only by renewal and divine illumination. Therefore, no one (I think) will positively claim that we can believe Scripture to be the Word of God in the way and manner God requires, without a supernatural work of the Holy Spirit upon our minds in illuminating them. So David prays that "God would open his eyes, that he might behold wondrous things out of the law" (Psalm 119:18). That "He would make him understand the way of His precepts" (verse 27). That "He would give him understanding and he would keep the law" (verse 34). So also the Lord Christ "opened the understanding of His disciples, that they might understand the Scriptures" (Luke 24:45). As He had previously affirmed that it was "given to some" to know the mysteries of the kingdom of God, and not to others (Matthew 11:25; Matthew 13:11). And these things are neither spoken in vain, nor is the grace they describe unnecessary.

The communication of this light to us Scripture calls "revealing" and "revelation" (Matthew 11:25). "You have hidden these things from the wise and understanding and revealed them to little children" — that is, enabling them to understand the mysteries of the kingdom of heaven when these were preached to them. "And no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him" (verse 27). So the apostle prays for the Ephesians, "that God would give them the Spirit of wisdom and of revelation in the knowledge of Him, having the eyes of your hearts enlightened, that you may know" etc. (Ephesians 1:17-19). It is true that these Ephesians were already believers, or considered as such by the apostle. But if he judged it necessary to pray for them — that they might have the Spirit of wisdom and revelation to enlighten the eyes of their understanding — with respect to further degrees of faith and knowledge, or as he says elsewhere, "that they might attain all the riches of full assurance of understanding and the knowledge of God's mystery" (Colossians 2:2), then it is all the more necessary for those who are not yet believers and are entirely strangers to the faith.

But as a false appeal to this work has been abused, as we will see later, so arguing for it is liable to be misunderstood. For some are ready to suppose that this appeal to a Spirit of revelation is nothing but a pretense for dismissing all rational arguments and introducing enthusiasm in their place. Now although the charge is serious, yet because it is groundless we must not abandon what Scripture plainly affirms and teaches us, simply to avoid it. Scripture testimonies may be interpreted according to the analogy of faith, but they must not be denied or despised, however contrary they may seem to our own understanding of things. Some (I confess) seem to disregard both the objective work of the Holy Spirit in this matter — which we will address later — and His subjective work in our minds, so that everything may be reduced to sense and reason. But we must grant that a Spirit of wisdom and revelation to open the eyes of our understanding is necessary to enable us to believe Scripture to be the Word of God in a proper manner — or else we must give up the Gospel. And it is our duty to pray continually for that Spirit, if we intend to be established in the faith of it.

But we are not arguing for external, direct revelations of the kind granted to the prophets, apostles, and other writers of Scripture. The revelation we are describing differs from those in both its specific subject and its formal reason — that is, in its entire nature and kind. First, the subject matter of divine prophetical revelation by direct divine inspiration concerns things not previously made known — things hidden in God, or the counsels of His will, "revealed to the apostles and prophets by the Spirit" (Ephesians 3:5, 9-10). Whether doctrines or events, they were, at least in terms of their immediate circumstances, disclosed from the counsels of God through their revelation. But the matter and subject of the revelation we are discussing is nothing other than what is already revealed. It is an internal revelation of what has already been outwardly revealed — it does not extend beyond those existing bounds. If anyone claims to receive direct revelations of things not previously revealed, we have no stake in those claims. Second, they also differ in their nature or kind. For direct, divine, prophetical revelation consisted of an immediate inspiration or divine breath, or of visions and voices from heaven, with a power of the Holy Spirit temporarily affecting the minds of those to whom they were granted, guiding their tongues and hands, so that they received and expressed divine impressions — much like a musical instrument responds to the skill of the hand that plays it. The nature of this kind of revelation I have discussed more fully elsewhere. But this revelation of the Spirit consists in His effective operation in freeing our minds from darkness, ignorance, and prejudice, and enabling them to rightly perceive spiritual things. And such a Spirit of revelation is necessary for those who would rightly believe the Scripture or anything else that is divine and supernatural contained in it. If people who, through the power of temptations and prejudices, are in the dark or at a loss concerning the great and foundational principle of all religion — namely, the divine origin and authority of Scripture — will insist on relying entirely on their own understanding and having the whole question settled by the natural powers and faculties of their own souls, without seeking divine help and assistance, or earnestly praying for the Spirit of wisdom and revelation to open the eyes of their understanding, they must be content to remain in their uncertainty or to escape it without any benefit to their souls. Not that I would deny men the use of their reason in this matter, or discourage them from it — for what is reason given to them for, if not to use it in the things of greatest importance? Only I must be allowed to say that reason alone is not sufficient to enable us to fulfill this duty, without the immediate help and assistance of the Holy Spirit of God.

If anyone on the basis of these principles now asks us, "Why do you believe Scripture to be the Word of God?" — we do not answer: "Because the Holy Spirit has enlightened our minds, worked faith in us, and enabled us to believe it." We do say this: without the Spirit of God working in us and upon us in this way, we neither would nor could believe with divine and supernatural faith. If God had not "opened the heart of Lydia," she would not have "paid attention" to the things Paul preached so as to receive them — and without this work, the light often shines into darkness, but the darkness does not comprehend it. But this is not and cannot be the formal object of our faith, or the reason why we believe Scripture to be from God, or anything else — nor do we, nor can we rationally, answer this question of why we believe by appealing to it. This reason must be something external and clearly presented to us. For whatever ability of spiritual assent exists in the understanding as the result of this work of the Holy Spirit, the understanding cannot assent to anything — with any kind of assent, natural or supernatural — except what is externally presented to it as true, and presented with sufficient evidence that it is so. Therefore, what presents anything to us as true, with evidence of that truth, is the formal object of our faith — the reason why we believe. And what is so presented must be true, and must be evidenced to be true, or we cannot believe it. And according to the nature of that evidence, such is our faith — human if that evidence is human, and divine if it is divine. Now the saving light infused into our minds does none of this, and is therefore not the reason why we believe what we do.

Therefore, some who seem to think that the only general ground for believing Scripture to be the Word of God consists in rational arguments and motives of credibility, while granting that private individuals may have their own assurance of this through the illumination of the Holy Spirit — though it cannot be argued to others — are granting something that, as far as I know, no one actually asks for, and which is in itself not true. For this work of the Spirit consists solely in enabling the mind to give that kind of assent which is divine and supernatural faith — presupposing that an external and formal reason for it has been properly presented — and so it is not the reason why anyone believes, nor the ground into which their faith is resolved.

It remains only to inquire whether our faith in this matter is not resolved into an immediate internal testimony of the Holy Spirit — an assurance of the divine origin and authority of Scripture — distinct from the work of spiritual illumination described above. For it is the common view of Protestant theologians that the testimony of the Holy Spirit is the ground on which we believe the Scriptures to be the Word of God, and the sense in which it is so will be explained immediately. But on this account they are generally charged by those of the Church of Rome and others with resolving all the ground and assurance of faith into their own individual spirits — or the spirit of anyone who might claim it. And this is regarded as sufficient warrant to accuse them of encouraging enthusiasm and exposing people's minds to endless delusions. This matter must therefore be examined a little further. And —

By an internal testimony of the Spirit, some may mean an extraordinary direct impression or new immediate revelation. People may suppose they have, or ought to have, an individual internal testimony that Scripture is the Word of God — one by which, and by which alone, they may be infallibly assured that it is. This is supposed to be of the same nature as the revelation given to the prophets and writers of Scripture — for it is neither an external presentation of truth, nor an internal ability to assent to such a presentation. And beyond these two, there is no divine operation of this kind except a direct prophetical inspiration or revelation. Therefore, on this view, such a revelation or direct testimony of the Spirit is the only reason we believe, and it alone is what our faith rests on and is ultimately resolved into.

This is what is commonly attributed to those who deny that the authority of the church, or any other external arguments or motives of credibility, is the formal reason of our faith. However, there is no one of them, that I know of, who has ever asserted any such thing. I therefore deny that our faith is resolved into any such private testimony, immediate revelation, or inspiration of the Holy Spirit. And this for the following reasons.

1. Since the completion of the canon of Scripture, the church is not in such a state as to stand in need of new extraordinary revelations. The church lives by the internal gracious operations of the Spirit, which enable us to understand, believe, and obey the perfect and complete revelation of the will of God already given — but new revelations it neither needs nor has any use for. To suppose them, or a necessity of them, not only undermines the completeness of Scripture, but also leaves us uncertain whether we know everything we are to believe for salvation, or our full duty, or when we might know it. For it would then be our duty to spend all our days in expectation of new revelations — and neither peace, assurance, nor consolation are consistent with such a posture.

2. Those who are to believe will not, on this assumption, be able to secure themselves from delusion and from being deceived by Satan. For this new revelation is either to be tested by Scripture, or it is not. If it is to be tested and examined by Scripture, then it acknowledges a superior rule, judgment, and testimony — and so it cannot be what our faith is ultimately resolved into. If it is exempt from that rule of testing the spirits, then first, it must produce evidence of that exemption, since the rule extends generally to all things and doctrines relating to faith and obedience. Second, it must declare what are the grounds and evidences of its own self-credibility — and how it may infallibly and certainly be distinguished from all delusions, which can never be done. And even if some tolerable case could be made for these things, we will show immediately that no such private testimony — even if real — can be the formal object of faith or the reason for believing.

3. It has generally come about in the providence of God that all who have surrendered themselves in matters of faith or obedience to the pretended guidance of direct revelations — even while claiming to respect Scripture as well — have been led into beliefs and practices directly contrary to it. And this, for all serious people, is sufficient reason to reject this claim.

But this internal testimony of the Spirit is explained by others in quite a different way. They say that beyond the work of the Holy Spirit already discussed — by which He removes our natural blindness and, by enlightening our minds, enables us to discern the divine excellences in Scripture — there is another internal operation of His by which we are moved, persuaded, and enabled to believe. By this we are taught of God, so that, finding the glory and majesty of God in the Word, our hearts by an ineffable power assent to the truth without hesitation. And this work of the Spirit carries its own evidence in itself, producing an assurance above all human judgment — one that requires no further arguments or testimonies. It is into this, they say, that faith rests and is resolved. Some learned men seem to embrace this view because they suppose that the objective evidence given in Scripture itself is only moral — capable of producing only a moral assurance. But since faith ought to be divine and supernatural, so must be what it is resolved into — and it is so from its formal reason alone. And they can find nothing in this work that is immediately divine except this internal testimony of the Spirit, in which God Himself speaks to our hearts.

But even as explained in this way, we cannot allow it to be the formal object of faith, or that in which faith rests. For —

1. It does not have the proper nature of a divine testimony. It may be a divine work, but it is not a divine testimony — and it is of the nature of faith to be built on an external testimony. Therefore, however much our minds may be established and enabled to believe firmly and steadfastly by an ineffable internal work of the Holy Spirit — of which we may also have certain experience — yet neither that work nor its effect can be the reason why we believe, or the means by which we are moved to believe. It is only the means by which we do believe.

2. What is the formal object of faith — the reason on which we believe — is the same and common to all who believe. For our inquiry is not how or by what means this or that person came to believe, but why anyone and everyone ought to do so, to whom Scripture is presented. The object presented to all to be believed is the same, and the faith required of all as a duty is the same — of the same kind and nature. Therefore the reason why we believe must also be the same. But on this assumption there would have to be as many distinct reasons for believing as there are believers.

3. On this assumption, it cannot be anyone's duty to believe Scripture to be the Word of God who has not received this internal testimony of the Spirit. For where the true formal reason for believing is not presented to us, it is not our duty to believe. Therefore, although Scripture is presented as the Word of God, it would not be our duty to believe it to be so until we have this work of the Spirit in our hearts — if that were the formal reason for believing. But without pressing further into the problem of how people may be deceived and deluded in their sense of such an internal testimony of the Spirit — especially if it is not to be tested by Scripture, for if it is tested by Scripture it loses its self-credibility, and if it is, it traps us in the circular argument that the Roman Catholics charge us with — it cannot be admitted as the formal object of our faith, because it would divert us from what is public, proper, and in every way certain and infallible.

However, a work of the Spirit that may be called an internal real testimony must be acknowledged as something that belongs to the stability and assurance of faith. For if He worked in us and upon us only by communicating spiritual light to our minds and enabling us to discern the evidence in Scripture of its divine origin, we would often be shaken in our assent and unsettled. For since our spiritual darkness is only partially removed, and at best while we are here we see things only dimly, as in a mirror — all believed things carrying some degree of difficulty or obscurity — and since temptations will frequently shake and disturb the proper relationship of the mind's faculty to the object, or interpose mists and clouds between them, we can have no assurance in believing unless our minds are further established by the Holy Spirit. He therefore assists us in believing in three ways, and assures our minds of the things believed, so that we may hold fast the beginning of our confidence firm and steadfast to the end. For —

1. He gives to believers a spiritual sense of the power and reality of the things believed, by which their faith is greatly established. And although the divine witness into which our faith is ultimately resolved does not consist in this, yet it is the greatest corroborating testimony of which we are capable. This is what brings us to "the riches of full assurance of understanding" (Colossians 2:2; also 1 Thessalonians 1:5). And because of this spiritual experience, our perception of spiritual things is so often described in terms of the physical senses — tasting, seeing, feeling — as means of assurance in natural things. When believers have arrived at this, they find the divine wisdom, goodness, and authority of God so present to them that they need no argument, motive, or anything else to persuade or confirm them in believing. Since this spiritual experience that believers receive through the Holy Spirit is such that it cannot reasonably be debated — for those who have received it cannot fully express it, and those who have not cannot understand it or the power it has to secure and establish the mind — it is left to be determined by those alone who have "their senses trained to distinguish good from evil." And this belongs to the internal subjective testimony of the Holy Spirit.

2. He assists, helps, and relieves us against temptations to the contrary, so that they will not prevail. Our first and primary assent to the divine authority of Scripture on its proper grounds and reasons will not secure us against future objections and temptations, arising from every kind of source and occasion. David's faith was so assaulted by them that he said in his distress, "All men are liars." And Abraham himself, after receiving the promise that in his seed all nations would be blessed, was reduced to the anxious cry, "Lord God, what will You give me, since I am childless?" (Genesis 15:2). And Peter was so battered by Satan that although "his faith did not fail," he greatly faltered and gave way in its exercise. And we all know what fears from within and conflicts from without we face in this matter. Of this kind are all those atheistic objections against Scripture that are so abundant in our day — which the devil uses as "fiery darts" to inflame the souls of men and destroy their faith. Indeed this is the chief work that the powers of hell are engaged in today. Having cut off many branches, they now lay the ax to the root of faith — so that in the very midst of the profession of the Christian religion, there is no greater controversy than whether the Scriptures are the Word of God or not. Against all these temptations the Holy Spirit gives a continual supply of spiritual strength and assistance to believers, so that they will never finally prevail, and their faith will never entirely fail. In such cases, the Lord Christ intercedes for us that our faith may not fail, and God's grace is sufficient against the buffetings of these temptations. The truth of Christ's intercession, along with God's grace and its effectiveness, are communicated to us by the Holy Spirit. What those internal aids are by which He establishes and assures our minds against the force and prevalence of objections and temptations against the divine authority of Scripture — how they are communicated to us and received by us — this is not the place to describe in detail. It is pointless for anyone who denies these things to claim the name of Christian. And these also have the nature of an internal real testimony by which faith is established.

Since it is somewhat remarkable that after so long a quiet and widespread profession of faith in Scripture, and general assent to its authority, there should now arise among us such open opposition to the divine authority of Scripture as we actually experience, it may be worthwhile in passing to identify the main causes or occasions of this. For if we were to add up in one reckoning all those who either openly oppose and reject Scripture, or who use or disregard it as they please, or who set up other guides in competition with it or above it, or who otherwise show they have no sense of the direct authority of God in it, we would find them to be so great in number and force compared to those who uphold it, that it is only lack of coordination, confidence, and a unifying interest that keeps them from throwing off all restraint. I will name three causes only of this alarming and dangerous development.

1. A long-continued outward profession of the truth of Scripture, without any inward experience of its power, eventually leads people to question the truth itself — or at least to stop regarding it as divine. To confess the Scriptures to be the Word of God is to acknowledge that a divine majesty, authority, and power are present in and with it. Therefore, after people who have long made this profession find that they have never had any real experience of such divine presence — no effects on their own minds — they gradually grow indifferent to it, or reduce it to a very ordinary place in their thoughts. When they have worn off the impressions made on their minds by tradition, upbringing, and custom, they do not so much believe it as simply refrain from opposing it. And once reverence for the Word of God on the basis of its authority is lost, assent to it on the basis of its truth will not long remain. And all such people, when a concurrence of temptations and outward occasions arises, will either reject it or prefer other guides above it.

2. The power of sinful desire rising to a settled resolution of living in sins to which Scripture unavoidably attaches eternal ruin has led many to cast off its authority. For as long as they are resolved to live in an outrage of sin, to acknowledge a divine truth and power in Scripture is to place themselves under a present torment, as well as to confirm their future misery. For no other can be the condition of one who is constantly aware that God always condemns him in all he does and will assuredly take vengeance on him — which is the consistent language of Scripture concerning such people. Therefore, although they may not immediately fall into open and atheistic opposition to Scripture — since that might not be consistent with their reputation and interests in the world — yet, looking on it as the demons looked on Jesus Christ, as something that "comes to torment them before the time," they keep it as far from their thoughts and minds as possible, until they have formed a settled habit of contempt for it. Since there is an utter impossibility of reconciling acknowledgment of the Scriptures as the Word of God with a settled resolve to live in excess of known sin, multitudes allow their minds to be bribed by their corrupt desires to abandon any regard for it.

3. The disgraceful quarrels and disputes by those in the Church of Rome against Scripture and its authority have greatly contributed to the ruin of many people's faith. Their overriding aim is to establish by every means the power, authority, and infallibility of their church. Of these things they say continually, as the apostle in another case said of the sailors, "Unless these men remain in the ship, you cannot be saved." Without acknowledging these things, they would have it that men can neither believe now nor be saved hereafter. To secure this position, the authority of Scripture must by every means be questioned and undermined. They will grant it a divine authority in itself — but with respect to us, they say it has none except what it gains through the vote and testimony of their church. But since authority, by its very nature, consists essentially in its relation to those who are to be subject to it, to say that Scripture has authority in itself but none toward us is not only to deny that it has any authority at all, but to mock it with an empty title. They deal with Scripture as the soldiers dealt with Christ — they put a crown on His head and clothed Him in a purple robe, and kneeling before Him mocked Him, saying, "Hail, King of the Jews." They ascribe to Scripture the crown and robe of divine authority in itself — but toward not a single person in the world. And so, if it pleases them, God shall be God, and His Word shall enjoy some credit among men. They continually use this approach to trap those of weaker understanding, pressing them vehemently with the question, "How do you know the Scripture to be the Word of God?" — always having ready a store of sophisticated arguments to weaken any evidence brought forward in its defense. Nor is that all: at every opportunity they insinuate objections against it based on its supposed obscurity, imperfection, lack of order, difficulties, and apparent contradictions — all designed to detach people's minds from firm assent to it or reliance on it. It is as if a company of men were to conspire through cunning and repeated insinuations — broadcast on every available occasion — to undermine the reputation of a virtuous and sober woman. Although they cannot strip her of her virtue, unless the world were wiser than it usually appears, they will gradually erode her deserved esteem. And this is as bold an attempt as can well be made in any case. For the first tendency of such tactics is to make men atheists — after which success, it is left to uncertain chance whether they will become Roman Catholics or not. Therefore, just as there could be no greater or more shameful reflection on the Christian religion than that it has no evidence or testimony of its truth except the authority and witness of those who currently profess it and who have notable worldly advantages from doing so, so the minds of multitudes are secretly poisoned by these disputes into thinking it in no way necessary to believe Scripture to be the Word of God — or at least they are shaken loose from the grounds on which they had professed it to be so. A similar disservice is done to faith and to the souls of men by those who advance an inner light or direct inspiration into competition with Scripture, or in its place. For as such notions take hold and prevail in people's minds, their respect for Scripture and all sense of its divine authority decay — as experience plainly demonstrates.

It is, I say, from an unusual combination of these and similar causes and occasions that there is among us at present such a decline in, abandonment of, and opposition to the belief of Scripture as perhaps no former age could match.

But against all these objections and temptations, the minds of true believers are secured by supplies of spiritual light, wisdom, and grace from the Holy Spirit.

There are several other particular gracious acts of the Holy Spirit on the minds of believers that also belong to this internal real testimony by which faith is established. These include His anointing and sealing of them, His bearing witness with them, and His serving as an earnest within them — all of which must be addressed elsewhere. By these means our faith is more and more increased and established day by day. Therefore, although no internal work of the Spirit can be the formal reason of our faith, or the ground into which it is resolved, yet it is such that without it we can never sincerely believe as we ought, nor be established in our believing against temptations and objections.

It was with reference to this work of the Holy Spirit that theologians at the first Reformation generally resolved our faith in the divine authority of Scripture into the testimony of the Holy Spirit. But they did not do so to the exclusion of the proper use of external arguments and motives of credibility — whose supply is indeed great and whose fountain is inexhaustible, since they arise from all the undeniable knowledge we have of God and ourselves in relation to our present duty and our future happiness. Still less did they exclude that evidence which the Holy Spirit gives to Scripture in and through itself. Their position is well expressed in the excellent words of one of them: "Let this therefore remain fixed: those whom the Spirit has inwardly taught solidly acquiesce in Scripture, and this indeed is its self-authentication, and is not subject to proof and reasoning — and yet the certainty it deserves in our minds, it does obtain through the testimony of the Spirit. For though in its own Majesty it gains reverence for itself, yet it truly affects us only when it has been sealed to our hearts by the Spirit." "Being therefore enlightened by its truth, we no longer believe by our own or others' judgment that Scripture is from God; but above all human judgment, with complete certainty, we determine — not otherwise than if we were beholding the very majesty of God Himself — that it has come to us from the very mouth of God through the ministry of men." "We seek no arguments or probabilities to rest our judgment upon, but we submit our judgment and mind as to a matter beyond all estimation." "Not as wretched men are accustomed to subject their captive minds to superstition, but because we feel there a power of divine energy, alive and breathing, by which we are drawn and kindled — knowingly and willingly, yet more vividly and effectively than human will or knowledge could produce." "Such therefore is the persuasion that requires no reasons; such the knowledge that has the best reason for it — namely, that in which the mind rests more safely and consistently than in any reasonings; and finally, such the sense that can only come from heavenly revelation." "I say nothing other than what each believer experiences within himself — though words fall far short of a full explanation of the matter." (Calvin, Institutes, book 1, chapter 7, sections 7-9.)

We may here briefly summarize what we have covered so far. First, we showed in general both the nature of divine revelation and divine illumination, along with their mutual relationship to each other. Second, what the principal external arguments or motives of credibility are, by which Scripture may be proved to be of divine origin. Third, what kind of persuasion results from them, or what is the assent we give to the truth of Scripture on their basis. Fourth, what objective evidence there is in the doctrine of Scripture — evidence directed to reason — to induce the mind to assent to it. Fifth, what is the nature of the faith by which we believe Scripture to be the Word of God, and how it is worked in us by the Holy Spirit. Sixth, what is the internal testimony given to the divine authority of Scripture by the Holy Spirit, and what is its force and use. The most important part of our work still remains.

The question we have been preparing for, and which is now our only remaining inquiry, is this: what is the work of the Holy Spirit with respect to the objective evidence we have concerning Scripture as the Word of God — the evidence that is the formal reason of our faith and into which it is resolved? That is, we come now to inquire and give a direct answer to the question: why do we believe Scripture to be the Word of God? What does our faith rest upon here? And what makes it the duty of every person to believe it to be so, to whom it is presented? The reason I will be relatively brief here is that I have long since addressed this argument in another work, and I will not repeat here what was delivered there — since whatever has been said against it or objected to it to this day has been of little weight or consideration. To this great inquiry, then, I say —

We believe Scripture to be the Word of God with divine faith for its own sake alone. Our faith is resolved into the authority and truth of God alone, as He reveals Himself to us in and through it. And this authority and veracity of God infallibly manifest and demonstrate themselves to our faith — to our minds in the exercise of it — through the revelation itself in Scripture, and in no other way. In other words, "Thus says the Lord" is the reason why we ought to believe, and why we do so — why we believe at all in general, and why we believe anything in particular. And this we call the formal object or reason of faith.

And it is clear that this formal reason is not God Himself considered in the abstract — for so He is only the material object of our faith: "He who comes to God must believe that He exists" (Hebrews 11:6). Nor is it the truth of God in the abstract, for that we believe as we do other essential attributes of His nature. Rather, it is the truth of God as He reveals Himself, His mind, and His will to us in Scripture. This is the sole reason why we believe anything with divine faith.

It may be asked — or it is often asked — why we believe Jesus Christ to be the Son of God, or that God is one in nature, subsisting in three persons: Father, Son, and Holy Spirit. My answer is: because God Himself, the first Truth, who cannot lie, has revealed and declared these things to be so — and He who is our all requires us to believe them. If it is asked how, in what, or through what God has revealed and declared these things, or what that revelation is that God has made of them, I answer: it is Scripture, and Scripture alone. And if it is asked how I know this Scripture to be a divine revelation, to be the Word of God, I answer: first, I do not know it demonstratively, on rational or scientific principles — because a divine revelation is not capable of such demonstration (1 Corinthians 2:9). Second, I do not assent to it or hold it to be so merely on arguments and motives that are highly probable or morally compelling, as I am persuaded of many other things for which I have no certain demonstration (1 Thessalonians 2:15). Rather, I believe it to be so with divine and supernatural faith, resting on and resolved into the authority and veracity of God Himself — evidencing themselves to my mind, soul, and conscience through this revelation itself, and in no other way.

Here we rest, and deny that we believe Scripture to be the Word of God formally for any reason other than Scripture itself — which assures us of its divine authority. If we do not rest here, we must either run aground on mere moral certainty, which undermines the foundation of all divine faith, or fall into the endless circular reasoning of proving two things mutually by each other — the church by Scripture and Scripture by the church, going around in circles forever. Unless we intend to wander in this way, we must come to something in which we may rest for its own sake — not with a strong opinion, but with divine faith. And nothing can rationally claim this privilege except the truth of God manifesting itself in Scripture. Therefore those who will not allow it this place wisely deny, some of them, that the Scripture being the Word of God is the direct object of divine faith at all — claiming it to be only the object of moral persuasion based on external arguments and considerations. And I believe they would grant that if Scripture is to be believed in this way, it must be believed for its own sake. For those who would have us believe Scripture to be the Word of God on the authority of the church presenting it to us and testifying it to be so, although they present what appears to be an easy and ready path to faith, yet when things are examined carefully, they so confuse all kinds of considerations that they do not know where to stand. But it is not now my task to examine their claims — I have done that elsewhere. I will therefore prove and establish the assertion laid down, after I have prepared the way with one or two preliminary observations.

1. We presuppose here all the motives of credibility mentioned before — that is, all the external arguments that strongly persuade us that Scripture is the Word of God and by which it may be defended against objections and temptations to the contrary. All of these have their proper use and may be insisted on in their proper place. They ought especially to be pressed when Scripture is attacked by an atheism arising from the love and practice of those desires and sins that are severely condemned in it and threatened with the severest judgment. For others, they may be considered as prior inducements to believing, or as concurrent means of strengthening faith in those who already believe. In the first way — as means of producing faith in the first place — I confess that from the best of my observation of things past and present, their usefulness is not great, nor has it ever been so in the church of God. For certainly the great majority of those who sincerely believe the divine origin and authority of Scripture do so without any great attention to these arguments, and without being much influenced by them. Many are, as Augustine says, saved by "simplicity of believing" and not by "subtlety of disputing" — people who are not able to examine these arguments closely, or even to grasp much of their force and effectiveness when they are presented. Most people are therefore effectively converted to God and come to saving faith — whereby they believe Scripture and virtually everything it contains — before they have ever once considered these arguments. God forbid we should think that none believe Scripture rightly except those who are able to grasp and use the subtle arguments of learned men produced in its support. On the contrary, we affirm that those who believe Scripture on no other grounds than these have in fact no true divine faith at all. Therefore these arguments were not in former times insisted on as means of producing faith in those to whom the Word was preached, nor are they ordinarily so used to this day by those who understand what their work and duty is. But in the second way — wherever there is occasion from objections, opposition, or temptations — they may be used to good purpose. And those who are unavoidably exposed to such trials would do well to be furnished with them. As for the practice some follow of disputing about the Scriptures and their authority at all times and in all places — this gives support to atheism and is to be abhorred by all who fear God; its consequences are sufficiently evident.

2. The ministry of the church, as it is the pillar and support of truth — holding it up and declaring it — is in the ordinary course of things previously necessary to believing. For "faith comes by hearing, and hearing through the word of God." We believe Scripture to be the Word of God for itself alone, but not by itself alone. The ministry of the Word is the means God has appointed for declaring and making known the testimony that the Holy Spirit gives in Scripture to its divine origin. And this is the ordinary way by which people are brought to believe Scripture to be the Word of God. Through the church's ministry — owning, witnessing, and affirming it to be so, and instructing all kinds of people from it — faith in Scripture as the Word of God is produced in them, together with a sense and perception of the truth and power of the things taught and revealed in it.

3. We also presuppose here the internal effectual work of the Spirit producing faith in us, as declared before — without which we can believe neither Scripture nor anything else with divine faith, not for lack of evidence in them but for lack of faith in ourselves.

With these things presupposed, we affirm that it is the authority and truth of God, as manifesting themselves in the supernatural revelation given in Scripture, that our faith arises from and is resolved into. And herein consists the testimony that the Spirit gives to the Word of God that it is so — "for it is the Spirit who bears witness, because the Spirit is truth." The Holy Spirit, being the immediate author of the whole Scripture, does in and through it give testimony to its divine truth and origin by the marks of divine authority and veracity impressed upon it and evidencing themselves in its power and effectiveness. And let it be noted that what we assert relates to the revelation itself — the Scripture, the writing — and not merely to the things written or contained in it. The arguments produced by some to prove the truth of the doctrines of Scripture do not reach the matter in hand. For our inquiry is not about believing the truths revealed, but about believing the revelation itself — Scripture itself — to be divine. And this we do only because of the authority and veracity of the Revealer — that is, of God Himself — as they manifest themselves therein.

To demonstrate this fully, I will do the following things.

1. Prove that our faith is resolved into Scripture as a divine revelation, and not into anything else — that is, we believe Scripture to be the Word of God for its own sake, and not for the sake of anything else, whether external arguments or the authoritative testimony of any human authority.

2. Show how or by what means Scripture demonstrates its own divine origin — or how the authority of God is evidenced in it and through it — so that we need no other formal cause or reason for our faith, whatever motives or means of believing we may make use of. And as to the first of these —

1. What serves as the formal reason on which we believe is what Scripture itself presents as the only reason why we should believe — why it is our duty to do so — and what it calls our assent to. Now this is Scripture itself as it is the Word of God, and because it is so. Or to say it differently: Scripture presents the authority of God within itself, and that alone, as what we are to rest in — and the truth of God, and that alone, as what our faith is to rest upon and be resolved into. It does not require us to believe it on the testimony of any church, or on any other arguments it gives us to prove it is from God — but speaks to us directly in His name, and on that basis requires faith and obedience.

Some may ask: does this prove Scripture to be the Word of God simply because it says so of itself, when any other writing could say the same? But we are not here giving arguments to prove to others that Scripture is the Word of God. We are only proving and showing what our own faith rests on and is resolved into — or at least what it ought to be resolved into. How Scripture evidences itself to our faith as the Word of God we will address later. For our present purpose it is sufficient that God requires us to believe Scripture for no other reason than that it is His Word — a divine revelation from Him. If so, then His authority and truth are the formal reason why we believe Scripture, or anything contained in it. Testimonies to this purpose abound in particular, in addition to that general attestation given in the sole preface of all divine revelations: "Thus says the Lord" — and therefore it is to be believed. We must mention some of them.

Deuteronomy 31:11-13: "When all Israel comes to appear before the Lord your God at the place which He will choose, you shall read this law in front of all Israel in their hearing. Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the Lord your God, and be careful to observe all the words of this law. Their children, who have not known, will hear and learn to fear the Lord your God." It is plain that God here requires faith and obedience from the whole people — men, women, and children. The question is: what does He require it toward? It is toward this law — this written law in the books of Moses — which was to be read to them out of the book, and upon hearing which they were obligated to believe and obey. To demonstrate that law to be His, He presents nothing except the law itself. But it may be said that that generation was sufficiently convinced that the law was from God by the miracles they witnessed at its giving. But beyond that, it is commanded to be presented to children of future generations who have known nothing, that they may hear and learn to fear the Lord.

That which by God's appointment is to be presented to those who know nothing so that they may believe — that is the formal reason of their believing. But this is the written Word: "You shall read this law to those who have known nothing, that they may hear and learn," etc. Whatever use there may be of other motives or testimonies to commend the law to us — especially the ministry of the church, which is here required for the presentation of the Word to people — it is the law itself, the written Word, that is the object of our faith and that we believe for its own sake. See also Deuteronomy 29:29, where "the revealed things belong to us and to our children, that we may do them" — that is, that we may receive them on the basis of their divine revelation.

Isaiah 8:19-20: "When they say to you, 'Consult the mediums and the spiritists who whisper and mutter,' should not a people consult their God? Should they consult the dead on behalf of the living?" "To the law and to the testimony! If they do not speak according to this word, it is because they have no light in them." The question here is by what means people may come to satisfaction in their minds and consciences — what their faith and trust is to rest in. Two things are presented for this purpose. First, direct diabolical revelations, real or pretended. Second, the written Word of God — the law and the testimony. To this we are directed, and solely on account of its own authority — in opposition to all other claims to assurance or security. And the sole reason any person does not rest by faith in the written Word is that they have no light of truth shining on them. But how are we to know the law and testimony — this written Word — to be the Word of God, to believe it to be so, and to distinguish it from every other claimed divine revelation that is not? This is explained next —

Jeremiah 23:28-29: "The prophet who has a dream may relate his dream, but let him who has My word speak My word in truth." "What does straw have in common with grain?" declares the Lord. "Is not My word like fire?" declares the Lord, "and like a hammer which shatters a rock?" It is supposed that two people have reputations as prophets with claims to divine revelations. One merely pretends to be a prophet and declares the dreams of his own imagination, or the divinations of his own mind, as the Word of God. The other has the Word of God and faithfully declares it from Him. But how are we to tell them apart? Even as people know wheat from chaff — by their different natures and effects. For as false and pretended revelations are like chaff that every wind will scatter, so the true Word of God is like a fire and like a hammer — accompanied by such light, effectiveness, and power that it manifests itself to the consciences of people as being what it is. On this basis, God calls us to rest our faith in it in opposition to all other claims.

But does Scripture have this authority and effectiveness in itself? See Luke 16:27-31: "Then he said, 'Then I beg you, father, that you send him to my father's house — for I have five brothers — in order that he may warn them, so that they will not also come to this place of torment.'" "But Abraham said, 'They have Moses and the Prophets; let them hear them.'" "But he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent!'" "But he said to him, 'If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.'" The question here between Abraham and the rich man in this parable — and in reality between the wisdom of God and the superstitious ideas of men — is about the way and means of bringing unbelievers and the unrepentant to faith and repentance. The man in hell thought that nothing would make them believe but a miracle — one rising from the dead and speaking to them. Many today think the same: that marvelous works would have great power and influence on them to settle their minds and change their lives. They think that if they were to see someone rise from the dead and come and speak with them, this would convince them of the immortality of the soul and of future rewards and punishments — giving them such sufficient evidence that they would surely repent and change their lives. They claim they have no sufficient evidence of these things as matters stand, so they doubt them to such a degree that they are not truly moved by them — but give them one real miracle and you would have them forever. This, I say, was the opinion of the man represented as being in hell — and it is the opinion of many who are rushing there quickly. The one who was in heaven thought differently — and in his words we have the immediate judgment of Jesus Christ on this matter, settling the controversy. The question concerns what constitutes sufficient evidence and power to cause us to believe things that are divine and supernatural. And Christ determines this to be found in the written Word — Moses and the Prophets. If the one who will not believe on the single evidence of the written Word as a divine revelation of God's will, will also never believe on the evidence of miracles or any other motives, then that written Word contains within itself the entire formal reason of faith — all the evidence of God's authority and truth on which divine and supernatural faith rests. That is, it is to be believed for its own sake. But our Lord Jesus Christ Himself says: "If they do not hear" — that is, believe — "Moses and the Prophets, neither will they be persuaded even if one rises from the dead" and comes and preaches to them — a greater miracle than they could have desired. Now this could not be said if Scripture did not contain within itself the entire formal reason for believing — for if it lacked this, something necessary for believing would still be missing, even if one had received the benefit of the miracle. And this is directly affirmed —

John 20:30-31: "Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." The signs Christ performed evidenced Him to be the Son of God. But how do we come to know and believe these signs? What is the means by which we do so? The blessed apostle says: "These things are written that you may believe" — this writing of them by divine inspiration is, in itself, sufficient to produce and assure faith in us, so that through it you may have eternal life through Jesus Christ. For if the writing down of divine things and revelations is the means appointed by God to cause people to believe unto eternal life, then as such it must carry with it sufficient reason why we should believe and grounds on which to do so. And the apostle Peter settles this matter in the same way —

2 Peter 1:16-21: "For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty." "For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory: 'This is My beloved Son with whom I am well-pleased'" "and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain." "So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts." "But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation," "for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God." The question here is about the Gospel — about the declaration of the powerful coming of Jesus Christ — whether it was to be believed, and if so, on what grounds. Some said it was a cleverly invented fable; others, that it was the fanatical story of madmen, as Festus thought when Paul preached it (Acts 26:24). Very many are of the same mind still. The apostles, on the contrary, affirmed that what was said concerning Him were "words of truth and soberness" — indeed "a trustworthy saying, worthy of full acceptance" (1 Timothy 1:15). That is, it was to be believed for its own worth and truth. The grounds and reasons for this are two. First, the testimony of the apostles, who not only conversed with Jesus Christ and were eyewitnesses of His majesty — beholding His glory, "the glory as of the only Son from the Father, full of grace and truth" (John 1:14) — which they offered as evidence of the truth of the Gospel (1 John 1:1), but who also heard a miraculous testimony given to Him directly from God in heaven (verses 17-18). This gave them indeed sufficient assurance — but into what shall those resolve their faith who did not hear this testimony? They have a more sure — that is, a most certain — word of prophecy: the written Word of God, which is sufficient in itself to secure their faith in this matter, especially as confirmed by the testimony of the apostles, by which the church comes to be built in its faith on "the foundation of the prophets and apostles" (Ephesians 2:20). But why should we believe this word of prophecy? May it not also be a cleverly invented fable, and the whole Scripture merely the product of men's own spirits, as is objected? Verse 20: everything is finally resolved into this — that its writers were "moved and carried along by the Holy Spirit," and from this divine origin it carries its own evidence with it. In plain terms, what the apostle teaches us is: we believe all other divine truths for Scripture's sake — because they are declared therein; but Scripture itself we believe for its own sake, because holy men of God wrote it as they were moved by the Holy Spirit.

The whole object of faith is presented in the same way by the same apostle in 2 Peter 3:2: "the words spoken beforehand by the holy prophets and the commandments of the Lord and Savior spoken by your apostles." And because our faith is resolved into these, we are said to be "built on the foundation of the prophets and apostles" (Ephesians 2:20) — that is, our faith rests solely, as on its proper load-bearing foundation, on the authority and truth of God in their writings. To this we may add that of Paul —

Romans 16:25-26: "According to the revelation of the mystery which has been kept secret for long ages past, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith." The matter to be believed is the mystery of the Gospel, which had been kept secret since the foundation of the world — or from the giving of the first promise — not absolutely, but with respect to the full manifestation it has now received. This God commands to be believed; the eternal God — who has sovereign authority over all — requires faith as a matter of obedience. But what ground or reason do we have to believe it? This alone is presented: the divine revelation made in the preaching of the apostles and the writings of the prophets — "for faith comes from hearing, and hearing through the word of Christ" (Romans 10:17). This course, and no other, did our Savior take — even after His resurrection — to produce and confirm faith in the disciples (Luke 24:25-27). That great testimony to this purpose in 2 Timothy 3:14-17 I do not discuss in detail here, because I have addressed it thoroughly in another work.

From these and many other testimonies to the same purpose that could be produced, it is evident —

1. That it is Scripture itself — the Word or will of God as revealed or written — that is presented to us as the object of our faith and obedience, which we are to receive and believe with divine and supernatural faith.

2. That no other reason is presented to us — either as a motive to encourage us, or as an argument to assure us that we will not be mistaken — except its own divine origin and authority, which makes our duty necessary and secures our faith infallibly. And these testimonies carry a thousand times more weight with me than the plausible reasoning of any who would argue otherwise. With some it has become a matter of contempt to quote or cite Scripture in their writings — such regard do they have for the ancient fathers, some of whose writings are nothing but a continuous weaving of Scripture. But those who claim to despise these testimonies in this case do so either because they do not understand what the testimonies are being used to confirm, or because they cannot answer the proof they contain. For it is not unlikely that some people, who are highly confident in their own understanding in matters where they are most ignorant, will pride themselves on the supposed ridiculousness of proving Scripture to be the Word of God by testimonies drawn from it. But as was said, we must not abandon the truth simply because some people will not or cannot understand what we are arguing.

2. Our assertion is confirmed by the consistent practice of the prophets, apostles, and all the writers of Scripture in presenting the divine revelations they received by direct inspiration from God. For what was the reason of faith for those to whom they first declared those divine revelations, is also the reason of our faith now that they are recorded in Scripture. For the writing down of them — being appointed by God — takes the place of and supplies what their oral ministry provided. On whatever grounds people were obligated to receive and believe divine revelations when made to them by the prophets and apostles, on those same grounds we are obligated to receive and believe them now they are given to us in Scripture, since the writing was by divine inspiration and appointed as the means and cause of our faith. It is true that God was sometimes pleased to bear witness to their personal ministry through miracles, signs, and wonders — "God also testifying with them" (Hebrews 2:4). But this was only on some occasions and with some of them. What they universally insisted on — whether they performed miracles or not — was that the Word they preached, declared, and wrote was not the word of man, did not come by any private suggestion or from any invention of their own, but was indeed the Word of God (1 Thessalonians 2:13), declared by them as they were moved by the Holy Spirit (2 Peter 1:21).

Under the Old Testament, although the prophets sometimes referred people to the Word already written as the final resting place of their faith (Isaiah 8:20; Malachi 4:4) — setting forth its power and excellence for all the purposes of faith and obedience (Psalm 19:7-9; Psalm 119), and appealing to nothing else, no other motives or arguments, to produce and require faith, but its own authority alone — yet as to their own specific messages and revelations, they laid the foundation of all faith and obedience they required in this alone: "Thus says the Lord, the God of truth." And under the New Testament, the infallible preachers and writers of it first present the writings of the Old Testament to be received for their own sake, or on the basis of their divine origin (John 5:45-47; Luke 16:29-31; Matthew 21:42; Acts 18:24-25, 28; Acts 24:14; Acts 26:22; 2 Peter 1:21). Hence they are called "the oracles of God" (Romans 3:2). And oracles always required assent for their own sake — they appealed to no other evidence. And for the revelations they added, they claimed to have received them "directly from God through Jesus Christ" (Galatians 1:1). And this was accompanied with such infallible assurance in those who received it that it was to be preferred above even a supposed miracle in support of anything contradicting it (Galatians 1:8). For if an angel from heaven were to preach any other doctrine than what they revealed and presented in the name and authority of God, they were to regard him as accursed. For this reason they constantly appealed to their apostolic authority and commission — which included infallible inspiration and direction — as the reason for the faith of those to whom they preached and wrote. And as for those who were not themselves divinely inspired, or in cases where those who were inspired were not acting by direct inspiration, they proved the truth of what they delivered by its agreement with the Scriptures already written, referring the minds and consciences of people to them for their ultimate satisfaction (Acts 18:28; Acts 28:23).

3. It was granted before that, as something subordinate to believing — as a means of it, or of the resolution of our faith into the authority of God in the Scriptures — the ministerial presentation of the Scriptures and the truths contained in them is required, along with God's command for obedience to them (Romans 16:25-26). This ministry of the church — whether extraordinary or ordinary — God has appointed to this end, and ordinarily it is indispensable for it (Romans 10:14-15): "How are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?" Without this, ordinarily we cannot come to believe Scripture to be the Word of God, or the things contained in it to be from Him — though we do not believe either one because of this ministry. I grant that in extraordinary cases, external providences may substitute for this ministerial presentation, since it makes no difference to our duty by what means Scripture comes to us. But given this ministerial presentation of the Word — which ordinarily includes the whole duty of the church in its testimony and declaration of the truth — I want to know whether those to whom it is presented are obligated, without any further external evidence, to receive it as the Word of God, to rest their faith in it, and to submit their consciences to it. The rule seems plain that they are so obligated (Mark 16:16). We may consider this under two forms of its presentation: extraordinary and ordinary.

Upon the preaching of any of the prophets by direct inspiration of the Holy Spirit, or upon their declaration — whether by preaching or writing — of any new revelation they had received from God (take Isaiah or Jeremiah, for example), I want to know whether all people were bound to receive their doctrine as from God, to believe and submit to the authority of God in the revelation made through them, without any external motives or arguments, and without the testimony or authority of the church witnessing to them. If they were not so bound, then all who refused to believe the message they declared in the name of God were entirely excused and guiltless in despising the warnings and instructions they gave. For they used no external motives, and the existing establishment of the church mostly condemned them and their ministry — as is plain in the case of Jeremiah. Now it is impious to imagine that those to whom they spoke in the name of God were not obligated to believe them — such an idea tends to the overthrow of all religion. If we say they were so obligated — and under penalty of divine displeasure — to receive the revelation made through them, or their declaration of it, as the Word of God, then it must contain in itself the formal reason for believing: the full and entire cause, reason, and ground why they were to believe with divine and supernatural faith. Let some other ground of faith in this case be put forward, if there is one.

Suppose the presentation is made in the ordinary ministry of the church. Through this, Scripture is declared to people as the Word of God — they are made acquainted with it and what God requires of them in it, and they are charged in the name of God to receive and believe it. Does any obligation to believe arise from this? Some may say that no immediate obligation does; they will only grant that people are bound to inquire into such reasons and motives as are offered for its reception. I say, there is no doubt that people are obligated to consider all such things as are offered to them, and not to receive Scripture with a blind, unthinking belief. For receiving it must be an act of people's own minds and understandings, on the best grounds and evidences that the nature of the thing presented is capable of. But assuming that people do their duty in diligently examining the whole matter, I want to know whether through the ministerial presentation described, an obligation to believe comes upon them. If it does not, then all those who refuse to receive the Gospel when it is preached are entirely innocent with respect to that preaching — which, to say so, is to overthrow the whole purpose of the ministry. If they are obligated to believe upon the preaching of it, then the Word must contain in itself that evidence of its divine origin and authority which provides sufficient ground for faith and reason for believing — for what God requires us to believe upon has always been such.

As the conclusion of this whole discussion, it is affirmed that our faith is built on and resolved into Scripture itself, which carries with it its own evidence of being a divine revelation. And therefore this faith ultimately rests in the truth and authority of God alone — not in any human testimony such as that of the church, nor in any rational arguments or motives that are absolutely fallible.

It may be objected that if Scripture thus evidences itself to be the Word of God — as the sun manifests itself by light, or fire by heat, or as the first principles of reason are self-evident without further proof or testimony — then everyone, upon the presentation of Scripture and its own bare assertion that it is the Word of God, would necessarily assent to it on that evidence alone and believe it to be so. But this is not the case — all experience is against it — and there is no reasonable ground for thinking that it is so, or that it ought to be.

In answer to this objection, I will do two things.

1. I will show what it is — what faculty or power in the minds of men — to which this revelation is presented and by which we assent to its truth, at which point the errors on which this objection is based will be exposed.

2. I will mention some of those things by which the Holy Spirit bears witness and gives evidence to Scripture in and through itself, so that our faith may be immediately resolved into the veracity of God alone.

1. First, we may observe that there are three ways by which we assent to anything presented to us as true and receive it as such.

1. By innate principles of natural light and the first rational acts of our minds. This in reason corresponds to instinct in non-rational creatures. God therefore complains that His people neglected and sinned against their own natural light and the first dictates of reason, while even brute creatures do not forsake the guidance of their instincts (Isaiah 1:3). In general, the mind is necessarily determined to assent to the proper objects of these principles — it cannot do otherwise. It cannot but assent to the primary dictates of the light of nature; indeed those dictates are nothing other than its assent. The mind's first apprehension of the things embraced by natural light — without explicit reasoning or further consideration — is this assent. In this way the mind embraces within itself the general principles of moral good and evil, and the distinction between them — even if it does not practically comply with what they require (Jude verse 10). And so it assents to many principles of reason — such as that the whole is greater than the part — without allowing any debate about them.

2. By rational consideration of things externally presented to it. Here the mind exercises its discursive faculty, drawing one thing from another and concluding one thing from another. On this basis it is able to assent to what is presented in various degrees of certainty, according to the nature and degree of the evidence it works from. Hence it has certain knowledge of some things, and of others a prevailing opinion or persuasion against known objections — which may be true or false.

3. By faith. This draws on that power of our minds by which we are able to assent to anything as true that we have no innate principles about, no built-in notions of, and from more familiar principles can draw no certain rational conclusions about. This is our assent upon testimony — by which we believe many things that no sense, innate principles, or reasonings of our own could have either acquainted us with or given us assurance of. And this assent also has not only various degrees but is also of diverse kinds — according to the testimony from which it arises and on which it rests — being human if that testimony is human, and divine if it is divine.

According to these distinct faculties and powers of our souls, God is pleased to reveal and make known Himself, His mind, and His will to us in three ways. For He has implanted no power in our minds whose primary use and exercise is not meant to be directed toward Himself and our living for Him — that being the purpose of them all. To neglect the use of these powers for this end is the highest aggravation of sin. It is an aggravation of sin when people misuse God's created things in ways He has not appointed, or fail to use them for His glory — when they take His grain and wine and oil and spend them on their desires (Hosea 2:8). It is a greater aggravation when people in sinning abuse and dishonor their own bodies, for these are God's principal external work, made for eternity, whose preservation for His glory is committed to us in a special way. The apostle declares this to be the particular aggravation of the sin of sexual immorality and impurity of any kind (1 Corinthians 6:18-19). But the height of impiety consists in the abuse of the faculties and powers of the soul, which are given to us specifically and directly for the purpose of glorifying God. From this abuse arise unbelief, godlessness, blasphemy, atheism, and similar corruptions of the spirit and mind. And these are sins of the highest provocation. For the powers and faculties of our minds being given to us only to enable us to live for God, diverting their principal exercise to other ends is an act of enmity against Him and an affront to Him.

1. He makes Himself known to us through the innate principles of our nature, to which He has communicated both a power of apprehension and an indelible sense of His being, His authority, and His will — insofar as our natural dependence on Him and moral subjection to Him require. For there are two things in this natural light and the first dictates of reason: first, a power of conceiving, discerning, and assenting; and second, a power of judging and determining based on what is so discerned and assented to. By the first, God makes known His being and essential attributes; by the second, His sovereign authority over all.

As to the first, the apostle affirms in Romans 1:19 that "what can be known about God" — His essence, being, subsistence, and necessary essential attributes — "is plain to them," that is, it has a self-evidencing power, operating in the minds of all people endowed with natural light and reason.

And as to His sovereign authority, He demonstrates it in and through the consciences of people — which represent the judgment they make, and cannot help but make, of themselves and their actions with respect to the authority and judgment of God (Romans 2:14-15). And in this way the mind assents to the principles of God's being and authority prior to any actual exercise of the discursive faculty of reason, or of any other testimony.

2. He reveals Himself to our reason in its exercise, by presenting to its consideration things from which it may — and cannot but — conclude in an assent to the truth of what God intends to reveal to us in this way. He does this through the works of creation and providence, which present themselves unavoidably to reason in its exercise, instructing us in the nature, being, and attributes of God.

"The heavens declare the glory of God, and the expanse shows His handiwork." "Day to day pours forth speech, and night to night reveals knowledge." "There is no speech nor are there words where their voice is not heard" (Psalm 19:1-3). But they do not thus declare, evidence, and reveal the glory of God to the first principles and notions of natural light without the actual exercise of reason. They do so only when "we consider His heavens, the work of His fingers, the moon and the stars which He has set in place" — as the same psalmist says in Psalm 8:3. A rational consideration of them — their greatness, order, beauty, and purpose — is required for the testimony and evidence that God gives in and through them of Himself and His glorious being and power. To this purpose the apostle speaks at length about the works of creation (Romans 1:20-22) and also about those of providence (Acts 14:15-17; Acts 17:24-28), and the rational use we are to make of them (verse 29). So God calls people to exercise their reason about these things, reproaching them with stupidity and obtuseness where they fail to do so (Isaiah 46:7-9; Isaiah 44:18-20).

3. God reveals Himself to our faith — that power of our souls by which we are able to assent to the truth of what is presented to us on the basis of testimony. And He does this through His Word, the Scriptures, presented to us in the manner and way described above.

He does not reveal Himself through His Word to the principles of natural light, nor to reason in its exercise. But yet these principles, and reason itself, along with all the faculties of our minds, are consequently affected by that revelation and drawn into their proper exercise by it. But in the Gospel "the righteousness of God is revealed from faith to faith" (Romans 1:17) — not to natural light, sense, or reason in the first place. And it is faith that is "the assurance of things hoped for" — as revealed in the Word (Hebrews 11:1). For this kind of revelation, "Thus says the Lord" is the only ground and reason of our assent — and that assent is the assent of faith, because it is resolved into testimony alone.

And regarding these various ways of communicating or revealing the knowledge of God, it must always be noted that there is a perfect harmony in the things revealed by all of them. If anything claims to derive from one of them what is absolutely contradictory to another — or to our senses as the means of them — it is not to be received.

The foundation of all this — as with all the workings of our souls — lies in the innate principles of natural light, or the first necessary dictates of our intellectual, rational nature. As far as these principles extend, they serve as a rule for all our understanding in everything that follows. Therefore, if anyone claims, through the exercise of reason, to conclude something about the nature, being, or will of God that directly contradicts these principles and dictates, that conclusion is not a divine revelation to reason — it is a paralogism, a logical error arising from a defect in reason's exercise. This is exactly what the apostle charges against and argues forcefully against the pagan philosophers. They had innate notions within themselves of the being and eternal power of God, and these were so evident to them that they could not deny them. From there, they set their discursive faculty to work in considering God and His being. But in doing so, they were so foolish as to draw conclusions directly contrary to the first principles of natural light and the unavoidable notions they had of the eternal being of God (Romans 1:21-24). Many people, upon their supposed rational consideration of the seemingly random events of the world, have foolishly concluded that all things had a chance beginning and either happen by chance or are driven by a chain of prior causes operating with blind necessity — not ordered by an infinitely wise, unerring, and holy providence. This conclusion also directly contradicts the first principles and notions of natural light, and thereby exposes itself not as a product of reason rightly exercised, but as a mere delusion.

Likewise, if anyone claims to receive revelations by faith that contradict the first principles of natural light or reason properly exercised about its proper objects, that claim is a delusion. On this basis, the Roman doctrine of transubstantiation is rightly rejected — it presents as a revelation of faith something that directly contradicts our senses and reason operating properly about their proper objects. And if any such thing were possible, it would mean that the different ways God reveals and makes Himself known would work against and contradict one another — which would leave us with no certainty in anything, whether divine or human.

Yet while these means of divine revelation harmonize and perfectly agree with one another, they are not equally extensive or covering the same ground, nor are they on the same level — they are subordinate to one another. Therefore, there are many things discernible by reason in its exercise that do not appear through the first principles of natural light alone. The sober philosophers of old arrived at many true and profound conceptions of God and the excellencies of His nature — reaching further than those who either could not or did not cultivate and develop the principles of natural light in the same way. It is therefore foolish to claim that what God has made known in this way is not infallibly true and certain simply because it is not immediately obvious from the first conceptions of natural light without the proper exercise of reason — as long as it does not contradict those principles. And there are many things revealed to faith that lie above and beyond what reason can grasp, even at its best and fullest exercise. All the principal mysteries of the Christian religion are of this kind. It is the height of folly to reject them, as some do, simply because reason cannot fully comprehend them — since they do not contradict reason. Therefore, these ways of God's self-revelation are not equally extensive or covering the same ground, but are subordinate to one another in such a way that what one lacks, another supplies — together accomplishing the whole and complete purpose of divine revelation, with God's truth remaining the same throughout all of them.

The revelation God makes of Himself through the first way — by the innate principles of natural light — sufficiently and infallibly evidences itself as coming from Him; it does so in, to, and through those principles themselves. This revelation of God is infallible, and the assent it produces is infallible, because the infallible evidence it carries within itself makes it so. We are not here debating what a few atheistic skeptics claim, since their errors have been sufficiently exposed by others. All reasonable people in the world agree that the light of the knowledge of God — communicated through the innate principles of our minds and consciences — sufficiently, undeniably, and infallibly manifests itself as coming from Him, and that the mind neither is nor possibly can be deceived in its apprehension of that knowledge. If the first dictates of reason concerning God did not evidence themselves as coming from God, they would be neither useful nor authoritative — for they cannot be confirmed by external arguments, and everything written about them is meant to show their force and evidence, not to supply it. Therefore, this first way of God's self-revelation to us is infallible and infallibly evidences itself in our minds, in keeping with the capacity of our natures.

2. The revelation God makes of Himself through the works of creation and providence — addressed to our reason in its active exercise, that is, to our souls as they reason discursively, drawing conclusions from one thing to another — sufficiently and indeed infallibly evidences and demonstrates itself to be from Him, so that it is impossible for us to be deceived in it. It does not evidence itself to the innate principles of natural light by themselves, unless those principles are actively engaged in reasoning about the means of the revelation — that is, we must rationally consider the works of God in both creation and providence, or we cannot learn through them what God intends to reveal of Himself. But when we do so consider them, we cannot be deceived. "For the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead" (Romans 1:20). They are clearly seen, and therefore may be perfectly understood — regarding what they teach about God — without any possibility of error. Wherever people fail to receive the revelation intended in the way it was intended — that is, wherever they do not firmly conclude that what God teaches through His works of creation and providence, namely His eternal power and Godhead along with their essential attributes of infinite wisdom, goodness, and righteousness, is certainly and infallibly true — this failure is not due to any defect in the revelation or its self-evidencing power. It is due only to the depraved and corrupt habits of their minds, their hostility toward God, and their dislike of Him. So the apostle says that those who rejected or failed to benefit from God's revelation did so because "they did not like to retain God in their knowledge" (Romans 1:28). For this reason God so severely punished their willful unbelief, as is described there. See also Isaiah 46:8 and Isaiah 44:15, 19-20. The main point I draw from this is that the revelation God makes of Himself through the works of creation and providence does not evidence itself to the first principles of natural light in such a way that assent would be given without the active exercise of reason and the discursive faculty of our minds about those works. But to reason in its active exercise, it does infallibly evidence itself. In the same way, Scripture may have — and does have — a self-evidencing power, even though this power does not appear to the first principles of natural light, nor even to bare reason in its exercise. For, —

3. To our faith, God reveals Himself through Scripture — His Word, which He has magnified above all His name (Psalm 138:2), meaning He has stamped on it more marks of Himself and His attributes than on any other means by which He reveals or makes Himself known to us. We acknowledge that this revelation of God through His Word is not suited to evidence itself to the light of nature or the first principles of our understanding in such a way that, by the bare presentation of Scripture as being from God, we would immediately assent to it through those principles — the way people assent to self-evident natural principles such as "the part is less than the whole." Nor does it evidence itself to our reason in its merely natural exercise, so that by virtue of reason alone we could reach a demonstrative conclusion that Scripture is from God and that what it declares is certainly and infallibly true. It does have external evidences accompanying it that make a significant impression on reason itself. But the power of our souls to which Scripture is presented is the faculty by which we can give assent to truth on the testimony of the one presenting it — without any other evidence. And this is the principal and most noble faculty and power of our nature. There is an instinct in non-rational creatures that has some resemblance to our innate natural principles, and they act on that instinct — sharpened by experience — in a way that strongly resembles reason in its exercise, though it is not truly reason. But as for the power or faculty of giving assent to things on the basis of witness or testimony, there is nothing in the nature of non-rational creatures that has even the slightest shadow or resemblance of it. And if our souls lacked only this one faculty — assenting to truth on the basis of testimony — all that remained would not be sufficient to guide us through the affairs of everyday natural life. This most noble faculty of our minds, therefore, is the one to which the highest way of divine revelation is addressed.

4. We have already declared and proved that our minds, in order for our assent to conform to God's mind and to fulfill our duty, must be prepared and assisted by the Holy Spirit. Given this, the revelation God makes of Himself through His Word evidences itself to our minds in the exercise of faith as being from Him no less than His revelation through the works of creation and providence evidences itself to our minds in the exercise of reason — and it does so with no less infallible assurance than what we receive through the dictates of natural light. When God reveals Himself — that is, His eternal power and Godhead — through the things He has made, through the heavens declaring His glory and the expanse showing His handiwork, the reason of people, stirred up and brought into exercise by these things, infallibly concludes from the evidence within that revelation that there is a God, eternally powerful and wise — without needing any further arguments to prove that the revelation is true. In the same way, when God reveals Himself through His Word to the minds of people, thereby drawing faith into exercise — that power of the soul to assent to truth on the basis of testimony — that revelation evidences itself no less infallibly as divine and from God, without any external arguments to prove it so. If I tell a man that the sun has risen and is shining on the earth, and he questions or denies it and asks how I will prove it, a sufficient answer is that the sun manifests itself by its own light. And if he adds that this is no proof to him because he cannot see it, suppose that is true — it is a satisfactory reply to tell him he is blind. If he is not blind, then there is no point arguing with someone who contradicts his own senses, for he leaves no standard by which what is said can be tested or judged. And if I tell a man that the heavens declare the glory of God and the expanse shows His handiwork — or that the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made — and he asks how I prove it, a sufficient answer is that these things in and by themselves make evident to the reason of every person, rightly and properly exercised, that there is an eternal, infinitely wise and powerful being by whom they were caused, produced, and made. Anyone who knows how to use and exercise their reasoning faculty in considering these things — their origin, order, nature, and purpose — must necessarily conclude that this is so. If someone says this does not appear to him — that the being of God is not revealed to him in this way — the sufficient reply, if he truly lacks this perception, is that he is irrational and not using his reason rightly. If he is using it rightly, then he is arguing in direct contradiction to his own reason, as can be demonstrated. Even the pagan philosophers granted this. Cicero writes in On the Nature of the Gods, book 2: "What can be so evident and clear, when we look up at the heavens and contemplate celestial things, as that there is some supreme mind of outstanding excellence by which these things are governed? One who doubts this, I truly cannot understand why the same person cannot also doubt whether the sun exists at all." Likewise, if I declare to someone that Scripture is the Word of God — a divine revelation — and that it evidences and manifests itself to be so, and they say they have the use and exercise of sense and reason as much as anyone else, yet it does not appear so to them, the sufficient reply — as far as the present inquiry about Scripture's authority goes, though other means may be used to bring them to conviction — is simply this: "not all people have faith," and it is through faith alone that the evidence of Scripture's divine authority becomes discernible. It is only in the light of faith that we can read those marks of its divine origin which are impressed upon and communicated to it.

If Scripture does not evidence itself as a divine revelation in this way, and yet it is our duty to believe it to be so, the reason must be one of two things: either our faith is not fitted, suited, or able to receive the kind of evidence God gives through His Word — even if God were willing to give it the same kind of self-evidencing power He has given to the light of nature and the works of providence — or God was unwilling or unable to give His Word such evidence as would manifest itself to be from Him. And neither of these can be affirmed without casting serious doubt on the wisdom and goodness of God.

That our faith is capable of giving such assent is evident from the fact that God works it in us and bestows it on us for precisely this purpose. God requires us to believe infallibly what He presents to us — at least when we have infallible evidence that it is from Him. As He appoints faith to this end and approves of its exercise, so He also judges and condemns those who fail in it (2 Chronicles 20:20; Isaiah 7:9; Mark 16:16). Indeed, our faith is capable of giving an assent that is — though of a different kind — more firm and accompanied with greater assurance than any assent given by reason even in its best conclusions. The reason is that the power of the mind to assent upon testimony — which is its most noble faculty — is elevated and strengthened by the divine, supernatural work of the Holy Spirit, as described previously.

To say that God either could not or would not give such power to the revelation of Himself through His Word — such that it could evidence itself as being from Him — is deeply dishonoring to His glory, especially since the eternal welfare of human souls is immeasurably more at stake in this revelation than in the others mentioned. What reason could be given for Him to implant less evidence of His divine authority on this revelation than on those others, seeing that He designed far greater and more glorious ends through this one? If someone says the reason is that this kind of divine revelation is simply not capable of receiving such evidence, that claim must mean either that no clear marks of divine authority, goodness, wisdom, and power can be implanted in or attached to it — or that no power to manifest those marks can be communicated to it. That both of these objections are wrong will be demonstrated in the final part of this discourse, which I now turn to.

It has already been declared that it is the authority and veracity of God — revealing themselves in and through Scripture — that constitute the formal reason of our faith, or our supernatural assent to Scripture as the Word of God.

It remains only to inquire, in the second place, into the way and means by which they evidence themselves to us — and through them, Scripture itself as the Word of God — so that we may believe it to be so without doubt or uncertainty. Now, because faith, as we have shown, is assent upon testimony, and therefore divine faith is assent upon divine testimony, there must be some testimony or witness in this case on which faith rests. That testimony, we affirm, is the testimony of the Holy Spirit — the author of the Scriptures — given in them and through them. This work or testimony of the Spirit may be organized under two main headings, each of which will be addressed in turn.

1. The impressions or marks which the Holy Spirit — the author of Scripture — has objectively left in and upon it of all the divine excellencies and attributes of the divine nature, are the first means by which that testimony of the Spirit evidences itself — the testimony on which our faith rests. These marks give the first evidence of Scripture's divine origin and authority, on the basis of which we believe it. The way we learn the eternal power and deity of God from the works of creation is precisely through those marks, tokens, and impressions of His divine power, wisdom, and goodness stamped upon them. By considering the existence, greatness, order, and purpose of created things, reason necessarily concludes that there is an infinite, self-existing being of whose power and wisdom these things are the manifest effects. These things are clearly seen and understood through what has been made; we need no external arguments to prove that God made the world — the world itself carries that proof. It bears within it and upon it the infallible marks of its origin. See the blessed meditation of the psalmist on this in Psalm 104 throughout. Now the written Word contains greater and more evident impressions of divine excellencies — stamped on it by the infinite wisdom of its author — than are communicated to any of God's works, of whatever kind. David, comparing the works and the Word of God in their power to instruct us and declare God and His glory, ascribes much to the works of creation — yet he places the Word incomparably above them (Psalm 19:1-3, 7-9; Psalm 146:8-9; Psalm 19:19-20). And these marks reveal the Word to our faith as being from God more clearly than the works of creation reveal themselves to our reason as being from God. I am not aware that anyone denies this — or asserts the contrary — namely, that God, as the immediate author of Scripture, has left within the very words themselves clear tokens and impressions of His wisdom, foreknowledge, omniscience, power, goodness, holiness, truth, and other divine and infinite excellencies, sufficiently evidenced to the enlightened minds of believers. Some speak ambiguously on this point, I admit; but until they directly deny it, I need not argue it further here, having done so at length in another work. I leave it to be considered whether it is morally possible that God should immediately from Himself — out of the eternal counsels of His will — reveal Himself, His mind, and the thoughts and purposes of His heart, which had been hidden in Himself from eternity, specifically that we should believe them and obey Him according to that declaration, and yet not give with it or leave upon it any infallible token evidencing Him to be the author of that revelation. Those who are not ashamed of their Christianity will not be ashamed to profess it, seal that profession with their blood if necessary, and rest their eternal concerns on the security they have found in this: that there is a manifestation of God's glorious attributes in and through Scripture as a divine revelation — one that incomparably surpasses in evidence all that reason receives about His power from the works of creation.

This is the basis on which we believe Scripture to be the Word of God with divine and supernatural faith — if we believe it to be so at all. Within Scripture itself there is evidence of its divine origin — marks of divine excellency left upon it by its author, the Holy Spirit — and it is in this evidence that faith quietly rests and is resolved. This evidence is just as clear to the simplest and most unlearned person as it is to the wisest philosopher. The truth is, if rational arguments and external motives were the sole ground for receiving Scripture as the Word of God, it would follow that learned men and philosophers would always have been the quickest to accept it and the most firmly committed to it and its profession. For since all such arguments persuade people in proportion to their ability to perceive and evaluate their force, philosophers would have had an incomparable advantage over everyone else. Yet some have recently claimed that it was the wise, rational, and learned who were the first to readily receive the Gospel — an assertion that nothing but gross ignorance of Scripture itself and of all the historical writings about the origin of Christianity, whether by Christians or pagans, could give the slightest support to (see 1 Corinthians 1:23, 26). For this reason, Scripture is so often compared to light — called light, a light shining in a dark place — which will evidence itself to all who are not blind, or who do not willfully shut their eyes, or whose eyes have not been blinded by the god of this world, lest the light of the glorious Gospel of Christ, who is the image of God, should shine on them. I have addressed this point at length elsewhere.

2. The Spirit of God evidences the divine origin and authority of Scripture through the power and authority He exercises in it and through it over the minds and consciences of people, and through its divine effects on them. The apostle expressly states this as the reason and cause of faith in 1 Corinthians 14:24-25: "But if all prophesy, and an unbeliever or an outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you." This acknowledgment and confession that God is among them is a profession of faith in the Word proclaimed by the apostles. Such people assent to the divine authority of the Word, or believe it to be the Word of God. The evidence or ground on which they did so is expressly stated. It was not through the force of any external arguments presented for that purpose. It was not through the testimony of this or that church, or any church at all. It was not through being convinced by any miracles they witnessed confirming it. Indeed, the ground of the faith and confession described is specifically contrasted with the gift of tongues and its effectiveness (verses 23-24). The only evidence on which they received the Word and acknowledged it to be from God was the divine power and efficacy they personally experienced within themselves. "He is convicted by all, he is called to account by all, and so the secrets of his heart are disclosed" — and on that basis he falls down before it, acknowledging its divine authority, finding the Word coming upon his conscience with an irresistible power of conviction and judgment. He cannot help but grant that there is a divine efficacy in it or accompanying it. What especially affects his mind is that the secrets of his heart are laid bare by it. All people must acknowledge this to be an effect of divine power, since God alone is the one who searches, knows, and judges the heart. And if the woman of Samaria believed that Jesus was the Christ because he told her everything she had ever done (John 4:29), there is every reason to believe that a Word which lays bare even the secrets of our hearts is from God. And although I understand that in Hebrews 4:12, "the Word of God" refers primarily to the living and eternal Word, the power and efficacy ascribed there is nonetheless the power He exerts through the word of the Gospel. And so that word also, in its place and use, "pierces to the dividing of soul and spirit, of joints and marrow, and is a discerner" — or passes a searching judgment — "on the thoughts and intentions of the heart," or lays bare the secrets of people's hearts, as it is expressed there. In this way, then, the Holy Spirit evidences the divine authority of the Word — through the divine power it exerts on our souls and consciences — so that we rest assured it is from God. So the Thessalonians are commended for receiving the Word "not as the word of men, but as it is in truth the word of God, which also works in you who believe" (1 Thessalonians 2:13). It distinguishes itself from the word of men and evidences itself to be indeed the Word of God through its effective operation in those who believe. And one who has this testimony within themselves has a higher and more firm assurance of the truth than can be attained through the force of external arguments or the weight of human testimony. I say, therefore, in general: the Holy Spirit gives testimony to and establishes the divine authority of the Word through its powerful operations and divine effects on the souls of those who believe. So that, though it is weakness and foolishness to others, it is — like Christ Himself to those who are called — the power of God and the wisdom of God.

I must say that even if a person is equipped with every kind of external argument for the divine origin and authority of Scripture, even if they find their reasons for credibility effectively persuasive, and even if they have the authority of any or all the churches in the world backing their persuasion — yet if they have no personal experience of Scripture's divine power, authority, and efficacy, they do not and cannot truly believe it to be the Word of God in the proper way, with divine and supernatural faith. But the one who has this experience has a testimony within themselves that will never fail.

This will become clearer as we consider a few of the many instances in which Scripture exerts its power, or the effects it produces.

The principal divine effect of the Word of God is the conversion of sinners' souls to God. We have described the greatness and glory of this work at length elsewhere. All who are acquainted with it through Scripture and have experienced it in their own hearts consistently cite it as an example of the surpassing greatness of God's power. It may not be improper — as some of the early church fathers suggested — to regard the work of the new creation as displaying even more evident marks of almighty power than the work of the original creation. Now the Word is the only instrumental cause through which this great and glorious effect is produced — the means through which divine power operates and expresses itself. For we are born again, born of God, not of perishable seed but of imperishable, through the Word of God, which lives and abides forever (1 Peter 1:23). For of His own will God brought us forth by the word of truth (James 1:18). The Word is the seed of the new nature within us — the means by which our whole nature, our souls and all their faculties, are changed and renewed into the image and likeness of God. By that same Word this new nature is nourished and sustained (1 Peter 2:2), and the whole soul is carried forward toward the enjoyment of God. It is for believers an implanted word that is able to save their souls (James 1:21). It is the word of God's grace, which is able to build them up and give them an inheritance among all those who are sanctified (Acts 20:32). And this is because it is the power of God for salvation to everyone who believes (Romans 1:16). All the power God exerts in communicating grace and mercy to believers — by which they are gradually carried forward and prepared for salvation — He exerts through the Word. In this especially, the divine authority of the Word is evidenced by the divine power and efficacy the Holy Spirit has given to it. The work accomplished in the regeneration, conversion, and sanctification of believers' souls infallibly evidences to their consciences that this is not the word of man but the Word of God. It will be said that this testimony exists only privately in the minds of those on whom this work has been done. I grant that and press it no further — but "he who believes has the testimony in himself" (1 John 5:10). Let it be granted that all who are truly converted to God by the power of the Word have within their own souls and consciences that infallible evidence and testimony of its divine origin, authority, and power — and that on this basis, together with the other evidences already mentioned as parts of the same divine testimony, they believe it with divine and supernatural faith — and that is all I am aiming at here.

Yet, though this testimony is received privately — though in itself it is not private but common to all believers — it can still be appealed to publicly within the church as a principal motive for belief. A declaration of the divine power that some have personally experienced in the Word is an ordinance of God to convince others and bring them to faith. Indeed, of all the external arguments that can be offered to vindicate the divine authority of Scripture, none is more powerful or compelling than this: its mighty efficacy throughout all ages in the souls of people, visibly and manifestly changing, converting, and renewing them into the image and likeness of God.

Moreover, there are other particular effects of the divine power of the Word on the minds and consciences of people — belonging to this general work, either preceding or following it — that are clearly perceptible and that broaden the evidence. These are as follows.

1. The work of conviction of sin on those who did not expect it, did not desire it, and would avoid it by any means possible. The world is full of examples of this kind: while people have been deeply attached to their sins, at peace in them, and drawing pleasure and advantage from them, the Word has come upon them in its power — filling them with awe, disturbing and terrifying them, stripping away their peace, destroying their hopes, and making them conclude — against their own desires, inclinations, and fleshly appetites — that if they do not comply with what is set before them in that Word, which they had previously ignored and had no regard for, they will face either present or eternal misery.

Conscience is the territory or domain of God within people — a domain He has so reserved to Himself that no human power can possibly enter it or exercise any control over it. But in this work of conviction of sin, the Word of God — Scripture — enters into the sinner's conscience, takes possession of it, and governs it toward peace or distress by its own laws and rules, and by nothing else. Where the Word brings disquiet, all the world cannot bring peace; and where it speaks peace, nothing can bring distress. If this were not the Word of God, how could it speak in His name this way and exercise His authority in people's consciences as it does? Once it begins this work, conscience immediately acknowledges a new rule, a new law, a new government — directing it toward God's judgment on itself and all its actions. It is contrary to the nature of conscience to accept any such rule on its own — it would not do so unless it sensibly perceived God Himself speaking and acting in it and through it (see 1 Corinthians 14:25-26). An intrusion may be made against the outward duties that conscience directs toward, but not against its internal workings. No power under heaven can cause conscience to think, act, or judge otherwise than it does in its immediate regard to God. For conscience is the mind's self-judgment with respect to God — and whatever does not involve that is no act of conscience. Therefore, to coerce an act of conscience implies a contradiction. Conscience may be defiled, bribed, seared, and ultimately corrupted — but it cannot admit any superior power above or over itself except God.

I am aware that conscience can be prepossessed with prejudices, and through upbringing and the insinuation of tradition may take on false, corrupt, and superstitious principles as if they carried divine authority — as is the case with Muslims and other false worshippers in the world. But the divine convictions we are discussing are plainly different from such prejudiced opinions. Where false opinions are not imposed through obvious tricks and delusions, they take hold of people's minds and inclinations through tradition, before they are capable of forming sound judgments about themselves or other things — and they are generally wrapped up in and protected by people's worldly interests. The convictions we are discussing, by contrast, come from outside, breaking in on people's minds with a perceptible power that overcomes all their prior thoughts and inclinations. False opinions first affect and deceive the intellectual part of the soul, by which conscience is subtly misdirected into disordered responses and deceived in its recognition of God's voice — whereas divine convictions immediately engage the practical understanding and the soul's self-judging power. Such false opinions are gradually insinuated into the mind and are admitted without resistance or reluctance, never arriving at first with any worldly disadvantage attached. But these divine convictions through the Word fall upon people — some when they are thinking of anything but that, and wanting anything but that; some when they are intending something else entirely, like amusing their ears or entertaining company; and some who go expressly to mock and scoff at what is being spoken from the Word. It might further be noted how firmly settled some have been in their carnal peace and security through love of sin, compounded by countless deep-rooted prejudices; how many have suffered loss and ruin in their outward circumstances by admitting these convictions; what force, effort, and cunning have been deployed to resist them; what assistance Satan has contributed to that end — and yet against all of this, the divine power of the Word has absolutely prevailed and accomplished its full intended effect. See 2 Corinthians 10:4-5; Jeremiah 23:29; Zechariah 1:6.

2. The Word evidences its divine authority through the light that is in it and the spiritual illuminating power that accompanies it. Hence it is called a light shining in a dark place (2 Peter 1:19) — the light by which God shines into the hearts and minds of people (2 Corinthians 4:4, 6). Without Scripture, the whole world is in darkness. "Darkness covers the earth and thick darkness the peoples" (Isaiah 60:2). It is the kingdom of Satan, filled with darkness and confusion. Superstition, idolatry, and empty delusions — where people do not know what they are doing or where they are going — fill the entire world, just as they do to this day. And by nature, people's minds are in darkness; there is a blindness on them so that they cannot perceive spiritual things, even when those things are plainly set before them — as I have thoroughly demonstrated elsewhere. No one can provide stronger evidence that this is so than the person who denies it. With respect to both kinds of darkness — the darkness of the world and the darkness of the natural mind — Scripture is a light, accompanied by a spiritual illuminating power, and thereby evidences itself to be a divine revelation. For what but divine truth could recall people's minds from all their wanderings in error, superstition, and the other effects of darkness — darkness which they love more than truth by nature? When everything is filled with vanity, error, confusion, and distorted ideas about God and ourselves — about our duty, our purpose, our misery, and our blessedness — Scripture, where God's providence brings it, comes in as a light into a dark place, clearly and steadily illuminating all things that concern either God or ourselves, our present or future condition, causing all the phantoms and false images that people had fashioned and imagined in the dark to vanish and disappear. This is the finger of God — nothing less than the power of God. But primarily, Scripture evidences this divine efficacy through the spiritual and saving light it conveys into and implants in the minds of believers. Therefore, any of them who have gained any experience through observing God's dealings with them — even if they cannot fully understand the ways and methods of the Spirit's work through the Word — can still say with the man whose sight the Lord Jesus restored: "One thing I know: I was blind, but now I see." The apostle describes this power of the Word as the instrument of the Spirit of God for communicating saving light and knowledge to human minds in 2 Corinthians 3:18 and 4:4, 6. It is through the efficacy of this power that Scripture evidences itself to be the Word of God. Those who believe find through it a glorious supernatural light introduced into their minds — a light by which people who previously saw nothing distinctly or with any impact in spiritual matters now clearly discern the truth, glory, beauty, and excellence of heavenly mysteries, and have their minds transformed into their image and likeness. And there is no person who bears within themselves the testimony of this heavenly light being kindled in their mind by the Word who does not also carry within themselves the evidence of its divine origin.

3. In a similar way, Scripture evidences its divine authority through the awe it places on the minds of the great majority of people to whom it is made known — an awe that keeps them from absolutely rejecting it. There are multitudes to whom the Word is proclaimed who hate all its commands, despise all its promises, abhor all its warnings, and like nothing and approve of nothing that it declares or proposes — and yet they dare not absolutely refuse or reject it. They treat it the same way they treat God Himself, whom they also hate according to the revelation He has made of Himself in His Word. They wish He did not exist; sometimes they hope He does not; they would be glad to be free of His rule — and yet they dare not and cannot absolutely deny and disown Him, because of that testimony for Himself which He keeps alive in them whether they will or not. The same is the attitude of their hearts and minds toward Scripture — and for no other reason than that it is the Word of God and manifests itself to be so. They hate it, wish it were not, hope it is not true — but they cannot by any means shake off the unease they feel in the awareness of its divine authority. This testimony it has lodged in the hearts of multitudes of its enemies (Psalm 45:5).

4. Scripture evidences its divine power by bringing powerful comfort in the deepest and most hopeless distress. There are situations of this kind — and many people fall into them — in which all means and hopes of relief are utterly removed and taken away. This is the case when people's miseries are unknown to anyone who might even pity them or wish them relief, or when their miseries are known and there may be an eye to pity them, yet no hand to help. Such has been the condition of countless souls — particularly those under the power of persecutors, when they have been locked in filthy, wretched dungeons, to be brought out only to die by the most refined tortures that the malice of hell could devise or the brutal cruelty of man inflict. Yet in these and similar forms of distress, the Word of God by its divine power and efficacy breaks through every intervening difficulty and every dark and discouraging circumstance, sustaining, refreshing, and comforting such poor suffering souls — and often filling them, under overwhelming calamity, "with joy inexpressible and full of glory." Though they are in chains, the Word of God is not bound; neither all the power of hell nor all the diligence or fury of men can prevent the Word from entering prisons, dungeons, and flames, and from administering powerful consolation against all fears, pains, deprivation, dangers, death, or whatever we may face in this mortal life. Many other examples of this kind could be offered, in which the Word gives clear demonstrations to the minds and consciences of people of its own divine power and authority — and this is the second way the Holy Spirit, its author, gives testimony to its origin.

But our aim was not only to set out the grounds and reasons for believing Scripture to be the Word of God. The whole work of the Holy Spirit in enabling us to believe this was also proposed for consideration. And beyond what we have already discussed, there is yet a further particular work of His by which He effectually assures our minds that Scripture is the Word of God — a work by which we are ultimately established in that faith. I cannot help but both marvel and grieve that any who would be considered Christians should deny this. Therefore, if it becomes necessary, I will take the opportunity in the second part of this discourse to further confirm this point as it has been argued thus far — namely, that God by His Holy Spirit secretly and effectively persuades and satisfies the minds and souls of believers in the divine truth and authority of the Scriptures, thereby infallibly securing their faith against all objections and temptations whatsoever, so that they can safely and confidently commit their souls in all concerns — both for this life and for eternity — to the unfailing truth and guidance of Scripture. But I will not press these matters further at present.

Three things arise from what has been discussed and call for consideration.

1. What is the reason why the simplest and most unlearned believers assent to the truth that Scripture is the Word of God with no less firmness, certainty, and assurance of mind than the wisest and most learned among them? Indeed, the faith of the former kind is often of stronger growth and greater consistency under opposition and temptation. Now no assent of the mind can carry any greater assurance than the evidence it results from and is resolved into will afford. Nor does any evidence of truth produce an assent to it in the mind except as that evidence is perceived and understood. Therefore, whatever the evidence of this truth consists in, it must be something that is perceived, grasped, and understood by the simplest and most unlearned true believers. For, as was said, they assent to it and hold to it no less firmly than the wisest and most learned. The evidence cannot consist in subtle and learned arguments whose meaning they cannot grasp or follow. But the things we have argued are of a different character entirely. The marks of divine wisdom, goodness, holiness, grace, and sovereign authority stamped on Scripture by the Holy Spirit are just as legible to the faith of the simplest believer as to the most learned. And they are no less capable of an experiential understanding of Scripture's divine power and efficacy in all its spiritual operations than those who are more skilled at evaluating the force of external arguments and reasons for credibility. It must therefore necessarily be granted that the formal reason of faith consists in those things whose evidence is equally accessible to all kinds of believers.

2. It follows from this why the assent of faith — by which we believe Scripture to be the Word of God — is commonly said to be accompanied with greater assurance than any assent that results from scientific reasoning based on the most demonstrative principles. Those who affirm this are not considering faith as it exists in any particular individual, or even in all sincere believers, but in its own nature and essence — and what it is suited and able to produce. The scholastic theologians distinguish between a certainty of evidence and a certainty of adherence. In the latter, they say, the certainty of faith exceeds that of scientific knowledge; but it is less in respect of the former. Yet it is not easy to understand how certainty of adherence could exceed certainty of evidence with respect to any object whatsoever. What seems to account for the difference in this case is that the evidence we have in scientific matters is merely speculative and affects only the mind, while the evidence we have through faith also effectively engages the will — because of the goodness and excellence of the things believed. Therefore the whole soul adheres more firmly to the objects of faith on the evidence it has of them, than to other things of which it may have clearer speculative evidence but in which the will and affections are little or not at all involved. Bonaventure offers a reason of considerable weight for why faith is more certain than science, not in speculative certainty but in certainty of adherence: namely, that faithful Christians cannot be brought or inclined by arguments, torments, or inducements to deny even verbally the truth they believe — whereas no expert in any scientific field would die by the severest tortures to defend a geometric or arithmetic conclusion, for it would be foolish and ridiculous for a geometer to face death in a geometric dispute, except insofar as faith dictates that one must not lie. Whatever may be said about this distinction, it cannot reasonably be denied that there is a greater assurance in faith than in any scientific conclusion — until as many wise and good people are willing to surrender all their worldly concerns and their lives under the most painful tortures to confirm a truth accepted purely on rational grounds, as have done so on the certainty of faith that Scripture is a divine revelation. For in bearing witness to this, countless multitudes of the best, holiest, and wisest people who ever lived have cheerfully and joyfully sacrificed all their temporal concerns and staked all their eternal interests. They did this with full confidence that in giving up all temporal things, they would be either eternally blessed or eternally miserable, depending on whether their persuasion of faith proved true or false. Therefore, three things contribute to the firmness and constancy of our assurance in faith.

1. The ability to assent upon testimony is the highest and most noble power or faculty of our rational souls; and therefore where it has the highest evidence of which it is capable — which it has in the testimony of God — it gives us the highest certainty or assurance of which we are capable in this world.

2. The assent of divine faith requires a special internal work of the Holy Spirit. This makes it something of a different nature from any merely natural act or operation of the mind. Therefore, if the assurance of faith cannot properly be said to exceed the assurance of scientific knowledge in degree, it is only because it is of a more excellent kind — and therefore cannot be compared to it in terms of degrees.

3. The revelation God makes of Himself, His mind and will, through His Word is more excellent and is accompanied with greater evidence of His infinitely glorious attributes — in which alone the mind can find absolute rest and satisfaction, which is its assurance — than any other discovery of truth of any kind is capable of providing. Nor is the assurance of the mind absolutely perfect in anything short of the direct enjoyment of God. Therefore, as the soul by faith makes the closest approach it can in this life to the eternal source of being, truth, and goodness, it finds the highest rest, satisfaction, and assurance in this life that it can attain.

3. From this it follows that those who would deny either of these two things — or who would so separate them as to exclude the necessity of either one for the duty of believing — that is, the internal work of the Holy Spirit on the minds of people enabling them to believe, and the external work of the same Holy Spirit giving evidence in and through Scripture of its own divine origin — are effectively trying to drive all true divine faith out of the world and substitute a mere probable persuasion in its place.

To close this discourse — which has grown considerably longer than originally intended — I will address some objections that are commonly raised against the truth argued and defended here.

The first objection is that the case argued here cannot be maintained without serious harm to Christianity. For if we remove the rational grounds on which we believe the doctrine of Christ to be true and divine — and place the entire evidence of its truth on things that are not only mocked by those of atheistic minds, but are in themselves things that cannot be discerned by anyone except those who already believe — on what grounds can we proceed to convince an unbeliever?

Answer: First, it is one thing to prove and believe the doctrine of Christ to be true and divine; it is another to prove and believe Scripture to have been given by the inspiration of God — and it was only the divine authority of Scripture that was proposed for consideration here. A true and divine doctrine may be written and presented to us in writings that were not divinely and infallibly inspired — and the doctrine of Christ could theoretically have come to us that way, though it would have been to the immeasurable disadvantage of the church. And there are various arguments that powerfully and effectively prove the doctrine of Christ to have been true and divine, which are not able to prove the divine authority of Scripture — though on the other hand, whatever proves the divine authority of Scripture also equally proves the divine truth of the doctrine of Christ.

2. There are two ways of convincing unbelievers: the way the apostles and their followers principally used, and the way some learned men have used since their day. The way the apostles principally used was preaching the Word itself in the evidence and demonstration of the Spirit — through the power of which, making God's authority in the Word manifest, people were convinced, and "falling down they acknowledged that God was among them of a truth" (1 Corinthians 2:4-5; 14:25-26). It is likely that in their proclamation of the Gospel and its doctrines and truths to unbelievers, those of atheistic minds both mocked the apostles and the message — and indeed that is what happened, with many dismissing them as babblers and their doctrine as utter foolishness. Yet they did not stop pursuing their work in the same way, and God gave it success. The other way is to prove to unbelievers that Scripture is true and divine by means of rational arguments — an effort in which some learned people have labored, especially in recent generations, to good effect. Their labors are certainly greatly to be commended, provided they observe two rules. First, they should produce only arguments that are genuinely compelling and not open to fair objection. For if they put forward arguments that can be answered and refuted — whether to display their own skill or learning — they seriously harm the truth by exposing it to uncertain dispute, when in itself it is clear, firm, and sacred. Second, they should not claim that these rational arguments are the sole foundation on which faith rests or into which it is ultimately resolved. For that would be the surest way to set up an opinion in place of supernatural and divine faith. Grant these two conditions, and it is fully acknowledged that the rational arguments in question may rightly be used to convince opponents, and that they ought to be so used. For no one who pleads the self-evidencing power of Scripture denies that external motives and arguments are also needed to silence atheists and to further strengthen those who already believe. These things are subordinate to one another and in no way inconsistent.

The truth is, if we attend to our own experience and the experience of the whole church of God, the ordinary way we come to believe Scripture to be the Word of God is this, and no other. God, having first given His Word as the foundation of our faith and obedience, appointed the ministry of people — at first extraordinary, afterwards ordinary — to set before us the doctrines, truths, commands, promises, and warnings contained in it. Along with presenting these things, ministers are appointed to declare that they come not from themselves or their own invention (2 Timothy 3:14-17). And this is done in various ways. To some, the Word of God comes through this ministry while they are in a condition not only totally unacquainted with its mysteries but filled with contrary ideas and therefore prejudiced against it. This was how it came to the pagan world in earlier times, and how it must come to individuals and nations who are still in the same condition today. The first preachers of the Gospel did not go to these people with the book of Scripture and tell them it was the Word of God and would evidence itself to them as such. That would have been to disregard the wisdom and authority of God in the ministry He had appointed. Instead, they preached the doctrines of Scripture, grounding themselves on the divine revelation contained in it. And this proclamation of the truth — this preaching of the Gospel — was not left by God to work its way into people's reasoning by its own suitability to it; rather, being His own institution for their illumination and conversion, He accompanied it with divine power and made it effective for its intended ends (Romans 1:16). The result among people was that this new doctrine was mocked and scorned by some, while others, whose hearts God opened to attend to it, embraced and submitted to it. Among those who, after the spread of the Gospel, are born within what is called the church, the same doctrine is instilled in people in various ways through the duties others have to instruct them. Chiefly, the ministry of the Word is ordained by God for this purpose, the church being the pillar and ground of truth. Both groups — those reached by mission and those born within the church — are directed to the Scriptures as the sacred repository of this teaching. They are told that these things come by revelation from God and that this revelation is contained in the Bible, which is His Word. Upon this presentation and subsequent inquiry and consideration of it, God cooperating by His Spirit, such evidence of Scripture's divine origin is communicated to their minds — through its power and efficacy and through the marks of divine wisdom and holiness stamped upon it — that they are now enabled to perceive it, believe it, and rest in it as the immediate Word of God. This is what happened with the woman of Samaria and the people of Sychar in their coming to faith in Jesus Christ (John 4:42). This is the ordinary way people are brought to believe the Word of God (Romans 10:14-15) — not through external arguments or motives, by which no soul was ever converted to God; not by the mere bare presentation of a book; not by miracles; not by immediate revelation or a purely private inward testimony of the Spirit — nor is their faith a persuasion they can give no account of, beyond the fact that they are so persuaded.

But it will be objected further: if there is such clear evidence in the thing itself — that is, in the divine origin and authority of Scripture — that no one who uses their reason freely can deny it, then that evidence must lie either in the bare presentation of the matter to the understanding, or it does not. If it lies in the bare presentation, then everyone who assents to the proposition "the whole is greater than the part" must likewise assent to the proposition that Scripture is the Word of God. But if it does not lie in the bare presentation, then the evidence must lie in the effective work of God's Spirit in the minds of those to whom Scripture is presented.

Answer: 1. I know of no theologian, ancient or modern, Catholic or Protestant, who does not affirm that a work of the Holy Spirit on the minds of people is necessary for rightly believing Scripture to be the Word of God. This consideration ought not to be left out by any Christian. But they do not say that this is the objective testimony or evidence on which we believe Scripture to be the Word of God — which is the only question we are examining here.

2. We are not arguing how far or by what means the proposition "Scripture is the Word of God" may be evidenced merely to our reason, but rather how it is evidenced to our understanding as capable of giving assent upon testimony. It is not claimed that this is a first principle of reason, though it is a first principle of faith, nor that it is capable of mathematical demonstration. The proposition "the whole is greater than the part" is self-evident to reason upon first presentation — but no one claims Scripture is like that, because it is a subject that does not admit of that kind of evidence. Nor do those who deny Scripture's self-evidence claim, through their arguments for its divine authority, to give reason the kind of evidence found in first principles or mathematical demonstrations — they are satisfied with what they call moral certainty. But it is by faith that we are obliged to receive the truth of this proposition, which concerns the power of our minds to assent to truth upon testimony — assenting infallibly to that which is infallible. And to our faith, Scripture evidences its own truth not with the same kind, but with evidence and certainty of a higher nature and nobler kind than that of the strictest demonstration in natural matters or the most forceful argument in moral ones.

3. It will be objected: if this is so, then no one can be obligated to receive Scripture as the Word of God who does not have faith — and since no one has faith except those in whom it is worked by the Spirit of God, everything is ultimately resolved into that.

Answer: 1. There is in fact no room for this objection, because the whole work of the Spirit is being appealed to only as the efficient cause of believing — not as the objective ground, or reason, why we believe. But —

2. We must not be ashamed to trace all that we do well — spiritually, in obedience to God's command — back to the effective work of the Holy Spirit in us, unless we intend to be ashamed of the Gospel. But even this makes His internal work the efficient cause, not His internal testimony the formal reason, of our faith.

3. It is a separate question entirely whether all obligation to duty must be proportionate to our own unaided strength — which we deny. We affirm that we are obligated to many things by virtue of God's command, which we have no power to perform except by virtue of His grace.

4. Where the presentation of Scripture takes place in the manner described earlier, those to whom it is presented are obligated to receive it as the Word of God on the basis of the evidence it gives of being so. Indeed, every genuine divine revelation made to people — and every presentation of Scripture by God's providence — carries with it sufficient evidence of being from God to oblige those to whom it is made to believe it, under the penalty of His displeasure. If this were not so, then either God would be obliged to confirm every divine revelation with a miracle — a requirement that itself raises difficulties as a basis for obligation to believe — which He has not done, as with many of the prophets, nor does He do so today at the first proclamation of the Gospel to pagan peoples — or, when He requires faith and obedience through the ordinary means He in His wisdom has appointed, namely the regular ministry of the Word, people are not actually obligated by it, and it would not be their sin to refuse to comply with His will.

5. If this difficulty can only be avoided by affirming that the faith God requires of us regarding His Word is nothing but a natural assent to it based on rational arguments and considerations — something we are capable of without any spiritual assistance from the Holy Spirit or any regard to His testimony as described above — which would overturn all faith, especially divine faith — I would ten thousand times rather accept all the legitimate consequences that follow from the position we have stated than accept that alternative. But this is not among those consequences: that those to whom Scripture is presented are in any way exempt from the obligation to believe.

Similarly, there is no real difficulty in the familiar objection regarding particular books of Scripture — why we receive some as canonical and reject others, such as Proverbs but not the Wisdom of Solomon, or Ecclesiastes but not Ecclesiasticus. For —

1. As to the books of the Old Testament, their canon is given to us in the New Testament, where it is stated that "the oracles of God" were entrusted to the Jewish church — which both confirms all that we receive and excludes all that we exclude. And for the New Testament, no books have ever been seriously put forward as candidates for inclusion, nor have they ever been such as to put the faith of anyone to any meaningful test.

2. Every book that has either claimed divine origin for itself or has been argued by others to be of that kind has been — and can be — shown from itself alone, without further assistance, to be falsely making that claim. All such books have, in their subject matter or manner of writing, in plain admissions or other sufficient evidence, manifested themselves to be of human origin. There is little danger to be feared from any future works that may appear with the same pretension.

3. We are not required to refuse the ministry of the church, or the advantages of providence by which Scripture is brought to us, or the testimony that various parts of Scripture give — directly or indirectly — to one another. Although Scripture is to be believed for its own sake, it is not ordinarily to be believed in complete isolation, without the help of other means.

4. On these grounds I do not hesitate to affirm that every individual book of Scripture — including those specifically named — bears those divine marks and criteria sufficient to distinguish it from all other writings whatsoever and to testify its divine authority to the minds and consciences of believers. I say, of believers — for we are not asking on what grounds unbelievers, or those who do not believe, come to believe the Word of God, nor even directly on what external motives such persons might be brought to do so. Our sole inquiry at present is what the faith of those who do believe is ultimately resolved into. It is not being claimed, therefore, that when our Lord Jesus Christ came and preached to the Jews — for we acknowledge that the same principle applies to the original giving of divine revelations as to Scripture — mere words like "I am the light of the world" carried all this evidence in themselves by themselves, for nothing He said of that kind can be separated from its circumstances. But given the testimony Scripture had provided beforehand concerning His person, work, timing, and manner of coming, along with the evidence of God's presence with Him in declaring His doctrine and Himself as the Messiah — the Jews were obligated to believe what He taught and that He was the Son of God, the Savior of the world, and indeed many of them did so upon His preaching alone (John 4:42). In the same way, they were obligated to believe the doctrine of John the Baptist and to submit to his institutions, even though he performed no miracles — and those who did not, rejected God's counsel for their good and perished in their unbelief. Although our Lord Jesus Christ performed no miracles to prove that the existing Scripture was the Word of God — since He worked among those who already firmly believed it — God's wisdom saw it necessary to confirm His personal ministry by miracles. Yet without an inward sense of the power and efficacy of divine truth in the doctrine presented, miracles themselves will be despised — as they were by some who were afterwards converted by the preaching of the Word (Acts 2:13; 3:7-8) — or they will produce only a false faith, or an astonished assent born of amazement that will not last (Acts 8:13, 21).